Notes. Chapter Viii
*
"Jewish Magic and Superstition", by Joshua Trachtenberg, [1939],
Chapter Viii
The Bible In Magic
1. \"Joseph Ome", pp. 277-8; "Yore Deah", 179:9 and the commentaries; "S. as." 818; "Amude Shlomo" on "Semag", I, 51; Landshuth, p. xx; Perles, "Graetz Jubelschrift", p. 28. Wuttke, 144, writes of the Germans: "Gesang und Gebetbcher werden viel als Zauberschutz gebraucht, Wchnerinnen und Suglingen ins Bett gesteckt."
2. \"S. as. B" 1140; Singer, "Proc. of Brit. Acad.", 1919-20, 343; \"Tashbe", 256 (which attributes the statement concerning the manna chapter to the Jer. Talmud); "Yesh Noalin", 10b, n. 9; "Or adash", p. ix; "Yesh Noalin", 13b, 14a.
3. \"Ma. Vit.", p. 510.
4. \"Ber." 56b; "Pes." 112a, 111a; "JE", Iii, 202; \"Haayim", IV, 10. Mention is also made of a verse which begins and ends with "lo" (the reverse of "el"), presumably Nu. 23:19. "Tos. Pes." 111a refers this passage to a prayer by R. ananel, beginning with "el" and ending with "lo," but Blau (70-71) considers that both statements refer to the same verses, Nu. 23:22-23, which begin and end with both "el" and "lo" when read forward and backward, respectively.
5. M. \"San." XI, r; "San." 101a and Rashi; "Sheb.", 5b; "S. as." 818; "Toledot Adam veavah", 17:5, p. 127b; "Yore Deah", 179:10.
6. See, "e.g.", n. 8 below; "Shimmush Tehillim", passim.
7. Ibid.; cf. Grunwald, "MGJV", X (1902), 91 ff. for several ms. versions of this work; "JE", Iii, 203 f.; "REJ", Xii, 315; \"Kiur Shelah", 111, 203. Schudt (ii, 31:7, p. 191), in the 18th century, testifies to the popularity among German Jews of "das aberglaubische Bchlein Schimmusch Tillim, darin der gantze Psalter Davids zu lauter aberglaubischen Dingen verdreht wird." The use of hymns and psalms in incantations goes back to the ancient Babylonians, and was practiced by Christians as well as Jews. See Daiches, 41; C. Kayser, "Gebrauch von Psalmen zur Zauberei, ZDMG", Xlii (1888), 456 ff.; Montgomery, 62 f.
p. 293
8. See Bibliography C for a description of this ms. These quotations chosen at random will illustrate its style:
29a:... (Gen. 39:2)... (Deut. 21:10)... (Gen. 48:20)... (Cant. 1: 7)... (Cant. 2:14)... (Deut. 29:28)...
9. Cf. "Shimmush Tehillim", passim; Ms. "S. Gematriaot", loc. cit.; pp. 122 f. above.
10. Cf. "Sheb." 15b and Rashi; Blau, 95, n. 4; "Rabiah", Aptowitzer's note, I, 4, n. 3; "Mordecai", "Ber." 19, p. 2a; "Kol Bo", 29; "Joseph Ome", 647, p. 143.
11. \"Tashbe" 257; "HaManhig", "Hil. Shab.", 65; "Iggeret HaTiyul", I, 3a, s. v. "zayin; Mateh Moshe", 370; "Emek Beracha", II, 61, p. 77a; Perles, "Graetz Jubelschrift", 28; Grunwald, "MJV", Xix (1906), 114; \"Testament of Shabbetai Horowitz", 13.
"Jewish Magic and Superstition", by Joshua Trachtenberg, [1939],
Chapter Viii
The Bible In Magic
1. \"Joseph Ome", pp. 277-8; "Yore Deah", 179:9 and the commentaries; "S. as." 818; "Amude Shlomo" on "Semag", I, 51; Landshuth, p. xx; Perles, "Graetz Jubelschrift", p. 28. Wuttke, 144, writes of the Germans: "Gesang und Gebetbcher werden viel als Zauberschutz gebraucht, Wchnerinnen und Suglingen ins Bett gesteckt."
2. \"S. as. B" 1140; Singer, "Proc. of Brit. Acad.", 1919-20, 343; \"Tashbe", 256 (which attributes the statement concerning the manna chapter to the Jer. Talmud); "Yesh Noalin", 10b, n. 9; "Or adash", p. ix; "Yesh Noalin", 13b, 14a.
3. \"Ma. Vit.", p. 510.
4. \"Ber." 56b; "Pes." 112a, 111a; "JE", Iii, 202; \"Haayim", IV, 10. Mention is also made of a verse which begins and ends with "lo" (the reverse of "el"), presumably Nu. 23:19. "Tos. Pes." 111a refers this passage to a prayer by R. ananel, beginning with "el" and ending with "lo," but Blau (70-71) considers that both statements refer to the same verses, Nu. 23:22-23, which begin and end with both "el" and "lo" when read forward and backward, respectively.
5. M. \"San." XI, r; "San." 101a and Rashi; "Sheb.", 5b; "S. as." 818; "Toledot Adam veavah", 17:5, p. 127b; "Yore Deah", 179:10.
6. See, "e.g.", n. 8 below; "Shimmush Tehillim", passim.
7. Ibid.; cf. Grunwald, "MGJV", X (1902), 91 ff. for several ms. versions of this work; "JE", Iii, 203 f.; "REJ", Xii, 315; \"Kiur Shelah", 111, 203. Schudt (ii, 31:7, p. 191), in the 18th century, testifies to the popularity among German Jews of "das aberglaubische Bchlein Schimmusch Tillim, darin der gantze Psalter Davids zu lauter aberglaubischen Dingen verdreht wird." The use of hymns and psalms in incantations goes back to the ancient Babylonians, and was practiced by Christians as well as Jews. See Daiches, 41; C. Kayser, "Gebrauch von Psalmen zur Zauberei, ZDMG", Xlii (1888), 456 ff.; Montgomery, 62 f.
p. 293
8. See Bibliography C for a description of this ms. These quotations chosen at random will illustrate its style:
29a:... (Gen. 39:2)... (Deut. 21:10)... (Gen. 48:20)... (Cant. 1: 7)... (Cant. 2:14)... (Deut. 29:28)...
9. Cf. "Shimmush Tehillim", passim; Ms. "S. Gematriaot", loc. cit.; pp. 122 f. above.
10. Cf. "Sheb." 15b and Rashi; Blau, 95, n. 4; "Rabiah", Aptowitzer's note, I, 4, n. 3; "Mordecai", "Ber." 19, p. 2a; "Kol Bo", 29; "Joseph Ome", 647, p. 143.
11. \"Tashbe" 257; "HaManhig", "Hil. Shab.", 65; "Iggeret HaTiyul", I, 3a, s. v. "zayin; Mateh Moshe", 370; "Emek Beracha", II, 61, p. 77a; Perles, "Graetz Jubelschrift", 28; Grunwald, "MJV", Xix (1906), 114; \"Testament of Shabbetai Horowitz", 13.
