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[יו]
shelfmark:"Bodl ms. Heb a 2/3"
Only a small piece from the left side of the document is preserved, with the ends of about 7 lines.
אין רשומות קשורות
Mentions the benefactor's daughter, the clause "during his lifetime and after his death", and a Qāḍī "[al-]Qāḍī al-A[jall]" towards the end. Needs further examination.
The end of a will, mentioning the names Yehoshuaʿ b.
A folio from a fiqh manual entitled "kitāb al-iqtiṣār" by the 10th-century Fatimid chief jurist, al-Qāḍī al-Nuʿmān.
[Whoever defies an act of obligatory practice, or a ritual from the rituals of Islam, or refuses from fulfilling his obligation to the rig…
תעתוק אחד תרגום אחד
Each side begins "idhā...." Verso ends "wa-llāhu aʿlam." The content is difficult to read but refers to winds, storms, ships, wheat, and children.
A dedicatory colophon in the first page dedicates it to the qaraite community of Egypt, "for reading in the endowed property". The donor is Yosef b. Aharon kown as al-Ghazzi, and the date is Marḥeshvan 1411 Sel.
תעתוק אחד
The end of a late letter, signed with elaborate sigla.
Netanel. Consists almost entirely of polite expressions of longing and flattery.
2 תעתוקים תרגום אחד
Shemuel (fl. 1128–1164 CE). Verso: Treatise ending on the patience of the pious ( צבר אלצאלחין ).
בכתב ידו של נתן בן שמואל החבר
תעתוק אחד דיון אחד
Bottom 5 lines of an official letter in Arabic script. Ends with either a request or an instruction, ويفعل بذلك ما عهد من همته والله يوفقه ويعضده ان شا الله, followed by a ḥamdala and ṣalwala.
Verso: A few lines from the end of a letter in Arabic script. Very damaged and faded.
The ends of three lines from an official-looking letter or document in Arabic script.
Mentions 140 (or [.]40) dirhams and asking the addressee to deal with payments and collecting sums of money. Mentions Malīj at the end. The hand may be known (probably 12th century).
The sender is asking the addressee to enlighten him about various theological/philosophical matters, e.g., the significance of the trappings of the Mishkan.
End of a document recording a sale, in which an unnamed male is released from obligations concerning some goods he offered his uncle for sale of any future restitution claimed by the uncle.
T-S NS 226.12 (PGPID 4242) and ENA 3778.7 (PGPID 11352)). Dating: Likely early 13th century.
List of names. Most entries have little circles over them. E.g., Menaḥem, [Yo]sef, Eliyya, ʿaskarī (a soldier?)
There is a date at the end of the marginal text on verso, perhaps [15]28 Seleucid = 1216/17 CE.
Petition to a Fatimid caliph, in Arabic script. The ends of ~8 lines are preserved from the upper left corner, including much of the preamble with elaborate titles for the addressee.
Recto: Fragment of a letter in elegant Arabic script. The ends of four lines are preserved: وحرس . . . . .
Recto: Account in Judaeo-Arabic headed "the end of the account for the last ten days of Ṭevet(?)."
Wide line spacing. The end of one line is preserved: "[...] two swords from the accursed Franks and a quiver."
Recto: Petition or report to a Fatimid vizier, ending only, including raʾy, ḥamdala and ḥasbala. 5th century AH/11th century CE.
On verso, at ninety degrees, there are business accounts, mentioning somebody known as Ibn al-Sūsī and various sums of money received. The entire fragment is very faded.
Barakāt owes 140 dirhams. Some of the entries are crossed out. On verso there is love poetry in Judaeo-Arabic (see separate record).
Response to the petition towards the end. "the command of our master has been obeyed".
Only the conventional expressions of longing at the beginning and the very end of the letter (in the right margin) are preserved.
State document or likely a draft of one. One section ends with the phrase “to the chancery (Dīwān al-Inshāʾ).”
Includes the unusual formula העדים החוקקים עידותינו (cf. ENA NS 18.26). Concerns [...] b. Muslim b. Shuʿayb al-Dimashqī and a woman.
In Judaeo-Arabic. Consists almost entirely of greetings and updates on the health of various family members.
(Document #30) Investment partnership connected to an apotropos (guardianship) fund for Yaʿaqov and Esther, the orphans of Moshe Juwwānī/Jawwānī—whose widow Ḥabība is still alive and known from previous entries in the same court register (documents #27-29). […] Yiṣḥaq ha-Levi. The purpose of this entry is to recount how the children's mother and grandmother had received 15,000 medin back from Shelomo ha-Levi Skandarī and Yosef b.
:(Documents 30-32) Folio 8r
Due to the crowded spacing of entries within the list, the line numbering for this part of the transcription is not a one-to-one representation of the original document. […] Ketubba settlement section following Ḥabība/Ḥavīva's dowry list, in which she takes the "oath of widowhood" before the beit din and her unnamed mother-in-law (חמותה). The entry contains a section-by-section overview of the monetary valuation of the dowry list (totaling to 12,000 medin).
:(Documents 6-9) Folio 3r
Dated 21 Heshvan קנא, which would normally be 4800 + 151 = 4951 AM = 1190 CE, or possibly 1551 Seleucid = 1239 CE. But there are enough unusual features (format, language) of the letter that it could plausibly be 5151 AM = 1390 CE. […] He is preoccupied with the failure of everyone in his in-laws' family to write to him or to ask about him in letters to his wife. At the end, he brings up various business matters to be conducted by al-Shaykh al-Sadīd together with the writer's maternal uncle Abū l-Munā.
