Geniza Lab

Recto (secondary use): Letter containing a poem addressed a dignitary. In Hebrew. Possibly a token of gratitude for help that the sender received. The letter's main purpose was to wish good health upon the addressee who had fallen ill. "The anonymous poet, who laments that he could not offer a real “gift” (teshura), calls his composition a type of sacrifice pleasing unto God: 'May the Lord of praises prepare healing balm and all types of remedies . . . and strengthen the respected, beneficent leader, the choice of His people, a turban upon all of the communities. To bring you a gift (teshura) is not in my power, though I was determined and constituted it as prayer (samtiha tefilot) pleasing before the face of God as an offering (qorban); may it be considered like a sacrifice (zevaḥ) and burnt offering (ʿolot). It heals like spell-inducing water! We sing a song like the song over the splitting of the depths (i.e., the Song of the Sea, Exodus 15), and the daughters of my people go out with timbrels and drums and sing amid dance.'" Translation by Jonathan Decter, Dominion Built of Praise, 88. (Information in part from Goitein's index cards.)

Recto: Letter fragment in Judaeo-Arabic addressed to Abū l-Faraj. Only the opening remains. Verso: Letter from Shelomo (likely Shelomo b. Eliyyahu) to his father. In Judaeo-Arabic. He writes, "I met with Ibn al-ʿAmīd, and he prescribed me herb water (? mā' baql) and chicory syrup. Every doctor prescribes herb water for me." One senses frustration. The rest is quite faded. ASE.

Letter. The sender, a newcomer in Fustat from Yemen, describes himself as 'a pigeon whose wings have been clipped' (line 1), writes to his brother in Alexandria concerning his trouble having to live on a half or a quarter dirham a day, and also relating family news. "As for what you wished to know about Yūsuf. . . he now has many dependents, and his vision has weakened, and he has nothing." A palimpsest. (Information from Mediterranean Society, III, 478; IV, 443; V, 562)

Letter sent from Saʿd, in Egypt, to his son-in-law Aharon, in Seleucia in Byzantine Asia Minor. Saʿd had believed his son-in-law to be dead, killed by 'the enemy' (the Byzantines), but was happy to receive a letter from him. Saʿd chastises Aharon for his absence from his wife and children for 23 years (!). Oded Zinger suggests that Aharon's letter after all that time may have been spurred by a serious illness (ll.22–23) and a desire to gain forgiveness before he died (Zinger, "Long Distance Marriages in the Cairo Geniza," Peʿamim, p. 27). Saʿd then, in response to Aharon's question 'about the water', informs him that 'the Nile has flooded and is at peace' and that the price of bread is an acceptable 12 raṭls for a dirham. He writes that 'Egypt is the garden of the Lord'. (Information from CUDL and S. D. Goitein, Mediterranean Society, 1:58, 405.) EMS. ASE.

Letter fragment from the lepers of Tiberias to Faraj b. Avraham, probably in Ramla, approximately 1030.

Letter from Shelomo b. Yehuda, in Jerusalem, to Sahlān b. Avraham, in Fustat. In Hebrew. Dating: 1029 CE. "Here is a description of old age in the hand of Solomon b. Judah Gaon, the president of the Jerusalem yeshiva and official head of the Jews of the Fatimid empire, written nineteen years before his death. The time was excruciating for him: things in the yeshiva and the community at large did not go according to his wishes. Abraham b. Sahlan, a leader of Egyptian Jewry, Solomon's 'peer,' with whom he had probably studied many years before, had just died, and his own son was on his way to Aleppo in northern Syria, a voyage fraught with danger. . . . But old age, like life in general, has its ups and downs: the rich correspondence of the Gaon shows him as being active in affairs and rich in style during the long years following the passage translated above, although a premonition of death is certainly felt in it. 'I am a descending sun, soon to set. My soul is very much depressed since my peer passed away, may he rest in Eden. I ask God only to keep me alive through this year so that people should not say: "Both died within one year." Take notice, my dear, that I am going about like a shadow [cf. Psalms 39:7]. I have no authority (reshut), only the title. My strength is gone, my knee is feeble, and my foot staggers. My eyes are dim, and, when I write, it is as if I was learning it, sometimes the lines are straight and sometimes crooked, and so is my style, because my mind is disturbed since the day my beloved [son] traveled to Aleppo to fetch some goods he had left there. I pray to God to bring him back in safety "before I depart and be no more" [Psalms 39:14]'" (Goitein, Med Soc, V, p. 120, translating lines 19–25).

