Geniza Lab

Legal documents in Judaeo-Arabic dated "195" since creation, probably meaning 4800+195 = 4995 = 1234/5 CE. Both have to do with a controversy between judges in Alexandria. The judge Yiṣḥaq b. Ḥalfon seems to admit that he has been making errors in his judgments and will henceforth defer to Yūsuf Ibn Rabbenu [...]. Recto preserves the intriguing sentence, "He further said that the most insignificant judge in the lands of the Arabs is better than [...]." The signatures are difficult to make out; one witness is named Yehudah. The text on verso is at 90 degrees relative to recto and refers to the same case: "tashwīsh al-aḥkām alladhī tajrī fī al-Thaghr."

Letter fragment. In Hebrew. Calligraphically written. The subject matter is communal strife; some wicked person is stirring up trouble, and the results are government decrees (nishtavnim) and a letter in Arabic script ("the writing of the Ishamelites"). The postscript instructs the addressee to send the response with the sister of Samʿān. Information from Goitein's note card and from Marina Rustow.

Congratulations to Eli ha-Kohen the Parnas (dated documents 1057–1107) and his son Abū Kathīr from Ḥasan b. Manṣūr al-Ne'eman from a locality in the Rīf. Al-Mumḥe b. al-Shofeṭ served as cantor. But when he said public prayer for the elders of the community and included Marwān, there was trouble. The addressee knows who the troublemakers were and is asked to intervene with Sayyidnā. Goitein identifies this cantor, son of the slaughterer, as the same peron as the writer of T-S 8J15.3. The shelfmark ENA 2736.20 is either erroneous or no longer exists, true shelfmark TBD. Goitein's transcription is attached.

Recto: Letter in Judaeo-Arabic, likely sent from Alexandria. Very faded. Concerns a dispute between groups within the community and mentions the synagogue. One group turned to the amir "Nāṣir al-Dawla wa-Sayfuhā" to intervene. There was a person who went to Fustat "to execute the rescripts from the king" (wa-kharaja ilā Miṣr fī injāz al-tawqīʿāt al-musallama min al-malik). Mentions someone from Tripoli (al-Iṭrābulsī) in the margin. It is hard to extract further details. Verso: Two distinct text blocks in Arabic script. The upper one is a record about the height of the Nile flood. The lower one, at 90 degrees, mentions a qāḍī. Needs further examination. (Information in part from CUDL.) ASE

Letter from Yisrael b. Natan (Isrā'īl b. Sahlūn), in Jerusalem, to Nahray b. Nissim, in Fustat. In Judaeo-Arabic. Dating: 31 December 1061 CE, according to Gil. Yisrael mentions letters intended for the Maghrib that he had previously sent, in particular one for a certain Labrāṭ. He asks Nahray to send him the garment that arrived from Tripoli and the medicines (ʿaqāqīr) and the bitumen (qifār) with Abū ʿAlī Ismāʿīl b. Ruʿbūb. Umm Sha'ul, the wife of Nahray, is in Jerusalem, and Yisrael conveys news of her and other contacts. There is a famine in Jerusalem. Yisrael conveys the good news that Abūn b. Ṣadaqa and his daughter have recovered from illness—but Yisrael is sick of Abūn. ASE

Letter from Araḥ b. Natan, also known as Musāfir b. Wahb, in Fuwwa, to his brother Abū Isḥāq Avraham b. Natan (Wahb) the Seventh, probably in Fustat. Dating: 1090s CE, according to Frenkel. Araḥ is returning from a journey of much travail (taʿadhdhabtu fī safrī wa-waṣaltu sālim). He is now in Fuwwa and intends to return soon to Alexandria. The main issue in the letter is an urgent request to convey a letter from Ḥusām al-Mulk to the Qāḍī of Alexandria, Makīn al-Dawla, regarding the protection of the Jewish community from the 'hatreds' (sin'ot) of the Muslim population. Both the addressee and their cousin Abū l-Faḍl have been ill, based on the wishes for recovery. The faint line of text at the bottom is the mirror imprint of line 9 ("I am intending to trave on Thursday"). Information in part from Frenkel. ASE.

Fragmentary resolution of a community in provincial Egypt, dealing with the relations with Muslim authorities, Sivan 1519/May 1208.

Letter from Ramla, from Shelomo b. Yehuda to his son Avraham in Fustat, May 1029, describing in great detail the economic and other calamities which haunted the country. Includes the line, "The nation (al-umma) must be treated gently, as a sick man is treated gently" (v23).

Beginning of the taqqanah (ordinance) of al-Mahalla, continued in T-S 16.135. This is an enactment passed by the Jewish community of al-Maḥalla, in which they pledge their loyalty to their judge Peraḥya [b. Yosef], to retain his position as long as he remains in the country and does not want to emigrate to the Land of Israel. Peraḥya was Avraham b. Peraḥya Ibn Yijū’s nephew (his brother’s son), and was married to his daughter Sitt al-Dar. He served as the muqaddam of al-Maḥalla. The enactment is authorised by Yehoshua b. Iyov, Moshe ha-Kohen b. Berakhot ha-Kohen, Shemuʾel b. Yefet, Natan ha-Kohen b. Mevorakh, ʿUlla b. Natan, and Berakhot b. Efrayim. The community passed this enactment in response to a power struggle that was taking place between Abū Zikrī Yaḥyā (later known as Mar Zūṭa), the head of the Jews, and local communities. Zūṭa had attempted to force the local judge Peraḥya to collect a tax from anyone approaching him for halakhic rulings - a fee that was to be passed on to Zūṭa. To prevent Zūṭa from appointing a different judge who would be loyal to him, the community of al-Maḥalla pledged their loyalty to Peraḥya in this enactment. (Information from CUDL) Ed. Blau, Teshuvot ha-Rambam, vol. 2, 516-518.

