AI English Translation, Pages 101-125
Lender
They helped us in the name of the ⟦illegible⟧ to him ⟦illegible⟧ the holy without mercy ⟦illegible⟧ forever from their goodness from being blood of the dam from the honor of ⟦illegible⟧
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And we are your servants, your poor ones, etc.
We are your beloved from the past time and other than that, to the letter written in the letter according to any desire in it from
on the side of the letter according to what we write to him without account in the letter from those in those in
those in those in the letter those in the letter in those and other than that those at any time those will be
in those the letter written those from those those the letter in those and other than that from those
in those the letter written in those those in those
upon these those with those after that etc.
In the name of that which is in these those from the house of those those the letter those and other than that from those in those
upon these those the letter in those in those in those those those those etc.
except the time of those the letter in those in those in those those those those upon those in those
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In the name of the Lord, we shall act and succeed.
In the name of the Blessed One, we begin to write the miraculous deeds of Rabbi Isaac Luria, of blessed memory, and this is the first deed of Rabbi Isaac Luria,
of blessed memory, who was sitting once in the study hall with his students and was expounding to them the secrets of the Torah, and suddenly
he became silent and his whole body trembled and he closed his eyes, and his students were watching him and were silent and did not know what
this occurrence was, and suddenly Rabbi Isaac Luria, of blessed memory, opened his eyes and said to them: My sons, know that there came to me
just now the soul of Rabbi Shimon bar Yochai, peace be upon him, and said to me: Go quickly and save Rabbi Shimon bar Yochai, peace be upon him, for there have come
to him now a group of scoffers inside his cave and they want to remove him from his cave; now arise
quickly and let us go there. And all his students arose and went with him and reached the cave and found there a group of scoffers and they were
playing music and dancing there inside the cave, and Rabbi Isaac Luria, of blessed memory, set his eyes upon them and they all became a heap of bones,
and they took them out of the cave and buried them outside.
And this is the second deed of Rabbi Isaac Luria, of blessed memory: once he was sitting in the study hall and was expounding to them
the secrets of the Torah, and suddenly he became silent and his whole body trembled and he closed his eyes, and his students were watching him and were silent
and did not know what this occurrence was, and suddenly Rabbi Isaac Luria, of blessed memory, opened his eyes and said to them: My sons,
know that there came to me just now the soul of Rabbi Shimon bar Yochai, peace be upon him, and said to me: Go quickly and save Rabbi Shimon
bar Yochai, peace be upon him, for there have come to him now a group of scoffers inside his cave and they want to remove him from the cave
of his; now arise quickly and let us go there.
Another deed of Rabbi Isaac Luria:
In the land of Egypt there was a certain very wealthy man and he had an only son, and he would study Torah day and night,
and that young man loved the Torah and all his days he was occupied with the Torah, and once that young man went
in the land of Egypt and was walking on the way and a certain man encountered him, and that man was a great wicked person and he
had a great hatred for the Jews, and that man was wicked.
And it happened one day that the young man was walking on the way and that wicked man encountered him, and that wicked man was riding on a horse
and that young man was walking on his feet, and that wicked man wanted to kill the young man, and that young man
feared him, and that young man prayed to the Lord, blessed be He, that He should save him from the hand of that wicked man, and that wicked man
pursued him, and that young man fled from before him, and that wicked man pursued him, and that young man
entered into a cave, and that wicked man pursued him.
Upon them the words of Rabbi Isaac Luria, of blessed memory:
Once he was sitting in the study hall and was expounding to his students and was expounding to them the secrets of the Torah, and suddenly
he became silent and his whole body trembled and he closed his eyes, and his students were watching him and were silent and did not know what
this occurrence was, and suddenly Rabbi Isaac Luria, of blessed memory, opened his eyes and said to them: My sons, know that there came to me
just now the soul of Rabbi Shimon bar Yochai, peace be upon him, and said to me: Go quickly and save Rabbi Shimon bar Yochai, peace be upon him, for there have come
to him now a group of scoffers inside his cave and they want to remove him from his cave; now arise
quickly and let us go there. And all his students arose and went with him and reached the cave and found there a group of scoffers and they were
playing music and dancing there inside the cave, and Rabbi Isaac Luria, of blessed memory, set his eyes upon them and they all became a heap of bones,
and they took them out of the cave and buried them outside.
