Geniza Lab

Letter from a physician in Arabic script giving detailed instructions for the care of a sick man, especially about diet, baths, and regimen. It concludes in the margin, "By God! Take care of him... [do not let him eat?] chicken until he becomes stronger, God willing, praise be to God alone." Excerpts of the surviving text: "[he must not be excessive?] in anything, not air, not food, not drink, and not bathing. As for his food.... pomegranate syrup and bread and sugar. And he should be cautious in the bathhouse and not tarry there too long, rather he should enter for one hour and not.... shave his hair and pamper him and serve him and wash his hands in pomegranate blossom(?)...." ASE

Letter from Avraham ha-Reviʿi b. Shemuel ha-Shelishi, probably in Ramla, to Shelomo b. Yehuda, in Jerusalem. In Hebrew. Dating: Ca. 1040 CE. The letter is also signed by the physician ʿAmram b. Aharon ha-Kohen. (There was a liturgical poet by the name of Shemuel ha-Shelishi ("the Third") whose works survived in the Geniza and who lived around 1000, so this could well be his son.) The bearer of the letter is Moshe b. Mevasser. The senders ask the addressee to ensure that he receives the full third of his father's inheritance that is due to him; there are 3 brothers (including a Natan b. Mevasser), and none is the firstborn. Shelomo b. Yehuda writes about the same case in T-S 20.178. There is also a request "to obtain a little kohl for me to remove the whiteness from the eye of my little daughter," and a request for emblic (amlaj). There may be a reference to the controversy with Natan b. Avraham. (Information in part from Gil.) MR. ASE.

Letter from Eli Ha-Kohen b. Ezekiel, to Efrayim b. Shemarya, Fustat, approximately 1030. The writer cites his illness as an excuse for something (recto, 18–19).

Letter from Peraḥya b. Yosef Yijū, in al-Maḥalla, to Abū l-Fakhr Saadya b. Avraham Ibn al-Amshāṭī, in Fustat. Dating: 1161–72 CE. Peraḥya conveys his happiness to have learned that the family members of Abū l-Fakhr who had been sick are now recovered (and for this reason opens the letter with Deut. 7:15, "The Lord will ward off from you all sickness"). Peraḥya is supervising the production of kosher cheese and encountering difficulties: "I have already perished from the cheese and have become perplexed as to what I should do." He writes that he would like to travel to Sicily or Damascus {al-Shām}, but since 'the little one' (his cousin and wife, Sitt al-Dār) was grown up and "had no one in the world except God" (that is, her father was dead), he could not do this. Peraḥya thanks Abū l-Fakhr for his generosity with his brother Shemuel, and he urges him to help convince Shemuel to come to Peraḥya's town, where the congregation will accept him as a schoolteacher with a salary of 20 dirhams a week plus gratuities (nawāfil), a generous salary for a teacher. Information from Goitein and Friedman India Book 3.

Letter sent by the head of the Jews, Sar Shalom ha-Levi Gaon b. Moshe, to the community of Qalyub confirming Moshe b. Levi as slaughterer, cantor and teacher. (Information from Goitein's index cards)

Letter from Shelomo b. Eliyyahu to Abū l-Barakāt, the uncle of Sitt Ghazāl. He writes of the terrible sickness that has not relented ever since he married. "I have perished. If you saw me, you wouldn't recognize me. I am thin as a toothpick and a ghost in my clothes." All his money goes to potions and chickens, and all the women who visit him tell him that he is the victim of a spell. He begs Abū l-Barakāt and Sitt Ghazāl's father Abū l-Faraj to intercede with the Gaon (Avraham Maimonides per Goitein) and Avraham b. Simḥa the judge and physician and obtain their agreement for a ban of excommunication against whoever bewitched Shelomo ("man or woman, Jew or Gentile, male or female slave, or whoever ordered them to cast this spell") and who does not reverse it. He hopes that the judge Avraham b. Simḥa will declare the ban of excommunication himself, or, failing that, another God-fearing elder. Greetings are sent by: Shelomo, Sitt Ghazāl, Shelomo's brother (Abū Zikri), his maternal aunt (Umm Abū l-'Izz?), her son (Abū l-'Izz?). Greetings are sent to: Abū l-Barakāt, his wife, his brother Abū l-Faraj (al-mawlā al-makīn), and his father (Abū l-Ḥasan). Information in part from Goitein's note cards. See T-S NS J223 for another note in which a person asks for a ban of excommunication against whoever bewitched him. There does not seem to be any way to determine if these two documents are connected. ASE.

