Geniza Lab

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; address in Arabic. (Information from CUDL)

Letter from Thabit b. Ibrāhīm = Yakhin b. Avraham to Faraḥ b. Yūsuf al-Qābisī. In Judaeo-Arabic with the address in both Hebrew and Arabic script. Very little of the content survives.

Nearly complete family and business letter in Judaeo-Arabic from a father to a son, probably mid-12th-century, as regards are sent to Abū l-ʿAlā' b. Tammām, a well-known physician mentioned in CUL Or.1080 J24 (February 1141 CE) and other documents (India Book IVB, p. 440, n. 94, connection made by Amir Ashur). Needs further examination

Letter from Simḥa ha-Kohen, probably in Alexandria, to Abū l-Majd, probably in Fustat. In Judaeo-Arabic. Dating: Early 13th century. After many nice phrases, the body of the letter begins in line 19. Abū l-Rabīʿ al-Segan and Abū l-Munajjā had written to Simḥa regarding the payment of the remainder of the capitation tax and obtaining the barā'a/receipt and sending it quickly. Simḥa apologizes for the delay (there was an untrustworthy messenger, so he did not send it with him), but he has obtained the barā'a and is sending it enclosed with this letter/khidma. Regards to Abū l-Faraj Yeshuʿa ha-Talmid. Regards to Abū l-Maḥāsin al-ʿAṭṭār Iskandarānī. Abū l-Maḥāsin's barā'a has been sent to the shop of Abū l-Riḍā, Simḥa's brother in law, where Abū l-Maḥāsin can pick it up. Addressed (in Arabic script) to the shop of Abū l-Munajjā al-ʿAṭṭār, who is to pass it on to Abū l-Majd. (Information in part from Goitein's index card.)

Letter from Yeḥezqel b. Eli ha-Kohen (identification based on comparison with DK 233.2), evidently in Jerusalem, to Abū ʿAlī Ḥasan b. Isḥāq al-Ṣārifī (!), in Fustat. The letter is in Judaeo-Arabic and the address is in Arabic. Dating: second half of the 11th century. Apart from the handwriting comparison, there are at least two other reasons to identify the writer as Yeḥezqel b. Eli: (1) the suftaja (money order) of the rayyis is mentioned in line 17 of this document and line 19 of DK 233.2, and (2) the same bearer is listed underneath the address, ʿUmar b. Yūsuf and his son. Whereas DK 233.2 is dated 21 Adar II, this letter does not bear a date, but mentions a letter from the addressee that arrived on 22 Heshvan. Probably DK 233.2 and T-S Misc.28.171 were not sent together. The writer reports on the epidemic (dever) raging in Jerusalem. The first letter of the word דבר is mostly missing, and it bears the wrong vowel, but the context supports the reading of דבר. It is only Wednesday, and already there have been five funerals this week. The writer mentions children, women, and his paternal uncle "in their number" (the sick? the dead?). He adds, "Many people are ʿalā l-qibla." This phrase does not appear in the Judaeo-Arabic dictionaries. Perhaps it means "praying," or specifically praying in the area of the Temple. The writer touches on various things that he wants the addressee to do for him in Fustat (one of them is reminding the Rayyis Abū l-Ṭayyib about the money order), sends regards to Umm Wahbān, reports that he received the medicine (dawā') sent with ʿAmmār, and reports that he has sent the amulet (? this word looks very much like קמיע but the reading is not certain) of Ibn al-Kohen to the addressee, along with a sealed letter from him. ASE.

Letter from Yūsuf b. Ibrāhīm addressed to someone close to the Nagid. In Judaeo-Arabic. He is asking a favor and repeatedly refers to the "nawba" (public lesson? serving as a representative?) of Malīj. Mentions people such as Abū l-Ḥasan the Talmid; the cantor Ṣadaqa ha-Levi; the cantor Ibn Nufayʿ. Needs examination.

Letter from Yoshiyyahu, grandson of Yoshiyyahu Gaon, to Efrayim b. Shemarya, Fustat. Dating: ca. 1030. In Judaeo-Arabic with the address in Arabic script.

Letter in Judaeo-Arabic. Mentions Abū l-Faraj Ibn al-Rayyis (=Eliyyahu the Judge). Mentions receiving a letter from a woman about her brother-in-law who went to the army. There are a few lines in Arabic script on verso, likely the address.

Business letter from Maʿālī to his father Abū l-Khayr b. Maʿālī al-Dimashqī. In Judaeo-Arabic, with the address in both Judaeo-Arabic and Arabic. Fragment. Maʿālī received the letter his father sent with Barukh and rejoiced at his health. He mentions business dealings with Ibrahīm and Surūr and Dā'ūd involving alum (shabb) and indigo (nīl). There is high demand for the former among the people of Almeria. ASE.

Letter from an unknown writer, in Damascus, to an unknown addressee, in Fustat. The letter is in Judaeo-Arabic and the address is in Arabic (the names of writer and addressee may be legible with further examination). The purpose of the letter is to remind the addressee of the love between them and to remind him of his promise to come stay in Damascus with the writer. On verso, in addition to the address, there are two medical prescriptions.

Letter from a certain Yūsuf, in an unknown location, to Abū Isḥāq and Abū [Rabī?]ʿ, in Fustat, behind the mosque. The letter is in Judaeo-Arabic and the address in in Arabic. The letter consists entirely of expressions of longing and the "spiritual and physical pains" afflicting Yūsuf ever since the departure of the addressees. He concludes, "Do not rebuke me for writing these letters, for my mind is preoccupied and the messenger was in a hurry." ASE.

Letter from an unknown writer, in an unknown location, to Ibrahīm b. Isḥāq, in Fustat. The letter is in Judaeo-Arabic and the address is in Arabic. Only the beginning of the letter is preserved. The writer received the addressee's letters via Umm Thābit and paid three dinars. Other people mentioned are Ibn Sharjāz (?) and Abū Rāshid. ASE.

Letter from Yūsuf, presumably in Fustat, to his 'brother' Zakarīya b. al-Rayyis, in Fuwwa. In Judaeo-Arabic. The letter is to be delivered to Yūsuf the tax farmer of Fuwwa, who is to forward it to the intended recipient. The letter contains a rebuke for the addressee who left before the holidays instead of staying as everyone urged him. In the meantime, it seems a letter has arrived that demands an urgent response. Everyone is distressed on account of the addressee's illness. Bū l-ʿIzz al-Ghāsūlī brought a letter and three dirhams. ASE.

Letter from a certain Yiṣḥaq to Yosef b. Shabbetay al-Rūmī, Fustat. In Judaeo-Arabic. Very deferential, filled with language of patroange (e.g. li-l-mawlā ʿuluww al-ra'y fī dhālik).The writer has sent the copy of the book and excuses the delay by saying that he fell ill in the winter and it delayed him until now. He asks Yosef to send him the copy of Bereshit, it seems because he is ready to make a copy of it and send it back to him right away. The address is in both Judaeo-Arabic and Arabic. ASE.

Letter from Ibrāhīm al-Ḥakīm, unknown location, to ʿAbd al-Karīm b. Maʿānī(?), in Cairo. The letter is in Hebrew and Judaeo-Arabic with the address in Arabic script. The letter consists mostly of greetings.