That which is necessary for the seeker to have of etiquette in his worship and seeking his needs from God Exalted is what some of the sages mentioned in his book.
He said: It is necessary for everyone who intends toward God Exalted for a need of the needs of this world and the hereafter that his heart be empty of all worldly needs,
and devoted to service with good intention, sincerity of secret, and purity of conscience; and that all the limbs be stripped of worldly garments and prepared
for the service of the King who does not neglect nor sleep, Glory be to Him and Exalted.
The nineteenth chapter regarding the mention of prayer and supplication.
Know, O my brother, that prayer is the pillar of religion, and by it help is sought in all matters, and by it the servant attains what he wishes of the good of this world and the hereafter.
For prayer is the connection between you and your Creator; so if you intend to pray, purify your body and your clothes from impurities and filth, and purify your heart from envy,
deceit, cheating, and all blameworthy character traits; and turn toward God with a sincere heart and a truthful intention, and stand before Him with the standing of the humble, submissive servant
who hopes for the mercy of his master and fears his punishment; and have the heart present in all that you utter of glorification, praise, and supplication, for God Exalted
does not respond to the supplication of a heart that is heedless and distracted; and be constant in entreaty and humility before Him at every time and state, for God Exalted is near to
those who call, responding to those who ask; and He has said in His Mighty Book: 'Remember Me, I will remember you, and be grateful to Me and do not disbelieve,' and He said: 'Call upon Me, I will respond to you.'
And know that for prayer there are conditions that are not complete except by them: among them are purity, intention, turning toward the Qibla, the time, humility, and presence; so if
these conditions are completed, the prayer is accepted by God Exalted, and by it the servant attains all that he seeks of the good of this world and the hereafter.
Regarding the mention of supplication and its etiquette: Know that supplication is the brain of worship, and by it sustenance is brought down and affliction is repelled; and the Prophet (PBUH) said: 'Supplication
is the weapon of the believer, the pillar of religion, and the light of the heavens and the earth.' The sages mentioned etiquettes for supplication, among them that the caller be in a state of purity
in his body, his clothes, and his place, and facing the Qibla, raising his hands to the sky, and being humble and submissive; and that he be a beginner in his supplication
with praise for God Exalted and prayer upon the Prophet (PBUH), then he asks his need, and be persistent in supplication, for God loves those who are persistent in supplication,
and he completes his supplication with prayer upon the Prophet (PBUH), for God Exalted is more generous than to accept the two ends and reject what is between them.
And it has come in the traditions that God Exalted is shy before His servant when he raises his hands to Him to return them empty and disappointed.
So know, O my brother, that supplication is a key to every good and a cause for every success; so if you supplicate, supplicate with a present heart and a truthful intention, and be certain of the response,
for God Exalted does not disappoint one who hopes in Him, nor does He reject one who calls Him; and some of the sages said: 'Supplication is an army of the armies of God that is not defeated, and a weapon
that does not blunt, and a cause that is not cut off.' So if a matter of difficult matters descends upon you, resort to God with supplication and humility, for God Exalted
will make for you from every worry a relief, and from every distress an exit, and will provide for you from where you do not expect; for God is capable of everything, and in Him is the seeking of help
and upon Him is the reliance.
And it was mentioned in some of the books that God Exalted revealed to some of His prophets: 'O My servant, if you call Me, call Me with a sincere heart and a truthful
intention, and submissive limbs, and weeping eyes; then I will respond to you, give you your request, and fulfill your need.' For God Exalted is Generous and Noble, He loves
generosity and nobility; and the Prophet (PBUH) said: 'Ask God of His bounty, for God loves to be asked, and the best of worship is the expectation of relief.'
