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[יו]
shelfmark:"Bodl ms. Heb a 2/3"
Ṣedaqa, in Ashqelon, to Abū Saʿīd Netanʾel b. Ṣedaqa al-ʿAṭṭār, in Fustat. In Hebrew and Judaeo-Arabic, with the address in Arabic script.
2 תעתוקים דיון אחד
Bundār, probably a community leader in Northern Iraq. All letters mainly deal with financial matters; the first seven mention places in Yemen.
תעתוק אחד
Join with T-S 16.223 identified by Alan Elbaum.
4 תעתוקים תרגום אחד 3 דיונים
ʿEli (fl. 1066–1108 CE). Bride: Sitt al-Wafā b. Shela ha-Levi. Groom: Berakhot ha-Levi.
דיון אחד
T-S Ar.18(1).107, T-S 13J13.6, and T-S 10J16.4 are all from the same woman concerning the same protracted dispute (connection noticed by Oded Zinger, "The Use of Social Isolation," footnote 37).
אין רשומות קשורות
Then, "as soon as you receive this khidma, send after the 'aṣḥāb al-dawāwīn' and they should come to you." The continuation is not clear, and it may be interspersed with unrelated jottings (several names and Greek/Coptic numerals).
On verso there is a legal deed (see alternate listing).
First identified as alphabetic by Bohak. This fascinating fragment contains a transliterated listing of Greek letters in Hebrew script, an extensive Judaeo-Greek syllabary, and two Coptic abecedaria.
תעתוק אחד דיון אחד
List of houses and their owners or tenants, On verso there is the note nusikha fī dīwān al-majlis. Verso contains the very beginnings of four lines of majuscule—this is a reused chancery petition.
The addressee may be called "al-qāʾid" (l. 2). Mentions Umm Abū ʿAbdallāh (l. 3).
Legal agreement between [...] b. Mūsā al-Yahūdī on the one hand (وهو فريق اول) and the brothers Yūsuf and Yaʿqūb and their mother on the other hand (وهم فريق ثاني).
Yosef ha-Kohen) concerning an oath incumbent on ʿArūs for Avraham about the 'fulfillment of the trust' (adāʾ al-amāna). The Rav states that this is tantamount to a de-ʾorayta oath, and the person taking the oath should be holding a Torah scroll.
(Information in part from CUDL.) Join: Alan Elbaum
Avraham, with whom she had two sons, Avraham and Naḥum, now wishes to marry Yefet b. Hillel Ibn al-Ṣabbāgh. The court apparently investigates the plan for the maintenance and upbringing of the orphans.
Mentioning a circumcision conducted by the sender, the cantor Elʿazar ha-Kohen, someone called Rosh ha-Qahal al-Zariz, ritual slaughtering, Sayyidnā, and Rabbenu ha-Rav ha-Gadol.
Legible phrases include "May God 'write' his health. . . . Forgive me. I already paid. . . . the slave [i.e. the writer] to ʿAydhāb."
Two brothers confirm in a Cairene court under the authority of Shemuel ha-Nagid (1140-1159) having received from a maternal uncle, the physician Elazar ha-Levi,12.5 dinars, representing the price of a maidservant called Sumr (for Sitt al-Sumr), left to them by another maternal uncle.
On verso, after stating that the excommunication will be imposed in Cairo, Fustat and Damuh, signatures of the sages approve it, but it seems that all were copied by the same person who wrote the document- Shelomo b.
In which one of the plaintiffs in a lawsuit flatters Eliyyahu by saying that in all the cases that come before him, he works to resolve the dispute between them in an amicable way.
On verso mentions the provinces (al-Rīf). (Information in part from CUDL)
The sender mentions greetings from and to Abū l-Ḥasan, Natan and Shemuel al-Baghdādī, and asks for things to be sent either with the carrier of the letter or with ‘the rayyis’, whoever travels first.
On verso there is a writing exercise of poetry in Arabic script (including إِذا كُنتَ في نِعمَةٍ فَاِرعَها فَإِنَّ المَعاصي تُزيلُ النِعَم which is known from other sources and attributed to ʿAlī b. Abī Ṭālib).
Specifying the conditions of the betrothal (erusin) between Yefet al-Kohen and [... bt. ...]n b. Khalaf from Baghdād.
Legal document concerning a partnership, mentioning Ṣedaqa and Abū l-Faraj Ibn al-Basūṭī (?); signed by Abraham b. Saʿadya, Shelomo b.
Ingredients mentioned include orange, musk, colocynth, and Galen's seed, along with the relevant quantities and weights. (Information from Goitein's index cards; and H.
Abū l-[...] appears in court and declares something involving the supplier (al-mūrid) Abū [...] b. Elʿazar and having paid him 45 dinars.
