RRR: Correspondence/envoy
933
year: 1174
initiator: Pope Alexander III
recipient: Patriarch and bishops of the patriarchate of Jerusalem
text: 1159 - 1174. Pope Alexander III writes to the patriarch and bishops of the patriarchate of Jerusalem stating that every judicial process should begin with a sacramentum calumpniae.
1159 - 1174. Pope Alexander III writes to the patriarch and bishops of the patriarchate of Jerusalem stating that every judicial process should begin with a sacramentum calumpniae.
sources: Hiestand, PK, p. 274, no. 107
RRR: Correspondence/envoy
954
year: 1175
initiator: Baldwin IV
recipient: Dominus Willelmus marchio
text: *Second half of the year. King Baldwin [IV] offers the hand of his sister [Sibylla] to dominus Willelmus marchio, qui cognominatus est Longa Spata, the son of marchio Willemus senior de Monte Ferrato, and promises him the county and cities of Jaffa and Ascalon.
*Second half of the year. King Baldwin [IV] offers the hand of his sister [Sibylla] to dominus Willelmus marchio, qui cognominatus est Longa Spata, the son of marchio Willemus senior de Monte Ferrato, and promises him the county and cities of Jaffa and Ascalon.
sources: William of Tyre, pp. 977-8; Mayer, UKJ 2:660-1, no. 383
RRR: Correspondence/envoy
974
year: 1177
initiator: Rabbi Moses b. Maimon
recipient: Sages of Tyre
text: May 1-30. [144] Old Cairo. Rabbi Moses b. Maimon [Maimonides] replies to questions put to him by the Sages of Tyre, the disciples of Rabbi Ephraim of Tyre. (1). Maimonides is asked to explain a Talmudic passage [Nedarim 88b] relating to the financial claim of a husband to his wife’s acquisitions during their marriage. This question arises from a previous correspondence with Ephraim of Tyre, since deceased. (2) Maimonides is asked to explain a Talmudic passage [Nazir 3b], according to which a Nazirite, who is barred from drinking wine, may not do so even for ritual purposes. (3) Asked for the source of a statement by Rabbi Isaac Alfasi, Maimonides replies that he does not know the source. (4) Asked whether a linen garment must have fringes [tzitzit] made of linen, Maimonides endorses the opinion of Isaac Alfasi that the fringes of a linen garment should be made of linen. (5) Maimonides is asked about the meaning of the term ‘ten idle men’ mentioned in the Palestinian Talmud [Megillah 1:6]. (6) Maimonides is asked whether the custom of the Jews of Tyre to celebrate two days of Purim [on the fourteenth and fifteenth of Adar] is legitimate. Cities with a wall from biblical times (paradigmatically Jerusalem) celebrate on the fifteenth, and all other communities celebrate on the fourteenth. Maimonides agrees with the opinion of the Sages’ teacher, Ephraim of Tyre, that no blessings may be recited in the Purim celebrations on the fifteenth. (7) Maimonides is asked whether the custom of the Jews of Tyre to observe the second festival day on Tabernacles, Passover and Pentecost is legitimate. Within the religious borders of the Land of Israel, only one festival day is observed, whereas throughout the Diaspora, Jewish communities observe two days. The popular custom among the Jews of Tyre is to follow the Diaspora practice, but the Sages suggest that Tyre should be considered part of the Land of Israel. Maimonides rejects their suggestion, and commends the popular custom. (8) Following questions posed by their late teacher, Rabbi Ephraim, Maimonides is asked by the Sages to explain the lottery of tasks in the Temple service, described by the rabbis [in Mishnah Yoma chapter 2]. He replies that Ephraim’s questions had been anticipated by earlier rabbis. (9) Asked about the southern border of the Land of Israel for religious purposes, Maimonides sends a map of the religious borders of the land, and explains that the southern border begins from Ascalon. 