There is a 2007 edition of the ethical will of Judah ibn Tibbon that was made within more of a religious publishing framework than an academic one. It’s useful because it has the poetry fully vocalized, but it makes its point of view clear at the expense of scholarship in certain places. (For example, it changes a reference to Samuel’s study in the secular subjects to set him to studying religious law; although the manuscript is clear, the change can be made with one single letter in the Hebrew.)
I discovered today that there is a second edition of this redaction of the text that was produced in Monsey, reprinting the Hebrew edition and adding an English introduction and a translation of parts of the text.
Judah took himself into exile circa 1148 following the rise of the unfairly-maligned Almohad dynasty in Spain. The Hebrew introduction to the volume explains his flight as his reaction to “pressure from Muslim zealots in Spain.”
Yet somehow, by the time we get to the English introduction, Judah has been driven out of twelfth-century Granada by a recent invasion of Visigoths.
There is literary precedent in the Middle Ages for the conflation of national enemies and their incarnation in a single form or group or race or tribe, as when Samuel ibn Naghrila uses the names of biblical tribes to refer to the enemies of Zirid Granada, thereby making the political enemies of the state the religious enemies of its Jewish citizens and residents. There are also texts that have a tendency to run to litanies of national enemies with the ultimate outcome being Jewish victory, as well as the literary-religious trope of the Amalekites standing in as any all-purpose enemy.
So the idea of conflating Visigoths with Almohads just to signal both as enemies of Jews certainly comes from somewhere, but there is something very jarring about it all the same.