- Orme, “Children and Church,” 572–76.
- Talya Fishman describes this process in her article, “Kabbalistic Perspective on Gender-
Specific Commandments,” 199–245.
Notes to Chapter 31.R. Moses b. Isaac Mintz, She’elot uTeshuvot Rabbenu Moshe Mintz (Maharam Mintz), ed.
Jonathan Shraga Domb, 2 vols. (Jerusalem, 1991), mentions this custom a number of times, nos.
19, 37, and 64, as does R. Jacob Weil, She’elot uTeshuvot Mahari Weil, ed. Yitzchok Satz (Jerusalem,
1988), no. 120. Earlier sources distinguish between Hebrew names (shem kodesh) and nicknames
(kinui). For example: R. Barukh b. Isaac, Sefer haTeruma, (Warsaw, 1897), nos. 121, 128.
- The only extensive treatment of this ritual to date is Hamburger, Shorshei Minhag Ashkenaz,
415–55, esp. 428–31. For a description of later developments of this custom, see Eli Katz, “Zeman
Netinat Shem leBen uleBat,” Z·efunot6(1990): 41–45. - These verses are generally recited as part of the Saturday night prayer service.
4.Mah·zor Vitry, no. 507. This custom does not appear in the earlier manuscripts of the Mah·zor.
See Israel Ta-Shma, “Al Kama meInyanei Mah·zor Vitry,” 82. - Oskar Rühle, “Bibel,” HdA, 1:1212–14. This was also the recommended way to help a child
who cried incessantly at night, in cases in which the crying was believed to be the result of a spell
cast by a demon. Similar beliefs concerning crying can be found in SHP, no. 172.
6.SHB, no. 1140.
7.Sefer H·uqqei haTorahalso reports a similar custom: “And on the eighth day, after he has been
circumcised, they sit the child on a bed of sheets, with the Pentateuch on his head. And the elders
of the community or the head of the Yeshiva will bless him, saying: ‘May God give you of the dew
of heaven’ until ‘Blessed they who bless you’ (Gen. 27:28–29). And the head of the Yeshiva will put
his hand on the Pentateuch and will say: ‘This one shall learn what is written in this’ three times,
and then he will say: ‘He shall fulfill what is written in this’ three times. ‘The teaching of the Lord
may be in your mouth’ (Exod. 13:9). ‘Let not this Book of the Teaching cease from your lips etc.’
(Josh. 1:8). And the father will host a feast of drinking and joy for the circumcision and for the ded-
ication as it says in the case of Hannah: ‘For as long as he [Samuel] lives, he is lent to the Lord’ (1
Sam. 1:28).” Simh·a Assaf, Mekorot le-Toldot haH·inukh(Tel Aviv, 1924), 1:13. This text discusses the
customs of a select group that recommended dedicating a son to spend all of his days studying Torah.
Historians have argued over the place of origin of this text. Although most recent research has
pointed to Ashkenaz, as there remains some uncertainty, I have not included it in my discussion.
For a discussion of the text and its history, see Kanarfogel, Jewish Education, 101–105, 195–97. - I have translated the word h·olas “not holy,” since the modern “secular” is not an accurate
translation. - Supra no. 2. See also: Ernst N. Z. Roth, “Al haHollekreisch,” Yeda Am, 7 [52] (1962), 86–
- Florence Guggenheim, “Houlekraasch,” Israelitisches Wochenblatt Zürich, 24(1958), 32.
- Rashi, BT Shabbat 58b, s.v. “Vela’Arisa”; Rashi, Ta’anit 22a, s.v. “’Arisa”; Rashi, Sanhedrin
20b, s.v. “Ha’Arisa.” Darmsteter and Blondheim, Le Glosses françaises, no. 143 a, b, c. - R. Moses Mintz, She’elot uTeshuvot, no. 19.
- Isaac Satz, “Hagahat haGaon R. Israel b. haGaon Shalom Shakhna miLublin beInyan
Z·urat haOtiyot,” Moriah11 [7—8] (1982): 4. - R. Joseph Juspa Hahn Neurlingen, Sefer Yosef Omez·(Frankfurt a.M., 1928), 362.
- Güdemann, Sefer haTorah vehaH·ayim, 3:104–106; Joseph Perles, “Die Berner Handschrift
des kleinen Aruch,” Jubelschrift zum siebzigsten Geburtstage des Prof. Dr. H. Graetz(Breslau,
1887), 24–31; this suggestion was adopted by other scholars at the turn of the century. For exam-
ple: Löw, Lebensalter, 105; Joshua Trachtenberg, Jewish Magic and Superstition: A Study in Folk