Geniza Lab

Letter from a physician to a Kohen expressing thanks for condolences. At the end he writes a prescription for the growing of hair on skin where none would grow. The letter is in Judaeo-Arabic, but he introduces the prescription with a line of Arabic. (Information from Mediterranean Society, I, 253, 578.) "Let a black raven be taken. Let it be burned, pulverized, and kneaded with oil, and let it be applied to the spot on which no hair grows. It will grow with God's permission." Translation from Goitein's note card #27141.

Letter from a man who has been seized with unbearable chills to Mevorakh b. Yiṣḥaq, appealing for his help. The letter ends with extensive prayers to God to protect the recipient and his family. (Information from Goitein's index cards)

Letter from Natan b. Nahray, in Rashid, to Nahray b. Nissim, in Fustat. Around 1061. The writer writes about purchasing wheat before Passover. (Information from Gil, Kingdom, Vol. 3, #414) VMR

Letter from a father in Cairo to his son, Abū Manṣūr, in the Fayyum. The recipient is told not to get involved in any banking deals with the government. The writer illustrates his warning with examples of people who had suffered physical torture because of their dealings with the diwan. Addressee is advised to pursue a modest, safe living as a moneychanger. (Information from Mediterranean Society, I, pp. 240, 269, 460, 467; IV, p. 161)

Letter from Avraham to the sender's brother mentioning a bill and conveying greetings to the recipient from all his family members who are with the sender. 15th-16th century. (Information from CUDL)

Letter from Shelomo (Abu l-Barakat) in Alexandria to to his brother, the physician Abu Zikri son of Abu l-Faraj (Eliyyahu the Judge), in Fustat. Only the introduction of the letter has been preserved.

Letter from Sahlān b. Avraham perhaps to Efrayim b. Shemarya. Dating: ca. 1030 CE. Written in a calligraphic hand and beautiful biblical style. Only the right side of the letter is preserved. Sahlān refers to his illness, a physician, and going to the synagogue. Information from Bareket and from Goitein's index cards. ASE.

Recto: Letter from Elʿazar b. Abraham b. Elišaʿ to Elijah the judge b. Zechariah, concerning a dispute about rent payments. Mentions Abū l-Faraj the glazier, Hārūn, and Manṣūr b. Abū l-Surūr. Greetings are sent to the Nagid, the judges Ḥananel and Yeḥiʾel, and to Abraham and Joseph. Verso: Legal document (unfinished draft) concerning a financial agreement between Ibrahim b. Abū l-Faḍl and Abū l-Ḥasan b. Abū l-ʿAlā. (Information from CUDL)

Autograph letter from Avraham Maimonides to his "dear son" (i.e., congenial pupil) Yosef. In Judaeo-Arabic. Avraham excuses his absence from a student's recent wedding, saying, "The night of your wedding was the night of my turn to be on duty at the hospital, and I could not at that time put it off for reasons it would take too long to explain" (translation from Mark Cohen, “The Burdensome Life of a Jewish Physician and Communal Leader,” p. 135).

Letter from Asad to Yoel. In Hebrew and Judaeo-Arabic. Dating: Likely ca. 13th century. Asking him relay a message and greetings to ‘the wonderful and exceedingly wise judge’ with many Hebrew citations. Long and calligraphic, with many biblical quotations and expressions of longing for the addressee. The letter mentions Yoel ha-Melammed (cf. T-S 20.148 and Moss. II,121.1) and his wife, probably a cousin, which would explain the identity of the names. (Information in part from CUDL and Goitein's index card.)

