Geniza Lab

Letter by Shelomo b. Yeshuʿa ha-ḥaver, in Damīra, to Abū Isḥāq Avraham b. Natan ha-Sheviʿi. In Judaeo-Arabic. Dating: ca. 1100 CE. The writer raises charges against the muqaddam of Damira ("he does not deserve to be the rear (mu'akhkhar), let alone the head (muqaddam)," r18) and refuses to take on additional duties in order to avoid conflicts with the local community leader. Someone named Abū Naṣr is in a bad state (miskīn) from an eye disease, otherwise he too would have written to support the writer's complaints. (Information from Mediterranean Society, II, pp. 73, 189, 589.) ASE.

Letter in Judaeo-Arabic from Avraham b. ʿAṭā' (=Natan), in Malīj, to Abū Zikrī Yehuda b. Mūsā. The writer is not the same person as the Nagid of Qayrawān with the same name. The letter seems to be a response to Yehuda's request that the writer take good care of a certain Abū Isḥāq (al-qawām bihi). Avraham reports, "Our companions (aṣḥābunā) did not fall short with him even before your letter arrived. When it arrived, I took him into my own house. I will look after him (aqūm bi-ḥālihi) until he recovers. He is doing better than before. Whatever I [have to] spend, he is secure (muthbat) with me until he recovers. [I would do this] even if I did not owe you anything and you asked me to do it." ASE.

Letter addressed to Abū ʿAlī Aharon ha-Kohen b. Avraham. In Hebrew and Judaeo-Arabic, and quite eloquent. The addressee and his father have long strings of titles. Recto is entirely introductory blessings. The writer continues on verso with a strong rebuke for the lack of letters, especially because he has suffered "illnesses like no one has ever suffered before." He justifies his rebuke with an (unattributed) quote from Kitāb al-Zahra, the treatise on love by the 10th-century Muslim jurist Muḥammad b. Dāwūd al-Ẓāhirī: "Without rebuking lapses, one can't preserve a friendship." The writer sends regards to Abū ʿImrān, who he fears is mad at him and wants to cut off their correspondence, because he hasn't responded to the writer's letters. Regards to Abū Saʿīd as well, and a nice astronomical blessing: פלא זאלת אפלאך עלוהא דאירה ושמס עזהא נאירה וכואכב סעדהא סאירה. ASE

Letter from Avraham b. Abī l-Ḥayy, in Alexandria, to his brother Mūsā, presumably in Fustat. Dating: ca. 1075 CE, several months after the death of their father. Avraham describes his financial difficulties, as he depends on the wheat that Mūsā sends him. Evidently Mūsā has been instructing Abū l-Ḥasan ʿAllūn to send Avraham wheat only once a month. Apart from that, he works hard as a teacher. Avraham's wife insults him because he is unable to support his family. His woes are such that "I fear that I will develop a serious illness, for I no longer have the wherewithal to bear the preoccupation of my heart" (r14–15). He expresses his willing to come to Fustat but he has no company for his travels and he is worried about the tax collectors in Fustat. Information from Gil, Kingdom, Vol. 3, #471. VMR. ASE.

Letter addressed to Abū Sahl ha-Levi (the cantor of the Palestinian synagogue in Fustat, who died in 1211), with greetings also to his brothers Moshe and Abū ʿImrān. The identity of the writer is not clear. S. M. Stern identified this as an autograph of Maimonides, but it is not a perfect match The remainder of the writer's name might appear at the upper left of recto: possibly B[ū Zi]kr[ī]? The ductus and the overall appearance is similar to several letters of the physician Abū Zikrī b. Eliyyahu, but again, the handwriting is not a perfect match. The writer excuses his failure to write on account of an illness, and a little later, "As for your failure to write to me: I had an excuse, but you have no excuse!" There is not a great deal of content to this letter beyond the good wishes and urging a response. It is valuable, though, for the clear identification of Abū Sahl's brothers as Moshe and Abū ʿImrān. ASE

