Geniza Lab

Recto: Letter from Shelomo b. Eliyyahu to his father Eliyyahu the Judge. In Judaeo-Arabic. Recommending the bearer, Dā'ūd of Banhā, who is chronically in arrears for the capitation tax (ʿalayhi jawālī muzmina). Rabbenu Menaḥem has already helped him by writing a recommendation for him to the Nagid Avraham. At the end of this letter, Shelomo asks for copies of certain books from the Mishneh Torah. Verso: Shelomo continues, now writing on his own behalf. He asks his father to try to make sure that Shelomo is not sent to a place that is far away, because Shelomo is in a terrible state of isolation and ghurba and he could die any day, and then his father would regret having let him be sent away. ASE.

Letter from Umm al-Khayr, the widow of Eliyya al-Dimunshī, in Ragusa, Sicily, to her son Yehuda b. Eliyya in Fustat. Around 1060. The woman lives with her married daughters. The letter is a tearful plea for her son to return home before she dies. In fact, the family had heard a rumor that he died three years prior, so they held a large funeral and mourned him as if he had been present, believing that he died alone in a foreign land with no one to mourn him. But a letter from her son just arrived, awakening her yearning for him. She tells him that his father died in his lifetime, so he should return to his conscience and awaken his soul, and say to himself, "My father died in my lifetime, and now my mother will too. This will be counted as a tremendous sin on my account." She reiterates several times that he must come back before she perishes. (Information in part from Gil, Kingdom, Vol. 4, #798.) VMR. ASE.

Letter from Shemuel b. Sahl al-Hawwārī, in Aleppo, to [...], in Fustat. (The names are written in Arabic, so the writer's is tentative and the addressee's may yet be legible.) Written in calligraphic Judaeo-Arabic. Shemuel calls the addressee 'my father'; he seems to be the father-in-law of Shemuel's brother Abū l-Faḍl rather than Shemuel's actual father. Shemuel has received a letter informing him that his brother Abū l-Faḍl died in one of the villages of the Egyptian Rīf. Shemuel has no further information—which village, how he died, whether naturally or killed by Bedouins ('bādiya'), where he is buried, and in whose possession are the goods/money (apparently substantial) that Abū l-Faḍl had with him at the time of his death. Shemuel is sending his other brother, Abū ʿAlī, to travel to Egypt and investigate the matter. He asks the addressee to assist Abū ʿAlī when he arrives, so that the family can be 'consoled a little, though consolation is distant from us.' There are surprisingly few words of consolation at the beginning of the letter, but around here Shemuel writes that he and his brother and his mother have all 'melted' from grief, and commiserates with the addressee and 'our sister.' The addressee should send his response to Shemuel's mother in Jerusalem, to the alley of Yosef al-Sofer. There is the customary urging of a rapid response so that an old woman can be consoled before she dies of grief. 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.)

Letter from the physician Abū Zikrī, in Jerusalem, to his father Eliyyahu the Judge, in Fustat. Abū Zikrī reports that his masters, the princes al-Malik al-ʿAzīz and al-Malik al-Muʿaẓẓam, were laying siege to Damascus and that he was unable to get through to them to request a leave. Although ill himself, the writer states that he visited the sultan’s palace every other day. The letter also makes a note of “our colleagues at Qūṣ.” (Eliyyahu Ashtor, “The Number of Jews in Medieval Egypt,” JJS 18 (1967), 18; and S. D. Goitein, Mediterranean Society, 2:347, 603.) "Do not send me the biqyār (a goat-hair garment?), because I am not well, and I am thinking of how you will fare after my death. How terrible would it be to receive your garment in the tailor's packaging, unopened! Ever since you left, I have not even had a single week of health. Regarding the collyria and equipment that you requested, I have not been able to get to it, because I am ill. I am wintering in Jerusalem, because the army is at Damascus, and I am stranded here, and cannot leave without an order from the sultan." EMS. ASE.

Family letter sent from al-Raqqa by the mother of Dosa b. Yehoshuaʿ Ladiqi to her son, expressing her yearnings and asking him to send her letters and buy her something. (Information from Gil)

Letter by Yosef Yiju, in Mazara, to his sons Perahya and Moshe, in Fustat or Alexandria. In Judaeo-Arabic and Hebrew. Dating: Fall or Summer, 1156 CE. India Book III, 49. "Contents: A. Complaint that the longing for the addressees was 'killing' their parents, who, in addition, suffered from all kinds or privations and illnesses (lines 1-9). B. The writer had hoped that Peraḥya would soon come back as a married man, for he wanted to participate in the education of his niece and future daughter-in-law (lines 9-17). C. The 'master' had refused to pen this letter (lines 17-26). D. The writer thanked God that his son Moses was rescued from the pirates and did not care about the loss of the goods (lines 26-37). E. The boys should have informed their father what merchandise and of what value they had sent with Ḥajjāj; cf. III, 44. The man had sent ninety rubāʿīs only a year after his arrival and another ninety some time later (lines 37-49). F. Admonition to bear the losses with submission to God's will (line 50 and margin). G. The religious importance of marrying one's cousin (verso, lines 1-10). H. Hope to see his sons again, despite present hardship (verso, lines 10-15). 1. Request that the Head of the Jews in Egypt write letters to the Muslim commanders of Mazara and Messina and to Jewish notables in Sicily to arrange for the travel of the Yiju family to Egypt (verso, lines 15-27). J. Greetings (verso, lines 28-36). K. Address of sixteen lines." Description based on India Traders (attached).

Letter from Manṣūr b. Sālim, in Alexandria, to his son Abū Najm, who has gone on an adventurous journey or had run away to the army. The father mentions that he has sent to his son twenty letters and then twenty more, but the son never replied. The father states ‘I have never seen a character or religion like yours and never heard of the like’ and closes his letter with an exhortation ‘return to God and bring your mind back to yourself.' Abū Najm's mother perishes on account of his actions, and her vision is fading (alternate readings are possible, but "inḍarra baṣaruhā" seems likely as inḍarra derives from the same root as ḍarīr/maḍrūr, both meaning "blind"). Several other letters by the same man are known, all of them either addressed to Manṣūr's contacts in Fustat, asking them to help him find his son, or directly to his son (like this one). See tag. (Information from CUDL and Mediterranean Society, II, p. 379; V, p. 189.)