The Convergence of Judaism and Islam. Religious, Scientific, and Cultural Dimensions

A Study of Jewish Communal Leadership in Meknes, 1750–1912 r 321

68. Amar, Taqanot, 91. See also the required oath of honesty upon being assessed for
    taxes (JNUL F 16107: 39).


69. Gerber, Jewish Society in Fez, 69; Ben-Naeh, “Poverty,” 186; Deshen, The Mellah
    Society, 68.


70. See Cohen, Poverty and Charity, 200–204, and Yaacov Lev, Charity, Endowments,
    and Charitable Institutions in Medieval Islam (Gainesville: University Press of Florida,
    2005), 66–67.


71. Cohen suggests the influence of Islam for both the prevalence and the form of
    Jewish pious endowments in medieval Egypt. Cohen, Poverty and Charity, 202–203.


72. The first taqanah is dated either 1747 or 1751. See JNUL F 43691: 19. The second is
    from 1771. See Amar, Taqanot, 14. Another case of a heqdesh being dedicated to the poor
    concerns a house that was transferred to Rabbi Yosef Berdugo in order to found a yeshiva
    (AHJP MA/MK/28).


73. On the importance of hazaqot in Jewish history, see Meir Benayahu, “Legal Agree-
    ments Concerning ‘Hazaqot of Courtyards, Houses, and Stores’ in Salonika and the Rul-
    ings of Rabbi Yosef Taitatzaq,” Michael 9 (1985) (Hebrew).


74. JNUL F 16107: 32–33. These taqanot are from 1781.


75. Amar, Taqanot, 258.


76. YBZ 1822: 7. In 1895, its revenues yielded a donation of ten duoros, not a paltry
    sum. See Le Tourneau, Fès avant le protectorat, 283.


77. Amar, Dvar Shmuel, no. 29.


78. Amar, Taqanot, 217, 385.


79. The first such taqanah is from 1786 (ibid., 29). For similar stipulations, see the
    nineteenth-century taqanot in JNUL F 44688: 2, and JNUL B 578: 1.


80. Gerber, Jewish Society in Fez, 70–71.


81. On traditional Jewish charity, see Eugene C. Black, The Social Politics of Anglo-
    Jewry, 1880–1920 (Oxford: Basil Blackwell, 1988), especially 76–78, 93, and Heinz-Diet-
    rich Lowe, “From Charity to Social Policy: The Emergence of Jewish ‘Self-Help’ Orga-
    nizations in Imperial Russia, 1800–1914,” East European Jewish Affairs 27, no. 2 (1997).
    On the Middle Eastern context, see Mine Ener, Managing Egypt’s Poor and the Politics of
    Benevolence, 1800–1952 (Princeton, N.J.: Princeton University Press, 2003).


82. Edward Fram, “The Limitation of Luxuries in the Jewish Community of Krakow
    at the End of the Sixteenth Century and the Beginning of the Seventeenth Century,” Gal-
    Ed on the History of the Jews in Poland 18 (2002): 17–23 (Hebrew).


83. Amar, Taqanot: 73–74, 75–76, 85–88, 93–95, 144–46, 163, 168, 261–62, 265–69,
    358–62, 363–70, 390–93.


84. See Fram, “The Limitation of Luxuries”; Jay R. Berkovitz, “Social and Religious
    Controls in Pre-Revolutionary France: Rethinking the Beginnings of Modernity,” Jewish
    History 15, no. 1 (2001); Jay R. Berkovitz, Rites and Passages: The Beginnings of Mod-
    ern Jewish Culture in France, 1650–1860 (Philadelphia: University of Pennsylvania Press,
    2004), 35–58; Yaron Ben-Naeh, “‘One Cup of Coffee’: Ordinances Concerning Luxuries
    and Recreation; A Chapter in the Cultural and Social History of the Jewish Sephardi
    Community of Jerusalem in the Nineteenth Century,” Turcica 37 (2005).