Geniza Lab

Letter from Yaʿaqov to his father. In Judaeo-Arabic. The writer had not received a letter from the addressee for some time (arjū shughl khayr). It seems he heard bad news about the addressee from the ghulām of [...] and was very worried. Someone else came down with a terrible illness (maraḍa maraḍ shadīd), but he is now in good health. This person cried out (yastaghīth) "sīdi, sīdi!" all day long. The writer mentions Abū l-Ḥasan ʿAllān. A third person was sick for 20 days with a fever, but he too is better now. It appears that the father began his response on verso. ASE.

Letter from Yefet b. Shemuel to Moshe ha-Sar b. Peraḥya. In Judaeo-Arabic. Regarding the affairs of scholars and inquiring about the needs of a little girl who has been sick (ll. 16–18). Mentions Rabbenu Yeḥiel and Abū l-Bayān b. Ṭoviya ha-Ḥaver ha-Kohen.

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.

Brief letter from a person in dire straits suffering from illness and lack of clothing, and unable to buy anything to eat for the upcoming holiday. (Information from Goitein's index cards.)

Business letter from Natan b. Nahray, in Alexandria, to Nahray b. Nissim, in Fustat. Dated: ca. 1063 CE. Natan's son, and his son's eldest daughter, came down with an illness (ʿāriḍ). He despaired of them and went out of his mind, until God sent some improvement. But they are still weak. He interjects, "By God, watch out for the smallpox (iyyāka al-juddarī)!" The son and granddaughter have erupted in "jarab" and "ḥabba" (skin conditions). Hopefully with this suffering something worse has been averted from them. Please pray for them (r13–19).

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.

Short letter from Bū l-Majd (Meir b. Yakhin), Fustat, to Bū l-Futūḥ (Yehuda b. al-ʿAmmānī), Alexandria. Meir reports that he received the letter containing the two qawls and apologizes for having sent a letter complaining about not receiving them shortly earlier. He bolsters his apology by saying he was sick when he sent the previous letter. He then addresses the complaint of Yehuda's cousin, Bū l-Maʿālī, that Meir has not been sending him letters. Here the letter is torn off horizontally. The verso is more faded but probably mostly decipherable. Meir inquires whether his cousin ("ibn khali") Manṣūr b. Maʿālī is in Alexandria with Yehuda, because he heard that he had been in Minyat Zifta ("May God guide his perplexity"). ASE.

Letter in Judaeo-Arabic. Dating: Likely ca. 12th–14th century. "When the letter arrived which you sent with the wife of my maternal uncle to Ibn Ṣaghīr al-Ḥakīm (the physician), I came to him, and he read it after kissing it... in the night, when I was sick from the severe headache, and I had convulsions (or 'went mad'? inṣaraʿtu) from the evening onward." He or she mentions this in the context of reading the addressee's letter, so it is possible that the inṣirāʿ is meant to indicate a reaction to whatever news was in the letter. The continuation is tricky to understand. Refers repeatedly to someone called al-Saʿīd and discusses the waste disposal (ramy al-turāb) of a certain apartment (al-qāʿa). On verso mentions the house of Sayf al-Dīn al-Rūmī.

Letter from an unknown writer, probably in Alexandria, to Abū l-Khayr (?) b. Yūsuf, in Fustat, care of Abū l-Ḥasan al-Yahūdī al-Ṣā'igh in the market of the goldsmiths. The letter is in Judaeo-Arabic with the address in Arabic script. The writer is furious that the addressee traveled to Fustat, leaving behind debts in Alexandria and abandoning his wife and children, "may God not reward you," and repeatedly demands that he return immediately. The writer reports that the female slave left for al-Maḥalla 10 days ago, and a terrible rumor reached them that she is either critically ill (marīḍa ʿalā khuṭṭa) or dead. The addressee's wife is also "sick in her knee"; she had a fall, and now cannot sit up or stand up. The writer sends regards to many people including the addressee's sister and her children; Abū Naṣr and his son Salmān (?); and the old woman asks after her daughter. The addressee's other sister, Sitt Riyāḍ, his mother, and everyone in the house ask after the addressee's sister. ASE.

Letter from Manṣūr b. Sālim, in Alexandria, to his son Abū Najm, who has gone on an adventurous journey or had run away to the army. The father mentions that he has sent to his son twenty letters and then twenty more, but the son never replied. The father states ‘I have never seen a character or religion like yours and never heard of the like’ and closes his letter with an exhortation ‘return to God and bring your mind back to yourself.' Abū Najm's mother perishes on account of his actions, and her vision is fading (alternate readings are possible, but "inḍarra baṣaruhā" seems likely as inḍarra derives from the same root as ḍarīr/maḍrūr, both meaning "blind"). Several other letters by the same man are known, all of them either addressed to Manṣūr's contacts in Fustat, asking them to help him find his son, or directly to his son (like this one). See tag. (Information from CUDL and Mediterranean Society, II, p. 379; V, p. 189.)

