Geniza Lab

Letter from a Spanish community to Egypt concerning an impoverished and aging man from Rhodez, France, who appraoched the ruler of his land for redress after his son was murdered; the ruler instead expropriated his possessions. Wants to go to Jerusalem to spend the rest of his life there. Recto after a long alphabetical exordium.

Recto: Letter from a woman to her distant husband, al-Shaykh al-Muhadhdhab, who has been away for many years, urging him in various ways to return. She appeals to his charitable deeds; how the Jewish community has been bereft of his presence; and how at this rate, his children will only know him through those charitable deeds (8–11). She urges him not to listen to anybody else but to her only, "Get up! Rise! And earn the World to Come" (14–15). By repenting and returning he will also earn [the merit of saving] her life, "for as long as this continues, I have become very weak. Every hour I wonder if my weakness will increase. [If you return,] you will not have grief in your heart that you did not see me and that I did not pray for you before my death. I do not doubt in your love for me, as you must not doubt in my lasting love for you. Even if you have changed with the separation for all this time, and have been absent from my sight, my heart too has been absent" (17–23). She then reiterates her old age, her weakness, and her poverty. This letter is noted by Oded Zinger in his dissertation, p. 54, in the context of other letters from women to distant husbands. Verso: Judaeo-Arabic tafsir, Psalms 113:4–116:6 (Neubauer-Cowley Catalog). ASE.

Letter of appeal from an elderly, blind woman, mother of several sons and grandsons, to the Gaon Maṣliaḥ. Dating: 1127–38, based on the tenure of Maṣliaḥ Gaon. In Hebrew and Judaeo-Arabic. Written by a scribe on her behalf (Goitein: "A refreshing mixture of the accomplished style of a court clerk and the woman's ipsissima verba"). Subject: She complains about being neglected by her firstborn son Abraham after the death of her daughter, and begs for charity. "After eight lines of biblical quotations and an introduction in Hebrew, the letter continues: 'I wish to inform your high excellency that I am a blind woman. For a long time, I have been sitting in a corner with no access to this world, but as long as my daughter lived, she was always around me and cared for me. Now she has died, and her brothers and their sons have taken what she possessed. My son, Abraham, the firstborn, took the estate, and has not provided me with anything since she died, not even a loaf of bread. I have now entrusted my spirit to God, the exalted, and to you. Shout at him and tell him that he should give me what is indispensable. May the Holy One never let fail your strength and may he guard you from the blows of Fate, such as blindness and indigence, and shield you under the shelter of his wings'" (Goitein, Mediterranean Society, V, p. 124).

Letter begging for help from a communal authority ('sayyidnā'), written by Abu Sahl b. al-Ahuv during a famine. Likely early 13th century. He opens with condolence for the death of the recipient's brother and the hunger of the brother's family before going into his own sad tale. Ibn Imran recently stole 100 dinars that were buried in Abu Sahl's house and also took items from his house and sold them. Due to Abu Sahl's age and weakness, he could not act to stop this. Abu Sahl has in the past benefited from charity from the recipient and from al-Tiferet Abu l-Mahasin (a man of this title and kunyah is mentioned in T-S NS J347, dated 1219/1220), but now requires more assistance. Abu Sahl's dependents include an old woman and a sick man who cannot sleep day or night. Abu Sahl has had to buy oil instead of bread, "so that he does not die in darkness." Abu Sahl himself has been ill for the last month. He turned to al-Shaykh al-Nezer, who told him that Sayyidnā ordered for him to receive bread in the distribution, but it has been three weeks and he has not received any bread. He concludes by asking the recipient to investigate the young man (Ibn Imran) who plunged them into this desperate state. ASE.

Petition to the Gaʾon Maṣliaḥ ha-Kohen (in office 1127–39). Begins with six lines of Hebrew blessings, and ends with one line of Hebrew blessings. The sender describes himself as a man of more than seventy years who has been afflicted by an illness that makes him unable to work and earn a livelihood. He owes a debt (or rather capitation tax payment?) of 14 qirats and 1 dirham; somehow this is connected to a man named Salāma Ibn al-Maqāniʿiyya and a guarantee. If he is unable to pay, he fears being imprisoned. He states that he is near death and starving, some days eating and some days not. Maṣliaḥ had previously promised to help him pay this sum, so this letter is a reminder. In the margin, mentions a meat shop and someone named Mīkhāʾīl. Verso is filled with Arabic-script jottings and document drafts in a chancery hand, including drafts of a letter or petition to a notable. VMR. EMS. ASE.

