By Samuel Daiches
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Additional info for Babylonian Oil Magic in the Talmud and in the later Jewish Literature
D. Kimhi (twelfth and thirteenth centuries) in his comb mentary on Ezekiel. Commenting on Ez. xxi. 26 ^\>h\> run D'Bina ^KS? onma, Kimhi says: 'pyoo nr bi this text, ' ' , pines? DV3 all this is of the work LATER JEWISH TEXTS 31 ^P is as that of N1H1 of divination, and the explanation of a O'aa N^> X. ' about thumb-nail magic. He also tells us distinctly why the nail was used for these divination purposes: because of its brightness. The nail has a knew all bright surface, and when well polished and prepared (see this text, 1.
For fuller notes on the use of psalms as spells see below, p. 41 f. , p. 39 f. Lines 7-8. a DTI taea for the sake of the sea and for the sake of the three lights that are in the universe '. This is a very interesting line. "What is the D ? and what are the nru W&0 ? , p. 98, ; 1. 42 p. ; 158, 1. 4 ; The ftarw-knowledge is called 4, and passim. , p. 89). , p. 158, 1. 4, and p. 160, 1. 4 and 1. 13. Of. also Surpu in Zimmern's Beitr. z. Kenntnis d. bab. Religion, E~a lip-tur sdr apse Ea may solve, the p.
All this would tend to show how deep-rooted nail magic was, and what an importance there was ascribed to the LATER JEWISH TEXTS bel di-nim '* Adad 33 M-ri u-qat-tar-Jcu-nu-si '? erina ella tdba ki-is-rat *? erini elli na-ram Hani bel Jci-is-ra sil-ta za-'-a rabuti usurtu ilu-ti-Jcu-nu rdbl-ti u-qat-tar sa-ba-a erina erina lis-bu-ma qat-ra-a Hani rabuti a-na di-ni da-a-ni *'? ta-as-ba-a-ma di-ni di-na il Samas u il Adad i-ziz-za-nimma ina qiblti-jd nls qati-jd ina mim-ma ma-la eppusu(-su) ta-mit a-Jcar-ra-bu Tcet-ta lib-si ' 56-61).
Babylonian Oil Magic in the Talmud and in the later Jewish Literature by Samuel Daiches