10) Maimonides is asked about the application of the Sabbatical-year laws in Syria and the Land of Israel, with regard to lands worked by Gentiles. (11) Maimonides is asked about the application of tithe laws in the Land of Israel and Syria, in regard to lands worked by Gentiles. (12) Maimonides is asked whether the prohibition of mixed seeds [Leviticus 19] applies to lands worked by Gentiles. (13) Maimonides is asked whether a ruling by two scholars of Tyre, Meir (of Carcassonne?) and Hiyya, [145] is correct. The two scholars had ruled that in Tyre, as in other places outside the Land of Israel, two portions of hallah should be taken from bread dough. One is burned and the other is given to a priest for his personal consumption. Maimonides endorses the position of these scholars. (14) Asked to explain the physiological meaning of ‘uprooting’ as an [invalid] form of slaughtering, mentioned in the Talmud [Hullin 9a], Maimonides replies that practical experience in slaughtering is key to understanding this concept, and that, in any case, the question arises rarely with respect to quadrupeds and is a practical concern only with poultry. (15) Asked to explain the movement of the sun, since some people say that the sun follows a 6 lunar-month cycle, yet others claim it is a 12-month cycle, Maimonides replies that the sun itself moves into a different zodiac sign every month, but the highest sphere, which contains the stars, moves every day. He ends by pointing out that it is easier to explain these matters face-to-face. (16) Asked whether statements in the Talmud about the position of the sun over the course of the day relate to summer or winter, Maimonides replies that the Talmud speaks of variable hours, the length of which changes each day, but that these descriptions would not apply accurately to every latitude. In any case, this is a matter for astronomy and not for Jewish law. (17) Maimonides is asked to explain a Talmudic passage [Nedarim 81a]. (18) Maimonides is asked what types of ink may be used for ritual scrolls [such as Torah scrolls and phylacteries]. The questioners refer to different inks by their Arabic names, and Maimonides replies by describing the various methods of production and the relevant discussions in the Talmud. (19) Maimonides is asked a series of questions relating to the production of ritual objects: phylacteries, mezuzah scrolls and ritual fringes [tzitzit]. (20) Maimonides is asked about the correct wording of the blessing recited before blowing the shofar [ram’s horn] during New Year celebrations. (21) Maimonides is asked whether, for the purpose of avoiding mixture of milk and meat, the udder of a lamb is to be treated like that of a nursing sheep and must be cooked separately from other meat; and also whether certain non-binding prohibitions in the laws of kosher food may be revealed to non-scholars. Maimonides responds that the udders are treated alike. As for revealing non-binding prohibitions, Maimonides supports this fully, and recounts that in the [Muslim] West, where Jewish travellers cook their food in inns, Gentiles throw forbidden foods into the pot in order to render the Jews’ food invalid. Because knowledge of these non-binding prohibitions is widespread among Jewish lay people and even among women and servants, the travellers all know that the amount of forbidden food can be outnumbered by the rest of the food in the pot. (22) Maimonides is asked to explain a biblical verse [Leviticus 7, 34]. (23) Asked whether the ritual impurity that adheres to Jewish graves is likewise applicable to the graves of non-Jews, Maimonides replies that the impurity imparted by corpses and by graves applies equally to Jews and Gentiles, while other forms of death impurity [such as tent impurity] are exclusive to Jewish dead. (24) Asked whether priests, who receive agricultural tithes, are required to give the tithe of animals, which is offered as a sacrifice in the Temple, Maimonides replies that they are required to do so, as are non-priests. (25) Maimonides is asked about a law relating to oaths. (26) Asked whether a Jew may circumcise a non-Jew, and whether the law differentiates between Christians and Muslims on this point, Maimonides replies that it is permitted, without distinction between Christian and Muslim, and any Jewish religious precept fulfilled by a Gentile is considered laudable. (27) Asked whether the Talmudic statement [Sanhedrin 49a], that a Gentile who studied the Torah must die, is binding and whether Jews must avoid teaching Jewish lore to Gentiles, Maimonides replies that while the statement is true, such a Gentile is never actually executed. Jews may teach the commandments to Christians in order to draw them to Judaism, but they may not teach them to Muslims, who would only use the knowledge in order to criticize Judaism, because of a different attitude towards the Old Testament. (28) Maimonides is asked to explain a statement in the Talmud [Shabbat 75a] censuring people with astronomical expertise who do not engage in calendrical calculations.
