Mordechai Akiva Friedman | Tel Aviv University (original) (raw)
Papers by Mordechai Akiva Friedman
הרמב"ם וגניזת קהיר Maimonides and the Cairo Geniza, 2023
New Perspectives and Publications from the Geniza re Maimonides under 7 headings: With Us in Spai... more New Perspectives and Publications from the Geniza re Maimonides under 7 headings: With Us in Spain; Living in Egypt; Maimonides' Oeuvre; Moses Went up to the Summit; R. Moses the Man; Go to Meet R. Moses; He Went out to His Kinsfolk and Witnessed Their Suffering.
Menahem Ben-Sasson Festschrift, 2023
The judge Isaac ben Sasson, active in Cairo 1167–1202, was a pietist, a communal leader and assoc... more The judge Isaac ben Sasson, active in Cairo 1167–1202, was a pietist, a communal leader and associate of Maimonides. A biographical survey and editions of 7 of his responsa and part of critique of halakhic tract by Nethanel ha-Levi. His son Menaḥem succeeded him, was active until late 1230s, also known as a pietist, a communal leader and associate of Abraham Maimuni. Menaḥem served as Nagid for a short period after Maimonides’ death. A complete responsum by him is edited. The query was written by Berakhot b. Samuel whose biography is traced. Geniza fragments in Judeo-Arabic.
Proceedings of the American Academy for Jewish Research, 1990
... Israel" as the Palestinian challenge to the Babylonian reduction of the ketub-bah paymen... more ... Israel" as the Palestinian challenge to the Babylonian reduction of the ketub-bah payment from 200 to 25.)21 R. Abraham argues his ... the Ketubbah in North Africa and its Relationship to the Customs of Babylonia and Eretz Israel" (Hebrew), Shenaton ha-Mishpat ha-Ivri, XI-XII ...
Joshua Blau In Memoriam, 2023
A survey of the expression חיי so-and-so as reflected primarily in Geniza documents from Yemen an... more A survey of the expression חיי so-and-so as reflected primarily in Geniza documents from Yemen and Arabic lexicography; its meaning (“the late so-and-so”); and a possible reconstruction of the relationship of the Hebrew and Arabic phrases. Dedicated to the memory of Prof. Joshua Blau.
American Anthropologist, 1979
Journal of the American Oriental Society, 2006
Maimonides Y Su Epoca 2007 Isbn 978 84 96411 25 8 Pags 365 380, 2007
Proceedings of the American Academy for Jewish Research, 1982
... 1967-1978; Havlin, "Takkanot"=HZ Havlin, "The Takkanot of Rabbenu ... more ... 1967-1978; Havlin, "Takkanot"=HZ Havlin, "The Takkanot of Rabbenu Gershon Ma'or Hagola in Family Law in Spain and Provence" (Hebrew), Shenaton ha-Mishpat ha-Ivri, II (1975 ... SD Goitein, "The Interplay of Jewish and Islamic Laws" in Jewish Law in Legal History and the ...
Jewish Quarterly Review, 2014
The paper begins with a discussion of S. D. Goitein’s assessment of Abraham Maimonides’ place in ... more The paper begins with a discussion of S. D. Goitein’s assessment of Abraham Maimonides’ place in history (“a perfect man with a tragic fate”). His revolutionary program for revitalizing Judaism in the spirit of Sufism failed to be realized not only because he was overshadowed by his father but because of the time and energy he spent on leadership, presumably undertaken to preserve his father’s heritage. Contrariwise, we present and discuss (1) Abraham Maimonides’ response to criticism that he had neglected the responsibilities of community leader in favor of promoting his religious program and his testimony on (2) the successes of his leadership—especially abolishing deviant Palestinian prayer-rites in Fustat, Egypt, and introducing new (“re-creating forgotten”) modes of worship—and (3) his personal shortcomings in piety. The key to this perspective is found in three passages in his writings, two of which were recently discussed in this journal by Elisha Russ-Fishbane in a different context. These passages had not been available to Goitein because of the state of research at the time. In the process of discussing their relevance to our investigation, certain elusive expressions in the Judeo-Arabic texts are explained and the history of research clarified. After taking note of an additional aberrant practice—an “abominable” wedding custom—abolished by the Nagid, the paper concludes with a summary of the distinction between the historian’s assessment of Abraham Maimonides’ leadership and failed mission and his self-proclaimed perception of these matters.
