Geniza Lab

Bifolium from a Hebrew philosophical work extremely similar to, but apparently not identical with, the Guide for the Perplexed. Perhaps a commentary? It compares the visions of Isaiah and Ezekiel (as Maimonides does toward the beginning of Part III), says it will impart only chapter headings, discusses metaphor in the Bible, such as the term "kiss" (as Maimonides does as well).

Hebrew commentary on the Guide for the Perplexed, including on Part III, chapter I, which prefaces the discussion of Ma'ase ha-Merkava with a discussion of people who look like animals.

Recto: page 7 of a literary composition on parashot petuḥot and setumot. Verso: Letter in Judaeo-Arabic. Draft? The recipient's son Efrayim is living with the writer, who seems to be responsible for his education. The writer describes how greatly they miss the recipient and then provides a detailed, interesting update of their prayer and study schedule on Shabbat. On Friday night they read the parashah (qera ve-targum) and the haftarah, then study some of the Guide for the Perplexed ('the Dallāla), then sleep until midnight. From midnight until dawn, Efrayim reads psalms. In the morning, they recite the 'shir', the mizmors, the amida, the parasha (kera ve-targum), the prophets, and the psalms. Then they read some of "the Ḥibur" or the Halakhot, then pray Minḥa, then they study Kitab al-Amānāt by Saadya Gaon. The rest is cut off.

This is the fourth letter sent by Yonatan ha-Kohen b. David of Lunel to Moses Maimonides, writing in his own name but also all the sages of Provence. The letter discusses three topics. (1) They have succeeded in finding a translator for the Guide for the Perplexed, Shemuel b. Yehuda Ibn Tibbon. "Indeed [the Guide] would have been 'as a small stone in a heap of stones' (Proverbs 26:8) and 'as a lily among thorns' (Song of Songs 2:2), a book for the illiterate, if our Creator had not brought us one wise and enlightened in every wisdom, whose father taught him the language of the Arabs, the son of the wondrous sage, the elevated physician, Yehuda Ibn Tibbon ha-Sefaradi." Yonatan then gives a list of works that Yehuda Ibn Tibbon has translated: Sefer ha-Emunot, Sefer Ḥovot ha-Levavot, Middot ha-Nefesh, Mivḥar ha-Peninim (of Ibn Gabirol), the Kuzari, and Sefer ha-Diqduq and Sefer ha-Shorashim by Ibn Jannāḥ. Then, referring to the Midrash on 1 Samuel 3:3 ("the lamp of Eli had not yet gone out [when the lamp shone of] Shemuel ha-Ramati"), he returns to Shemuel the son of Yehuda who has started his career in the lifetime of his father and teacher. "He scraped the honey from the carcass of the lion into his hands (Judges 14:9), and fed us, with the tip of the pen in his hand, of the honey [from your lips] and the drops of myrrh from your fingers, and our eyes were illuminated to see what was concealed. Our eyes have not been sated with seeing, nor our ears with hearing, and our desire has grown [greater than] in the beginning, like the thirsty bird that has begun to drink when the cup is taken away, or like the nursing baby torn away from his mother's breast." (2) This leads to the second topic: they wish to be sent the third and final part of the Guide, which they have not yet seen. (3) The third matter is alluded to in a postscript, in which Yonatan repeats a request for the responsa to the 24 queries they had sent regarding the Mishneh Torah. The response of Maimonides, who neglected to respond to the first three letters, has been preserved (not in the Geniza). From the response, we also learn that this letter by Yonatan of Lunel was accompanied by a letter to Maimonides from Shemuel Ibn Tibbon. In it, he introduced himself, expressed his wish to travel to Egypt and meet Maimonides in person, and sought advice on some matters of translation. Verso contains three different text blocks. At the top, very faded, is the address, most of which Stern succeeded in reading with UV light (משה יצ בן . . . ר מימו[ן] זצל המגיד דבריו ליעקב חקיו ומשפטיו לישראל). Next, there are 11 lines in the hand of Moses Maimonides, likely his notes to himself and/or an assistant when he filed away this letter: "When the responsa to their queries were delayed from reaching them due to an illness [. . .], they sent this fourth letter requesting the responsa and the Guide, and this is the text of their letter. [. . .] the Guide, and let the delayed responsa be expedited." The word after "illness" is difficult to read. Stern suggests רבאני and the translation "divine mania." Baneth suggests ובאני, meaning "an epidemic illness." Finally, in a third hand, there is a date, which must have been added by a later owner: Monday, 2 Elul 1580 (=1269 CE), Shabbat Shofeṭim. Information largely from Stern's analysis, pp. 18–20 and 23. There are various editions, awaiting digitization. For an edition of the writing by Maimonides, and a general analysis of the place of this letter in his correspondence with the scholars of Provence, see Stern, "Maimonides' Correspondence with the Scholars of Provence," Zion 16 (1951), pp.18–29. ASE

Records of sales of books. Written by Shelomo b. Eliyyahu, who was the broker in two of the sales and the buyer in one of them. The seller is a certain Abū l-Bayān in all three sales. (1) Abū l-Bayān sold The Small Art [of Medicine, by Galen] to Faḍl Allāh b. Abī l-Faraj the teacher. The price was 11 dirhams, of which Shelomo got 1 dirham as commission. (2) Abū l-Bayān sold Shelomo a copy of Bava Qamma for 7 dirhams. (3) Abū l-Bayān sold a copy of the Guide [for the Perplexed] to al-Mawlā al-Raṣuy for 32 dirhams, of which Shelomo got 2 dirhams as commission. The last sale is dated: Monday, 17 Tammuz 1540 Seleucid, which is 1229 CE. The first two sales happened earlier in Tammuz. ASE

Guide for the Perplexed. In Judaeo-Arabic. Likely 13th century, based on handwriting, which may be known from other documents. Looks like the hand of Yedutun ha-Levi but has a different aleph.

A Maimonides autograph of the Guide for the Perplexed. Information from FGP.

A Maimonides autograph of the Guide for the Perplexed. Information from FGP.

Guide for the Perplexed. Maimonides autograph.

Letter addressed to a judge. In Judaeo-Arabic. Dating: 1221–52 CE, as it mentions Crusaders ("Franks") fighting at al-Manṣūra 2 years prior. At that time, Sayyidnā al-Nasi intended to borrow from the sender a beautiful copy of the book of Īlāqī (probably al-Īlāqī's epitome of the first book of Avicenna's Canon) in order to copy it for the addressee. The Crusaders were attacking al-Manṣūra, and the sender was in the army camp together with a gentile (presumably Muslim). He had three books with him, including a commentary and some of the 'kalām' of Maimonides (=Guide for the Perplexed?) as well as the Īlāqī. The Muslim companion had no eyes for anything but the Īlāqī, and he offered money to borrow it, copy it, and return it. As everyone was penniless at the time, the sender agreed, but he never saw the book again. Sayyidnā al-Nasi already forgave the sender for this, but is making him write this letter to explain the situation to the addressee. The addressee must not think that he is being negligent in finding another ('regular') copy to use for his purposes. Everyone he asks either says they don't have it, or they're worried he'll make off with it and give it to the Nasi. ASE

Recto: Letter from Yiṣḥaq b. Beẓalel b. Ḥayyim to David I Maimonides (b. Avraham b. Moshe). In Hebrew. Defending the Guide for the Perplexed. Verso: Alongside the address of the letter on recto, there are three lines of calligraphic Arabic script, probably a draft of the beginning of a petition, with a taqbīl clause and various titles (al-kabīrī al-ajallī al-sayyidī).