Letter. Left lower side of a letter perhaps to Nahray b. Nissim. (Information from Goitein's index cards)

Letter consisting of a long list of Ḥanukka greetings and well-wishes to dozens of people, including Abū l-Riḍā and his siblings, the recipient’s mother, the paternal cousin of the recipient and her child, her sister, to Sitt al-ʿAyyāl and her child, Sitt al-Jalīla, Sitt Yāqūt, the recipient’s maternal uncle Abū Saʿd, Abū l-ʿAlā and his father, Abū l-Faraj and his father, Jacob and Ṭāhir. On verso are jottings of Coptic numerals. (Information from CUDL)

Letter from Yehuda ha-Levi in Toledo to Ḥalfon b. Netanel regarding a collection in the cities of Spain for the ransom of a captive woman. (Information from CUDL)

Letter from Natan b. Avraham to ʿAmram b. Yefet, reporting that the letter of Mevorakh arrived, and the community is thankful for their kindnesses (financial contributions?) and will pray for them on every Shabbat and holiday. Dated Tammuz 1039 CE.

Letter from Nahray b. Nissim in Fustat to Abu al-Faraj Daniel b. Allan ha-Kohen in Alexandria, discussing the problem of the ransom of captives and noting that owing to the lack of funds prisoners have to be redeemed one by one, ca. 1045-1096.

Letter from Yisrael b. Natan from Jerusalem to Ismail b. Yitzhak al-Andalusi from Fustat. Yisrael b. Natan expresses his worries because of the absence in letters from Ismail. Cc. 1065. VMR

Mercantile letter. Dating: Probably 11th century. The sender's hand may be known. His relationship with the addressee is very strained. He complains of his bad situation and lack of money. He cites Bereshit Rabba 84 on Job 3:26 ("I had no repose - from Esau; no quiet - from Laban; no rest - from Dina") and rephrases it for his own situation: "I had no repose - from Fustat; no quiet - from Cairo; no rest - from travel." He also mentions, "Ever since I met you in Bijaya, your love was bound up in my heart, and our souls mingled, and our limbs joined." But now, "the situation is such that I pray to God that I not encounter you, and if I see you coming, I take a different path to avoid you." Merits further examination. ASE

Letter from Nahray b. Nissim in Alexandria to Abu Ishaq Avraham b. Hananel, known as Awad, in Fustat, in which the writer asks for information about prices of goods in Fustat, ca. 1045-1096.

Letter from Isma’il b. Farah, Alexandria, to his son Farah, Fustat. Dating: November 1056. The writer describes the terrible famine in Egypt, which even leads to cases of eating people. The writer also describes the epidemic in the area. Despite all that, business continues. He writes about pepper, linen, and oil. (Information from Gil, Kingdom, Vol. 3, #495) VMR. The part about the epidemic begins in line 14 of recto. "There is a great epidemic (wabā') in the cities of the coast. As for Qayrawān, no one remains there [alive? or who has not fled?]—may God preserve you in health. Do not go roaming about the villages, for these are difficult times. [Or, if you read mā instead of lā, "Difficult times have recurred in the villages."] By God, by God, be vigilant for yourself. 'Who is called wise? He who sees the consequences' [Tamid 32a]. Be vigilant in all things before you enter into them." The next sentence is difficult; Gil marks his translation as doubtful and suggests that Ismāʿīl is exhorting his son to be careful about whom he puts his trust in. But perhaps it reads instead, "wa-lā taṭam'an man yabqa li-yabqa wa-lā lī hūwa waqt yūjibuhu bihi lā ḥīla," meaning "do not trust in [the belief that] 'he who [is destined to] survive, will survive,' for in my view this time does not call for a 'nothing can be done.'" This would be an unusual use of "lā ḥīla," since usually the writer means to say, "nothing can be done [except trust in God]." But it would fit the preceding exhortation to be exceedingly vigilant and to consider the consequences of his actions instead of simply trusting in God. ASE. On verso in line 2, he mentions the arrival of some letters ḍabāratan, in a bundle or a file, possibly one pierced and loosely bound with string (on which see this short lecture by Marina Rustow https://www.youtube.com/watch?v=n1nMtoEDbmc).

Letter (communal) in the hand of Yosef b. Yoshiyyahu, writing on behalf of the community of Alexandria. Only the elegant rhymed prose opening of the letter has survived. Neither the recipient nor the context is known. (Information from Frenkel.)