May 1-30. [144] Old Cairo. Rabbi Moses b. Maimon [Maimonides] replies to questions put to him by the Sages of Tyre, the disciples of Rabbi Ephraim of Tyre. (1). Maimonides is asked to explain a Talmudic passage [Nedarim 88b] relating to the financial claim of a husband to his wife’s acquisitions... more
sources: R. Moses b. Maimon, Responsa, pp. 204-86, nos. 119-50, summarized by Pinchas Roth and Jonathan Rubin
RRR: Correspondence/envoy
983
year: 1177
initiator: Josbertus, master of the Hospital
recipient: Consuls and commune of Savon
institution: Hospital of Saint John of Jerusalem
text: 1172 - before Oct. 1177. [146] Iosbertus Christi pauperum servus ac…sancto Hospitalis Jerusalem magister, together with all his brothers, writes to the consuls and commune of Savona. He describes the achievements of the Hospital of St John of Jerusalem, particularly the care of poor pilgrims when they are sick, and begs for alms, expatiating on the spiritual rewards of generosity to the poor.
1172 - before Oct. 1177. [146] Iosbertus Christi pauperum servus ac…sancto Hospitalis Jerusalem magister, together with all his brothers, writes to the consuls and commune of Savona. He describes the achievements of the Hospital of St John of Jerusalem, particularly the care of poor pilgrims when... more
sources: Verzellino, Delle memorie, pp. 191-2 (RRH no. 505)
RRR: Correspondence/envoy
1005
year: 1178
initiator: Ioscius Acconensis episcopus
recipient: Duke Hugh of Burgundy
text: Oct. 1-31. Ioscius Acconensis episcopus is appointed an emissary to Duke Hugh [in text Henry] of Burgundy, to offer him the hand of Sibylla, now widowed by the death of Willelmus marchio Montisferrati, who had died in June 1177.
Oct. 1-31. Ioscius Acconensis episcopus is appointed an emissary to Duke Hugh [in text Henry] of Burgundy, to offer him the hand of Sibylla, now widowed by the death of Willelmus marchio Montisferrati, who had died in June 1177.
sources: William of Tyre, pp. 996-7
RRR: Correspondence/envoy
1016
year: 1178
initiator: Roger de Moulins, master of the Hospital
recipient: Christian faithful
institution: Hospital of Saint John of Jerusalem
text: Jan 1 - Dec. 24. [152] Rogerius [in ms. Raimundus] in hospitio sancti Johannis dictus magister imo humilis minister writes a general letter to the Christian faithful, commending its bearer, who has been gravely wounded in the fighting that surrounded the Battle of Mont Gisard. Rogerius describes the participation of Flandrie comes Philippus in the siege of the castle called Hermgen, Saladin’s investment of castrum beati Georgii with an army of 75000 and the resulting victory [at Mont Gisard] by a Christian army of 3000, who were aided by the presence of the relic of the True Cross, carried by the bishop of Bethlehem. Rogerius puts the Christian dead at 1100 men and the wounded at 750. The injured were admitted to the Hospital of St John in Jerusalem, which already contained 900 patients. The Sarraceni lost 30000 killed and 15000 made captive. He begs assistance for the bearer, who was so badly wounded that he can no longer bear arms.
