רשומה קשורה ל-מכתב: T-S 18J2.3

In [your] name, O Merci[ful].

I received the letter of [his] h[onor], g[reatness, and] h[oliness], our master and teacher Eli ha-Kohen the parnas and trustee of the court—may God lengthen your life and perpetuate [His] s[upport of you and b]enefactions to you, and may He protect those who love you and crush in humiliation those who bear envy and enmity towards you. I long for you and strive to earn your love. I was extremely delighted to learn that you are in good health and are prosperous, and I offered up abundant thanks to the Divine Benefactor for that. Whatever you say about your longing [for me] is matched, indeed surpassed, by my own [for you]. I ask the Creator, praise Him, to grant my wish to get together with you under the most auspicious circumstances and in the most relaxed mood, through His generosity and glory. And thus may it be His will.

With regard to what you mentioned about [our] ma[ster] Abraham the cantor—[may his] R[ock] k[eep him]—and his statement that I praised him in Fustat: I both praised him and kept my silence regarding him—in spite of the fact that, as he well knows, I have not suffered a single misdeed from Sa‘d in which he [Abraham] did not assist him—because, as God knows, I had only his welfare and the improvement of his standing in mind. I arrived in Ascalon firmly expecting to find the community friendly and well-disposed toward him, since I had seen in his possession their testimonials about him. However, I found them feeling quite the opposite. This was because something had come out about him after his departure, a matter too improper to describe. Now all who know of his misconduct regret having accepted him as muqaddam, even though the allegation has not been confirmed by testimony.

I tried continually to pacify them by saying: “He is better than others. Moreover, there really is no one else besides him among you who can be muqaddam.” I also encouraged them not to send a letter about him, but they rejected my suggestion.

Then his letter to his family arrived from Fustat, in which he stated: “Do not pay attention to the ones who came on behalf of our lord the nasi1—may his name live forever—and do not heed what they say. They departed from His Excellency in flight, whereas I and Sa‘d are on our way well equipped.”2 I, however, said to the co[mmunit]y: “If we were really running away, would we have brought in our hands a letter from His Excellency the nasi—may he be preserved forever?” This remark of his [Abraham’s] is what induced me to abet the community in their designs against him. To be sure, at first, I put them off when they persisted in deploring him. That was because of what had happened between me and him at the “Arsenal,”3 even though he had only helped me in deference to the cantor Abu ’l-Faraj—[may his] R[ock] k[eep him]. God knows that I never intended to do him any harm.

The real reason for his crisis with the community is what Ṭāhir b. Khalaf disclosed about him. At the same time, there are some people in the community who still deplore what he had previously done along with Sa‘d b. Manṣūr in misdeeds about which you know.

When the letter of my master the parnas—may God perpetuate His support of you—arrived, I made strenuous efforts and attempted with all my power to see that his [Abraham’s] situation be set right. However, the only response I got from people was an oath: “If we are to be stuck with this person, then we will stick to our houses.” By God Almighty, I was saddened by this and disheartened because the order of my master the p[a]‌rnas—[may your] R[ock] k[eep you]—to restore the standing of this person was not carried out. However, since I do not control the hearts of the people, you—may God crush your enemies—will certainly forgive me on that account.

In spite of all this, I am still endeavoring to have his standing restored. A report on what is decided will arrive in the letter of the community to His Excellency the nasi—may he be preserved forever.

I ask the favor of your honoring me with any business or service or other important matter that might come about. I will be pleased to carry it out.

Most special regards to you. To my master Abū Kathīr4—may God grant him long life and unite me with him soon—kindest personal regards. I ask you to do me a favor by walking over to Ibrahīm Zurayq the dyer to convey him my regards. Also tell him that I wrote him a number of letters but have received no reply. Convey on my behalf kindest regards to Marwān b. Ḥasān and tell him that the letter of the Khaybārīs is here and that it will arrive with Ṣ[ā]liḥ b. Musallam—may God protect him. Convey to Ḥassūn ib[n I]bra[h]‌īm my regards and te[ll him] that the polisher’s chest is here, deposited with Ḥifā[ẓ] b. Mubārak. My master the elder [Abu] ’l-Wafā’ Ḥifāẓ and his children are se[nt] kindest regards. Ma‘rūf and his son, Abu ’l-Munā—may God protect them both—are sent kindest personal [regards]. The elder Abu ’l-Ḥasan ‘Ammār and my master Abu ’l-Bahā’ are sent kindest personal regards. The copyist who wrote these lines sends you and your community kindest regards. May you be rewarded with peace and mercy. Wednesday the eighteenth of Kislev. Abundant salvation!

Signed: Abraham b. Ḥalfon b. Naḥum [may his] s[oul] r[est in peace]

verso, address

[To:] His Excellency my master the elder Abu ’l-Ḥasan ‘Allūn the parnas b. Ya‘īsh the Aaronide. May God protect his honored position. Fusṭāṭ, if God—mighty and great—wills.

[From:] Ibrahīm b. Khalaf b. Nāḥūm, who is grateful for your favors.