Jews of the Provencal Tribunal
Mythical Historical - This post describes the state of Jewry in the Provencal Tribunal in 1220. Some more mythical flourishes have been added, such as the Golem of Girona.
The Provencal Tribuanal encompasses two distinct strands of Judaism: the classically Sephardic Jews of Catalonia and the distinct but Sephardicly influenced tradition of Hachmei Provence. In 1220 this is the center of Jewish thought in the world. They have surpassed the Tosafist disciples of Rashi in the north and are poised to revolutionize halakhic thought through the integration and acceptance of the works of Rambam and the new scholarship of the up and coming Ramban. In addition the region is a center of kabbalist innovation, especially with the relatively recent discovery of the Sefer HaBahir.
Girona, in Catalonia, is certainly the center of kabbalism in the area. The mystics of the city have constructed a Golem to defend the community, which keeps the Christian authorities clear of the Jewish Quarter. Jews of Catalonia are required by the king to wear a circular badge that is half yellow and half purple when they are outside their communities.
The leading figure of the kabbalist movement is the elderly Rabbi Isaac Saggi Nehor. His nickname, “of much light” is an ironic reference to his blindness. None-the-less, his infirmity has only deepened his piousness, though it does disqualify him from performing certain mitzvot. Isaac spent his early career in the biet midrashim of Provence, only later in life did he travel, with his student Azriel, to Girona. Rabbi Isaac brought the Sefer HaBahir (RoPD 128) to Girona, and is the leading scholar of the book. Despite his blindness he was able to read it miraculously.
Azriel ibn Menahem was born in Girona and traveled to Provenceto study with Rabbi Isaac. As his master grew infirm he brought them both back to Catalonia, and that is where they both reside in 1220. While Rabbi Isaac believes that kabbalism is a power that should be kept secret and taught only to a devout few, Azriel believes that it is a power that should be shared with Jews broadly, that they might protect themselves from Christians and grow powerful in words of Torah. He has written several books, including an explanation of the ten Sefirot and a commentary on the core work of kabbalah, the Sefer Yetzirah. (RoPD 128)
Shaar ha-Shoel. Tractatus Kabbalah (Quality 8), Tractatus Tractatus Merkavah (Quality 8). Azriel’s personal commentary on the doctrine of the ten Sefirot in question and answer form.
Perush Sefer Yetzirah. Tractatus Kabbalah (Quality 8). A commentary on Sefer Yetzirah.
Montpellier is a center of learning in the Tribunal. The community is centered on the street Sabatariè Neuve. The first house on the street contains the synagogue of the city, and in the basement is the mikveh. The beit midrash is next door.
The recently founded university does not admit Jews, and the leaders of the Jewish community are just as happy that this is the case. Rabbi Solomon ben Abraham is a leading voice in the community, and he believes that the Greek philosophy taught at the university is a threat to Jewish thought. He has enacted a ban preventing the community from interacting with the Christian scholars, and hopes that will keep the contagion of philosophy out. Unfortunately for him the translation of Rambam’s Guide for the Perplexed has just entered circulation in the area, and it will prove to be the means by which philosophy enters Judaism, leading to Rabbi Solomon banning the works of Maimonides in 1233.
Jonah ben Abraham Gerondi is pupil of Rabbi Solomon. He was born in Girona, and made the journey to Montpellier to study at the beit midrash. He is the cousin of Moses ben Nachman of Girona (discussed in a previous post), and the two maintain a close relationship. Jonah is a firebrand, and has gladly adopted the disdain for philosophy and Rambam of his teacher. In 1233 he will be responsible for the burning of Rambam’s works by Christians in Paris. This causes him to recant his views and leads him to write several moving works on repentance.
Arles is a center of economic and political power for the Jews of Provence. The community has a close relationship with the archbishop of the city, who has jurisdiction over them. This is not a one sided relationship, as by tradition and law the archbishop shares the dues and tax collections with the leaders of the community so that they might administer themselves. In 1215 the archbishop issued the community its first constitution and delegated administration of the community to three elected rectors. The community synagogue is on the Rue Neuve. Jews are engaged in brokerage and own extensive property outside the city, especially vineyards.
The Kalonymus family is the most prominent of the region. They engage in commerce across the Mediterranean world, and have agents from Rome to Barcelona. The head of the family takes the title of Nasi, meaning roughly “prince”. It is an ancient title that goes back to the days before the destruction of the temple in Eretz Israel. The current head of the family is simply known as Kalonymus ha-Nasi. Members of the family are always engaged in Torah study, as it should be the pursuit of any Jew, but , being engaged in ha-Nasi