Notes
Introduction
1. Benjamin Z. Kedar, Crusade and Mission: European Approaches toward the Muslims (Princeton, 1984). [BACK]
2. Jeremy Cohen, The Friars and the Jews: The Evolution of Medieval Anti-Judaism (Ithaca, 1982). [BACK]
3. Anthony Bonner (ed. and trans.), Selected Works of Ramon Llull (2 vols.; Princeton, 1985), I, 94-95. [BACK]
1— The Pre-Thirteenth-Century Legacy
1. There is no overall study of the history of Christian missionizing among the Jews. The best overview of such Christian missionizing in the Middle Ages is Peter Browe, Die Judenmission im Mittelalter und die Päpste (Rome, 1942). Also valuable are Bernhard Blumenkranz, Juifs et chrétiens dans le monde occidentale, 430-1096 (Paris, 1956), 67-158, and Salo Wittmayer Baron, A Social and Religious History of the Jews (2d ed.; 18 vols.; New York, 1952-1983), IX, 71-94. [BACK]
2. There are many useful introductions to the difficulties of reconstructing the earliest phases of Christian history and to the limited conclusions that can be reached. See, inter alia, the recent works of Howard Clark Kee, Jesus in History: An Approach to the Study of the Gospels (New York, 1970) and Understanding the New Testament (4th ed.; Cliffside Park, 1983). [BACK]
3. Acts 10:1-11:18. [BACK]
4. Again, there is a vast literature on Paul. On Paul and the Jews, see the recent publications by E. P. Sanders, Paul, the Law, and the Jewish People (Philadelphia, 1983), and John Gager, The Origins of Anti-Semitism (New York, 1983), 193-264. [BACK]
5. Romans 11:11-12. [BACK]
6. See the useful summary provided in W. H. C. Frend, The Rise of Christianity (Philadelphia, 1984), and in Ramsey MacMullen, Christianizing the Roman Empire (New Haven, 1984). break [BACK]
7. See Marcel Simon, Verus Israel, trans. H. McKeating (Oxford, 1986), 306-338. Note, especially, Robert L. Wilcken's recent and intensive study of John Chrysostom, in which he argues that internal judaizing was Chrysostom's prime concern, John Chrysostom and the Jews (Berkeley, 1984). To be sure, Simon sees John Chrysostom differently, as deeply anti-Jewish—see Verus Israel, 217-222. [BACK]
8. See e.g., Robert L. Wilcken, The Christians as the Romans Saw Them (New Haven, 1984), 94-163. [BACK]
9. See the classic work of Jean Juster, Les juifs dans l'empire romain (2 vols.; Paris, 1914). See also Simon, Verus Israel, and Baron, A Social and Religious History, II, 172-214. [BACK]
10. For an overview of emergent Jewish status in the christianized Roman Empire, see James Parkes, The Conflict of the Church and the Synagogue (London, 1934), 151-269. On the crucial role of Augustine in the development of a normative view concerning the Jews, see Bernhard Blumenkranz, Die Judenpredigt Augustins (Basle, 1946), and, idem, "Augustin et les juifs, Augustin et le judaisme," Recherches augustiniennes, I (1958): 225-241, reprinted in, idem, Juifs et chrétiens: patristique et moyen âge. [BACK]
11 See Robert Chazan, "1007-1012: Initial Crisis for Northern-European Jewry," Proceedings of the American Academy for Jewish Research, XXXVIII-XXXIX (1970-1971): 101-117. [BACK]
12. See, idem, European Jewry and the First Crusade (Berkeley, Los Angeles, London, 1987), which stresses the doctrinal roots of the First Crusade assaults and the subsequent efforts on the part of the ecclesiastical hierarchy to control unwarranted interpretations of Church teaching with regard to the Jews. [BACK]
13. See, especially, the important study by David Berger, "Mission to the Jews and Jewish-Christian Contacts in the Polemical Literature of the High Middle Ages," American Historical Review XCI (1986): 576-591. [BACK]
14. Note again Blumenkranz's important studies of Augustine's views on the Jews. At the same time, general biographies of Augustine do not accord any centrality to this concern with the Jews, as seems proper. See, e.g., Peter Brown, Augustine of Hippo (Berkeley and Los Angeles, 1967). [BACK]
15. Once more, there is no overall survey of Christian anti-Jewish polemical literature. Still highly useful is the collection of descriptions by A. Lukyn Williams, Adversus Judaeos (Cambridge, 1935). See, more recently, Heinz Schreckenberg, Die christlichen Adversus-Judaeos-Texte und ihr literarisches und historisches Umfeld (1.-11. Jh.) (Frankfurt, 1982). For a more synthetic treatment, see Baron, A Social and Religious History, IX, 97-134, and Daniel J. Lasker, Jewish Philosophical Polemics against Christianity in the Middle Ages (New York, 1977), 1-11. Note, also, the valuable study by Amos Funkenstein, "Changes in the Patterns of Christian Anti- hard
Jewish Polemics in the Twelfth Century" (Hebrew), Zion * XXXIII (1968): 124-144. [BACK]
16. Lasker has studied the philosophic issues in medieval Christian-Jewish polemics, at least from the Jewish perspective, in his Jewish Philosophical Polemics. For the emergence of philosophic issues in twelfth-century Christian polemics, see Funkenstein, "Changes in the Patterns of Christian Anti-Jewish Polemics." [BACK]
17. Note, e.g., the appearance of this issue in Peter Abelard's Dialogue of a Philosopher with a Jew and a Christian. See Peter Abelard, Dialogus inter Philosophum, Iudeum et Christianum, ed. Rudolf Thomas (Stuttgart, 1970), 51. An English translation is available in Peter Abelard, A Dialogue of a Philosopher with a Jew and a Christian, trans. Pierre J. Payer (Toronto, 1979), 33. [BACK]
18. For an overview, see Baron, A Social and Religious History, IX, 121-132. [BACK]
19. The fullest study of this Jewry remains that of Juster, Les juifs dans l'empire romain. [BACK]
20. See the studies of Joshua Starr, The Jews in the Byzantine Empire, 641-1204 (Athens, 1939), and Romania: The Jewries of the Levant after the Fourth Crusade (Paris, 1949). See the two more recent accounts by Zvi Ankori, Yahadut ve-Yavnut Nozrit * : Mifgash ve-'Imut be-Meruzat * ha-Dorot (Tel-Aviv, 1984), and Steven B. Bowman, The Jews of Byzantium, 1204-1453 (University, Ala., 1985). [BACK]
21. Note the important study by Avraham Grossman, "The Jewish-Christian Polemic and Jewish Bible Exegesis in Twelfth-Century France" (Hebrew), Zion LI (1986): 29-60, and the literature cited there, p. 29, n. 1. [BACK]
22. This important text was carefully edited by the late Judah Rosenthal—see Jacob ben Reuven, Milhamot * ha-Shem, ed. Judah Rosenthal (Jerusalem, 1963). Rosenthal's bibliographic work and his editions of major polemical texts represent signal contributions to the study of medieval Jewish polemics. For Jacob ben Reuben's knowledge of Christian polemical materials, see David Berger, "Gilbert Crispin, Alan of Lille, and Jacob ben Reuben," Speculum XLIX (1974): 34-47. [BACK]
23. See Jacob ben Reuben, Milhamot ha-Shem, ed. Rosenthal, pp. 7-22. The twelfth-century Sefer ha-Berit, attributed to Rabbi Joseph Kimhi, appears in the collection Milhemet * Hovah * (Constantinople, 1710), 18 b- 38 a; it was republished by Frank Talmage, Sefer ha-Berit (Jerusalem, 1974), 21-68. Talmage has also provided an English translation of this important text—Joseph Kimhi, The Book of the Covenant (Toronto, 1972). [BACK]
24. See David Berger, The Jewish-Christian Debate in the High Middle Ages (Philadelphia, 1979), 269-271. See also Joseph Kimhi, Sefer ha-Berit, ed. Talmage, pp. 25-28. [BACK]
25. See the interesting text discussed in Robert Chazan, "A Medieval Hebrew Polemical Mélange," Hebrew Union College Annual LI (1980): 101-102. break [BACK]
26. See, inter alia, Charles Homer Haskins, The Renaissance of the Twelfth Century (Cambridge, Mass., 1927); R. W. Southern, The Making of the Middle Ages (London, 1953); idem, Medieval Humanism and Other Studies (Oxford, 1970); M. D. Chenu, Nature, Man, and Society in the Twelfth Century, ed. and trans. Jerome Taylor and Lester K. Little (Chicago, 1968); Robert L. Benson and Giles Constable (eds.), Renaissance and Renewal in the Twelfth Century (Cambridge, Mass., 1982). [BACK]
27. Note the role assigned to the Jews by Southern in his Medieval Humanism, 11-12. [BACK]
28. Berger, "Mission to the Jews."
29. Ibid., 584. Quote is from Écrits théologiques de l'école d'Abélard, ed. Arthur M. Landgraf (Louvain, 1934), 126-127. [BACK]