Jan 1 - Dec. 24. [152] Rogerius [in ms. Raimundus] in hospitio sancti Johannis dictus magister imo humilis minister writes a general letter to the Christian faithful, commending its bearer, who has been gravely wounded in the fighting that surrounded the Battle of Mont Gisard. Rogerius describes... more
sources: Röhricht, Beiträge 2:127- 128, not. 45 (RRH no. 564)
RRR: Correspondence/envoy
1028
year: 1179
initiator: Pope Alexander III
recipient: Patriarchs of Jerusalem and Antioch and all the clergy in the East
text: Apr. 9. Lateran. Pope Alexander III informs the patriarchs of Jerusalem and Antioch and all the clergy in the East that he has granted the archbishop of Genoa the powers of a legate [with respect to the oversight of Genoese churches in the East], if he travels to the East once every 8 years in company with another papal legate.
Apr. 9. Lateran. Pope Alexander III informs the patriarchs of Jerusalem and Antioch and all the clergy in the East that he has granted the archbishop of Genoa the powers of a legate [with respect to the oversight of Genoese churches in the East], if he travels to the East once every 8 years in... more
sources: Hiestand, PK, pp. 287-8, no. 114
RRR: Correspondence/envoy
1044
year: 1179
initiator: Knights Templar
recipient: Pope Alexander III
institution: Templars
text: *Oct. 8 - c. Nov. [160] The Knights Templar inform Pope Alexander III of the death of the magister militie Templi and the senescalcus militie Templi and the capture [by the Muslims] of the castle [of Vadum Iacob]. This is implied in general letters addresssed by the pope to prelates and Christian rulers on Feb 22 and Apr 12 1180, calling for aid for the Templars.
*Oct. 8 - c. Nov. [160] The Knights Templar inform Pope Alexander III of the death of the magister militie Templi and the senescalcus militie Templi and the capture [by the Muslims] of the castle [of Vadum Iacob]. This is implied in general letters addresssed by the pope to prelates and Christian... more
sources: Hiestand, PTJ 1:307-8, nos. 120-21
RRR: Correspondence/envoy
1067
year: 1180
initiator: Stephen of Tournai, abbot of Ste-Geneviève
recipient: Eraclius Cesariensis archiepiscopus
text: 1176 - 1180. [168] Stephen of Tournai, abbot of Ste-Geneviève reminds Eraclius Cesariensis archiepiscopus of their student days in Bologna and of the different courses their lives have taken. He asks for the prayers of Eraclius and commends the bearer of the letter, who is a relative.
1176 - 1180. [168] Stephen of Tournai, abbot of Ste-Geneviève reminds Eraclius Cesariensis archiepiscopus of their student days in Bologna and of the different courses their lives have taken. He asks for the prayers of Eraclius and commends the bearer of the letter, who is a relative.
sources: Stephen of Tournai, pp. 92-3, no. 78
RRR: Correspondence/envoy
1068
year: 1180
initiator: Pope Alexander III
recipient: Roger de Moulins, master of the Hospital
institution: Hospital of Saint John of Jerusalem
text: 1178 - 1180. [169] Pope Alexander III writes to Rogerius magister of the Hospital of St John of Jerusalem. Reiterating a papal warning to observe the traditions and customs of Raimundus [Raymond of Puy], he reminds the master that the Hospitallers should abstain from bearing arms, according to the custom established by Raymond, except when the Relic of the True Cross is brought on campaign for the defence of the kingdom or for the siege of some pagan city, and then only if it is clear that armed assistance is necessary. The Hospital of St John of Jerusalem was instituted for the reception and refection of the poor, who are better defended by love and mercy than by force of arms. The pope is concerned lest the care of the poor be diminished, because of the expense of obtaining arms.
1178 - 1180. [169] Pope Alexander III writes to Rogerius magister of the Hospital of St John of Jerusalem. Reiterating a papal warning to observe the traditions and customs of Raimundus [Raymond of Puy], he reminds the master that the Hospitallers should abstain from bearing arms, according to the... more
sources: Delaville le Roulx, Cart Hosp 1:360-1