Jewish Magic and Superstition, by Joshua Trachtenberg, [1939], at sacred-texts.com

p. 314

APPENDIX I

THE FORMATION OF MAGICAL NAMES

1. P. 21.

2. Raziel, 21h; Pa‘aneaḥ Raza, 37b, note.

3. M. Suk. 45a; San. 56a; see on these Blau, 134, n. 2; Gaster, Sword of Moses, 12; L. Geiger, Kebuẓat Maamarim, ed. Poznanski, Warsaw 1910, Ginzberg's notes, pp. 394, 395.

4. Cf. Naḥmanides, Introd. to his Commentary on the Pentateuch; Raziel, 24a-b: ‏וידוע שכל התורה בולה שמותיו של הקב״ה יתברך‎ Isaiah Horowitz (Shelah, III, 87a) writes: ‏הענין נודע כי כל התורה כולה היא שמותיו ית׳ בצירוף אותיותיה המתפשטים לאין תבלית‎. According to Eleazar of Worms (Rokeaḥ 311), the Kaddish is recited after the reading of the Torah because every single word in the Torah conceals the Ineffable Name of God, and therefore each word merits the recital of the prayer which sanctifies that Name.

5. Νοταρικόν; Latin, notaricum, from notarius, "a shorthand writer," see JE, IX, 339 f. This exposition is derived mainly from Schwab, Vocabulaire, 14 ff.

6. Cf. Grunwald, MJV, XIX (1906), 114.

7. Cf. Grünbaum, Ges. Auf., 123; Grunwald, loc. cit.; Güd. II, 336-7.

8. The etymology of this word is in doubt; see JE, V, 589 ff.; Schwab, Vocabulaire, loc. cit.; Ginsburg, Kabbalah, 131 ff.; Gaster, op. cit., 11 ff.; Dornseiff, 133 ff.,

9. These seven were the most frequently employed. JE, loc. cit., lists almost twice as many.

10. Cf. the references in note 8; a. is referred to in Nu. R. ch. 18, ch. 13; b. in Shab. 104a, Nu. R. ch. 18; c. in Suk. 52b; d. in Shab. 104a.

11. Ms. S. Gematriaot, 71a.

12. Ibid., 22a.