Letter of appeal for charity addressed to Abū ʿImrān al-Kohen. Written in Hebrew (the opening poem and formulae) and Judaeo-Arabic (the body). The writer cites the illnesses in his household and the price of medicine among his other expenses.

Letter from Abūn b. Ṣadaqa, Jerusalem, to Nahray b. Nissim, Fustat. Abūn conveys a detailed tale of a serious falling-out with another merchant and urges Nahray not to associate with him. Abūn describes his reclusive lifestyle in Jerusalem (v25–30) and mentions in passing that he fell sick (r7–8).

Letter from Maḥrūz b. Yaʿaqov, in Fustat, to his in-law Abū Zikrī Kohen, in Alexandria. Dating: Sunday, 15 Jumāda = 16 Adar, which is probably 3 March 1135 CE. The letter is an urgent warning advising Abū Zikrī to take all his merchandise out of a warehouse in Alexandria. "A business partner of Abu Zikrī's in Fustat was dying, and because of the lawlessness prevailing at that time in Egypt, Abu Zikrī's goods would be confiscated together with those of the dead man (before 1129, it seems). {The dying man, Abū Saʿīd, was related to Abu Zikrī's partner the well-known Alexandrian India trader Abu Naṣr b. Elishaʿ. Evidently, Abu Saʿīd did not have any heirs of the first degree, and the officials of the diwan al-mawārīth (line 5: aṣḥāb mawarif!), the Office of Estates, which took advantage ofsuch situations, were about to confiscate all ofhis belongings held by Abu Naṣr. Not taking any chances, the officials would sequester Abu Naṣr's assets and, moreover, those of Abū Zikrī, since the partners' holdings were stored together. The Head of the Yeshiva, certainly Maṣliaḥ ha-Kohen, who in fact was apparently Abū Zikrī's cousin, personally conveyed the warning to Maḥrūz and instructed him to send immediately an urgent message to his brother-in-law Abū Zikrī. For this purpose, Maḥrūz hired a private courier (najjāb) to Alexandria by camel. In his letter, Maḥrūz tells Abū Zikrī to disregard costs and extricate his wares without delay. The warning is repeated in a postscript written after Musallam (see the previous document) informed the writer that the courier would not set out that night. The Head of the Yeshiva's warning is not related to Abu Zikri's urgent request to him in II, 58, since that letter was written several years after II, 59. No. II, 59 is dated Sunday, 15 Jumada. Since Maḥrūz urges Abu Zikri to return to Fustat to be with his family before the approaching holiday, the date can be fixed with a fair degree of certainty as March 2, 1135, when 15 Jumada I came four weeks before Passover. (I do not know why Goitein assumed the letter had been written before 1129.) As already noted, Maḥrūz was not accustomed to writing, and others penned for him most of his letters, which have been preserved, except for this one and V, 20. Because ofthe urgency ofthis letter, he evidently wrote it himself. His untrained hand, poor style and substandard language, replete with vulgar forms and other orthographic irregularities, prove the wisdom of his normal practice.}" Also of note: Maṣliaḥ Gaon is sick with "the stone" (al-ḥaṣā), i.e., a urinary stone (r17). On verso there are six lines of love poetry in Arabic script. Description based on India Book; see attached. ASE.

Letter, draft, very cursve and hard to decipher. Mentions an illness, a ghulām. Telling a narrative. Verso contains few words in large Arabic script. Also the name Yiṣḥaq ha-Melammed b. Ḥayyim.

