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than intellectual engagement with theological concepts.

      Piety is often associated with the Jews of northern Europe, much as medieval Christian society is well known for its fascination with piety, which was sometimes expressed by extreme asceticism. The spirit of holiness and sanctity in European life was not the exclusive purview of Christian clergy and the aristocracy. Rather, this aspiration was prominent in the lives of the laity whose efforts to integrate piety into their religious practice is often known as “lay piety” or “popular piety.”⁵ As a result, piety was an intrinsic feature of both medieval Jewish and Christian life as well as a means for each community to manifest its expression to members of the other faith, making explicit the social tensions and divisions between these competing religions.⁶

      Practicing Piety focuses on observance rather than intellectual legacies and, by extension, on the widest sweep of Jewish community members possible, rather than the few who authored medieval compositions.⁷ The medieval Hebrew sources that have reached us are all products of a select circle of scholars, a fact that presents significant barriers to the consideration of other segments of the community. My primary tool for pursuing a wider representation is a constant comparison between the actions of both men and women,⁸ in every aspect of medieval Jewish society.⁹ Such gendered reading also facilitates a gauge of how deeds and practices were perceived when performed by the non-elite.¹⁰ Following feminist theorists, I have used gender as a principal measure for signifying the exercise of power and struggles over authority,¹¹ since scholars have demonstrated that gender is often a lightning rod for societal tensions and shifts. Conflicts regarding identity and institutional control are often imposed on and reflected by women. In terms of this study, women practiced piety and piety was practiced on them.¹² Therefore, a comparison of Jewish women’s and men’s observance is central to this volume.

      Throughout this study I suggest that piety was determined by its social context: the pious were identified among their contemporaries by their actions, while their distinctive conduct set a standard for the religious values in their cultural milieu. Just as the kindness of the hasidah was conveyed by her deeds, so, too, Jews in medieval Ashkenaz would merit a reputation for piety based on actions that reflected on their co-religionists as well as on themselves.¹³

      The second emphasis of this study locates the Jewish community, its practices and beliefs, in the context of medieval Christianity.¹⁴ Situating Jewish communities within Christian society while also investigating the role of gender in both groups allows for a dual comparison, assessing certain practices among Jews and Christians and between men and women of each religion. I approach the medieval Christian world as a vibrant and multi-faceted environment where Jews of Germany and northern France encountered deep hostility as well as a home where the Jewish community (co-)existed.¹⁵ This complexity, on the spectrum from hostility to acceptance, was a constant component of the daily rhythm of medieval Ashkenazic life.

      In the pages that follow, I set the stage for this volume by surveying the medieval Ashkenazic communal frameworks and sources I have examined. I then address the parameters of religious comparison with an overview of the wider social framework in which Jews and Christians lived side by side and an outline of how social historians have addressed Christian and Jewish piety, including the Ashkenazic phenomenon known as Hasidei Ashkenaz or German Pietism. Finally, I consider how Jewish and Christian societies, separately and jointly, treated their male and female members.

      The Medieval Jewish Communities of Germany and Northern France

      The Jewish communities that dwelled in the areas known today as Germany, northern France, and their environs during the twelfth to the mid-fourteenth century occupy the heart of this study. This region is generally referred to as “Ashkenaz” in historical writing about medieval Jewry. My decision to jointly examine areas that are part of contemporary Germany and northern France stems from the close contact that existed between their communities and relies on medieval territories that roughly correspond with modern entities rather than on actual borders.¹⁶

      Whereas a number of French Jewish communities date back to the early Middle Ages, little documentation from the ninth and tenth centuries is extant. Nonetheless, scholars recognize that the Jews of northern France played a vital role in the urbanization of Europe during the Carolingian era, a culture of trade fairs and active commerce.¹⁷ By the High Middle Ages, substantial communities—numbering several hundred families—lived in the large cities of France (Paris, in particular), while many smaller Jewish communities—sometimes just a few families—had been established along trade routes.¹⁸ During the ninth and tenth centuries, Jews also settled along the banks of the Rhine River in cities that, over time, became prestigious Jewish establishments. Among these, the “Shum” communities—Speyer, Worms, and Mainz, together with Cologne, Frankfurt, Würzburg, Nürnberg, Regensburg, and other urban centers—became home to notable rabbinical figures and leading merchants. Additional communities on trade routes in central Europe also grew and thrived during the Middle Ages.

      Frequent travel between centers of learning along major rivers in northern Europe led to a permeating familiarity among the Jews of these communities. While some prevailing patterns changed over time—in the tenth and eleventh centuries, students often traveled from France to Germany, whereas in the twelfth and thirteenth centuries, that tide was reversed—there was significant movement within this area, not only by individual merchants but by their families.

      The Jews of northern France and Germany maintained close contact with each other and with Jews who shared their customs in other locales, specifically Bohemia, Austria, and Italy (where many Ashkenazic Jews originated and later emigrated).¹⁹ Selected texts from these regions are examined here as well.²⁰ I have not included the Jews of England as a distinct group in this discussion, since sources from that community are not plentiful enough to provide an adequate picture of daily pious practice.²¹ However, following scholars who have suggested that English customs most closely resembled the practices of Jews in northern France, I refer to evidence from England at various points in this book. As such, the corpus that forms the basis for this study was shared by Germany, northern France, and neighboring areas. However, since some texts from which I have drawn demonstrate that medieval Jews were well aware of local differences, I have sought to balance the evidence suggesting that many customs were common to Jews living throughout Ashkenaz and textual references that indicate distinct practices.

      This geographic breadth is also necessary because extant sources cannot adequately describe the practice in any one location for most of the topics examined here.²² Therefore, as in my previous work,²³ I set out to reconstruct medieval practices and ideas by aggregating sources from various places and contexts, forming a sort of bricolage. Another limitation that characterizes medieval sources is the relative homogeneity of available texts, despite their varied genres. This phenomenon is especially evident among the Hebrew material.

      The main body of sources examined in this volume was written between the First Crusade (1096) and the Black Death (1349). My analysis of select writings dated after the Black Death highlights some of the shifts in observance that resulted from these cataclysmic events and explores the extent to which observances continued without change, were accentuated, or became transformed after the mid-fourteenth century. Despite the fact that the ninth and tenth centuries were formative for Jewish communities, their Christian neighbors, and their respective institutions, relatively sparse Latin texts and even fewer Hebrew sources have come to us from this period. By comparison, the relative abundance of Hebrew sources from the late eleventh century onward allows for a fuller and more nuanced understanding of the lives of Jews in medieval Europe. This pattern of source transmission is paralleled in the Christian world, where we find a wealth of sources from the twelfth century forward,²⁴ as many scholars of social history—especially of piety—have noted.

      For this study, I rely on the classic rabbinic texts composed by medieval Jewish men: commentaries on the Bible and Talmud, compendia of halakhic discussions, and formal responses to questions from community members. I have also mined collections of stories, exempla from Sefer Hasidim and elsewhere, custom books, communal records, and manuscript illuminations. In some cases, I have included

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