The establishment of the Ri'āsat al-Yahūd in medieval Egypt as portrayed in the Chronicle Divrey Yosef: Myth or history?

Revue des Etudes Juives

Volumn 164, Issue 1-2, 2005, Pages 33-54

  Shtober, Shimon ^a  

^a BAR ILAN UNIVERSITY   (Israel)

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EID: 62449147004     PISSN: 04848616     EISSN: 1783175X     Source Type: Journal    
DOI: 10.2143/REJ.164.1.578762     Document Type: Review

References (69)

1. On Sambari and his chronicle see S. SHTOBER, Sefer Divrey Yosef: Eleven Hundred Years of Jewish History under Muslim Rule (Hebrew), Jerusalem 1994, p. 13-73 (henceforth: Shtober, SDY)
2. SHTOBER, SDY, p. 138-141. Sambari wrote this story in a florid Hebrew embellished with many biblical allusions. Many of these stylistic features are lost in translation
3. th century. See Responsa of RDBZ, Fürth 1781, Vol. III, p. 24 (no. 509). This responsum, which without doubt constitutes one of the main sources for the Sambari's story, relates that "the daughter of the King of Baghdad who is wedded to the King of Egypt" and who entreats her father to send to her new country "a certain person from the descendants of David" and who is then appointed the first Ra'īs in Egypt. The RDBZ responsum also supplies the Islamic background for this episode, but does not mention the names of the dynasties and the rulers; and no indication is given as to the time of the occurrence
4. The "very old manuscript" should probably be identified with Ms. Bodleian Opp. Add. quarto 143. Cf. the following responsum: J. BLAU, R. Moses b. Maimon Responsa, Jerusalem 1960-61, Vol. II, p. 661 (no. 380)
5. The two rabbis who countersigned Maimonides' responsum were members of his court of law. Other examples of their approbations can be seen in: BLAU, Responsa, Vol. II, pp. 518, 625, 629, 681, 686, 734
6. See: A. NEUBAUER, Mediaeval Jewish Chronicles and Chronological Notes (henceforth: NEUBAUER, Chronicles), Oxford 1887, Vol. I, p. 115-162. Neubauer's first selection from Sambari's chronicle is the story of the Ri'āsah
7. The following articles reflect the views of the "traditional school" near the time of the publication of Neubauer's book (n. 20): A. BERLINER, "Die Nagid-Würde", Magazin für Wissenschaft des Judentums, Berlin 1890, p. 56-58
8. D. KAUFMAN, "Zur Biographie Maimunis", Monatsschrift für Geschichte und Wissenschaft des Judentums (=MGWJ), Vol. 41, 1897, p. 460-464
9. NEUBAUER, Chronicles (n. 20), Vol. II (1895), p. 111-132
10. D. KAUFMANN, "Die Chronik des Achimaaz von Oria <850-1054>, Ein Beitrag zur Geschichte der Juden in Süd-Italien," MGWJ, 40, 1896, p. 462ff
11. Cf. A. NEUBAUER, "Egyptian Fragments and Megilloth analogous to that of Purim, with an appendix on the first Negidim", JQR (o.s.) 8, 1896, p. 541-561. Neubauer copied the Book of Genealogy from a unique manuscript in the library of the cathedral in Toledo (MS no. 86/25). According to the colophon, the writing of this chronicle was completed in 1054. A critical annotated edition of the chronicle, called The Scroll of Ahcombining dot belowima'az, was published by B. KLAR (Jerusalem, 1944). The honorary title Nagid was the most common designation of the Ra'is used by Jews throughout the Middle Ages. This title appears in all Hebrew literary genres of the period. It is also used repeatedly by Sambari
12. Add to this the identification of the anonymous Ra'īs, Mr. P. (= "Mr. X" or), mentioned by Sambari, as the very same Palti'el described in The Scroll of Ahima'az as the first Nagid. D. Kaufmann (n. 23 above, p. 535-536 was the first to suggest the possibility of this identification. In order to fit Palti'el into a historical niche, he suggested identifying him with the Jewish courtier, Abu al-Faraj Abu Ya'qūb ibn Kilis. For other proposed identifications, see: M.J. DE GOEJE, "Paltiel-Djauhar", ZDMG 52, 1898, p. 75-80
13. B. LEWIS, "Palti'el - A Note", BSOAS 30, 1967, p. 177-181
14. J. MANN, The Jews in Egypt and Palestine under the Fātcombining dot belowimid Caliphs, Oxford, 1920, (henceforth: MANN, The Jews), Vol. I, p. 16, 262
15. Id., Texts and Studies in Jewish History and Literature, Cincinnati, 1931, Vol. I, p. 394
16. E. STRAUSS-ASHTOR, History of the Jews in Egypt and Syria under the Rule of the Mamlūks (Hebrew), Jerusalem 1944-51, (henceforth: ASHTOR, History), Vol. I, p. 39-42; Vol. II, p. 240-244
