Geniza Lab

Letter from Nahray b. Nissim, in Būṣīr, to Abū Isḥāq Barhūn b. Ṣāliḥ al-Tahirti and his cousin Barhun b. Mūsā, in Fustat. Dating: February 11, 1054 CE. Nahray came to Busir to hurry the buying of flax, according to the advice of ʿAyyāsh b. Ṣadaqa, who is in Busir as well. The letter contains instructions about the business in Fustat while Nahray is absent. Also mentions business with several Muslims. In addition, mentions silk that awaits in Sicily. The addressee had been ill but recovered. (Information from Gil, Kingdom, Vol. 2, #257) VMR

Letter from Ṭoviya b. ʿEli ha-Kohen, in Fustat, to his father ʿEli b. Avraham ha-Kohen, in Banyas/Dan. Dating: May 28, 1112. The son and father had parted ways in Tyre. After a difficult sea voyage, Ṭoviya arrived in Fustat, where he found an epidemic (wabā'). The judge Avraham b. Natan Av became ill and narrowly escaped ("reached the gates of") death, while the Nagid Mevorakh b. Saadya succumbed. He died on Saturday, the new moon of Tevet, December 2, 1111. (See Cohen, Self-Government, p. 147, where Islamic sources describing the same epidemic are cited as well.) Ṭoviya had received a letter from the Nagid Mevorakh before his death and took it with him to the Rīf, where he stayed for five months. Ṭoviya reports that one of the dignitaries in Fustat—possibly Avraham b. Natan Av—is even more noble and pious than his father had told him. Ṭoviya tells his father to be assiduous in praying for him over Torah scrolls, perhaps because Avraham has not completely recovered from the illness. He also tells him to pray for Moshe Nagid b. Mevorakh. Ṭoviya writes, "Buy me an Aleppo izār (a large wrap or coat) in which I can pray all the time," probably referring to an inexpensive piece of Syrian cotton (Med Soc I, 196). He encourages his father and a certain Natan to join him in Fustat. He sends regards to his brothers Yaḥya and Meir, and to Avraham Pe'er ha-Qahal, and to Mevasser b. Ghālib, and to Yeshuʿa b. Ṣedaqa, and to Yehuda ha-Parnas, and to Y{ū}suf b. Namir. ASE.

Letter of congratulation after recovery from an illness, written in rhymed Hebrew prose by the court clerk Mevorakh b. Natan and addressed to ʿAzaryahu b. Efrayim the head physician. Dated: Nisan 1483 Seleucid (March/April 1172 CE). (Information from Mediterranean Society, V, pp. 110, 111)

Letter of appeal from a cantor to a certain Moshe ha-Sar who is in government service. The letter also addresses Ṣedaqa ha-Sar. He asks for assistance in the payment of his capitation tax, of five months of rent, and of three months of payment incumbent on him from a promissory note. The writer had led prayers for Moshe's health during the public services in the syngaogue, and the prayer was evidently heard. He now conveys wishes for full recuperation and that the addressee will retain the favor of the sultan and his entourage (Goitein suggests that this refers to a new sultan, possibly Saladin). ASE.

Letter from Amram b. Yosef to Nahray b. Nissim requesting to forward a letter to Hassan b. Bundar. Location: Alexandria. Dating: 1094–97 CE. ʿAmram congratulates Nissim (Nahray's son) on his recovery (r4–8). He gives Nahray advice about taking good care of his son following his recovery, because "the relapse is worse than the illness" (r25–30).