Genizah Studies in Honour of Professor Stefan C. Reif. Cambridge Genizah Studies Series, Volume 1
A Genizah letter written in Judaeo-Arabic by Judah ha-Levi contains unique information on the wri... more A Genizah letter written in Judaeo-Arabic by Judah ha-Levi contains unique information on the writing of his famous theological opus, the Kuzari, which he calls the ‘Khazarī Book'. Through a new reading and analysis of the Kuzari passage, this chapter attempts to shed light on ha-Levi's tolerance towards heretics, among other things. To put his mind-set in perspective the chapter analyzes revisions made by Maimonides in his writings on heretics and a variant known from Genizah manuscripts in the text of Birkat ha-Minin , the malediction of the heretics in the daily Jewish liturgy. Maimonides modified the Talmudic death sentence for heretics so as to exclude second generation heretics, to whom one should appeal peaceably. Keywords: Birkat ha-Minin ; Genizah letter; heretics; Judah ha-Levi; Khazari Book; Kuzari; Maimonides
Journal of the American Oriental Society, 1984
AJS Review, 1990
The “killer wife” superstition, by which we mean the belief that the husbands of certain women ar... more The “killer wife” superstition, by which we mean the belief that the husbands of certain women are doomed to die, is examined here as it appears in Jewish sources from the Bible to Maimonides. The many pertinent developments in post-talmudic-midrashic sources require a separate study. For this period we confine our discussion to Maimonides, the most significant medieval spokesman on the subject. Our topic is a popular theme in folklore. Here our primary interest is in how the religion of Israel reacted to the superstition, both conceptually and practically.
Journal of Biblical Literature, 1980
... "And I will remove the name of the Ba'als from her mouth, and they shall no longer ... more ... "And I will remove the name of the Ba'als from her mouth, and they shall no longer be mentioned by their name."9 Support for this interpretation of Israel's response in 17b can be found in v 25, where Hosea defines how his parable will be applied. The Lord promises that ". .. ...
Polemical and Exegetical Polarities in Medieval Jewish Cultures – Studies in Honour of Daniel J. Lasker, 2021
By his own admission, Abraham Maimonides’ (AM’s) program for a pietistic renaissance of Judaism o... more By his own admission, Abraham Maimonides’ (AM’s) program for a pietistic renaissance of Judaism owed a debt to Islam, especially to Sufism. The majority of Egyptian Jewry rejected his reforms and contended that Jewish law prohibited the adoption of Islamic practices, such as prostration and kneeling in prayer, asceticism, and other Sufi-like behavior that was alien to Judaism. AM (1186–1237) claimed that these practices were inherently part of the religion of Israel in antiquity, and he was merely trying to restore Judaism to its original pre-exilic spiritual state of excellence or “perfection” (Arabic kamaal). He argued that the non-Jews, Muslims and the Sufis in particular, were the ones who had adopted—and adulterated—the practices of ancient Israel, especially those of the prophets. Because of their sins, the Jews had lost these practices at the beginning of the exile; they were forgotten or “concealed.” Reclaiming them would lead to the restoration of “perfection” in Judaism and to Jewish sovereignty.
The Nagid repeatedly adduced biblical and rabbinic sources that supposedly supported his claim. In this study, I present and analyze newly identified Judeo-Arabic texts from the Geniza, both in the original and in translation, from the Kifaaya, AM’s magnum opus, and from his circle of pietists, as well as some previously published texts from the Kifaaya and sections of his Torah commentary, with new suggestions for decipherment or translation and fresh analysis.
