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Lists in Judaeo-Arabic and Hebrew of donations collected before various Shabbatot dated in the year 5596 which is 1835/1836CE. Each list is designated by specific weeks of the liturgical calender indicated by each respective parsha reading. On the right page of the recto there are many surnames listed with corresponding monetary amounts in Ottoman silver kuruş, which is indicated by the "ق" at the top of each column in eastern Arabic numerals. Among the surnames listed, there is mention of: ʿAkubas, Romano, Kohen, Karo, Yaʿabeṣ, ʿAfif, Lombrozo, and many others. On the left side of the recto, the purpose of various entries is more clear with the common phrase "וצל" and then a surname– which is likely indicating incoming payments. The same bookkeeping format continues on the verso. MCD.

Lists in Judeo-Arabic and Hebrew of donations collected before various Shabbatot dated in the year 5596 which is 1835/1836CE. Each list is designated by specific weeks of the liturgical calender indicated by each respective parsha reading. On the right page of the recto there are many surnames listed with corresponding monetary amounts in Ottoman silver kuruş, which is indicated by the "ق" at the top of each column in eastern Arabic numerals. Among the surnames listed, there is mention of: 'Akubas, Romano, Kohen, Karo, Yabitz, Afif, Lombrozo, 'Afif, and many others. On the left side of the recto, the purpose of various entries is more clear with the common phrase "וצל" and then a surname– which is likely indicating incoming payments. The same bookkeeping format continues on the verso. MCD.

List in Judeo-Arabic related to the communal "chest / ארגז" of the Sephardim in Adar I [55]93 which is March 1833CE. The monetary figures are in eastern Arabic numerals that span two columns, one indicated by "ق" for silver kuruş and then another silver coinage listed generically as "פצה". The same list format appears on the verso, although a key word in the heading is "מקבוץ" which indicates incoming payments "received" or "obtained". On the verso, the name Yaʿaqov Portos is mentioned. MCD.

Letter from Eliyyahu ha-Kohen “Beit Din” b. Avraham from al-Raqqah to Ya’aqov he-Ḥaver b. Yosef, Aleppo, ca. 1030. The writer thanks the addressee for taking care of the his son, Amram, while he visited Aleppo. Eliyyahu mentions his satisfaction from his status as a judge in three communities in his town (probably the Iraqis, Shamis, and Qaraites), from his acceptance by several heads of Yeshivas in Iraq and the Exilarch (Rosh ha-Gola), and from his good relationships with the Qaraite community and the town governor. (Information from Gil, Kingdom, Vol. 2, #73) VMR

List, representing notes of an official, probably in a small locality, about doles handed out to him on Passover. Part I, Pesiqat Pesah ('pledge drive for Passover'). Part II, 'what I earned on the Holiday,' apparently representing partial payment of the pledges mentioned in Part I. Other writing (upside down) includes what may be a request for a prescription for weak eyesight. (Information from Mediterranean Society, II, p. 465, App. B 99 [dated to 1200-1240])

List of 45 contributors, mostly referred to in an abridged and informal way, with Coptic numerals. Ca. 1235. (Information from Mediterranean Society, II, p. 503, App. C 117)

List of forty-five contributors, mostly referred to in an abridged and informal way, with coptic numerals. Ca. 1235. (Information from Mediterranean Society, II, p. 503, Appendix C 117)

Letter from the Jewish community of Qafṣa (Gafsa), Tunisia, to Yosef b. Yaʿaqov. In Judaeo-Arabic. Dating: Ca. 1016 CE, as it mentions Manṣūr b. Rashīq's conquest of (or arrival in?) the town, and this Manṣūr was the governor (ʿāmil) of Qayrawān in the year 1016 when al-Muʿizz b. Bādīs came to power. Gil identified the addressee as Yosef b. Yaʿaqov Ibn ʿAwkal, but Goitein disagreed (per his index card). The addressee is asked for a favor or intervention of some kind; Gil assumed that it had to do with the capitation tax, but it is not clear that this is actually mentioned in the letter. The letter is very damaged, but it may be possible to extract more information from it with great effort. (Information in part from CUDL and Gil, Kingdom, Vol. 2, p. 603.) ASE

Petition from a woman named Umm Hilāl bt. Ibn al-Muhandiz the ḥaver, who is living in the synagogue of the Palestinians. In Judaeo-Arabic, with the tarjama in Arabic script at upper left (عبدها ومملوكها وشاكر انعامها ام (ابو؟) هلال). This appears to be a draft or a copying exercise. The scribe's name appears in the right margin : al-ḥ[aver] or al-ḥ[azzan] Natan. She beseeches the addressee (the Head of the Jews?) to declare a ban of excommunication in the synagogue against all those who have taken food belonging to her (flour, wheat, oil, wine), for they have stolen her possessions (raḥl) and cut off her ability to sustain herself. She invokes the Torah and Moshe b. ʿAmram at the end. (Information in part from CUDL.)

