See, e.g., Sh. Secunda, The Iranian Talmud: Reading the Bavli in Its Sasanian Context (Philadelphia: University of Pennsylvania Press, 2013), whose first chapter discusses the comparative paucity in scholarship of what remains a field in its infancy. Furthermore, there are several papers in the recently published Festschrift for Yaakov Elman—Sh. Secunda and S. Fine (eds.), Shoshannat Yaakov: Jewish and Iranian Studies in Honor of Yaakov Elman (Leiden: Brill, 2012). Finally, note that the series Irano-Judaica, edited by Shaul Shaked and the late Amnon Netzer, was crucial in fostering this field, and contains many important papers.
E.g., D. Levene, D. Marx, and S. Bhayro, ‘“Gabriel is on their Right”: Angelic Protection in Jewish Magic and Babylonian Lore’, Studia Mesopotamica1 (2014), pp. 185–198. In a previous article in this journal, I have attempted to categorise different types of reception of cuneiform traditions: S. Bhayro, ‘The Reception of Mesopotamian and Early Jewish Traditions in the Aramaic Incantation Bowls’, AS 11 (2013), pp. 187–196.