Geniza Lab

Letter from ʿAmram b. Yosef to Netanel b. Yefet regarding goods sent by Ḥasan b. Bundār. Location: Alexandria. Dating: 1094–97 CE. ʿAmram mentions his ophthalmia ('it seems as if I have found slight relief') and the wretched woman (ʿaguna for ʿaguma, as in CUL Or.1080 J24) who suffers pain in the joints of her hands and feet (this woman and her arthritis also appear in T-S 13J23.10). ʿAmram excuses himself from paying his respects to the Nagid on account of his ophthalmia, so he asks Netanel to represent him. ʿAmram makes the same request of Mūsā b. Abī l-Ḥayy in Halper 394 and of Nahray b. Nissim in Bodl. MS heb. d.75/19. ASE. See Med. Society II, 478, Section 18. (Information from Goitein’s index card)

Letter from Yaʿaqov b. Yosef b. Ismāʿīl al-Iṭrābulusi, Ascalon, to Nahray b. Nissim, Fustat. Circa 1060. Discusses the import and export of goods through Ascalon. (Information from Gil, Palestine, Vol. 3, p. 186.) The writer has been suffering from a severe case of ophthalmia (ramad), "but even so I have never neglected my correspondence (r6–7).

Letter to Judge Elijah from Alexandria containing a request to send back a man whose daughters were in prison-- see Goitein Nachlass material

Fragment of a double query, presented to Avraham Maimonides about (1) a man who keeps a female slave—not for service—although he was married and a father of children. (2) a man who had a Christian female slave accept Judaism but lived with her out of wedlock. This seems to be another version of the same two questions contained in T-S 10K8.13. Information from Goitein's note card.

Detailed letter from Yiṣḥaq b. Simḥa Naysābūrī, Alexandria, to Abū l-ʿAlā Sā'id (i.e. ʿŪllā) b. Yosef ha-Levi the Trustee of the rabbinical court of Fustat in Fustat. (Gil's ID based on handwriting.) Dating: ca.1120 CE. The main topic of the letter is a great disaster that befell the writer and many other merchants. Of a convoy of five ships, three, carrying a load to the value of about 200,000 dinars, were lost. In the ship carrying the writer's goods, there were ten Jews, prominent in their home town (most probably Tripoli), who, in addition to merchandise to the value of 7,000 dinars, lost all their money, belongings and even clothing. The writer's cargo amounted to 500 d., of which 320 d. were his own and the rest on commission. One of the Jewish travellers, Abū l-Faḍl b. Abū l-Yumn al-Dimashqī, known to the addressee from a previous visit to Fustat, perished. As the writer obviously was hit hard by that disaster, he asks his friend to take steps to coerce merchants owing him money—Siman Tav (not Tov), Abū Manṣūr, and Jaʿfarī—to fulfill their obligations. In addition, the letter deals with many other business affairs. In a postscript, the writer reports that the banker (ṣārafī, to be pronounced ṣayrafī) Abū l-Maʿālī died bankrupt, owing people about a thousand dinars, to Jews alone about 600, and to the writer 27d. Many other names mentioned. Main merchandise: silk and other textiles, corals, but also wax and millstones. Information from Goitein's attached notes.

Inventory of a part of a drugstore prepared by Shelomo b. Eliyyahu - see Goitein Nachlass material

Letter of a father to his son in Damietta (written by a scribe), reporting about a lawsuit and urging him to stay with his mother until her confinement. Information from Goitein's note card.

