the Rosh, R. Asher b. Yeh·iel (1250–1327). He discusses a case in which a man
accuses his wife of not being “like all other women”—in other words, that she
bore physical abnormalities that resulted in female fertility problems. The wise
woman is called to verify this accusation.^120
The term isha h·akhamaserved as a general name for female medical figures
who served in different capacities, primarily providing care for other women,
but also as general medical practitioners. For example, a thirteenth-century
manuscript refers to a certain Marat Yiska who is called “Isha h·akhama leha’ir
me’or einayim”—a wise woman who kindles the light of the eyes (i.e., an eye
doctor). The same composition refers to another wise woman who treated an
ailing baby.^121 In many cases, the midwife is referred to as an Isha h·akhama
meyaledet (wise woman midwife).
As midwifery among Jews, like midwifery in medieval Christian society, was
not officially regulated by the community, few records remain. Hence, the
identity of these midwives and the course of their training are largely unknown.
Nor can we determine how many midwives regularly serviced a given com-
munity. If, however, we examine references on gravestones and in lists of Jews
killed in attacks throughout the Middle Ages, and include the midwives men-
tioned in fourteenth-century tax lists, a rough sketch of these female profes-
sionals emerges. Midwifery was one of the most highly regarded female occu-
pations. Consequently, it earns special mention in several different sources.^122
It is one of only two female occupations noted on gravestones, along with
women who served as prayer leaders (Mitpallelot haNashim).^123 Their pro-
fessional status seems to have become part of the midwife’s identity—it also
appears in listings of women’s gifts to charity. For example, in the list of gifts
donated in Nürnberg, one woman, Marat Rikhz·ena the Midwife (meyaledet)
is listed as having donated money to both the cemetery and the synagogue.^124
All the midwives referred to in the sources have a few common attributes.
They are all described as being widows and grandmothers.^125 For example: A
tax list from 1338 mentions two midwives: Schönfraw, die Hebamme; and Sek-
lin, die Hebamme—both are described as widows.^126 We cannot determine,
however, if they were the sole midwives of the community.^127 Although we
know nothing more about any of these women, they were clearly not young
mothers. Many other midwives are referred to as mothers of adult children,
grandmothers, and even great-grandmothers. Although women who were
grandmothers might certainly have been young enough to bear additional chil-
dren of their own, they were clearly at a later stage in life. They already had
grown children of their own and were no longer tied down by obligations to
their own small children.^128
The grandmotherly age of these Jewish midwives as well as their professional
status corresponds with what we know about Christian midwives. As in me-
dieval Jewish sources, our information on Christian midwives is rather sparse,
since extant legislation concerning midwifery dates only from the fourteenth
rick simeone
(Rick Simeone)
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