Letter from Shelomo b. Yehuda, in Jerusalem, to Sahlān b. Avraham, in Fustat. In Hebrew. Dating: 1029 CE. "Here is a description of old age in the hand of Solomon b. Judah Gaon, the president of the Jerusalem yeshiva and official head of the Jews of the Fatimid empire, written nineteen years before his death. The time was excruciating for him: things in the yeshiva and the community at large did not go according to his wishes. Abraham b. Sahlan, a leader of Egyptian Jewry, Solomon's 'peer,' with whom he had probably studied many years before, had just died, and his own son was on his way to Aleppo in northern Syria, a voyage fraught with danger. . . . But old age, like life in general, has its ups and downs: the rich correspondence of the Gaon shows him as being active in affairs and rich in style during the long years following the passage translated above, although a premonition of death is certainly felt in it. 'I am a descending sun, soon to set. My soul is very much depressed since my peer passed away, may he rest in Eden. I ask God only to keep me alive through this year so that people should not say: "Both died within one year." Take notice, my dear, that I am going about like a shadow [cf. Psalms 39:7]. I have no authority (reshut), only the title. My strength is gone, my knee is feeble, and my foot staggers. My eyes are dim, and, when I write, it is as if I was learning it, sometimes the lines are straight and sometimes crooked, and so is my style, because my mind is disturbed since the day my beloved [son] traveled to Aleppo to fetch some goods he had left there. I pray to God to bring him back in safety "before I depart and be no more" [Psalms 39:14]'" (Goitein, Med Soc, V, p. 120, translating lines 19–25).

Letter from Ḥalfon b. Menashshe's daughter to her maternal uncle ʿEli b. Hillel, the deputy overseer (nā'ib al-nāẓir) of Bahnasa. In the hand of Ḥalfon b. Menashshe. In Judaeo-Arabic. Dating: 1100–38 CE. The writer urges her uncle to visit herself and her mother. She is in the sixth month of her pregnancy (r5). She asks the addressee to buy for her a black girl about 5 or 6 years of age from the jālib (slave trader), because she has heard that there are many available in Bahnasa (r15–17). The writer is sad to be separated from her daughter (r26–27). She reports in the margin on the sad condition of Sitt Ikhtiyār, who has been bedbound (rāqida lāzima) for three months with hectic illness (ʿillat al-diqq). "There is nothing left in her but that we say, 'right away, right away'"—does this mean they wait on her hand and foot? or that they expect her to die soon? In any event, her condition is a terrible blow to the writer. ASE.

Letter of appeal for charity from Yeḥezqel b. Ibrāhīm (the writer) and the former judge Moshe b. Shemarya to Abū ʿImran Mūsā b. Abī l-Ḥayy, Segulat ha-Yeshiva. Moshe has gone blind from ophthalmia (ramad); his eye is white and he walks with a cane. Yehezqel is so infirm that he has not left his home for two years, even to attend synagogue services. They ask Mūsā to intervene on their behalf with the Nagid Sar ha-Sarim (Mevorakh b. Saadya), though they know that Mevorakh is busy with the “service of the rulers” (khidmat al-salāṭīn), see Rustow, Heresy, p. 339, and Cohen, Jewish Self-Government, p. 220. See also ENA 2805.5a, in which Natan b. Nahray informs Musa that as instructed he has given 1 dinar each to Moshe the Judge and Yeḥezqel the Alexandrian, who is sick and confined to his house. Dated after 1094. (Information in part from Goitein’s note cards) ASE

Letter from Shimʿon b. Shaʾul b. Yisraʾel ha-Ṭulayṭulī, in Jerusalem, to his sister Ballūṭa in Toledo. The writer (a Rabbanite) relays two years of news about Qaraites and fellow Andalusians in Jerusalem, as well as family news. He conveys the distress he felt upon hearing of the epidemic (wabā') and unrest (tashwīsh) in the environs of Toledo. One theme of the letter is their father's health. "Our father is in a state that one would wish only for one's enemies. He has become paralyzed (mabṭūl), blind (aʿmā), and feeble-minded (madkhūl al-dhihn), and suffers much (mumtaḥin). The bearers of this letter will tell you about him and about my care for him. He does not lack a thing, for he is well served (makhdūm) and cared for (maḥfūẓ). I do not rely on anyone else to concern themselves with him. My bed adjoins his; I get up several times every night to cover him and to turn him, since he is not able to do any of these things alone (idh lā yamlik min nafsihi shay'). May God, the exalted, reward him for his sufferings." Med Soc III, p. 241. Later in the letter, Shimʿon tells Ballūṭa that she need not concern herself with sending the turban that had been requested, "for, woe is me, he no longer has the wherewithal to leave the door of the house. He used to devote himself (wādhāb should be read as wāẓāb) to the Mount of Olives and to God's Temple for as long as he was able and [the strength] was in him, may God reward him." (Gil's translation diverges significantly from this.) A second theme of the letter is the story of a fellow Toledan, Ibrāhīm b. Fadānj, and his wife, who arrived two years earlier after having been taken captive in Byzantium and redeemed in Ramle. For a detailed analysis of their case—involving multiple changes of allegiance between the Qaraite and Rabbanite communities, and the writer's role in aiding them—see Rustow, "Karaites Real and Imagined" (2007), 43–47.

