Geniza Lab

Letter fragment to an unidentified physician. In Judaeo-Arabic. The format is notable: written in a narrow column, with the width of the margin almost equal to the width of the text. The writer mentions that he has heard that the addressee will be coming into Fustat 'for the treatment of a patient.' Needs further examination.

Letter from an unknown sender to Eliyyahu the Judge (called Abū l-Faraj al-Dayyān), in Fustat. In Judaeo-Arabic, with the address in both Judaeo-Arabic and Arabic script ("[to be delivered to] Ibn al-ʿAjamī who should give it to the judge Abū l-Faraj"). The sender complains about a female slave (al-jāriya) and says that he only went to the trouble of bringing her to Fustat because it was Eliyyahu's idea. He asks Eliyyahu to take possession of her from Abū l-Makārim and pass her on to Abū l-Munā b. Ṣāʿid ("I heard that he is a (slave?) broker, and he is my friend, and he will do his best with her in accordance with his manliness and nobility and benefaction...."). He repeats the instruction to obtain the slave from Abū l-Makārim and to thank him. Possibly mentions a woman (קמטה?) who gave birth (but this is not at all clear), and then urges Eliyyahu to help him "for God's sake." He reports that Eliyyahu's sons—Abū Zikrī the physician and Abū l-Barakāt—and Eliyyahu's wife (ahl baytak) are well. The reason Abū Zikrī has not yet come in person is that he has "a touch of ophthalmia" (ramad yasīr). Join: Alan Elbaum.

Letter from Isma'il al-Tahirti to Abu al-Bishr Yaʿaqov b. Yosef b. Awkal (from Ifrīqiya to Egypt). Mentions "the remnants of an illness" (athar al-ʿilla) in l. 4

Letter from a blind man in Salonica to his son Ismāʿīl in Egypt. In Judaeo-Arabic. Written on vellum in a scholarly hand. The first page of the letter is lost. Dating: 1088/89 CE, or shortly after, based on Goitein's interpretation of the year "48" as 4848 AM. The letter picks up with the father explaining his happy situation in Salonica and why he cannot possibly return to Egypt, as his son had asked him to do (r1–19). The writer lives in Salonica with his wife (not the addressee's mother) and a daughter with many suitors. He fears that they would be a burden on the family in Egypt. He is blind and weak—"I have nothing left but my tongue and my heart" (i.e., mind)—but he has not perished. On the contrary, he is in a thousand states of well-being and is highly regarded by all who fear God. He overhears the Shabbat services from his dwelling. None of the scholars of Salonica are able to match him in his knowledge of the law. He next sends regards to various family members and congratulates his son on the acquisition of noble in-laws (r20–27). He is worried about his family, because he heard that "in the year 48 the Nile had a low flood, and my heart trembled, and I have no rest, neither by day or by night. For God's sake, write me immediately regarding your well-being" and about each person's livelihood (r27–32). The son should send his response to ʿImrān b. Naḥum in Alexandria who will forward it to Salonica, to the upper synagogue, to the house of Shabbetay b. Moshe Matakla 'the head' (r33–36). He exhorts his son not to neglect the study of Torah or be distracted by his business affairs (r36–v1). He then recapitulates the reasons for his departure from Egypt 26 years earlier and what has happened in the interim (v1–v21). It seems his motives for traveling were both pious (wishing to bury his bones in Jerusalem) and financial. At first he sent all the money he earned back to his family, and had none with which to travel back himself. He traveled from place to place for 30 months. At that time he learned that a business partner of the family perished in a fire, from which point onward, "I never had anything but expenses." The 'Turks' then invaded the Byzantine east, so he fled to the west, ultimately reaching Salonica. His vision weakened, gradually, over the course of five years. In Salonica, he has refrained from granting his daughter to any of her many suitors until he received word from his son and his brother-in-law Abū l-Ḥ̋asan. The writer then returns to the subject of why he cannot possibly travel back to Egypt (v21–v34). Even as his son's letter was read to him, he had no strength to go out his door or leave his house without being supported. He can hardly see or hear. If his son saw him, he would "flee the distance of a month's journey." This is apart from the grave danger of the travel itself and his anxiety on account of his old age and his wife—even though she herself would love to travel. It is not in his nature to save money, and he repeats his fear that he would be a burden on the family. There is then a cryptic passage (v30–34) warning his son against listening to 'a generation that left us' and which had various faults that cannot be written in a letter. He concludes (v34–39) with another exhortation to study Torah diligently. When the son was 13 years old, he used to astound people with his intelligence. Information in part from Goitein and from Joshua Holo, Byzantine Jewry in the Mediterranean Economy, p. 53, 56. ASE.