Refers to Rabbenu; acknowledges receipt of a letter from Avraham ha-Dayyan; there is a letter enclosed for Abū Naṣr; and greetings to Yeshuʿa and Nissim and Natan. Goitein's translation of ll. 6–14: "I am most miserable. Some envy me, others despise me; others, again, are hostile.
Moshe (imḍāʾ ḥālih wa-khurūjih ilaynā) to lead them and engage in "enjoining good and forbidding wrong as the Law dictates" (al-amr bi-l-maʿrūf wa-l-nahy ʿan al-munkar ʿalā mā tūjibu al-sharīʿā).
It is probable that Ḥalfon copied this condition from a real ketubba, since it is unlikely that this condition was common enough to be included in a manual of deeds. Deed B: deed complementing the Ketubba. […] The deed was written on the reverse side, from line 8 onward, after the end of the ketubba in Deed A.
2 תעתוקים דיון אחד
The senders ask the addressee to ensure that he receives the full third of his father's inheritance that is due to him; there are 3 brothers (including a Natan b.
....
If Hillel wishes to leave this employment, he must pay the entire balance of the debt. It seems that Abū al-Faraj is also to pay Hillel a wage, though the amount is unspecified. […] (Information from Lieberman, "A Partnership Culture", 63–64.) See ENA NS 19.13 (PGPID 11359) for a similar contract.
2 תעתוקים תרגום אחד דיון אחד
Much of the letter is an angry tirade about the lack of response from Eliyyahu and his behavior that brought about some conflict (tashāḥun) between elders in his family, and their humiliation and the rejoicing of their enemies (this part of the story is clearest in ll. 18–19 and 26–28).
"This interpretation of the term tawwāb is supported by another entry in the notebook written in 1600, noting 15 fiḍḍa that were given to support “a tawwāb converso (anūs)”. The arrival of Sephardi conversos in Egypt and their return to Judaism within a Muslim environment is documented as far back as 1459, a process which increased following the expulsion from Spain."
He had sent "a student and servant" of his to the Iraqian capital to determine whether it was safe for him to enter it, but meanwhile he had run short of cash. The Gaon answers: Had he known of the writer's intention to come, he would have borne the cost of his entire journey, and, of course, his sojourn in Baghdad would be at the expense of the yeshiva."
In addition, the deed is without dates or signatures, which are usually found in deeds of betrothal or engagement. Perhaps this is a general agreement appended to another agreement or it might be a draft. (Translated to English in Goitein, 3:154. Med. Soc.). Alternate description: betrothal deed between R.
NB: The document does not appear to be digitized on the University of Michigan papyrological information system, but, "A description and the picture of the papyrus is in C. Sirat, Les papyrus en caracteres hebraiques trouves en Egypte, Editions du centre national de la recherche scientifique, Paris 1985, p. 105 and planche 30 and 31."
Menashshe ha-Levi. (1) Engagement contract between a divorced man and a divorced woman, following confirmation of their divorces. […] Maḥfūẓ al-Bannāʾ (the builder) and Abū l-Khayr Ibn al-Iskandarānī who testify to the authenticity of the signatures on the document and the fact that Hilāla has received her geṭ from ʿIwāḍ. ʿIwāḍ then engages Sitt al-Khawāt bt. Eliyya the divorcee of Yehuda b.
Mr. ʿIwāḍ, from Alexandria, son of Manasseh the elder, may he rest in Eden, came to the court and brought with him a legal deed […
תעתוק אחד תרגום אחד דיון אחד
Michael, who wrote this confirmatory note. Entries marked with an asterisk have a wavy line above them, at the beginning, resembling a sine curve, perhaps meaning 'claimed' one entry on 14b is overlined, meaning deleted.
Michael, who wrote this confirmatory note. Entries marked with an asterisk have a wavy line above them, at the beginning, resembling a sine curve, perhaps meaning 'claimed' one entry on 14b is overlined, meaning deleted
--------------------- 2 אבנה אבו נצר ג
Leaf from a court notebook. Recto: Legal entry related to the sale of a female slave. Dated: Thursday, 25 Iyyar 1528 Seleucid = 4 May 1217 CE. […] Recto, bottom: List of goods (mostly garments) in three columns, likely part of a trousseau list. Verso: Legal entry concerning an agreement between Abū Saʿīd al-Naqqād and Abū l-Fakhr al-Ṣayrafī.
The quittance formulae near the end specifically mention a contract between one of parties and Abū l-Munā b. […] A filing note on verso states that Abū Zikrī Kohen received the entirety of what he was owed by Avraham, namely 45 + 1/3 + 1/4 dinars Signed by Natan b.
Communal enactment. In the hand of Yosef b. Shemuel b. Saʿadya ha-Levi. […] As the community was in danger of fragmenting, a 30-year moratorium was enacted to abolish the custom of reshut and prohibit—under pain of excommunication—the setting up of a private place of prayer.
Fakhr al-[...] and Shāwar (1162–69) and the contingent of slaves (al-khawal - mercenaries?) to hand over(?) the enemies who attacked Sandafā the night before Sunday(?)