By Nelson, M
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Additional resources for AJS Review: Vol. XXI, No. 2, 1996
201. However,when the potentialrepenterrepresenteda possiblethreatto the community,as in the formercase, the hasidabjuredany contactwith him. 27 Despite the risks, subsequentgenerationsof GermanJewrycontinuedto demonstratea tolerantattitudetowardrepentantapostates,but the reception thatthey accordedthemwas influencedby the apostates'behavior. Rabbi Isaac ben Moses of Vienna (ca. 1180-ca. 1250) wrote regardingthem, called on Jews to 27. While the apostateremainedin the Christiancommunity,the to praythatGod would insulthim (Seferhasidim,no.
16-17. 75. See Saul Lieberman,"Shavingof the HairandUncoveringof the FaceAmongJewishWomen,"in his TextsandStudies,(New York:Ktav,1974),pp. 52-56. " Similarly,the passagefromb. Men who readthese texts were left to feel more securewith theircurrent,asymmetricalsocial relationships. ). The resultwas a "silencing"of women's voices. 78 Conclusions How did the rabbis,a juridicallyweak (if not powerless)groupwith an apparentlylimitedfollowing,attemptto coerceandpersuademen andwomen 76. See Boyarin,CarnalIsrael,pp.
Meshulamben David, and R. David ben Sha'alti'el in Hayyimben Isaac, Responsa,nos. 103, 221. Blidstein,"Ma'amadanha-ishi shel nashim shebuyot,"p. 92, correctlynotes, however,thatR. Isaac'sacclaimof the girls did not match his praiseof the martyrs. 31. ), no. " 32. See Blidstein,"Ma'amadanha-ishi shel nashimshebuyot,"pp. See the opinion of RabbiAbrahamKatzcited in JacobMollin,She'elotu-teshubotMaharil,YitzchokSatz,ed. (Jerusalem:MachonYerushalayim,1979),no. 72, p. 92 andthe sourcescitedin n. 35. of the 33.
AJS Review: Vol. XXI, No. 2, 1996 by Nelson, M