Geniza Lab

Letter of Ḥalfon b. Yiṣḥaq to the eminent scholar Yiṣḥaq b. Shemuel (the Spaniard). The entire letter is a refu'a shelema for the Rayyis Abū l-Ḥasan (the Nagid Mevorakh?). Ḥalfon reports that the letter of Abū l-Ḥasan al-Ṣayrafī Dihqān arrived with the news that al-Rayyis Abū l-Ḥasan was ill. Everyone is devastated, and the writer's congregation fasts and prays on his behalf. "May he who cured the bitter waters by the hand of Moses and the evil waters by the hand of Elisha cure him." Information from Goitein's note card. ASE.

Letter from the mother of Dā'ūd, in a provincial town, to her son Sulaymān al-Jamal, in Fustat. In Judaeo-Arabic. She complains about a lack of letters from him and reports that she is fasting and crying day and night. She had traveled with her daughter and son-in-law to her present location ("balad al-ghurba"). She would return on her own, but must stay with her daughter who is pregnant (muthqala). The writer urges her son to come and thereby "cool [the fire in] my liver." Her son-in-law had promised to bring her back to Fustat, but when the daughter became pregnant, he said that he would never go back to Fustat again. The writer cannot bear witnessing her daughter's suffering (nakālhā) at the hands of the second wife (ḍarrathā). Information from Friedman's edition. ASE.

Letter from Perahya b. Yosef Ibn Yiju (which he wrote in his and his brother Moshe's name) in Messina to his father Yosef Ibn Yiju (the brother of Avraham) in Mazara, ca. 1153. He has by now married his cousin, the daugther of Avraham Ibn Yiju, and fled the Norman invasion of Ifriqiya in 1148 for Mazara, then Palermo, then Messina, en route to Egypt. This letter describes the journey along the coast of Sicily. Peraḥya also sends a medical prescription for his mother's illness: a mithqāl (slightly over 4g) of sagapenum (sakbīnaj) every three days and a cumin stomachic (jawārish kammūn). He also tells the addressees not to afflict themselves with fasting and weeping on his behalf, because his heart and liver are wounded if he hears about such excessive behavior (istifḥāl]).

Letter from a man in Egypt to his brother or brother-in-law, an India trader in Aden. In Judaeo-Arabic. Frenkel identifies the writer's location as Alexandria, the addressee as Ismāʿīl al-Fāṣid, and the date as 1176 CE, but does not seem to explain her reasoning. The letter recounts an interesting family saga. The addressee's maternal uncle passed away while traveling with the addressee to India. The addressee took care of him before his death. The family has taken great pains to conceal the news of the uncle's death until they receive a detailed account of his will. This long letter repeatedly describes everyone's anxiety waiting for news of the addressee's health and the will. His mother, when she heard of the death of her brother and the news of the addressee's difficulties at sea, fell sick and fasted until news came of the addressee's health. His father stays up all night praying for him. "If you knew how much reward (in Heaven) you receive from every letter you write us, you would do nothing but write us letters." The family congratulates the addressee on his purchase of a male slave (ghulām). Finally, the reason for the anxiety about the will comes to light at the end. The uncle knew or thought that his wife was pregnant when he departed, however, they counted 9 months, and there was no baby. They counted another 9 months, and she had a baby boy. The family evidently wishes to ensure that none of the uncle's inheritance ends up with his wife or son. Even the Muslims say, "We have never heard anything like what this Jewish woman has done. She deserves nothing but hellfire." The widow was able to round up some allies from among the Byzantine Jews, and they managed to gather 10 Jews for the circumcision, but with no cantor or judge present. In the midst of sending everyone's regards in the margin of verso, the writer reports sarcastically that the newborn infant also sends his. Information in part from Frenkel and from Goitein's attached notes. ASE.

Letter fragment in Judaeo-Arabic. Reports that Abū l-Maḥāsin is healthy and that the addressee's daughter is heartsick and fasting.

Letter from a woman to her husband. Written in excellent script and style. The writer is angry that her husband had to live in her family's house and also had to pay rent. He stayed away, coming home only for Sabbath. The wife wrote that the rent could be returned and that she was prepared to move with him to another place. She added that she had gone on a hunger strike until the matter was settled. On verso the husband replied: 'if you don't break your fast, I shall come neither on the Sabbath nor on any other day. (Information from Mediterranean Society, III, pp. 195, 196)

Paper numbered as (2) and it seems that it is from a letter for a question regarding family and children, and a discussion on fasting, and the place of the child Rosa – Museum of Islamic Art – (number 63) – in Yiddish. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 49). MCD.

