Geniza Lab

State document. Draft of a formal letter or petition in Arabic. The recipient's name and/or position may be present. Needs further examination. This side was reused for a document or composition that appears to be in Hebrew (but very little remains), and on verso is a Hebrew literary work.

Verso (original use): Fragment of a petition in Arabic script. Dating: Probably Fatimid-era. The beginnings of 4 lines are preserved. Moderately wide line spacing. Includes the beginning of a taqbīl (al-mamlūk yuqabbil al-arḍ) and a request clause (wa-yasal...).

State document, Fatimid period. Dated: 4 Rajab 523H, which is 23 June 1129 CE. Reporting that two trustworthy witnesses from Alexandria had given testimony, and that a document had come in answer to their testimony. One of their names has been preserved: Abū ʿAlī al-Ḥusayn b Ḥātim b. Ṣadaqa b. ʿUmar. Contains a registration mark (al-ḥamdu li-llāh ʿalā niʿamih). Another scribe has reused the document to copy the Fihrist of Shemu’el b. Hofni gaʾon. Details: An official document belonging to X (unnamed person: the هـ of kitab) was presented somewhere, but it needed to be verified, so two witnesses ratified it, presumably in Alexandria. The ratified document was then sent to a chancery where our writer recorded its contents, and equally importantly, registered the names of the two witnesses who had vouched for its authenticity. This is a bifolio register destined for the central Fatimid archives. Without more information on person X, and on the nature of this كتاب (was it a receipt, a legal deed, a rescript?), the document remains tantalizing and opaque, but useful as evidence of registration and archiving. Reused for the fihrist (index to the writings) of Shemuʾel b. Ḥofni (one fragment) and for Bava Metzia 49b (the other fragment: someone buying wine learned that Parzak the vizier was going to confiscate it, so he tried to renege before taking possession of the wine. R. Hisda approved: "just as they instituted 'pulling' with regard to sellers, so did they institute 'pulling' with regard to buyers"). (MR)

Petition from ʿAbd al-Raḥmān b. [...] to Ṣalāḥ al-Dīn (Saladin). In Arabic script. Has a tarjama at the upper left; 4 lines of introductory blessings; a report and request (wa-yunhī ilā.... anā rajul min ahl al-[...]... iḥṣānuhu maʿa l-khāṣṣ wa-l-ʿāmm... ); and a concluding ra'y clause and ḥamdala and ṣalawāt. Needs further examination for the content of the request. (Information in part from Zain Shirazi.)

Petition from al-Ḥasan b. Abū Saʿd probably to a vizier (several of the titles are similar to those of Ṭalāʾiʿ Ibn Ruzzīk). He complains of his poverty and weak state and seems to be asking for protection against the behaviors of the brokers in the drug/perfume trade in Fustat, who have cornered the market and are preventing merchants from doing business with the petitioner. On verso there is the qiddush for Passover in large 'childish' letters. (Information in part from Goitein's index card, MR, ASE.)

State document, ending line of a petition containing the raʾy clause. The fragmentary line reads as "حضرته..رايه العالي في ذلك ان شالله". Hebrew liturgical text on verso.

Eight rough drafts of a petition to the Fatimid Caliph al-Mustanṣir from the followers of Shelomo b. Yehuda, probably the end of 1041 (according to Gil's estimate). Six drafts are in Judaeo-Arabic; one abortive draft is in Arabic script in the same hand as the Judaeo-Arabic drafts; the final draft is in Arabic script in a chancery hand. Join: S. M. Stern. The Rabbanite Jews write to al-Mustanṣir regarding a conflict that arose in the community because of two leaderships (riyāsatayn), this conflict was earlier addressed by the Caliph by appointing Dāwūd b. Isḥaq but he didn't do anything. The situation worsened to an extent that one schism of the community barred the other from entering their synagogue until the other faction forced themselves inside leading to violence between the two. The Jews urge the Caliph to resolve this issue by sending his royal command "al-ʾamr al-ʿālī".

Petition to the Fatimid ruler Sitt al-Mulk from an official of a congregational mosque, perhaps the chief khaṭīb. This is probably the final copy of the petition. It has to do with delayed payments to the deputy khaṭīb Mūsā b. Azhar, since the tenants of the pious foundation (ḥabs) of the mosque have fallen in arrears and owe about ten dinars for the period ending Rajab 415 AH (September 1024). He requests that a decree (manshūr, line 11: literally, an open letter, a decree without a seal) be issued to the governor (ʿāmil) and administrator (mutawallī) of the district that housed the mosque asking them to help the deputy, Mūsā b. Azhar by supporting his efforts to extract payment from the tenants; by sending him money directly; and by generally enforcing the terms of the trust. On verso is a series of Hebrew biblical verses (Zach. 3:5–4:9) with the Aramaic translation (targum) added after each verse; the scribe has glued together these two petitions to form a single rotulus, suggesting that the Arabic documents may have survived together in an archive. The Arabic-script side of the fragment is missing a triangle of paper at the top that has remained attached to ENA 3974.3. Information from Marina Rustow's analysis and edition. A note on images: The FGP image of the Arabic side acquired from the Bodleian has cut off a few lines of the Arabic text and needs to be replaced. The image in Rustow, BSOAS 2010, is complete, but in black and white. The fragment was later rephotographed in color for Rustow, "The Fatimid Petition," Jewish History 2019. The FGP photo of the Hebrew-script side is complete. Note that the main Arabic-script documents on ENA 3974.3 and Bodl. MS heb. b. 18/23 do not join with each other.

