notes to pp. 273–87 557
Folklore in a Medieval Jewish Chronicle (Leiden, 2009), 45 - 127. 15. On the
herem bet din, see I. Levitats in C. Roth, ed., Encyclopaedia Judaica, 16 vols.
(Jerusalem, 1971), 8. 355 - 6; on polygamy within Judaism, see A. Grossman, Pious
and Rebellious: Jewish Women in Medieval Europe (Waltham, Mass., 2004), 68 -
- Sifra, Baraita de Rabbi Ishmael, Perek I. 1 - 8, in J. Neusner, trans., Sifra:
An Analytical Translation, vol. 7 (Atlanta, 1988), 61 - 3; Mekilta d’R. Ishmael,
Nezikin 14. 26 - 31 (in J. Lauterbach, ed., Mekilta de Rabbi Ishmael, 3 vols. (Phila-
delphia, 1935), 3.110); b. B.K. 83b; b. Makk. 23b–24a. 17. b. Pes. 10b (trans.
Epstein) (on mouse). 18. Pesik. Rab. Kah 4:7 (in W. Braude and I. Kapstein,
trans., Pesikta de Rab Kahana (London, 1975), 82 - 3); b. B.B 21a (on educa-
tion). 19. b. B.M. 59b (carob tree); Houses disputes: m. Yeb. 1:4; b. Erub. 3b;
Elijah: y. Ye b. 12:1 (12c); b. Yeb. 102a. 20. m. Ab. 2:10; 5:16; 5:15 (four types
of sages); 5:13 (four types of charity); on the rabbinic concept of teshuvah, see
E. E. Urbach, The Sages: Their Concepts and Beliefs (Jerusalem, 1975), 462 - 71.
- Sifra, Baraita de Rabbi Ishmael, Perek I. 1 - 8, in J. Neusner, trans., Sifra:
- Singer– Sacks, 462; on Lag BaOmer: b. Yeb. 62b. 22. On Sefer Zerubbabel,
see D. Biale, ‘ Counter- History and Jewish Polemics against Christianity: The
“Sefer Toldot Yeshu” and the “Sefer Zerubavel” ’, JSS 6.1 (1999), 130 - 45; see J. C.
Reeves, Trajectories in Near Eastern Apocalyptic: A Postrabbinic Jewish Apoca‑
lypse Reader (Atlanta, 2005). 23. m. Hag. 2:1; y. Hag. 2:1 (77a– c), trans.
Neusner, adapted; Philip Alexander, The Mystical Texts (London, 2006) argues for
a continuous mystical tradition from Second Temple times; P. Schäfer, The Origins
of Jewish Mysticism (Princeton, 2009), argues for discontinuity. 24. b. Shab.
33b (Shimon bar Yohai); Sefer Yetsirah 7 (in A. P. Hayman, Sefer Yesira: Edition,
Translation and Text‑ Critical Commentary (Tübingen, 2004), 76); b. Shab. 156a
(astrology); b. Ber. 55a, 56b (dream interpretation). 25. On the Sepphoris syna-
gogue mosaics, see Z. Weiss and E. Netzer, Promise and Redemption: A Synagogue
Mosaic from Sepphoris (Jerusalem, 1996); on Hammat Tiberias, see M. Dothan,
Hammat Tiberias: Early Synagogues and the Hellenistic and Roman Remains
(Jerusalem, 1983); on magic bowls, see S. Shaked, J. N. Ford and S. Bayhro, Ara‑
maic Bowl Spells: Jewish Babylonian Aramaic Bowls (Leiden, 2013); on local
influence on rabbis in Sasanian Babylonia, see C. Bakhos and M. R. Shayegan,
eds., The Talmud in its Iranian Context (Tübingen, 2010). 26. m. Pes. 4:1; cf. m.
Sukk. 3:11; on Pirqoi ben Baboi, see R. Brody, The Geonim of Babylonia and the
Shaping of Medieval Jewish Culture (New Haven and London, 1998), 113 -
- On solipsism, see S. Stern, Jewish Identity in Rabbinic Judaism in Late
Antiquity (Leiden, 1994); b. Pes. 49a– 49b. 28. C. Th. 16.8.13; S. Schwartz, ‘The
Patriarchs and the Diaspora’, JJS 50 (1999), 208 - 22; D. Noy, Jewish Inscriptions
of Western Europe, 2 vols. (Cambridge, 1993– 5), 1:39, no. 22 (Abba Maris);
S. J. D. Cohen, ‘Epigraphical Rabbis’, JQR 72 (1981), 1 - 17; H. Lapin, ‘Epigraph-
ical Rabbis: A Reconsideration’, JQR 101 (2011), 311 - 46. 29. M. Goodman,
‘The Function of Minim in Early Rabbinic Judaism’, in idem, Judaism in the
Roman World (Leiden, 2007), 163 - 73; t. Hull. 2: 22 - 3 (Neusner) (Eleazar b.
Dama); b. Ber. 28b (Simeon ha- Pakuli); Justin Martyr, Dialogue with Trypho
16.4; on this blessing, see especially R. Kimelman, ‘Birkat ha- Minim and the Lack
of Evidence for Anti- Christian Jewish Prayer in Late Antiquity’, in E. P. Sanders,
- On solipsism, see S. Stern, Jewish Identity in Rabbinic Judaism in Late