[Spanish philosopher, historian, and astronomer. He was born at Toledo about 1110, and died as a martyr in 1180. His best known books are his philosophic work, written in Arabic and entitled al-‘Akidah al-Rafi’ah (The Sublime Faith), which has only been preserved in a Hebrew translation, and his Book of Tradition, which was written in 1161.]

The Four Captives^[127]

After Hezekiah, who was head of the academy and exilarch, the academies and the Geonim ceased to exist. But prior to that it was brought about by the Holy One, blessed be He, that the income of the academies which used to come to them from the land of Spain, the land of Maghrib, Africa, Egypt, and Palestine, should be discontinued. The incident was brought about in the following manner: There came forth from the city of Cordova a captain appointed over a fleet, whose name was Ibn Damahin, and who was sent by the Ishmaelitish king of Spain, whose name was ‘Abd al-Rahman. This commander of mighty ships went forth to conquer the ships of Edom and the towns that were close to the sea-shore. They reached as far as the coast of Palestine, turned around to the Greek Archipelago and the islands thereof, and met a boat which carried four great sages travelling from the city of Bari to a city called Safsatin. These sages were travelling to collect money for the academy. Ibn Damahin captured the boat, and took the sages captive. One of these sages was Rabbi Hushiel, father of Rabbenu Hananel; the second was Rabbi Moses, father of Rabbi Enoch (he was taken captive together with his wife and Rabbi Enoch his son; Rabbi Enoch was then a young lad); the third was Rabbi Shemariah the son of Rabbi Elhanan; as for the fourth, his name is unknown to me. When the captain wanted to force the wife of Rabbi Moses and to humble her, because she was exceedingly beautiful and well favored, she cried out to Rabbi Moses her husband in the holy tongue, and asked him whether they that were drowned in the sea would be quickened at the time of the resurrection of the dead, or not. He replied unto her: ‘The Lord said: “I will bring again from Bashan, I will bring them again from the depths of the sea.”’^[128] When she heard him say that they would be quickened, she threw herself into the sea, so that she sank and died.

These sages did not say anything about themselves or their wisdom. The captain sold Rabbi Shemariah in Alexandria of Egypt; the latter went up to Cairo, where he became head of a school; Rabbi Hushiel was sold on the coast of Africa, whence he went up to the city of Kairuwan, which in those days was the mightiest of all Ishmaelitish cities in the land of Maghrib. There Rabbi Hushiel became head of a school, and there he begot Rabbi Hananel his son. Then the captain went to Cordova, where he sold Rabbi Moses and Rabbi Enoch his son. They were redeemed by the men of Cordova, who were not aware of the great learning of the captives.

There was in Cordova a synagogue that was called the Synagogue of the House of Study, and there was a judge named Rabbi Nathan, who was exceedingly pious. The people of Spain, however, were not well-versed in the words of our teachers of blessed memory. Nevertheless, with the little knowledge that they possessed, they arranged discussions, interpretations, and arguments. Once Rabbi Nathan the judge interpreted the law that an ablution is required for each sprinkling, which occurs in the tractate Yoma, and they were not able to explain it. Whereupon Rabbi Moses, who sat in a corner like a beadle, stood up before Rabbi Nathan, and said to him: ‘My master, there would be too many ablutions.’ When he and his pupils heard his words, they marvelled one with the other, and asked him to explain the law to them; whereupon he explained the law in the right manner. They then asked him to explain all their difficulties, and they set forth their questions, which he answered with the abundance of his wisdom. There were litigants outside the House of Study who were not permitted to enter until the pupils had finished their lesson. On that day Rabbi Nathan the judge came out, and the litigants went after him. But he said to them: ‘I am no longer judge; but this man, who is clad in sackcloth and is a stranger, is my teacher and master, and I am his pupil from to-day and henceforth. Now appoint ye him judge in the congregation of Cordova.’ And they did so. The congregation gave him a good allowance, and presented him with costly garments and a carriage.

The captain then wanted to cancel his sale, but the king would not permit him, for he rejoiced with great joy when he heard that the Jews of his kingdom no longer needed the men of Babylon.

When the report thereof was heard in all the land of Spain and the land Maghrib, all the pupils came to study under Rabbi Moses, and all the questions that formerly had been addressed to the academies were directed to him.

This took place in the days of Sherira Gaon, approximately about the year four thousand seven hundred and fifty.

Rabbi Moses allied himself by marriage with the children of Palyaj, that family being the most prominent of all the families of the Cordova community; and he took from among them a wife for Rabbi Enoch his son, and a daughter of Rabbi Enoch was married to one of the children of Palyaj. This name is, therefore, still found among the children of Palyaj until this day.

Rabbi Moses had numerous pupils, one of whom was Rabbi Joseph the son of Rabbi Isaac Ibn Satnas, known as Ibn Abitor, who explained the entire Talmud in Arabic to the Ishmaelitish king whose name was al-Hakim.