Letter from Yehuda b. Moshe ibn Sighmār, in Alexandria, to ʿEli ha-Kohen b. Yaḥyā (aka Ḥayyim) the parnas, in Fustat. Yehuda explains the problems he has been having collecting monies owed him by a 'partner,' Abū Isḥāq Avraham b. Faraj al-Raḥbī, having to do with the sale of a valuable piece of ambergris. He has heard that Abū Isḥāq is now in Fustat, but he cannot come in person due to an eye disease (recto, margin, ll. 1–2). He requests that ʿEli represent him in litigation against that person. He has enclosed a power of attorney with his letter. Ed. Cohen, Journal of the Economic and Social History of the Orient, 56 (2013), pp. 218–63. Also published by Moshe Gil, Kingdom, IV, #622 (pp. 58–66). See also the power of attorney dated 1085 CE, Bodl. MS heb. c 28/11, published in both publications. See also Goitein's note card #27115. ASE.

Letter from Yosef b. Yeshuʿa, in Tripoli (Syria), to Nahray b. Nissim. The letter mentions Nahray's pilgrimage to Jerusalem and shipments of emblic myrobalan and frankincense. A certain old woman has gone blind in one eye, and the other eye is in danger, so Yosef asks Nahray to send him tutty (zinc oxide) or whatever else might be beneficial.

Shelomo b. Eliyyahu asks Dā'ūd b. Yehuda ha-Kohen to read out a letter of condolence—enclosed with the present letter—to Moshe ha-Kohen and his son Salāma in Malīj. He excuses himself from traveling due to his illnesses. Shelomo sends his regards to his sister Sitt al-Riyāsa and her siblings and her mother.

Note of a person confined to his house owing to illness this evening, requesting a friend to lend him the Book of Creation by Saadya. Information from Goitein's index card.

Letter of appeal from an elderly, blind woman, mother of several sons and grandsons, to the Gaon Maṣliaḥ. Dating: 1127–38, based on the tenure of Maṣliaḥ Gaon. In Hebrew and Judaeo-Arabic. Written by a scribe on her behalf (Goitein: "A refreshing mixture of the accomplished style of a court clerk and the woman's ipsissima verba"). Subject: She complains about being neglected by her firstborn son Abraham after the death of her daughter, and begs for charity. "After eight lines of biblical quotations and an introduction in Hebrew, the letter continues: 'I wish to inform your high excellency that I am a blind woman. For a long time, I have been sitting in a corner with no access to this world, but as long as my daughter lived, she was always around me and cared for me. Now she has died, and her brothers and their sons have taken what she possessed. My son, Abraham, the firstborn, took the estate, and has not provided me with anything since she died, not even a loaf of bread. I have now entrusted my spirit to God, the exalted, and to you. Shout at him and tell him that he should give me what is indispensable. May the Holy One never let fail your strength and may he guard you from the blows of Fate, such as blindness and indigence, and shield you under the shelter of his wings'" (Goitein, Mediterranean Society, V, p. 124).

Letter from Nahray b. Nissim, in Būṣīr, to Abū Isḥāq Barhūn b. Ṣāliḥ al-Tahirti and his cousin Barhun b. Mūsā, in Fustat. Dating: February 11, 1054 CE. Nahray came to Busir to hurry the buying of flax, according to the advice of ʿAyyāsh b. Ṣadaqa, who is in Busir as well. The letter contains instructions about the business in Fustat while Nahray is absent. Also mentions business with several Muslims. In addition, mentions silk that awaits in Sicily. The addressee had been ill but recovered. (Information from Gil, Kingdom, Vol. 2, #257) VMR

