Genizah Studies in Memory of Doctor Solomon Schechter: New Introduction by Burton L. Visotzky 9781463209117

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JEWISH STUDIES CLASSICS V o l u m e 2/III The Jewish Studies Classics series brings back to academia standard works in the field. Each title is reproduced from the original with a new introduction by a contemporary scholar. The first volumes are works from the 19th and early 20th century scholars of the Wissenschaft des Judentums and their followers. 1. Leopold Zunz, Die gottesdienstlichen Vorträge der Juden: historisch entwickelt. Ein Beitrag zur Alterthumskunde und biblischen Kritik, zur Literatur- und Religionsgeschichte. (Original edition 1919.) With a New Introduction by Prof. Rivka Kern-Ulmer. 2. Louis Ginzberg and Israel Davidson (eds.), Genizah Studies in Memory of Doctor Solomon Schechter, 3 vols. (Original edition 1928.) With a New Introduction by Prof. Burton L. Visotzky. 3. Solomon Schechter, Studies in Judaism, 3 vols. (Original edition 1896-1924.) With a New Introduction by Prof. Ismar Schorsch.

GEN 1ZAll IN MEMORY DOCTOR SOLOMON

STUDIES OF SCIIECHTER

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GENIZAH STUDIES IX M E M O R Y OF

DOCTOR SOLOMON SCHECHTER

III LITURGICAL AND SECULAR POETRY BY

ISRAEL DAVIDSON

Introduction by Burton L. Visotzky

1 GORGIAS PRESS 2003

First Gorgias Press Edition, 2003. The special contents of this edition are copyright 2003 by Gorgias Press LLC. All rights reserved under International and Pan-American Copyright Conventions. Published in the United States of America by Gorgias Press LLC, New Jersey. This edition is a facsimile reprint of the original edition published by The Jewish Theological Seminary of America, New York, 1928.

ISBN 1-59333-035-9 (Volume 1) ISBN 1-59333-036-7 (Volume 2) ISBN 1-59333-037-5 (Volume 3)

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FOREWORD " T h e Genizah, to explore which was the object of m y travels in the E a s t (1896-1897), is an old Jewish institution. T h e word is derived from the Hebrew v e r b ganaz, and signifies treasure-house, or hiding-place. W h e n applied to books, it means the same thing as burial means in the case of men. W h e n the spirit is gone, we p u t the corpse out of sight to protect it from abuse. In like manner, when the writing is worn out, we hide the book to preserve it from profanation. T h e contents of the book go u p to heaven like the soul." " H a p p i l y for us, this process of 'hiding' was not confined to dead or worn-out books alone. In the course of time the Genizah extended its protection to w h a t we m a y call (to carry on the simile) invalid books; t h a t is, to books which b y long use or w a n t of care came to be in a defective state, sheets being missing a t the beginning, in the middle, or a t the end, and which were t h u s disqualified for the common purposes of s t u d y . " "Besides t h e sacred and semi-sacred books the Genizah proved a refuge for a class of writings t h a t never aspired to the dignity of real books, b u t are none the less of the greatest importance for Jewish history. As we know, the use of the sacred language was, a m o n g the Jews, not confined to t h e sacred literature. W i t h t h e m it was a living language. T h e y wrote in it their letters, kept in it their accounts, and composed in it their love-songs and winesongs. All legal documents, such as leases, contracts, marriage settlements, and letters of divorce, and the proceedings as well as the decisions of t h e courts of justice, were drawn u p in Hebrew, or, a t least, written in Hebrew letters. As the Jews a t t a c h e d a certain sacredness to everything resembling the Scriptures, either in m a t t e r or in form, they were loth to t r e a t even these secular d o c u m e n t s as mere refuse, a n d when t h e y were overtaken b y old age, they disposed of t h e m b y ordering t h e m to t h e Genizah, in which they found a resting-place for centuries. T h e Genizah of the old Jewish c o m m u n i t y t h u s represents a combination of sacred lumber-room and secular record office."