Letter fragment from Ḥalfon b. Menashshe's wife, in Fustat, to her brother Abū l-Ḥasan ʿEli b. Hillel, probably in Bahnasa (based on T-S 13J21.18). In the hand of Ḥalfon b. Menashshe. In Judaeo-Arabic. Dating: 1100–38. The writer thanks the addressee for a gift of 12 dirhams (r9). She urges him to come together with his son Yisrael to her, in a hurry, it seems to escape from the smallpox (judarī) about which everyone is anxious (r10–24). Without the join, the part about the smallpox remains ambiguous: someone in the writer's location is "in a difficult state from it" (r14), but this could either mean that they have smallpox or that they are worried about the outbreak in the addressee's location. Turfa and her husband send their regards (r28–29). (Information from Goitein, Mediterranean Society, III, p. 22, and Goitein's note card.) ASE.

Letter fragment from a man to his wife. In Judaeo-Arabic. Partial translation by Joel Kraemer: "I have sworn an oath not to wash the clothes I wear until I return to you, nor cut my hair, drink wine or enter a bath until I come home. People know how I am constantly weeping, crying out and sobbing. By the Torah of Moses, peace upon him, I have not forgotten you, nor have I ever replaced you with someone else, or forgotten your piety and love; may God not let me die out of desire for you. I entreat you not to forget me in your prayers ... I wish to treat you with kindness, may God fulfill my hopes in this regard. I ask that I should be able to bedeck you with jewels beyond every woman in Sicily." See also Med Soc, III, p.193, note 157.

Letter from Ḥasan b. Isḥāq, in ʿAsqalān, to Abū l-Ḥasan ʿAllūn b. Yaʿīsh al-Parnas, in Fustat. In Judaeo-Arabic, with the address in both Judaeo-Arabic and Arabic script. The sender writes on a Thursday, after arriving in ʿAsqalān. He is staying in the funduq of the qāḍī Ibn Khiḍr. He ran into Ḥaffāz (may God preserve him) while en route to visiting Ibn al-ʿAni ("son of the poor man"). Ḥaffāẓ took grave oaths (aymān ṣaʿba) that cannot be violated and took the sender into his home and embarrassed him with hospitality. "He did everything in the world to make me leave my house, but I didn't let him, because my chest is constricted from my separation from my father and my family, and my eye weeps day and night, for my father left me(?) in Ramla... and I do not drink wine or cooked food (i.e., due to the pain of separation)." The sender had asked Abū l-Ḥasan ʿAmmār to purchase something for him. He says that if he were able to return the gold, he would do so. He has sent previous letters from Tinnīs and from Ramla, but has not received a response, "and I do not know if this is disdain or anger or (merely) a delay." A certain woman had asked the sender to buy her a muṣḥaf, but the cheapest he could find was for 3 dinars, and if he purchased it he would not have enough money to continue on his journey. Regards to the sender's sister and to Sitt al-Ahl and al-Baghūḍa(??) and to Abū Kathīr. The last line of the letter reads, "Hopefully Abū Manṣūr will arrive with my father. By God, we have suffered tremendously from his indecency." The addressee of the letter is well-known from many other Geniza documents; see the index of Gil, Palestine, vol. 3, under ʿEli ha-Kohen ha-Parnas b. Ḥayyim. (Information in part from NLI catalogue: https://www.nli.org.il/he/manuscripts/NNL_ALEPH997007966688605171/NLI#$FL128464597.) OZ. ASE

