By Robert Chazan
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Judah of Paris, one will perceive that in other areas the seemingly neutral words of the printed Tosafot have on many occasions a similar purpose in mind. 2 Furthermore, detailed study will show that often the practices referred to were ones that were not under heavy economic or social pressure. A good many of the practices allowed by the tosafists certainly were products of such pressures (especially those in the areas of trade or business), but others were not at all. A few that were legitimized were even contrary to the material interests of the community.
Solomon combats at length, and with all his characteristic power, the acceptance of suicide as a legitimate alternative to baptism and then concludes by stating that it is permissible to set one's house on fire, engulfing both oneself and one's family in the flames, in order to avoid baptism. RELIGIOUS LAW AND CHANGE 211 Whathad takenplacewasthat law and logic had led mento an emotionally intolerable conclusion, one which denied their deepest feelings and, more significantly, their deepest religious intuitions, and so the law was reinterpreted.
Ketav Tamimin Osar Nehmad 4 (1860): 54-90. For literature and discussion, see Joseph Dan's introduction to Ketav Tamim MS Paris H 711 (Jerusalem: Mercaz Dinur, 1984). 14. , references given by Katz, Bein Yehudim,chap. 6; S. W. Baron, A Social and Religious History of the Jews, vol. 5 (Philadelphia, 1957), pp. 112-114, 340-341; Robert Chazan, Medieval Jewry in Northern France (Maryland, 1973), pp. 146-147, 189-190, 195-196. D. , Hebrew University, 1976), p. 335, n. II]). 15. The report of R. n"p RELIGIOUS LAW AND CHANGE 215 For all their vividness, the crusade chronicles are hortatory; they describe martyrdom so as to induce emulation.
Ajs Review 1987: Spring, No 1 by Robert Chazan