Reprinted from Jewish Women in Historical Perspective, edited by Judith Baskin, 1991, with permission of the Wayne State University Press.
Jewish Women in the Cairo Genizah
Study of the documents of the Cairo Genizah has provided modern scholars with an abundance of information on Jewish society and institutions under Islam. A genizah is a place where unusable sacred writings were stored in order to preserve them from desecration. The treasure trove of late antique and medieval documents which were deposited in the genizah (repository for old books and papers, which might contain shemot, divine names) of the synagogue of Rabbanite Jews on Forstat, a suburb of Cairo, has been known to scholars since early modern times. While much of the material has a religious or literary character, the Cairo Genizah also included a huge quantity of discarded secular writings such as official, business, learned, and private correspondence, court records, contracts, and other legal documents.
The letters that this genizah preserves come from almost every country of the Islamic Jewish world; most are written in Arabic, the language of Jewish everyday life in this milieu. Among the legal documents are marriage contracts, which often enumerate all of the dresses, ornaments, and furniture brought into the marriage by the bride, providing a material gauge of a given community’s standard of living.
Islamic Social Norms, Jewish Social Realities
The genizah documents are most relevant to Jewish life in the Islamic world from the ninth to twelfth centuries, a period when conditions tended to be peaceful and prosperous. Jews did not have the full rights of Moslems, but, like Christians, they were tolerated and protected from persecution so long as they paid a substantial tax. Many of these Mediterranean Jews were involved in trade, and their undertakings often involved overseas travel.…
Social life was strongly influenced by Islamic norms. Thus, polygamy was not uncommon, and while Jewish women of prosperous families were not literally isolated in women’s quarters (as were Moslem women of comparable social status), community norms dictated that women’s place was in the home. The twelfth century traveler Petachia of Ratisbon wrote of the Jewish community in Baghdad, “Nobody sees there any women, nor does anybody go into the house of his friend, lest he should see the wife of his neighbor. But he knocks with a tin knocker, and the other comes forth and speaks to him.”
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