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| 95 Notes Chapter 1 1. This designation was first used in the Qur’an (3:110, 4:152) to designate Jews, Christians , and Sabaeans. By the tenth century, Salmon ben Yeruh .im had appropriated the term to designate the Karaites. See Salo W. Baron, A Social and Religious History of the Jews, 2nd ed., vol. 5 (New York: Columbia University Press and Philadelphia: Jewish Publication Society, 1957), 236 and 400, n. 31. 2. J. L. Austin, How to Do Things with Words, ed. J. O. Urmson and Marina Sbisa (Cambridge , MA: Harvard University Press, 1975). On applications of Austin’s ideas to ritual language, see Stanley J. Tambiah, “The Magical Power of Words,” Man 3 (1968): 177–208; and the references cited in Michael D. Swartz, Mystical Prayer in Ancient Judaism: An Analysis of Màaseh Merkavah (Tubingen: Mohr, 1992), 1–5. 3. See Lawrence H. Schiffman and Michael D. Swartz, Hebrew and Aramaic Incantation Texts from the Cairo Genizah: Selected Texts from Taylor-Schechter Box K1 (Sheffield: Sheffield Academic Press, 1992), 42–44. On the problem of multiple languages in ancient Mediterranean magic, see Gideon Bohak, “Hebrew, Hebrew Everywhere? Notes on the Interpretation of Voces Magicae,” in Prayer, Magic, and the Stars in the Ancient and Late Antique World, ed. Scott Noegel and Brandon Wheeler (University Park: Pennsylvania State University Press, 2003), 69–82. On the multivalence of the use of language in magical texts, see especially David Frankfurter, “The Magic of Writing and the Writing of Magic: The Power of the Word in Egyptian and Greek Traditions,” Helios 21 (1994): 189–221. 4. On this idea, see Michael D. Swartz, “Judaism and the Idea of Ancient Ritual Theory,” in Jewish Studies at the Crossroads of History: Authority, Diaspora, Tradition, ed. Ra’anan Boustan, Oren Kosansky, and Marina Rustow (Philadelphia: University of Pennsylvania Press, 2010), 294–317. 5. Francis X. Clooney, S.J., Thinking Ritually: Rediscovering the Purva Mimamsa of Jaimini (Vienna: Sammlung de Nobili Institut für Indologie der Universität Wien, 1990). See also Swartz, “Judaism and the Idea of Ancient Ritual Theory.” 6. E. Valentine Daniel, Fluid Signs: Being a Person the Tamil Way (Berkeley: University of California Press, 1984). 7. Richard J. Parmentier, The Sacred Remains: Myth, History, and Polity in Belau (Chicago : University of Chicago Press, 1987); see also William F. Hanks, Referential Practice: Language and Lived Space among the Maya (Chicago: University of Chicago Press, 1990). 8. On the ancient history of semiotics, see especially Giovanni Manetti, Theories of the Sign in Classical Antiquity (Bloomington: Indiana University Press, 1993); and Peter Struck, Birth of the Symbol: Ancient Readers at the Limits of Their Texts (Princeton, NJ: Princeton University Press, 2004). 96 | Notes to Chapter 1 9. Jacob Brüll, Doresh le-S .iyyon: Kollel Be’urim ve-Tiqunim al ha-Simanim asher ba-Shas (Vienna: Shlosberg and Bendiner, 1864). 10. On this subject, see Martin S. Jaffee, Torah in the Mouth: Writing and Oral Tradition in Palestinian Judaism, 200 BCE–400 CE (New York: Oxford University Press, 2001); on memorization and its cultivation see also Michael D. Swartz, Scholastic Magic: Ritual and Revelation in Early Jewish Mysticism (Princeton, NJ: Princeton University Press, 1996). 11. At this point he cites the Talmud, b. Hul. 59–67, which catalogs the anatomical characteristics of animals that are permitted (kosher) under Jewish dietary law (kashrut). 12. Here citing b. Niddah 46–48 (see also M. Niddah 5:9), which describes the anatomical indicators of a castrated man (saris) and a woman unable to conceive (aylonit). 13. Here Brüll cites Moed Qatan 5a; see also M. Moed Qatan 1:2. 14. Heb. orlah. On these cases, see also Lev. 19:23–24 and M. Orlah chap. 1. 15. Heb. ot. All translations from the Hebrew Bible follow the New Jewish Publication Society translation (NJPS), with occasional modifications, unless otherwise noted. 16. For example, M. Ma‘aser Sheni 5:9 and b. Mo‘ed Qatan 5a. See also n. 15. 17. José Faur, Golden Doves with Silver Dots: Semiotics and Textuality in Rabbinic Tradition (Bloomington: Indiana University Press, 1986), xxii. 18. Ibid., 40. 19. Ibid., xxvii. 20.See especially Susan Handelman, The Slayers of Moses: The Emergence of Rabbinic Interpretation in Modern Literary Theory (Albany: SUNY Press, 1982); and Daniel Boyarin, Intertextuality and the Reading of Midrash (Bloomington: Indiana University Press, 1990), who argues that Derrida and other postmodern theorists “[make] possible a space for a more sympathetic reading of midrash as an interpretive act” (x). 21. Jacques...

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