Letter from Ṭoviya b. ʿEli ha-Kohen, in Fustat, to his father ʿEli b. Avraham ha-Kohen, in Banyas/Dan. Dating: May 28, 1112. The son and father had parted ways in Tyre. After a difficult sea voyage, Ṭoviya arrived in Fustat, where he found an epidemic (wabā'). The judge Avraham b. Natan Av became ill and narrowly escaped ("reached the gates of") death, while the Nagid Mevorakh b. Saadya succumbed. He died on Saturday, the new moon of Tevet, December 2, 1111. (See Cohen, Self-Government, p. 147, where Islamic sources describing the same epidemic are cited as well.) Ṭoviya had received a letter from the Nagid Mevorakh before his death and took it with him to the Rīf, where he stayed for five months. Ṭoviya reports that one of the dignitaries in Fustat—possibly Avraham b. Natan Av—is even more noble and pious than his father had told him. Ṭoviya tells his father to be assiduous in praying for him over Torah scrolls, perhaps because Avraham has not completely recovered from the illness. He also tells him to pray for Moshe Nagid b. Mevorakh. Ṭoviya writes, "Buy me an Aleppo izār (a large wrap or coat) in which I can pray all the time," probably referring to an inexpensive piece of Syrian cotton (Med Soc I, 196). He encourages his father and a certain Natan to join him in Fustat. He sends regards to his brothers Yaḥya and Meir, and to Avraham Pe'er ha-Qahal, and to Mevasser b. Ghālib, and to Yeshuʿa b. Ṣedaqa, and to Yehuda ha-Parnas, and to Y{ū}suf b. Namir. ASE.

Letter from Amram b. Yosef to Nahray b. Nissim inquiring about a letter sent to Aden Alexandria. Dating: 1094–97. ʿAmram has suffered from ophthalmia for one year and cannot find anyone to cure it. He excuses himself from coming in person to pay his respects to the Nagid and asks Nahray to represent him. ASE.

Letter from Mūsā b. Abī l-Ḥayy, in Alexandria, to Nahray b. Nissim, in Fustat. In Judaeo-Arabic. Dating: November 28, 1062 (Udovitch). The writer recently returned from a long trip in Palestine. He suffered from illness during his trip. He visited Jerusalem, and had the time to manage trading, as he bought textile products, oil, nuts, and silk, and arranged shipments of coins. The writer also mentions the bad times in Egypt and the pressure that the community in Tripoli, Libya, is having because of the taxes. Goitein translation of the illness passage (r5–11), slightly altered, is as follows: "You have received no letter from me, because exhaustion (iltiyāth) did not leave my body from the very time I left. I arrived in Tyre, but was unable to do business there for more than five days and then remained confined to bed (lāzim al-farsh) for nineteen days. Finally God granted me recovery. I proceeded to Jaffa and from there went up to Jerusalem—may God rebuild it—and again I could not do there business for more than eight days and then was confined to bed (lāzim al-farsh), suffering from chills and fever (al-bard wa-l-ḥummā), during the month (of the High Holidays). By God I was unable to walk up the Mountain (of Olives) on the day of the Festival (21 Tishrei) but had to ride. I gave myself up. But God the exalted was merciful to me for the sake of His name and gave me health. I was able to leave the house, but the remnant of the weakness (or 'illness'; baqiyyat al-ḍuʿf) is still with me. The travel to Tinnīs, and from there home, was a great trial which to describe would take too much space. I praise God who turned the end to the good and brought me back in safety." Information from Goitein's note card (#27134) and Gil, Kingdom, Vol. 3, #449. VMR. ASE.

