Geniza Lab

Verso: Letter in Arabic script, in a book hand. Opens with two verses of poetry, then probably a taqbīl ([... al-a]rḍ), then greetings for the noble addressee (...al-sāmī al-ajall al-mawlā ??? abqāhu Allāh taʿālā...), then a report (wa-yunhī) that God sent health to the sender after an illness and ophthalmia (ramad) which lasted 20 days (...Allāh taʿālā manna bi-l-ʿāfiya fa-taṣṣarafa bi-hā baʿd ʿashrīn yawman...). The sender seems to be thanking the addressee for his generosity in helping him in this period of illness, "for he (the addressee) has never been stingy toward a sick person" (...maʿa kawnih lam yabkhal qaṭṭ ʿalā marīḍ...). Further down, mentions "the distress is severe, and from country to country, the excuse is plain...." Then a judge called al-qāḍī al-ajall ʿAlam al-Dīn.

Announcement by the Holim medical clinic to the Jewish public in the opening of the daily clinic for the service of the poor – Museum of Islamic Art – (number 230) – in Arabic and French. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 50). MCD.

Announcement by the Ashkenazi Jewish community of Cairo for the opening of a public clinic in the neighborhood of the communal synagogue on Rosette Gardens Street in Cairo – undated – Museum of Islamic Art – (number 3) – in Yiddish and French. (information from Ḥassanein Muḥammad Rabīʿa, ed., Dalīl Wathā'iq al-Janīza al-Jadīda / Catalogue of the Documents of the New Geniza, 52). A scan and translation of this document is available in Al-Janiza wa-l-maʿābid al-Yahūdiyya fī Miṣr (p. 157-158). The original text in French reads: "Communauté Israélite Aschkénazi du Caire – Commision de Bienfaisance – Avis – Nous avons l'honneur d'informer l'honorable public du Caire que nous avons installé une clinque gratuite pour malades, sans distinction de nationalité, sons la direction du docteur A. Tonis, diplômé de l'Université de Genève (Suisse). Clinque ouverte tous les jours de 11 a.m. - 12 sauf Samedi et jours fériés, dans le local de la Cour du Temple de la Communauté sis rue Jardin Rosette." MCD.

Letter from the Qaraite Jews of Ashqelon to the Qaraites and Rabbanites of Fustat. Dating: Summer 1100 CE. The letter deals with the ransoming of Qaraite captives from Jerusalem following the Crusader conquest of the city. (Qaraites represented a large percentage of the small number of Jews who still lived in Jerusalem after the Seljuk conquest[s] in the 1070s.) The letter also explains that the fortified city of Ashqelon had not yet fallen, but the residents are struggling to cope with an influx of refugees and the need to make large payments to the Crusaders to ransom back Jewish captives - men, women and children - as well as books and scrolls pillaged from the synagogues of the Holy Land. Despite the terrible circumstances, they take solace in the fact that that the Crusaders appeared not to have mistreated the women. The writers report that they had received the suftaja (bill of exchange), at least the second substantial donation from the Jews of Fustat to the campaign to redeem captives and books. This letter is a request for further donations. The community in Ashqelon had spent over 500 dinars; ransomed over 40 captives; continues to bear the high expenses of caring for the 20 redeemed captives who remain in Ashqelon; and is now in debt for more than 200 dinars. The writers also mention Jews who had escaped from Jerusalem on their own, and others who had been given safe-conduct with the wālī. Of the refugees who arrived in Ashkelon, many had died of the epidemic they encountered there: "The attacks of these illnesses (amrāḍ), the falling of that plague (wabā'), that pest (fanā'), that disaster (balā')" (recto, lines 17–19); later, describing how the refugees perished, "Some of them arrived here healthy, and the climate turned against them (ikhtalafa ʿalayim al-hawā'), and they arrived at the height of that plague (wa-waṣalū fī ʿunfuwān dhālik al-wabā'), and many of them died" (recto, lines 42–44); then, twice more, the writers emphasize their great expenses caring for those who have survived but are still sick, who need not only food and clothing but medicines and syrups (recto, lines 53–55 and right margin 19–20). There are notes by the writers and forwarders of the letter in the right margin on verso, including Yehayyahu ha-Kohen b. Maṣliaḥ, David b. Shelomo and Ḥanina b. Manṣūr b. ʿUbayd. See DK 242 + T-S AS 146.3 for a letter written one year earlier from the Rabbanites of Fustat to the Rabbanites of Ashqelon, also having to do with the campaign for the ransoming of captives. (Information CUDL and from Goldman, "Arabic-Speaking Jews of Crusader Syria" (PhD diss., 2018), 49–58. See also Goitein, Med Soc 5:537; Goitein, "New Sources on the Fate of the Jews during the Crusaders' Conquest of Jerusalem" (Heb.) Zion, 17 (1952), 136; Goitein, Palestinian Jewry, pp. 241-242; and Goitein's notes attached to Bodl. MS Heb d 11/7 (page 9f). ASE/MR

