In A Remembrance of His Wonders, David I. Shyovitz uncovers the sophisticated ways in which medieval Ashkenazic Jews engaged with the workings and meaning of the natural world, and traces the porous boundaries between medieval science and mysticism, nature and the supernatural, and ultimately, Christians and Jews.

In the urban communities of medieval Germany and northern France, the beliefs, observances, and practices of Jews allowed them to create and define their communities on their own terms as well as in relation to the surrounding Christian society. Although medieval Jewish texts were written by a learned elite, the laity also observed many religious rituals as part of their everyday life. In Practicing Piety in Medieval Ashkenaz, Elisheva Baumgarten asks how Jews, especially those who were not learned, expressed their belonging to a minority community and how their convictions and deeds were made apparent to both their Jewish peers and the Christian majority. Practicing Piety in Medieval Ashkenaz provides a social history of religious practice in context, particularly with regard to the ways Jews and Christians, separately and jointly, treated their male and female members. Medieval Jews often shared practices and beliefs with their Christian neighbors, and numerous notions and norms were appropriated by one community from the other. By depicting a dynamic interfaith landscape and a diverse representation of believers, Baumgarten offers a fresh assessment of Jewish practice and the shared elements that composed the piety of Jews in relation to their Christian neighbors.

In The Fabric of Religious Life in Medieval Ashkenaz, Jeffrey R. Woolf presents the first integrated presentation of the ideals and beliefs that comprised the self-image and worldview of Ashkenazic Jews in the Central and High Middle Ages (900-1300). Through careful examination of a wide range of sources (legal, customal, liturgical, artistic), Woolf shows how religious practice played a dual role in creating and sustaining Jewish life in a hostile environment. They instilled these values, and recast religious traditions to reflect them. The author demonstrates how hitherto underappreciated ideals such as Purity, Sanctity, and a palpable sense of Divine In-Dwelling played a central role in Ashkenazic religiousity and merged to form the texture, or the "Sacred Canopy," of their lives.

Examines the intellectual proclivities of twelfth- and thirteenth-century Ashkenazic rabbinic culture as a whole.

Paperback edition of a favorite text on the literary creativity and communal involvement in the production of the Tosafist corpus. The Jews of northern France, Germany, and England, known collectively as Ashkenazic Jewry, have commanded the attention of scholars since the beginnings of modern Jewish historiography. Over the past century, historians have produced significant studies about Jewish society in medieval Ashkenaz that have revealed them as a well-organized, creative, and steadfast community. Indeed, the Franco-Russian Jewry withstood a variety of physical, political, and religious attacks in the twelfth and thirteenth centuries to produce an impressive corpus of Talmudic and halakhic compositions, known collectively as Tosafot, that revolutionized the study of rabbinic literature. Although the literary creativity of the Tosafists has been documented and analyzed, and the scope and policies of communal government in Ashkenaz have been fixed and compared, no sustained attempt has been made to integrate these crucial dimensions. Jewish Education and Society in the High Middle Ages considers these relationships by examining the degree of communal involvement in the educational process, as well as the economic theories and communal structures that affected the process from the most elementary level to the production of the Tosafist corpus. By drawing parallels and highlighting differences to pre-Crusade Ashkenaz, the period following the Black Death, Spanish and Provençal Jewish society, and general medieval society, Ephraim Kanarfogel creates an insightful and compelling portrait of Ashkenazic society. Available in paperback for the first time with a new preface included, Jewish Education and Society in the High Middle Ages will be a welcome addition to the libraries of Jewish studies scholars and students of medieval religious literature.

Reconstructing Ashkenaz shows that, contrary to traditional accounts, the Jews of Western Europe in the High Middle Ages were not a society of saints and martyrs. David Malkiel offers provocative revisions of commonly held interpretations of Jewish martyrdom in the First Crusade massacres, the level of obedience to rabbinic authority, and relations with apostates and with Christians. In the process, he also reexamines and radically revises the view that Ashkenazic Jewry was more pious than its Sephardic counterpart.