Petition from the wife of Abu'l-Faraj the Silkweaver, to Shemuʾel ha-Nagid b. Ḥananya (in office 1140–59). She is an "unprotected woman" (marʾa munqaṭiʿa) whose father could not support her and whose brother was a young boy with no connections. She explains that she “got stuck” with a man who was not ashamed of the bad things people had said about him (or maybe of the bad things of which he himself speaks?). The petition was written after a legal proceeding in which the Nagid ordered the husband to restore the ketubba to its original wording (apparently the husband had decreased the sum stated in the ketubba). However, now the husband has taken an oath that he would restore only ten dinars, a lower sum than previously agreed upon. The husband apparently managed to ignore the Nagidʼs commands by finding someone who supported him in his claims. The wife had been getting advice from her congregation and from the local judge, but, she writes, she is fed up with words and no action. The judge, for example, told her brother to leave the matter until Sunday, but “Sunday came and nothing was done for my issue except postponement.” She complains that she is treated “as if it was I who has done something unpermitted” (ḥattā ka-annī qad ʿamiltu shayʾ lā yanṣāgh (!) – for the last word (=yanṣāgh) see Blau, Dictionary, 379). Even a ruling of the Nagid was subjected to a process of negotiation at the local level until it was watered down to ineffectiveness. The same matter is also mentioned briefly in T-S 10J17.22. (Information from Zinger, "Women, Gender and Law" (PhD diss), 248n139, lightly revised by MR.) Alternate description based on Goitein's notes: Complaint to Shemuel ha-Nagid (his titles occupy 7 lines) by the wife of Abū l-Faraj, the silkspinner (qazzāz). Her husband had left her and her little daughter without provisions, however, he was not without means. His female slave she claims had been adjudicated to her, but was kept by her husband in his sister's house. The judge, to whom the complaint was made first was not effective in securing her rights. (some corrections by AA)

Letter from Binyām (Binyamin) of Rosetta, probably in Alexandria, to Abū Saʿīd the gallnut merchant, in Fustat. In Judaeo-Arabic. Containing urgent instructions to sell or to send certain drugs, metallic dyes, and medical plants, ca. 1120. See Bodl. MS heb. d 66/52, esp. r8–10, for their identities. Goods named in this letter include afsantīn (wormwood); kundus (baby's breath); zunjufr (cinnabar); sunbul (spikenard); quṣṭ (=qusṭ, alecost or costus); martak (litharge); salaqūn (red lead); jullanār (pomegranate blossom); qiṭna or qaṭina (a cryptic term which may simply be a derivative of cotton, but in this form means 'omasum' according to the dictionaries); אבר (either abār, meaning lead, or ibar, meaning "needles"); khaskhāsh abyaḍ (white poppy); 1000 dūdīyya li-l-misk (Goitein suggests astringent kermes worms); qurashiyya (Goitein suggests "odoriferous claws"; Lisān al-ʿArab says it is a type of wheat); and asārūn (asarabacca), which [in Rosetta, probably] is going for 1 dinar, due to demand from the Andalusians. The writer will promptly send money, or if the addressee desires, he may take the payment from Abū Naṣr b. Shaʿyā. Information largely from Goitein's attached notes. Cf. T-S NS 321.60, same sender and same addressee. ASE.

Letter in Arabic script from Umm Zayn to Umm Isḥāq. The writer seems to want to travel to the addressee's location but has no money. The recurring refrain is "He doesn't give me anything." Needs further examination

Business letter in Arabic script from Mubārak b. Isḥāq to Abū l-Faḍl Sahl b. Yaḥyā al-Baṣrī (or al-Baṣīr), expressing longing for the addressee and sending greetings to Abū l-Faḍāʾil b. Baqāʾ and Abū Saʿd b. Abū l-Baqāʾ.

Family letter from Sālim to Bū Manṣūr b. Sukkarī (or Zikrī?) in Alexandria reporting that the Rūmī cheese had arrived and that the writer had sent the pottery (or clay pipes, fukhkhār) desired. Greetings to Mother and both grandparents. The address is in Arabic script on verso. Information from Goitein's note card.

Letter from Yeḥezqel b. Eli ha-Kohen b. Yeḥezqel, in Jerusalem, to Eli ha-Kohen b. Ḥayyim (aka Abū l-Ḥasan ʿAllūn b. Yaʿīsh), in Fustat. In Judaeo-Arabic with the address in Arabic. Dating: second half of the 11th century. See also T-S Misc.28.171. The writer expresses his relief at the news that the addressee recovered from his illness. He devotes much space to excusing himself for failing to send any letters until now. He asks the addressee to remind 'the Rayyis' (probably identical with al-Rayyis Abū l-Ṭayyib in T-S Misc.28.171) to remind his son to fulfill the money order (suftaja) that had been sent. In a postscript, he conveys the news that the sister of Hiba ('who is with Shimʿon al-Rav') died, who was also the mother-in-law of Abūn b. Ṣedaqa. Information from Gil. ASE. NB: The first Goitein note card (#6240) belongs with DK 228.4 (PGPID 31342).

