Geniza Lab

Letter from Yehuda ha-Melammed b. al-Ammani, in Alexandria, to Avraham Maimonides in Fustat. Dated: Adar 1528 Seleucid, which is 1217 CE. Yehuda devotes the bulk of the letter (r.17-v.19) to a detailed account of the resolution of the conflict in the al-Ammani family between Yehuda and his uncle, R. Sadoq the Judge, crediting Avraham with resolving it. He describes the scene of the ṣulḥa in which all the family members drank to each other's health (Med Soc V, 39). Yehudah continues (v.19-31) with an encomium to Avraham; the Alexandrians have been praying and fasting for God to lift the epidemic that has attacked the population of Fustat and to protect Avraham specifically. Yehuda then emphasizes with gestures of humility (v.31-49) that all the affairs of the community rest on his shoulders alone, as his uncle drinks all day long. Yehuda's temperament cannot tolerate wine—he quotes Proverbs 20:1 ("whosoever reeleth thereby is not wise")—and does not drink more than a quarter cup in a sitting and certainly never becomes drunk. He explains (verso margin) that Avraham's colleague Abū Naṣr the physician encouraged him to write this letter, even though some of his peers mocked him for this. The letter concludes in the upper margin of recto with praises for Avraham. Information in part from Frenkel and Goitein's note card. ASE.

Letter in the hand of Abū Zikrī, physician to the sultan al-Malik al-ʿAzīz (Saladin's son and successor), sent to his father Eliyyahu the Judge. In Judaeo-Arabic. Dating: 1193–98 CE, if all the identifications are correct (this document would then be several years earlier than any other document relating to Abū Zikrī or his father Eliyyahu). This is the second page of what was originally a longer letter. Abū Zikrī describes his overwhelming grief upon hearing the news that his younger brother had died. Members of the court came to express their condolences, including the sultan himself, who said that he considers the deceased as equal to his own younger brother, al-Malik al-Amjad. (Information in part from S. D. Goitein, Mediterranean Society, 2:346-47, 5:175–77.) EMS. ASE.

Letter from a woman, in an unknown location, to her brother ʿAṭiyya b. Yehuda b. Sulaymān and to her widowed sister’s son Manṣūr b. Avraham, in the square of the perfumers, probably Fustat. (The two addressees—nephew and brother—evidently live together.) In Judaeo-Arabic, with the address in both Judaeo-Arabic and Arabic script. Dating: Perhaps 12th century. She describes her distress—crying, fasting, blind (probably with tears), sitting in the corner, fire in the heart—ever since the nephew departed and she learned he was sick. She exhorts him not to worry or take on mental suffering (hamm), because that would be dangerous in his state. Then she switches to addressing her brother, whom she exhorts “by our upbringing and the breast which we suckled, do not neglect my nephew Manṣūr, for he is the one who protected me... he and his brother. Write me a response to this letter and cool my heart from the severity of its fire, for if you were to see me, you would not recognize me from my worry and distress.... I have sworn not to break my fast until you write me the response to this letter. And peace.” (Information in part from CUDL.) ASE

Letter from a man, in Fustat, to his brother, probably in ʿAydhāb. In Judaeo-Arabic. The sender urges him to return quickly; their mother fasts out of worry for him. Gives prices for pepper, lac, indigo, קסט מכעב, clove, red sandalwood, salsola (qāqullā).

Personal letter giving condolences on the occasion of the death of a little girl (presumably the daughter of the recipient) and reporting family news. (Information from Mediterranean Society, IV, pp. 97, 374; V, pp. 110, 536.) Also: "The daughter of Futūḥ al-Shamshūrī says that the wife of my paternal uncle fasts for her son because of his illness. But he has no illness (maraḍ) and nothing wrong with him (ba's), only his body is covered with little scabs (ḥuṣayfāt)." Dating: Probably early 13th century, based on the mention of Abū l-Futūḥ al-Shamshūrī in a letter by Shelomo b. Eliyyahu: Moss. VII,170.1. This letter also mentions the faqīh Jamāl al-Dīn, presumably the same as in Bodl. MS heb. c 28/64.

Letter from Berakha, the wife of Marwān b. Zikrī/Zekharya, to her brother Avraham b. Peraḥya Mahdawī (Ben Yiju). In Judaeo-Arabic. It is unclear if this was written before or after the family's migration from North African to Sicily. She mentions taking an oath in front of her husband (presumably one of the customary oaths of asceticism on behalf of a loved one on a dangerous voyage), but the next few words are damaged and need to be deciphered. It seems that her husband was not pleased; [lam] yarḍā lī baʿali bi-dhālika wa-jawwazahū lī wa-law ashhad fī dhālika l-ṣiyām.... She goes on to describe her loneliness and longing and weeping. The rest is missing. Not included in the India Book. (Information in part from CUDL, Amir Ashur, and Mordechai Akiva Friedman.) ASE

Amulet to make Yosef b. Amira (also known as Yosef b. Efrayim) return quickly to Fustat. The angels are called upon to not let him rest, and for him not to eat or drink or sleep, before he fulfills this wish. A family member back home (his wife?) had this amulet drawn up. AA, ASE, OZ.

Recto: Letter from Shemuel(?) to Hārūn. The writer may be the husband of the addressee's paternal aunt. In Judaeo-Arabic. Locations unknown; the writer mentions someone who arrived from Cairo with news. Dating: 15th century or later, based on the mention of the currency ashrafī. Much of the letter consists of expressions of condolence. The writer reports that the addressee's paternal aunt is crying and screaming due to the death of the family member as well as due to her separation from the addressee. She is fasting and has not eaten fatty foods (zafar) in 12 days, and refuses to do so until news arrives of the addressee's health. Verso: Letter fragment, probably. In Judaeo-Arabic. Describes scenes of horrific violence around the synagogue in Fustat inflicted by 'the youths' (al-shubbān). Umm ʿAbd al-Ghaffār was beaten. Others were rounded up and tortured. Much of it is a lament that would almost be appropriate for a Tisha b'Av service were it not for the specific details (a synagogue in Fustat/Cairo, the individuals named). Needs further examination.