Letter from Moshe b. Elʿazar the teacher (ha-Melammed) to Elʿazar the scholar (ha-Talmid). In Hebrew (for the introduction and address) and Judaeo-Arabic (for the body). The writer excuses himself for not having written earlier because of illnesses. Probably there is an epidemic: amrāḍ wa-awjāʿ wa-mawt. He reports that al-Ḥamishi ('the Fifth') died, but the addressee's family is well. They have moved to a new location. Abū l-Maʿānī al-Kohen sends regards. The writer begs indulgence "for the magnitude of my ignorance, for I wrote this (letter) after drinking the medicine. I am sick. I did not know what/how to write [...]. I know that you will not blame me for this." It is not completely clear what lapse he is referring to. Perhaps the lapse of having written God's name incorrectly (פאללל) and crossing it out in the previous line. Information in part from Goitein's index cards. ASE.

Letter from the lepers of Tiberias. Fragment. Written by Hillel b. Yoshua. (Gil)

Letter drafts from Ḥalfon b. Netanel ha-Levi, in Alexandria. In Judaeo-Arabic. Dating: 1139 CE. This fragment contains three different drafts of letters. The first draft is partial and appears to be an incomplete version of the second draft. This is a letter addressed to an unnamed Jewish courtier in Fustat. The third draft is likely addressed to the Head of the Jews, probably the new Nagid Shemuel b. Ḥananya. In this letter, Ḥalfon apologizes for not having presented himself in person or having written earlier. He blames this on his wretched condition in the wake of his illnesses (v16–18) and the tribulations of his four-year journey to the Maghrib and to al-Andalus. In particular, he has been shaken by the deaths of his brother and the death of 'our diadem and crown and master and head' (v19–21); Goitein concludes that the references are to Ḥalfon's brother ʿEli and to the head of the Yeshiva, Maṣliah Gaon. Presumably, Ḥalfon wrote these drafts during the period he spent in Alexandria upon his return from the West to Egypt in April 1139 CE. "God knows how I wrote this, with a downcast heart and trembling fingers." Description based on India Book 4, #58. ASE.

Letter from Labrāṭ b. Moshe b. Sughmār, in Sūsa, to his younger brother Abū Zekharya Yehuda b. Moshe, in Fustat. Dating: August 1056 (Gil). This long letter alludes to dire events that took place in North Africa and Sicily, including the invasion of the Bedouins, the destruction of Qayrawān and the siege of Sūsa. The letter also conveys family news about the Banū Sughmār. Labrāṭ opens saying that death is now preferable to life (r3–6). Their mother had recently died (r9–10); Labrāṭ sends a rebuke to a certain Avraham for failing to send him a letter of condolence (v1–2). "I am at this time exhausted (or muddled, multāth), confused and doubtful. By my father, I don't know what I'm writing because my mind is preoccupied. May the end be good, God willing" (r15–16). Labrāṭ congratulates on his brother on his marriage to a woman from a notable family in Fustat. He asks his brother to convey congratulations to Abū l-Khayr, the new brother-in-law, "because I have no heart and no mind," i.e., Labrāṭ is too depressed to write himself (r30–36). He uses the same excuse for his failure to maintain his correspondence with "al-rav al-ajall," the most exalted teacher (v5). "I write these lines overcome by tears" due to his separation from his brother and lack of close confidants in Sūsa (r36–37). Labrāṭ plans to travel soon, whether to east or to west. If the addressee wishes to travel, he should come to al-Mahdiyya or alternatively go to the Rīf and acquire goods for the two of them. "But in this time I have no sure opinion (ra'y)—the decision is yours" (v15–17). The other parts of the letter consist of business affairs and greetings to people in Egypt. Among the business affairs are reports on shipping, including the following: "You mentioned that you loaded three (loads of freight) onto the qārib of Mufarrij and one onto the qārib of Ibn al-Baʿbāʿ," and the former reached Tripoli (r17–18); later in the letter, he adds: "Just now a letter arrived from my lord Abī l-Faḍl Yūsuf b. Khalfa mentioning that the small (laṭīf) ship of Ibn al-Baʿbāʿ has also reached Tripoli" (v20–21). (Information in part from Gil.) ASE and MR

Recto: Letter probably from Shelomo b. Eliyyahu to his father-in-law al-Shaykh al-Makīn Abū l-Faraj. In Judaeo-Arabic. Fragment (beginning only). The sender's wife is very sick. He mentions her mother. The next part of the story is lost, unless a join is found.

