Review of Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī) by Rabbi David ben Saʿadya al-Ger
Review of Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī) by Rabbi David ben Saʿadya al-Ger
Marc Herman
Marc Herman is an assistant professor in the Department of Humanities and a core member of the Centre for Jewish Studies at York University. His research focuses on Jewish and Islamic intellectual history in the medieval Mediterranean. He is the coeditor of Accounting for the Commandments in Medieval Judaism: Studies in Law, Philosophy, Pietism, and Kabbalah (Brill, 2021) and his monograph, titled After Revelation: The Rabbinic Past in the Islamic World, is under contract with the University of Pennsylvania Press.
The study of medieval halakhah was recently enriched by the long-awaited publication of The Comprehensive Book (Kitāb al-Ḥāwī) by David ben Saʿadya al-Ger,[1] one of the earliest legal compendia that survives from Sefarad. Pieced together from Genizah fragments, other manuscripts, and citations in later medieval works, and comprising much of the original text, this new edition of Kitāb al-Ḥāwī recovers a once-prominent halakhist who fell into obscurity in the centuries after his death. Its publication is a landmark in the study of Jewish al-Andalus and Judeo-Arabic law. Not only does this volume recover a mostly lost, early rishon, it also bears witness to the reception of the last geonim in the Islamic West and it provides a new window into the beginnings of Iberian halakhic culture.
Next to nothing is known with certainty about the life of David ben Saʿadya, author of the Kitāb al-Ḥāwī and other halakhic works. David’s period of activity can be fixed sometime after the death of Hayya Gaon (d. 1038), who David cited with some frequency, and before the death of Isaac Ibn al-Bālīya (d. 1094), who mentioned David as deceased.[2] This might place David in the circle of Samuel ha-Nagid. In fact, the twentieth-century scholar, Mordecai Margaliot (1909-1968), suggested that David was the subject of a laudatory poem in the Dīwān of the Nagid, where a certain “Rabbi David” is praised for his persuasive knowledge and keen abilities.[3] But what about the uncommon appellation אלגר? Some historians have understood that David descended from converts, but others have connected this word to the Arabic muhājir, i.e., migrant. (The latter would imply that David’s father, or an earlier family member, was not native to al-Andalus.) David Sklare noticed that one Genizah fragment vocalizes this word as אלגֵר (al-ger, i.e., the convert), supporting the view that David ben Saʿadya was the descendant of proselytes.[4]
ENA 2859.7v, Courtesy of the Library of the Jewish Theological Seminary, The National Library of Israel. “Ktiv” Project, The National Library of Israel.
This reading coincides with the sole appearance of David’s name in the writings of Abraham Ibn Ezra, who called David “Rabbi David the judge, son of the convert (ha-dayyan ben ha-ger), Sefardi, from the city of Granada.”[5] The editor of this new edition, Y. Zvi Stampfer, who is a lecturer and researcher in the Department of Talmud and Halakha at Hebrew University of Jerusalem, accepts this interpretation of אלגֵר, noting that Jews in the medieval Islamic world had few qualms about such ancestry. Stampfer even proposes that David proudly announced his forebearer’s conversion (as did other converts).[6]
David ben Saʿadya composed several works. In addition to the Kitāb al-Ḥāwī, written in a mixture of Judeo-Arabic and Aramaic, they include Judeo-Arabic volumes on the laws of oaths and on the laws of bequests, as well as commentaries on the Talmud and, according to Ibn Ezra, a work on Hebrew grammar. Of these additional writings, only the one on the laws of oaths survives. This work was translated into Hebrew by Isaac ben Reuven of Barcelona and printed, since 1521, in standard editions of tractate Shavuot bearing the title שערי שבועות. Unfortunately for David’s legacy, it has long been incorrectly ascribed to Isaac al-Fāsī.[7]
The ascription of this last work to al-Fāsī is something of an irony, as al-Fāsī was wont to criticize David ben Saʿadya.[8] In a responsum about the distinctions between biblically and rabbinically mandated oaths, al-Fāsī declared that David was wrong and would have been better off following the view of Hayya Gaon.[9] This may have been more than a straightforward halakhic disagreement. If David did travel in the circle of Samuel ha-Nagid, the charge that Hayya was correct would have had particular potency, as the Nagid and his faction sought to downplay—and thereby surpass—geonic expertise and hegemony, and they were especially wary of Hayya. Solomon Ibn Gabirol, whom the Nagid supported, praised his patron with the phrase וְַרב הָאיָי כְּלֺא הָיָה לְפָנָיו—it was as if Hayya was nothing compared to him![10] Al-Fāsī might have been hinting, then, that a whole generation of Andalusi scholars were betraying their shortcomings when they veered too far from the geonim. Stampfer himself suggests that al-Fāsī’s attacks on David may have been part of a larger program to disparage earlier Sefardic tamludists.[11] Indeed, Abraham Ibn Dāʾūd reported that al-Fāsī entered into debates with both Isaac al-Bālīya and Isaac Ibn Ghiyāth, two of the leading figures in eleventh-century Sefarad.[12]
