183:, a Sicilian who obtained her medical license in 1376, were female Jewish practitioners whose direct relatives—Hava's husband and sons, Virdimura's husband—were practitioners as well. Jewish medical practitioners were often educated in Greek, Latin, Arabic, and Hebrew, which gave them access to medical texts that were often inaccessible to their Christian counterparts. Working as physicians, surgeons, and midwives, Jewish women were accepted as medical authorities in Paris, Florence, Naples, and Sicily, among other cities. Sara of St. Gilles, for instance, was a Jewish doctor who admitted a male Christian student, Salvetus de Burgonovo, in fourteenth century France. Shatzmiller believes this is enough evidence to indicate that Sara taught female students as well. Mayrona, a Jewish woman from Manoesque, France, is listed in over forty documents from 1342 as a
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227:, where it is difficult to determine if Jewish midwives working for non-Jewish patients was common practice or, instead, the exception rather than the rule. In 1403, Floreta d’Ays, a Jewish midwife from Marseilles, was brought to court under charges of malpractice. This is the first such known case brought against a midwife and, according to Monica Green, an unusual case of anti-Jewish sentiment in an otherwise relatively tolerant town. While the result of the trial is unknown, it's clear that Floreta's non-Christian status played a part in the charges levied against her.
151:. The only mention of midwives in these texts seems to be when direct contact with a woman’s genitalia is necessary; only then do texts specifically mention the women involved in the procedure. In one instance, a text advised the doctor to "order the midwife to massage the orifice of her womb" with the herbs mentioned.
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contributed significantly both to the practice of medicine inside and outside of Jewish communities, and to the body of medical knowledge in Jewish community and beyond. From the surviving texts, it would seem that the greatest occurrence of female medical practitioners was during the 14th and 15th
140:. While there is no knowledge of the writer himself or where the text was written, it circulated widely in Jewish communities during the Medieval period, and it can be assumed that it was of great influence to Jewish practitioners during this time.
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between 1390 and 1415, there are 24 known Jewish practitioners to 18 Christian ones; this is a shift from the period from 1337 to 1362 where Jewish doctors compromised approximately half of all practitioners in
Marseille.
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There are no extant texts of ancient medicine, as a first subject, of Hebrew origin. There was no medicine distinctly Jewish and instead Jewish practitioners had adopted Greek and later Graeco-Roman knowledge as practice.
219:(Arabic written in Hebrew letters) rather than standard Hebrew or the local vernacular Here, it was commonplace for Jewish midwives to work alongside Christian and Muslim women. However, Jewish women still faced
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during the Middle Ages, the texts about gynaecology were written using the masculine form of Hebrew, indicating that gynecological texts were directed towards male doctors, not female
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130:, dates to the seventh or eighth century. The text comprises four parts; a story of the transmission of medicine from God to mankind, a medical survey, a
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writers and practitioners. The degree to which Jewish women practiced midwifery in the Middle Ages depended largely on the areas in which they lived. In
172:, a license to practice medicine. In at least one case, this examination was specifically directed towards Jews who would work with Christian patients.
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Caballero-Navas, Carmen (June 2008). "The care of women's health and beauty: an experience shared by medieval Jewish and
Christian women".
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Jewish midwives made up a larger percentage of practitioners in some regions than their population would suggest. In the French town of
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Green, Monica (June 2008). "The trial of
Floreta d'Ays (1403): Jews, Christians, and obstetrics in later medieval Marseille".
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162:, there were still a number of restrictions placed on them by society. No Jew, male or female, was permitted to attend a
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215:. Along with this came a shared understanding of medicine; Jews living in this area even wrote medicinal texts in
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79:, which means "book of remedies," is known. However, its composition has been dated roughly to the time of the
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As a result, the education of these women largely fell to their male relatives. Hava (also known as Hana), a
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The "Book of
Remedies," the Canonization of the Solomonic Writings, and the Riddle of Pseudo-Eusebius
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The Jewish World of
Sigmund Freud: Essays on Cultural Roots and the Problem of Religious Identity
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on the basis of both their gender and their religion. This is more clearly demonstrated in
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woman mentioned for her "medical capacity" in a document dated to the early 1320s, and
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Jewish practitioners participated in the exchange of knowledge between
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have been Jewish, although Jews comprise less than 0.2% of the world's population.
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The first organized study of
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centuries. While women contributed to the advancement of Jewish medicine
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Women and the
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A Jewish physician in traditional costume, circa 1568; from the
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H Friedenwald - The Bibliography of Ancient Hebrew Medicine -
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A History of Jewish Gynaecological Texts in the Middle Ages
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It is possible that folk healers who had knowledge of
83:, anywhere from 1,000 and 1,700 years after Hezekiah.
34:people, including writing in the languages of both
251:was born to Russian Jewish parents during 1908.
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592:, Rutgers University Press, 2006
243:The famous doctor of psychiatry
169:licentia curandi et practicandi
44:Nobel Prize winners in medicine
590:Theories of Religion: A Reader
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434:10.1016/j.jmedhist.2008.03.007
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143:Though advances were made in
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399:. Leiden: Brill. p. 7.
281:"Jewish Nobel Prize Winners"
221:adversity and discrimination
75:. Likewise, a text known as
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527:Journal of Medieval History
422:Journal of Medieval History
30:is medical practice of the
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568:Arnold D. Richards -
491:Whaley, Leigh (2011).
370:. Retrieved 2012-12-20
368:jewishencyclopedia.com
360:jewishencyclopedia.com
345:. Retrieved 2012-12-20
136:and a list of medical
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261:Jewish medical ethics
247:was Jewish by birth.
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606:hebrew-medical-terms
395:Barkai, Ron (1998).
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155:Female practitioners
106:Further Information:
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197:Marseille
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177:Manoesque
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42:. 28% of
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185:phisic
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32:Jewish
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