Not a great deal of content is preserved, except that he is talking about the capitation tax (al-jāliya) and refers to inflation (ghalā) and "the burning of Fustat" (ḥarīq Miṣr).
The phrase in the middle appears to end with the name ʿAlī. Needs further examination.
There are a variety of fragments of this nature in the series T-S AS 185-187 that may be related to this fragment. Join: Alan Elbaum
The undersigned seem to be pledging allegiance to a certain authority and agreeing to whatever he sees fit to reform (ואם יש שום דבר שיראה לאדוננו באשר צריך תיקון יתקן כחכמתו....).
Yishmaʿel died (חביבין יסורין). Joins: Alan Elbaum.
The addressee in unknown; it might be Barhūn b. Mūsā al-Tāhartī. Contains instructions about payment deduction and details about different shipments and their expenses.
This is a memorandum from your close associate Nahray ben Nissim: A letter arrived from the amir saying: ‘Send someone …
3 תעתוקים תרגום אחד
Wide line spacing. May mention ʿAbd ALlāh; the rest of the subject matter is unclear; mentions something that should not become known (انه لا يظهر ذلك لاحد لىلا يصل الحديث).
Then mentions a reference to the Caliph? (khalīfat Allāh) Greetings to "my brother Mubārak", and a bunch of other people near the end.
He doesn't want it to be like the tafsīr of Psalms, which was written in a lousy hand (ghaliq al-khaṭṭ). The addressee might borrow these books from a friend.
תעתוק אחד תרגום אחד
Mentions a rejection (inkār) from the "al-majlis", in Fusṭāṭ, probably referring to a state official or a bureau, because of employing (bi-sabab istikhdām) someone that the bureau/person refused of.
Recto (secondary use): Legal agreement. Yosef b. Saʿadya al-Anṭākī stands security for Ibrāhīm b. Azhar.
הדיין המשכיל) ordering that 'the communal letter' (kitāb al-jamāʿa) be written. The addressee is asked to do a favor.
Discusses selling a house; arrival of a ship; codices; someone called al-Qaṣṣār; a vessel (fuqqāʿa) and oil; Abū ʿImrān; bowls (zabādī).
Verso (original use): Fragment of a letter in Arabic script to Abū l-Wafāʾ Tamīm al-Kohen. Dating: likely late 12th or early 13th century, based on the dating of recto.
"Your friend, my brother Abū Bishr Al-Ṭabīb (the physician) sends his regards and asks you to honor him with whatever you need.
Torn court record, probably a bill of release, between Abū Yaʿqūb Yūsuf (Abū Yaʿaqov Yosef) al-Ḥarīrī and Abū l-Barakāt Yehoshuaʿ regarding a missing shipment of silk (?).
She should be placed 'under the care' of Abū l-Faraj b. Abū l-Ḥasan al-Levi. Everything that has been brought to Fustat should be returned.
to Abū l-Khayr; the addressee should now give the bearer all of the quires (karārīs), without leaving out a single page.
Abū l-Khayr; Mufaḍḍal; Mūsā; Abū l-Majd al-ʿArīf; Abū l-Ḥasan b. Makārim; Sitt Ghazāl; Sulaymān; Abū l-Khayr; "mawlāy."
He came from a dignified family - see the family tree in PGPID 12713, and see the appointment of Mevōrakh 's cousin as the head of the Jewish communities in Greater-Syria by Ṣalāḥ al-dīn's son in 1193 - PGPID 9436. The date is according to both the Seleucid calendar and the Creation calendar.
Yosef Yiju. Bride: Sitt al-Dār ('Mistress of the House'), the daughter of Peraḥya's paternal uncle, Avraham Yiju.
2 תעתוקים תרגום אחד
Four pages from a Rabbanite court ledger with copies of 17 different legal documents (witness names appear in the hand of the scribe). All are from the end of 1714 or the beginning of 1715 CE. […] Page 2, Document #3: Some sort of agreement between the brothers Khalīfah and Shelomo ʿAfīfī with the late Yaʿaqov Alarcon, involving a partnership and inheritance. Yaʿaqov Ben-Ḥabīb is also appointed the guardian of a young Eliyyahu and his two sisters Vida and a second whose name was omitted in an unfilled space (l. 29).
(Documents 1-3) Page 1r
This is a thank you letter. The writer alludes to how he was in difficult straits (rizqī dayyiq = ḍayyiq) and how everything in Miṣr is expensive.
The document is dated to the first half (niṣf al-awwal) of Rabīʿ II 467 H, which is right after the shidda ʿuzmā (454 - 465 H/ 1062 - 1073 CE), testifying to the restoration of legal and administrative order in the Fatimid empire following the massive famine period.