And he (PBUH) said: 'Whoever has the door of supplication opened for him, the doors of mercy are opened for him, and God was not asked for anything dearer to Him than to be asked for well-being.'
So ask God always for well-being in this world and the hereafter, for well-being is the greatest blessing and the major gift.
But your iniquities have separated between you and your God, etc.
In this will be explained the question of the commentators: what was different in the wilderness that they saw famous miracles and wonders, for it is known that there
the world without ⟦...⟧ and adjacent to this they fled and this is heard, etc., whereas in the wilderness they were in the wilderness ⟦...⟧ to them, etc., and this is
in the matter of the daughter of my people, a voice is heard in the heights ⟦...⟧ and with weeping they shall weep before ⟦...⟧ and this is etc. etc. and that they were confused
on the night of the Ninth of Av during the days they fasted in Babylon concerning the matter of the Temple, and they prayed and fasted with weeping, etc., one time
and a voice, the voice of my sons, answers, and not just once that the matter of the eyes was awakened, pouring out that weeping over the Temple, and in this place
they do not see, nor from any place, and they bring at one time (or that permission was given) that the voice at the end of the prayer for them
the commentators did not know and they wonder about this, that they do not add to the affliction and to the fast in this place
which a supreme time for them, a sage who was awakened, for the matter that the sages were awakened a supreme time also in Babylon ~
and since they saw on this day, the day of the fast, it is awakened because of your iniquities, but with weeping it is heard with weeping
for with weeping, with weeping on this day is a foundation in Babylon, and also on the second day this according to the matter a voice is heard, a voice of the matter
concerning the eyes with weeping, in this it will be explained in the wilderness, two houses that were awakened for him
what Phinehas wrote, and while he was in Babylon, for there the attribute of judgment is weak, for they saw that they descended and did not hear the measure of the mouth
who wanted the yoke of the kingdom to be upon them in Babylon, and with mercy that was awakened for them and they are not in weeping, and what he wrote
is that everything in weeping and in mercy for our holy house, and it shall not be awakened, and they did not know, for they did not know in this except
also in Babylon that was awakened by being awakened in weeping of the upper ones, and also now etc. for now they were in Babylon our sanctuary etc. not
in Babylon, and see the commentary on this: a man takes a man in Babylon etc. and flees in Babylon and in this place in Babylon
which and in the place in Babylon and concerning the matter that also from them and also now from them from the wilderness and that in Babylon the bitterness of our sanctuary now etc.
nevertheless they will come upon what is in Babylon and with weeping in this it will be explained that they also take repentance and mercy here also from the wilderness
and what is in this now in Babylon in the place that was awakened in Babylon and also now that was awakened for them from the wilderness
all tears that came, daughter in weeping, it was not explained there in Babylon and also now it is heard to all that was awakened in weeping that they should come
before them in Babylon and also in this in Babylon our sanctuary now from the affliction and also heard in prayer for he did not hear in weeping
concerning the eyes but there is no hope here for them and they are not in Babylon for their masters by means of a bird in Babylon good was awakened in Babylon
for on this day that was awakened in Babylon and now also in Babylon that was awakened for them and they shall consider and in this it will be explained from the wilderness
in Babylon an opening of repentance they did not know ⟦...⟧ for it is not good
With the help of Heaven
And on a certain day that we read in it for the portion etc.
P. gave from the male inheritance as implied by the deeds that Dosa and Karama, Abd al-Karim and Jiha gave, her portion of the property that the borrower gave to her etc.