A pregnant woman, seemingly well-to-do, complains to her sister in the city about neglect and expresses apprehension that part of her house will be taken by the military, the Ghuzz or Turkomans, in billeting (nazl). The ṣāḥib al-dīwān lives now in the neighborhing house and walks over the roofs and knows what is going on—particularly that there is plenty of space for soldiers in the house. The sister, who possibly had a part in the house, should come. Information from Goitein's note card and Med Soc, IV, p. 24. The letter was dictated to Ibrāhīm (the writer's father?) and addressed to Abū l-Ḥasan b. Ibrāhīm al-Ṣā'igh in the market of the goldsmiths in Fusṭāṭ. The first part of the letter is a rebuke for the addressee's silence. "We could all die, and still you would not ask after us. We hear news of you only from hearsay. If it were not for my pregnancy, I would have traveled [to Fusṭāṭ] to ask after you, because I am tired of sending letters without receiving responses. You now write to tell me, 'Come to us,' because my maternal aunt has died. You did not even write to tell me that you were sick [as well]. Even if I were your enemy, that much at least you would owe me. My cousin died, and you did not even write to console me or your paternal uncle. . . What is the solution to (or reason for?) this enmity? Please come and visit, for the house is derelict and empty. We fear the billeting—for the ṣāḥib al-dīwān lives next door in the house of Yūsuf and walks over the roofs—and that the Ghuzz will take it, and we will not be able to say anything. Even Ibn al-Sarūjī sold his house because of the Ghuzz." On verso: "By God, my sister, console the daughter of my maternal aunt on my behalf. I was sick and was unable to write to her to console her about her mother. As soon as you see this letter, send its response and whatever you see fit with whomever will deliver it. I will pay for it. All of my children have fallen sick, and the female slave is also sick, may God make the end good. By God, I do not need to urge you to send the response quickly, for my eyes are on the road and on every person who arrives. When I hear you are healthy, I will rejoice. I have taken a vow not to break my fast during the day until your letter arrives. I have perished from fasting. Perhaps you will come in place of your letter, and look into what you will do with your [share in the house?]. For Ibn Hilāl is not waiting for Ibn al-Qāḍī to arrive. He has already sent and made me take a vow regarding you. . . ." She concludes with sending regards to Abū l-Ḥasan and his siblings and his son, and to Ibrāhīm. ASE.

Letter from Suhayl, in an unknown location, to his wife Umm Wuhayb and to his son, in Fustat. He asks in the most urgent terms that they return to him. He is seriously ill (marīḍ ʿalā khuṭṭa) and may die at any moment. If they do not return, they will regret it when regret will not do them any good. He alternates between addressing his son, who is probably meant to read the letter to his mother, and his wife. Information in part from Mediterranean Society, III, p. 339. ASE.

Letter from a woman, in Qayrawān, to a benefactor, unknown location. In Judaeo-Arabic. Dating: Likely 11th century. The beginning is missing. Her children have nothing to eat or wear, and they have 'exposed themselves' (inkashafnā), that is, become dependent on public charity. "But do not suppose that [in] Qayrawān that they have compassion and give. By no means do they do this! They give to those whom they know." The wife of ʿAṭā' gave them only a couple measly garments, and when they put them on their bodies, they felt chills. She and her children all have an ear illness. The addressee evidently left 5 dinars for her with Farḥūn, although she has not yet been able to get her hands on it. When she does, she will have the community (or just her children?) bless his name every Shabbat. ASE

Letter, Somewhat cryptic. "As for what you mentioned about the istiʿmāl and the musakhkhināt (warming drugs?) and the [...], and as the 'season' (of illnesses?) is here, I will do that, and may God cure. As for the condition of Abū l-Manṣūr al-Qūṣī. . . ." ASE

Fragmentary letter (on vellum) from Tunisia by Manashe b. Ammar to Joseph b. Salman b. Ya'ish, expressing the wish to give up the hard "service of the people" (public office) for another profession, for he is weak or sick (ḍaʿīf) and frail (naḥīf al-jism). Information from Goitein's notecards and Mediterranean Society II, 87-88.

Letter from an unidentified Torah scholar. Dating: Likely 11th century. The writer mentions the city of Fez and people who have become affluent and are honoring him ('and the station of the Torah'). He very happily reports on the birth of a son to him—"may God keep him alive and preserve him and send him a speedy recovery(!)"—whom he named after his late father. The letter may be addressed to a woman, based on the verb endings in the margin of recto, but this part is difficult to read. On verso, it seems that the writer's brother had died without offspring. He prays that God will keep his son alive so that he can 'toil over him like my father toiled over me.' There seem to be blessings for a female family member around here (wa-razaqakum tanẓurū awlād awlādhā). The writer says he is always praying for the addressee during Birkat Kohanim. He greets Abū l-Khayr Ṣadaqa ha-Levi and his two sons Moshe and Yeshuʿa.