Geniza Lab

Letter sent by Ṭoviya b. ʿEli ha-Kohen, writing from the countryside to his cousin, the judge Natan b. Shelomo ha-Kohen. Dating: 1122–50, based on the dated documents of the addressee. In a mix of Judaeo-Arabic and Hebrew, the latter used especially for sensitive topics. The letter describes the pillage (nahb), famine, and the persecution of the Jews it entailed and describing many other public and private issues. On verso, Ṭoviya gives a brief update on his wife's condition: she is emerging from her illness (mysterious attacks of chills and burning sensations, see T-S 12.234 and Bodl. MS heb. d.66/141), but she cannot tolerate being near fire or in the kitchen. (Information from Mediterranean Society, V, pp. 106, 524.) ASE.

Letter from Yehuda b. Aharon Ibn al-ʿAmmānī, in Alexandria, to Abū l-Majd Meir b. Yakhin ("the Glory of the Cantors and their strength"), in Fustat. Dated: 22 Shevat 1525 Seleucid, which is early 1214 CE. In the letter are found the repercussions of the arrival of French rabbis to Alexandria. The community seems to be in a serious crisis due to the lack of leadership. (Information from Frenkel.) Yehuda additionally congratulates Abū l-Majd on his recovery (r.7-12) and agrees that his illness is primarily caused by drinking too much wine and that he should moderate his drinking (r.22-24). He refers to a frail woman (r.14-15). He reports that Abū l-Majd's brother Abu l-Najm Hilal is ill: he never fully recovered since a nail entered his leg months ago, and he does not or cannot open his mouth (r.15-19). He only reports this because it is said that Hilāl may be on his deathbed. (Cf. INA D-55 f.4, also known as IOM D 55.4, summarized in Med Soc II, 220 and V, 155, in which Yehuda writes to Eliyyahu the Judge that “[Hilāl] went to rest in the evening and did not awake in the morning. It was the first day of the holiday, and he was buried on the same day; he left a fine boy of sixteen, who studies with me.” However, Hilāl's fatal illness was different than the one mentioned in this letter, as Hilāl was still alive in December 1214 when he wrote T-S 13J21.27, having recently traveled from Alexandria to Fustat and back.) Yehuda devotes much space to discussing piyyutim that these two cantors have sent or will send each other (r.25-v.9); rebukes Abū l-Majd for failing to date his letters (v.1-4); mentions the financial difficulties in his household (v.9-10); mentions Abū l-Faraj b. al-Rayyis (=Eliyyahu the Judge) and his fundraising for Jerusalem (v.10-13); and ends with a recommendation for R. Shemuel who approached him as he was writing this letter and seems to intend to travel to Fustat. R. Shemuel does not speak Arabic and is dependent on the community's aid (v.13-21). ASE

Letter from ʿEli b. Yehezqel ha-Kohen, Jerusalem, to Eli b. Hayyim ha-Kohen, Fustat, concerning Eli b. Yehezqel's travels to Acre and Tyre, return to Ramla, and his serious illness there. "I was attacked by vomiting; I exploded from above and below, over 300 times (lit. "sittings"); everybody in the house gave me up. The doctors came on Saturday night and saw that I was finished and that there was nothing to be done any more. I made my will... [then improved]... but I still have terrible weakness." Also mentions the rent from the heqdesh (pious foundation) to the poor people in Jerusalem and other private and public affairs. 1060 (Gil's estimation). (Information from Gil, Palestine; and Goitein's index cards, including index card #27100.) VMR; ASE.

