Geniza Lab

Letter from Ṭoviya b. ʿEli, in a provincial town, to his cousin Natan b. Shelomo ha-Kohen, probably in Fustat. Dating: 1122–50, based on the dated documents of the addressee. The writer sends thanks for the forwarding of a prescription from one physician, Abū l-Bahā', and reminds Natan to obtain a second prescription from another physician, al-Amīn, both for his sick wife. The latter physician was perhaps a Muslim or Christian, since the addressee is asked to transcribe the prescription from Arabic to Hebrew (but cf. T-S 8J16.19 + T-S NS 323.13, in which a Jew is asked not to use Arabic script). "Favor your servant with the answer to be given by my lord al-Amīn, may his reward be doubled. Please transcribe for me the prescription into Hebrew letters.") As requested, Ṭoviya provides an elaborate update on the condition of his sick wife: "She has six attacks (fawra) during the day and four during the night. Perspiration (ʿaraq) overcomes her from the sockets of her eyes (maḥājīr ʿaynayhā) to her chest (fu'ādhā). Owing to the high fever (min ʿuẓm al-nār) she has a feeling that her neck first burns (iḥtaraqat) and then becomes cold (yabrud). At the same time, she suffers pain in her knees (wajaʿ rukab). Owing to her grave sufferings (min ʿuẓm al-alam) her menses (al-ṭamth) have stopped. Finally, because of her great anxiety (min kuthrat al-takarrub), she is affected by mild palpitation (rajīf yasīr) of the heart." The same illness is also described in an earlier letter (T-S 12.234). From a later letter (T-S 13J25.15) we learn that she eventually began to feel better. Information from Mediterranean Society, II, pp. 254, 255; V, p. 106. It is possible that no fever is described, only a sensation of burning (nār). It is also possible that the phrase "knee pain" (wajaʿ rukab) should be read "pelvic pain" (wajaʿ rakab), especially as the next sentence describes the menstrual changes brought on by excessive pain. In the margin, changing the topic, Ṭoviya asks for a loan of the piyyut שיר השירים אסלסל (a liturgical poem for the Seventh of Passover composed by Shemuel b. Hoshaʿna the Third) from 'the rayyis,' sends regards to family members, and reports that the family's situation was very difficult when the tax collector arrived on Purim.

Letter from Al-Mubārak b. Yiṣḥaq Ibn Sabra to his "father" (paternal uncle?) Abū l-Ḥasan Surūr b. Ḥayyim Ibn Sabra. He reports that Ibn Siman Ṭov (בן סימנטב) arrived and told him that the addressee had purchased a sack (tillīs) of wheat for 7 dinars, which saddened him, because Mubārak could have gotten him 2 sacks of superior wheat from his supply in Tinnīs. Indeed, Mubārak is struggling financially, and that would have helped him. He has been worrying so much about his goods in Tinnīs that he suffered an attack of yellow bile and broke out in pustules (fa-min kuthrat mā ḥamaltu ʿalā qalbī laḥaqanī khulṭ ṣafrāwī wa-ṭalaʿa ʿalayya bathr). People are in state of fear due to an unspecified situation. Mubārak had sent a letter with Maymūn al-Maghribī concerning garments that the addressee is supposed to send, because he hasn't even been able to afford a שראשי(?) to wear. He hasn't gone to the synagogue for several Shabbats (it seems due to his financial straits and lack of decent clothing). ASE

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 from Yiṣḥaq b. Moshe, the muqaddam of Sunbāṭ (see T-S 24.25v, dated 1149 CE), to the Nagid. Yiṣḥaq reports that the chief cantor died after four months of lying in bed with terrible pains. He complains that the widow ("the wicked Zeresh") is threatening, as soon as her son arrives, to accuse him before the local chief of police (wālī) of being the cause of her husband's illness and death. She says, "The muqaddam excommunicated him and killed him before the entire congregation." Defending himself, Yiṣḥaq writes, "You know the ḥamas of the Rīf. A person may die from less than this." Goitein understands "ḥamas" to be the Hebrew word variously meaning violence, anger, injustice, or false witness (but usually referring to governmental persecution in Geniza documents). The writer is thus referring to his own sufferings, countering the claim that he killed the cantor with the claim that the distress caused by such a false accusation puts his own life in danger. The writer admits that popular opinion is against him (anā taḥta safeq fī l-amr). In the bottom, fragmentary portion, he seems to complain that he is not being paid; he also mentions a blanket and "three sick people, and I am the fourth." He is prepared to come to Fustat if the Nagid wishes. Information in part from Mediterranean Society, II, pp. 74, 537. ASE.