To her, the borrower, rent for a day of seven on the hand of Wasla the worthy, returning in his presence, and Fishil to Yehuda dust etc. in the weight of the Mikras and Samara on
the work in his presence came, and they are from the stranger upon them, rent for the residence of the Madi, and in it a small amount for him, and in it the property which is his residence on the side
in a residence from it the property similar to the residence for the time of 4, and rent returning in the price of the house of Abdallah which P. the stranger from it
from Shelomo Hesed P. the stranger
gave in peace, the son of Kohen, and this came to the place of Hamda and the residence was no longer in it, correct, she gave it upon two thousand extra, P. came
above it, similar to the residence of Hesed P. the property similar from it, and Jiha rented
and permission of Y. Y. etc. and 3 R.
in the house remaining to them from the residence in its descent and his residence, and God knows Y. 1st day of the week, and so P. returned (H)
but the property similar from the residence in its descent and permission of Y. Y. etc. and not the residence for the two moons P. from Hamda
and permission similar P. returning and ZS similar Hamda from it, not ND daughter of so-and-so and ZS and gave Kohen similar from the rent returning
human beings P. returning and the name of his lands from it similar in a residence in a descent for the time of Baraq similar the property in a descent and from it
to them, to him, returned similar in its descent in peace the property P. in residence H. in its descent in its descent in peace P. residence of Hamda
in residence P. in its descent similar the property in residence in its descent and Y. the residence Y. Y. etc. in its descent in peace no longer
H. not in its descent P. similar the residence DQ only from it and upon from it in it and gave in Hamda and Karama returned
returning P. the residence for the time of the daughter of so-and-so similar similar in peace similar P. in a residence in it in Fish
and permission P. the residence son of Kohen P. Hamda similar the residence in its descent returned the residence in its descent upon P. residence
and permission in peace P. son P. Hamda (H) and ZS similar son and gave to Hamda and Karama from it and P. similar Kohen
similar in residence similar son to permission in its descent P. all from it similar P. the in its descent rent from it similar
in the weight of Kohen P. in its descent in its descent the residence in peace more important and P. truth of so-and-so from rent and P. similar returned
end from it and in it in descent and in residence to Hamda the residence returned returned from it from it P. similar in peace P.
in it similar the property and in residence the residence Y. the residence in its descent and in it in peace Kohen returning son came
in its descent in peace in its descent son returned from it from it similar P. the in its descent P. residence and gave and permission
all in descent P. Y. etc. similar the residence from it came in its descent similar in Hamda similar the residence above
after and in it in the hand of a residence and did not read in Fish
With the help of God
Order of the Redemption of the Son
When the child is thirty days old, they shall bring him to the Priest, and in his father's hand are five silver shekels of pure silver according to the weight of
the Torah, which are fifty silver dirhams or the equivalent of silver, and he places the child in the Priest's lap and says to him: This wife of mine,
the Israelite, has borne me this son, the firstborn, and this is the redemption of the son.
And the Priest says to his father:
Which do you prefer more: to give me your firstborn son who is the first to open his mother's womb, or do I desire to redeem him
for five shekels as required by the Torah? And the father of the son responds and says to him: I desire to redeem him, and here are for you five
shekels for which I am obligated. And the Priest takes the silver and passes it over the child's head and says: This instead of this, this in exchange for this,
this is substituted for this; and may this one enter into life, into Torah, and into the fear of Heaven. May it be Your will, O Lord our God and God of our fathers,
just as his father was privileged to redeem him, so may he be privileged to bring him to Torah, to the wedding canopy, and to good deeds, Amen. And afterwards he blesses,
the father of the son, these two blessings: Blessed are You, O Lord our God, King of the universe, who has sanctified us with His commandments and commanded us concerning
the redemption of the son. And: Blessed are You, O Lord our God, King of the universe, who has kept us alive, sustained us, and brought us to this season.
And afterwards the Priest recites the blessing over the cup [of wine].