Letter from Shimʿon b. Shaʾul b. Yisraʾel ha-Ṭulayṭulī, in Jerusalem, to his sister Ballūṭa in Toledo. The writer (a Rabbanite) relays two years of news about Qaraites and fellow Andalusians in Jerusalem, as well as family news. He conveys the distress he felt upon hearing of the epidemic (wabā') and unrest (tashwīsh) in the environs of Toledo. One theme of the letter is their father's health. "Our father is in a state that one would wish only for one's enemies. He has become paralyzed (mabṭūl), blind (aʿmā), and feeble-minded (madkhūl al-dhihn), and suffers much (mumtaḥin). The bearers of this letter will tell you about him and about my care for him. He does not lack a thing, for he is well served (makhdūm) and cared for (maḥfūẓ). I do not rely on anyone else to concern themselves with him. My bed adjoins his; I get up several times every night to cover him and to turn him, since he is not able to do any of these things alone (idh lā yamlik min nafsihi shay'). May God, the exalted, reward him for his sufferings." Med Soc III, p. 241. Later in the letter, Shimʿon tells Ballūṭa that she need not concern herself with sending the turban that had been requested, "for, woe is me, he no longer has the wherewithal to leave the door of the house. He used to devote himself (wādhāb should be read as wāẓāb) to the Mount of Olives and to God's Temple for as long as he was able and [the strength] was in him, may God reward him." (Gil's translation diverges significantly from this.) A second theme of the letter is the story of a fellow Toledan, Ibrāhīm b. Fadānj, and his wife, who arrived two years earlier after having been taken captive in Byzantium and redeemed in Ramle. For a detailed analysis of their case—involving multiple changes of allegiance between the Qaraite and Rabbanite communities, and the writer's role in aiding them—see Rustow, "Karaites Real and Imagined" (2007), 43–47.

Letter dated 15 Sivan 1208 from Yehuda b. Aharon b. al-'Ammani (Alexandria) to Abu l-Majd Meir b. Yakhin (Fustat). The first part (r.6-17) deals with exchanges of piyyutim between the two cantors. “You mention that the dirges have arrived and that you have everything. That is impossible. Had you said 'I have one out of ten,' all right; but that you have all of them is impossible, for some of them were composed [meaning recently] by my uncle Zadok—may his Rock keep him" (Med Soc V, 179, 556). Yehuda also conveys the news that Abu l-Majd's brother Sa'id was very ill but has now recovered, while Abu l-Majd's mother and his brother Hilal are well. The remainder of the original letter (r.18-v.12) is a recommendation for the bearer, the Maghrebi Moshe b. Khalifa who arrived in Alexandria at least a year and a half prior and who was blinded by an eye disease and a failed operation. For two months after the operation, he suffered elevated pulse (? צרבאן) and "saw dreadful things in his soul" (? אבצר אלעטאים פי רוחה), and today he remains like a dumb stone. He has dependents including a wife, a virgin daughter, and a 6-month old son. The community has supported them for a year and a half, but the pesiqah no longer suffices, and his own relatives in Alexandria are unable to provide for him. Moshe carries another letter with signatures from "the Judge"; Sadoq the cantor; Bu Sa'id b. Alqash; Bu 'Umar al-Levi b. al-Baghdadi; Yehuda himself; Bu 'Imran b. Ghulayb; R. Simha ha-Kohen; and Eliyyahu the Judge. There is a postscript (v.16-20) written two days after the original letter, when Yehuda heard that Abu l-Majd's wife is dangerously ill. He prays that he will hear of her recovery soon. There is a second postscript (v.21-24) noting that Moshe cannot travel at the present moment because he would be required to pay the capitation tax twice, but that Abu l-Majd should take care of him whenever he does arrive. Ashtor misread the date as 1400+168 by the Seleucid calendar (1257 CE), while it is in fact 4800+168=4968 since Creation (1208 CE). The same is true for T-S 13J21.25 which Yehuda wrote one week after this letter. Information in part from Goitein's note card. ASE.