Letter from Mūsā b. Yiṣḥaq b. Ḥisda, in a city in middle Egypt, to Yosef b. ʿAwkal. In Judaeo-Arabic. Dating: Early 11th century. The covering that the addressee sent for Avraham (who is sick) is too light and cheap. He is asked to send another one, but heavy this time (v11–13).

Letter from Ṭoviya b. ʿEli, probably in a provincial town, to his cousin Natan b. Shelomo ha-Kohen, probably in Fustat. Dating: 1122–50, based on the addressee's dated documents. Ṭoviya opens by expressing concern for his sister who is sick (as in T-S 12.298). Either Ṭoviya or somebody else in his household was ill with a fever, and is now feeling better. Recto is devoted to an intricate tale of levirate marriage (which merits further examination). Ṭoviya seeks Natan's advice and asks him to consult a legal authority regarding the matter. He asks for a bible (muṣḥaf), a loan of a parchment scroll (גביל = גויל), and several piyyutim. He concludes (starting in v13, middle of the line) with an account of the mysterious illness of his wife, whose name may be Bahā' (although בהא is an extremely common word, "in it" or "in her" does not seem to fit here). Natan must be somewhat familiar already with the illness. Ṭoviya here describes the 'tremor' (? rajīf) of her face, and the 'fever chill' (bard ḥummā) that makes her 'shake' (nāfiḍ kathīr) from her waist to her head. Ṭoviya asks Natan to obtain a prescription from a good physician. See Bodl. MS heb. d.66/141 (which contains the most detailed description) and T-S 13J25.15 (in which she is starting to feel better) for the next two installments in the story of his wife's illness. Information in part from Goitein's index cards. ASE.

Begging letter, prefaced with a rhyming poem, from Isaac the blind ("bereft of all the pleasures of the world"), asking for assistance from Ismaʿīl b. ʿAdāya. See also Goitein's note cards (attached and #27116). On verso is a fragment from a liturgical treatise in Judaeo-Arabic, discussing which blessings to say over drinks other than wine (either בורא פרי העץ or בורא פרי האדמה). Information from CUDL and Mediterranean Society, IV, p. 447.

Letter from a cantor of Mosul. T-S 12.257r is continued in T-S K25.209 and ends in T-S 12.257v. The letter is written in childish script, often omitting letters. The sender cites his eye illness to excuse his bad script. He travelled with a Nasi to Egypt. In Alexandria, he bought something nice for 15 dinars for his wife. Then he had some very dramatic adventures on the way to Cairo including a brush with the army and a companion detained by the (Ayyubid?) military and accused of being a Frankish spy. (Information in part from Goitein's note card and transcription.) In the handwriting of the same scribe: T-S 13J14.22 and T-S 6J5.1. The join with T-S AS 145.278 was identified by Alan Elbaum.

Letter fragment addressed to Ḥusayn al-Ṣabbagh al-Ḍāmin in formal style and in curious script of large characters, asking the recipient to pay 1/6 dinars for the hire of a boat, for which the writer had pawned his clothing with the captain al-Rayyis al-Ḥayfī. The writer is hungry and thirsty. It seems he ate something that gave him a bad case of gas ("wa-alqaʾat al-riyāh fī jawfī"), and he has not eaten anything since. Mentions Amīr al-Juyūsh and Saniyy al-Dawla. Information in part from Goitein's index card. Handwriting is the same as ENA 3360.7 (another letter) and may be the same as DK 344 (literary). ASE.