Letter from Avraham Ibn Miṣbāḥ, in Alexandria to Eliyyahu the Judge, in Fustat. Written in the hand of Avraham ha-Melammed b. Yefet. "I arrived in Alexandria with Manṣūr b. Simḥa ha-Kohen and found all the {orphan} children sick (marḍā tālifīn). They had taken on my account one dinar (?), and Manṣūr paid me 5 dinars." For some reason the money for the orphans has come out of the writer's account. The writer himself is in difficult straits; a judge wept when he heard the tale. He brought with him a letter of recommendation to show to Abū Surūr al-Kohen and somebody else, but they did not give him a response to the letter. Avraham reports that the orphans are praying on behalf of Eliyyahu that he will be rewarded for his good deeds with them. He does not have anything left of the 5 dinars, because he bought two thawbs and a blanket and the rest went to syrups (probably for the sick orphans). Eliyyahu is his patron; he repeatedly praises his generosity and reports how he praised him to various people in Alexandria. The writer has been waiting around in Alexandria for various officials to help him, and in the interim receives bread from the public distribution. He wants Eliyyahu to read this very letter to somebody else who will hopefully come to his aid. Some parts of the letter are quite difficult; merits further examination. Join: Oded Zinger. ASE.

Letter from a physician in Silifke (Seleucia) to his sister's husband, presumably in Fustat. Dated 21 July 1137. "The Emperor John II Comnenus was on his way to Antioch—held at that time by Raymond of Poitiers—and a part of his powerful army passed through the town in which this letter was written. The Byzantines arrived before the gates of Antioch on August 29. Our letter, however, reports a rumor that the city had already fallen forty days earlier. The writer, a physician, even expresses the expectation that the Emperor might take Aleppo and Damascus as well and already placed an order for medical books which would be looted there from the homes of his colleagues." The writer had emigrated from Fatimid Egypt to Byzantium. Goitein suggests that he traveled initially with the Fatimid navy, as he lists letters he sent in previous years from the army camp at Jaffa, from Rhodes, and from the island of Chios, which were occupied by the Venetian navy in 1224. The physician also stayed in Constantinople before settling in Seleucia and marring a woman with a Greek name (Korasi). He repeatedly describes how wealthy he is despite having arrived penniless, and urges his in-laws to follow his example and join him, no matter how much they have to leave behind. [Recto 1-8:] He opens with a discussion of the fertility of his sister; she has already borne two girls to the recipient, who is now presumably hoping for a son. She has not been able to become pregnant "due to her emaciated state"; the writer believes he would be able to give her medications to allow her to conceive "even after the emaciation." (Goitein's reads shurb instead of shaḥb, and zawāl instead of huzāl, yielding, "My sister did not become pregnant despite the many medicines. If you were here, I would fix her pregnancy, by my life, even after she had ceased to bear children.") The writer's own wife never conceived except with medication. [Recto 8-9:] The writer was unable to cure Avraham, "the little beggar from Akko," who died and left his son an orphan. [Recto 10-17:] The writer provides a detailed list of the dowry that he gave his son-in-law Shemuel b. Moshe b. Shemuel the Longobardian merchant, worth altogether 200 dinars. [Recto 17-21:] The writer explains that his own letters may have never arrived because he used to send valuable materia medica with them, including mulberry concentrate (rubb tūt), ribes (rībās), barberries (barbārīs), Gentiana (ghāfit) leaves and extract, and absinthe (afsintīn). [Recto 21-27:] He lists the five letters he has sent in past years in exchange for only one from the recipients, including Abū Zikrī Yaḥyā and Abū Naṣr b. Isḥāq. [Recto 27-31:] He offers messianic wishes, citing Daniel 12:11 and a piyyut for Havdala written by the recipient's father. [Recto 31-38:] He writes of his great happiness and wealth, including a house worth 200 dinars and 400 barrels of wine. [Verso 1-4:] If the recipient really does join him, he should bring the medical books that the writer left behind. Regardless, he is hoping to obtain some medical books from the loot of Aleppo and Damascus. [Verso 4-22:] He conveys news of family and friends. [Verso 22-24:] He requests a quarter dirhem of seeds of mallow (mulūkhiyah), mandrake (yabrūḥ), and althaea (khiṭmiyyah), as these are unavailable in his location. Information from Goitein's attached summary and translation. EMS. ASE.