Ginzei Qedem 17, 2021
The issues examined in the article demonstrate multifaceted attitudes towards the Karaites, inclu... more The issues examined in the article demonstrate multifaceted attitudes towards the Karaites, including rejection, rapprochement, commendation and emulation. (1) A fragmentary Judeo-Arabic responsum of R. Abraham from the Geniza deals with answering Amen to a benediction recited by a Karaite and with the excommunication of Karaites. (2) The ruling on answering Amen is associated with Mishna Berakhot 8:8. We examine Maimonides’ Commentary and ruling in MT and compare them with his son’s ruling. (3) A Judeo-Arabic Geniza fragment contains comments—presumably by Maimonides—on answering Amen to benedictions of Samaritans and Gentiles. (4) We analyze the sources on excommunication of the Karaites during the late Gaonic period and a ban on the Samaritans in antiquity. (5) We scrutinize sources that point to R. Abraham’s and Maimonides tolerance towards Karaites. (6) We present and examine sources on R. Abraham’s praise of the religiosity of the Karaites and his urging Rabbanites to emulate elements of Karaite practice.
JSIJ JEWISH STUDIES INTERNET JOURNAL, 2021
When the 14th of Nisan fell on Shabbat, the requirement to both dispose of hametz (foods with lea... more When the 14th of Nisan fell on Shabbat, the requirement to both dispose of hametz (foods with leavening agents) and eat Shabbat meals challenged the Talmudic sages. Rabbi Levi’s interdiction of eating matzah on the day before Passover, cited in the Palestinian Talmud, exacerbated the problem.
The Judeo-Arabic text preserved in a Geniza fragment (Jewish Theological Seminary of America Library ENA 3018.1) edited in the article deals with these issues. The anonymous decisor, probably a Gaon, was asked two questions: (1) Is it permissible to eat hametz on the 14th of Nisan if it falls on Shabbat, and if so, how should one dispose of the leftovers; (2) Is it permissible on this day to eat regular matzah, viz. non-shemurah matzah (guarded matzah), used for the Seder meal. In his responsum, the jurisconsult cites Talmudic sources—but not Rabbi Levi's interdiction. He rules that one must dispose of (burn) the hametz before Shabbat, but that it is permissible to eat matzah on that day, including shemurah matzah baked for fulfillment of the commandment to eat matzah on Passover.
Dine Israel, 2020
Dozens of fragments of ketubbot written according to the previously unknown custom of Medieval Er... more Dozens of fragments of ketubbot written according to the previously unknown custom of Medieval Eretz Israel survived in the Cairo Geniza. The 67 items edited in Jewish Marriage in Palestine (1980–1) originated in Eretz Israel, in Egypt and especially in Lebanon or Syria. The current study contains editions of nine newly identified fragments. These include one compete formulary and eight large and small fragments of authentic contracts. One contains an unknown version of the clause for mutual divorce rights cited in the Palestinian Talmud, as well as other ancient formulae. At least one fragment served a mixed Rabbanite-Karaite couple. The Head of the Yeshiva (Gaon) of Eretz Israel, Elijah ha-Kohen, penned one. Most items are datable to the eleventh century, and their main language is Jewish Palestinian Aramaic. The weddings took place in Tyre or Damascus and one in some place in Eretz Israel.
הרמב"ם וגניזת קהיר Maimonides and the Cairo Geniza, 2023
New Perspectives and Publications from the Geniza re Maimonides under 7 headings: With Us in Spai... more New Perspectives and Publications from the Geniza re Maimonides under 7 headings: With Us in Spain; Living in Egypt; Maimonides' Oeuvre; Moses Went up to the Summit; R. Moses the Man; Go to Meet R. Moses; He Went out to His Kinsfolk and Witnessed Their Suffering.
Menahem Ben-Sasson Festschrift, 2023
The judge Isaac ben Sasson, active in Cairo 1167–1202, was a pietist, a communal leader and assoc... more The judge Isaac ben Sasson, active in Cairo 1167–1202, was a pietist, a communal leader and associate of Maimonides. A biographical survey and editions of 7 of his responsa and part of critique of halakhic tract by Nethanel ha-Levi. His son Menaḥem succeeded him, was active until late 1230s, also known as a pietist, a communal leader and associate of Abraham Maimuni. Menaḥem served as Nagid for a short period after Maimonides’ death. A complete responsum by him is edited. The query was written by Berakhot b. Samuel whose biography is traced. Geniza fragments in Judeo-Arabic.