Letter from Araḥ b. Natan (aka Musāfir b. Wahb), in Alexandria, to the Nagid Mevorakh, in Fustat. The sender and addressee are not named in the letter, but Frenkel identified them on the basis of handwriting and content. Dating: toward the end of Mevorakh's tenure as nagid (1094–1111; Frenkel). This long letter, written between the lines of the Arabic text on recto, mentions disputes in the Jewish community, especially an ongoing dispute with the Maghribi community over the payment of the capitation tax. The Banū Naḥum family is involved (a well-known family from Alexandria). The letter also expresses the dissatisfaction of the community with its muqaddam. Araḥ functions in the letter as the 'nā'ib' (deputy) of the Nagid in Alexandria. (Another interpretation of the word niyāba in line 31 would be that "they [Araḥ's enemies] have destroyed the community in the name of representing you.") In a postscript, Araḥ reports to the Nagid how he dealt with a case of a widow who was exploited. Araḥ complains in passing about the severe illness that he contracted while traveling (lines 14–15), perhaps to support his self-presentation as someone who takes care of the community despite all that it costs him. Information in part from Frenkel. Note that this letter is written on an enormous sheet of paper that originally contained an Arabic state document, subsequently reused for a copy of Shemuel b. Ḥofni's Kitāb al-Shurūṭ on verso, and ultimately torn up and reused for this letter and other documents. Joins: T-S Ar.18(2).193 + T-S Ar.30.306 + T-S Ar.30.314: Marina Rustow. T-S 24.21: recorded in FGP from the Sussman Talmud catalogue.

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 of appeal addressed to a Jewish dignitary (ha-dayyan ha-maskil). The introduction is in Hebrew and the body is in Judaeo-Arabic. The writer prays that the addressee will be spared "the diseases of this year." He states that he is impoverished and suffering from an illness. "If I live, you will see my gratitude for you in public." He asks the addressee to send a messenger to the Nagid on his behalf. The letter contains the interesting oath "wa-ḥaqq al-yiḥud," where yiḥud = tawḥīd. He also writes that al-ḥūrma (his wife?) is as sick as can be. Information in part from Baker/Polliack catalog.

Informal note from ʿAbd al-Karīm to R. Yosef . He asks the addressee to urgently send his grandmother ("the mother of Sutayta") for Shabbat, because the boy himself is sick (mā kān ṭayyib) and so is his father. The father had been carried home (maḥmūl) on a bed (?) on Wednesday. (Information from Goitein's index cards.) ASE.

Two lists in an unusually large cursive script with a postscript in another, small and neat script. a) The superscription 'I[n Your] N[ame]' shows that this is the first list. It is followed by 'Those who have not yet received their share' (and are receiving it now, as is proved by the second list. b) 'Expended on...' (illegible perhaps referring to the holiday concerned). In five places dr, dirham, is added after the numerals, but dirhams are intended throughout, since the postscript actually has lil-ruqa'i, 'to the trader of orders of payments,' the banker with whom the community used to deal and who was prepared to accept these orders. The numerals in the postscript are Coptic, but conform with the Hebrew numerals in the main list, as far as preserved: 19 households receive 73~ dirhams. A number of characteristic names are identical with those occurring in B 17-24. Note specifically: a European (ifranji) who lives in the synagogue--2...a poor young man who arrived in the evening and whose overcoat, kisa, was taken from him as a collateral for 5 dirhams; his name is Abu al-Muna, he is sick; Mu'ammala ('the one hoped for'), a widow of good family, who never in her life had taken anything from anyone--5. The whole seems to be a distribution of money, probably before a holiday, in a time of severe hardship, when the community had not enough means, and about fifty families had to wait for their shares. Even then about one-third received their allocations in orders of payments--and we do not know how much the ruqai charged for converting them into cash. (Information from Mediterranean Society, II, pp. 456-457, App. B 65, dated 1100-1140).

Recto: Court record in Arabic script. Regarding a surgical operation by a physician. Nāṣir b. Jibrīl asks the Jewish physician Makārim b. Isḥāq to perform surgery on the eye of his daughter, Sutayt, which is affected by pus behind the cornea. If the operation is successful, the payment is set at 2 dirhams; if the operation is a failure, the payment will be negotiated. The document is witnessed and signed by ʿAbd al-Qawī b. ʿAbd al-Muʾṭī b. Hilāl al-Anṣārī. Dating: ca. 1250 CE. (Information from CUDL)

Letter mainly consisting of business accounts. In Judaeo-Arabic. Mentions Tripoli and Cairo. Concludes with a note, "how shall we divide it? Perhaps .... because I am sick."

Letter in Arabic script. Fragment (lower part only). In lines 2–3 there is a report on the illness of a woman, who is now doing better (wa-lākin mā hiya illā qad aṣābat al-ʿāfiya). Then from line 5 to the end, there are greetings to numerous people, including Sayyid al-Ahl someone's brother-in-law and to 'my masters the judges' (al-dayyānīn). Merits further examination. On verso there are magical names in Judaeo-Arabic, apparently the names of spirits/jinns/demons of the clouds (? saḥabī): Maymūn, Zawbaʿa, Shamhorash (cf. T-S AS 145.71), Saydūk (cf. T-S Ar.51.95, which has a drawing of Maymūn Ghulām Saydūk), al-Aḥmar, al-Abyaḍ, al-Mudhahhab.

Family letter in Judaeo-Arabic. The addressee is in Sammanūd. On recto, there are greetings and expressions of longing, "We have not enjoyed a day of health or well being since the day you left us. . . no sooner does one illness end than another begins (אלא מן מרץ נפרג ופי מרץ נבדא). . . ." The sender complains about the epidemic(s) this year and the inflation (ואנת תערף מרץ הדה אלסנה וגלאהא). On verso, gives instructions or a request mentioning flax and an item called מרארה(?) כרכי(?). Greetings to various people in the addressee's location, and greetings from Sitt al-Ḥusn. The address is written in an unusual location, in the margin of verso: يصل هذا الكتاب الى سمنود الى ("may this letter reach Sammanūd, for [...]."). AA. ASE.

Legal query in Arabic script. Question addressed to a Muslim jurisconsult (faqīh) with regard to a man who was frightened by another man concerning the medicine that he had taken, so that he then feared a chronic illness (shayʾ min amrāḍ al-zamān) on account of the fright that he had received. (Information from Goitein’s index card and Khan.)