Recto: Petition to Masliah Gaon from a woman wishing to have a divorce. Probably 1127 CE. Discussed in detail, with translation, in Oded Zinger's dissertation, pp. 201–02: 'Malīḥa bt. Abū al-Faḍl wanted a divorce. She claimed that her husband suffered from many illnesses and that his children from a previous marriage were irreligious. Malīḥa feared for the well-being of her children were she to die. We have a resolute petition written on her behalf to the head of the Jews, Maṣliaḥ ha-Kohen, informing him of the following: "I am the wife of Adam, the money changer. For the past eight months, I have asked repeatedly for divorce, but could not obtain it. I had thought that with the arrival of your most venerable presence, you would not postpone giving a ruling to me or to another (on my behalf) a single hour. He is a man afflicted with many illnesses and sicknesses. He has children far removed from religion and others. The servant fears lest what is sealed upon people (i.e. death) overtake him, or me. There is no assurance what will happen with him and with my children.1 By the divine law that you possess! Examine my state and quickly issue a verdict, whatever it may be.2 The servant appointed a representative, but from all that was done to the man; he said that he would not return to mediate between us. The servant is bashful, I do not have a tongue to speak with. By your parents! Examine my state and please liberate me.3 .... All that I want is the liberation of the servant, by any means necessary. And what the divine law obligates."4 We hear of Malīḥaʼs ultimate success in her bid for divorce in another document, T-S 8J5.4 2v. A four-line entry in a page from a court notebook records that on 28 June 1127, Malīḥa appointed Nathan ha-Levi b. Abraham as her representative to sue her husband. This short entry is followed by another entry recording an unrelated appointment of a representative. The next entry in the court notebook, however, records that on the very same day, a cantor who was one of the witnesses of the first appointment came to the court with two parnasim from the community. The three men declared to the court that they had made the symbolic purchase from Malīḥa confirming that she relinquished the entirety of her meʿuḥar and was willing to take an oath over her claims regarding the dowry. Her husband also made the symbolic purchase confirming that he had no claim over her. It appears that Malīḥa got her divorce.'5 Margins of recto, and verso: Copious jottings in Hebrew and Arabic script. It is unclear how much, if any, pertains to the main letter on recto. Shelomo ha-Levi b. Moshe is named. Many of the Arabic writings appear to be formulaic phrases from a letter to a dignitary (titled in one place Imam and Amir).

A bashful pauper informs the judge Rabbi Eliyyahu b. Zechariah who was in charge of public charity, that he had not eaten anything for two days and that he dared to address the judge only because he was in a state of extreme need. (Information from Mediterranean Society, II, p. 466; X, p.88)

Letter addressed to Yosef ha-Kohen b. Simha, asking for help. In Hebrew. The writer was hit by a crisis that forced him into poverty and then this was complicated by debts. He wants to be on his way and to join Avraham al-Ger (the proselyte) on his journey to Ceuta, intending to make appeals (there). (Information from Goitein's index cards and Goitein, Med. Soc., x C. 1, n.35.) Written bt Berakhot b. Shmuel.

Letter of appeal for charity. The writer lost his wealth "in an instant" and had to wander in search of help. He received it from people who knew his family and honor (hod) and saw the books and letters (iggerot) he was carrying, which were confirmed,with signatures from various communities in the east (Ṣova, Ashur, Adina). He is in great need, in spite of his "fathers," and seeks help. It is near a holiday and he has expenses and sick people to take care of (Information from Goitein's index cards)

Petition to the Fatimid vizier concerning an allowance. Dating: First half of the 12th century. The verso contains a Judaeo-Arabic text concerning the Jewish calendar. Part of this text is written also on the recto between lines 6 and 8 of the Arabic document.

An appeal of a man from Alexandria to the Nagid in Fustat requesting the Nagid's help in arresting a man who a legal court determined that he owes the writer money. The twelfth century. (Information from Frenkel)

Letter fragment, written in poetical phrases, in which the writer asks Yehuda and his brother Meshullam for help. (Information from Goitein's index cards)

Petition to the caliph, draft in the Arabic handwriting of Efrayim b. Shemarya. Dating: January 1039. Concerns the closing of a synagogue in Fustat, following the requests of Natan b. Avraham and his family members.

Petition from Abū l-Ḥasan b. Dāʾūd to a Fatimid dignitary. In Arabic script. The petitioner is a poor young man, whose father died destitute and left him only some pieces of furniture, which now Abū l-Ḥasan would like to sell. Dating: ca. 12th century. On verso there is a Judaeo-Arabic text on Jewish law divided into numbered paragraphs, regarding marriage contracts and mentioning Rabbi Shimʿon and the Mishna. (Information from CUDL)

Letter from Ibrāhīm, in Sunbāṭ, addressed to a Nagid. In Judaeo-Arabic. Requesting assistance for his family in time of need. His family members are all sick, and he has no money even for a medicinal syrup.

Letter sent from al-Mahalla by a man who is sought by the controller of revenue, asking a friend to obtain for him a letter from Shams al-Din (the director of revenue in the capital), saying that he is registered as absent. "Do not ask about my state of illness, weakness, want, and terrible fear of the supervisor's warrant." (Information from Mediterranean Society, II, p. 382)

Petition in Judaeo-Arabic to help Thābit al-Hazzan b. al-Munajjim, who was ill and had been imprisoned for two months for not paying his capitation tax. (Information from Goitein's note card)