Recto: Letter of appeal for charity addressed to al-Rayyis Yūsuf. In Arabic script, calligraphic with large letters. Asking him to bestow two garments (thawbayn) on the sender, since his family is almost dying from the cold. Verso: Letter from a certain Yūsuf who is ill. In Judaeo-Arabic, with erratic handwriting and spelling, difficult to read. He explains why he couldn't come. He says that he even loaded up his donkey and set out, but then was overtaken by sukūna (a medical term that appears in other documents but whose meaning is not entirely clear) and an attack of colic (qawlanjiyya). He feared that he wouldn't make it through the night. Unclear if or how the two letters are related to each other. (Information in part from Goitein’s index card.) ASE

Family letter written by Abū l-Faraj to Abu ʿImran in Fustat at the time of R. Ḥananel (early 13th century). The writer reports that he inquired about Muhadhdhab from two Jews who arrived from Minyat Zifta and learned that he has recovered from his illness. He is now well (fī ʿāfiya) & left his house (kharaj al-ṭarīq) & returned to work (taṣarraf). The writer also inquires four times after al-ṣaghīra, 'the little one,' referring to the recipient's wife. This urgent request for information can be explained by the fact that the plague was then raging in Cairo in 1216. Hananel will forward an answer together with his letter to Abu al-Tahir. (Information from Mediterranean Society, V, p. 113.) Note that this dating is tentative; Goitein writes that this document is dated Kislev 1528 = November/December 1216 (Med Soc V, p. 538, n. 375). But he almost certainly meant to cite T-S 6J6.20. By contrast, T-S Ar.54.91 is not dated and does not refer to a 'great plague' but rather to 'the wakham.' ASE.

Letter probably from a man, in Jerusalem, probably to a woman named Marḥaba, perhaps in Fustat. In Judaeo-Arabic, with many colloquial forms (incl. the suffix שי for verbs that are negated). Dating: Late, probably no earlier than 15th century, based on handwriting and language. The letter is full of grief and self-pity. This fragment begins with a discussion of the death of a woman; the writer's father and mother have also died; the writer resents being rebuked for the lack of letters. On verso, "We see others congratulating each other on/with their children, and I am in sorrow. . . You have killed my soul. . . This deed that you have done, nobody does this. If someone sends a piece of news and reports that someone (or the wife of someone, āl fulānī?) died, I am confounded, I don't know if I should mourn or not." The writer requests a proper letter containing news of the address and the family. "You asked if we have an epidemic (magefa) here in Jerusalem. Thank God, there is no evil and no heat (? lā sharr wa-lā ḥarr, probably an idiom). After greeting those of you who have survived, (I inform you) that your son and brother-in-law are well." ASE

Informal note in Hebrew. Asking for money for supporting the sick people (?חולין) in the writer's household. (Information from Goitein's index card)

Tiny fragment of a letter mentioning Ḥayya ha-Kohen b. [...] and the writer’s illness. (Information from CUDL)

Letter from Mevorakh b. Natan ha-Ḥaver (judge in Fustat, 1150–81) to Shabbetay b. Avraham (judge in Minyat Zifta, 1135–78). Concerning (1) a muqaddam who has been causing trouble and making light of notables; (2) a question submitted to the physicians in the capital by Shabbetay's son Abu Saʿd: all the physicians reply that they must see the patient, hear his words, and see his (urine) flask before prescribing an effectve remedy; (3) a recommendation for the bearer, a brother of the late Judge Menaḥem. Information from Goitein's note card. ASE.

Recto: Lower part of a note from an unknown sender to unknown addressee. In the hand of Shelomo b. Eliyyahu (like verso)? It seems this is a response to a request for medical prescriptions. There is written ויצף לה ("there is prescribed for him") followed by a blank space, but this is followed by "I showed them... to the noble ones, and these are the papers of his prescriptions....," which is followed by blessings for a speedy recovery.

