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Hasidism, Medieval --- Judaism --- Jews --- Religions --- Semites --- Religion --- Judaism - Germany - History --- Judah ben Samuel, - ca. 1150-1217 --- Eleazar ben Judah

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Religious studies --- Sociology of religion --- Judaism --- Jewish way of life --- Ashkenazim --- Hasidism, Medieval. --- Jews --- Christianity and other religions --- History --- Social life and customs --- Relations --- Christianity

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Judaism --- Jewish way of life --- Ashkenazim --- Hasidism, Medieval. --- Jews --- Jews --- Jews --- Judaism --- Christianity and other religions --- History --- History --- History --- Social life and customs --- Social life and customs --- History --- Social life and customs --- History --- Relations --- Christianity --- History --- Judaism --- History

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The twelfth and thirteenth centuries witnessed an explosion of Christian interest in the meaning and workings of the natural world-a "discovery of nature" that profoundly reshaped the intellectual currents and spiritual contours of European society-yet to all appearances, the Jews of medieval northern Europe (Ashkenaz) were oblivious to the shifts reshaping their surrounding culture. Scholars have long assumed that rather than exploring or contemplating the natural world, the Jews of medieval Ashkenaz were preoccupied solely with the supernatural and otherworldly: magic and mysticism, demonology and divination, as well as the zombies, werewolves, dragons, flying camels, and other monstrous and wondrous creatures that destabilized any pretense of a consistent and encompassing natural order.In A Remembrance of His Wonders, David I. Shyovitz disputes this long-standing and far-reaching consensus. Analyzing a wide array of neglected Ashkenazic writings on the natural world in general, and the human body in particular, Shyovitz shows how Jews in Ashkenaz integrated regnant scientific, magical, and mystical currents into a sophisticated exploration of the boundaries between nature and the supernatural. Ashkenazic beliefs and practices that have often been seen as signs of credulity and superstition in fact mirrored-and drew upon-contemporaneous Christian debates over the relationship between God and the natural world. In charting these parallels between Jewish and Christian thought, Shyovitz focuses especially upon the mediating role of polemical texts and encounters that served as mechanisms for the transmission of religious doctrines, scientific facts, and cultural mores. Medieval Jews' preoccupation with the apparently "supernatural" reflected neither ignorance nor intellectual isolation but rather a determined effort to understand nature's inner workings and outer limits and to integrate and interrogate the theologies and ideologies of the broader European Christian society.

Hasidism, Medieval. --- Nature --- Human body --- Soul --- Judaism --- Ashkenazim --- Jews --- Ashkenazic Jews --- Pneuma --- Future life --- Philosophical anthropology --- Theological anthropology --- Animism --- Spirit --- Body, Human --- Human beings --- Body image --- Human anatomy --- Human physiology --- Mind and body --- Religious aspects --- History of doctrines --- History --- Jewish Studies. --- Medieval and Renaissance Studies. --- Religion.

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In The Fabric of Religious Life in Medieval Ashkenaz , Jeffrey R. Woolf presents the first integrated presentation of the ideals and beliefs that comprised the self-image and worldview of Ashkenazic Jews in the Central and High Middle Ages (900-1300). Through careful examination of a wide range of sources (legal, customal, liturgical, artistic), Woolf shows how religious practice played a dual role in creating and sustaining Jewish life in a hostile environment. They instilled these values, and recast religious traditions to reflect them. The author demonstrates how hitherto underappreciated ideals such as Purity, Sanctity, and a palpable sense of Divine In-Dwelling played a central role in Ashkenazic religiousity and merged to form the texture, or the 'Sacred Canopy,' of their lives.

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