Geniza Lab

Letter in Hebrew dated April/May 1807 CE (Nisan 567 = ונשמחה בכל ימנו), from the Jewish community of Safed to the Jewish community of Pisa, specifically the head judge Yiṣḥaq Gallico (יצחק גאליקו), begging for financial aid. Their shaliaḥ is מרדכי אשיאו.

Letter in Hebrew dated 1726/27 CE (487 = בל תמוט), from the Jewish community of Safed to the Jewish community of Pisa, begging for financial aid on account of the heavy taxes imposed on them. Their shaliaḥ is Daniel Kafsuto (קאפסוטו). ASE.

Letter in Hebrew dated 1735/36 CE (496 = קרן לעמו), from the Jewish community of Safed to the Jewish community of Pisa, begging for financial aid on account of a heavy tax of 10,000 גרושו׳ that has been imposed on them. Their sheliḥim are Ḥayyim Yaʿaqov and Me'ir de Segura (named 6 lines from the bottom). The Latin script on the final page (Zafed 5496 K. K.) may actually be original. ASE.

Letter in Hebrew dated 1766/67 CE (527 = וה(י)כינו את (אשר) יביאו) from the Jewish community of Safed to the Jewish community of Pisa, begging for financial help to the tune of 15,000 gerushim. They recount a fascinating tale of a Jewish man who 'purchased the tax' (=the tax farming rights under the malikane system) from the rulers for 6,000 gerushim. They knew this would turn out badly, but he refused to listen. Later, he was unable to render the full amount demanded by the rulers, so he was clapped in irons, "and died on account of the fright." It seems that now the rulers are demanding that the community itself make up the deficit. There is a somewhat mysterious episode about an evil man who wishes to bring his minions to live in a certain house. The "Italian congregation" of Safed (ק״ק איטאלייאנוס) is mentioned. Their sheliḥim are Yisrael Benveniste and Ḥayyim Mordechai Būnan (their power of attorney is the next shelfmark). Note that the gematriya in fact adds up to 537, corresponding to 1776/77 CE, but one of the yods should probably be ignored, because the power of attorney is clearly dated 527. An earlier cataloguer thought the same (see note on final page). Merits further examination. ASE. MCD.

Power of attorney (שטר הרשאה) in which the community of Safed appoints Yisrael Benveniste and Ḥayyīm Mordechai Būnan as their sheliḥim. See previous shelfmark. There are numerous signatures (or at least names written out by the scribe), including that of Masʿūd Būnan, perhaps identical with the shaliaḥ sent from Tiberias to Pisa nearly twenty years earlier (Bodl. MS heb. c 64/6). ASE.

Recto: Either the beginning of a letter or the address of a letter for Shelomo Gabbay in Safed. There is also a list of names. Verso: Accounts in western Arabic numerals.

Letter from a widow in Safed regarding her property in Egypt

Letter (or rather three letters) from Mustaʿrib sages, in Safed, to the Nagid Yiṣḥaq Sholal, in Fustat. Dating: 1510 CE, based on the assessment of Avraham David. These letters complain of the conduct of a certain R. Moshe, the dayyān of Safed in Galilee. If we are to believe the writers, he was a rather unusually vainglorious, selfish and unscrupulous person, guilty of many acts of tyranny, misappropriation and corruption, and responsible for the perennial Safed Meat Scandal." The paper apparently bears a watermark "of the familiar hand-and-star variety, employed by many manufacturers in France, Switzerland, and Sicily, between 1490 and 1590 CE." Information from Gottheil-Worrell, Fragments from the Cairo Genizah, p. 247.

Letter from an unknown writer, in Safed, to Yosef Mataron (מאטארון), in Fustat/Cairo. In Ladino. Mentions the Ottoman coin para. The writer reports that the addressee's son Eliezer is in Tripoli, which he knows because he received a letter from Eliezer the same day the caravan from Egypt arrived. The letter deals with business matters and shipments received, some of which were unsatisfactory: "y como me mandastes aquella ropa tan desbaratada"; in fact the writer seems quite annoyed at the merchandise he is receiving and says he does not understand what he is supposed to do with it. Needs further examination.

A first-person note in late Hebrew by Sulaymān A[...], perhaps mentioning the sages of Safed.

Recto: Letter from Abraham Sagis (סאגיש) in Safed to an individual in Egypt who had previously studied with the sage Moses di Trani in Safed. Abraham complains about an outstanding debt owed by the recipient, and the recipient’s stinginess toward the descendants of his former teacher. Signed Abraham Sagis. Verso: Part of an address. C. late 16th century. (Information from CUDL)

Letter from Safed, Palestine, written by a man from Cairo to his cousin (ibn ʿamm). He had traveled to Safed, mainly, it seems, to settle a family affair. The writer is concerned with the problem of suicide and tries to solve it both by traditional belief and rational proof. (Information from Mediterranean Society, V, p. 245.) He mentions his lack of health among the host of reasons, including poverty and distance from loved ones, for why he would kill himself, were it not for his certain belief in the Truth and for the additional sin that he would incur by becoming a topic of gossip all the family members. "I send every letter and read every letter with tears in my eyes." Interesting that this is not stated much more strongly than the usual convention for expressing longing. He urges his sister to come visit from Fusṭāṭ. He is contemplating going to Jerusalem. ASE

