From Okbara, Benjamin arrives in Baghdad. He focuses primarily on two people in this section: the Caliph and the Head of the Captivity of Israel. Religion is the main subject here. He first introduces Caliph Emir al Muminin al Abbasi of the family of Mohammed. Baghdad in the 12th century was the capital of the Abbasid Caliphate, an empire which at its height controlled the entirety of the Arabian Peninsula and large swathes of the Middle East and North Africa. Benjamin compares his role in Islam like that of the Pope over the Christians, the most important figure in the religion, revered by all Muslims of the empire.

Benjamin of Tudela seems to admire Caliph al Abbasi greatly. He cites his benevolent attitude towards the Jews; he is “kind unto Israel” and has many Jewish attendants. He is well-versed in Jewish law and in Hebrew. Benjamin asserts that al Abbasi is truthful and trustworthy, speaking peace to all men. He calls him a righteous man, whose actions are all for good. He describes at length al Abbasi’s acts of charity. He built a hospital for the sick poor, where every man is treated at his own expense. In addition, there is a sort of mental hospital, where the Caliph provides for them also, even giving them money at their discharge. Strangely, the Caliph’s siblings and family are all imprisoned in their homes inside the palace, to prevent them from rising against him. However, Benjamin assures us that they reside in “great splendour” and are all living lives of great luxury. Perhaps this was a normal enough precaution for kings to take in Benjamin’s time that it did not seem unreasonable to him, or perhaps he admired the Caliph’s actions or patronage of the Jews enough that it did not matter to him. It is interesting that Benjamin of Tudela respects the leader of a different religion so greatly. Throughout the text it’s clear that being Jewish is the surest way for Benjamin to be assured of a person’s goodness, but obviously it is not the only way. He appreciates other signs of good character, like charitableness, peacefulness, modesty, intelligence, and an egalitarian approach to other religions, all traits which he believes al Abbasid possesses.

In Baghdad, there are 40,000 Jews, a very large population, as they live in security and prosperity under Abbasid rule. There are ten Academies in the city, and many great Jewish academics and sages. There is an office of the “Head of the Captivity of Israel”, who has authority over all the Jewish congregations and is appointed by the Caliph. Benjamin writes that this Head of the Captivity is honored by both Gentiles and Jews. He has authority over a large region, within which he gives communities the power to appoint Rabbis and Ministers who receive his authority, and from which he receives tribute. He owns land and receives revenue from Jewish markets and merchants. This position is also known as Exilarch, the hereditary head of the Jewish community, recognized by the ruler, and was present in the region for hundreds of years up until the fall of the Abbasid Caliphate. The safety of the Jews and the Caliph’s appreciation of them clearly assured their stability, as Benjamin says the Jews of Baghdad are well-educated and rich. There are nearly thirty synagogues in the city, crowned by the great synagogue of the Head of the Captivity. He says the city is a full twenty miles in circumference, with gardens and plantations, and prosperous trade, philosophers, and magicians. Overall, he speaks very highly of Baghdad and finds one of the most prosperous Jewish communities there.