And afterwards the Priest blesses the child: Blessed are You, O Lord our God, King of the universe, who has sanctified us with the holiness of
Aaron and commanded us concerning the redemption of the son. Blessed are You, O Lord, who sanctifies Israel and the redemption of their firstborn. And afterwards the Priest blesses:
May God make you like Ephraim and Manasseh. May the Lord bless you and keep you. May the Lord make His face shine upon you and be gracious to you. May the Lord lift up His countenance upon you and grant
you peace. The Lord is your guardian, the Lord is your shade at your right hand. For length of days and years of life and peace shall they add to you. The Lord shall guard you from all
evil, He shall guard your soul, Amen. And so may it be the will of our Father in Heaven, Amen. And afterwards they shall eat and drink
in joy and with a good heart, and so may it be [His] will.
If the Priest does not wish to accept the silver, he shall say to the father: Behold, I give it to you as a complete gift on condition that it be returned.
And if the Priest accepted it and afterwards wished to return it to the father of the son, he may return it to him and there is no sin in this, and so have practiced
the Priests in these places. And may it be the will of the Lord our God that the Holy Temple be rebuilt speedily in our days, Amen.
God
In the box 89 in Shawwal regarding his servant etc.
The box contains from it in the name of God, he shall have no right in that remaining Shawwal in ⟦...⟧ which Shimon son of Isaac
And he shall not have in that which ⟦...⟧ his right in that which is written in the name of which ⟦...⟧ and who is in his letter ⟦...⟧ and who is in the letter in the name of Shimon son of
Isaac because he is from the box and if in the letter Shimon and if in Shimon a right in that which Shimon his servant in the duration of the matter
And Shimon has already taken from box 89 in duration, not from that which is in duration by Shimon box 110
Box 110 in Shawwal regarding the box etc.
Box 110 in Shawwal which is in Shawwal Shimon box from Shimon which is in Shawwal box ⟦...⟧ from the box, he does not have that which
Except from that which is in that which is in the box and so from that which is written that it is in the box and who is in Shimon in duration by Shimon currently in
Shimon and by Shimon in duration in the box
From it in Shawwal the box which
Which is in Shawwal which Shimon which from it which is in Shawwal in the box which Shimon not from it Shimon and by Shimon in a right in
Shawwal in the box which Shimon which is in the box from Shimon God who is in that which Shimon and from that which is from him and by Shimon in the box
Shimon from it in the box which is in Shawwal which Shimon which is in the box and from Shimon and so from it Shimon in Shawwal and in the box
Half of it in Shawwal which
The box contains Shimon not from it in the box in Shawwal Shimon in Shawwal Shimon from it in Shimon in Shawwal in Shimon in Shawwal
In Shawwal in from it in the box Shawwal Shimon in Shawwal Shimon and in the box by Shimon in that which and so
Which is in the box from it Shimon which is in Shawwal etc.
Which is by Shimon and in the box in Shimon in Shawwal in the box from it in Shimon Shimon which from it Shimon which from it which is in Shawwal
In the box by Shimon in Shimon in the box in Shawwal Shimon in the box Shimon which from it Shimon and in from it Shimon Shimon in
Written by Shimon in that which is from Shimon in Shimon which Shimon and in Shimon in Shimon in that which from it and in Shimon
And in Shimon Shimon in written from Shimon in Shimon and in Shimon and in Shimon Shimon in Shimon by Shimon in in in
In Shimon in Shimon from it in Shimon and so Shimon
⟦illegible⟧
In the name of God, the Merciful and Gracious, and in Him I seek help, Amen
With Daniel Abbasu in the cycle ⟦...⟧ mouth here from gold and the gold and the gold and the gold and the gold and the gold and the gold and the gold
And until gold and he delivered to him ⟦...⟧ and between in the cycle gold and until gold ⟦...⟧ the gold and in the hand of Muhammad Salih ⟦...⟧ gold
⟦...⟧ the gold and in the hand of Muhammad Salih ⟦...⟧ gold and he delivered to him ⟦...⟧ gold and in the hand of Muhammad Salih ⟦...⟧ gold
⟦...⟧ and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
⟦...⟧ the gold and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
⟦...⟧ the gold and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
Praise be to God, this is a document for him [of] gold
Gold and until gold and he delivered to him gold and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
And until gold and he delivered to him gold and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
And until gold and he delivered to him gold and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
⟦line⟧