Vili

FOREWORD

I t is in this inimitable a n d poetic fashion t h a t Doctor Solomon Schechter described t h e Genizah a t Cairo, which has now come to be known as the Genizah p a r excellence. T h e discovery of this Genizah m a r k s one of the great epochs in the history of Jewish learning, every b r a n c h of which has been enriched b y the treasure there found. F r a g m e n t s of m a n u s c r i p t s had been filtering into E u r o p e since a b o u t 1890, a n d Doctor Schechter became convinced, b y information from various sources, t h a t the origin of all of these was Cairo. T h r o u g h t h e encouragement of t h e authorities of t h e University a t Cambridge, a n d especially of Doctor C. T a y l o r , t h e M a s t e r of St. J o h n s College, the j o u r n e y to E g y p t was m a d e a n d Doctor Schechter a t once realized the g r e a t i m p o r t a n c e of the Genizah material for Jewish history a n d literature. W i t h the permission of the authorities of t h e Congregation in Cairo, the great bulk of t h e treasures hidden in this obscure Synagogue was transferred to the L i b r a r y of the University a t C a m b r i d g e a n d m a d e accessible to the scholarly world. T h e labor of Doctor Schechter, in examining a n d sifting this material, for he collected mainly m a n u s c r i p t s a n d retained v e r y little of printed m a t t e r , was v e r y great. T h e Genizah was d a r k a n d e v e r y t i m e d o c u m e n t s were examined it e m i t t e d clouds of d u s t " a s if protesting against t h e d i s t u r b a n c e of its i n m a t e s , " as he whimsically p u t it. Indeed, he often ascribed some of his b a d health a n d bronchial troubles to the almost suffocating a t m o s p h e r e in which he worked d u r i n g his m o n t h s of s t u d y there. B u t Doctor Schechter was n o t satisfied with having b r o u g h t t h e Genizah to Cambridge. H e proceeded to explore it a n d it is d u e to his great learning t h a t we are now in possession of such a long lost treasure as the original Hebrew of Ben Sira, the Zadokite D o c u m e n t a n d others. H a d he been spared t o us for a little longer, there is no d o u b t b u t t h a t the scholarly world would h a v e benefitted b y similar works s t a m p e d with his originality a n d acumen. W h e n he left E n g l a n d in 1902 to assume the Presidency of t h e Jewish Theological S e m i n a r y of America, t h e authorities of t h e University a t Cambridge p e r m i t t e d him t o bring over with him a

FOREWORD

ix

considerable number of important Genizah manuscripts, selected by himself, which he hoped to publish in the course of time. But his administrative duties and other literary labors rendered this impossible, and after his lamented death, the Faculty of the Jewish Theological Seminary felt that it could not in a more worthy way honor his memory, nor could it exercise a greater privilege than to carry on the work which Doctor Schechter left behind. Acknowledgment is here made by the Seminary to the Library of the University a t Cambridge for its great liberality in permitting manuscripts to remain in New York long enough to render this possible. The manuscript material was distributed among the members of the Faculty as follows: Fragments dealing with Haggadah, Geonic, and early Karaitic Halakah Literature were assigned to Professor Louis Ginzberg. Fragments dealing with historical material to Professor Alexander Marx. Fragments dealing with Liturgy and Secular Poetry to Professor Israel Davidson. The Arabic fragments were to be edited by the late Professor Israel Friedlaender. It had been expected to assign one volume to each of these subjects, but the material dealing with the Haggadah and Halakah was so considerable t h a t each of them will occupy a volume. Following them will come the volume dealing with Liturgy and Secular Poetry. No new assignment has as yet been made of the Arabic fragments. Since the time that these manuscripts were brought from Cambridge to America, other collections from the Genizah have found their way into various libraries in this country and Europe, and it was deemed advisable, in the interest of science, to give each editor the privilege of adding other material from the Genizah, relating to his subject, so that there will be found here and there Genizah fragments which were not originally brought by Doctor Schechter from Cairo.