Did al-Fāsī’s criticisms play a role in consigning David and his works to obscurity? It is hard to know. But before the advent of critical scholarship, David’s writings were mostly known only through brief citations by later rishonim, mostly of Sefardic extraction. These include al-Fāsī, Maimonides, and Abraham Maimonides. The last figures to have been familiar with texts by David ben Saʿadya were David ben ʿAmram ha-ʿAdani (fourteenth century), in his Midrash ha-Gadol, and Bezalel Ashkenazi (sixteenth century), who probably knew of David’s writings indirectly, in his Shittah mequbeset.[13] Most of the manuscripts of the Kitāb al-Ḥāwī are no later than the thirteenth century, apparently when this work fell out of circulation. A single manuscript is later, from seventeenth-century Yemen.[14]
David’s Kitāb al-Ḥāwī and other writings were first noticed by Samuel Poznański, B.M. Lewin, and Simḥa Assaf, scholars who pioneered the recovery of geonim and rishonim, especially from Arabic-speaking lands. As a student at the Jewish Theological Seminary of America in the early 1950s, Shraga Abramson submitted a doctoral thesis, written for Saul Lieberman,[15] on David ben Saʿadya,[16] though this project did not see the light of day until now.[17] Stampfer has helpfully included the first five chapters of Abramson’s thesis as an appendix in this volume (pp. 363-399); the remaining six will hopefully be published alongside a new edition of David’s work on the laws of oaths. Sklare was the next scholar to identify major pieces of David’s work, dedicating an important article to David’s identity, corpus, and thought, and Stampfer added many previously unidentified manuscripts to reconstruct a large portion of the Kitāb al-Ḥāwī.
The Kitāb al-Ḥāwī follows a unique arrangement, perhaps unparalleled in the writings of the rishonim.[18] Its structure is worth reviewing. David ben Saʿadya began this book with a sizeable consideration of jurisprudential topics. He followed this with three sections dedicated to practical law: section two treats holidays and the calendar; section three treats the laws of marriage (this is the only section that survives only in a medieval Hebrew translation, not in the Judeo-Arabic original); and section four treats monetary law. The fifth section provides perhaps the longest early medieval analysis of the thirteen hermeneutical middot. And the sixth section presents a series of challenges to Halakhot Gedolot. (Was this part of eleventh-century Sefardic attempts to move away from geonic-era works? Al-Fāsī, in another responsum, defended Halakhot Gedolot from one of David’s attacks.[19]) Stampfer shows that at least some of these sections were originally independent works.[20]
The sections on applied law suggest that, in part, David intended the Kitāb al-Ḥāwī to be a practical manual. Sklare proposed that this work was meant to be a handbook for judges or for second-tier rabbinic leadership who offered rulings in smaller Jewish communities.[21] This might even explain why some of this book was written in Aramaic, a curious feature that is shared by Samuel ha-Nagid’s mostly lost Hilkheta Gavratta.[22] Sklare suggested that some Sefardic readership may have been more comfortable with Aramaic than Judeo-Arabic—a fascinating possibility in light of the usual emphasis on the Arabization of Jewish elites in al-Andalus.[23]
The other parts of Kitāb al-Ḥāwī, however, clearly had other goals in mind. David’s decision to open with a discussion of the sources of the law was undoubtedly stimulated by the attention that this topic received among both Jewish and Muslim writers of his day. David was an innovative theorist regarding the sources of halakhic authority. The geonim, especially Saʿadya, generally portrayed revelation as all-encompassing, and they tended to downplay or even deny that the talmudic-era rabbis created new law. (This is usually, though not always, understood as a defense of the Oral Torah from Qaraite criticisms.[24]) David, on the other hand, expressed no qualms with the rabbinic innovation of norms. He even took many of the Arabic terms that Saadia had associated with the accursed jurisprudence of the Qaraites and applied them to the late antique rabbis.