Letter in the hand of Avraham Maimonides (d. 1237) or his son David asking a cantor to arrange a collection in the synagogue on a Thursday morning for two chickens and bread for a poor, old, sick man. (Information from Mediterranean Society, II, p. 463, and from Amir Ashur; cf. T-S Misc.8.18, written in a similar hand and layout.) Dating: 13th century

Petition of a cantor, son of a judge, who is sick and poor, asking God and a Nasi for help (the Nagid Mevorakh per Goitein's identification of the writer). See Oded Zinger, Women, Gender, and Law, 83, 324; S. D. Goitein, Mediterranean Society 2:109. EMS. "I have become chronically ill. I cannot move from my place more than a span without pains and screams. As God is my witness, I cannot even stand to pray. I have entered serious straits because of my illness and poverty. By Moses and Aaron, I have no silver except what I receive from the synagogue on Mondays. My illness requires a lot of money. I beseech you to aid me and address my situation, like you address the situation of strangers and converts and captives. If you delay, I will perish and die, lost." ASE.

Exact account of expenses for a distinguished, sick foreigner, showing also how these expenses were covered. Written by Natan b. Shelomo ha-Kohen (active in Fustat 1125–50 CE). "Various medical prescriptions conclude with the note: "Meal—cooked chickens." How this worked out in practice is seen in the daily accounts listing the sums expended for a sick foreigner and the sums showing how they were collected, as summarized here. The list is in the unmistakable hand of the judge Nathan b. Solomon ha-Kohen, who was active in the Egyptian capital in the years 1125 - 1150, but who signed (as first signatory) a document in Tyre, Lebanon, as early as 1102. (Tyre was conquered by the Cru­ saders in 1124.) At the writing of this account he seems to have been an old man and was probably retired.4 9 The account refers to the first twelve days of the month Shevat (Jan.-Feb.). The sums refer to the silver coin dirhem. Expenditures: Daily: Bread—3/4; on Saturday a larger amount: 7/8 or 1. A chicken—2 1/8, or (mostly) 2 1/2. (Medical) potion—1. Weekly: Hot oil —1. Listed only once: Rose water—3/4. Creme—1/2. Honey—1/2. Lentils—1/4. Saffron—1/4. Nile water—1/4. Larger sums were spent on bandages, cotton, laundry, and a new cloak. The patient was probably treated gratuitously by a physician of the community. The expenditure was covered by (a) income from a house belong­ ing to the community; (b) six donations, in one case a husband and his wife—referred to as "his house"—contributed separately; (c) a collection made in the two rabbinical synagogues of Fustat (which brought only 7 dirhems); (d) 1 dinar less 1/24 (qirat), worth at that time 35 1/2 dirhems, donated by "our lord," meaning the Head of the Jewish community, probably the court physician Samuel b. Hananiah (1140-1159)." Mediterranean Society, II, p. 458; IV, pp. 232, 233.

