Distribución: línea tirada, 35 lín.PergaminoAmuleto en beneficio de Nissim bar Luna para la protección contra las enfermedades, daños y mal de ojo.Lugar de escritura: DesconocidoCopista: DesconocidoCaracterísticas especiales: presenta una estrella de David y una hamsa (mano mágica) con fórmulas mágicas, además de voces magicae y los nombre de los ángeles.Un legajo recortado con la forma habitual para este tipo de amuletosSignatura antigua: CVI-M/104
Distribución: línea tirada, 29 lín.PergaminoAmuleto, entre otras cosas contra el dolor de cabeza, de vientre y mal de ojo.Lugar de escritura: DesconocidoCopista: DesconocidoCaracterísticas especiales: presenta una estrella de David y una tabla con fórmulas mágicas, además de voces magicae y los nombre de los ángeles.Un legajo recortado con la forma habitual para este tipo de amuletosSignatura antigua: CVI-M/105
Together with a fragment from an ethical treatise by Joshua di Viana, is an exchange of letters between Chasdai ibn Shaprut, the head of the Jewish community in Cordova, Spain, and Joseph, the King of the Khazars. The letter is the basis of the Kuzari, a philosophical work by Yehuda Halevi written some two hundred years after this correspondence. These letters were printed in many editions of the Kuzari translated by Ibn Tibun into Hebrew and differ somewhat from the text of this manuscript. The verse preceding the letter and the letter from Chasdai is much the same with small variations, but the reply from King Joseph has several important variations. The Christ Church codex is the only known manuscript of the first letter.For detailed descriptions, please see www.chch.ox.ac.uk/library-and-archives/digital-library.
Two legal documents concerning the betrothal of a nine year old orphan girl. Recto: legal document dated Bilbays 1532 of the Seleucid Era (= 1221 CE). The maternal grandmother of the bride Sutayt refuses to provide the full dowry after the groom Abraham b. Yefet did not fulfil his financial promises stipulated in the engagement document on verso. Verso: the original betrothal deed, dated 1529 of the Seleucid Era (= 1218 CE). It is stipulated that the groom Abraham b. Yefet will marry the bride Sutayt three years later.Condition: torn, holes, rubbedLayout: 15 lines (recto); 17 lines (verso)
Recto: legal document from Cairo, written under the authority of the Nagid Jonathan, concerning Raṣon b. Samuel. Dated Tišri 1807 of the Seleucid Era (= 1495 CE). Verso: accounts in Arabic script.Condition: torn, holes, rubbedLayout: 9 lines + marginalia (recto); accounts (verso)
Recto: testimony by Nissim b. Šemarya that Sason b. Nathan had deposited with him 17 counterfeit dinars. When Nissim tried to exchange the dinars the deceit was discovered and he was in mortal danger. Yaʿir ha-Šofeṭ b. Abraham resolved the matter but the money was lost. Dated ca. 1090 CE. Verso: originally an official Arabic document, probably a letter, which was later reused for drafts of various documents, such as a replacement ketubba from Abraham Kahana b. Yešuʿa to his wife Rayyisa bat Yefet, dated 1081 CE. On the top of the right side of the page, there is a draft of a bill of release, and below, written inverted in relation to the other Judaeo-Arabic documents, there is another legal document, mentioning names such as Solomon b. Kalev, Ephraim b. […], and Joseph ha-Kohen. A paragraph written transversely appears to belong with the ketubba on the left side.Condition: torn, holes, rubbed, fadedLayout: 20 lines (recto); various lines (verso)
Recto: letter from the Palestinian Gaʾon Solomon b. Judah in Jerusalem, in his son Abraham’s hand, to Solomon ha-Rofe b. ʿEli, in Tripoli, dated 1039 CE. Solomon b. Judah writes about Nathan b. Abraham, a young challenger who had set himself up as a rival Gaʾon in Ramla and had written letters to Egypt soliciting support. Solomon was livid and describes how he set off for Ramla and excommunicated Nathan and his supporters. He warns Solomon b. ʿEli that any letters arriving from Nathan should be ignored as they are ‘iniquitous scribblings and mischievous missives’. Verso: address and, in a different hand and ink (brown), a Hebrew piyyuṭ referring to the story of Pharaoh and the exodus, concluding in two lines at the top of recto.Condition: HolesLayout: 32 lines + marginalia (recto); 27 lines + marginalia (verso)
"Contents: Ff. 6v-9v blank. Fragment of a medical treatise (ff. 10r-53r). Medical notes and a medical chapter by later hands (ff. 53v-56v). Ff. 57-59 blank. Jedaiah ben Abraham Bedersi's Igeret Beḥinat ha-ʻOlam (ff. 60-81). Calendar by Yitsḥaḳ ben Yeḥiʼel ha-Leṿi (ff. 82v-85v). Calendrical notes in various hands (ff. 86-98)."
The codex comprises three distinct, though related, works, each apparently the opus of a different author. However, the author of the first piece and his purported son, the author of the second work, have recently been shown to be the same person: Joseph Solomon Delmedigo (1591-1655). He studied in Padua where one of his teachers was Galileo Galilei. By contrast, the named author of the third work, Ber Jeiteless, proves to be an actual person: Rabbi Issachar Ber Jeiteless (d.1685). Typical of central European Ashkenazi manuscripts of the middle and late seventeenth century, MS 199 is an important document commenting on specific legal matters, possibly containing two of Delmedigo’s last and hitherto lost works.For detailed descriptions, please see www.chch.ox.ac.uk/library-and-archives/digital-library.