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 from Labrāṭ b. Moshe b. Sughmār, the chief judge in al-Mahdiyya, to Nahray b. Nissim, in Fustat. Dating: Ca. 3 August 1057 CE (Gil) or 1061 CE (Goitein). Goitein explains, "Our letter was written after 1057, the date of the ruin of Qayrawān, when R. Nissim (b. Yaʿaqov) and other inhabitants of that city had found refuge in Sūsa, a seaport on the Tunisian coast north of al-Mahdiyya. R. Nissim died in 1062.The reference to the Sicilian city whose male inhabitants were put to sword by the conquering Normans fits the fall of Messina in 1061." Labrāṭ extols the great rabbinical authority R. Nissim b. Yaʿaqov, and his pupil the enigmatic "Rav" of Egypt. At the time of the writing of this letter, R. Nissim lived in Sūsa. There he supervised the copying of his writings, which was done for the Qayrawān scholar, Nahray b. Nissim, who then lived in Egypt. The letter relates how R. Nissim's writings were transferred to Egypt, an important detail, which sheds light on the value of the Geniza fragments of these writings, which have been published by Sheraga Abramson. Labrāṭ reports on the progress of the court case that Nahray b. Natan brought against his brother Yisrael b. Natan (both of them the cousins of Nahray b. Nissim) regarding the inheritance of their father's estate. The letter hails the zeal and progress made in Jewish learning by a son of R. Natan b. Avraham, Av ha-Yeshiva, the sometime Gaon of the Palestinian academy. The letter concludes with a report of the conquests made by the Normans in Sicily. The reference is to their taking of Messina by assault, and the losses suffered by Jews and, in particular, by Muslims. The writer expresses apprehensions with regard to the import of grain from Sicily, since Tunisia itself, a primarily agricultural country, had been laid waste by the invasion of the Arab tribes. Labrāṭ opens the letter with copious well wishes to Nahray because of his eye disease (wajaʿ ʿayn and ḍuʿf ʿayn) and conveys well wishes to Nahray on behalf of R. Nissim (r4–11). Goitein cites this letter as an excellent example of the convention of expressing preoccupation for a sick correspondent and conveying congratulations upon his recovery: "After having read the bad tidings in Nahray's missives, [Labrāṭ] had become disquieted and frightened, and passed his sleepless nights in asking God to accept himself as Nahray's ransom and to heal him. He had also passed the news on to "the Light of the World" (the spiritual leader of the Tunisian Jews), who was also very worried about it; his prayer for Nahray, Labrāṭ is confident, would be accepted. Finally, the merchants arriving from Egypt reported that Nahray was well and his eyes restored, whereupon Labrat praised and thanked God. He would be set at rest, however, only by a personal letter from Nahray confirming this happy turn of events" (Goitein, Med Soc V, p. 111). Labrāṭ goes on to describe the serious illness of R. Nissim himself (r14–18). All had despaired, "but God looked upon us and did not afflict us and blind our eyes." R. Nissim recovered, but the remnants of the illness did not leave him for a long time. Information from Goitein and Gil. There are photostats and an edition in Goitein's notes (to be uploaded). ASE.

Fragment of a family letter, same writer and addressee as T-S NS 338.71, mainly rebuking the addressee for the lack of letters. "Your mother and sister send you regards and adjure you by God to not cut off your letters from us more than this, for you have burned our hearts with fires, especially when we see on this blessed [holiday]. . . everyone in health. And Muslim got sick and suffered hardship and, thanks to God, returned to health. You should send regards to him and congratulate him on his health, even if you do not see fit to write to any of us. . ." ASE.

Letter fragment from a son to his remarried father, conveying family news and expressing regret that his father's previous wife is giving him trouble. The writer is suffering from an ailment of the ear: "If my ear were not bound, I would have come to visit you." (Information from Mediterranean Society, III, pp. 271, 273.)

Fragment of a letter from Abū ʿAli b. al-Dimyāṭī to his brother Abu Saʿīd b. Hibat Allah (Ḥalfon b. Netanel). The writer mentions the silk trade, describes his joy when he learned that Ḥalfon recovered after taking a medicine, and invites him to visit him in Fustat. Transcription from Goitein’s handwritten notes.

Letter from the schoolmaster Natan b. Shemuel, in a small town, to his brother Abū l-Ḥasan, in Fustat. In Judaeo-Arabic, with the address in Arabic script. The writer asks for some ophthalmic medicine, some sour-grape kohl, and an unidentified medicine (רישאנא?), because he needs them very much. If his financial situation were not so terrible this winter, he would have sent some money to cover the cost. He describes his extreme hardships, explaining that he had had to pawn garments to cover the costs of the holidays(?). He asks the addressee to meet with their in-law Abū Naṣr and thank him and seek to resolve some family matter. He worries that people are angry at him: "I think that no one likes a beggar." He then asks for the addressee's indulgence for what he had previously written. He was not himself, because of his great preoccupation upon the death of the khaṭīb of his town, who had been a great support to him. He goes on to allude to a dispute between himself and his cousin (ibn ʿamm), about whom he has many harsh words (incl. "Smoother than cream were the speeches of his mouth, but his heart was war" (Psalms 55:22); "may God save me from his evil"). He conveys greetings to various people, including R. Yeḥiel (active 1224–33). In a first postscript, he reports that Qaḍīb is severely ill with pleurisy (dhāt al-janb). He is out of his mind with worry and asks for his sister Saʿāda to be sent urgently. "May I not live to see her day [of death]." In a second postscript, he reports that actually Qaḍīb is doing much better now, thank God. (Information in part from Mediterranean Society, IV, pp. 185, 413; V, pp. 242, 573, 600-601.) ASE

