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'As an aside, I'll mention here what I heard from my father's holy mouth regarding the Golem created by his ancestor, the Gaon R. 1776) elaborated on the story in a book published in 1748:

Eliyahu, the master of the name, who made a creature out of matter and form and it performed hard work for him, for a long period, and the name of emet was hanging upon his neck until he finally removed it for a certain reason, the name from his neck and it turned to dust.' A similar account was reported by a Christian author, Christoph Arnold, in 1674. ДЄ Polish Kabbalist, writing in about 1630вЂ“1650, reported the creation of a golem by Rabbi Eliyahu thus: 'And I have heard, in a certain and explicit way, from several respectable persons that one man close to our time, whose name is R. The oldest description of the creation of a golem by a historical figure is included in a tradition connected to Rabbi Eliyahu of CheЕ‚m (1550вЂ“1583).

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The earliest known written account of how to create a golem can be found in Sodei Razayya by Eleazar ben Judah of Worms of the late 12th and early 13th century. Joseph Delmedigo informs us in 1625 that 'many legends of this sort are current, particularly in Germany.' One source credits 11th century Solomon ibn Gabirol with creating a golem, possibly female, for household chores. Rabbi Jacob Ben Shalom arrived at Barcelona from Germany in 1325 and remarked that the law of destruction is the reversal of the law of creation. Samuel of Speyer (12th century) was said to have created a golem. The golem could then be deactivated by removing the aleph (Чђ) in emГ©t, thus changing the inscription from 'truth' to 'death' ( mГ©t ЧћЧЄ, meaning 'dead'). ДЄ golem is inscribed with Hebrew words in some tales (for example, some versions of CheЕ‚m and Prague, as well as in Polish tales and versions of the Brothers Grimm), such as the word emГ©t ( ЧђЧћЧЄ, 'truth' in Hebrew) written on its forehead.

It was believed that golems could be activated by an ecstatic experience induced by the ritualistic use of various letters of the Hebrew alphabet forming a ' shem' (any one of the Names of God), wherein the shem was written on a piece of paper and inserted in the mouth or in the forehead of the golem. Rav Zeira said, 'You were created by the sages return to your dust'.Дuring the Middle Ages, passages from the Sefer Yetzirah ( Book of Creation) were studied as a means to create and animate a golem, although there is little in the writings of Jewish mysticism that supports this belief. Rav Zeira spoke to him, but he did not answer. Sanhedrin 65b describes Rava creating a man ( gavra). Early on, the main disability of the golem was its inability to speak. Like Adam, all golems are created from mud by those close to divinity, but no anthropogenic golem is fully human. In the Talmud (Tractate Sanhedrin 38b), Adam was initially created as a golem ( Ч’Ч•ЧњЧќ) when his dust was 'kneaded into a shapeless husk'. The oldest stories of golems date to early Judaism. 'Golem' passed into Yiddish as goylem to mean someone who is lethargic or beneath a stupor. Similarly, it is often used today as a metaphor for a mindless lunk or entity who serves a man under controlled conditions, but is hostile to him under other conditions. In Modern Hebrew, golem is used to mean 'dumb' or 'helpless'. The Mishnah uses the term for an uncultivated person: 'Seven characteristics are in an uncultivated person, and seven in a learned one', ( Ч©Ч‘ЧўЧ” Ч“Ч‘ЧЁЧ™Чќ Ч‘Ч’Ч•ЧњЧќ) ( Pirkei Avot 5:7 in the Hebrew text English translations vary). The word golem occurs once in the Bible in Psalm 139:16, which uses the word Ч’ЧњЧћЧ™ ( golmi my golem), that means 'my light form', 'raw' material, connoting the unfinished human being before God's eyes.

2.3 The classic narrative: The Golem of Prague.