The medieval Ashkenazi manuscripts of the Small Book of Commandments (Sefer Mitzvot Katan, or ‘SeMaK’ for short), which was written by Isaac of Corbeil, attest a scribal culture in which rabbinical knowledge and piety were combined with creative freedom in manuscript design. This study is concerned with the creation, composition and circulation of manuscripts of the SeMaK and concentrates on the book as an artefact. The focus of the author’s attention is the manuscripts’ material nature, their artistic embellishment and the personal touches that scribes added to them. With the act of writing a text and decorating a SeMaK manuscript, they ‘appropriated’ the text, so to speak, giving it a character of its very own. They drew on a visual language in the process – or rather, on visual languages, which occupy a special place between pure writing culture and pure painting culture. It was in this area ‘in between’ the two that spontaneous touches arose, ranging from changes in the physical arrangement of the text (mise-en-page) to drawings and doodles added in the margins. An examination of paratextual elements broadens the reader’s knowledge about Jewish scribal culture and grants insights into medieval book art, material culture and Judeo-Christian co-existence in the Middle Ages as well as throwing some light on Jewish values, ideals and eschatological hopes.

This book presents a synthetic history of the family--the most basic building block of medieval Jewish communities--in Germany and northern France during the High Middle Ages. Concentrating on the special roles of mothers and children, it also advances recent efforts to write a comparative Jewish-Christian social history. Elisheva Baumgarten draws on a rich trove of primary sources to give a full portrait of medieval Jewish family life during the period of childhood from birth to the beginning of formal education at age seven. Illustrating the importance of understanding Jewish practice in the context of Christian society and recognizing the shared foundations in both societies, Baumgarten's examination of Jewish and Christian practices and attitudes is explicitly comparative. Her analysis is also wideranging, covering nearly every aspect of home life and childrearing, including pregnancy, midwifery, birth and initiation rituals, nursing, sterility, infanticide, remarriage, attitudes toward mothers and fathers, gender hierarchies, divorce, widowhood, early education, and the place of children in the home, synagogue, and community. A richly detailed and deeply researched contribution to our understanding of the relationship between Jews and their non-Jewish neighbors, Mothers and Children provides a key analysis of the history of Jewish families in medieval Ashkenaz.

Professor Alfred Haverkamp, founder of the Arye Maimon Institute for Jewish History at Trier University, has been a leading scholar and successful mentor for medieval historical research on Jews and Judaism in Central Europe (Ashkenaz) since the 1970s. This Festschrift joins together current multi-disciplinary perspectives on medieval Jewish life and Jewish-Christian relations, in studies based on archival and manuscript sources as well as medieval sculpture and artefacts. With contributions by Elisheva Baumgarten, Thilo Becker, Eveline Brugger, Nicolo Bucaria, Jorn R. Christophersen, Christoph Cluse and Carsten Ginsheimer, Johannes Deissler, Simcha Emanuel, Rachel Furst and Sophia Schmitt, Johannes Heil, Elisabeth Hollender, Ephraim Kanarfogel, Katrin Kogman-Appel, Andreas Lehnertz, Ivan G. Marcus, Gerd Mentgen, Rachel Zohn Mincer, Jorg R. Muller, Judith Olszowy-Schlanger, Lucia Raspe, Rene Richtscheid, Michael Schlachter, Merav Schnitzer Maimon, Christian Scholl, Sarit Shalev-Eyni, Ephraim Shoham-Steiner, Alessandra Veronese, Markus J. Wenninger, and Birgit Wiedl. Foreword by Israel J. Yuval.

In medieval Ashkenaz piyyut commentary was a popular genre that consisted of ‛open texts' that continued to be edited by almost each copyist. Although some early commentators can be identified, it is mainly compilers that are responsible for the transmitted form of text. Based on an ample corpus of Ashkenazic commentaries the study provides a taxonomy of commentary elements, including linguistic explanations, treatment of hypotexts, and medieval elements, and describes their use by different commentators and compilers. It also analyses the main techniques of compilation and the various ways they were employed by compilers. Different types of commentaries are described that target diverse audiences by using varied sets of commentary elements and compilatory techniques. Several commentaries are edited to illustrate the different commentary types.