Letter from Yehuda b. Aharon Ibn al-ʿAmmānī, in Alexandria, to Abū l-Majd Meir b. Yakhin ("the Glory of the Cantors and their strength"), in Fustat. Dated: 22 Shevat 1525 Seleucid, which is early 1214 CE. In the letter are found the repercussions of the arrival of French rabbis to Alexandria. The community seems to be in a serious crisis due to the lack of leadership. (Information from Frenkel.) Yehuda additionally congratulates Abū l-Majd on his recovery (r.7-12) and agrees that his illness is primarily caused by drinking too much wine and that he should moderate his drinking (r.22-24). He refers to a frail woman (r.14-15). He reports that Abū l-Majd's brother Abu l-Najm Hilal is ill: he never fully recovered since a nail entered his leg months ago, and he does not or cannot open his mouth (r.15-19). He only reports this because it is said that Hilāl may be on his deathbed. (Cf. INA D-55 f.4, also known as IOM D 55.4, summarized in Med Soc II, 220 and V, 155, in which Yehuda writes to Eliyyahu the Judge that “[Hilāl] went to rest in the evening and did not awake in the morning. It was the first day of the holiday, and he was buried on the same day; he left a fine boy of sixteen, who studies with me.” However, Hilāl's fatal illness was different than the one mentioned in this letter, as Hilāl was still alive in December 1214 when he wrote T-S 13J21.27, having recently traveled from Alexandria to Fustat and back.) Yehuda devotes much space to discussing piyyutim that these two cantors have sent or will send each other (r.25-v.9); rebukes Abū l-Majd for failing to date his letters (v.1-4); mentions the financial difficulties in his household (v.9-10); mentions Abū l-Faraj b. al-Rayyis (=Eliyyahu the Judge) and his fundraising for Jerusalem (v.10-13); and ends with a recommendation for R. Shemuel who approached him as he was writing this letter and seems to intend to travel to Fustat. R. Shemuel does not speak Arabic and is dependent on the community's aid (v.13-21). ASE

Letter from Natan b. Shelomo ha-Kohen, Fustat, to his cousin Toviyya b. Eli ha-Kohen, in a smaller town, in which the writer refers to the health of the recipient’s brother’s eyes, stating “I received a note from your brother in which he complained that his eyes were in a very bad state and asked for medicaments. I went to the oculists [in the plural], informed them about his complaints, and they prescribed ointments and powders which I sent to him. However, the doctors said to me that the medicines would be of no avail, as long as he continued to work in sunlight, which his profession forces him to do.” The letter also references a ‘maker of razors’ (mawwas) and mentions Ibn al-Minqar Abu al-Ma’ali. Twelfth century. (S. D. Goitein, Mediterranean Society, 1:421; 2:255, 579; and S. D. Goitein and Mordechai Friedman, India Book, 642) EMS

Letter from Nissim b. Ḥalfon b. Benaya, in Tinnīs, to Barhūn b. Mūsā al-Tāhirtī al-Maghribi, in Fustat, both prominent in the Geniza correspondence of the eleventh century. The writer mentions merchants from the Maghreb, Syria, and Iraq doing business in the busy Mediterranean seaport. He probably alludes to his illnesses in lines r3–6: "You tasked me with buying ladies' caps (maʿājir), but you know what a 'pain' (wajaʿ) it is, especially selling clothing in Tinnīs, from morning to evening. I relapsed only twice due to the burdens I take upon myself (mimmā najūr ʿalā nafsī). But today, praise be to God, I am in every state of well-being." In lines v4–5, Nissim invokes the common trope of assuming a business partner (here Ibn Juhā) is ill if one has not heard from him in a longer-than-usual time. Information from Gil, Kingdom, III, #597, and Goitein, Med Soc, II, p. 520; IV, pp. 176, 406, and V, pp. 110, 536. EMS. ASE.

Letter from Araḥ b. Natan, also known as Musāfir b. Wahb, in Alexandria, to his brother, Avraham b. Natan the seventh, in Cairo. Dating: 1094–1111 CE. Avraham was an associate of the Nagid Mevorakh b. Saadya. In the letter, Araḥ reports of serious riots in Alexandria and a drunken brawl that ended only with the intervention of the chief of police (wālī), although he also accuses the other faction of having alerted the wālī, in addition to the drunken brawl having drawn his attention. The writer praises the local muqaddam who managed to free those involved with the brawl. He also complains of inappropriate fetishization of official decrees, and is so annoyed at the behavior of his fellow Jews that he reports it to the governor, Fakhr al-Mulk. For his brother’s benefit, he adds that the appropriate way to fetishize a decree is, as everyone knows, to kiss it and put it on your eyes, which is what the governor does. But “the Jews,” he complains, “take it around from place to place” and "wave it around like a banner." There is a passing reference to his illness ('I will tell you about it when my spirit recovers from this illness,' v1). It is likely that he is attributing his illness to the events described in the letter (wa-qad lazimanī minhu mulzim), though Frenkel understands this sentence to mean simply that there is some matter that is incumbent on him. (Information from Miriam Frenkel, Alan Elbaum and Marina Rustow)