X

FOREWORD

The publication of these Memorial Volumes has been made possible through the liberality of Mr. Louis Marshall and Mr. Felix M. Warburg, to whom the editors take this opportunity of expressing their sincere gratitude. New York, November 1927.

PREFACE ON THE importance of the Genizah, in general, it is no longer necessary to dwell. The numerous works of note, which have appeared since the epoch-making publication of the Hebrew text of Ben Sira, are ample proof of its great value; and the large number of Genizah manuscripts, stored up in various libraries the world over, hold forth the prospect that many years of diligent research will have to pass before this treasure-house of historic and literary documents will be exhausted. It may be timely, however, to say a word about the liturgic and secular poetry to be found in the Genizah fragments. Compared with the interest which scholars have taken in the Genizah material bearing on History, Responsa and Halakah, the interest in the field of Hebrew poetry appears to have been rather slight. The reason for this must not be supposed to lie in the fact that material is lacking. On the contrary, the amount of poetic material in the Genizah manuscripts is perhaps greater, but certainly not smaller, than that of any other branch of Jewish literature. The real reason for the comparatively small output of poetic compositions from the Genizah seems to me to be twofold. First, poetry has been regarded by most scholars, as something lying on the periphery of Jewish Wissenschaft, a topic which is but of secondary importance. The researches of Zunz in the field of History and Midrashic literature have found many admirers and disciples, but his works on the liturgy have been studied by comparatively few. The second reason lies in the nature of the material itself. In all other subjects the question of taste does not enter into consideration. A Halakah of the seventh century has in the main the same characteristics as one of the seventeenth; a Responsum is intelligible to us no matter in what century it was written. But our taste in poetry has undergone such a radical change that many of the early compositions seem exotic and hardly worth the name of poetry. It is this characteristic, undoubtedly, that has made the liturgic poetry unpopular with scholars. Furthermore, a proper edition of a poetic text involves

xu

PREFACE

not only a commentary to nearly every other word, but it demands also the tedious and meticulous labor of supplying it with vowel signs; a labor from which many a scholar shrinks. Nevertheless, even in this field has our literature been enriched by a number of important publications, such as the collection of Abodahs by Professor Elbogen in his Studien zur Geschichte des jiidischen Gottesdienstes, the Mahzor Yannai, the large number of Gabirol poems included in the third volume of Bialik's edition, and the recent publication of Professor Kahle in his Massoreten des Westens, besides the numerous contributions in periodicals by Brody, Elbogen, Marmorstein, Max Weisz and myself. In all the preceding publications, however, the scope is limited. In this volume, on the other hand, an attempt has been made to give a comprehensive collection of poems, both religious and secular. In the selection of the compositions the criterion was not literary perfection, but rather fulness of illustration. Specimens of the most abstruse style are given along with those of the simplest kind. In fact, the obscure poems are perhaps the more characteristic of the mediaeval period. These difficult texts show more clearly how closely connected the Piyyut is with the Midrash. Indeed, one of these compositions, the longest of its kind, is no more than a poetic paraphrase of the Midrash on the Song of Songs. Some of the poems show also the novel technic of weaving themselves around Biblical passages in such a way as to assume the very form of a mosaic. Above all, the editor feels himself fortunate to have been able to bring forth not only a very large number of unknown poems but also a considerable number of hitherto unknown poets, such as Joseph Al-Baradani, Samuel the Third, Saadya ben Berakot, Solomon ben Al-Tawil and others. The importance of these poems does not, however, rest entirely upon quantity and novelty, nor upon the fact that their authors have been forgotten. A large number of them display real poetic genius and compare favorably with the best productions of their kind. T o render these poems into English and to preserve the technic of acrostic and rhyme is out of the question; but I hesitate even to give a prose translation of any of them, not feeling myself capable of doing justice to the beauty that is inherent in them. To scholars this volume will also prove of value from quite a

