Geniza Lab

Letter from Abū Is[ḥāq?] to his father Abū l-Ḥasan ʿEli b. Hillel. Written in the hand of Ḥalfon b. Menashshe, the addressee's brother-in-law. Discusses various business and family matters, including a potential marriage and the writer's anger at the addressee. Someone has ophthalmia (r16) and a certain girl "went mad" when she heard something (r23)—perhaps the prospect of marrying Faḍā'il. The addressee is asked to send wheat urgently (v3, v7). ASE

Letter from the cantor Abū l-Majd (Meir b. Yakhin), in Fustat, to his brother Abū l-Najm Hilāl, presumably in Alexandria. In Judaeo-Arabic. Dating: Early 13th century. Hilāl had recently departed from a brief visit after a prolonged absence ("being away for 10 years and visiting Fustat for 3 days—a person would not believe it"). Abu l-Majd fell sick with unnamed illnesses after his departure. Probably based on a low quality image, Goitein read the margin as stating that he was unable to go down to the synagogue to lead the congregation in the prayer for their sick sister because he himself was not well (Med Soc, V, 537). However, the final letter of the word that Goitein read as דעא cannot be an aleph, and the first letter is closer to Abu l-Majd's distinctive כ than his ד. The best fit may be אלכפץ. Moreover, the word לאכתי fits the context better if it is read לאנני. Thus, a more likely reading seems to be, "I was delayed in going down below (to see you off) because I was unwell...." On verso, Abu l-Majd continues, "...[I went] after you to the water, and I searched the boats and could not find you—it was like you had flown away. By God, by God, send me a healing letter and tell me when you arrived, and how your arrival was, and tell me all of your news." He also asks his brother to inform the teacher Abū l-Futūḥ (Yehuda b. al-ʿAmmānī) that Abu l-Majd sent him the selihot, a letter, and a fatwa, and he wishes to know if they were received. Information in part from Goitein's note card. ASE.

Letter from Abū Sahl Levi probably to his son Moshe b. Levi ha-Levi. In Judaeo-Arabic. The writer conveys the news that the adressee's brother Abū l-Ḥasan (Yedutun) is doing well (in his illness). Another note with the same writer and recipient on the same topic: F 1908.44Z. Identifications based on handwriting. ASE.

Letter from חצרייה(?) and her mother to פוצילא. In Judaeo-Arabic. Dating: Probably no earlier than 14th century. The writers report on the condition of the neighborhood, which is stricken with an epidemic (magefa) and, barukh ha-shem, various people in the addressee's family have been stricken (inḍarabū). No one is left in the house except for the writer, the daughters (באנת = בנאת?) and the female slave. There is a postscript, "Do not blame your mother, because your mother has no sense. This is Shuml (=Shemuel?)." Needs further examination.

Fragment from the beginning a letter in Judaeo-Arabic, in lovely and distinctive handwriting. The writer has been forced to stay in a funduq due to an illness, and there is no one there to help him. At one point he visited the house of al-Kohen al-Ṣiqillī, presumably a physician, to take a medicine. Most of the rest of the letter is lost. He mentions Umm Muslim and in the margin reiterates that he has been living in the funduq. ASE.

Family letter in Hebrew. May be in the hand of Moshe b. Levi ha-Levi. The writer sends wishes for the recovery of a woman in the care of the addressees (possibly from an illness of heart rather than a physical illness—ואתם חכמים תדעו לרפות את לבה . . . הקבה ישים רפואתה על ידכם). He adds the conventional "may I be a ransom for you." He discusses the matter of a קוטרוס—a qonṭres or writing-book? On verso he mentions someone who needs to pay the capitation tax but does not have any money; sends regards to his uncle ʿImrān and his wife and her "gevira"; and sends more well wishes to the ailing woman, רפאה שוכן {מ}רומה; and sends regards to his uncle Moshe. ASE.