Letter from Mevorakh b. Natan to Thiqat al-Mulk. In Judaeo-Arabic. Mevorakh describes his financial difficulties and asks for help obtaining wheat. He complains that al-Shaykh al-ʿAfīf Masarra had failed to provide wheat to Mevorakh's family during his absence on a journey (r9–11). When Mevorakh returned, he found his family sick and perishing of hunger (r6–7). (Information from Mediterranean Society, IV, pp. 243, 439)

Letter from Abū Yūsuf, unknown location, to Rabbi Elʿazar (body of the letter) who is likely identical with Abū l-Manṣūr b. al-Muʿallima (address), presumably in Fustat. In Hebrew and Judaeo-Arabic, with the address in Arabic script. Goitein makes much of the addressee's matronymic and also reads the address as kanīsat al-muʿallima, "literally, "the synagogue of the woman teacher" (since school often was held in the synagogue compound, the school itself came to be called synagogue)." But it is also possible that the letter is addressed to the neighborhood of the Hanging Church (Kanīsat al-Muʿallaqa) and that the addressee is Abū l-Manṣūr b. al-Muʿallim, that is, the son of the male teacher. Goitein identifies the addressee with Abū l-Manṣūr b. al-Muʿallima who (according to another document that Goitein summarizes but does not cite) volunteered to send money to Ashqelon that was collected to ransom the Jewish prisoners who been taken and the books that had been looted when Jerusalem was conquered by the Crusaders in July 1099. (Information from Mediterranean Society, III, pp. 356, 506.) As for the content of this letter: The writer is unemployed and asks for help "in this difficult year." Otherwise, the letter is almost entirely taken up with expressions of preoccupation and urgings to write. Regards to a woman named Qaḍīb, who is sick, as well as several other people. ASE

Letter from Abū Zikrī to his father Eliyyahu the Judge. In Judaeo-Arabic. Dating: Late 12th or early 13th century. The letter conveys eloquent greetings for Hannuka (recto). Abū Zikrī was sick ever since arriving in [...], but he has started to recover, and now he suffers only the remnants of the illness. He sends regards to numerous family members and friends (verso). In a postscript, he writes, "You know, my master, that the reason for my illness is the death of R. Avraham." And he claims that the reason he has been unable to come in person is that he does not want to [see?] a Fustat that is bereft of Avraham. (Information in part from Mediterranean Society, V, p. 395 and from Goitein's index cards.) ASE

Letter in the hand of Berakhot b. Shemuel. Possibly addressed to Avraham Maimonides. In Judaeo-Arabic. The letter is an extremely polite reminder to give the writer some money, perhaps as reimbursement or as a wage from the public funds. "When I observed some delay on the part of the master, which is not his custom. . . . I attributed it to his honor's (al-ḥaḍra) preoccupation with the illness of the master (al-mawlā) and the distraction of his mind and his distance from his country. . . ." It is not entirely clear whether the ḥaḍra and the mawlā are different people or not. "The proof, by God, will be from Sunday onward, and tomorrow is Friday, and I have not received anything except for 2 1/4 raṭls of [bread?]. What I received from the jāmikiyya only lasted through the end of the day today, Thursday, the 2nd of Dhū l-Qaʿda." Someone titled ʿAlam al-Dīn gave the writer 9 1/2 (dirhams?). The writer emphasizes the urgency of his request, "for I am among the dead/perishing." He appends an account of expenses for the week, again referring to the jāmikiyya. The expenses include many foodstuffs as well as the fee for the bathhouse and the launderer. The transcription below includes only the words, not the Coptic numerals given for each item. ASE.

Letter from Yaʿqūb b. Isḥāq to Abū ʿImrān [...] and perhaps ultimately to the writer's son (li-waladī). In Judaeo-Arabic (for the letter) and Arabic script (for the address). The writer complains about his distance from his family and his financial straits and inquires about the well-being of his relatives, especially the old woman: "Has she recovered from the illness of her eyes? Has she started to make out things from a distance or from nearby?" Verso: Apart from the address of the letter on recto, there is a second letter, written in Arabic script. Perhaps the response. Needs further examination. ASE