SELECTED REFORM RESPONSA

Medieval Egypt seems to have been an exception to the continuing problem of mixed marriage. S.D. Goitein(4 Mediterranean Society, vol. 11, pp. 277f) reported no such marriages in the Geniza material without conversion. Marriages between Karaites and Jews were mentioned, but none between Moslems and Jews .

Mixed marriages also occurred in Northern Europe although there less data is available(G. Caro, Op. Cit, 1, 57, 70, 94, 11, 224). In contrast numerous instances of mixed marriage and sexual relationships with non-Jews were reported during the Renaissance in Italy (Cecil Roth , The Jews and the Renaissance, pp. 451f, 344fF).

The halakhic literature of the Middle Ages which prohibited mixed marriage had to concern itself with the status of Moslems and Christians , who were not pagans. The pattern for a new attitude toward these monotheistic religions had already been set by R. Johanan(third century), who stated that Gentiles outside the Land of Israel were not to be considered as idolaters, but merely as people who followed the practices of their ancestors(Hul. 13b). Non-Jews could, therefore, be subdivided into three categories:(a) idol worshipers,(b) Gentiles outside of Israel , who simply continued the habits of their ancestors, and(c¢) Gentiles who observed the seven Noahide commandments, which included the prohibition of idol worship. Maimonides considered Christians and Moslems in the second of the above categories(Commentary on M., Avoda Zara 1.3; Zimmels, Op. Cit., p. 208. On other occasions he went even further and categorized Christians and Moslems as benei noah. In that category they assisted the preparation for the Messianic era(Yad Hil. Melakhim 11.4). The Tosafists of Northern Europe generally included Christians among the benei noah(Tos. to Avoda Zara 2a), but occasionally also saw them as simply following the practices of their ancestors(responsum by Gershom b. Judah Meor Hagola). Rashi had come to a similar conclusion, quoting the Gaonim(Tos.,

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