David’s consideration of the thirteen hermeneutical middot might be thought of in this vein as well. In the tenth century, Saʿadya Gaon rejected the idea that the rabbis had created new law using the middot. He instead insisted that they just matched up received oral traditions with the text of the Torah.[25] David, by contrast, saw the middot as tools for generative and novel interpretations. Thus, when the Torah does not explicate the law, David asserted that the rabbis created it through legal reasoning (using the Arabic term qiyās).
David ben Saʿadya, of course, was only the first of many figures to break with the geonim on the question of how Jewish law developed. Among Andalusi Jews, Maimonides proposed the most powerful alternative to the ideas of Saʿadya Gaon. Even if Maimonides did not know much of the Kitāb al-Ḥāwī directly, there are distinct parallels between the Maimonidean picture of the Oral Torah and David’s. Maimonides, like David, fiercely rejected the Saadianic approach to the rabbis. Both Andalusis instead celebrated rabbinic legal creativity, and both did so by way of similar Arabic concepts.[26]
Stampfer’s edition of the Kitāb al-Ḥāwī is handsomely produced. It begins with a detailed introduction to David ben Saʿadya and presents the text in the Judeo-Arabic original with facing Hebrew translation. Stampfer provides learned notes with detailed references to relevant passages in the writings of the geonim and rishonim. He cites many unpublished geonic texts, suggesting that this is the first of many such books in the works. Anybody interested in medieval Jewish law should await further contributions with much anticipation.
Notes:
[1] Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī) by Rabbi David ben Saʿadya al-Ger, ed. and trans. Y. Zvi Stampfer, incorporating work by David E. Sklare, Nissim Sabato, and Eliezer Reif (Jerusalem: The Ben-Zvi Institute for the Study of Jewish Communities in the East and The Rabbi Moses and Amalia Rosen Foundation, 2024; Hebrew), available here.
[2] For the latter, see Yaakov Miller, “Responsa of Our Rabbi Isaac son of Rabbi Baruch on the Matter of Collecting Debts from Orphaned Estates,” Kovetz Hitzei Giborim, vol. 7 (2014): 18-34, esp. 30 (Hebrew), available here.
[3] Mordecai Margaliot, ed., Hilkhot ha-Nagid (Jerusalem: American Academy for Jewish Research, 1962), 63 (Hebrew); see David Sklare, “R. David Ben Seʿadya al-Ger and His Work al-Ḥāwī,” in Joshua Blau, Haggai Ben-Shammai, Mordecai A. Friedman, and Joel L. Kraemer, eds., Encounters in Medieval Judaeo-Arabic Culture [=Teʿuda, no. 14] (Tel-Aviv: Tel-Aviv University, 1998), 103-123, esp. 115n40 (Hebrew), available here; for the poem, see Dov Yarden, ed., Dīwān Shmuel ha-Nagid: Ben Tehillim (Jerusalem, 1985), 151-53 (Hebrew), available here.
[4] David Sklare, “R. David Ben Seʿadya,” 111-12.
[5] Abraham Ibn ‘Ezra’, Sefer Moznayim, ed. Ángel Sáenz-Badillos (Madrid: Ediciones El Almendro, 2000), 6* (the editio princeps is available here. As Stampfer notes (32n85), some manuscripts of this passage read “Rabbi Judah,” however.
[6] David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 21-24.
[7] David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 27-32.
[8] David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 79-82.
[9] Isaac Rothstein, ed., Shut ha-Rif (New York, 1977), 156-57 (#51); noted in Shraga Abramson, “Two Chapters from a Study on the Book ‘Sha‘are Shevuot’,” Sinai, vol. 104, no. 3-4 (1989): 122 (Hebrew).
[10] Ḥayim Brody and Ḥayim Schirmann, eds., Shelomoh Ibn Gabirol: Shire Ḥol (Jerusalem: Schocken, 1975), 47 (#85) line 53.
[11] David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 82.
[12] Gerson D. Cohen, A Critical Edition with a translation and Notes of ‘The Book of Tradition (Sefer ha-qabbalah) by Abraham Ibn Daud (Philadelphia: Jewish Publication Society of America, 1967), 86 (English), 64 (Hebrew).
[13] David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 68-90.
[14] The one seventeenth-century manuscript is described in David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 107.