Letter in which a physician, probably named Abū l-Baqā', writes from somewhere outside of the capital to his son-in-law (?) Abū ʿImrān, probably in Fustat, who shared living quarters with him (?), complaining that a Christian physician is ruining his livelihood, writing: 'he behaves like a charlatan.' The letter also touches on several small business matters. The letter starts with two biblical quotations (line 2, Prov. 3:26, line 3, Dt. 7:15). (Information from Mediterranean Society, III, pp. 164, 462, Goitein's index cards, and CUDL.) Further interesting elements: The writer is upset about the lack of letters ("is this anger? why this great hostility?"). He supplies the addressee with a potential excuse by saying that he is very worried on account of his eye illness, and became still more worried when the messenger Raḥmān b. Ḥaydara returned with no news. "He who is absent imagines the worst. . . . If only the lady of the house [my wife] were with you. She is in the most dreadful state, fasting and weeping day and night. After describing the charlatanry of the new Christian physician, he asks the addressee to find out if the head physicians in Fusṭāṭ will do anything about it: "Go to al-Shaykh al-Sadīd al-Ṭabīb. . . so that he will tell our lord ʿAlam al-Dīn, who will not approve of this, for he is against their (charlatans'?) purposes. If you hear anything from our lord ʿAlam al-Dīn, write to me." Apparently moving on to the matter of grain that has yet to be "released" (already mentioned earlier in the letter), "The judge Jalāl al-Dīn, the fiscal adminstrator (ṣāḥib al-dīwān), has arrived and seen the situation for himself. I have explained this matter to him, and al-Faqīh al-Mudarris has also met with him regarding this. He wished to release the grain, but had to travel suddenly. May God make the end good." Umm Sulaymān sends her regards and rebukes. The writer sends regards to Sitt Misk and inquires about her daughter and about R. Menaḥem. Goitein does not explain why he identifies the addressee as the writer's son-in-law or when/where they would have shared living quarters. It also seems possible that this is his actual son, particularly with the description of his wife's heartsickness on account of what they fear about the addressee's illness. ASE.

Letter from the sister of Yeshuʿa b. Ismāʿīl al-Makhmūrī, in Tripoli, Libya, to her brother Yeshuʿa b. Ismāʿīl al-Makhmūrī. In the handwriting of ʿAllūsh the shammash. Dating: ca. 1065. While Yeshuʿa is dealing with the import and export of goods, his sister asks for help because she is in a very bad situation. T-S 10J19.20 is another version of the same letter (differences are noted in curly brackets in this partial translation). "I have been waiting all year for a letter from you to learn your news. The fuyūj came, and I did not see a letter. {This increased the preoccupation of my heart.} I went out to inquire about your news, and they told me you were ill (ḍaʿīf). I went out of my mind. {I fasted and wept and did not change my clothing or enter the bath, neither I nor your sister.} I vowed not to eat during the day, not to change my clothing, and not to enter the bath, neither I nor my daughter, until your letter arrived with your news. The ships arrived, and I went down, with my hand on my heart, to hear your news. The men came down and told us that you were well. I thanked God who made the end good." Goitein, and later Krakowski, used this letter to illustrate the intense affective bonds between brother and sister, as well as the notion of fasting as an intercession for a loved one who is sick (Goitein, Med Soc V, p. 97). Yet it is also the case that their relationship has lapsed—the brother has not contacted the sister in a year, not even sending greetings in his letter to Tammām ("my heart was wounded by this"). In the meantime, she has fallen into terrible financial difficulties. Her vows of self-negation and insistent repetition of "I have nobody except God and you" are also a demonstration of how much the sister has suffered from the brother's behavior, how much she thinks about him despite his neglect, and an attempt to elicit a response from him at last. Regarding the specifics of her financial difficulties, see Krakowski, Coming of Age, p. 150, where the relevant passage is translated: "My brother, I have become embroiled in a quagmire from which I do not think we can be freed—I and a young orphan girl (i.e., her daughter). What occurred was that my son-in-law (i.e., the girl’s fiancé) wintered in Salerno and returned only with the Egyptian ships; then he said to me, “I will take the girl.” I said to him, “What are you thinking? As I was this year, I have nothing.” Then people advised me that I should borrow and incur debt (i.e., for a lavish dowry) and give her to him, because the Rūm (i.e., Normans) have burnt the world. Now . . . if free persons could be sold for dirhams, I would be the first to be sold, for I cannot describe my predicament to you . . . (I swear) by these lines that when Passover came I had not even a farthing’s worth of chard, nor even a dirham; instead I cut a nettle from the ruins and cooked it. . . . My brother, help me with some portion of this debt engulfing me—do not abandon me and do not forsake me." Yeshuʿa b. Ismāʿīl al-Makhmūrī, incidentally, was prone to illness: see also T-S 16.163 and T-S Misc.25.124 (as noted by Krakowski), and T-S 12.389 and BL OR 5542.20. (Information largely from Goitein, Gil, and Krakowski.) VMR. ASE.

Letter fragment probably from ʿEli b. Hillel to his brother-in-law Ḥalfon b. Menashshe (identification is tentative, based on comparison with T-S 13J19.5). In Judaeo-Arabic. Mentions an item of iron and two rings. The writer is preoccupied on account of the illness of the addressee's wife and has taken a vow to fast. If the identifications are correct, the sick woman is probably his sister (Ḥalfon's wife) Sitt al-Fakhr. VMR. ASE.

