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By Abraham Gross

ISBN-10: 9004138536

ISBN-13: 9789004138537

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Abrahams and I Ta-Shma, Sefer Gimatnya'ot le-Rabi Yehudah he-Hasid, Los Angeles, 1998, 49a. E. ] IV, Jerusalem, 1963, 183. 12 Haberman, Sefer Gezerot, 33, 100. Baer has suggested that the lack of reference to active martyrdom in the liturgical poems, written in the wake of 1096 and adopted by the communities as part of the synagogual services, is due to the problem of this sermon was delivered and, at any rate, the report does not end by saying that they all ran to slaughter their families. What did Rabenu Menahem himself do?

47 See sources in: Ta-Shma, Hit'abdut, 153-4. The terms used then were ‫שרופים הרוגים צ ד י ק י ם ת מ י מ י ם ח ס י ד י ם‬ 49 O u r interpretation assumes knowledge of this tradition by the author. We have no conclusive evidence for the spread of this tradition in Ashkenaz in this period. See: M. Shapiro, "Suicide and the World-to-Come," AJS Review 18, 1993, 247. We can, possibly, infer from our text that, it was known in thirteenth century Ashkenaz. 48 like the entire declaration—was not uttered in a halakhic and social vacuum, but was intended as a reply to accusers who saw in those who killed themselves not qedoshim but suicides who have "no share in the World to Come".

See the long narrative of this anecdote in Chronicle A (Haberman, Sefer Gezerot, 37-8). 25 See below, the responsum of R. Meir of Rothenburg. I. Yuval, "Yehudim, Hussitim ve-Germanim al pi ha-Khronikah 'Gilgul Benei Hushim'," gort 54, 1989, 316. 26 the first half of the fifteenth century. 27 Not only did the rabbi see in slaughtering children a legitimate form of martyrdom, but so did the writer of the chronicle, Rabbi Zalman of St. MaHaRIL). 28 We can, without much difficulty, add cases of active martyrdom until the fourteenth century.

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Struggling with Tradition: Reservations about Active Martyrdom in the Middle Ages (Brill Reference Library of Judaism) by Abraham Gross


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