[15] For Abramson on Lieberman, see his “R. Saul Lieberman’s Method of Investigating Talmudic Literature,” in Researches in Memory of Saul Lieberman (Jerusalem: The Israel Academy of Sciences and Humanities, 1983), 23-33 (Hebrew).
[16] Y. Zvi Stampfer, “Introduction,” in David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 100-101 (Hebrew):
“In the years 1950 or 1951, the student (later Professor) Shraga Abramson, at the Jewish Theological Seminary of America in New York, submitted a doctoral dissertation to Professor Saul Lieberman titled “Rabbi David ben Saadia ben ha-Ger: His Works and Times.” In his research, Abramson examined references to Rabbi David’s works in Talmudic and halakhic literature, along with various Genizah fragments, and discussed the question of Rabbi David’s era, location, and writings.”
[17] Y. Zvi Stampfer, “Introduction,” in David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 9-10 (Hebrew):
“Professor Shraga Abramson z”l laid a broad foundation for research into Rabbi David ben Saadia and his works in his doctoral dissertation on the book Sha‘are Shevuot, its author, its era, and its location. He submitted this research to Rabbi Professor Saul Lieberman in the early 1950s as a doctoral thesis. However, this work was never published, except for two brief articles derived from it. Mrs. Araleh Abramson z”l transferred a typed copy of the dissertation to Professor Haggai Ben-Shammai when he headed the Ben-Zvi Institute and co-directed of the Center for the Study of Judaeo-Arabic Culture and Literature, who then forwarded it to me.
The first part of the dissertation, which deals with the figure of Rabbi David and his writings, is included as an appendix at the end of this edition. The second part, which involves the study of Sha‘are Shevuot, I hope to publish along with an annotated edition of that work. Abramson’s research was not prepared for publication, and the primary challenge in preparing it for publication was identifying the references he alluded to. Since his writing was essentially directed at Lieberman, a scholar of unparalleled expertise, Abramson often sufficed with general references or vague hints to sources in rabbinic literature or scholarly works, mostly published in Hebrew and German. I have endeavored to locate the sources mentioned in his research as far as I could. To remain faithful to Abramson’s original manuscript and his research style, when he referred to editions published up to his time, I indicated, as much as possible, the editions that were in his library. However, in cases where he referred to rabbinic literature sources that have more accessible editions published after his death, I noted the newer editions. I also expanded the abbreviations and corrected typographical errors and incorrect references.”
[18] Another somewhat later, but still pre-Maimonidean, Andalusi work is even more diverse in its contents; see Y. Tzvi Langermann, “The Topic of Rosh Chodesh—Chapter 18 from the Composition ‘Issur ve-Heter’,” Kobez al yad 24 (34) (2016): 161-180, esp. 165-166 (Hebrew).
[19] See Abraham Harkavy, Teshuvot ha-Geonim (Berlin, 1887), 301 (Hebrew), available here.
[20] Y. Zvi Stampfer, “Introduction,” in David ben Saʿadya, Ha-Sefer ha-Kollel (Kitāb al-Ḥāwī), 32-37 (Hebrew).
[21] David Sklare, “R. David Ben Seʿadya,” 119, 123.
[22] See Shraga Abramson, “From the Teaching of R. Samuel ha-Nagid of Spain,” in Yitzhak Rafael, ed., Sinai Centenary Volume [=Sinai, vol. 100] (Jerusalem: Mosad ha-Rav Kook, 1987), 7-73, esp. 13 (Hebrew), available here, and Shraga Abramson, Perush Rabbenu Ḥananel la-Talmud (Jerusalem: Wagshal, 1995), 55-56.
[23] David Sklare, “R. David Ben Seʿadya,” 116-122.
[24] See Marc Herman, “Prophetic Authority in the Legal Thought of Saadia Gaon,” Jewish Quarterly Review, vol. 108, no. 3 (Summer 2018): 271-294, available here.
[25] See most recently Y. Zvi Stampfer, “Saʿadia Gaon’s Interpretation of the Thirteen Hermeneutical Principles according to the Arabic Source Commentary, Tendencies, and Unknown Sources,” Tarbiz, vol. 87, no. 4 (July – September 2020): 655-660 (Hebrew), available here.
[26] See Marc Herman, “Situating Maimonides’s Approach to the Oral Torah in Its Andalusian Context,” Jewish History, vol. 31, no. 1-2 [=Special Issue: New Perspectives on Jewish Legal History] (December 2017): 31-46.