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The psychoanalyst, as well as anyone interested in folklore, will find this book praiseworthy. It is the first time that such a systematic and objective compilation of the data of Jewish superstition has been attempted.
The author tries to prove that the widespread acceptance of the Jew as a magician par excellence is only a myth based on complete ignorance and misjudgment of the Jews. All that prevailed prior to the Middle Ages in the guise of Jewish magic was essentially an echo of the superstition of other civilizations, like the Canaanite superstitions reinforced by importations from Babylon and Egypt. The specific Jewish magic which began to develop in the Geonic period (589–1038) did not crystallize until the appearance of Jewish mysticism and the Cabalistic lore. In contradistinction to Christian magic which had been banished by the church because of its reliance upon the devil and satanic forces, the medieval Jewish magic functioned within the framework of the religion and its primary principle was an implicit reliance on God's powers (p. 15). The invocation of God's name and His celestial servants soon gave rise to the use of inscribed amulets, some of which were accepted as a part of the religious cult as for instance, the familiar phylacteries and mezuza (a parchment talisman affixed to the doorpost) which served originally to drive off demons.
In the thirteenth century a book appeared (Sefer Raziel) which consisted chiefly of the various names of God, the angels, and many symbols. This book, originally conceived as a charm agains fire, was also to be used for other occasions later on. The most powerful device, however, to frighten the demons was the word 'Almighty'