AI en Translation, Pages 26-50
Page 27
Parshat Chukat
"And they shall take to you a red heifer, without blemish," etc.
Behold, it is known that the act of the red heifer, according to the secret meaning, hints at deep and lofty secrets, etc., as this is the statute of the Torah,
the secret of purifying the impure and defiling the pure, and this is a great wonder; and our Sages of blessed memory hinted at it and said: King Solomon, peace be upon him, said, "I said
I will be wise, but it is far from me," etc. And therefore it is called the statute of the Torah, a secret of a law without a reason, etc., and this is the secret of the red heifer, etc.
And it must be understood what is written, "And they shall take to you a red heifer, without blemish," etc., and why did it not say, "And they shall take for you a red heifer, without blemish," etc.
And it also says, "when there shall be a red heifer," etc., and also what is written, "without blemish, in which there is no defect," etc., and also what is written, "upon which no yoke has come."
And it must also be understood what is written, "And you shall give it to Eleazar the priest," etc., and also what is written, "And he shall take it outside the camp," etc.,
"and slaughter it before him," etc.
"And it came to pass when the Ark set forward," etc.
Behold, in this verse there are eighty-five letters, corresponding to the eighty-five portions
in the Torah, and because of this, our Sages of blessed memory made inverted 'Nuns' at its beginning and at its end to inform that this is a book in its own right.
And this is the hint in the verse, "And it came to pass when the Ark set forward, that Moses said: Rise up, O Lord, and let Your enemies be scattered, and let those who hate You flee before You," etc. "And when it rested,
he said: Return, O Lord, unto the ten thousands of the thousands of Israel," etc. And it must be understood why these two verses were written specifically in this portion.
And also what is written, "And it came to pass when the Ark set forward, that Moses said: Rise up, O Lord, and let Your enemies be scattered," etc. Is it because the Ark moves
that His enemies will be scattered? And also what is the expression "Rise up, O Lord"? It implies as if, God forbid, He were sleeping, as it were, and one must wake Him, God forbid.
But it is implied: "He neither slumbers nor sleeps, the Guardian of Israel," etc. And also it must be understood what is written, "And when it rested, he said: Return, O Lord, to the ten thousands of the thousands
of Israel," etc. And what is the expression "Return, O Lord"? Did He, God forbid, go to another place and needs to be returned? And also what is the expression "ten thousands of thousands of Israel"?
For behold, it is known that in every generation there are ten thousands of thousands of Israel, so what is this that he wrote "ten thousands of thousands of Israel"? And also what is the expression "Return",
and what is the expression "ten thousands of thousands of Israel," etc.? And these two verses must be understood, why they were written here, etc.
in our portion in this place, when the entire portion is a different matter, etc.
Page 30
Parshat Vayechi with the help of G-d
And this is the explanation of the verse: And Jacob lived, etc.
Rashi, of blessed memory, wrote: Why is this section closed? ⟦That our father Jacob passed away⟧ because as soon as our father Jacob passed away, the eyes and hearts of Israel were closed from the suffering of the subjugation (there 109).
And one must ask: Behold, it is written "And Jacob lived," etc. Is it because Jacob lived that their eyes and hearts were closed? On the contrary, as long as Jacob lived, Israel was at ease.
Rather, the intention is that what is written ⟦And Israel dwelt⟧ "And Jacob lived," etc., refers back to what is written above it, as it is written: "And Israel dwelt in the land of Egypt," etc., "and they took possession of it, and they were fruitful and multiplied greatly."
And afterwards it is written: "And Jacob lived," etc., to tell you that even though they were in great ease, nevertheless, once they saw that our father Jacob was going to die, their eyes and hearts were closed
from the fear of the subjugation that would come upon them after his death. And this is the meaning of "And Jacob lived," etc., meaning that even though he was alive and well, nevertheless their eyes were closed, etc.
And the days of Israel drew near to die, and he called for his son, for Joseph.
