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Book Reviews 189 and large, written as history as we typically understand it. This might then suggest that a Jewish approach to '''Faith, Tradition, and History" would be fundamentally different from the particular Christian approach suggested by the majority of the authors represented in the volume, for whom belief in the Bible's historicity is a religiOUS tenet. This point is worthy offurther exploration, and could lead to constructive and interesting discussion both within the Jewish community and between the Jewish and Christian communities.1 Marc Zvi Brettler Department of Near Eastern and Judaic Studies Brandeis University Magic, Mysticism, and Hasidism: The Supernatural inJewish Thought, by Gedalyah Nigal, translated by E. Levin. Northvale, NJ: Jason Aronson, 1994. 289 pp. $30.00 (c). Originally published in Hebrew in 1992, this monograph represents a broadranging and significant study by Professor Gedalyah Nigal of BarIlan University. Until recently the central role of magic in Hasidism has been virtually ignored by most of its scholars. Buber in his reformulation of Hasidic tales glossed over this material, and Scholem's interests lay elsewhere, especially in the realm of mystical theology. Nigal's book, however, serendipitously complements Moshe Idel's current tour de force, Hasidism: Between Ecstasy and Magic (SUNY, 1995). Whereas Idel explores the phenomenology of the mystical experience and theurgical endeavors of the zaddikim (the righteous leaders of the Hasidic dynasties) against the background of the Jewish mystical tradition, Nigal is primarily concerned with the folklore and stories about these individuals and their accomplishments. Together these two fine books engender a totally new perspective on the nature of Hasidism. Nigal divides his study into eight chapters. The earlier discussions are much more expansive than the later ones. He initially examines such topics 'See the forthcoming publication of the proceedings of the 1994 conference at Notre Dame on "History and Memory in Jewish and Christian Tradition." Additional issues concerning the Jewish reading of biblical historical texts are explored in my The Creation ofHistory in Ancient Israel (London: Routledge, 1995). 190 SHOFAR Spring 1996 Vol. 14, No.3 as baalei shem (wonder-workers) and kefitzat ha-derekh (path-jumping), as well as the transmigration of souls and demonic possession. In the latter chapters he is primarily interested in exploring specific motifs, such as magically battling the forces of evil and the use of amulets. Inall he covers a wide array of topics and sources. It is truly unfortunate that the book lacks an index. This is especially problematic in light of the extensive endnotes that are included, which offer comprehensive surveys of both primary and secondary sources on the subjects covered. Without an index this impressive scholarship is virtually inaccessible. The opening chapters of the book are especially informative. Nigal initially discusses the history of the term baal shem. He notes that it does not appear in the Bible and was rarely referred to in rabbinic literature; however, beginning with geonic sources one finds substantial accounts of individuals who purportedly possessed magical powers and were referred to by this epithet. His survey of the pertinent medieval and pre-modern references constitutes the most comprehensive treatment of this topic to date. His study of kefitzat ha-derekh (path-jumping) is likewise panoramic. He records numerous accounts ofthis miraculous feat, from post-Talmudic times to the Hasidic era. As with the book at large, Nigal is concerned exclusively with the folklore of magic, rather than the magical praxis itself. This is in sharp contrast to the recent study of kefitzat ha-derekh by Verman and Adler (JSQ 1:2 [1993/94]), which analyzes numerous medieval magical recipes for accomplishing path-jumping. Nigal's overriding interest in Hasidic story-telling per se is most evident in the concluding chapter, "The Power of Amulets.ยป Therein he traces several different versions of the same basic narrative. It is the transmission of the story that concerns Nigal and not the actual topic of amulets. This is especially disappointing in view of the fact that the writing of amulets was an important activity of the Baal Shem Tov and therefore warrants systematic study. Although Nigal is undeniably a folklorist, one doesn't have to share his passion for the process of story-telling...

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