28. Berger, "Mission to the Jews."
29. Ibid., 584. Quote is from Écrits théologiques de l'école d'Abélard, ed. Arthur M. Landgraf (Louvain, 1934), 126-127. [BACK]
30. Berger, "Mission to the Jews," pp. 584-585. On Joachim in general, see Marjorie Reeves, Joachim of Fiore and the Prophetic Future (London, 1976). [BACK]
31. Berger, "Mission to the Jews," 584. On Peter in general, see James Kritzeck, Peter the Venerable and Islam (Princeton, 1964). [BACK]
32. Berger, "Mission to the Jews," 584. See, also, Funkenstein, "Changes in the Patterns of Christian Anti-Jewish Polemics," 137-141 , and Yvonne Friedman's introduction to her recent edition of Peter's Adversus ludeorum inveteratam duritiem (Turnhout, 1985; Corpus Christianorum, Continuatio Medievalis, vol. 58). Funkenstein, "Changes in the Patterns of Christian Anti-Jewish Polemics," 142, notes a passage in Alan of Lille in which a rabbinic text is used for establishing Christian truth. The twelfth-century figure most sensitive to the utilization of rabbinic materials, both for holding Judaism up to mockery and for proving major Christian contentions, was Peter Alphonsi, a former Jew. The fullest treatment of his utilization of this material can be found in Barbara Phyllis Hurwitz, "Fidei Causa et Tui Amore: The Role of Petrus Alphonsi's Dialogues in the History of Jewish-Christian Debate" (Ph.D. diss., Yale Univ., 1983), 163-218. [BACK]
2— The Thirteenth Century
1. The literature on the twelfth-century vitalization of European civilization has been noted in chap. 1, n. 26. For an overview of thirteenth-century thinking, see John H. Mundy, Europe in the High Middle Ages, 1150-1309 (New York, 1973), 463-599. Excellent surveys of thirteenth-century England, France, and Spain are available and convey a clear sense of the forward thrust of that century. [BACK]
2. For an overview of thirteenth-century Church organization, see Augustin Fliche et al., La chrétienté romaine (1198-1274) (Paris, 1950; Histoire de l'Église, X); Gabriel Le Bras, Institutions ecclésiastiques de la chrétienté médiévale (2 vols.; Paris, 1959; Histoire de l'Église XII); Walter Ullmann, The Growth of Papal Government in the Middle Ages (rev. ed.; continue
Baltimore, 1970); and R. W. Southern, Western Society and the Church in the Middle Ages (Hammondsworth, 1970). [BACK]
3. On the development of the universities, see, inter alia, Hastings Rashdall, The Universities of Europe in the Middle Ages, eds. F. W. Powicke and A. B. Emden (3 vols.; Oxford, 1936), and Gordon Leff, Paris and Oxford in the Thirteenth and Fourteenth Centuries (New York, 1968). [BACK]
4. On thirteenth-century spiritual and intellectual creativity, see, inter alia, André Forest, F. van Steenberghen, and M. de Gandillac, Le mouvement doctrinale du XIe au XIVe siècle (Paris, 1951), 179-328; Beryl Smalley, The Study of the Bible in the Middle Ages (Oxford, 1952), 196-355; M. D. Chenu, Toward Understanding Saint Thomas, trans. Albert M. Landry and Dominic Hughes (Chicago, 1964). [BACK]
5. On the development of heresy at this juncture, see, inter alia, Arno Borst, Die Katherer (Stuttgart, 1953); Richard W. Emery, Heresy and Inquisition in Narbonne (New York, 1941); Walter W. Wakefield, Heresy, Crusade, and Inquisition in Southern France, 1100-1250 (Berkeley, 1974); Albert C. Shannon, The Popes and Heresy in the Thirteenth Century (Villanova, 1949). [BACK]
6. On the Dominicans and Franciscans, see, inter alia, William A. Hinnebusch, A History of the Dominican Order (2 vols.; New York, 1966-1973); Pierre Mandonnet, St. Dominic and His Work, trans. Mary Benedicta Larkin (St. Louis, 1944); Marie-Humbert Vicaire, Saint Dominic and His Times, trans. Kathleen Pond (London, 1964); R. F. Bennett, The Early Dominicans (Cambridge, 1937); John Moorman, A History of the Franciscan Order (Oxford, 1968). [BACK]
7. Kedar, Crusade and Mission. See also the valuable work of Robert I. Burns, Muslims, Christians, and Jews in the Crusader Kingdom of Valencia (Cambridge, 1984), 80-108. [BACK]
8. See again Kritizeck, Peter the Venerable and Islam. [BACK]
9. This is emphasized in Burns, Muslims, Christians, and Jews. [BACK]
10. See, inter alia, André Berthier, "Les écoles de langues orientales fondées au XIIIe siècle par les Dominicains en Espagne et en Afrique," Revue africaine LXXIII (1932): 84-102; Berthold Altaner, "Die fremdsprachliche Ausbildung der Dominkanermissionare während des 13. und 14. Jahrhunderts," Zeitschrift für Missionswissenschaft und Religionswissenschaft XXIII (1933): 233-241; Burns, Muslims, Christians, and Jews, 95-105. [BACK]
11. Gavin I. Langmuir had published a number of important studies in this area. See especially his "Prolegomena to Any Present Analysis of Hostility against Jews," Social Science Information XV (1976): 698-727, and "Medieval Anti-Semitism," The Holocaust: Ideology, Bureaucracy, and Genocide, ed. Henry Friedlander and Sybil Milton (Millwood, 1980), 27-36. [BACK]
12. For a broad perspective, see Baron, A Social and Religious History, IX, 24-71. As already noted, Jeremy Cohen has recently argued for a radically new thirteenth-century stance that defined Judaism as essentially intol- soft
erable. I have come to doubt this thesis, despite my respect for the book and its author. While I shall document my disagreement fully elsewhere, I have indicated, in the closing chapter, my disagreement with Cohen's reading of the central texts associated with the missionizing effort of the mid-thirteenth century. [BACK]
13. For this decree, see J. D. Mansi et al. (eds.), Sacrorum conciliorum nova et amplissima collectio (53 vols.; Florence and Rome, 1757-1927), XXII, 1055. The text is conveniently available in Solomon Grayzel, The Church and the Jews in the XIIIth Century (rev. ed.; New York, 1966), 308, #X. [BACK]
14. Again, for a broad overview, see Baron, A Social and Religious History, IV, 197-215. [BACK]
15. See Mansi, Sacrorum conciliorum, XXII, 1054-1055, and Grayzel, The Church and the Jews, 312, #XIII. [BACK]
16. Many of the materials on which knowledge of the anti-Talmud campaign is based are found in Bib. nat. Paris, ms. lat. 16558. This material is discussed most fully by Ch. Merhavia, Ha-Talmud be-Re'i ha-Nazrut * (Jerusalem, 1970). See also Isidore Loeb, "La controverse de 1240 sur le Talmud," Revue des études juives I (1880): 247-261, II (1881): 248-270, III (1881): 39-57; Yitzhak Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides" (Hebrew), Tarbiz * II (1930-31): 172-187; Judah Rosenthal, "The Talmud on Trial," Jewish Quarterly Review XLVII (1956-57): 58-76, 145-169. [BACK]
17. This issue is stressed heavily by Jeremy Cohen in The Friars and the Jews. I believe that he overlooks the disappearance of this claim in the actual condemnation of the Talmud. [BACK]
18. See Rosenthal, "The Talmud on Trial." [BACK]
19. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides." [BACK]
20. See the papal letter of 1247, conveniently available in Grayzel, The Church and the Jews, 274-280, #19. [BACK]
21. On the situation in France, see Robert Chazan, Medieval Jewry in Northern France (Baltimore, 1974), 124-133, 156-157, 178, 187-188, 202. For the situation elsewhere in Europe, see Baron, A Social and Religious History, IX, 67-71. [BACK]
22. On conversion, see, inter alia, Blumenkranz, Juifs et chrétiens, 65-211, and Baron, A Social and Religious History, IX, 12-24. [BACK]
3— Coercion in the Service of Christian Truth
1. J. Sbaralea, Bullarium Franciscanum (4 vols.; Rome, 1759-1768), I, 376, #90; Grayzel, The Church and the Jews, 254-256, #105. [BACK]
2. The Milhemet * Mizvah * is found in Bib. pal. Parma, ms. 2749. The fullest description is that of Siegfrid Stein, Jewish-Christian Disputations in Thirteenth-Century Narbonne (London, 1969). Subsequent to Stein's work, note also Robert Chazan, "A Jewish Plaint to Saint Louis," Hebrew Union continue
College Annual XLV (1974): 287-305; idem, "Anti-Usury Efforts in Thirteenth-Century Narbonne and the Jewish Response," Proceedings of the American Academy for Jewish Research XLI-XLII (1973-74): 45-67; idem, "Confrontation in the Synagogue of Narbonne: A Christian Sermon and a Jewish Reply," The Harvard Theological Review LXVII (1974): 437-457; Ch. Merhavia, "Concerning the Date of R. Meir ben Simeon's Milhemet * Mizva * " (Hebrew), Tarbiz * XLV (1976): 296-302; Robert Chazan, "Polemical Themes in the Milhemet Mizvah," Les Juifs au regard de l'histoire: Mélanges en l'honneur de Bernhard Blumenkranz, ed. Gilbert Dahan (Paris, 1985), 169-184. Significant segments of the text have been edited by William Herskowitz in his Yeshiva University dissertation Judaeo-Christian Dialogue in Provence as Reflected in Milhemet Mizva of R. Meir ha-Meili (1974) and by M. Y. Blau, Shitat ha-Kadmonim'al Masekhet Nazir (New York, 1974), 305-357. [BACK]
3. The dialogue is found in the Parma ms., 1a-17a and 37b-64a, and in Herskowitz, Judaeo-Christian Dialogue, 2-25, 102-144. [BACK]
4. See Gerson D. Cohen, "Esau as Symbol in Early Medieval Thought," Jewish Medieval and Renaissance Studies, ed. Alexander Altmann (Cambridge, Mass., 1967), 19-48. [BACK]