Letter from the Egyptian physician ʿAfīf b. Ezra, in Gaza (detained there en route from Cairo to Safed), to Shemuel b. Yequtiel al-Amshāṭī, in Fustat. In Judaeo-Arabic with a Hebrew opening. Dating: The beginning of the 16th century. The letter is a plea for help. ʿAfīf reports that Shemuel's letter arrived and was read aloud to the congregation of Gaza, which prayed for him (r19–22). He continues with an account of the illnesses afflicting his family members (r23–v1), all of which he has described in previous letters but has not received any response. "The family had been in the Mediterranean port for two months at the time of the writing of the letter, kept there by illness. The son was gravely ill {with bārida (chills) and sukūna (stupor?) and a nearly unstoppable nosebleed (ruʿāf mufraṭ)}. ʿAfīf says that he had sold everything, including his clothing, for the boy's treatment. The wife was confined to bed (marmiyya), unable to see, hear, or speak {"like a stone thrown on the ground"}. Seven times ʿAfīf cries out "Oh my lord Samuel," imploring him to answer this letter, which was preceded by others that had gone unanswered. Now he promises that this would be the last one, asking the addressee at the same time not to force him to send still another one, for writing such a letter was an ordeal, and finding a carrier for it almost impossible. {"Send me a response before I no longer have a response or need a further letter. O God, o God, o God, I have melted like a candle. 'My heart is become like wax; it is melted in mine inmost parts' (Psalms 22:15). . . . I cannot write a letter and send it but that my heart melts. . . . Every letter that I write is with great distress. I can barely find with whom to send it but that my heart gives out (yanqaṭīʿ) from walking."} ʿAfīf rejects with indignation the charge that he had brought this disaster upon himself (ʿamila bi-rūḥihi) by his own fault (probably by disregarding the warning that the family would be unable to make the journey). Practicing as a physician in Safed (which at that time began to assume its role as a major holy city) was done "for Heaven's sake." No doubt his inability to gain a livelihood in Cairo was another reason." (Goitein, Med Soc, V, p. 86, notes 196–203.) ʿAfīf additionally reports that the righteous R. Pereẓ died on the same journey. Apart from the implied request for direct financial aid, ʿAfīf asks Shemuel to stand security for his sister in Fustat, who is to sell off ʿAfīf's share in a family property that brings in two half-dirhems (muayyadis) per month. ʿAfīf wishes to return to Cairo, but does not have money for hiring a donkey. ʿAfīf b. Ezra (also known as Yosef the Egyptian), along with his traveling companion R. Pereẓ, also appears in F 1908.44XX, lines 70–94. Information from Goitein (note card and Med Soc V). ASE.

Letter addressed to Shelomo b. al-Gazi(?). In Hebrew. Dating: Late, based on handwriting. This is a letter of recommendation for the bearer (המוביל), who is named Yosef Reʾuven, apparently a scholar and an orphan whose father is dead. Concerning something (a sum of money?) to be deposited or which is already deposited in Ṣefat (Safed).

Letter from Daniel Cafsuto (aka Cassuto) and Shemuel Cafsuto (aka Cassuto) to a certain Saʿīd (or the son of Saʿīd), possibly Saʿīd Bardaʿ, in Fustat/Cairo. Daniel’s letter is in Ladino; Shemuel (Daniel’s brother or son?) used the space on the lower left for his own addendum in Hebrew. Dated: 15 Av 5473 AM, which is 1713 CE. The senders are relatively well-known: see BL OR 5544.13 and see Adonella Cedarmas, Per la cruna del mondo: Carlo Camucio e Moisé Vita Cafsuto, due pellegrini nella Terra Santa del Settecento, p. 294 (and references there). They may be writing from Safed (line 11), but this is not certain. Daniel offers congratulations on the birth of a son to a certain Moshe. He asks the addressee to be diligent in the matter of the 50 gurush. The addressee is to send the money to Damietta c/o Yosef Mugnani. The city of Damsīs is also mentioned. Other people involved are Yosef Pereṣ, Shelomo ʿAfīfī, Khalīfa, and a certain Felipe. Shemuel’s shorter letter opens with greetings to his dear sister (perhaps the addressee’s wife?), a rebuke for failing to write any letters ever since he had traveled and especially for failing to send any of the money owed (currency: reales). ASE

Letter in Ladino from a family member to Avraham Shalom: "... Know as it pleases you that Esther married. May you marry your sons with greater advantage. May they never be orphans ... And more tears flowed from my eyes than from a fountain, for I found myself with no other relative or support then the Lord, blessed be He, and your brother-in-law, who did come. And you did not send me even two lines with him. Even if he did not call on you, you could have sent him two lines (for us) with those who come and go. You could have done so, not for me but for your sister who, saying 'Oh, to receive two lines from my brother!' is tearing out her heart and does nothing but cry from your lack of affection. Were it not for your aunt, who sent me what she sent me, I would not even have had enough for the dowry. May the blessed Lord repay her during the life of her son and her daughters what she did with this orphan of the Lord, may she have her repayment, may her sons have many sons and much good. Amen. Thus may it be willed before our Father who is in heaven. And I know that you are angry on account of the china (el sini)... greetings from myself, Khalifia Ajiman... and from your mother Doña Jamila, widow of the perfect scholar Rabbi Yom Tov Shalom, may his soul rest in Eden...." Address on reverse of the letter: To be delivered to the wise, exalted, honored and renowned Rabbi Avraham Shalom - may his light shine. Amen. So be His will. From Safed to Egypt (Cairo) and from there, the wise, exalted, honored and renowned Rabbi Yehuda Kastilas is to send it on to Alexandria." (Information in part from http://www.investigacion.cchs.csic.es/judeo-arabe/sites/investigacion.cchs.csic.es.judeo-arabe/files/Genizah-Al-Andalus.pdf.)