PREFACE

xiii

different point of view. Irrespective of tha literary merit of the poems, they contain a wealth of new word-formations, which cannot but be of great service to the grammarian and the lexicographer, and for their benefit a special index of these word-formations has been given at the end of the volume. An examination of this index will show that only a very few have been previously recorded by Zunz. Some of these word-formations remind us of the inventions of modern Hebraists, while all of them testify to the fact that to the Payyetanim the Hebrew language was a living tongue fit for growth and expansion. And the expansion was accomplished not through accretions from other tongues and dialects, but entirely from within, from grammatical modifications of the old stock of Biblical words. Still another point of interest is to be found in the Kerobot of Samuel and Joseph Al-Baradani, which appear in the first and third chapters of this volume. They prove conclusively that the norm of the Kerobah, first formulated by Yannai, as shown in the introduction to Alahzor Yannai, was adopted by all his followers. T h a t he was the first to formulate it is a matter that is not very likely to be disproven. The eleven Shib'atas, or modified Kerobot, for eleven ordinary Sabbaths, lend additional importance to this volume, because thus far no such piyyutim have come to light. And due to the fact that tradition credits Yannai with piyyutim for every Sabbath of the year, we may ascribe these to him, although they appear in the manscript as anonymous. The secular poems again possess an additional merit that nearly all of them are addressed to persons of note, and in this way give us either new data regarding personages known to us before, or entirely fresh information about people unknown to history. Of the sixty-nine names listed in the index of names at least thirty were unknown to us before. A word of explanation in regard to the orthography employed in this volume should be given here. Practically all the manuscripts used for this edition employ the matres lectionis for vowel signs, not excepting those MSS. which have the superlinear vocalization. Thus the Waw is used for the long and short O as well as for the long and short U. In reproducing the MSS. this peculiarity has been in the main preserved, although the text has

XIV

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been vocalized. It would perhaps have been better if I had consistently omited all the superfluous matres lectionis, or else had preserved each and every one of them. As it is, I must admit that many deviations will be found, due to the fact that my interest in the interpretation of the poems has caused me to neglect somewhat the subject of orthography, and in this way, I have laid myself open to the charge of being inconsistent. But after all, no one can be as exact as the photograph, and the best way would be if these Genizah texts could be accompanied by facsimiles, but for such an undertaking the Maecenas has not yet appeared. Finally, I gladly take this opportunity of expressing my sincere thanks to all the scholars whose kind co-operation has enabled me to gather together the material for this volume: Professor Cowley, of the Bodleian; Dr. Barnett, of the British Museum; Dr. Adler, President of the Dropsie College; Prof. Marx, Librarian of the Jewish Theological Seminary of America; Dr. Hirshfeld, of Jews' College; Prof. Maggid, of Leningrad; Mr. Jack Mosseri, of Cairo, and Rabbi Wertheimer, of Jerusalem. Above all I am indebted to the authorities of the University Library of Cambridge, England, who have shown me great courtesy during my two visits to that Institution. Acknowledgment of a different nature is due my two friends: Mr. David Yellin and Dr. Joshua Finkel, both of whom have on different occasions given me some assistance in regard to the Arabic passages found in this volume. To Mr. Benzion HarZahab of Jerusalem I am greatly indebted for reading the proof. This excellent grammarian and skilful proof-reader has not only detected many errors but has also made a number of emendations which I cite in his name. Thanks are also due to my former pupil, Rabbi Joseph Marcus, for assisting me in reading the final proof-sheets. New York, January 1, 1928.

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C H A P T E R

X I V

MISCELLANEOUS

The three compositions, brought together in this chapter, come from three different manuscripts. No. 1 comes from MS. T - S . Loan 46, which consists of one leaf, the first page of which is blank, and the second contains a hitherto unknown letter of Judah Halevi to Moses Ibn Ezra. No. 2 comes from MS. T-S.8.K.18,* which consists of one parchment leaf, the first page of which is blank. The poem is a biting satire on an unknown person by R. Joseph ben Isaac ha-Sephardi, perhaps identical with Joseph ben Isaac Kimhi. No. 3 comes from MS. T - S . 13.K.5, 5 which likewise consists of one leaf with the first page blank. This poem bears the name of Jacob Halevi in acrostic, but the context shows, that this is the name of the person to whom the poem was addressed, not the name of the author, which remains unknown. The poet eulogizes a certain Jacob Halevi of Toledo, and, among other things, states that he left the sect of Karaites, and though he loved his first wife ns-ttD,1 he nevertheless left her when he turned Rabbanite and married the daughter of R. Moses. 2