5. Herskowitz, Judaeo-Christian Dialogue, p. 2.
6. Ibid.,4.
7. Ibid.
8. Ibid.
9. Ibid., 3.
10. Ibid., 2-3. [BACK]
5. Herskowitz, Judaeo-Christian Dialogue, p. 2.
6. Ibid.,4.
7. Ibid.
8. Ibid.
9. Ibid., 3.
10. Ibid., 2-3. [BACK]
5. Herskowitz, Judaeo-Christian Dialogue, p. 2.
6. Ibid.,4.
7. Ibid.
8. Ibid.
9. Ibid., 3.
10. Ibid., 2-3. [BACK]
5. Herskowitz, Judaeo-Christian Dialogue, p. 2.
6. Ibid.,4.
7. Ibid.
8. Ibid.
9. Ibid., 3.
10. Ibid., 2-3. [BACK]
5. Herskowitz, Judaeo-Christian Dialogue, p. 2.
6. Ibid.,4.
7. Ibid.
8. Ibid.
9. Ibid., 3.
10. Ibid., 2-3. [BACK]
5. Herskowitz, Judaeo-Christian Dialogue, p. 2.
6. Ibid.,4.
7. Ibid.
8. Ibid.
9. Ibid., 3.
10. Ibid., 2-3. [BACK]
11. Ezek. 449. [BACK]
12. Herskowitz, Judaeo-Christian Dialogue, p. 4. [BACK]
13. Isa. 54:5.
14. Ibid., 62:5. [BACK]
13. Isa. 54:5.
14. Ibid., 62:5. [BACK]
15. Hos. 2:7 and 2:4.
16. Ibid., 2:21-22. The translation has been modified slightly. [BACK]
15. Hos. 2:7 and 2:4.
16. Ibid., 2:21-22. The translation has been modified slightly. [BACK]
17. Isa. 54:6-7. [BACK]
18. Herskowitz, 3-4. [BACK]
19. The original scholarly edition of Nahmanides's report on the Barcelona proceedings, by Moritz Steinschneider, was reprinted by Chaim Chavel as part of his comprehensive collection of the writings of Nahmanides and is more conveniently available there. See Chaim Chavel, Kitvei Rabbenu Moshe ben Nabman * (rev. ed.; 2 vols.; Jerusalem, 1971), I, 303. Steinschneider miscopied the Constantinople edition, resulting in the strange reading:
(since the king was in Provence and in many places). In fact, the Constantinople edition and a series of manuscripts all read: break
(since he [i.e., Friar Paul] journeyed in Provence and in many places). Cf. Ms. Cambridge, Add. 1224, 12b; Ms. Parma 127, 1b; Ms. Florence 24, 2b; Ms. Paris 334, 234b; Ms. Oxford 2408, 58a; Ms. Jewish Theological Seminary, Coll. Adler 1793, 170a. [BACK]
20. Herskowitz, Judaeo-Christian Dialogue, 25. [BACK]
21. Chavel, Kitvei, I, 320, 319-320. [BACK]
22. The text of this important bull can be found in Cesare Baronio and Odorico Rinaldi, Annales ecclesiastici (34 vols.; Bar-le Duc, 1864-1883), XXII, 444-445. There are a number of references to dissemination of this bull—see Jules Gay (ed.), Les registres de Nicolas III (1277-1280) (Paris, 1938), 408, #965 (Aug. 4, 1278); 408, #966 (Aug. 4, 1278); 411, #1004 (late Dec. 1278). [BACK]
23. This document is referred to in Jean Régné's valuable catalog of documents relative to the Jews of Aragon, first published in the Revue des études juives, LX-LXXVIII, and recently republished as The History of the Jews in Aragon: Regesta and Documents 1213-1327, ed. Yom Tov Assis (Jerusalem, 1978). I shall refer to these documents by Régné's numbers. This document is #723. The edict was edited in Colección de documentos inéditos del archivo general de la Corona de Aragon (47 vols.; Barcelona, 1847-1877), VI, 194. [BACK]
24. Régné, #731-736, 746-748. [BACK]
25. Bib. nat., fonds Dupuy, vol. 532, 79r. [BACK]
26. Léopold Delisle, "Notes sur quelques mss. du Musée britannique," Mémoires de la société de l'histoire de Paris IV (1877): 189. [BACK]
27. Calendar of the Patent Rolls Preserved in the Public Record Office, Edward I, A.D. 1272-1307 (4 vols.; London, 1893-1901), 1, 356. [BACK]
28. Régné, #723; Colección de documentos inéditos, VI, 194. [BACK]
29. Heinrich Denifle, "Quellen zur Disputation Pablos Christiani mit Mose Nachmani zu Barcelona 1263," Historisches Jahrbuch des Görres Gesellschaft VIII (1887): 234-235.
30. Ibid., 235-236.
31. Ibid., 237. [BACK]
29. Heinrich Denifle, "Quellen zur Disputation Pablos Christiani mit Mose Nachmani zu Barcelona 1263," Historisches Jahrbuch des Görres Gesellschaft VIII (1887): 234-235.
30. Ibid., 235-236.
31. Ibid., 237. [BACK]
29. Heinrich Denifle, "Quellen zur Disputation Pablos Christiani mit Mose Nachmani zu Barcelona 1263," Historisches Jahrbuch des Görres Gesellschaft VIII (1887): 234-235.
30. Ibid., 235-236.
31. Ibid., 237. [BACK]
32. Adolf Neubauer, "Literary Gleanings IX ," Jewish Quarterly Review (o.s.) V (1892-1893): 714. [BACK]
4— Intensification of Prior Argumentation
1. On the Milhemet * Mizvah * , its editions, and the secondary literature available, see chap. 3, n. 2. [BACK]
2. Bib. pal. Parma, ms. 2749, 1a-83a; Herskowitz, Judaeo-Christian Dialogue, 2-239. break [BACK]
3. Blau, Shitat ha-Kadmonim, 305. [BACK]
4. Bib. pal. Parma, ms. 2749, 83a-129b; Blau, Shitat ha-Kadmonim, 305-357. [BACK]
5. Bib. pal. Parma, ms. 2749, 129b-179b.
6. Ibid., 179b-252a. [BACK]
5. Bib. pal. Parma, ms. 2749, 129b-179b.
6. Ibid., 179b-252a. [BACK]
7. Herskowitz, Judaeo-Christian Dialogue, 108-109. [BACK]
8. The Sefer Yosef ha-Mekane has been edited by Judah Rosenthal (Jerusalem, 1970). [BACK]
9. The Sefer Nizahon * Yashan has been carefully edited by David Berger, who also provided an English translation and excellent comments and introduction—see Berger, The Jewish-Christian Debate. Note further the edition by Mordechai Breuer (Jerusalem, 1978). Berger's extensive comments serve as the best available guide to recurrent polemical themes and will be cited extensively in my notes. [BACK]
10. Thomas Aquinas, Opera omnia, diverse editors (48 vols.; Rome, 1882-1971), XIII, 6. An English translation is available in Thomas Aquinas, On the Truth of the Catholic Faith: The Summa Contra Gentiles, trans. Anton C. Pegis et al. (4 bks. in 5; Garden City, 1955-1957). There is substantial debate over the true objectives of the Summa contra gentiles. See the convenient summary statement by Pegis, in Book I of the translation just noted, pp. 20-26, and M.-D. Chenu, Toward Understanding Saint Thomas, trans. A.-M. Landry and D. Hughes (Chicago, 1964), 288-292. [BACK]
11. Chavel, Kitvei, I, 320. [BACK]
12. See Chazan, "A Jewish Plaint to Saint Louis," and "Anti-Usury Efforts in Thirteenth-Century Narbonne." [BACK]
13. Blau, Shitat ha-Kadmonim, 305. [BACK]
14. Herskowitz, Judaeo-Christian Dialogue, 19. [BACK]
15. Exod. 23:2. [BACK]
16. Herskowitz, Judaeo-Christian Dialogue, 139. [BACK]
17. Josh. 5:2. [BACK]
18. Herskowitz, Judaeo-Christian Dialogue, 114. See Berger, The Jewish-Christian Debate, 254, comm. to p. 65, lines 14-15, and 266, comm. to p. 81, line 6.
19. Ibid., 65. [BACK]
18. Herskowitz, Judaeo-Christian Dialogue, 114. See Berger, The Jewish-Christian Debate, 254, comm. to p. 65, lines 14-15, and 266, comm. to p. 81, line 6.
19. Ibid., 65. [BACK]
20. Deut. 17:8-12. [BACK]
21. Herskowitz, Judaeo-Christian Dialogue, pp. 65-67. [BACK]
22. T. B., Sanhedrin, 90a. [BACK]
23. Herskowitz, Judaeo-Christian Dialogue, pp. 67-70. See Berger, 324, comm. to p. 199, lines 25-26. [BACK]
24. Zech. 9:10. [BACK]
25. Ps. 72:8. [BACK]
26. Isa. 60:12. [BACK]
27. Zeph. 3:9. break [BACK]
28. Isa. 2:4. [BACK]
29. Zech. 9:10. [BACK]
30. Herskowitz, Judaeo-Christian Dialogue, 112-113; cf. ibid., 109-110.
31. Ibid., 113. [BACK]
30. Herskowitz, Judaeo-Christian Dialogue, 112-113; cf. ibid., 109-110.
31. Ibid., 113. [BACK]
32. Zeph. 3:9. [BACK]
33. Lev. 26:32. [BACK]
34. Herskowitz, Judaeo-Christian Dialogue, 73-74. [BACK]
35. Prov. 3:17. [BACK]
36. Gen. 1:1. [BACK]
37. Exod. 34:7. [BACK]
38. Blau, Shitat ha-Kadmonim, 306-307. [BACK]
39. Ps. 121:4. [BACK]
40. Herskowitz, Judaeo-Christian Dialogue, 68. For a review of Jewish objections to the doctrine of Incarnation, see Berger, The Jewish-Christian Debate, 350-354.
41. Ibid., 306-307. [BACK]
40. Herskowitz, Judaeo-Christian Dialogue, 68. For a review of Jewish objections to the doctrine of Incarnation, see Berger, The Jewish-Christian Debate, 350-354.
41. Ibid., 306-307. [BACK]
42. Job 34:10; Herskowitz, Judaeo-Christian Dialogue, 10. See Berger, The Jewish-Christian Debate, 312, comm. to p. 171, line 33.
43. Ibid., 11. [BACK]
42. Job 34:10; Herskowitz, Judaeo-Christian Dialogue, 10. See Berger, The Jewish-Christian Debate, 312, comm. to p. 171, line 33.