Letter (bottom part) from Alexandria to Fustat, dictated by Abu l-Najm Hilal, written down by Abu l-Muna, and addressed to Abu Ishaq b. Yaʿaqov at funduq al-Mahalli, who is to give it to Abu l-Majd the cantor—the brother of Hilal. The writer sends greeting to the addressee’s wife and the teacher Yiṣḥaq. The silk that Abu l-Majd sent to Mahasin has arrived. The old woman (presumably the mother of Hilal and Abu l-Majd) is frail and no longer able to work, and everyone is distressed, and they wish Abu l-Majd to come before she dies. The Ḥaver and Ibn Daud reached an arrangement to alternate Shabbats (in receiving income?) starting after Passover. Information in part from Goitein's note card. EMS. ASE.

Letter from Abūn b. Ṣedaqa (Jerusalem) to Nahray b. Nissim (Fustat). Dating: 10 March 1064 CE (Gil). Abūn mentions that he is unable to travel due to his weakness, and that his illness has aged him before his time such that he is no longer as Nahray knows him. Ed. Gil, Palestine, #499. ASE.

Letter from a blind man in Salonica to his son Ismāʿīl in Egypt. In Judaeo-Arabic. Written on vellum in a scholarly hand. The first page of the letter is lost. Dating: 1088/89 CE, or shortly after, based on Goitein's interpretation of the year "48" as 4848 AM. The letter picks up with the father explaining his happy situation in Salonica and why he cannot possibly return to Egypt, as his son had asked him to do (r1–19). The writer lives in Salonica with his wife (not the addressee's mother) and a daughter with many suitors. He fears that they would be a burden on the family in Egypt. He is blind and weak—"I have nothing left but my tongue and my heart" (i.e., mind)—but he has not perished. On the contrary, he is in a thousand states of well-being and is highly regarded by all who fear God. He overhears the Shabbat services from his dwelling. None of the scholars of Salonica are able to match him in his knowledge of the law. He next sends regards to various family members and congratulates his son on the acquisition of noble in-laws (r20–27). He is worried about his family, because he heard that "in the year 48 the Nile had a low flood, and my heart trembled, and I have no rest, neither by day or by night. For God's sake, write me immediately regarding your well-being" and about each person's livelihood (r27–32). The son should send his response to ʿImrān b. Naḥum in Alexandria who will forward it to Salonica, to the upper synagogue, to the house of Shabbetay b. Moshe Matakla 'the head' (r33–36). He exhorts his son not to neglect the study of Torah or be distracted by his business affairs (r36–v1). He then recapitulates the reasons for his departure from Egypt 26 years earlier and what has happened in the interim (v1–v21). It seems his motives for traveling were both pious (wishing to bury his bones in Jerusalem) and financial. At first he sent all the money he earned back to his family, and had none with which to travel back himself. He traveled from place to place for 30 months. At that time he learned that a business partner of the family perished in a fire, from which point onward, "I never had anything but expenses." The 'Turks' then invaded the Byzantine east, so he fled to the west, ultimately reaching Salonica. His vision weakened, gradually, over the course of five years. In Salonica, he has refrained from granting his daughter to any of her many suitors until he received word from his son and his brother-in-law Abū l-Ḥ̋asan. The writer then returns to the subject of why he cannot possibly travel back to Egypt (v21–v34). Even as his son's letter was read to him, he had no strength to go out his door or leave his house without being supported. He can hardly see or hear. If his son saw him, he would "flee the distance of a month's journey." This is apart from the grave danger of the travel itself and his anxiety on account of his old age and his wife—even though she herself would love to travel. It is not in his nature to save money, and he repeats his fear that he would be a burden on the family. There is then a cryptic passage (v30–34) warning his son against listening to 'a generation that left us' and which had various faults that cannot be written in a letter. He concludes (v34–39) with another exhortation to study Torah diligently. When the son was 13 years old, he used to astound people with his intelligence. Information in part from Goitein and from Joshua Holo, Byzantine Jewry in the Mediterranean Economy, p. 53, 56. ASE.

Survey of households, recipients of alms. Written on a leaf, 8 by 6 inches, folded so as to form four pages, each originally containing data about 33-34 families, a total of about 135, of which about 110 are preserved, many defective. The list is important inasmuch as it mentions the number of persons in each household. It was no doubt prepared in order to form the basis for weekly distribution of bread to the needy and to community officials. The names of the assistant judge Jephthah, the beadle Tahir, and the cantor Abu Sahl put the list at the beginning of the thirteenth century, preferably after T-S NS J.98, where Tahir receives 14 loaves, indicating that he still had a large household, whereas here only one child lives with him, and a son of his is listed as a separate family. The average size of a family of relief recipients is 2.4. For a realistic appreciation of this breakdown one should keep in mind that most of the persons listed must have been elderly people who either no longer had a family or whose older children (from the age of ten) were seeking their livelihood out of their homes. (Information from Mediterranean Society, II, p. 460, App. B 74 [dated 1200-1240])