Proceedings of the American Academy for Jewish Research, 1990
... Israel" as the Palestinian challenge to the Babylonian reduction of the ketub-bah paymen... more ... Israel" as the Palestinian challenge to the Babylonian reduction of the ketub-bah payment from 200 to 25.)21 R. Abraham argues his ... the Ketubbah in North Africa and its Relationship to the Customs of Babylonia and Eretz Israel" (Hebrew), Shenaton ha-Mishpat ha-Ivri, XI-XII ...
Joshua Blau In Memoriam, 2023
A survey of the expression חיי so-and-so as reflected primarily in Geniza documents from Yemen an... more A survey of the expression חיי so-and-so as reflected primarily in Geniza documents from Yemen and Arabic lexicography; its meaning (“the late so-and-so”); and a possible reconstruction of the relationship of the Hebrew and Arabic phrases. Dedicated to the memory of Prof. Joshua Blau.
American Anthropologist, 1979
Journal of the American Oriental Society, 2006
Maimonides Y Su Epoca 2007 Isbn 978 84 96411 25 8 Pags 365 380, 2007
Proceedings of the American Academy for Jewish Research, 1982
... 1967-1978; Havlin, "Takkanot"=HZ Havlin, "The Takkanot of Rabbenu ... more ... 1967-1978; Havlin, "Takkanot"=HZ Havlin, "The Takkanot of Rabbenu Gershon Ma'or Hagola in Family Law in Spain and Provence" (Hebrew), Shenaton ha-Mishpat ha-Ivri, II (1975 ... SD Goitein, "The Interplay of Jewish and Islamic Laws" in Jewish Law in Legal History and the ...
Jewish Quarterly Review, 2014
The paper begins with a discussion of S. D. Goitein’s assessment of Abraham Maimonides’ place in ... more The paper begins with a discussion of S. D. Goitein’s assessment of Abraham Maimonides’ place in history (“a perfect man with a tragic fate”). His revolutionary program for revitalizing Judaism in the spirit of Sufism failed to be realized not only because he was overshadowed by his father but because of the time and energy he spent on leadership, presumably undertaken to preserve his father’s heritage. Contrariwise, we present and discuss (1) Abraham Maimonides’ response to criticism that he had neglected the responsibilities of community leader in favor of promoting his religious program and his testimony on (2) the successes of his leadership—especially abolishing deviant Palestinian prayer-rites in Fustat, Egypt, and introducing new (“re-creating forgotten”) modes of worship—and (3) his personal shortcomings in piety. The key to this perspective is found in three passages in his writings, two of which were recently discussed in this journal by Elisha Russ-Fishbane in a different context. These passages had not been available to Goitein because of the state of research at the time. In the process of discussing their relevance to our investigation, certain elusive expressions in the Judeo-Arabic texts are explained and the history of research clarified. After taking note of an additional aberrant practice—an “abominable” wedding custom—abolished by the Nagid, the paper concludes with a summary of the distinction between the historian’s assessment of Abraham Maimonides’ leadership and failed mission and his self-proclaimed perception of these matters.
Genizah Studies in Honour of Professor Stefan C. Reif. Cambridge Genizah Studies Series, Volume 1
A Genizah letter written in Judaeo-Arabic by Judah ha-Levi contains unique information on the wri... more A Genizah letter written in Judaeo-Arabic by Judah ha-Levi contains unique information on the writing of his famous theological opus, the Kuzari, which he calls the ‘Khazarī Book'. Through a new reading and analysis of the Kuzari passage, this chapter attempts to shed light on ha-Levi's tolerance towards heretics, among other things. To put his mind-set in perspective the chapter analyzes revisions made by Maimonides in his writings on heretics and a variant known from Genizah manuscripts in the text of Birkat ha-Minin , the malediction of the heretics in the daily Jewish liturgy. Maimonides modified the Talmudic death sentence for heretics so as to exclude second generation heretics, to whom one should appeal peaceably. Keywords: Birkat ha-Minin ; Genizah letter; heretics; Judah ha-Levi; Khazari Book; Kuzari; Maimonides
Journal of the American Oriental Society, 1984
AJS Review, 1990
The “killer wife” superstition, by which we mean the belief that the husbands of certain women ar... more The “killer wife” superstition, by which we mean the belief that the husbands of certain women are doomed to die, is examined here as it appears in Jewish sources from the Bible to Maimonides. The many pertinent developments in post-talmudic-midrashic sources require a separate study. For this period we confine our discussion to Maimonides, the most significant medieval spokesman on the subject. Our topic is a popular theme in folklore. Here our primary interest is in how the religion of Israel reacted to the superstition, both conceptually and practically.