17. ID., "Some Features of the Jewish Communities in Medieval Egypt," Zion 30, 1965, p. 143-146
18. The "traditional school" is also represented by: S.W. BARON, A Social and Religious History of the Jews, New York and Philadelphia, 1957, (henceforth: BARON, History), Vol. 5, pp. 36-39, 209-308
19. B.Z. DINUR, Israel in the Diaspora (Hebrew), Tel-Aviv and Jerusalem, 1958, Vol. I (3), pp. 12, 93
20. H. GRAETZ, Geschichte der Juden, Leipzig 1891, Vol. VI, p. 258, Vol. IX, p. 493-94
21. D. NEUSTADT (= Ayalon), "Some Problems Concerning the 'Negidut' in Egypt during the Middle Ages," (Hebrew), Zion 4, 1939 (henceforth: AYALON, Negidut), p. 126-149. Ayalon also questions the historical reality of Palti'el, but this issue is based on an external source of no direct concern to the SDY
22. S. D. GOITEIN, "The Title and Office of the Nagid - Re-examination", JQR 53, 1962/63, (henceforth: GOITEIN, The Nagid), p. 93-113
23. Id., A Mediterranean Society - The Jewish Communities of the Arab World as Portrayed in the Documents of the Cairo Geniza, Berkeley and Los Angeles 1971 (henceforth: GOITEIN, Medit. Soc.), Vol. II, p. 20-39
24. Mark R. COHEN, "Sources on the Establishment of the Office of Nagid in Egypt" (Hebrew), Pe'amim 2, 1979 (henceforth: COHEN, Sources), p. 5-14
25. Id., Jewish Self-Government in Medieval Egypt, Princeton, N.J., 1980 (henceforth: COHEN, Self-Gov.)
26. Id., Self-Gov., p. 50-78
27. nd ed., Leiden 1960, Vol. I, p. 1350-1357. 'Adcombining dot belowud al-Dawla ruled in Baghdad 367H/977-372H/982. The variant 'Ascombining dot belowr ('Adcombining dot belowud) in the SDY is readily accounted for by the identical appearance of the Arabic letters scombining dot belowad and dcombining dot belowād (except for the diacritical dot on the latter) and by the close resemblance of the letters dāl and rā
28. AYALON, Negidut (n. 28), p. 132, quotes this story based on Ibn al-Athir, Al-Kamīl fī al-Ta'rikh, (Beyrouth, 1386), Vol. VIII, p. 521. Sambari himself appears to have drawn also upon Sullam's addenda to A. Zakkut's (Book of Genealogy), Constantinople 1566, quire 40, fol. 4b, lines 26-28
29. The first historian to note the connection between the Itinerary of Benjamin of Tudela and SDY was I. ABRAHAMS, "Joseph Sambary and Benjamin of Tudela," JQR (o.s.) 2, 1890, p. 107). However, Sambari had already mentioned Benjamin's work as one of his sources
30. See A. YA'ARI, Hebrew Printing in Constantinople (Hebrew), Jerusalem, 1967, p. 100 and also the introduction to A. ASHER's edition to The Itinerary of Rabbi Benjamin of Tudela, London, 1840, p. 1-4
31. For a more recent and comprehensive discussion of this story and an extensive discussion of the historical background, see M. BEN-SASSON, "The Story, Goals and Content of the Story of Nathan ha-Babli" in R. BONFIL et al. (eds.), Culture and Society in Medieval Jewry (Hebrew), Jerusalem, 1989, p. 137-196
32. In his paraphrase of R. Nathan's account, Sambari replaces the title "Exilarch" by the exclusive use of the title «Nasi». This may support the hypothesis of Baron (n. 27) and Cohen (n. 30) that the tale of the beginnings of the Ri'āsah was based on the period in which the Nasi David b. Daniel served as Ra'is in Egypt (1082-1094). On this Nasi, David, see S. D. GOITEIN, Palestinian Jewry in Early Islamic and Crusader Times, Jerusalem, 1980 (henceforth: GOITEIN, Pales. Jew.) p. 132-188
33. M. R. COHEN, "David b. Daniel b. Azarya in Egypt: A New Interpretation", in M. A. FRIEDMAN (ed.) Te'uda I: Cairo Geniza Studies (Hebrew), Tel-Aviv, 1980, p. 139-148
34. The relationship between the Muslim rulers and the descendants of the House of David was clarified in the research of W. I. FISCHEL, "The Exilarch in Arabic Literature" in Magnes' Festschrift (Hebrew), Jerusalem, 1938, p. 181-187
35. From the letter of appointment of Nethan'el Ha-Levi as well as from other Geniza documents it is apparent that the head of the Talmudical academy also served as the Ra'is al-Yahud. See J. MANN, Texts and Studies in Jewish History and Literature, Cincinnati, 1931, Vol. I, p. 230-236
36. GOITEIN, Medit. Soc. (n. 29), Vol. II, p. 18
37. Id., Pales. Jew. (n. 41), p. 52-60
38. On the approbations of the Nasi, see BLAU, Responsa (n. 17), Vol. II, p. 653, 661
