Geniza Lab

Letter of condolence from a certain Yaʿaqov to Eliyyahu the Judge ("wherever he is"). Dating: Early 13th century. In Judaeo-Arabic and Hebrew. The orthography, including of biblical quotations, is phonetic and idiosyncratic. It is not clear who died. The main text consists almost entirely of condolences and exhortations to have patience (ṣabr). Four lines from the bottom, Yaʿaqov writes, "As for Abū Zikrī, the world very nearly departed him. But he is still wretched. He had patience and was consoled. He was hardly able to write to you after the terrible blow, had we not made him him write to you. . . . He lay sick in bed for a period of three months. [. . .] took up his treatment . . . until God saw fit take to His trust." (For the strange-seeming phrase "lahu marīḍ," see also ENA 2738.37.) The context is unfortunately quite difficult to decipher. It is possible that Abū Zikrī died, or, perhaps more likely, the 'taking of the trust' refers to the same person whose death provided the occasion for this letter. There is no way to know for sure, but it is plausible that this letter is connected to T-S 24.72, a letter of condolence from Abū Zikrī to his father Eliyyahu in which he describes the terrible illnesses that afflicted him after he learned of the death of his brother. ASE.

Recto: Faded business letter in Judaeo-Arabic. Mentions "the rest of the dirhams" and "I say they are recorded in his ledger." Verso: In a different hand, a draft of a letter of condolence in Judaeo-Arabic.

Letter of condolence from Ḥalfon b. Menashshe to his brother-in-law Abū l-Ḥasan ʿAlī b. Hilāl (=ʿEli b. Hillel) al-Ḥazzan al-Baghdādī. Headed by 'בשמ' רחמ and four lines of biblical quotations. Halfon reports that Sitt al-Gharb was very sick for 13 days and died on Wednesday, the 17th of [...] and was buried on Thursday. (Information in part from CUDL.) Join: Oded Zinger. NB: Goitein's index card does not seem to belong here.

Letter of condolence in Hebrew on a narrow strip of vellum. The writer mentions persecution by evildoers, which seems to be the reason that his / his community's letter of condolence has been so long delayed.

A very eloquent letter of condolence from Avraham b. Natan Av ha-Yeshivah to someone addressed as "al-Kohen al-Parnas Ne'eman Beit Din," apparently on the occasion of the death of the addressee's father (he expresses condolences for "the mother of the orphan" in line 5). The writer describes his terrible distress that he shares with the addressee and emphasizes the theme of tziduk ha-din and tolerance of trials sent by God. In the last lines he conveys wishes for the longevity of Abu Kathir (the addressee's son?). The right margin is mostly effaced; the upper margin picks up, "they asked me to write a letter of condolence on their behalf, but the bearer was in a hurry, so I sufficed with these lines. Peace." ASE.

Letter to Nethanel b. Sedaqa asking for assistance and extending condolences for the death of the recipient's father. (Information from Goitein's index cards)

Letter from Mevorakh b. Natan to Elazar ha-Kohen expressing sympathy at the death of his father. The writer notes that he had already sent a letter to the same effect but was afraid that it had gone astray. He excuses himself for not attending the funeral because of his poor health. Second half of the 12th century. (Information from Goitein's index cards and CUDL)

Letter of condolence to Abu al-Faraj Yeshua b. Shabbatay on the death of his father. The letter starts with four Bible quotations (line 1, Dt. 32:4; line 2, Dt. 32:39; line 3, Lam. 5:14; line 4, Ps. 145:17). "The reason for his death was his 'movement' and agitation and distress (ḥaraka, tanaqqul, inziʿāj) in the state he was in of weakness and illness." ASE

Letter of condolence from David b. Daniel to Abu'l Muna.

Letter of condolence written by a man to his sister, Rayyisa, on the occasion of their mother's death. "If you cried for a thousand years, it would have no benefit except to sicken you, and no one would perish other than you. My sister, I ask you by God to have endurance, and for all that you endure, there will be a great reward. My sister, read Ecclesiastes, the word of Solomon, for he will counsel forbearance (taqwā) to you. I am sending you al-Faraj baʿd al-Shidda to occupy yourself with it. Know that I wrote this letter only after softening my eyes with tears for she whom I have lost. . . . . My sister, by God, I ask you not to make yourself perish for something that will not benefit you. Look at others who have lost their mother and father and children and who endure the judgment of God. . . . Occupy (shāghilī for shaghghilī) yourself so that you do not perish." (Information from Mediterranean Society, III, p. 22 and Goitein, Hadassah Magazine.) ASE.

