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Extra resources for AJS Review (The Journal of the Association for Jewish Studies), Vol 19 No. 2 1994
The comment in Tosaforad loc. moderates this statement by explaining that if she had practiced witchcraft on him (kishul), the power of her impurity will make it effective. According to b. Shab. 110b, a woman can repel a snake by telling it she is in menstruation;cf. Rashi, ad loc. On these and other examples of the idea of the destructive power of the menstruant, see Dinari, "Tum'at ha-Niddah," p. 311. 103. 663. 104. See Gruenwald, Apocalyptic, p. 135; Moshe Idel, "Le-Gilgulehah shel Tekhniqah Qedumah shel Hazon Nevu'i Bi-yeme ha-Benayim," Sinai 86 (1979-80): 1-7; Jacob Z.
On these folk rituals, see the studies collected in Jacob 166 D. Suchnotionsalso inform the ritualprohibitionswe findin the Hekhalotliterature. '14 These recipes,in fact, offer nothingless thanshortcutsto successin the very endeavormost valuedby the rabbinicestate-the studyof Torah. Z. " 140. As Charles A. Long points out ("PopularReligion,"Encyclopediaof Religion 11:440-452), the term popularreligion can have several meanings,not all of them useful for describingthe religiousphenomenadescribedhere.
99. Ma'aseh Yafehshel R. Yishma'el Kohen Gadol, in Horowitz, Tosefta 'Atiqta 5:57-61, from Liqqute ha-Pardes attributed to Rashi (Amsterdam, 1715), fol. 4a; see also Horowitz, Tosefta 'Atiqta, 5:44-45 and his list of versions of the story, ibid. 4:14. Cf. Micha J. bin Gorion, Mimekor Yisrael, ed. Emanuel bin Gorion and trans. I. M. Lask (Bloomington: Indiana University Press, 1976), 2:547 and the sources listed in 3:1506, n. 5. Another version of this story appears in the late medieval Ma'aseh-buch.