Journal of Biblical Literature, 1980
... "And I will remove the name of the Ba'als from her mouth, and they shall no longer ... more ... "And I will remove the name of the Ba'als from her mouth, and they shall no longer be mentioned by their name."9 Support for this interpretation of Israel's response in 17b can be found in v 25, where Hosea defines how his parable will be applied. The Lord promises that ". .. ...
Polemical and Exegetical Polarities in Medieval Jewish Cultures – Studies in Honour of Daniel J. Lasker, 2021
By his own admission, Abraham Maimonides’ (AM’s) program for a pietistic renaissance of Judaism o... more By his own admission, Abraham Maimonides’ (AM’s) program for a pietistic renaissance of Judaism owed a debt to Islam, especially to Sufism. The majority of Egyptian Jewry rejected his reforms and contended that Jewish law prohibited the adoption of Islamic practices, such as prostration and kneeling in prayer, asceticism, and other Sufi-like behavior that was alien to Judaism. AM (1186–1237) claimed that these practices were inherently part of the religion of Israel in antiquity, and he was merely trying to restore Judaism to its original pre-exilic spiritual state of excellence or “perfection” (Arabic kamaal). He argued that the non-Jews, Muslims and the Sufis in particular, were the ones who had adopted—and adulterated—the practices of ancient Israel, especially those of the prophets. Because of their sins, the Jews had lost these practices at the beginning of the exile; they were forgotten or “concealed.” Reclaiming them would lead to the restoration of “perfection” in Judaism and to Jewish sovereignty.
The Nagid repeatedly adduced biblical and rabbinic sources that supposedly supported his claim. In this study, I present and analyze newly identified Judeo-Arabic texts from the Geniza, both in the original and in translation, from the Kifaaya, AM’s magnum opus, and from his circle of pietists, as well as some previously published texts from the Kifaaya and sections of his Torah commentary, with new suggestions for decipherment or translation and fresh analysis.
Ginzei Qedem 17, 2021
The issues examined in the article demonstrate multifaceted attitudes towards the Karaites, inclu... more The issues examined in the article demonstrate multifaceted attitudes towards the Karaites, including rejection, rapprochement, commendation and emulation. (1) A fragmentary Judeo-Arabic responsum of R. Abraham from the Geniza deals with answering Amen to a benediction recited by a Karaite and with the excommunication of Karaites. (2) The ruling on answering Amen is associated with Mishna Berakhot 8:8. We examine Maimonides’ Commentary and ruling in MT and compare them with his son’s ruling. (3) A Judeo-Arabic Geniza fragment contains comments—presumably by Maimonides—on answering Amen to benedictions of Samaritans and Gentiles. (4) We analyze the sources on excommunication of the Karaites during the late Gaonic period and a ban on the Samaritans in antiquity. (5) We scrutinize sources that point to R. Abraham’s and Maimonides tolerance towards Karaites. (6) We present and examine sources on R. Abraham’s praise of the religiosity of the Karaites and his urging Rabbanites to emulate elements of Karaite practice.
JSIJ JEWISH STUDIES INTERNET JOURNAL, 2021
When the 14th of Nisan fell on Shabbat, the requirement to both dispose of hametz (foods with lea... more When the 14th of Nisan fell on Shabbat, the requirement to both dispose of hametz (foods with leavening agents) and eat Shabbat meals challenged the Talmudic sages. Rabbi Levi’s interdiction of eating matzah on the day before Passover, cited in the Palestinian Talmud, exacerbated the problem.