Letter of condolence addressed to a certain Ḥemdat ha-Yeshivah. ASE.

Letter of condolence on the death of the Nasi and Rayyis Sar Shalom (ll. 7, 38). Addressed to another Nasi (al-Rayyis al-Dā'ūdī), with blessings for his son Abū l-Ḥasan. In Hebrew and Judaeo-Arabic. It seems that the sender is asking the addressee to convey condolences on his behalf to al-Shaykh al-Thiqa, to Abū Isḥāq and his sons, to the dear brother Abū l-Barakāt al-Ṭabīb and his mother Sitt ʿArīb(?), and to the entire family of the late Rayyis (or of his widow?).

Letter from Hilāl to his brother Abū l-Majd (aka Meʾir b. Yakhin). In Judaeo-Arabic. Dating: Probably early 13th century, as these figures are known from other documents from that time. Sent to Fusṭāṭ, to the caravanserai of al-Maḥallī, to be given to Abū Isḥāq b. Yaʿaqov, who will forward it to Abu l-Majd. Written by Abū l-Munā who also sends greetings. The writer sends condolences on the death of a child (ṭufayyil), with the description of the pain that an elderly female relative went through after hearing the news. "She remembered the grief for all who have passed away, and bore it on her heart, and she cries day and night on account of the preoccupation of your heart." Greetings are sent to and from various family members and to the teacher Yiṣḥaq. Also mentions a Ḥaver and Ibn Daʾūd, and that the silk the writer had sent arrived at Maḥāsin’s. (Information in part from CUDL.) Join by Oded Zinger. ASE.

Awaiting description - see Goitein's index card.

Recto: Letter of condolence. In Arabic script, written in an elegant hand (and with diacritics). Upon the death of the addressee's brother Abū l-Ḥasan. Bewails the terrible blow that "has given the heart grief upon grief, opened a fresh wound upon a wound, brought successive evils, made tears stream, sundered livers, banished sleep. . . ." (The implication is that this bereavement is coming on the heels of a previous one.) The letter was possibly written by a Muslim for a Muslim, as it refers to "lanā fī l-sayyid al-rasūl uswatun ḥasanatun" (l. 22). But this conjecture is complicated by verso. Verso: Draft of a letter of condolence. In Hebrew and Aramaic (for the copious biblical citations, including many from Job and Ecclesiastes) and Judaeo-Arabic (for the body). Upon the death of the addressee's son. ASE

Letter of condolence from Abū Naṣr to his brother's son ʿImrān. In Arabic script. Aodeh notes that the introduction contains formulae similar to those in Fatimid state documents. Abū Naṣr, his wife, and his sons Mufaḍḍal, Makārm, and Abū l-Khayr all offer their condolences upon the death of the young woman (ṣabiyya) Sitt Zaynihim (Aodeh reads "sayyidatuhum"). The sender excuses his delay in sending this letter by explaining that he was mortally ill, to the point that he made a will. Abū Manṣūr told the sender that the addressee had sent some bitumen (qifār), but it has not arrived. Regards to Umm Abū Isḥāq and her sister and to Abu l-Faraj. (Information in part from Aodeh)

Recto: Formulary for an elegant letter of condolence in Hebrew upon the death of a woman (described as a model wife, citing verses from Proverbs 31, "eshet ḥayil"). (Information in part from CUDL)

Letter in Judaeo-Arabic. Possibly in the hand of the court clerk Yosef b. Shemuel b. Seʿadya. The letter opens with condolences for the addressee's loss. Then the sender goes into his own problems: his son Abū Manṣūr does not pay attention to what he says nor accept advice from him. The son has married, or plans to marry, a bad woman. (Information from Mediterranean Society, V, p. 122.) On verso there are accounts in Arabic script and Greek/Coptic numerals. OZ. ASE.

Recto: Letter addressed to Yehosef Hehakam from Damascus, mentioning R. Yosef, perhaps Ibn `Aqnin. Verso: Condolences to a Nagid upon the death of R.`Uzzi'el.

Recto (probably later use): Letter of condolence to a Nagid upon the death of R.ʿUzziel.