, Vienna, 1863 (reprinted with comments by Th. Zlocisti, in "Jud. Volks-Kalender," p. 99, Brünn, 1903), caused a suit to be brought against him by the clerical anti-Semite Sebastian Brunner for libeling the Jewish religion.
This, together with Aldabi's statement that he was exiled from his country (Andalusia), caused Graetz to assume that Meir ibn Aldabi was banished to Jerusalem.
Some of his writings in the Kirchenzeitung have been described as antisemitic, and this was the subject of libel cases which he launched against Ignaz Kuranda and Heinrich Graetz.
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In 1845 he joined Heinrich Graetz in agitating for an address to Zacharias Frankel to congratulate him on the conservative stand which he had taken against the Frankfurt Conference; and when Frankel assumed the management of the Breslau seminary he appointed Zuckermann on the teaching staff.
Pinsker and Grätz, confounding him with Daniel ha-Babli of Cairo, make him a Mohammedan convert to Karaism, on the ground that he is quoted by Karaite scholars, and is called by Hadasi "ger ẓedeḳ" (pious proselyte).
Mark Cohen, Professor of Near Eastern Studies at Princeton University, in his Under Crescent and Cross, calls the idealized interfaith utopia a "myth" that was first promulgated by Jewish historians such as Heinrich Graetz in the 19th century as a rebuke to Christian countries for their treatment of Jews.
Many statements concerning him are variously ascribed by scholars, ancient and modern, to four different persons who bore the same surname; e.g., to Simeon I by Fränkel and Grätz; to Simeon II by Krochmal in the 18th century, Brüll in the 19th, and Moore and Zeitlin in the 20th; to Simon Maccabeus by Löw; and to Simeon the son of Gamaliel by Weiss.