Letter to a Gaon, according to Goitein, perhaps from the time of Nethanel Gaon (1160), congratulating him on his son's recovery from illness, and complaining about the cessation of correspondence. It is also a letter of recommendation for the bearer. (Information from Mediterranean Society, V, pp. 294, 295, and from Goitein's index cards)

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 Mardūk b. Mūsā, in Alexandria, to Nahray b. Nissim, in Fustat. In Judaeo-Arabic. Dating: ca. 1060 CE, based on Gil's assessment. The letter was written by Mūsā b. Abī l-Ḥayy, and it switches to his voice from line v1 onward. Mardūk reports that he has recovered from his illness: he entered the baths and ate pullets (r4–5), but some of his family members are still sick (r16). The rest of the letter is entirely business matters. (Information in part from Gil.) ASE.

Business letter from Yisrael b. Yūsuf, in Qayrawan, to Abū Sahl Menashshe b. David, in Fustat. The writer describes how the Rav (the highest authority in the Ifrīqiyan Jewish community) had visited him often during his illness, especially on Sabbaths when it was particularly welcome. Yisrael further tells his associate, “I regretted that you did not charge me with buying things for your boys and the inhabitants of your house [wife], for I am most happy to carry out such orders for you.” (S. D. Goitein, Mediterranean Society, 5:110, 280, 537, 584) EMS

Business letter from Seʿadya b. Avraham b. Sasson of Alexandria to his relative Ṣedaqa b. Ṣemaḥ of Fustat, a maker of Sūsiyāt textiles. Seʿadya opens by inquiring about Ṣedaqa's ill health. "I was tranquil when I received frequent letters from you, and when they ceased, I became distressed due to imagining (? tajwīzī) an illness or something else. May God protect us from what we fear. Then my cousin (ibn ʿammatī) arrived and informed me that you had become ill, and that you had begun to recover, and I and those with me rejoiced and thanked God for that." Saadya also Ṣedaqa if he wants to secure passage on the Byzantine ship that had just arrived. (Information from Mediterranean Society, I, p. 31; V, p. 103; and Goitein's index cards.) ASE.

Letter from Moshe Yiju, [after leaving] Tyre, to his brother Perahya, in Fustat. Dating: 14 April 1155 CE. When Moshe sent his previous letters from Tyre, he was terribly ill, and people had despaired. On the 5th day, God acted for the sake of His name, and Moshe was cured. See 2 Kings 20:5 ("on the third day I will cure you"). India Book III, 46.

Letter from Ḥalfon b. Menashshe to Avraham b. Bundār. Location: Fustat. Dating: Early 12th century. Ornate thank you letter and narrative in which Ḥalfon b. Menashshe expresses gratitude for the wealthy Adeni merchants Avraham b. Bundar and the "Leader of the Congregations (either Ḥasan b. Bundar or his son Bundar II) who saved him from the debts that confronted him when he emerged from his life-threatening illness (r31–v2). "Ḥalfon was inflicted by a dangerous and protracted illness, and hopes for his recovery had already been lost. He did recover, but despite the helpfulness of the community and the devoted care of the physicians, he was forced to sell everything in the house, including his Sabbath clothing, and to incur debts to the amount of 12 dinars." Partial trans. Goitein and Friedman, India Traders, p. 44, and summarized in detail 306f.

Letter from an unknown writer to an unknown addressee. In Judaeo-Arabic. The writer rebukes the addressee for failing to write with his news. Everyone has been worried about him. The writer himself has been distressed and sick ever since leaving the addressee, but he finally feeling better. The writer found a certain item with him (second word of line 7) that evidently had to be sent to the addressee, but it was the eve of Passover, and Abū l-Barakāt b. al-Ṣabbāgh had traveled, so the writer had to send it with the bearer of the present letter, Abū l-Faraj al-Kohen known as Ibn Qasāsa. There are also a few lines of Arabic script at the bottom, oriented 180 degrees to the main text. Includes a basmala and the word "mablagh" (amount/sum). (Information in part from CUDL and from Goitein's index cards.) ASE

Recto: Letter from a Karaite in Alexandria to the Karaite Nasi David b. Hasdai, concerning support for the Nasi from the Karaite communities in the Maghreb. Dating: 12th century. The letter opens with many very deferent phrases and congratulations on the addressee's recovery from illness. Verso: Draft of a rhymed Hebrew opening to a letter. (Information from CUDL)