43. Ibid., 11. [BACK]
44. Blau, Shitat ha-Kadmonim, 307-308. See Berger, The Jewish-Christian Debate, 23, n. 60, and 339, comm. to p. 223, line 32.
45. Ibid., 308-309. [BACK]
44. Blau, Shitat ha-Kadmonim, 307-308. See Berger, The Jewish-Christian Debate, 23, n. 60, and 339, comm. to p. 223, line 32.
45. Ibid., 308-309. [BACK]
46. Herskowitz, Judaeo-Christian Dialogue, 20. See the material in Berger cited above, chap. 1, n. 25. [BACK]
47. Lev. 26:33. [BACK]
48. Deut. 28:49.
49. Ibid., 32:21. [BACK]
48. Deut. 28:49.
49. Ibid., 32:21. [BACK]
50. Dan., 8:12
51. Ibid., 8:10. [BACK]
50. Dan., 8:12
51. Ibid., 8:10. [BACK]
52. Ps. 85:12. [BACK]
53. Isa. 2:3; Mic. 4:2. [BACK]
54. Jer. 31:33. [BACK]
55. Isa. 11:9. [BACK]
56. Jer. 10:10.
57. Ibid., 16:19. [BACK]
56. Jer. 10:10.
57. Ibid., 16:19. [BACK]
58. Zeph. 3:9; Herskowitz, Judaeo-Christian Dialogue, 19-20. [BACK]
62. Ps. 37:15. [BACK]
63. Isa. 7:16.
64. Ibid., 54:17; Herskowitz, Judaeo-Christian Dialogue, 63. break [BACK]
63. Isa. 7:16.
64. Ibid., 54:17; Herskowitz, Judaeo-Christian Dialogue, 63. break [BACK]
5— The Innovative Argumentation
1. For a good overview of Christian awareness and utilization of post-biblical Jewish literature, see Merhaviah, Ha-Talmud be-Re'i ha-Nazrut * . For three twelfth-century figures who show incipient sensitivity to this approach, see above, chap. 1, especially n. 32. In none of these cases, however, is the random usage turned into a consistent technique, as happened in the middle of the thirteenth century. [BACK]
2. Herskowitz, Judaeo-Christian Dialogue, 110, citing Num. 15:38. [BACK]
3. Lev. 23:15-16. [BACK]
4. Herskowitz, Judaeo-Christian Dialogue, 133. [BACK]
5. Deut. 25:3. The translation has been altered slightly. [BACK]
6. Herskowitz, Judaeo-Christian Dialogue, 134. [BACK]
7. T. B., Shabbat, 104a. [BACK]
8. Herskowitz, Judaeo-Christian Dialogue, 115. For a version of this argument, utilizing the same rabbinic text, see Berger, The Jewish-Christian Debate, 225. [BACK]
9. T. B., Sanhedrin, 98a. [BACK]
10. The text was edited by Marc Saperstein as part of his Ph.D. dissertation, The Works of R. Isaac b. Yedaiah (unpub., Harvard Univ., 1977), 479. [BACK]
11. On Friar Paul in general, see Ernest Renan, Les rabbins français du commencement du quatorzième siècle (Paris, 1877), 563-569, and Yitzhak Baer, A History of the Jews in Christian Spain, trans. Louis Schoffman et al. (2 vols.; Philadelphia, 1961-1968), I, 152-159; Chazan, Medieval Jewry in Northern France, 149-153; Jeremy Cohen, "The Mentality of the Medieval Jewish Apostate: Peter Alfonsi, Hermann of Cologne, and Pablo Christiani," Jewish Apostasy in the Modern World, ed. Todd Endelman and Jeffrey Gurock (New York, 1987), 35-41. [BACK]
12. The edicts of James I of Aragon can be found in Denifle, "Quellen zur Disputation," 235-236 and 236-237; the edict of Louis IX of France can be found in Bib. nat., fonds Dupuy, vol. 532, 79r, and in Eusèbe de Laurière, Ordonnances des roys de la troisième race (22 vols.; Paris, 1723-1849), I, 294; the letter of Pope Clement IV can be found in Denifle, "Quellen zur Disputation," 243-244. [BACK]
13. See, for example, the Latin report of the Barcelona disputation in ibid., 231-234, or in Baer, "The Disputation of R. Yehiel of Paris and of Nahmanides," 185-187, and a Latin report on Friar Paul's preaching in Paris in Delisle, "Notes sur quelques mss.," 189. [BACK]
14. Published in Yeshurun VI (1868): 1-34. For the most recent treatment of this letter and its author, see Kenneth R. Stow, "Jacob of Venice and the Jewish Settlement in Venice in the Thirteenth Century," Community and Culture, ed. Nahum M. Waldman (Philadelphia, 1987), 221-232. [BACK]
15. This source will be treated extensively in chap. 6. break [BACK]
16. See, for example, the report published by Adolf Neubauer, "Literary Gleanings IX," Jewish Quarterly Review (o.s.), V (1892-93): 714. [BACK]
17. Isaac Lattes's Kiryat Sefer. The passage on Friar Paul is conveniently available in Adolf Neubauer, Medieval Hebrew Chronicles (2 vols.; Oxford, 1895), II, 238. [BACK]
18. Yeshurun VI (1868): 12-23. On the disinterring of Jewish corpses, see the valuable study by Joseph Shatzmiller, "Paulus Christianius: un aspect de son activité anti-juive," Hommages à Georges Vajda, ed. Gérard Nahon and Charles Touati (Louvain, 1980), 203-217. [BACK]
19. On Friar Paul's role in the imposition of the Jewish badge in southern Europe, see the important observations of Joseph Shatzmiller, "Provençal Chronography in the Lost Pamphlet of Shem-Tov Schanzolo" (Hebrew), Proceedings of the American Academy for Jewish Research LII (1985): Heb. sec., 45-48 and 60-61. [BACK]
20. Chavel, Kitvei, I, 303. On the proper reading of this text, see chap. 3, n. 19. [BACK]
21. There is considerable scholarly literature on the Barcelona confrontation. For some of this literature, see Robert Chazan, "The Barcelona 'Disputation' of 1263: Christian Missionizing and Jewish Response," Speculum LII (1977): 824, n. 1. To this list should be added the Chazan article; Hans Georg von Mutius, Die Christlich-Jüdische Zwangsdisputation zu Barcelona (Frankfurt, 1982); Hyam Maccoby, Judaism on Trial (Rutherford, 1982); the important review by David Berger in Jewish Quarterly Review LXXVI (1986): 253-257; and the extensive treatment of the 1263 confrontation in Cohen, The Friars and the Jews. For the centrality of Barcelona in the kingdom of Aragon, see Bonner, Selected Works of Ramon Llull, I, 6. [BACK]
22. This report survives in two manuscripts. Denifle used the Barcelona ms., "Quellen zur Disputation," 231-234. The Gerona version is conveniently available in Baer, "The Disputation of R. Yehiel of Paris and of Nahmanides," 185-187. [BACK]
23. Chavel, Kitvei, I, 302-320. No less than four English translations of this important text are available: Morris Braude, Conscience on Trial (New York, 1952), 69-94; o.S. Rankin, Jewish Religious Polemics (Edinborough, 1956), 178-210; Maccoby, Judaism on Trial, 102-146; and Ramban, The Disputation at Barcelona, trans. Charles B. Chavel (New York, 1983). See, also, the German translation of von Mutius in his Die Christlich-Jüdische Zwangsdisputation zu Barcelona. [BACK]
24. Martin A. Cohen, "Reflections on the Text and Context of the Disputation of Barcelona," Hebrew Union College Annual XXXV (1964): 157-192. [BACK]
25. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 185. [BACK]
26. Chavel, Kitvei, I, 302. break
27. Ibid. [BACK]
26. Chavel, Kitvei, I, 302. break
27. Ibid. [BACK]
28. It is not clear who singled out Nahmanides as the Jewish spokesman. According to the Latin text, the Jews assembled by the king selected him; in his Hebrew report, Rabbi Moses has the king directly ordering him to dispute. [BACK]
29. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 185. [BACK]
30. Chavel, Kitvei, I, 303.
31. Ibid., 310. See Cohen, "Reflections on the Text and Context," 166. [BACK]
30. Chavel, Kitvei, I, 303.
31. Ibid., 310. See Cohen, "Reflections on the Text and Context," 166. [BACK]
36. See the materials gathered and the literature cited in Berger, The Jewish-Christian Debate, 248-252, comm. on pp. 60-62. [BACK]
37. Chavel, Kitvei, I, 304. According to Nahmanides' own account, Friar Paul was careful to use the term koah * (power) and memshalah (authority), while Rabbi Moses insisted on using the term melukhah (kingship).
38. Ibid. Note the emphasis on melukhah. See the parallel sources cited in Berger, The Jewish-Christian Debate, 249, comm. to p. 60, lines 28-29. [BACK]
37. Chavel, Kitvei, I, 304. According to Nahmanides' own account, Friar Paul was careful to use the term koah * (power) and memshalah (authority), while Rabbi Moses insisted on using the term melukhah (kingship).
