A Chapter in the Religious History of The Galilean Jews,” in Sharing the Sacred. Religious Con-
tacts and Conflicts in the Holy Land, First to Fifteenth Centuries CE, eds. Arieh Kofsky and Guy
Stroumsa (Jerusalem, 1998), 223–71.
- Grossman has published a number of studies over the years and they have recently been
synthesized in his Pious and Rebellious.Grossman is not the first to examine these topics. Many
studies concerning marriage have been written over the past decades: Abraham H·aim Freimann,
Seder Kiddushin veNissuin Ah·arei H·atimat haTalmud. Meh·kar Histori Dogmati beDinei Yisrael;
(Jerusalem, 1945); Ze’ev Falk, Jewish Matrimonial Law in the Middle Ages(Oxford, 1966); Cohen
and Horowitz, “In Search of the Sacred,” 225–50; Roni Weinstein, Jewish Marriage in Italy dur-
ing the Early Modern Era: A Chapter in Social History and History of Mentality.Ph.D. Diss., He-
brew University (Jerusalem, 1995) [in Hebrew]. - Joshua Trachtenberg, The Devil and the Jews: The Medieval Conception of the Jew and Its
Relation to Modern Antisemitism(New Haven, 1943) and more recently: Miri Rubin, Gentile
Tales: The Narrative Assault on Late Medieval Jews(New Haven, 1999). - Different scholars have discussed these modes of living together that existed in the Middle
Ages: Alfred Haverkamp, “‘Concivilitas’ von Christen und Juden in Aschkenas im Mittelalter,” in
Judische Gemeinden und Organisationsformen von der Antike bis zur Gegenwart, eds. Robert Jütte
und Abraham P. Kustermann (Vienna-Köln and Weiman, 1996), 103–36; Nirenberg, Communi-
ties of Violence, 8–10. - Bonfil, Tra due mondi, 4–9.
- Shlomo Dov Goitein, A Mediterranean Society: The Jewish Communities of the Arab World
As Portrayed in the Documents of the Cairo Geniza; 6 vols. (Berkeley, Los Angeles, and London,
1967–1983); Joseph Shatzmiller, Recherches sur la communauté juive de Manosque au Moyen Age,
1241–1329(Paris, 1973); Assis, The Golden Age of Aragonese Jewry; Bonfil, Jewish Life in Renais-
sance Italy. - Louise A. Tilly, “Women’s History and Family History: A Fruitful Collaboration or Missed
Connection.” - Supra. n. 51.
- Kanarfogel, Jewish Education and Society, 39–51.
- Goldin, “Die Beziehung der jüdischen Familie,” 230–31. This idea is expanded in his
monograph: Uniqueness and Togetherness: The Enigma of the Survival of the Jews in the Middle
Ages(Tel Aviv, 1997), 42–66 [in Hebrew]. - Ta-Shma, “Children in Medieval Germanic Jewry,” 264–66: “We can safely accept the
basic assumption as to the substantially different treatment accorded small children in Jewish and
gentile families” (p. 266). - Abrahams, Jewish Life, 113, 127, 131, 137, 140, 156.
- For a partial list of such publications in recent years, supra. n. 52.
- For example: Baskin, “Problem of Women”; Eadem, “Male Piety, Female Bodies: Men,
Women and Ritual Immersion in Medieval Ashkenaz,” (forthcoming); Eadem, “Reading Women
into the Sources: Reassessing Jewish Women in Medieval Ashkenaz,” (forthcoming). I thank the
author for allowing me to read her articles prior to their publication. - Martin King Whyte, The Status of Women in Preindustrial Societies(Princeton, 1978).
- There are many examples of such comparison. One such was recently discussed by Maria
Diemling, “Christliche Ethnographien” über Juden und Judentum in der Frühen Neuzeit: Die Kon-
vertiten Victor von Carben und Anthonius Margaritha und ihre Darstellung jüdischen Lebens und
jüdischer Religion, Dissertation zur Erlangung des Doktorgrades der Philosophie eingericht an der
Geisteswissenschaftlichen Fakultät der Universität Wien (Vienna, 1999), 168–69. - This is true for any discussion that relates past and present: Judith M. Bennett, “Medieval
Women, Modern Women: Across the Great Divide,” in Culture and History 1350–1600. Essays
on English Communities, Identities and Writing, ed. David Aers, (Detroit, 1992), 147–75. - Catherine Bell, Ritual Theory, Ritual Practice(New York, 1992), 171–81; Pierre Bourdieu,