IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...
IN THE COURTS OF THE NATIONS - DataSpace - Princeton ... IN THE COURTS OF THE NATIONS - DataSpace - Princeton ...
theoretical jurisdictions to hear commercial and civil affairs that did not fall under the category of personal status law. 11 Jews continued to go to the beit din to register their commercial deeds—transactions which did not fall under the competence of the batei din as it was envisioned by the French. Once again, the Assarraf family serves as our guide through the workings of the Moroccan legal system. The Assarrafs continued to use the beit din to notarize their commercial transactions even after 1912. For instance, on July 23, 1920, Ḥaim Yosef b. Mordekhai Assarraf (Shalom’s nephew) and Makhluf b. Mas‘ūd Ḥamu registered their commercial partnership in the beit din of Fez. 12 On August 11 of the same year, Ya‘aqov Assarraf rented a funduq to Moshe Aharon b. Mas‘ūd Buṭbol for 125 francs per month. 13 More than a decade later, on June 25, 1934, David b. Ya‘aqov Assarraf and his wife Hanah bat ‘Ayush ‘Atiya sold three portions of a mortgage on a room they owned to Moshe b. Avraham Qadosh for 1,125 francs. 14 Similarly, sharī‘a courts—which were also limited in theory to personal status law—continued to hear cases involving civil and commercial affairs. 15 Nor does this continuity seem to have been limited to cities like Fez; as Daniel Schroeter has observed about Ighil n’Ogho, a small town in southern Morocco, the notarial practices of Jews and Muslims changed little after the French established colonial rule there in the 1930s. 16 Although much research remains to be conducted on the Moroccan legal system during the Protectorate, there is little question that Moroccans continued to use their local legal institutions in much the same ways as before 1912 despite the French authorities’ efforts to rationalize law in Morocco. 11 Schroeter and Chetrit, “Emancipation and its Discontents,” 195. The evidence I found in the registers of batei din contradicts Chouraqui’s observation that Jewish courts did not deal with civil and commercial cases, even while sharī‘a courts did (Chouraqui, Condition juridique, 129). 12 PD, register of the beit din of Fez 1920-2, #28, 23 July 1920. 13 PD, register of the beit din of Fez 1920-2, #58, 27 Av 5680. 14 PD, register of the beit din of Fez 1934, #7, 12 Tammuz 5694/ 25 June 1934. 15 Chouraqui, Condition juridique, 129. 16 Schroeter, “Views from the Edge,” 183-4. 374
This sort of continuity in legal practice was not limited to a rejection of the new boundaries dividing the jurisdictions of sharī‘a courts and batei din. Muslims and Jews also continued to violate the rules governing the respective jurisdictions of Jewish and Islamic courts even after the French tried to impose stricter divisions among Morocco’s various legal orders. A brief examination of the registers of the beit din of Fez from 1920 indicates that Muslims were a regular presence in the Jewish court, where they came to register real estate sales, leases of property, and loans in much the same way they did before 1912. On July 16, 1920, Muḥammad b. ‘Abd al-Qādir al-Yūbī bought a house (ḥatzer) from a group of Jews for the steep price of 7,600 francs. 17 The house was number 455 (a sign of the changes brought about by the Protectorate, since houses in pre-colonial Morocco did not have numbers) in the new neighborhood of al-Qadīya in the millāḥ. 18 In addition to the house itself, Muḥammad bought the ḥazaqah—the usufruct rights to the property—for an additional 200 francs. 19 The sale of the ḥazaqah is a clue as to why Muḥammad and the Jewish sellers went to a beit din to record this sale, since a sharī‘a court would not have recognized this claim to usufruct rights which existed only in Jewish law (as discussed in Chapter Three). Muslims also continued to appear in batei din to draw up bills of debt and leases of property—both of which they could have notarized in Muslim courts. A record dated July 13, 1920 attests that Muḥammad b. Muḥammad b. Yaḥya lent one hundred riyāls to Matityahu b. Yitzḥaq Butbol. 20 Ten days later, Avraham b. Aharon Harosh rented a room in the house known as the ḥatzer of Tzvi b. Azulai to two different Muslims: ‘Abd al-‘Azīz b. Muḥammad al-Zārī 17 PD, register of the beit din of Fez 1920-2, #6, 16 July 1920. The Jews involved included Ya‘aqov b. Shalom Qadosh and his brother Avraham, Yosef b. Shlomo Samḥun and his mother Sulṭana bat Yosef Qadosh, Yedidiah b. Binyamin b. Samḥun, and Yehudah b. Moshe b. Samḥun and his brother Yosef. 18 See Le Tourneau, Fès avant le protectorat, 269. 19 For a similar case in which two Jews sold part of a house and its ḥazaqah to a Muslim, see PD, register of the beit din of Fez 1920-2, #135, 16 Ḥeshvan 5681. 20 PD, register of the beit din of Fez 1920-2, #29, 27 Tammuz 5680. 375
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theoretical jurisdictions to hear commercial and civil affairs that did not fall under the category<br />
of personal status law. 11 Jews continued to go to the beit din to register their commercial<br />
deeds—transactions which did not fall under the competence of the batei din as it was envisioned<br />
by the French. Once again, the Assarraf family serves as our guide through the workings of the<br />
Moroccan legal system. The Assarrafs continued to use the beit din to notarize their commercial<br />
transactions even after 1912. For instance, on July 23, 1920, Ḥaim Yosef b. Mordekhai Assarraf<br />
(Shalom’s nephew) and Makhluf b. Mas‘ūd Ḥamu registered their commercial partnership in the<br />
beit din of Fez. 12 On August 11 of the same year, Ya‘aqov Assarraf rented a funduq to Moshe<br />
Aharon b. Mas‘ūd Buṭbol for 125 francs per month. 13 More than a decade later, on June 25,<br />
1934, David b. Ya‘aqov Assarraf and his wife Hanah bat ‘Ayush ‘Atiya sold three portions of a<br />
mortgage on a room they owned to Moshe b. Avraham Qadosh for 1,125 francs. 14 Similarly,<br />
sharī‘a courts—which were also limited in theory to personal status law—continued to hear<br />
cases involving civil and commercial affairs. 15 Nor does this continuity seem to have been<br />
limited to cities like Fez; as Daniel Schroeter has observed about Ighil n’Ogho, a small town in<br />
southern Morocco, the notarial practices of Jews and Muslims changed little after the French<br />
established colonial rule there in the 1930s. 16 Although much research remains to be conducted<br />
on the Moroccan legal system during the Protectorate, there is little question that Moroccans<br />
continued to use their local legal institutions in much the same ways as before 1912 despite the<br />
French authorities’ efforts to rationalize law in Morocco.<br />
11<br />
Schroeter and Chetrit, “Emancipation and its Discontents,” 195. The evidence I found in the registers of batei din<br />
contradicts Chouraqui’s observation that Jewish courts did not deal with civil and commercial cases, even while<br />
sharī‘a courts did (Chouraqui, Condition juridique, 129).<br />
12<br />
PD, register of the beit din of Fez 1920-2, #28, 23 July 1920.<br />
13<br />
PD, register of the beit din of Fez 1920-2, #58, 27 Av 5680.<br />
14<br />
PD, register of the beit din of Fez 1934, #7, 12 Tammuz 5694/ 25 June 1934.<br />
15<br />
Chouraqui, Condition juridique, 129.<br />
16<br />
Schroeter, “Views from the Edge,” 183-4.<br />
374