Letter from a man, in al-Maḥalla, to his son or younger relative. In Judaeo-Arabic, elegantly written. Lines 1-4: A Judaeo-Arabic poem, damaged. Lines 5-12: Opening blessings. The writer reports receipt from Abū l-Majd of the carpet, two turbans (miqʿaṭayn), and the gold leaf. He requests a letter from the recipient. Lines 12-17: The writer suffered an attack of burnt yellow bile one night. He tried every medicine to no avail, but continues to take a half dose of medicine each day. He has been proscribed eating anything at all or drinking wine, and he is in great distress from this. Lines 17-19: Fortunately, the astrologers are all in agreement that his good fortune is imminent starting on the eighteenth of this month. Lines 20-22: “Do not worry if you hear that somebody drowned in al-Maḥalla. It was a youth named Abū l-Faraj, known as Abū l-Faraj b. al-Sunbāṭī.” Lines 22-25: Greetings to the recipient, the mother, the paternal aunt, the maternal aunt, and the old man, likely the father, Abū ʿUmar or Abu ʿUmr (which may be a kunya for a man who has a child at an old age; cf. DK 238.4, lines 19 and 23). ASE.

Letter from Alexandria to Fustat. In Judaeo-Arabic. Fragment: Bottom half only. Dating: There are reports of men seized for forced labor to dig a ditch around the city. Goitein and Frenkel both suggest that this reference can date the document to 1219 CE, during the fifth crusade. The crusaders besieged Damietta from May 1218 until November 2019 when they finally took it. Evidently, people feared that Alexandria would be next. (See also T-S 16.286, a letter from Alexandria dated 21 October 1219.) This letter reports on the state of the city: "The city is in a dire state because of the digging of the ditch. The city is locked up, and forced labor is imposed upon the population." The writer then gives a detailed report about the medical condition and treatment of a woman who had been injured in an unrelated accident, then discusses some small errands, then an important family affair, and concludes with greetings to at least fifteen persons. Two postscripts are added. "As to Abū l-ʿAlā'—when I arrived, I found the city locked up; no male person could appear in the streets, because he would be taken to the [digging of the] ditch. That's why I was unable to meet him. As to the malḥafa [a blanket serving also as outer garment], the bazaars are locked and no one sells and buys. I am telling you this that you should not think that I am neglectful of your affairs." Regarding the injury of Yumn: "When coming home, I found Yumn—on whom the door fell—in a serious condition. She has been ill for forty days. At the time she was impure and remained in that state; thus all the other members of the household became impure together with her. Only God knows how the situation is; she cries so much that I forget my own tribulations. However, if God wills, she has good prospect for recovery. Her leg is in a case (tābūt) especially made for her. A Christian doctor (ʿarel) treats her and I was told that he did not take any money for her treatment. He at that time was treating the wounded (al-majārīḥ). I did not find any bandage (or plaster/dressing) of palm fibers (marham al-nakhlī) in the house and could not move her; for she cannot get up or sit; she bends forward only a little (qad ittajaha qalīl). Her foot and leg are swollen (manfūkh)." Information and translations from Goitein, Med Soc, V, 56, and note cards #27138–39. This date-palm plaster is recommended for treating wounds and abscesses in the medieval medical literature—a Google search of مرهم نخلي will lead to citations in works by the Andalusians Aḥmad b. ʿIsā al-Hāshimī (d. 1077) and Ibn Zuhr (d. 1162). For Ibn Zuhr, its consistency is like that of honey, and threads are dipped in it before being used to wick fluid out of a wound. Thus, perhaps it is a substance deriving from the date itself, rather than from the palm-fibers. The solution might also be found in Yevr.-Arab. I 1700.22, recto, text block c (PGPID 2724), which may be a recipe for מרהם נכלי. Note also that "ittajaha" in the context of injury or illness most often means "improved" (rather than "bend"), and sick people are often described as "having improved a little" even if they are still in critical condition. The hand of the letter resembles that of T-S 16.272, written by an Alexandrian judge. ASE.