We find that in every place, the drawing near of death is said of the righteous, such as "And the days of David drew near to die," "And your days drew near to die" ⟦regarding Moses⟧, and here it says: "And the days of
Israel drew near to die." And the reason is that the righteous person knows the day of his death and prepares for it and readies himself for the World to Come. And this is the meaning of "And the days of Israel drew near to die,"
meaning that he felt within himself that his days were drawing near to die, and therefore he called Joseph his son and commanded him regarding his burial. And this is the meaning of "And he called for his son, for Joseph."
And he did not call for the rest of his sons because Joseph was a king and had the power in his hand to do his will, and therefore he called him alone and commanded him regarding his burial. And this is the meaning of "And he called for his son, for Joseph."
And he said to him: If I have found favor in your eyes, etc., and do with me kindness and truth, etc. And Rashi, of blessed memory, explained: Kindness that one does with the dead is a kindness of truth,
for one does not expect a repayment of a reward. And the Rabbi, Moreinu HaRav Yitzchak Abarbanel, of blessed memory, asked: Are other kindnesses that one does with the living not a kindness of truth? Behold, every kindness is!
And my teacher, of blessed memory, answered that behold it is known that every kindness a person does in this world with his fellow, behold he expects that his fellow will repay him with good in exchange for his kindness.
And if his fellow does not repay him, behold he expects that the Holy One, Blessed be He, will repay him with good in this world in exchange for his kindness that he did with his fellow, and this is a kindness
of reward and is not a kindness of truth. But kindness that a person does with the dead, behold he knows for certain that the dead cannot repay him with good in exchange for his kindness,
and he also does not expect a repayment of a reward from the Holy One, Blessed be He, in this world for this kindness; rather, his whole intention is to give satisfaction to the deceased, and this is a kindness of truth,
for he does not expect any reward in this world. And this is what Jacob said to Joseph: "If I have found favor in your eyes," etc., "and do with me kindness and truth," etc., meaning a kindness
that shall be of truth, that does not expect any reward in this world, but rather his whole intention is for the sake of Heaven. And this is the explanation of "and do with me kindness and truth," etc. And note this.
Rashi, of blessed memory, wrote: "And he called for his son, for Joseph," etc., to the one who had the ability to act, etc. And it is difficult: why did he not call all his sons and command them regarding his burial, etc.?
Page 32
Parashat Shoftim
3. If a matter is too difficult for you to judge, between blood and blood, between law and law, etc.
And it seems that the intention of our Sages, of blessed memory, is to explain that this verse refers to the High Court in Jerusalem, for there they would sit and judge, and it is
stated: "And you shall do according to the word which they shall tell you," etc. And it is difficult: why did the scripture need to say "between blood and blood," for they are all known in the High Court
according to their opinion; and also to instruct that even in matters that are not known to them ⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
Parashat Vayeshev
And so here is the matter: and it was on that evening and it was on the next day, for on this day he did not go with him except a little, and it was in the morning and he arose, only before the king
And all that they spoke with him, and he said to them: Peace be to you, do not fear, for behold this day you see the king, for peace be to you, and it was
And it was in the morning and he arose and went and came to the king, and the king said to him: Peace be to you, my son, and he said to him: Peace, my lord the king, and the king said to him
Go to your house. And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
for on this day you see the king, for peace be to you. And it was on that day that all the servants of the king came to him and said to him: Peace be to you
And he said to them: Peace be to you, do not fear, for behold this day you see the king, for peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
for on this day you see the king, for peace be to you. And it was on that day that all the servants of the king came to him and said to him: Peace be to you
for on this day you see the king, for peace be to you. And it was on that day that all the servants of the king came to him and said to him: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and BI said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
And it was on that day that all the servants of the king came to him and said to him: Peace be to you, our lord the king, and he said to them: Peace be to you
Page 37
Portion of Ki Tetze
When you go out to war... and He delivers them etc. and you take captives etc. and you see among the captives a woman of beautiful appearance etc.