The Judeo-Arabic text preserved in a Geniza fragment (Jewish Theological Seminary of America Library ENA 3018.1) edited in the article deals with these issues. The anonymous decisor, probably a Gaon, was asked two questions: (1) Is it permissible to eat hametz on the 14th of Nisan if it falls on Shabbat, and if so, how should one dispose of the leftovers; (2) Is it permissible on this day to eat regular matzah, viz. non-shemurah matzah (guarded matzah), used for the Seder meal. In his responsum, the jurisconsult cites Talmudic sources—but not Rabbi Levi's interdiction. He rules that one must dispose of (burn) the hametz before Shabbat, but that it is permissible to eat matzah on that day, including shemurah matzah baked for fulfillment of the commandment to eat matzah on Passover.
Dine Israel, 2020
Dozens of fragments of ketubbot written according to the previously unknown custom of Medieval Er... more Dozens of fragments of ketubbot written according to the previously unknown custom of Medieval Eretz Israel survived in the Cairo Geniza. The 67 items edited in Jewish Marriage in Palestine (1980–1) originated in Eretz Israel, in Egypt and especially in Lebanon or Syria. The current study contains editions of nine newly identified fragments. These include one compete formulary and eight large and small fragments of authentic contracts. One contains an unknown version of the clause for mutual divorce rights cited in the Palestinian Talmud, as well as other ancient formulae. At least one fragment served a mixed Rabbanite-Karaite couple. The Head of the Yeshiva (Gaon) of Eretz Israel, Elijah ha-Kohen, penned one. Most items are datable to the eleventh century, and their main language is Jewish Palestinian Aramaic. The weddings took place in Tyre or Damascus and one in some place in Eretz Israel.
The lexemes in the dictionary are words and phrases in Medieval Judeo-Arabic that deviate from cl... more The lexemes in the dictionary are words and phrases in Medieval Judeo-Arabic that deviate from classical Arabic. Entries include quotations (and their translations) from "India Book" documents (written in lands from Andalusia to India during the 11th–12th centuries) and other Geniza letters, responsa and miscellaneous texts and from printed literary works. Quotations were verified by checking manuscripts and include thousands of emendations or variations of decipherment or translation from printed editions. Entries are arranged according to root, following the order of the Hebrew alphabet. The headwords are written in Hebrew characters; quotes are printed as in the manuscripts, without added diacritics and vocalization. Most lexemes do not appear in Joshua Blau's invaluable dictionary.
An Appendix "Notes on Judeo-Arabic Grammar" lists divergences from classical Arabic not in Blau's Grammar or identified there as rare. An index of "Lexemes and Roots" lists words without diacritics and with different spellings and the corresponding root with diacritics and the standard spelling. Two indexes list passages from India Book manuscripts and other Geniza fragments. The last index lists passages of printed literary texts in which there are changes in (decipherment or) translation in the Dictionary. Here one can check, for example, if there are revisions in translation of a particular section of Maimonides' or Abraham Maimonides' Responsa or other compositions. With the help of this index the Dictionary can assist readers who study Judeo-Arabic sources in translation.
הערכים שבמילון הם של מילים וביטויים בערבית-יהודית מימי הביניים החורגים מן הערבית הקלסית. הערכים כוללים מובאות (ותרגומן) שנלקחו מתעודות הגניזה שב'ספר הודו' (מארצות מספרד עד הודו במאות הי"א והי"ב), ממכתבים, מתשובות ומטקסטים אחרים מן הגניזה ומחיבורים ספרותיים נדפסים. הציטטות נבדקו בעיון בתצלומי כתבי היד, והן כוללות אלפי תיקונים או שינויים בפענוח הטקסט או בתרגום מן הנדפס. הערכים מסודרים לפי השורש באל"ף בי"ת העברי. המובאות הוצגו כפי שנכתבו בכתבי היד בלי תוספת ניקוד. רוב הערכים אינם רשומים במילונו החשוב של יהושע בלאו.