Letter, likely sent to Abū l-Majd Meir b. Yakhin, in Fustat. In Judaeo-Arabic. Dated: 1216/17 CE (1528 Seleucid). The writer urges the addressee to come see his sister, who is very sick. She has a throbbing pain (ḍarabān) in her right hip; a burning pain in her heart; a nonhealing wound (the word looks like khalal) in her right thigh; and her tongue is dry. She prays to God that she will see the addressee's face before she dies. "When your [brother?] said to her, 'Let her take the rhubarb-barberry pastille and make it […] and hopefully it will abate,' my master, she said, 'I do not want any of this unless he obtains a prescription, and the prescribing physician prepares it for me and sends it.' This is deliverance, my master. They prescribed hiera oil (duhn al-iyārij) for her thigh, but it was not effective. What is killing her is the pain in her thigh. I do not need to urge you to come. If her condition becomes fatal, your mother will die next. She will never live after her. The best is for them to slake their yearning for you, and you will gain your mother’s prayers." The letter continues with an update on the addressee's brother Hilāl ('his condition is the same'); a description of a large funeral; something to do with the addressee's request for Masā'il Ḥullin and how he needs to be more specific; a long series of rebukes for the addressee's negligence in writing; and regards to various people. ASE.

Letter from Yaʿaqov the physician (known as 'the effective'), in Shamṭūniyya, near Kūfa, Iraq, to his pupil and perhaps son-in-law Yūsuf, in Jūma Mazīdat (unidentified location; Gil suggests that it is also in Iraq, near Sūra). Dating: Probably beginning of the 11th century. Yaʿaqov reports that he arrived safely in Baghdad on the 15th of Tammuz. He looked for Mājid but was told that he had already come and gone before Shavuot, and he looked for Abū l-Riḍā b. al-Ṣadr al-Tājir al-Baghdādī but was told that he had traveled to Hamadān. Yaʿaqov is optimistic that these men will return with the ḥajj caravans. As for the two yeshivot, Yaʿaqov declined to join either one of them so as not to offend the other. He told them that he had made a vow to visit the graves of holy men (Gil suggests specifically the grave of Ezekiel). He then traveled to Shamṭuniyya, where he found everyone sick from an epidemic disease. The writer himself became ill with a swelling, probably an abscess, on his leg, from which he developed a fever and was bedbound for 17 days. His son Abū l-Barakāt then became ill with a very high constant fever ("like a blazing fire"). Yaʿaqov sent to Baghdad for materia medica and mixed the medicinal syrup (sharāb) for his son himself, which he gave him each day together with barley water (mā' al-shaʿīrūn). His son is now feeling better. At first they were staying in the house of Abū Saʿd 'the paqid' b. Khalaf (probably a relative, at least by marriage, see verso lines 4–5), but when he and his family became ill, they 'cut off' their guests, "and you know that the people of Shamṭuniyya, even when they are healthy, do not care for foreigners." The saving grace for Yaʿaqov was that the people of Shamṭuniyya needed his services as a physician. The geography of Shamṭūniyya/Shamṭūnya is also described by Golb as follows: "[T]his locality is now a ruin known as Tell el-Shamṭūnī, located to the south of Baghdad on the western side of the Tigris near Ctesiphon (al-Madāʾin)." Norman Golb, "A Marriage Deed from 'Wardūniā of Baghdad,'" JNES 43 no. 2 (1984), 154. VMR. ASE.

Interesting letter from a sick man to Mevorakh, probably his brother. The language is Judaeo-Arabic with Hebrew vowels (!). The writer revised the letter, probably after completing it, and added in several missing alifs. He has an unspecified illness. He is lying sick in the house of Baqā' b. al-Muṣinn (at least in the daytime), also attended by Ibn al-ʿAṣṣār. "From inactivity (qillat al-qawām) my state has weakened (talif ḥālī). I am now accustomed to bloodletting and purging (sakb al-dam wa-l-ishāl)." He describes his nights and days twice. Ibn al-Muṣinn is also in distress because his little boy is also sick. [The physician] Ibn al-ʿAṣṣār was summoned and asked whether the patient would live or die and said to him something cryptic ('You are either (illam) going to survive or (illam) completely recover' (?)). Upon which, Baqā' said to him, 'For the sake of deliverance, do exactly as he says.' People (nās) concerned themselves (ihtammū) and kindly brought the patient everything he needed (itfaḍḍalū bi-kull mā aḥtāj). In the nights he has rosebuds (? al-zirr al-ward) but these only last him for one third of the night (?), and thus he also needs sugar (?). Purpose of writing: Requesting sugar, and a blanket "from the kitchen." He had previously written regarding the sugar. It resembles a letter of appeal except that it is quite informal, probably disrespectful if the recipient were not his actual brother. The writer states that he has already tried drawing money from other sources so as not to be a burden. Writes once, "you ask me what afflicts me," and then again, "Do not neglect me so as not to [later] ask what afflicts me." Date: Probably early 13th century. Abū l-Baqā' b. al-Muṣinn ("son of the stinkard") appears also in T-S NS J32, but this document is undated. A Kohen b. al-Muṣinn appears in a 1237 document (T-S 12.413), and the daughter of al-Muṣinn appears in a 1243 document (T-S 8J6.15), but these are not necessarily related. Most compellingly: a physician named Ibn al-ʿAṣṣār appears in a 1227 document (T-S 8J32.7). ASE.