Letter of appeal. The writer states, "The illness was enough for me, and then the capitation tax assailed me." The tone is aggrieved; he complains about Abū ʿImrān al-Kohen and mashāyikh al-balad who get together to drink in the evenings. The writer wishes to get through to "Rabbenu," but he has not been allowed access, and he is ashamed to appear before al-Shaykh al-Thiqa, the brother-in-law of Rabbenu, and Yūsuf b. al-Tilmīdh. Merits further examination.

Business letter from Abū l-Ḥusayn al-Ṭulayṭulī to Abū al-Najm Hilāl b. Yosef ha-Qara. In Arabic script. For other Qaraites from Toledo, see T-S 13J9.4 (PGPID 1236, discussed in Rustow, "Karaites Real and Imagined," Past & Present 2007). In line 7, instead of Aodeh's "وقد يخصك السلام," read, "وقد دخل الحمام," yielding, "Your son is in good health; he has entered the bathhouse (i.e., he has recovered from his illness)." ASE

Letter addressed to Sitt Shaʿl, in Dār al-Nāqa, Fustat. In Judaeo-Arabic. The handwriting is distinctive, with stylized loops at the end of all the descenders. Dating: Perhaps 12th century; more precise dating may be possible based on the people named in the letter (e.g., Abū l-Murajjā Sālim and Rabbenu Zakkay). "The holiday has attacked (i.e, is upon us). You cannot stay by yourselves, and neither can I stay by myself. I know that the community will not let me leave the town, and also there will be a pesiqa on the holiday. Give to Abū l-Murajjā Sālim your relative the goods that you cannot carry, and send your sister's jar (zīr) with the bearer of this letter so that he can treat himself with it{s contents} (? yataṭabbabu fīhi). If my father asks for any wheat, give it to him." The writer expresses commiseration with a certain woman (his mother?) and then perhaps describes his own illness, but this section is damaged: ". . . on Friday, but only with a dirty body, and I was bled. And [my?] illness. . . ."

Letter of a woman, who was seriously ill, requesting her sister to provide her younger daughter with a proper education. Concerning the illness: "This is to inform you that I have become seriously ill with little hope for recovery. I have dreams indicating that my end is near. . . . Let Abū l-Barakāt come and treat me, for I am in a serious condition. . . . God knows how I wrote these lines." Concerning her daughter's education: "My most urgent request to you, if God decrees my death, is to take care of my little daughter and make efforts to give her an education." She repeats several times not to separate the Sudanese female slave from the little girl and to give nothing but the younger female slave to the elder daughter Sitt al-Sirr. "Cursed be he who acts against my dying wish." ASE

Business letter in Judaeo-Arabic. Appears to be the handwriting of Yiṣḥaq b. Simḥa Nīsābūrī. Dating: 11th century. Mentions ships from various places including three from al-Mahdiyya and others from al-Andalus. The writer had three successive illnesses over the last month and a half, but he is now better and back to work (al-yawm anā mutaṣarrif), "unless another one comes over me." The writer has sent with Abū l-Ḥasan al-Mazīdī a flask of quince oxymel (sakanjabīn safarjalī) and a "nice" flask containing an unripe-grape rob (rubb ḥiṣrim) and a little quince. Alas, "the ḥiṣrim here is not like the Levantine ḥiṣrim" (cf. T-S 13J23.17, also featuring ḥiṣrim shāmī). Further down, the writer discusses the price of silk.

Letter by the son of the judge (dayyan) of Minyat Zifta to a certain Peraḥya, requesting his intercession with a certain sayyidnā David. Dating: If this David is David Maimonides, the letter would be dated 1237 CE at the earliest. The letter is a litany of the the troubles of the writer's father and the acts of his enemies against him. The father's troubles include the following. His creditors are demanding that he turn over his house to the Muslim authorities (sulṭān). He fell sick one week (parshat Ki Tetze) and wished to take out the Torah scroll and say the blessing—evidently this was thought to be helpful against illness. But his rival humiliated him and took out and made the blessing over the Torah himself. Information in part from Goitein's note card. ASE.