Letter in Judaeo-Arabic. Sender and addressee are unidentified. Full of expressions of deference. The sender was distressed at 'the calamity' (al-nūba) that befell the addressee 'and joins in the preoccupation of his heart' (musāhim fī shughl qalbih). Regards from Abū Isḥāq al-Ṣayrafī and Abū l-Ḥasan al-Khāzin. The addressee should pass on greetings to Abū ʿImrān al-Kohen and tell him that his son is well and that "all the friends" were pained to hear about his illness. Mentions Abū Saʿd b. Pinḥas. Someone should try to rein in Abū l-Khayr, who 'went out' somewhere and is now unemployed and 'playing' all day long. The addressee should find a trustworthy man (rajul maʾmūn) to assist. Then: "Yours is the noble opinion (wa-lak ʿuluww al-raʾy). [Please kiss for] me the hand of my master the father." (Information in part from CUDL.) Join: Alan Elbaum.

Letter to the judge Eliyyahu b. Zekharya requesting he intervene with the Nagid on behalf of the bearer of the letter, who had spent six months in prison and was ill. The bearer is named Abu l-[Faraj?] al-Sayrafi. Goitein deduces that the bearer was sick even before his time in prison from the language in lines 14-18: "You knew him in his prosperous and happy state and how he was at that time and what he suffered. His suffering has only increased due to his degradation and his staying in prison close to six months, sick among the gentiles. He is in the meanest state among them due to his illness." (Information from Goitein's index cards. See also card #27109.) EMS. ASE.

Letter fragment (lower part of recto). The recipient's brother-in-law is to pay something to Ḥayyim b. [...]. The writer urges the recipient to help him, because he is sick (ḍaʿīf). ASE.

Letter from the lepers of Tiberias to Furayj b. Ḥasan. Dating: ca. 1030 CE. Asking for donations be given to the emissaries from Tiberias collecting charity on the senders' behalf.

Legal query in the hand of Moshe b. Levi ha-Levi regarding a man who married a widow, then found in her a "hidden defect" from which he contracted an illness. He is a poor man without even enough money for food and has no source of livelihood except public charity. He is in bad straits because whenever he demands a divorce, she insists on receiving her ketubba payment in full. Does the law permit him to pay it in installments? He insists that he is unable to pay one lump sum because of his illness and poverty. On verso there is a fragment of a page of piyyutim in the hand of Moshe b. Levi ha-Levi. ASE.

Letter to a woman. In Judaeo-Arabic. The addressee had left when she was ill (marīḍa). The writer mentions Sulaymān, whom they had not seen for a year (?) as well as other relatives, someone who is in good health in Jerusalem, and Abū l-Ḥasan who sends his regards. (Information from CUDL)

Letter fragment in Judaeo-Arabic. The writer describes how he became so sick he despaired of life, but God sent health. Also mentions Abū l-Ḥasan b. Khulayf and Alexandria. Regards to Abū l-Faḍl and the writer's father. (Information in part from CUDL)

Shelomo b. Eliyyahu asks Abu l-Ḥasan to give the (medicinal) syrup that he kindly cooked to the young boy for delivery. (Information from Goitein's index cards.)

Letter from Khalaf b. Yiṣḥaq, in Aden, to Ḥalfon ha-Levi b. Netanel, in Bharuch, India (v14). Dating: ca. 1134 CE. Damaged and missing the ends of the lines. The letter mainly deals with business, much of it in pepper and textiles. It mentions that a ship capsized at the entrance to the city [in fact, the join clarifies that it was a man named Yarbaḥ who drowned] (r15); that Maḍmūn b. Ḥasan did not send any merchandise to Egypt this year [in fact, that he did not sell any pepper this year] (r17–18); various Jewish merchants who reached Aden from Egypt this year, including Abū l-Ḥasan Ibn al-ʿAkkāwī, the son of Ibn al-ʿAfṣī, the son of Sibāʿ, [...] al-Mahdawī, and Ismāʿīl al-Maghribī, who brought good news about relations with the sultan (or government, r22–25); the arrival of two ships from India (r32); and Khalaf's six-month illness, from Tevet to Sivan (v8–10). Greetings are extended to colleagues in al-Qaṣṣ and Bharuch. Information in part from Goitein and Friedman. (Goitein initially identified the addressee as Avraham ben Yijū.) Join by Amir Ashur. ASE. Aden; 1134