Comp. 1. 3. Lines 38-39 read Dsn HD3n "73a 's'd nrson osnn n®D ' l na kbji. What the meaning of 'B'D is I cannot tell. It is also possible that it refers to daughter of R. Moses, that is, her name was 'B'B. 1 2

318

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v n -itw e n ;

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287

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pyaia B'BOI

x

SCHECIITER STUDIES

286

Both of these poems are anonymous, and the persons for whom they are intended are likewise not indicated. Section This poem is found on the second leaf of MS. T - S . 1 0 . J . 2 2 , 2 which consists of two leaves. The contents of the first leaf has been reproduced above in chapter x, section 1. The author is unknown, but the man to whom it was addressed was a great dignitary by the name of Maimon, who resided at Alexandria. 12 This precludes the possibility that it could refer to the father of Maimonides. Nor could it refer to Maimon ben Saadya, the contemporary of R. Isaac b. Sheshet (circa 1391), because the latter settled in Constantinople. 13 Section n"3 The poem in this section is anonymous, and all we gather from its contents is that it was written to a man by the name of Samuel. It is found in MS. T - S . 13.J.10, 6 which consists of two leaves, the first and last page of which are not decipherable. Section VJ This anonymous poem is found in MS. T - S . 1 0 . J . 2 2 , 6 which consists of two leaves. Page one, however, is blank, and page two has an Arabic text, and even the greater part of the first page is indistinct.

Comp, lines 8-10: '»l "i® ntosnn o® nu"? o^rto nmnn oip. " Comp. i'Dnv ed. Filipowski fol. 225a m'MDDip1? «3 inj: n'iyD na ]io'D 'n.

12

285

SECULAR POETRY

give us any clue to the identity of the author or of the man to whom it was addressed. The second poem, however, though defective, has preserved the name of the man to whom it was written, viz. Isaac b. Hassan of Andalusia, and the opening lines give us quite a clear account of the achievements of this scholar. He expounded the Bible, commented the Talmud, interpreted the Mishnah, and elucidated especially the tractates Moed, Nashim and Nezikim. Withal I am unable to identify him. The same difficulty is encountered in the third poem, which is addressed to Joseph b. Jacob, whom the poet describes as a great Talmudist especially skilled in the subject of the Calendar. 8 Meborak Ibn Zalzala mentioned in the fourth poem is altogether a new name. Section

3

This poem comes from MS. Dropsie 159,1 which Dr. Halper ascribed to Gabirol or Moses Ibn Ezra, 9 without any evidence to support his suggestion. By its style it could be the composition of anyone of the great Spanish poets, from its contents there is nothing more to learn than t h a t the poet was in great trouble, and that he appealed to a man by the name of Joshuah, whom he calls Prince. 10 Section K"3

This poem comes from MS. T-S.10.J.17, 13 which consists of one leaf. On the verso is found parts of Proverbs with Arabic translation. The author of the poem is not given, but the person to whom it was addressed was a certain Solomon, who was a great scholar and a skilled writer." Section }"J-3"3 The two poems in this section come from the second leaf of MS. T - S . Loan 71, which consists of two leaves. The contents of the first leaf has been reproduced above in chapter x, section t-n. 8

Comp. lines IS and 18. 'in nisipn

pawn ids

'pam .. .uw1? moVna -p«

new.

« Comp. Halper, Descriptive Catalogue of Genizah Fragments in Philadelphia, p. 82. 10 Comp. line 16. 11 Comp. line 17.

