Mothers and Children. Jewish Family Life in Medieval Europe - Elisheva Baumgarten

145. For example: Barbara Newman, Sister of Wisdom: St. Hildegard’s Theology of the Feminine
     (Berkeley and Los Angeles, 1987), 144.


146. Baumgarten, “Midwives,” 68.


147. Barkai, Infortunes de Dinah, 234.


148. For example: SHP, no. 1186, SHB, no. 172. This is also discussed in halakhic delibera-
     tions concerning the case of a woman who is hungry on Yom Kippur.


149. BT Shabbat 66b.


150. Michelle Klein, A Time to Be Born: Customs and Folklore of Jewish Birth(Philadelphia,
     1998), 93.


151. Baumgarten, “Midwives,” 70. Carol Rawcliffe, Medicine and Society in Later Medieval En-
     gland(Gloucester, 1995), 194–97.


152. Hildegardis Bigiensis, Liber subtilitateum diversarum naturam creaturarum, eds. Charles
     Daremberg and F. A. Reuss, PL197 (Paris, 1855), 1255 “De Sardio.”


153. Avodah Zara, 2:2.


154. Shlomo Simonsohn, The Apostolic See and the Jews(Toronto, 1988), 1: no. 23 (Canter-
     bury, before 1179); no. 56 (Provence, 1267); Solomon Grayzel, The Church and the Jews in the
     Thirteenth Century(New York, 1966), 1: 306 (Paris, 1213): “Statuimus... ne Christiane obstetri-
     ces intersint puerperio Judeorum.”


155. See chapter 4, p. 136.


156. See chapter 4, p. 89 for a detailed list of the decrees regarding Christian wet nurses.


157. R. Elh·anan b. Isaac, Tosfot al Massekhet Avodah Zara, ed. David Fränkel (Husiatyn, 1901),
     56 s.v. “Aval lo beino leveinah.”
     158.Sefer Or Zaru’a, 1: Piskei Avodah Zarah, nos. 146–47.
     159.Joseph Shatzmiller, “Doctors and Medical Practices in Germany around the Year 1200:
     The Evidence of Sefer Hasidim,” Journal of Jewish Studies33(1982): 583–93.


158. R. Gershom, Zikhron Brit, 143.


159. Ibid.


160. Hess, “Midwifery Practice,” 60.


161. Frederic C. Tubach, Index Exemplorum(Helsinki, 1969), 221, no. 2806; Das Viaticum
     narrationem des Heunmannus Boniensis, ed. A. Hilka (Berlin, 1935), 59, no. 39; Michel Tarayre,
     La Vièrge et le miracle. Le ‘Speculum historiale’ de Vincent de Beauvais(Paris, 1999), 91–94.


162. Charles Caspers, “Leviticus 12, Mary and Wax: Purification and Churching in Late Me-
     dieval Christianity,” in Purity and Holiness. The Heritage of Leviticus, eds. M.J.H.M. Poorthuis and
     Joshua Schwartz (Leiden, Boston, and Köln, 2000), 307, n. 58; C.G.N. de Vooys, Middelneder-
     landse Marialegenden(Leiden, 1903), 1; 357–59.


163. Merry E. Wiesner, “The Midwives of South Germany and the Public/Private Dichotomy,”
     The Art of Midwifery. Early Modern Midwives in Europe, ed. Hilary Marland (London and New
     York, 1993), 86–88.
     166.SHP, nos. 1917–18.


164. Frederick M. Powicke and Christopher R. Cheney (eds.), Councils and Synods with Other
     Documents Relating to the English Church(Oxford, 1964), 2: 35.
     168.SHP, no. 1352.
     169.This practice is the subject of a rabbinic discussion. Since swaddling sometimes changed
     the shape of infants’ bodies, questions arose as to the permissibility of swaddling on the Sabbath.
     Rashi and Rabbenu Tam hold differing opinions on the matter (Rashi, Sotah12a, s.v., Meshaper).
     The infants remained swaddled for the first years of their lives. See Alexandre-Bidon and Closson,
     L’enfant à l’ombre des cathèdrales, 94–99.


165. As the Rashba stated: “Men do not birth women” (R. Solomon b. Aderet, Teshuvot ha-
     Rashba(Benei Berak, 1957), 2: no. 182).


166. Rashi, Bava Kama 59a, s.v. “Nekhi h·aya.”


167. Baumgarten, “Midwives,” 74.

206 NOTES TO CHAPTER 1