Recto: A long, interesting letter from a judge to a cantor. The writer is publicizing the ban of excommunication that the late Nagid (אדונינו ראש ישיבתה שלתורה הקדוש זצל) placed on Makārim b. Manṣūr al-Sammāk who encroached on the rights of the tax farmer of al-Maṭariyya—either Heliopolis (Goitein) or the district with the same name in the Delta—who is named Sālim. Goitein: Letter of a dayyān of Cairo to the ḥazzān of al-Maṭariyya, requesting him to intervene with Nāṣir al-Jazzār who had farmed the taxes of the locality from the Amir Malik al-Umārā' and then asked from Sālim 60 instead of 40 dirham nuqra, after Makārim b. Manṣūr al-Sammāk overbade him. See Med Soc II, 606. Verso: Accounts in Arabic script. Needs further examination

Letter from Meʾir b. ʿEli ha-Kohen, in Damascus (חדרך סוריא), to his brother Ṭoviyya b. ʿEli, in Fustat. Dating: beginning of September 1127 CE. The letters deals with financial matters and the purchase of flax and indicates that the Gaon (Maṣliaḥ) was by then in Egypt. "Mutual affection was expressed by kissing the eyes" (Goitein, Med. Soc., viii, C, 2, n. 117). Cf. T-S 10J17.8. Also mentions someone who got very sick (balagha kathīr) but God sent health (recto, 8–10). Mentions the same Yaḥyā b. Najm who appears in T-S 6J2.13.

Letter from Yiṣḥaq b. David b. Sughmār, Fustat, to his partner Makhlūf b. ʿAzarya, Jerusalem. (DK XV, ed. Gil, Palestine, Pt. 3, pp. 178-183.) The market was at a standstill because of an epidemic (amrāḍ). ASE.

Legal document. Dating: probably ca.1185. This is the only known document that refers to the majlis of Maimonides. It is a draft of a statement (tiqrār) to be signed by Maimonides, the Judges and the Elders, to the effect that Avraham b. Yaḥyā ha-Levi, called al-Najīb, should get the payment of his capitation tax (jizya) to the amount of 1 2/3 dinars out of the revenue from the rents of a "block" (rabʿ) which was a pious foundation earmarked for poor people. Thus Avraham's capitation tax will be paid from the revenue of the qodesh, not as charity, but as compensation for fees which he once renounced for supervising repairs in the funduq. The text stresses the great benefit which would accrue from his continued presence at such repairs. This payment was to be in the place of a daily salary of 1/2 dirham to which al-Najīb was entitled for his supervision of the building of the Funduq ('hotel' or caravenserai), erected by Abū ʿImran Beḥir ha-Kohanim, certainly also a public building. The remuneration of 1/2 dirham normally was paid out of a daily emolument of 2 dirhams which the Wakīl or administrator of the building received. The statement is not signed, perhaps because Maimonides objected to such a vague agreement made in respect of the spending of money destined for the poor. (Information from Goitein's notes and from Gil, Documents, pp. 323 #77.) On verso there are 6 lines of verses in Arabic script.

Letter of appeal, begging for charity.

Letter from Saʿīd b. Yūnus, in מנומון (Memnon?), to Nahray b. Nissim, in Fustat, ca. 1060. The writer works for Nahray in acquiring flax from the villages in the area. He impatiently awaits the arrival of Nahray. Various local Muslims are mentioned who have business relations with Nahray, including "the Sultan," perhaps the local military leader. Information from Gil.

Letter (likely a draft) dictated by the wife and written by the son (Zayn al-Dār) of the India trader ʿAllān b. Ḥassūn, beseeching him to return. She has just weaned the infant, who has been sick. The only other adult male in the family has also been absent. The family is in financial straits and has had to sell household furnishings and lease the upper floor in order to pay the physician and buy medicine and two chickens every day. (Information from Med Soc III, 194, where there is also a translation.) "When a boy writing to his father abroad sends regards from his mother, grandmother, maternal aunts, the widow of a paternal uncle, and the maidservant, and adds, ‘The travel of Grandpa coincided with yours so that we have become like orphans," one gets the impression that all the persons mentioned formed one household.’” (Goitein, Med. Soc., 3:39 at n. 28.) "Adult children showed their reverence toward their parents by kissing their hands, or hands and feet—at least in letters." (Goitein, Med. Soc., viii, C, 2, n. 116; see also T-S 10J17.3, CUL Or.1081 J5, T-S 16.265 and T-S 13J24.22.)