SCHECHTER STUDIES

284

temporary Abu 'Omar Joseph Ibn Hasdai. The identity of R. Joseph and R. Saul cannot be established. All that we may say with certainty is, that since they are compared to Abun and Hasdai they must have flourished after them. Nor have we any data by which to establish the identity of Menahem ben Solomon or that of R. Aaron, the Nagid. The second composition of this section was written by the same author, but to whom it was addressed is not known. Section

T'-«"'

The four poems in this section come from MS. T-S. Loan 32, which consists of two leaves. From line 5 in the second poem it is clear that it was composed in honor of a certain man by the name of Obadiah, and from the inscription at the head of this poem it is equally clear that both the first poem, and the second were addressed to the same person. From the inscriptions of the third and fourth compositions it is seen that they were addressed to a certain Rabbi Isaac, but we have no further data from which to learn the identity of either Obadaiah, or R. Isaac, or who the poet was. Section Vd

The inscription at the head of this poem states clearly, that it was addressed to Shemaryah ha-Melammed, but whether he is identical with the one mentioned by Harizi as one of the poets of the East, 5 or with Shemaryah of Aleppo,6 or with Shemaryah ben Baruk 7 , or with anyone of the numerous men by that name cited in the Genizah fragments is something that cannot be decided. The poem is found in MS. T-S. 13.J. 10,10 which consists of one leaf, written on one side only, and torn at the bottom. Its incompleteness is due to this. Section d"m"b

The four poems in this section come from MS. T-S. Loan 27, which consists of one leaf. The first poem is too fragmentary to s Comp. 'jiDann p. 190 nna® sin cnimpn mm mwoi. 6 Comp. ibid., p. 365. 7 Comp. ibid., p. 366.

283

SECULAR POETRY

Section l This poem is found in MS. T . - S . 1 0 . J . 2 2 1 and is addressed to Rabbi Perahya, as can be seen from line 12. He is perhaps identical with R . Perahya mentioned by Harizi. 2 On the other hand, there are several men by that name cited in the Genizah fragments published by Dr. Mann. 3 Section r t - r The two poems in this section come from MS. T - S . 8 . K . 1 5 , 5 which consists of one leaf. From line 9, in the first poem, we learn that it was composed in honor of Rabbi Menahem. The occasion was perhaps the birth of a son, as lines 18-19 seem to indicate. 4 T h a t this R. Menaliem was a native of Egypt may be inferred from the expression Tj?a 1OT tip1? in line 6. He certainly did not live in Spain, as the phrase vmjno® "HSD mxp Vn iya:i, in line 14, shows. The name of Solomon, which occurs in line 16, may refer to the father of Menahem, and the expression onpira ntifapn in line 24, as well as the expression »Vtran ainm, in line 5 of the second poem, may refer to Menahem, his father and his son. The second poem in this section is no more than a post-script to the first. Section '-ts The two compositions in this section come from M S . T - S . Loan 59, which consists of one leaf. From the acrostic in the first composition it is evident that the author was a certain Menahem, not unlikely the same R. Menahem to whom the preceding two poems were addressed. It is also quite probable that the inscription at the head of the poetic epistle, in its complete form, read: pnN Tun1? pwa p ptu p ro'tP'a rmoon iron naVty p oro» p From lines 21 and 22 it is to be inferred that this poetic epistle was written on behalf of two scholars R. Joseph and R. Saul, who are likened in line 18 to Abun and Hasdai, undoubtedly referring to the well known Spanish poet, Abun ben Sharadan, who flourished in the beginning of the eleventh century, and his con2

Comp. Kaminka's ed. of the 'nnann p. 3 6 0 : -hdj n x e n n ' m s '31 i » m

v^yna narai vi?yso3.

Comp. Mann, ibid., Index. * Comp. the expression m®8 p a . .

3

mVnj

ibo1?.