11th-century copy of a letter by Saʿadya Gaon to the Jews of Fustat, fragmentarily preserved. Saʿadya stresses the importance of the Oral Law, mentions the names of his supporters in Baghdad and urges the Jews of Fustat to maintain close links with him and his Academy, viz., Sura. (Information from Gil, Kingdom, Vol. 2, p. 27; the classmark in Gil is incorrect.)

Calligraphic letter sent to a notable, possibly the Nagid Mevorakh b. Saadya, asking him to help Natan ha-Kohen, the legal representative of the writer's family, to obtain a favorable settlement in court for a widow and her children. She is owed 10 months' worth of maintenance payments, including for the price of the treatment of her ophthalmia. (Information from Goitein's index cards and from Goitein's hand list)

Letter from Shemuel b. Eli Gaʾon in Baghdad to an unknown person. In the hand of his disciple Yosef b. Yaʿaqov Rosh ha-Seder of Irbīl. The sender mentions that the community members do not fulfill their duties towards the yeshiva. Also discusses the problem of girls forced to marry against their will. (Information from Gil, Kingdom, Vol. 2, p. 207. See also Goitein index card.)

List of collections, all crossed out. Recto contains a letter requesting payment or distribution of bread to various young women?

Letter from the judge Avraham b. [Mevorakh] ha-Kohen, the head of the Jewish community in al-Maḥalla, to the Nagid/Raʾīs al-Yahūd Mevorakh b. Seʿadya. In Hebrew and Judaeo-Arabic, with the address in Arabic script (including with Mevorakh's title אלוף הבינות spelled out الوف هبينوت). Dating: 1094–95 CE. Avraham congratulates the Nagid Mevorakh on his return to power (in 1094 CE) and reports that the rent for the synagogue—a government building rented to the community—had been raised by two dinars by a Jewish tax farmer leasing the building for the government. Abū Saʿīd Khalaf and Abū l-Faḍl Yakhīn, the ghulām of the Nagid, are also mentioned. On verso the remainder of the letter is followed by a list of books in the hand of Hillel b. ʿEli, with a note stating ‘owed to me by Abū Saʿd’. (Information from CUDL and Mediterranean Society, I, 379.)

List of receivers of alms containing rare names, women and foreigners. The Hebrew alef evidently stands for ūqiya, ounce. (Information from Mediterranean Society, II, p. 462, App. B 83b)

Appeal from the Jewish communal administration in Cairo to Egyptian Jews calling them to fast for a day in the month (Sivan) in remembrance of the events that occurred to the Jews of Ukraine in the 1648CE, September 15 1921CE – Museum of Islamic Art – in Judeo-Arabic in Rashi script. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 37). A full scan and an edition of this document is available in: Ḥasan and Sarrāj, Al-Janiza wa-l-maʿābid al-Yahūdiyya fī Miṣr, 147-152. Although the MIAC catalogue refers to the communal authority in general terms, it is crucial to note that in the document itself the institution making this appeal is the Beit Dīn Miṣr/בית דין מצר. MCD.

Translation of a letter delivered by Kẖawaja Nissim ʿAsīf in March 1952 for welcoming the chief rabbi of the Jews in Cairo [R. Ḥayyim Naḥūm Effendi?] in praise of the role he played in the political sphere and the religious sphere and in the history of the Turkish revival and the Lausanne Conference – in the era of King Fu'ād, and Yosef Aslan Cattawi Pasha was heading the committee of the Jewish community – Museum of Islamic Art – (number 104) in Arabic. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 34). MCD.

Statement to the youth of the Jewish community in Cairo explaining the vices of its members, their selfishness, and that the interests of the community are in danger – undated – Museum of Islamic Art – (number 123) – in Arabic. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 60). MCD.

Receipt from the association of the Ashkenazi Jews in Cairo in the amount of one hunded qirsh – December 3 1950CE – Museum of Islamic Art – (number 133) – in French. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 69). MCD.

Report of the general association of the Ashkenazi Community in Cairo – 1943CE and concerning the accounts of income and expenses in 1942CE and the budget for the year of 1943CE and the account of the committee of leaders between 1942-1943 – Museum of Islamic Art – (number 136) – in French and the cover is in French and Arabic. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 75). MCD.