Letter from Shelomo Ha-Kohen Gaon b. Yehosef to a notable in Fustat and to its Jewish communities. This is the second leaf of a longer letter, which was pasted onto the (now lost) upper leaf. In Hebrew. Dating: 1025 CE. In particular, the letter is written to Yefet b. Toviyya (known as al-Nīlī, the indigo merchant), David b. Yiṣḥaq ha-Nasi, and Shelomo b. Ḥakīm al-Fāsī, and also to the heads of the congregations, the elders of the Jerusalemite and Babylonian communities, in which the Gaʾon asks that the recipients hasten to obtain, on his behalf, an overdue letter confirming his office from the caliph in Egypt (specifically al-Ẓāhir (r. 1021–35 CE)). It mentions the noble ḥaver Toviyya, who has come from Jerusalem, and refers to the Jerusalem Talmud. The Gaʾon complains about intercommunal strife, particularly in respect of Muḥsin b. Ḥusayn, who is praying at home rather than at the synagogue. (Information from CUDL and Goitein.)

Letter from Natan b. Shelomo b. he-hazzan b. Ya'ir, written on behalf of his community to Moshe Nagid b. Mevorakh in Fustat regarding two matters of conflict between two factions into which the community is divided, each with its own hazzan: disagreement over the prayer for the Nagid; and conflict between the two factions regarding a synagogue custom.

Letter from Avraham b. Saadya the Hebronite, (the muqaddam of?) Bilbays, to Yiṣḥaq b. Shemuel the Sefaradi, Fustat, beginning of the twelfth century. Discusses in detail the communal problems that arose around the proposal of tearing down the synagogue and rebuilding it. The Muslm governor said that a synagogue may not be built under the reign of al-Mawla al-Afḍal. Verso has been reused for drafts of Arabic medical writings. CUDL description: Recto: letter in Hebrew and Judaeo-Arabic from Abraham b. Saʿadya he-Ḥebroni, on behalf of refugees from Hebron that are now in Bilbays. Abraham writes to Isaac b. Shemuʾel ha-Sefaradi (active ca. 1090-1130 CE) in Fusṭāṭ, concerning the building of a new synagogue in Bilbays, replacing an old synagogue that had been torn down. The entire community joined forces to dismantle the synagogue and rebuild the new building. The letter lists the donations given by members of the community, and describes in detail the surrounding properties and their owners. A muslim judge initially objected to the construction of the new synagogue, so the community tactically rebranded their construction as a ‘home’, to which the judge had no objection. Verso: jottings of an Arabic philosophical text. (Information from CUDL)

Legal document from a qāḍī court. Dated: 15 Dhū l-Ḥijja 870 AH (Sunday 29 July 1466 CE). The raʾīs al-yahūd, Yūsuf b. Khalīfa, and his deputy, Shemuʾel b. Naṣr, promise not to prevent the physician Manṣūr b. Ibrahīm b. al-Abraṣ (son of the leper, or possibly the redhead) from entering the synagogue in Zuwayla, the Jewish neighborhood in Cairo. The trigger for the conflict was a motion to renovate the synagogue, a fraught issue during the Mamluk period: in 859 AH (1454–55), under the relatively permissive Sultan Īnāl, a court authorized the repair of the old Rabbanite synagogue in Zuwayla and two Rabbanite synagogues in Fusṭāṭ, as well as the Qaraite synagogues in Cairo and Fusṭāṭ (a copy of this permit, from 18 January 1456, survived in the Qaraite archive in Cairo); under Qāʾitbāy, there was apparently a request to repair some synagogues, but the community objected, fearing that Muslims would destroy them, as they had threatened or sought to do in other cases. The judge is Shams al-Dīn al-Sulamī. Goitein discovered T-S Ar.38.131 and discussed it briefly in Med. Soc.; Rustow found the join with T-S Ar. 42.212 in 2014 using the joins suggestions in FGP; meanwhile Dotan Arad discovered a Judaeo-Arabic court document referring to the same case, BL Or. 4856.2. Arad published both documents in an article that was forthcoming as of June 2021. MR

Letter in Judaeo-Arabic to an important person (yeḥid ha-dor, sayyidnā), possibly named al-Shaykh Yaʿīsh (unless that is merely a blessing), from someone reporting on developments in the community after the addressee departed. The protagonists are al-Shaykh Bannā (?) and Abū l-Faraj. Bannā seems to be the troublemaker. He told Abū l-Faraj, "You shut up!" And he won't let anyone say a word to him. He is also going between the two factions in the community and making up stories about the other faction. There is not a day without people coming to blows ("to death"). The writer asks the addressee to please advise. Verso contains Hebrew writing practice.