{"collection":"Judaism","html_url":"https://unchartedknowledge.5gfusion.net/browse/jud/jms/jms26.htm","path":"jud/jms/jms26.htm","source_url":"https://sacred-texts.com/jud/jms/jms26.htm","text":"Jewish Magic and Superstition, by Joshua Trachtenberg, [1939]\n1. S. \u1e24as. 305; Rokea\u1e25 313, p. 79b; Moses Taku, O\u1e93ar Ne\u1e25mad, III, 88; Nishmat \u1e24ayim III, 3; REJ, XXV (1892), 4. On Jewish polypsychism see Ginzberg, Legends, V, 74, n. 18; JE, III, 458; Preis, 9-10; Franck, 192; Ginsburg, 114; Kammelhar, 60 f.; \u1e24ochmat HaNefesh, 6a ff. Among the multitude of proofs for the continued existence of the spirit after death, this one, for which \"non-Jewish scholars\" are cited as authority, is perhaps the most extraordinary: \"Dice made out of the bones of a corpse will win a man as much wealth as he wishes\"! \u1e92iyuni, 2,c, cf. also 29a.\n2. S. \u1e24as. 35, 63, 271, 1543, 1546, 1547, addendum on pp. 126 f., etc.; Rokea\u1e25, 229 (quoted in Ta\u2018ame HaMinhagim, 112b); \u1e24ochmat HaNefesh, 17a; \u1e92iyuni, 10d; Neubauer and Stern, 5, 52; Marmorstein, MGWJ, LXXI (1927), 43-4.\n3. S. \u1e24as. 266, 321, 322, 331, 1530, 1543; S. \u1e24as. B 1163; Testament of Judah the Pious, 11 (cf. Or Zarua, II, 419, p. 85c); Kammelhar, 62; Leket Yosher II, 87; Responsa of Israel Bruna, 181, p. 66b; Ma\u2018aseh Book 521 f.; Lowenthal, Memoirs of Gl\u00fcckel of Hameln, 12-13.\n4. S. \u1e24as. 265, 305, 1885; Testament of Judah the Pious, 1; Rokea\u1e25, 316, p. 83a; Toledot Adam ve\u1e24avah, 28:1, p. 182b; \u1e92iyuni, 21b, c; Nishmat \u1e24ayim II, 26; Yore Deah 362:6;\u2014Landshuth, p. xlviii; S. \u1e24as. B 25; Responsa of Meir of Rothenburg, Lemberg, 164; Nimuke of Mena\u1e25em of Merseburg, 85b, 86a; Or\u1e25ot \u1e92adikim, 78a.\n5. S. \u1e24as. 273, 323, 1537; S. \u1e24as. B 1171; Kol Bo 114; Yesh No\u1e25alin, 3a;\n[paragraph continues] I. L\u00e9vi, \"Si les morts ont conscience de ce qui se passe ici-bas,\" REJ, XXVI (1893), 69-74.\n6. S. \u1e24as. B 1135; Lowenthal, op. cit., 27; Marmorstein, JJV, II (1925), 351 ff.;\u2014Landshuth, pp. iv-vi (for Talmudic and medieval references); J. Mann, CCAR Yearbook, XLIV (1934), 231; Testament of Judah the Pious, 12; Maharil, 37a; Ora\u1e25 \u1e24ayim 579:3, 581:4, 605:1; Joseph Ome\u1e93, 956, p. 212, 986, p. 219; Mateh Moshe, 738, 789, 839; \u2018Emek Beracha, II, 61, p. 74b; Gr\u00fcnbaum, J\u00fcdischdeutsche Chrest., 572. The practice has arisen, in fairly recent times, of measuring the grave of a pious man with wicks, when someone is ill, and presenting the candles made with them to the synagogue. Cf. B\u2019er Heteb on Yore Deah 376:4.\n7. S. \u1e24as. 1723; Testament of Judah, 9; Rokea\u1e25, 316, P. 83a; \u1e92iyuni, 14b.\n8. S. \u1e24as. 26g, 327; S. \u1e24as. B 708; Testament of Judah, 13; Rokea\u1e25, loc. cit.; \u1e24ochmat HaNefesh, 15b; Toledot Adam, loc. cit.; MJV, XLIV (1912), 135.\n9. Gen. R. 11:5; Ma\u1e25. Vit. 83-4, 113-4; Rokea\u1e25, 362, p. 109a; \u1e24ochmat HaNefesh, 26c; S. \u1e24as. B 1170; Marmorstein, JJV, I (1923), 305 f. A similar belief in the repose of the dead on the Sabbath is to be found in Christianity, which of course transferred the day of rest to Sunday. According to Israel L\u00e9vi (REJ, XXV [1892], 7-10) this Christian belief was borrowed from the Jews in the second half of the fourth century. See also Grimm III, 417.\n10. HaPardes, 57a; Siddur Rashi, 521, p. 260; HaManhig, 65; Mateh Moshe, 391, 497; etc.\u2014HaPardes, 7b; Siddur Rashi, 207, P. 95; Tos. Be\u1e93a 33b; Ma\u1e25. Vit. 151, p. 117; Kol Bo, 41; etc.\u2014Tashbe\u1e93, 14; Leket Yosher, I, 58.\n11. The material has been discussed in an interesting essay by Israel L\u00e9vi, \"Le Repos Sabbatique des Ames Damn\u00e9es,\" REJ, XXV (1892), 1-13, XXVI (1893), 131-5. See also David Kaufmann, \"Was the Custom of Fasting on Sabbath Afternoon part of the Early Anglo-Jewish Ritual?\" JQR, OS, VI (1894), 954-6, and Ginzberg, Legends, V, 143 and VI, 22. In addition to the sources cited in these articles, see Lev Tov, 6:64, p. 63b, and Isserles, Ora\u1e25 \u1e24ayim, 291:2. In medieval Lorraine the belief was current among Christians that on New Year's night the souls in purgatory bathe in the wells and streams, and water should therefore not be drawn then (Digot, III, 185).","title":"Jewish Magic and Superstition: Notes: Chapter V","type":"page"}