Letter fragment from Daniel b. Azarya to a man in Fustat. Daniel b. Azarya shows his joy that the man recovered from his illness. Daniel b. Azarya describes how he prayed for his recovery in front of Temple Mount and David's tomb. He mentions that he knows about his recovery from a letter he received from Yefet b. David. VMR

Letter from Abūn b. Ṣadaqa, Jerusalem, to Nahray b. Nissim, Fustat. Dating: 31 March 1059 CE, according to Gil. Deals with various business matters. He thanks Nahray for burning his last letter. He asks for news of 'al-kabīra' Sitt Murruwa, who had been sick.

Letter from Sitt Dhahab, in an unknown location, to Abū Naṣr b. Karīm, in Qāʿat al-Fāḍil, Fustat. She refers to herself as his daughter. Goitein suggests that he is her elder brother, although in that case it might be odd for a sister to refer to "the house of your brother" rather than "our brother." She reports that Abū l-Faraj b. al-Rayyis (Judge Elijah?) has arrived, with 100 dirhams for them. He is interested in buying wheat. She confirms that several consignments have arrived, including the balālīn (?), a frying pan (ṭājin), a robe (shuqqa), yarn (ghazal), and silk in various forms. She suggests that he send silver to Sitt Iftikhār, who has been seriously ill ("she has not lifted her head") already two months. She uses the word "iltaha'at" (bi-ruḥihā wa-maraḍihā) to describe Sitt Iftikhār; this word also appears in the context of distress in CUL Or.1081 J5 and possibly T-S 10J12.14. It might correspond to التهى, meaning "to be occupied with oneself" (Dozy). She reports on the sale of a female slave for 10 dinars, but this deal may have fallen apart: when "the man" came to fetch her price, "they returned to your brother's house, and they said they wouldn't sell her," and the female slave herself had to be bound with ropes. She then gives an update on the door for the vestibule (kumm). Abū l-Surūr bought one, but it is not suitable. Another worker came and took its measurements and is interested in doing the work. As for the old door of iron, Ḥusām took it down, and Salīm the carpenter didn't lift a finger to help. She urges the addressee to be diligent in forwarding the letters of Abū l-Maʿālī, because his mother and grandmother (or: mother and wife) are worried about him. She urges him to not forget to give an update on Najm in each of his letters, because when he does not, everyone is worried. The address is in both Judaeo-Arabic and Arabic. Information in part from Goitein's note card. ASE.

Toviah b. Eli ha-Kohen to his cousin and brother-in-law Natan ha-Kohen, mainly to ask him to settle a debt of 12 dirhems before Shabbat. His sister is ill. Information from Goitein's note card.

Letter from a Maghribi silversmith named Efrayim b. Ishaq of Ceuta, Morocco, who had fled Almohad persecution in his native country about 35 years earlier. He describes himself as a 'foreigner' in spite of having lived in Egypt for about 15 years. When he lost half his sight from ophthalmia (ramad), he was unable to work as a silversmith and had to resort to teaching. He asks the addressee, also of Maghribi origins, for charity. Ca. 1181. The letter is preceded by a poem (lines 3-8). English translation in Med Soc V, 77. T-S 8J20.24 is a sequel to this letter. On verso: an eulogy in Hebrew.