38. Ibid. Note the emphasis on melukhah. See the parallel sources cited in Berger, The Jewish-Christian Debate, 249, comm. to p. 60, lines 28-29. [BACK]
39. Chavel, Kitvei, I, 304. The seventy years of Babylonian exile serve to illustrate lack of kingship entirely; the three hundred eighty years of priestly rule illustrate the existence of royal power without its being lodged in the tribe of Judah. According to Nahmanides, neither contradicts the true meaning of the verse. [BACK]
40. T. B., Sanhedrin, 5a. [BACK]
41. Chavel, Kitvei, I, 304.
42. Ibid., 307.
43. Ibid. See the materials gathered and the literature cited in Berger, TheJewish-Christian Debate, 283, comm. on pp. 114-116. For an interesting perspective, see Joel E. Rembaum, "The Development of the Jewish Exegetical Tradition regarding Isaiah 53," Harvard Theological Review LXXV (1982): 289-311. [BACK]
41. Chavel, Kitvei, I, 304.
42. Ibid., 307.
43. Ibid. See the materials gathered and the literature cited in Berger, TheJewish-Christian Debate, 283, comm. on pp. 114-116. For an interesting perspective, see Joel E. Rembaum, "The Development of the Jewish Exegetical Tradition regarding Isaiah 53," Harvard Theological Review LXXV (1982): 289-311. [BACK]
41. Chavel, Kitvei, I, 304.
42. Ibid., 307.
43. Ibid. See the materials gathered and the literature cited in Berger, TheJewish-Christian Debate, 283, comm. on pp. 114-116. For an interesting perspective, see Joel E. Rembaum, "The Development of the Jewish Exegetical Tradition regarding Isaiah 53," Harvard Theological Review LXXV (1982): 289-311. [BACK]
44. Chavel, Kitvei, I, 306, citing T. P., Berakhot, 17a-b.
45. Ibid., 307, citing T. B., Sanhedrin, 98a. [BACK]
44. Chavel, Kitvei, I, 306, citing T. P., Berakhot, 17a-b.
45. Ibid., 307, citing T. B., Sanhedrin, 98a. [BACK]
46. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 185. [BACK]
47. Chavel, Kitvei, I, 303. [BACK]
48. Chazan, "The Barcelona 'Disputation' of 1263," 831-832. [BACK]
49. Chavel, Kitvei, I, 311. In his Judaism on Trial, 120-121, Maccoby poses a significant issue. He notes that "all commentators have understood N. to say at this point that there has never been anyone apart from Jesus who claimed the Messiahship." Maccoby then indicates talmudic references to Bar Kokhba and suggests that the text cannot be read in this traditional way. continue
What he proposes instead is an emendation that results in: "So far there has never been any other man (leaving aside Jesus) who has claimed to be the Messiah (or has had that claim made for him) in whose Messiahship it is possible for me to believe." While ingenious, this suggestion is ultimately untenable. The Hebrew zulati is substantially weakened by the translation "(leaving aside Jesus)." Maccoby's reading would result in Nahmanides' saying that there had been no messianic claimant in whom he could believe except Jesus, and that is unthinkable. What the passage simply means is that there had been no one who had claimed the mantle of the Messiah and whose claims had been widely accepted except for Jesus. While Bar Kokhba (and others) had made the claim and while he had received some support, this support was hardly widespread enough to qualify. [BACK]
50. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 186. [BACK]
51. On this point, I disagree with Baer, "The Disputations of R. Yehiel and of Nahmanides," 180, who sees in this statement an outright lie. The way Nahmanides' ploy is reported in the Latin text makes it clear that this was a dangerous strategem to use. [BACK]
52. Jeremy Cohen interprets the Christian argumentation at Barcelona in a way that reinforces his contention of a new ecclesiastical view of Judaism. For my disagreement, see chap. 9. [BACK]
53. Chavel, Kitvei, I, 319-320. [BACK]
54. Denifle, "Quellen zur Disputation," 235-236. [BACK]
55. See chap. 3, and Chazan, Medieval Jewry in Northern France, 150-153. [BACK]
6— Jewish Responses to the New Argumentation
1. Saperstein, The Works of R. Isaac b. Yedaiah, 479-480.
2. Ibid., 481-482.
3. Ibid., 483-484. [BACK]
1. Saperstein, The Works of R. Isaac b. Yedaiah, 479-480.
2. Ibid., 481-482.
3. Ibid., 483-484. [BACK]
1. Saperstein, The Works of R. Isaac b. Yedaiah, 479-480.
2. Ibid., 481-482.
3. Ibid., 483-484. [BACK]
4. On the Tortosa disputation, see Baron, A Social and Religious History, IX, 87-94, and Baer, A History of the Jews in Christian Spain, II, 170-243. [BACK]
5. On Rabbi Moses, see the recent collection of valuable essays edited by Isadore Twersky, Rabbi Moses Nahmanides ( Ramban ) : Explorations in His Religious and Literary Virtuosity (Cambridge, Mass., 1983), and the literature cited there, 1, n. 1. [BACK]
6. Twersky, Rabbi Moses Nahmanides, 3. [BACK]
7. On these incidents and the role of Rabbi Moses, see Baer, A History of the Jews in Christian Spain, I, 96-110, and Daniel Jeremy Silver, Maimonidean Criticism and the Maimonidean Controversy, 1180-1240 (Leiden, 1965); David Berger, Nahmanides' Attitude toward Secular Learning and continue
Its Bearing on His Stance during the Maimonidean Controversy (unpub. masters thesis; Columbia Univ., 1965); Azriel Shohat, "Concerning the First Controversy on the Writings of Maimonides" (Hebrew), Zion XXXVI (1971): 27-60. [BACK]
8. Chavel, Kitvei, I, 305. [BACK]
9. Isa. 52:13. [BACK]
10. Chavel, Kitvei, I, 311. [BACK]
11. Sifre, Nizavim * , 308. [BACK]
12. T. B., Hullin, 91b. [BACK]
13. II Chron. 17:6. [BACK]
14. Exod. 8:16. [BACK]
18. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 186. See the discussion above, in chap. 5. [BACK]
19. Chavel, Kitvei, I, 306. For the Jewish dating of Jesus two centuries prior to the destruction of the Second Temple, see Abraham ibn Daud, Sefer ha-Qabbalah, ed. Gerson D. Coehn (Philadelphia, 1967), 15-16 (Hebrew text) and 20-21 (English translation). Rabbi Moses rebuts in similar fashion the proof advanced from Gen. 49:10 and rabbinic exegesis on that verse—see Chavel, Kitvei, I, 305. [BACK]
20. Chavel, Kitvei, I, 306. [BACK]
21. Zech. 9:10. [BACK]
22. Jer. 31:34. [BACK]
23. Isa. 11:9.
24. Ibid., 2:4.
25. Ibid., 11:4. The translation has been altered to fit the sense of the midrash. [BACK]
23. Isa. 11:9.
24. Ibid., 2:4.
25. Ibid., 11:4. The translation has been altered to fit the sense of the midrash. [BACK]
23. Isa. 11:9.
24. Ibid., 2:4.
25. Ibid., 11:4. The translation has been altered to fit the sense of the midrash. [BACK]
26. Midrash Tehilim, ed. Solomon Buber (Vilna, 1891), 13a. [BACK]
30. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 187. [BACK]
31. Bernard Septimus, " 'Open Rebuke and Concealed Love': Nahmanides and the Andalusian Tradition," in Rabbi Moses Nahmanides, 12-13.
32. Ibid., 21-22. [BACK]
31. Bernard Septimus, " 'Open Rebuke and Concealed Love': Nahmanides and the Andalusian Tradition," in Rabbi Moses Nahmanides, 12-13.
32. Ibid., 21-22. [BACK]
33. Chavel, Kitvei, I, 308.
34. Ibid., 306. [BACK]
33. Chavel, Kitvei, I, 308.
34. Ibid., 306. [BACK]
35. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 187; Chavel, Kitvei, I, 316.
36. Ibid., 319.
37. Ibid., 309-310. break [BACK]
35. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 187; Chavel, Kitvei, I, 316.
36. Ibid., 319.
37. Ibid., 309-310. break [BACK]
35. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 187; Chavel, Kitvei, I, 316.
36. Ibid., 319.
37. Ibid., 309-310. break [BACK]
38. Judah Rosenthal, "A Religious Disputation between a Scholar Named Menahem and the Apostate and Dominican Friar Pablo Christiani" (Hebrew), Hagut'Ivrit ba-Amerika III (1974): 62. For further details, see Joel E. Rembaum, "A Reevaluation of a Medieval Polemical Manuscript," AJS Review V (1980): 81-99, and Robert Chazan, "A Medieval Hebrew Polemical Mélange," Hebrew Union College Annual LI (1980): 89-110. [BACK]
39. It is worth noting in passing the later explicit repudiation of Nahmanides' position by Isaac Abravanel—see his Sefer Yeshu'ot Meshiho * (Konigsberg, 1861), 17a-b. [BACK]
40. Later in the century, in the mid-1280s, the Latin account of a disputation in Majorca makes reference to the earlier Barcelona confrontation. The Christian participant asks whether there is a record available of the earlier Barcelona discussion and is told that the record is extant and is disseminated widely throughout the Jewish world. See Ora Limor, The Disputation of Majorca 1286: A Critical Edition and Introduction (2 vols.; Jerusalem, 1984), II, 54. [BACK]
41. The Mahazik * Emunah is available in one sole manuscript, Ms. Vat. 271. It has been described at length in Renan, Les rabbins français, pp. 565-569. Brief sections were transcribed by Abraham Berliner in Ha-Mazkir XVI (1876): 42-43. [BACK]
42. Isa. 44:18. [BACK]
43. Isa. 59:19. [BACK]
45. At this point, a number of lines are illegible. [BACK]
46. I have not been able to decipher this word. [BACK]
47. Again, a number of lines are illegible. [BACK]
49. Lev. 26:12. [BACK]
50. This aggadah is found in the Sifra to Lev. 26:12; the entire passage is in the Mahazik * Emunah, 16c-d.
[BACK]