Letter of appeal or recommendation addressed to Moshe ha-Kohen. The introduction is in Hebrew and the body in Judaeo-Arabic. The writer reports that the bearer of this ruqʿa is a stranger from the people of al-Maḥalla. [It seems the letter here switches to the voice of the bearer]. He had generously opened his house to all, and among those who have stayed with him are Yiṣḥaq al-Sofer al-Siqillī (the Sicilian) and Mikha'el al-Rav. But fortune turned against him. Now, ever since Tammuz, he has been in this city (Fustat?). He never burdened anyone, but now he has been ill for a month and a half, and nobody look after him except Abū l-Faḍl Sar ha-Leviim. . . [the remainder is lost].

Letter in Judaeo-Arabic addressed to 'the father' Abū Sahl. The writer reports that a sick man is in dangerous condition (al-marīḍ ʿalā khaṭar (or conceivably ʿalā khuṭṭa)) and he requests help hiring transportation, possibly to Fuwwa. MR. ASE.

Letter of appeal from a woman whose husband had abandoned her with Muslims. "In this fragmentary letter a woman bitterly describes her marital misfortunes. Her husband brought her and her eight year old daughter to live among non-Jews. He then abandoned them with no food or drink. She fell ill [with pleurisy—"itbarsamt"] and was forced to turn to her gentile neighbours for assistance. Her daughter died. Deserted, diseased and bereaved, she sought release from her marriage. She was advised, "Sell your hair and ransom yourself". The iftidā' or "ransom" divorce, which is referred to here, entailed the wife's renouncing her claim to the delayed mohar payment. The purport of the advice here seems to have been that even if she would be left completely destitute and would have to sell her hair for support, she should initiate divorce proceedings and ransom herself from the marriage. This reminds us of R. Akiba's instructions to a man who wanted to divorce his wife without paying her the full ketubah settlement: "Even if you have to sell the hair on your head, you must pay her her ketubah" (M. Ned. 9:5). In the present case the wife seems to have been reluctant to do this. She wanted assistance in accomplishing the divorce without losing what was due her as divorce settlement (ḥaqq). This document is described by Goitein, in Med. Soc. 3, 272. Goitein offers a different explanation of the advice given the woman to cut her hair, viz. by cutting her hair and sending it to the religious authorities, she would humiliate herself and thereby compel them to take action on her request to perform the ransom divorce. See the reference on p. 487, n. 136, for women of the court sending their hair to an important general. The fragment is in a poor state of preservation, and some of my readings are uncertain." Information, edition, and translation from Friedman, "Divorce Upon the Wife's Demand," p. 117f. See also Zinger, "She Aims to Harass Him," and "Long Distance Marriages" (note 57).

Letter of appeal for charity. In Judaeo-Arabic. The writer explains that the family has no money for the coming holiday and no wood or oil; they have never been among the takers but always among the givers; there is someone in the house who is seriously ill (wajaʿ/wajiʿ ʿalā khuṭṭa). On verso there is a piyyut.

Recto: Letter in Arabic script. The writer excuses himself from attending in person on account of an illness (lines 7–8). Verso: Letter in Judaeo-Arabic. Very damaged. Unclear how it is related to recto.

Letter fragment in Judaeo-Arabic. Very damaged. Mentions somebody "prostrated on the bed (firāsh)," meaning someone who is very sick. Also mentions the Jews and justice.

Fragment of a letter from Alexandria to Fustat. The recipient was ill when the writer departed Fustat.

Letter from Abū Manṣūr to his father Yaʿaqov. In Judaeo-Arabic. He complains about his terrible misfortunes this year ("everything that I had is buried," perhaps meaning "I lost everything"). "I have reached a point in my distress that no one else has ever reached... what I really need is monitor lizard oil (dahn al-waral) to anoint myself... pay whatever it takes... and make sure to get it when the sun is in Aries, because otherwise it will not help me... after that time, the oil solidifies and cannot be used." The sole reference to monitor lizard oil in al-Rāzī's Al-Ḥāwī fī l-Ṭibb is for obtaining an erection. It is still produced and marketed in the 21st century, but mainly as a topical for hemorrhoids. ASE