Fragment of a letter composed circa 1236 CE by Abu l-Ḥasan Yedutun b. Abu Sahl Levi, at one time the cantor of the Palestinian synagogue in Fustat, who signs his name Ḥasan b. Sahl. The letter is a detailed explanation of the funeral and financial arrangements following the death of his father Levi and his brother Moshe, with the aim of exonerating himself from the accusations of Abu l-Bayan and Abu l-Fadl (the sons of Moshe?) that Yedutun “took the property of their father and grandfather.” Yedutun’s father, Levi he-Ḥaver, died on the 24th of Tishrei in 1211. His brother, Moshe b. Levi ha-Levi, died on the 20th of Adar in 1212. (This is consistent with the information from T-S NS 264.98, a letter written by Moshe, indicating that both Moshe and Levi were alive in 1206.) We also learn that Abu l-Mufaddal the judge died in 1212, only a month or so following the death of Moshe. Yedutun repeatedly refers to his own illnesses, claiming that he was too ill to have had any part in the disposition of the estates, let alone steal more than his share. He notes in the postscript, again emphasizing his physical infirmities, "It has been 24 years since my brother Musa died. [If there is substance to their claims,] how have they ignored this matter for all this time? ... Every penny that falls into my or my wife/family's hands goes to [Abu l-]Bayan... and it is the same with Abu l-Fadl." This letter clarifies an ambiguity discussed by Shulamit Elizur in her article, “Individual Mourning and National Solace in Early Liturgical Poetry,” Ginzei Qedem 7 (2011), pp. 16–24, in which she presents T-S NS 135.3b (Yedutun’s elegy for his father Levi) and T-S NS 325.135 (Yedutun’s elegy for his brother Moshe). Each poem mourns multiple deaths—a father, a brother, and a judge—in addition to the main subject of the elegy, and this letter clarifies that Yedutun indeed lost a father, a brother, and a judge in rapid succession. Join: Alan Elbaum. ASE.

Letter from a man to his 'brother' Abū l-Khayr and to his brother Manṣūr al-Dhabbāḥ, in Fustat. In Judaeo-Arabic, with the address in Arabic script. The writer urges his brother to end his itinerant lifestyle and return from the "iron furnace" to a life of ease with his family; this would be like living "in Paradise after Hell." There is a key ambiguity in interpreting the remainder of the letter. Goitein understood the addressee to be the writer's brother-in-law (perhaps because of צהרי in ll. 15–16) and the word ʿāṭib ("perishing, destroyed', ll. 6, 16) to be referring to the addressee whom Goitein writes was "reported drowned." But the word ʿāṭib is attributed to the bonesetter (mujabbir) in line 6 and to Ibn al-Dihqān in line 16, and the Judaeo-Arabic צהרי can mean "my back" (ظهري) just as well as the more common "my brother-in-law" (صهري). Thus, another possible reading: "I arrived in good health, but when I arrived, I went to the bonesetter (al-mujabbir), who said, 'You are a wreck (ʿāṭib).' But all turned out well." The writer goes on to explain why he himself left his family: because no one in Fustat could properly treat his illness. He went to Ibn al-Dihqān (when still in Fustat?), who did not know whether his back was ʿāṭib or not. Perhaps ʿāṭib is a technical term related to back pain, or just meaning something like "incurable." The remainder of the letter is quite damaged. The margin mentions the writer's illness/pain, the bonesetter, and perhaps the healing of a wound (ובנא לחם). This document is of particular interest, because references to bonesetters are rare in Geniza documents. Apart from this one: F 1908.44W, where they are called raddādīn; and CUL Or.1080 J214, where they are not named, but the writer had had his leg "pulled" (shuddat ʿalayhi) unsucessfully. (Information in part from Goitein's index cards.) ASE

Letter from the wife of Shemuel, a poor woman from al-Maḥalla, addressed to the Gaon Maṣliaḥ. She asks for assistance for herself and for her blind son, particularly for paying the capitation tax. She had already been in Fustat one month without relying on anyone for charity. (Information from Goitein's index cards.)

Letter sent from a village to the capital asking for news and discussing shipments as well as what appear to be seasonal laborers. The writer complains he had to buy one young man clothes at a price far higher than the usual half dinar and states that he would hire him again were he to accept the same terms of employment as other young men of his type. (Information from Mediterranean Society, I, p. 98.) The writer sends regards and well wishes to Abū Saʿīd, who has an eye disease (r22 and margin). ASE