51. Mahazik Emunah, 16d.
[BACK]
52. We might further note that the fourteenth-century Isaac Lattes, generally well informed on this period, says in his comments on Friar Paul that "at that time [the time of Friar Paul] Rabbi Mordechai ben Joseph was there—he composed against him [Friar Paul] the book Mahazik Emunah." See Neubauer, Medieval Jewish Chronicles, II, 238. [BACK]
53. Gen. 15:18. [BACK]
54. Deut. 19:8. [BACK]
55. Isa. 2:2. [BACK]
56. I am unable to decipher this word. [BACK]
57. Isa. 2:3. [BACK]
58. Isa. 11:11 [BACK]
59. Isa. 35:3. [BACK]
60. Isa. 35:10. [BACK]
61. Isa. 40:2. [BACK]
62. Isa. 40:29. [BACK]
63. Isa. 40:31. [BACK]
64. Lev. 26:6. [BACK]
65. Isa. 11:6. [BACK]
67. I am unable to decipher this word. [BACK]
68. Isa. 9:5. [BACK]
69. T. B., Sanhedrin, 94b. [BACK]
70. Exod. 20:2. [BACK]
71. Exod. 20:3. [BACK]
72. Deut. 6:13. [BACK]
73. Deut. 10:20. [BACK]
74. Lev. 19:12. [BACK]
75. Exod. 22:27. [BACK]
76. Leviticus Rabbah, 9:7.
77. Ibid. [BACK]
76. Leviticus Rabbah, 9:7.
77. Ibid. [BACK]
78. Dan. 12:2. [BACK]
79. T. B., Succah, 52a. [BACK]
80. Ps. 104:35. [BACK]
81. I have omitted the digression discussed above. [BACK]
82. Deut. 16:3. [BACK]
83. Jer. 16:14-15; T. B., Berakhot, 12b-13a. [BACK]
84. Gen. 35:10. [BACK]
85. Mahazik * Emunah, 16c-d. break
For rabbinic materials on this issue, see W. D. Davies, Torah in the Messianic Age and/or the Age to Come (Philadelphia, 1952 ; Journal of Biblical Literature Monograph Series ), 50-83. For medieval Christian and Jewish perspectives, see Berger, The Jewish-Christian Debate, 355-361. [BACK]
7— The Pugio Fidei
1. On Friar Raymond, see André Berthier, "Un maître orientaliste du XIIIe siècle: Raymond Martin, O. P.," Archivum Fratrum Praedicatorum VI (1936) 267-311, and Tomas and Joaquin Carreras y Artau, Historia de continue
la filosofia espanola * (2 vols.; Madrid, 1939-1943), I, 147-170. On Friar Raymond and the Jews, see Reuven Bonfils, "The Image of Judaism in Raymond Martini's Pugio Fidei" (Hebrew), Tarbiz * XL (1971); Ina Willi-Plein, "Der Pugio Fidei des Raymond Martinis alse in exemplar versuch kirchlicher Auseinandersetzung mit dem Judentum," in Ina Willi-Plein and Thomas Willi, Glaubensdolch und Messiasbeweis (Neukirchen-Vluyn, 1980); Cohen, The Friars and the Jews, 129-169; Robert Chazan, "From Friar Paul to Friar Raymond: The Development of Innovative Missionizing Argumentation," Harvard Theological Review LXXVI (1983): 289-306. [BACK]
2. See Berthier, "Un maître orientaliste." [BACK]
3. Jean Régné, History of the Jews in Aragon: Regesta and Documents, 1213-1327, ed. Yom Tov Assis (Jerusalem, 1978), 47, #249. [BACK]
4. This work remains unedited. [BACK]
5. The Pugio Fidei was published in 1687 in Leipzig; this edition was reprinted in 1967 in Farnborough. Ch. Merhaviah published an interesting note on the Hebrew citations in the Sainte Genevieve manuscript—"The Hebrew Version of the Pugio Fidei in the Sainte Genevieve Manuscript" (Hebrew), Kiryat Sepher LI (1976): 283-288—and suggested that further study of manuscripts would be most useful. From the examples he provided I have concluded that for the purposes of this analysis, examination of the manuscript versions of the Pugio Fidei would be superfluous. [BACK]
6. Cohen, The Friars and the Jews, 129, n. 2. [BACK]
7. Saul Liebermann, Shkiin (Jerusalem, 1939), 46. [BACK]
8. For a summary of this debate, see Baron, A Social and Religious History, IX, 299, n. 10; see also Chazan, "From Friar Paul to Friar Raymond," 306, n. 60. [BACK]
9. It is striking that in this matter the historical judgment of the talmudist Liebermann was superior to that of the historian of medieval Spanish Jewry, Baer. [BACK]
10. Pugio Fidei, 259-478.
11. Ibid., 482-548.
12. Ibid., 549-626.
13. Ibid., 627-893. In a famous story found in seven different places in Raymond Lull's writings, Lull criticizes a Christian missionizer, identified by modern scholars as Friar Raymond, for disproving Islam but failing to offer positive proofs for the truth of Christianity. Whether or not this criticism was fair with regard to Friar Raymond's missionizing among the Muslims I leave to others to decide. It is certainly not fair to say that he restricted himself to the negative in mounting his arguments against the Jews. For the Lullian sources, see Bonner, Selected Works of Ramon Llull, 56, n. 21, and 96, n. 12.
14. Ibid., 895-957. [BACK]
10. Pugio Fidei, 259-478.
11. Ibid., 482-548.
12. Ibid., 549-626.
13. Ibid., 627-893. In a famous story found in seven different places in Raymond Lull's writings, Lull criticizes a Christian missionizer, identified by modern scholars as Friar Raymond, for disproving Islam but failing to offer positive proofs for the truth of Christianity. Whether or not this criticism was fair with regard to Friar Raymond's missionizing among the Muslims I leave to others to decide. It is certainly not fair to say that he restricted himself to the negative in mounting his arguments against the Jews. For the Lullian sources, see Bonner, Selected Works of Ramon Llull, 56, n. 21, and 96, n. 12.
14. Ibid., 895-957. [BACK]
10. Pugio Fidei, 259-478.
11. Ibid., 482-548.
12. Ibid., 549-626.
13. Ibid., 627-893. In a famous story found in seven different places in Raymond Lull's writings, Lull criticizes a Christian missionizer, identified by modern scholars as Friar Raymond, for disproving Islam but failing to offer positive proofs for the truth of Christianity. Whether or not this criticism was fair with regard to Friar Raymond's missionizing among the Muslims I leave to others to decide. It is certainly not fair to say that he restricted himself to the negative in mounting his arguments against the Jews. For the Lullian sources, see Bonner, Selected Works of Ramon Llull, 56, n. 21, and 96, n. 12.
14. Ibid., 895-957. [BACK]
10. Pugio Fidei, 259-478.
11. Ibid., 482-548.
12. Ibid., 549-626.
13. Ibid., 627-893. In a famous story found in seven different places in Raymond Lull's writings, Lull criticizes a Christian missionizer, identified by modern scholars as Friar Raymond, for disproving Islam but failing to offer positive proofs for the truth of Christianity. Whether or not this criticism was fair with regard to Friar Raymond's missionizing among the Muslims I leave to others to decide. It is certainly not fair to say that he restricted himself to the negative in mounting his arguments against the Jews. For the Lullian sources, see Bonner, Selected Works of Ramon Llull, 56, n. 21, and 96, n. 12.
14. Ibid., 895-957. [BACK]
10. Pugio Fidei, 259-478.
11. Ibid., 482-548.
12. Ibid., 549-626.
13. Ibid., 627-893. In a famous story found in seven different places in Raymond Lull's writings, Lull criticizes a Christian missionizer, identified by modern scholars as Friar Raymond, for disproving Islam but failing to offer positive proofs for the truth of Christianity. Whether or not this criticism was fair with regard to Friar Raymond's missionizing among the Muslims I leave to others to decide. It is certainly not fair to say that he restricted himself to the negative in mounting his arguments against the Jews. For the Lullian sources, see Bonner, Selected Works of Ramon Llull, 56, n. 21, and 96, n. 12.
14. Ibid., 895-957. [BACK]
15. See above, chap. 6. [BACK]
19. Ps. 78:67.
20. Ibid., 87:2. [BACK]
19. Ps. 78:67.
20. Ibid., 87:2. [BACK]
21. I Chron. 2:55. [BACK]
22. Deut. 17:10. [BACK]
23. Pugio Fidei, 313. While Friar Raymond indicates that this midrash can be found in Bereshit Rabbah, it does not appear in extant versions of this collection. [BACK]
24. The second and briefer quotation adds nothing of substance. [BACK]
25. Pugio Fidei, 314, citing T. J., Sanhedrin, 1b. [BACK]
26. Pugio Fidei, 314, citing T. B., Sanhedrin, 41a. The biblical verse is Deut. 17:8. There is a longer version of the same report in T. B., 'Avodah Zarah, 8b. [BACK]
27. Recall the objection of Nahmanides that Friar Paul's use of rabbinic exegesis to Gen. 49:10 results in proof that the Messiah came long after Jesus. This objection is obviated by the more sophisticated argumentation of Friar Raymond. [BACK]