Letter in which a patient reports to his physician, describing his illness and asking for a prescription. Full translation by Goitein, Mediterranean Society, V, 105. "I[n Your name, O] M[erciful]. My lord, the chief physician Abu Rida. May your Excellency take notice that cold and heat have shaken me from Sunday until this hour. I cannot taste anything edible. Yesterday I rolled bread crumbs into two little balls, but after having eaten about a quarter ounce of bread, I hiccupped until midnight, and believed the hiccup would never stop. Then my soul desired a bit of fried cheese, but.... For three days more [the call of] nature has not come to me. Fever, headache, weakness, and shaking do not leave me all day long. Moreover, I cannot taste anything, not even lemon with sugar. I am also unable to give myself an enema. So, what do you prescribe for me? I drink very much water. May your well-being increase and never decrease. And Peace."

Letter from Jalāl al-Dawla (or at least a person from the family of Shelomo b. Yishai the Nasi), written during an epidemic, and mentioning the Nagid [Avraham Maimonides] as being ill and also mentioning his (father?)-in-law the judge R. Hananel, who says, "These days are like the Day of Judgment: everyone is preoccupied (mashghul) with himself." He goes on, "We are doing our utmost to escape from this terrible epidemic. There is not a house in Fustat or Cairo among the important Jews—or anyone else—that does not have at least one sick person. The people are in terrible distress, too preoccupied to care for each other--let alone for a stranger." Jalāl al-Dawla also provides an update on his own diarrhea (v7–8): it is intermixed with white phlegm, coiled/twisted (multaff), and it burns when it comes out (yaldhaʿu waqta majī’ihi). ASE.

Letter from an unknown writer, probably in Qūṣ, to an unknown addressee, probably in Fustat. In Judaeo-Arabic. Dating: Probably 12th century, but this is a guess. The writer describes a harrowing Nile voyage "due to the illness of the passengers and loathsome odors. Three of them ended up dying. The last one survived for a day and a half until he died. I remained in distress from the stench that wafted from him, and nearly perished." The writer then safely arrived in Akhmīm on Friday as evening was falling, so he spent Shabbat in the city. He had to pay 10.5 dirhams (of customs?) upon leaving on Sunday, after swearing that he had nothing with him except the clothes (? qumāsh) on his back. He mentions al-Shaykh Abū Isḥāq b. Mushrif/Musharraf who had paid the customs duty for the קמקין (?). The writer wished to inform the addressee of this earlier, but there was a delay of five days before he arrived in Qūṣ. "Your servant arrived in Qūṣ and experienced on the side of aṣḥābunā a measure of hospitality which I am unable to describe even in part. They kindly took an apartment for me, a place which can be locked, before I arrived. . . " On verso there is Mishna Avot. (Information in part from Goitein's index cards and Mediterranean Society 1:298, 474; 5:31-2, 513.) EMS. ASE.

Letter in Judaeo-Arabic. Fragment. One side deals with routine business matters. The other side reads, ". . . out of your favor (inʿāmak), prescribe for me. . . I have been sick with a sneeze (ʿaṭsa, spelled ʿatsa). . . in the fever. The doctor attended me with a syrup (sharāb) and almond oil (duhn al-lawz). I arose from the illness for a period. . . from my place, and I remained for a period. It became. . . . " ASE.