בנספח 'הערות לדקדוק הערבית-היהודית' הובאו עניינים שלא נרשמו אצל בלאו, דקדוק. במפתח 'ערכים ושורשיהם' נדפסות מילים בלי סימנים דיאקריטיים ובכתיבים שונים, בתוספת ציון השורש והנקודות המבחינות לפי הכתיב המקובל. שני מפתחות מפנים לציונים לקטעי ספר הודו ולכתבי יד אחרים. מפתח אחרון מפנה למובאות מחיבורים שכוללות שינוי (בפענוח או) בתרגום מן הנדפס. מי שרוצה לבדוק, למשל, במה נשתנה במילון התרגום למובאות מסימן כך וכך בתשובות הרמב"ם או הראב"ם או בחיבור אחר ימצא במפתח ציון למקום. בעזרת המפתח עשוי המילון להיות לתועלת גם למעיין בתרגום המקורות הללו שאינו יודע ערבית.
INDIA BOOK IV/A. ALFON AND JUDAH HA-LEVI—THE LIVES OF A MERCHANT SCHOLAR AND A POET LAUREATE ACC... more INDIA BOOK IV/A. ALFON AND JUDAH HA-LEVI—THE LIVES OF A MERCHANT SCHOLAR AND A POET LAUREATE ACCORDING TO THE CAIRO GENIZA DOCUMENTS (Hebrew), by Mordechai Akiva Friedman, 482 pp.
INDIA BOOK IV/B. ALFON THE TRAVELING MERCHANT SCHOLAR—CAIRO GENIZA DOCUMENTS (Hebrew), by S. D. Goitein and Mordechai Akiva Friedman with the assistance of Amir Ashur, 774 pp. Ben-Zvi Institute & The Rabbi David Moshe and Amalia Rosen Foundation, Jerusalem 2013
These two volumes are Part IV of "The India Book," a collection of documents in Judeo-Arabic (Medieval Arabic in Hebrew script) from the Cairo Geniza on trade with India in the 12th century, planned and partly executed by the late S. D. Goitein.
The commercial network of alfon ha-Levi b. Nethanel, a leading Egyptian Jewish merchant, reached from India to Spain. In extensive travels, he forged ties of trade and friendship. His archive is a source of primary importance for the study of commerce in the Indian Ocean and around the Mediterranean. It includes, for example, detailed, successive lists of Oriental commodities and their market prices in Mediterranean cities. Other topics that could have influenced commerce are mentioned, such as communal affairs, anti-Semitism and military conflicts.
alfon was a scholar, a supporter of belles-lettres and a purveyor of goods and non-material culture. He was intimate with Jewish communal leaders and intellectual luminaries in Yemen, Egypt and Syria. His association with the elite of Spain and in particular with the poet laureate Judah ha-Levi and the Talmudic scholar Joseph Ibn Migash was especially close. As demonstrated by his archive, he even played a role in preserving Spanish Jewry's literary heritage.
The friendship between alfon and Judah ha-Levi developed into a bond of mutual devotion. Their correspondence illuminates the biography of ha-Levi and his close circle almost as much as that of alfon. In their respective poetic and archival literary estates each immortalized the other. Ha-Levi dedicated poems to alfon. alfon's archive is a unique source of information for ha-Levi's last years and preserves his autographs. Their letters illuminate the circumstances that led to ha-Levi's composing his philosophical opus the Kuzari (dated in this study to 1139). New vistas are opened for understanding ha-Levi's travel to Egypt and Eretz Israel. These and other matters are examined in the first volume (alfon and Judah ha-Levi).
The second volume (alfon the Traveling Merchant) contains the complete editions of over 100 documents from alfon's archive, consisting of the original Judeo-Arabic texts, translations (in Hebrew) and comments, accompanied by high-quality images. Most of the documents are published here for the first time or their decipherment and interpretation have major revisions.
These Geniza texts portray the elite of international traders and intellectuals. The fragments are treasure troves of multifaceted data. Iraqi and Egyptian Jewish centers struggled over the support of the wealthy Yemenites. New light is shed on Ibn Migash's biography and on Talmudic studies in Spain. A Rosh Yeshiva was martyred in Egypt, and alfon criticized Judah ha-Levi for ignoring Egyptian Jewry's suffering. alfon's corresponding with Judge iyya, the compiler of ha-Levi poems, suggests the trader's involvement in that monumental gift to posterity.