28. Pugio Fidei, 316, citing T. B., Sanhedrin, 5a. [BACK]
29. Pugio Fidei, 316. [BACK]
30. Deut. 1715. [BACK]
31. Pugio Fidei, 318, citing T. B., Baba Batra, 3b. [BACK]
32. See above, chap. 6. [BACK]
33. Chavel, Kitvei, I, 307. [BACK]
34. Isa. 10:34. [BACK]
35. Pugio Fidei, 348, citing T. P., Berakhot, 17a-b. The biblical citation is Isa. 11:1. [BACK]
36. Isa. 66:7. [BACK]
37. Pugio Fidei, 349. The passage, cited from Bereshit Rabbah, is not found in extant versions of this work. [BACK]
38. Pugio Fidei, 350. Again, extant versions of Bereshit Rabbah do not include this story. [BACK]
39. Pugio Fidei, 353, citing Ruth Rabbah, 10a. The biblical quotation is from Mal. 3:16. [BACK]
40. Pugio Fidei, 352.
41. Ibid., 349-350.
42. Ibid., 352.
43. Ibid. This argument is actually the same as that leveled by Rabbi Moses in 1263. [BACK]
40. Pugio Fidei, 352.
41. Ibid., 349-350.
42. Ibid., 352.
43. Ibid. This argument is actually the same as that leveled by Rabbi Moses in 1263. [BACK]
40. Pugio Fidei, 352.
41. Ibid., 349-350.
42. Ibid., 352.
43. Ibid. This argument is actually the same as that leveled by Rabbi Moses in 1263. [BACK]
40. Pugio Fidei, 352.
41. Ibid., 349-350.
42. Ibid., 352.
43. Ibid. This argument is actually the same as that leveled by Rabbi Moses in 1263. [BACK]
44. It is a bit difficult to understand how these arguments rebut the fourth and fifth of the rabbinic texts cited—the story of Rabbi Joshua ben Levi, Elijah, and the Messiah and the homily on Mal. 3:16. Neither of these two arguments would seem to apply to these texts. It is interesting to note that Abner of Burgos, well grounded in rabbinic literature and committed to its use for proselytizing purposes, had no hesitation in using the homily on Mal. 3:16; he did not seem to share Friar Raymond's concern. See Judah continue
Rosenthal, "The Third Letter of Abner of Burgos" (Hebrew), Studies in Jewish Bibliography and Booklore V (1961), Heb. sec., 43. [BACK]
45. Pugio Fidei, 394, citing T. B., Sanhedrin, 97a-b. This passage was earlier cited by Alan of Lille—see above, chap. 5, n. 1. [BACK]
46. Pugio Fidei, 394, citing T. B. 'Avodah Zarah, 9a. This is a most problematic citation, since extant versions of 'Avodah Zarah, 9a, read exactly as that in Sanhedrin. [BACK]
47. Pugio Fidei, 395, citing T. B., Sanhedrin, 98a. [BACK]
48. Pugio Fidei, 396, citing T. B., Sanhedrin, 98b. [BACK]
49. Pugio Fidei, 397, citing T. B., Yoma, 10a. [BACK]
50 . Pugio Fidei, 396, citing T. B., 'Avodah Zarah, 8b. [BACK]
51. Pugio Fidei, 397. Once more the supposed source, Bereshit Rabbah, does not offer this quotation in its extant versions. [BACK]
52. Zech. 2:82. [BACK]
53 . Pugio Fidei, 398. Again, the extant versions of Bereshit Rabbah do not include this citation. [BACK]
54. Pugio Fidei, 776-777.
55. Ibid., 777-778.
56. Ibid., 778.
57. Ibid., 778-779.
58. Ibid., p. 780.
59. Ibid., 781, citing T.J., Berakhot, 11b. The biblical verses are Jer. 23:7-8. Recall the references to these passages in the Mahazik * Emunah, noted in the previous chapter. [BACK]
54. Pugio Fidei, 776-777.
55. Ibid., 777-778.
56. Ibid., 778.
57. Ibid., 778-779.
58. Ibid., p. 780.
59. Ibid., 781, citing T.J., Berakhot, 11b. The biblical verses are Jer. 23:7-8. Recall the references to these passages in the Mahazik * Emunah, noted in the previous chapter. [BACK]
54. Pugio Fidei, 776-777.
55. Ibid., 777-778.
56. Ibid., 778.
57. Ibid., 778-779.
58. Ibid., p. 780.
59. Ibid., 781, citing T.J., Berakhot, 11b. The biblical verses are Jer. 23:7-8. Recall the references to these passages in the Mahazik * Emunah, noted in the previous chapter. [BACK]
54. Pugio Fidei, 776-777.
55. Ibid., 777-778.
56. Ibid., 778.
57. Ibid., 778-779.
58. Ibid., p. 780.
59. Ibid., 781, citing T.J., Berakhot, 11b. The biblical verses are Jer. 23:7-8. Recall the references to these passages in the Mahazik * Emunah, noted in the previous chapter. [BACK]
54. Pugio Fidei, 776-777.
55. Ibid., 777-778.
56. Ibid., 778.
57. Ibid., 778-779.
58. Ibid., p. 780.
59. Ibid., 781, citing T.J., Berakhot, 11b. The biblical verses are Jer. 23:7-8. Recall the references to these passages in the Mahazik * Emunah, noted in the previous chapter. [BACK]
54. Pugio Fidei, 776-777.
55. Ibid., 777-778.
56. Ibid., 778.
57. Ibid., 778-779.
58. Ibid., p. 780.
59. Ibid., 781, citing T.J., Berakhot, 11b. The biblical verses are Jer. 23:7-8. Recall the references to these passages in the Mahazik * Emunah, noted in the previous chapter. [BACK]
60. Dan. 7:7. [BACK]
61. Pugio Fidei, 788, citing Midrash Tehillim on Ps. 75:11 The biblical verse is Lam. 2:3. [BACK]
62. Pugio Fidei, 788.
63. Ibid., 789. [BACK]
62. Pugio Fidei, 788.
63. Ibid., 789. [BACK]
64. See above, chap. 6. [BACK]
65. The verse is Hosea 9:12. [BACK]
66. Pugio Fidei, 895. [BACK]
67. Hos. 9:15. [BACK]
68. T. B., Yoma, 9b. [BACK]
69. Pugio Fidei, 902-903 [BACK]
70. Chavel, Kitvei, 1, 305. [BACK]
8— Rabbi Solomon ibn Adret and His Responses to the Pugio Fidei
1. For an overview, see Baer, A History of the Jews in Christian Spain, I, 281-305.
2. See ibid., 289-305. break [BACK]
1. For an overview, see Baer, A History of the Jews in Christian Spain, I, 281-305.
2. See ibid., 289-305. break [BACK]
3. For full indication of the numerous places in Lull's writings where the story recurs, see above, chap. 7, n. 13. [BACK]
4. Jeremy Cohen, "The Christian Adversary of Solomon ben Adret," Jewish Quarterly Review LXXI (1980-81): 48-55. [BACK]
5. The Perushei Aggadot was published by Joseph Perles, R. Salomo b. Abraham b. Adrath: Sein Leben und Seine Schriften (Breslau, 1863), Heb. sec., 24-56. See the recent study by Thomas Willi, "Die Perusche Aggadot des R. Salomo ben Adret," in Willi-Plein and Plein, Glaubensdolch und Messiasbeweis. [BACK]
6. Perles, R. Salomo b. Abraham b. Adrath, 25.
7. Ibid., 25-26. [BACK]
6. Perles, R. Salomo b. Abraham b. Adrath, 25.
7. Ibid., 25-26. [BACK]
8. She'elot u-Teshuvot ha-Rashba (Piotrkow, 1883): 53, # 187.
9. Ibid. For a similar reading of the biblical 'ad, see the treatise of Rabbi Solomon ben Moses, in Judah Rosenthal, Mehkarim * (2 vols.; Jerusalem, 1967), I, 402-403. [BACK]
8. She'elot u-Teshuvot ha-Rashba (Piotrkow, 1883): 53, # 187.
9. Ibid. For a similar reading of the biblical 'ad, see the treatise of Rabbi Solomon ben Moses, in Judah Rosenthal, Mehkarim * (2 vols.; Jerusalem, 1967), I, 402-403. [BACK]
10. She'elot u-Teshuvot ha-Rashba, 53, # 187.
11. Ibid. [BACK]
10. She'elot u-Teshuvot ha-Rashba, 53, # 187.
11. Ibid. [BACK]
16. Deut. 4:6. [BACK]
20. For Friar Raymond's categories of Jewish law, see the Pugio Fidei, 774-776. [BACK]
21. Exod. 12:6. [BACK]
22. T. B., Kiddushin, 42a. [BACK]
23. Perles, R. Salomo b. Abraham b. Adrath, 35.
24. Ibid. [BACK]
23. Perles, R. Salomo b. Abraham b. Adrath, 35.
24. Ibid. [BACK]
25. On this temporary prohibition and its removal, see Deut. 12:20-21 and the discussion in T. B., Hullin * , 16b.
26. Ibid.
27. Ibid., 35-36.
28. Ibid., 36. [BACK]
25. On this temporary prohibition and its removal, see Deut. 12:20-21 and the discussion in T. B., Hullin * , 16b.
26. Ibid.
27. Ibid., 35-36.
28. Ibid., 36. [BACK]
25. On this temporary prohibition and its removal, see Deut. 12:20-21 and the discussion in T. B., Hullin * , 16b.
26. Ibid.
27. Ibid., 35-36.
28. Ibid., 36. [BACK]
25. On this temporary prohibition and its removal, see Deut. 12:20-21 and the discussion in T. B., Hullin * , 16b.
26. Ibid.
27. Ibid., 35-36.
28. Ibid., 36. [BACK]
29. Deut. 29:21-24. [BACK]
30. Perles, R. Salomo b. Abraham b. Adrath, 36. [BACK]
31. T. B., Berakhot, 12b. [BACK]
32. Deut. 16:2-3. [BACK]
33. Perles, R. Salomo b. Abraham b. Adrath, 37. This passage is also found in a second work of Rabbi Solomon, Hidushei * ha-Rashba 'al aggadot ha-Shas, ed. Shalom Weinberger Jerusalem, 1966), 30-36. [BACK]
34. Perles, R. Salomo b. Abraham b. Adrath, 38. break [BACK]
35. Deut. 16:1-4. [BACK]
36. Perles, R. Salomo b. Abraham b. Adrath, 38. [BACK]
37. Exod. 23:12 [BACK]
38. Perles, R. Salomo b. Abraham b. Adrath, 39. [BACK]
39. T. B., Yoma, 9b. [BACK]
40. Perles, R. Salomo b. Abraham b. Adrath, pp. 41-412.
41. Ibid., 42.
42. Ibid. The expression is common among medieval Jews. See, e.g., Rashi's commentary to Gen. 45:18. [BACK]
40. Perles, R. Salomo b. Abraham b. Adrath, pp. 41-412.
41. Ibid., 42.
42. Ibid. The expression is common among medieval Jews. See, e.g., Rashi's commentary to Gen. 45:18. [BACK]
40. Perles, R. Salomo b. Abraham b. Adrath, pp. 41-412.
41. Ibid., 42.
42. Ibid. The expression is common among medieval Jews. See, e.g., Rashi's commentary to Gen. 45:18. [BACK]
43. Perles, R. Salomo b. Abraham b. Adrath, 42. [BACK]
44. Ezek. 21:17. I have provided the standard translation. The rabbinic commentary that follows understands the verse somewhat differently.