It is written in the books of blessed memory by way of allusion that the war against the Evil Inclination is an obligatory war and a person must strive with all his strength to fight it and subdue it
And when a person sees that the Evil Inclination is overcoming him and wants to make him sin, G-d forbid, he should remember the day of death, and this is:
"And you take his captives" - meaning that death puts a stop to and cancels all the desires of this world, and this is "and you take his captives and you see among the captives a woman of beautiful appearance"
This is the soul which is of beautiful appearance, and a person must strive with all his strength to save it from the hand of the Evil Inclination and bring it to its place of rest
And this is "and you see among the captives a woman of beautiful appearance, and you desire her and take her for yourself as a wife" - meaning that the soul should be attached to you always
through commandments and good deeds, and it shall not separate from you for it is a portion of G-d from above, and this is "and you desire her and take her for yourself as a wife"
And the scripture explained in the commandment of the woman of beautiful appearance an allusion to the soul which requires purification, and this is "and she shall shave her head and do her nails"
meaning that he shall remove from it all physical desires and all foreign thoughts, and this is "and she shall shave her head and do her nails"
"And she shall remove the garment of her captivity from upon her" - meaning that he shall remove from it all the soiled garments which are the iniquities and sins
"And she shall sit in your house and weep for her father and her mother for a full month" - meaning she shall weep for her iniquities and for her transgressions for a full month
For every single day the soul needs to perform repentance before its Creator, and this is "a full month," and after that "you may come to her and be her master"
"and she shall be your wife" etc. "And it shall be if you do not desire her, you shall send her away to her soul, but you shall not sell her for money" etc. "because you have afflicted her"
And this is an allusion to the soul which requires purification and repentance
Alternatively, it says "When you go out to war against your enemies, and the L-rd your G-d delivers them into your hand and you take captives" - an allusion to the war against the Evil Inclination
And behold it is known that the Evil Inclination is the Angel of Death and he is the Satan, and he is the one who descends and misleads and ascends and provokes and takes the soul
And a person must fight with him always and not be lazy regarding him at all, and this is "When you go out to war against your enemies and the L-rd your G-d delivers them into your hand"
meaning that the Holy One, Blessed be He, helps the person who comes to be purified, and this is "and the L-rd your G-d delivers them into your hand and you take captives" - meaning that you shall take the Evil Inclination captive
and you shall be a ruler over him and he shall not rule over you, and this is "and you see among the captives a woman of beautiful appearance and you desire her and take her for yourself as a wife"
The soul which is of beautiful appearance, and a person must strive with all his strength to save it from the hand of the Evil Inclination and bring it to its place of rest
And this is "and she shall shave her head and do her nails" - meaning he shall remove from it all foreign thoughts and physical desires
"And she shall remove the garment of her captivity from upon her and she shall sit in your house and weep for her father and her mother for a full month" - meaning she shall weep for her iniquities
and return in complete repentance before its Creator, and this is "a full month," and after that "you may come to her and be her master and she shall be your wife"
meaning that the soul shall be attached to you always through commandments and good deeds
Furthermore, it seems appropriate to explain "When you go out to war against your enemies" etc. as an allusion to the war against the Evil Inclination that a person must fight with him
always and not be lazy regarding him at all, and this is "and the L-rd your G-d delivers them into your hand and you take captives" - meaning that you shall take the Evil Inclination captive
and you shall be a ruler over him, and this is "and you see among the captives a woman of beautiful appearance and you desire her and take her for yourself as a wife" - meaning the soul shall be
attached to you always through commandments and good deeds, and this is "and she shall shave her head and do her nails" - meaning he shall remove from it all desires
physical and foreign thoughts, "and she shall remove the garment of her captivity from upon her" - meaning he shall remove from it all iniquities and sins
"And she shall sit in your house and weep for her father and her mother for a full month" - meaning she shall weep for her iniquities and return in complete repentance
⟦illegible⟧
Page 45
158
Ecclesiastes
Again I saw all the oppressions that are practiced under the sun. And behold, the tears of the oppressed, and they had no comforter;
and on the side of their oppressors there was power, and they had no comforter. King Solomon, peace be upon him, said this verse by the Holy Spirit regarding the Egyptian exile,
for as long as Israel was in Egypt they were enslaved with crushing labor and they cried and wept before the Holy One, Blessed be He, and they had no comforter,
and on the side of their oppressors there was power—this refers to the wicked Pharaoh and his armies who tormented them with all kinds of hard and bitter afflictions,
and they had no comforter. And I thought the dead who have already died more fortunate than the living who are still alive. King Solomon, peace be upon him, ⟦said⟧
it is better for the dead who died in the Egyptian exile before the redemption than for those who remained alive until the time of the redemption.