INDIA BOOK IV/A. ALFON AND JUDAH HA-LEVI—THE LIVES OF A MERCHANT SCHOLAR AND A POET LAUREATE ACC... more INDIA BOOK IV/A. ALFON AND JUDAH HA-LEVI—THE LIVES OF A MERCHANT SCHOLAR AND A POET LAUREATE ACCORDING TO THE CAIRO GENIZA DOCUMENTS (Hebrew), by Mordechai Akiva Friedman, 482 pp.
INDIA BOOK IV/B. ALFON THE TRAVELING MERCHANT SCHOLAR—CAIRO GENIZA DOCUMENTS (Hebrew), by S. D. Goitein and Mordechai Akiva Friedman with the assistance of Amir Ashur, 774 pp. Ben-Zvi Institute & The Rabbi David Moshe and Amalia Rosen Foundation, Jerusalem 2013
These two volumes are Part IV of "The India Book," a collection of documents in Judeo-Arabic (Medieval Arabic in Hebrew script) from the Cairo Geniza on trade with India in the 12th century, planned and partly executed by the late S. D. Goitein.
The commercial network of alfon ha-Levi b. Nethanel, a leading Egyptian Jewish merchant, reached from India to Spain. In extensive travels, he forged ties of trade and friendship. His archive is a source of primary importance for the study of commerce in the Indian Ocean and around the Mediterranean. It includes, for example, detailed, successive lists of Oriental commodities and their market prices in Mediterranean cities. Other topics that could have influenced commerce are mentioned, such as communal affairs, anti-Semitism and military conflicts.
alfon was a scholar, a supporter of belles-lettres and a purveyor of goods and non-material culture. He was intimate with Jewish communal leaders and intellectual luminaries in Yemen, Egypt and Syria. His association with the elite of Spain and in particular with the poet laureate Judah ha-Levi and the Talmudic scholar Joseph Ibn Migash was especially close. As demonstrated by his archive, he even played a role in preserving Spanish Jewry's literary heritage.
The friendship between alfon and Judah ha-Levi developed into a bond of mutual devotion. Their correspondence illuminates the biography of ha-Levi and his close circle almost as much as that of alfon. In their respective poetic and archival literary estates each immortalized the other. Ha-Levi dedicated poems to alfon. alfon's archive is a unique source of information for ha-Levi's last years and preserves his autographs. Their letters illuminate the circumstances that led to ha-Levi's composing his philosophical opus the Kuzari (dated in this study to 1139). New vistas are opened for understanding ha-Levi's travel to Egypt and Eretz Israel. These and other matters are examined in the first volume (alfon and Judah ha-Levi).
The second volume (alfon the Traveling Merchant) contains the complete editions of over 100 documents from alfon's archive, consisting of the original Judeo-Arabic texts, translations (in Hebrew) and comments, accompanied by high-quality images. Most of the documents are published here for the first time or their decipherment and interpretation have major revisions.
These Geniza texts portray the elite of international traders and intellectuals. The fragments are treasure troves of multifaceted data. Iraqi and Egyptian Jewish centers struggled over the support of the wealthy Yemenites. New light is shed on Ibn Migash's biography and on Talmudic studies in Spain. A Rosh Yeshiva was martyred in Egypt, and alfon criticized Judah ha-Levi for ignoring Egyptian Jewry's suffering. alfon's corresponding with Judge iyya, the compiler of ha-Levi poems, suggests the trader's involvement in that monumental gift to posterity.
![Research paper thumbnail of אוצר בלום של מחקרי לשון וספרות על רס"ג [על נחמיה אלוני, מחקרי לשון וספרות (א) פרקי רב סעדיה גאון, ירושלים תשמ"ו], 1987](https://attachments.academia-assets.com/39256473/thumbnails/1.jpg)
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Computers and the Humanities 7 (1973) 438-439
הארץ, תרבות וספרות, כב בכסלו תשע"ו (04.12.15), עמ' 4 ('תגובות).
A Geniza responsum which permits eating matza shemura on the 14th of Nisan on Shabbat.