39. th centuries, held no formal appointments of communal leadership. Their prestigious title and family background were helpful in gaining for them certain offices or generous financial support. It is possible that the Nasi Yehuda b. Yoshiyahu held some appointment in the law court of Fustat. On the Nessi'im, see GOITEIN, Medit. Soc. (n. 29), Vol. II, p. 19 ff
40. RS served as Ra'īs al-Yahūd in the years 1140-1159. On the question of his Davidic descent see: Y.L. FISCHMAN, The Negidut in Jewish History (Hebrew), Jerusalem, 1923, p. 36
41. and ASHTOR, History (n. 27), Vol. I, p. 41
42. See also the genealogical lists from the Geniza in MANN, The Jews (n. 26), Vol. II, p. 281-283, where there is no reference whatever to royal descent
43. Here 'Adcombining dot belowud al-Dawla's name was transliterated properly.See the first sentence quoted in Sec. A. The Beginnings of Ri'āsat al-Yahūd: The Textual Basis, where the name is «'Aşr al-Dawla». See also n. 33
44. See also the Arabic heading above the poem in the collection of Halevi's poems, St. Petersburg, Collection Firkovich II, MS. No. 72/1, which reads: «And he wrote to our master Shemuel the Nagid of blessed memory with this poem in his praise with the opening line (Tell the Host of Heaven). Also Sh. ABRAMSOHN, (Letter of Rabbi Yehuda Halevi on his pilgrimage to the Holy Land), Kiryat Sefer 29, 1954, p. 133-144
45. also H. SCHIRMAN, "The Life of Judah ha-Levi" (Hebrew), Tarbiz 9, 1938, p. 297-302
46. In the opinion of A. E. Harkavi, RS was a Levite. See H. BRODI, Divan Jehudah b. Shmuel ha-Levi, Berlin, 1894, Vol. I, p. 131. For additional poems which express the poet's yearning for the redemption and relate to RS, see ibid, pp. 77, 81, 111, 131, etc
47. th centuries
48. th Centuries (doctoral thesis), Jerusalem, 1979, p. 117-119
49. ; R. J. H. GOTTHEIL, "An Eleventh-Century Document Concerning a Cairo Synagogue", JQR (o.s.) 19, 1907, p. 527-539
50. C. E. BOSWORTH, "Christian and Jewish Religious Dignitaries in Mamlūk Egypt and Syria: Qalqashandi's Information on their Hierarchy, Titulature and Appointment", IJMES 3-4, 1972, pp. 70-71, 74, 210-215
51. The wording of the Wascombining dot belowiyat Ra'īs al-Yahūd (= letters of appointment of the Ru'asā' al-Yahūd) was presented above in GOTTHEIL and in BOSWORTH from Al-Qalqashandi, Scombining dot belowubhcombining dot below al-a'shā' fī scombining dot belowīnā'at al-inshā', Beirouth, 1987, Vols. VI, p. 173-174, XI, p. 385-392
52. GOITEIN, Pales. Jew. (n. 41), p. 52
53. Cf. GOITEIN, The Nagid (n. 29), p. 106-110
54. id., Medit. Soc. (n. 29), II, p. 33-38
55. COHEN, Self-Gov. (n. 30), p. 232
56. BARON, History (n. 27), p. 36-39
57. The establishment of an exilarchy in Egypt by David b. Daniel is elucidated in COHEN's Self-Gov. (n. 30), p. 178-212
58. COHEN, Self-Gov, ibid., pp. 37-38, 189. On the esteem of the 'Alid (= Fātcombining dot belowimid) caliphs for Jewish community leaders with Davidic pedigree, see Fischel (n. 42)
59. COHEN, Sources (n. 30); p. 8-9
60. Id., Self-Gov., p. 37-38
61. FOLZ R., Le Souvenir et la Légende de Charlemagne dans l'Empire Germanique Médiéval 1973, Genève
62. On the impact of this legend on Jewish society in Christian Europe see: A. GRABOIS, "The Legendary Figure of Charlemagne in Medieval Hebrew Sources," Tarbiz 36, 1967, p. 22-58
63. In Islamic countries: F. ROSENTAL, A History of Muslim Historiography, Leiden, 1968, p. 150-172
64. See also the comprehensive survey of this theme in J. SHATZMILLER, "Politics and the Myth of Origins - The Case of the Medieval Jews" in G. DAHAN (ed.), Les Juifs au regard de l'histoire: Mélanges en l'honneur de Bernhard Blumenkrantz, Paris, 1985, p. 49-61
65. th Century" in Proceedings of the Israel Academy of Sciences, Jerusalem, 1999, Vol. VIII, p. 170-185
66. The Scroll of Ahima'az (nn. 24-25), pp. 30-31, 34-36
67. "Mordekhai ha-Zeman" is an allusion to the Jewish hero of the biblical Book of Esther. On the recurrent usage of this epithet see: MANN, The Jews (n. 26), Vol. I, pp. 223, 256
68. This epithet appears also in ASHTOR, History (n. 27), Vol. III (= Geniza Documents) more than a dozen times
69. The last sentence, "You did not want etc." is an excerpt from a midrash found in the Mekhilta de-Rabbi Ishma'el, ed. Z. LAUTERBACH, Philadelphia, 1933, Vol. II, p. 193-194. There this maxim is ascribed to R. Yohannan b. Zakkai. i. is ascribed to R. Yohannan b. Zakkai