SCHECHTER STUDIES

282

the Nagid's grandfather and his great-great-grandfather, Abraham Maimuni. Professor Maggid informs me that in the Leningrad MS. line 14, in which these names occur, is found on the margin, and for this reason considers it as a mere correction or substitution of line 11, assuming that the poet inserted different names in different copies of the same poem to suit the occasion. Furthermore, he believes that the subject of our poem is identical with David Nasi mentioned by Harizi, and for this reason concludes that the author of this poem is no other than Harizi himself. This opinion I am not inclined to accept. I regard line 14 as an integral part of the poem, but while in line 11 the poet speaks of the subject of his panegyric, in line 14 he mentions the illustrious ancestors of the man he eulogizes. Section 1-3 The two poems of this section come from MS. T - S . Loan 33, which consists of one leaf. From verse 12 of the first poem, we learn that it was addressed to Joseph ben Solomon Ibn Shoshan. This Nasi of Toledo died in 1205 and Harizi composed two elegies on him.*a It is, therefore, not impossible that this panegyric is likewise the composition of Harizi. The second poem of this section bears in the inscription the name of the poet as Solomon ben Al-Tawil and the name of the persons eulogized as Rabbi David and another person whom he describes as 'Din^N 3T of Segelmesse. T h a t this expression does not refer to David is evident from the fact that the statement •ray n^NXS»* points to two people. But neither the poet nor the subjects of the poem can be identified. Section n This poem comes from MS. T - S . Loan 42, which consists of one leaf. It is addressed to two men, whose names are found in the acrostic, viz. Moses the Judge ben Nathan, called ha-Hisi, and Solomon ha-Kohen ha-Hazan ben Jacob ho-Argi. Both of these are entirely unknown from any other source. The name of the author is not given. ,a

See Tahkemoni,

ed. Kaminka, p. 412, 463.

CHAPTER

XIII

PANEGYRICS

Section N This poem is a panegyric of a person by the name of Eli or 'Ali, who seems to have been a poet himself, as can be seen from line 11. The acrostic points to a poet by the name of Aaron ha-Kohen as the author, but neither he nor the person eulogized can be identified. The poem is found in MS. T-S.8.K.14, 3 which consists of one leaf, the verso of which is blank. Section 3 The text of the poem in this section is based on two manuscripts: a) MS. T - S . 1 3 . K . 5 , 1 which consists of two leaves, the first page of which is taken up with some Arabic text; b) MS. Firkowitch 195, 8 which Professor David Maggid kindly transcribed for me from the Government Library of Leningrad. The Cambridge MS. is partly torn and is for this reason defective in two places. This deficiency has been supplied by the Leningrad M S . From lines 11, 21, 22, 35 it may safely be assumed, that this poem was addressed to a Nagid by the name of David, and from line 14 it may be deduced that his grandfather's name was Abraham. The same line contains also the name of Moses. On the basis of these data, I assume that it was written in honor of the Nagid David ben Joshua, the grandson of Abraham Nagid, and great grandson (p) of David Nagid, who was the son of Abraham Maimuni and grandson of Maimonides. 1 In other words, our David is the sixth removed from Maimonides. The expression Dp r m o ntt>a in line 14, may refer to the Nagid's uncle, Moses ben Abraham, and the meaning is that this Moses is like his ancestor M o s e s M a i m o n i d e s . S i m i l a r l y , in the expression a m n i o rrn DTOSl

-ppr in the same line, the poet draws a comparison between 1

Comp. Mann, The Jews in Egypt, 281

I, 2 4 8 - 2 4 9 ; II, 326.

i y tí D y k> D31D lö 1 ?^ bv-j

D3N n N ,s

i w•y- s -i ir ti nt vm:

r3a tfnBH

• i-

on-iN T t t n ' n•: :

D'ni-isN B ' j r n

n oT n k t i• n ^TD- :i n oT- ns •i nInT ^T s •• : 's D'nnir -is 1 ? V ' V y a hn-US

(K ,3 11) D3 D*l}2£ n2£"H

o ' m :i N u «a i; y: T t p i r mr n btt:t ysi

tB

280

b'Vsi

ios

non r? -îNins ir o'-nrn

'S D'nHTO DiTJS rrnnna "imyo « . a r ^ n a n

nto

ta D'na • t D ' r a t• st W i : "TOiO H3DT "IT -nDS?1 T « DDITI tt: TS

r m n max TV t TT S n u n pattfin -lían

D'rix l ' p a n s a

.