45. Ibid. The entire discussion can be found in T. B., Yoma, 9B. [BACK]
44. Ezek. 21:17. I have provided the standard translation. The rabbinic commentary that follows understands the verse somewhat differently.
45. Ibid. The entire discussion can be found in T. B., Yoma, 9B. [BACK]
46. Perles, R. Salomo b. Abraham b. Adrath, 42-43. [BACK]
47 Isa. 92:6. [BACK]
48. Deut. 32:4. [BACK]
49. Ezek. 18:20. Rabbi Solomon has reversed the order of the verse. [BACK]
50. Perles, R. Salomo b. Abraham b. Adrath, 43-44. [BACK]
9— Impact and Implications
1. Neubauer, "Literary Gleanings IX." [BACK]
2. Papal letters regarding the Jews from 1198 through 1254 were published and translated by Grayzel, The Church and the Jews in the XIIIth Century. Starting with 1240, letters 102, 102A, 105, 124-125, 127, and 128 all refer to issues related to converts from Judaism to Christianity. [BACK]
3. For this material, see Le Nain de Tillemont, Vie de Saint Louis, roi de France (6 vols.; Paris, 1847-1851), V, 296-298, and Alexandre Bruel, "Notes de Vyon d'Herouval sur les baptisés et les convers au temps de saint Louis," Bibliothèque de l'École des Chartes XXVIII (1867): 609-621. [BACK]
4. There is a vast twentieth-century literature on Raymond Lull. Two recent publications are extremely valuable in orienting readers to the latest and best in Lullian scholarship. They are J. N. Hillgarth, Ramon Lull and Lullism in Fourteenth-Century France (Oxford, 1971), and Bonner, Selected Works of Ramon Llull.
5. Ibid., I, 15-16.
6. Ibid., 17. [BACK]
4. There is a vast twentieth-century literature on Raymond Lull. Two recent publications are extremely valuable in orienting readers to the latest and best in Lullian scholarship. They are J. N. Hillgarth, Ramon Lull and Lullism in Fourteenth-Century France (Oxford, 1971), and Bonner, Selected Works of Ramon Llull.
5. Ibid., I, 15-16.
6. Ibid., 17. [BACK]
4. There is a vast twentieth-century literature on Raymond Lull. Two recent publications are extremely valuable in orienting readers to the latest and best in Lullian scholarship. They are J. N. Hillgarth, Ramon Lull and Lullism in Fourteenth-Century France (Oxford, 1971), and Bonner, Selected Works of Ramon Llull.
5. Ibid., I, 15-16.
6. Ibid., 17. [BACK]
7. Hillgarth, Ramon Lull and Lullism, 6. [BACK]
8. See the fine introduction by Bonner to his English translation—Bonner, Selected Works of Ramon Llull, I, 93-103. See also the valuable introduction of Armand Llinares to his publication of the medieval French version of the same book (Paris, 1966), 5-24. [BACK]
9. Jose M. a Millas Vallicrosa, El "Liber praedictationis contra Judeos" de Ramon Lull (Madrid, 1957). See the valuable introductory remarks by continue
the editor and the illuminating review by R. Zvi Werblowsky in Tarbiz * XXXII (1963): 207-211. [BACK]
10. Yitzhak Baer, "Abner of Burgos' Minhat * Kenaot and Its Influence on Hasdai Crescas" (Hebrew), Tarbiz XI (1939-40): 188. See the general presentation of Abner by Baer, A History of the Jews in Christian Spain, I, 327-354, and 446, n. 24, for Baer's prior studies and for the materials he utilized. [BACK]
11. See the materials cited by Judah Rosenthal, "Anti-Christian Polemical Literature to the End of the Eighteenth Century" (Hebrew), Areshet II (1960): 145-147, #53, 54, 60, 61, 62, 63, 64. [BACK]
12. Robert Chazan, "Maestre Alfonso of Valladolid and the New Missionizing," Revue des études juives CXLIII (1984): 83-94. [BACK]
13. Yehuda Shamir, Rabbi Moses ha-Kohen of Tordesillas and His Book 'Ezer ha-Emunah (2 vols.; Coconut Grove, 1972), II, 8.
14. Ibid., 127. [BACK]
13. Yehuda Shamir, Rabbi Moses ha-Kohen of Tordesillas and His Book 'Ezer ha-Emunah (2 vols.; Coconut Grove, 1972), II, 8.
14. Ibid., 127. [BACK]
15. For the fullest presentation of this important event, see Antonio Pacios Lopez, La Disputa de Tortosa (2 vols.; Madrid, 1957), I, and Baer, A History of the Jews in Christian Spain, II, 170-243. [BACK]
16. Francisco Machado, The Mirror of the New Christians, ed. and trans. Mildred Evelyn Vieira and Frank Ephraim Talmage (Toronto, 1977).
17. Ibid., 29. [BACK]
16. Francisco Machado, The Mirror of the New Christians, ed. and trans. Mildred Evelyn Vieira and Frank Ephraim Talmage (Toronto, 1977).
17. Ibid., 29. [BACK]
18. The book was published in Konigsberg in 1861. Abravanel's life and thought are studied in B. Netanyahu, Don Isaac Abravanel, Statesman and Philosopher (2d ed.; Philadelphia, 1968). Note especially the analysis of Abravanel's messianism in 195-247. [BACK]
19. Abravanel, Yeshu'ot Meshiho * , 4a-5a, 16b-17b.
20. Ibid., 18a, 39a, 47b, 67b. [BACK]
19. Abravanel, Yeshu'ot Meshiho * , 4a-5a, 16b-17b.
20. Ibid., 18a, 39a, 47b, 67b. [BACK]
21. Kedar, Crusade and Mission. [BACK]
22. Marc Saperstein, Decoding the Rabbis: A Thirteenth-Century Commentary on the Aggadah (Cambridge, Mass., 1980). [BACK]
23. Amos Funkenstein, "Changes in the Pattern of Anti-Jewish Polemics in the Twelfth Century"; Joel Rembaum, "The Talmud and the Popes: Reflections on the Talmud Trials of the 1240s," Viator XIII (1982): 203-223; Jeremy Cohen, The Friars and the Jews. [BACK]
24. For a citation of Cohen's thesis, see above, in the introduction.
25. Ibid., 113.
26. Ibid., 114.
27. Ibid., 115. [BACK]
24. For a citation of Cohen's thesis, see above, in the introduction.
25. Ibid., 113.
26. Ibid., 114.
27. Ibid., 115. [BACK]
24. For a citation of Cohen's thesis, see above, in the introduction.
25. Ibid., 113.
26. Ibid., 114.
27. Ibid., 115. [BACK]
24. For a citation of Cohen's thesis, see above, in the introduction.
25. Ibid., 113.
26. Ibid., 114.
27. Ibid., 115. [BACK]
28. Chavel, Kitvei, I, 303. [BACK]
29. Cohen, The Friars and the Jews, 114. [BACK]
30. Baer, "The Disputations of R. Yehiel of Paris and of Nahmanides," 185. For the somewhat altered Jewish version of this item, see Chavel, Kitvei, I, 303, and the discussion above, chap. 4. [BACK]
31. Cohen, The Friars and the Jews, 139.
32. Ibid., 140.
33. Ibid., 143. break
34. Ibid., 151.
35. Ibid., 165. [BACK]
31. Cohen, The Friars and the Jews, 139.
32. Ibid., 140.
33. Ibid., 143. break
34. Ibid., 151.
35. Ibid., 165. [BACK]
31. Cohen, The Friars and the Jews, 139.
32. Ibid., 140.
33. Ibid., 143. break
34. Ibid., 151.
35. Ibid., 165. [BACK]
31. Cohen, The Friars and the Jews, 139.
32. Ibid., 140.
33. Ibid., 143. break
34. Ibid., 151.
35. Ibid., 165. [BACK]
31. Cohen, The Friars and the Jews, 139.
32. Ibid., 140.
33. Ibid., 143. break
34. Ibid., 151.
35. Ibid., 165. [BACK]
36. A convenient edition of the well-known Constitutio pro Judeis, provided with an English translation, can be found in Solomon Grayzel, The Church and the Jews in the Thirteenth Century, #5, 92-95. Cf. the subsequent reenactments of the same bull in ibid., #35, 144-145; #81, 218-219; #111, 260-261; #118, 274-275. See the classic study by Solomon Grayzel, "The Papal Bull Sicut Judeis," Studies and Essays in Honor of Abraham A. Neuman, ed. Meir Ben-Horin et al. (Leiden, 1962), 243-280. [BACK]
37. My disagreement with Cohen's thesis in general and my dissatisfaction with his use of the missionizing campaign in particular do not diminish my regard for the author and the book. I believe that much of the thrust of the study is perceptive and correct. Even the thesis with which I disagree has, it seems to me, been extremely useful in focusing attention on important thirteenth-century developments and sparking renewed consideration of central issues relative to that important epoch. [BACK]
38. Cohen, The Friars and the Jews, 129-169; Bonfil, "The Nature of Judaism in Raymundus Martini's Pugio Fidei. " [BACK]
39. Bonner, Selected Works of Ramon Llull, II, 711.
40. Ibid., I, 300-304. [BACK]
39. Bonner, Selected Works of Ramon Llull, II, 711.
40. Ibid., I, 300-304. [BACK]
41. I am currently completing a volume on this thirteenth-century decline in its totality, a study that will attempt to identify the major elements in this decline and analyze the factors that brought it about. break [BACK]