Letter from Yefet to Abū l-Barakāt the physician, in Fustat (bāb qaṣr al-shamʿ). which the writer alludes to some bad news ("ever since I heard the news, I have fasted in the daytime and prostrated in bed") and urges the addressee to keep him informed.

Letter from the sister of Ismāʿīl b. Barhūn al-Tahirtī, in al-Mahdiyya, to her brother Ismāʿīl b. Barhūn al-Tahirtī, in Fustat. Dating: ca. 1020. The sister describes her extravagant grief—stripping off her clothes and fasting for two months—when she heard that her brother planned to continue traveling this winter, it seems specifically to Spain. She writes about the security that has worsened in al-Mahdiyya and about the rising taxes there. (Information from Gil, Kingdom, Vol. 2, #159) VMR

Letter from a woman in al-Mahdiyya to Ismāʿīl b. Barhūn al-Tahirtī in Fustat, reporting about the family members in al-Mahdiyya and mentioning his daughter called Mawlat. Dated ca. 1020. (Information from Gil)

Letter from Abū ʿAlī b. Barakāt to his son Abū Naṣr ʿAlī b. Abū ʿAli b. al-Quṣayr, in the alley of the candles, presumably in Fustat. The unemployed father can send nothing to his son and cannot travel because of the dangers on sea and land. He promises to return home as soon as possible when it becomes less dangerous. He gives advice about the running of the shop in his absence, and says multiple times that his son should tell all his customers and associates that he is coming back as soon as possible, and he has not run away or gone bankrupt or died. It appears that his wife had written that she was languishing in his absence, to which he responds that God has brought deliverance for greater crises than this, and as soon as he heard that, he vowed to fast in the day until he is reunited with them. In another place, he says he does not sleep at night due to longing for them. His son should not speak to Hiba the collector of the capitation tax, because Abū ʿAlī owes him money and needs to sort out the matter in person. (Information in part from Goitein's index cards, and Goitein, Mediterranean Society, I, p. 467.) ASE.

Letter from a male family member, probably in Damīra, to a physician, probably in Fustat. In Judaeo-Arabic. Dating unknown. The letter is convoluted and repetitive, giving the impression of having been dictated. The purpose of writing is to urge the addressee to stop trying to obtain a government salary (jāmakiyya) and to apply only for a license (dustūr), for he if persists in seeking the salary, they will refuse him even the license. The writer and those with him have been on tenterhooks regarding the addressee's news, in a state of anxiety (hamm) and fasting (ṣiyām). He writes that it would be better to treat patients for free than to have the government salary, even if it were 100 dinars. It seems that the government salary would also require the physician to return to Damīra and practice there, an outcome the writer is desperate to avoid. "If you return to Damīra, it will be our destruction (dimārnā)." The writer (humorously) insists that here in Damīra there has been no season (faṣl, of illness), and disease (maraḍ) and ophthalmia (ramad) are nowhere to be found; there is no demand for the addressee's services, for everyone is healthy. (Whether intentionally or not, this passage echoes the first chapter of Ibn Buṭlān's Daʿwat al-Aṭṭibā', in which a shifty physician in Mayyāfāriqīn tries to convince a newcomer and potential competitor that all the diseases have disappeared.) The family is not from Damīra originally (the writer calls it bilād al-ghurba); the writer wants to return to their hometown where they own property and do not have to pay 10 dirhams a month for rent. Meanwhile, the family is perishing from the cold, and the children are 'naked.' The writer himself is ill: in a postscript, he writes, "Do not even ask about me: the illness has gotten seriously worse (zāda bī jiddan). Now, pieces of bloody phlegm (qiṭaʿ balgham dam) are coming up, together with the intense pain (al-alam al-shadīd). How often this flares up in me (yathūr bī)!" He does not ask for a prescription or medical advice, but perhaps the request is implied. The letter also contains quite a lot of discussion of wheat. ASE.

Family letter sent from al-Raqqa by the mother of Dosa b. Yehoshuaʿ Ladiqi to her son, expressing her yearnings and asking him to send her letters and buy her something. (Information from Gil)

Letter from a certain Yosef, in Alexandria, to his brother, an India trader. Mentions people including Avraham al-Miṣrī, Abū l-Maʿānī, Abū l-Surūr, Ibn Khalaf and Ibn al-Ḍarūra. The writer conveys a great deal of concern for the addressee and writes, "if I were not worried about falling ill or wounding the heart of the old man, I would have sworn to fast in the daytime until I saw your face again." ASE.