But better than both is he who has not yet been and has not seen the evil deeds that are done under the sun.
Then I saw that all toil and all skill in work come from a man's envy of his neighbor. This also is vanity and a striving after wind. King Solomon, peace be upon him,
said this verse regarding the evil inclination in man, that he envies his fellow and wants to be wealthy like him, and therefore he
toils all his days and labors with great effort to earn much money and rests neither by day nor by night; and all this is
vanity and a striving after wind, for the end of man is to die and he carries nothing with him of all his toil except for commandments and good deeds.
The fool folds his hands and eats his own flesh. The fool is the wicked person who does not want to toil in Torah and commandments but
sits idle and does nothing until he dies of hunger.
Better is a handful of quietness than two hands full of toil and a striving after wind. King Solomon, peace be upon him, said it is better for a man to have a little
with quietness, tranquility, joy, and rest than to have much with trouble, toil, grief, and sighing. Again I saw
vanity under the sun: one person who has no other, either son or brother, yet there is no end to all his toil, ⟦and⟧ his eyes are never satisfied with riches,
so that he never asks, "For whom am I toiling and depriving myself of pleasure?" This also is vanity and an unhappy business. King Solomon, peace be upon him, ⟦said⟧ this verse
regarding a man who is alone in the world and has neither son nor brother nor relative, yet he toils and labors all his days
to collect much money and enjoys none of it, gives no charity to the poor, and does no kindness for any person,
and says in his heart, "For whom am I toiling and depriving myself of pleasure?" Is there not no heir to consume my money after
my death? This also is vanity and an unhappy business.
Two are better than one, because they have a good reward for their toil. For if they fall, one will lift up his fellow. But woe to
him who is alone when he falls and has not another to lift him up! Again, if two lie together, they keep warm, but how can one keep warm alone? And though a man might prevail
against one who is alone, two will withstand him—a threefold cord is not quickly broken. King Solomon, peace be upon him, said these verses
regarding the Torah and the commandments, which are good for man in this world and in the world to come.
Better was a poor and wise youth than an old and foolish king who no longer knew how to take advice.
For he went from prison to the throne, though in his own kingdom he had been born poor. I saw all the living who move about under the sun, along with that youth,
the second, who was to stand in his place. There was no end of all the people, all of whom he led. Yet those who come later will not rejoice in him. Surely this also
is vanity and a striving after wind. King Solomon, peace be upon him, said these verses regarding the good inclination and the evil inclination.
Guard your steps when you go to the house of God. To draw near to listen is better than to offer the sacrifice of fools, for they do not know that they are doing evil.
Be not rash with your mouth, nor let your heart be hasty to utter a word before God, for God is in heaven and you are on earth. Therefore let your words
be few. For a dream comes with much business, and a fool's voice with many words. King Solomon, peace be upon him, said these verses regarding prayer.
When you vow a vow to God, do not delay paying it, for he has no pleasure in fools. Pay what you vow.
It is better that you should not vow than that you should vow and not pay. Let not your mouth lead you into sin, and do not say before the messenger that it was a mistake.
Why should God be angry at your voice and destroy the work of your hands? For when dreams increase and vanities and words abound, fear
God. If you see in a province the oppression of the poor and the violation of justice and righteousness, do not be amazed at the matter, for the high official ⟦is watched by a higher⟧, and there are yet higher
ones over them. But this is gain for a land in every way: a king committed to cultivated fields. King Solomon, peace be upon him, said these verses regarding vows and charity.