Various accounts. In Judaeo-Arabic. One section may list the expenditures for a funeral, items include the gravediggers (ḥaffārīn) and the perfume for the corpse or embalming fluid (ḥanūṭ). The same text block, further down, mentions a sick woman.

Verso: Autograph order in the hand of Avraham Maimonides. Abū l-Majd is to give the female bearer, the messenger of the sick Umm Nissim, 5 dirhams from the waqf of al-Muhadhdhab. T-S K25.240 consists of small written orders, partly in Hebrew and partly in Arabic script, for monthly payments, made out of the rent-revenue from the pious foundation (waqf) 'Compound of the Poor' or from the pious foundation made by the physician al-Muhadhdhab. All dated orders are from spring and summer, 1218. (Information from Mediterranean Society, II, pp. 420-421, App. A 48-92; pp. 449-450, App. B 39b [dated 1210-1225]; Cohen, Poverty and Charity in the Jewish Community of Medieval Egypt, pp. 218-220)

Autograph order in the hand of Avraham Maimonides. Abū l-Majd is to give the bearer, the cantor of al-Maḥalla (or 'al-majlis'?), who is sick, 5 dirhams from the waqf of al-Muhadhdhab. T-S K25.240 consists of small written orders, partly in Hebrew and partly in Arabic script, for monthly payments, made out of the rent-revenue from the pious foundation (waqf) 'Compound of the Poor' or from the pious foundation made by the physician al-Muhadhdhab. All dated orders are from spring and summer, 1218. (Information from Mediterranean Society, II, pp. 420-421, App. A 48-92; pp. 449-450, App. B 39b [dated 1210-1225]; Cohen, Poverty and Charity in the Jewish Community of Medieval Egypt, pp. 218-220)

Autograph order in the hand of Avraham Maimonides. Abū l-Majd is to give the bearer, Seʿadya al-Nazir, who is sick, 5 dirhams from the waqf of al-Muhadhdhab. T-S K25.240 consists of small written orders, partly in Hebrew and partly in Arabic script, for monthly payments, made out of the rent-revenue from the pious foundation (waqf) 'Compound of the Poor' or from the pious foundation made by the physician al-Muhadhdhab. All dated orders are from spring and summer, 1218. (Information from Mediterranean Society, II, pp. 420-421, App. A 48-92; pp. 449-450, App. B 39b [dated 1210-1225]; Cohen, Poverty and Charity in the Jewish Community of Medieval Egypt, pp. 218-220)

Recto: Autograph order in the hand of Avraham Maimonides? Abū l-Majd is to give 4 dirhams to Namir and 3 dirhams to the Nazir on account of their illnesses. T-S K25.240 consists of small written orders, partly in Hebrew and partly in Arabic script, for monthly payments, made out of the rent-revenue from the pious foundation (waqf) 'Compound of the Poor' or from the pious foundation made by the physician al-Muhadhdhab. All dated orders are from spring and summer, 1218. (Information from Mediterranean Society, II, pp. 420-421, App. A 48-92; pp. 449-450, App. B 39b [dated 1210-1225]; Cohen, Poverty and Charity in the Jewish Community of Medieval Egypt, pp. 218-220)

Strongly formulated note by the prominent judge Natan b. Shemuel to a prominent member of the community, urging the man to send him money for the sick people while staying in his house. EMS. On verso there is a probably-unrelated name in Arabic script, perhaps from a chancery document: ʿabduhā al-Kāmilī Masʿūd.

Public appeal of a blind woman to the congregation of Fustat to pay the fee of 4 dinars charged by a Muslim physician for the treatment of either herself or her sick daughter, who suffered from dropsy (istisqā'). Her other children (or child) had been given as security for this sum. Probably written by Hillel b. Eli (dated documents 1066–1107). Information from Goitein's note card. See also Med Soc, II, Appendix C, #96 (p. 501), and Med Soc I, p. 259 on children as collateral. ASE.