Association for Jewish studies 1999- 24(1) by Nelson, M

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286. 107. See, forexample,EphraimbenJacobof Bonn,SeferZechira,in Habermann's Gezerot; SeferHasidim,ed. R. Margaliot(Jerusalem,1957),no. Katz,"Between1096and1648-49" (Hebrew),in Sefer ha-Yovelle-Y Baer ed. S. Ettingeret al. (Jerusalem,1961),pp. 318-337; Sefer ha-Dmaot,ed. S. Bernfeld(Berlin, 1884), vol. 3, pp. "A. Mintz,"TheRussianPogromsin HebrewLiteratureand Subversionof the Martyrological Ideal,"AJS Review7-8 (1982-83): 263-300. 108. See J. "(Hebrew),in Sanctityof Life, pp. 221-232; M. Fishbane,TheKiss of God (Seattle,1994).

55; Drogeand Tabor,NobleDeath,p. 75. FROMAFTERDEATHTOAFTERLIFE 43 rewards, Thereafter,the Ashkenazitheologyof individualmartyrological which indicates a growing awarenessof the self in Ashkenazicsociety, took off. Insteadof resurrection,its innovativemetaphysicaldoctrinenow concentratedon heaven, where the entire Jewish communitycontinuedto exist as a social unit. 131' realityof the medievalworld,life in heavenis pleasurableandtranquil,and in it the society of martyrsenjoys a divine meal and the eternalrest of the Sabbath.

This promise,however,did not hangon self-sacrifice. In contrastto the rabbinic martyrs,the storyof the fourhundredyouthsdescribesa self-inflicteddeath. "They find an answerin Psalm 78. Teradyon'sRomanexecutioneralso receiveda sharein the worldto come. Z. 18a. 29a. Here,too, the Romanofficer,who foundR. "His suicide, whichfollowed,was not a factorin the dialogue. "Thisanswerconvinces firstthe girls and then the boys to leap into the sea. To be sure,the children do not ask whethervoluntarydeath, specifically,will lead to the world to come.

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