⟦...⟧ the gold and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
⟦...⟧ the gold and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih and between Muhammad Salih and in the hand of Muhammad Salih
⟦illegible⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦illegible⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
210
That which is in the hand of Khawaja Yusuf Baram al-Baghdadi, and collect from him and everyone who says that which is from him and from others regarding that which
was paid from me for the price of the entitled dirhams in that which they forgot the dirhams and the rest of the entitlements according to that which
was brought out from them from everyone who is with them in the entitlements that are required of it from dirhams and other than it from the property
that is required of it the dirhams and other than it in that which they forgot the dirhams according to what is entitled of it upon them and from that
which is in their hands of the dirhams and the dinars that were in the hand of whoever was in their gold and the dinars
that are paid to them from those dinars that were with the entitled dirhams and from that in
in the hand of whoever was their gold and that which is in their hands and from those entitled dirhams that were upon them
which is entitled of it upon them and that which was upon them of those dirhams and the entitled dinars in that which
they forgot the dirhams that are in their hands in that which they forgot the dirhams in that which was upon them of the dirhams and the di-
nars that were in the dirhams and that which was upon them of the dirhams and the entitled dinars in that which
that which was upon them in that which they forgot the dirhams according to what is entitled upon them in that which was upon them of the di-
nars and that which was in the dirhams and that which was upon them of the dirhams and the entitled dinars in that which
in that which was upon them in the dirhams and the dinars that were upon them in that which they forgot the dirhams in
that which was upon them of the dirhams and the dinars that were upon them in that which they forgot the dirhams in that which
that which was upon them of the dirhams and the dinars that were upon them in that which they forgot the dirhams in that which
that which is upon them of the dirhams and the dinars that were upon them in that which they forgot the dirhams in that which
In the time of your remembrance in the heart, do not do what was permanent, because like that, O ⟦...⟧
in the world, the hand commits a crime, so do not wonder, because those days
are permanent, and what a human commits, and it was permanent when it is in a heart in bitterness over worlds
over worlds with God, as in the world
over the people from sleep, so do not trust in the world in permanence, how many and how many people in the world
over the people from sleep, so do not trust in the world
the world is liable for the blood of a human, in a human, so do not trust, O human, let your heart be secure, because in your heart
and in it without coming into the heart
the heart of a human and the permanence of a human without coming, so do not trust in a favor in the world from a human, and do not trust in a favor
the world comes to a human in it without permanence, in the people, a human comes to the heart of a human on a day of permanence without coming, the world is a human
over the people in a human in a heart in the world, a smell, and because the heart of a human on a day of permanence in the heart of a human from what was said and permanence
the people on a day of permanence in a heart commit a crime, and another comes to a human, so not in the heart over a human, so do not trust the favor of the world in the world
over the world and the permanence of a human without coming, the world and permanence
in a human and in a human permanence without coming, permanence
a human you dream of them from a human without permanence
so it does not come to commit a crime, to be secure in a human, in a human
on a day of permanence in the heart of a human, so it does not come to commit a crime, so
M"KB
And this was on Thursday, 27 Tishrei, the year ⟦...⟧ in Baghdad, may it be rebuilt and established speedily in our days, Amen, etc.
And on that same day I heard that Murad H.K. arrived, that they also arrived on the 22nd, and regarding the matter of the seal of Murad that they came upon it
before him, upon him, and power in grace according to his will
Ezra
And with the help of the Name, blessed be He, we shall begin to write the Book of Psalms
As interpreted by the wise Cohen Tzedek, may his merit protect us, Amen. And this is the explanation of the first verse: Happy is the man who has not walked, etc.
In this, but in the Torah of the Lord is his desire, and in His Torah he meditates day and night. And this is the explanation of the verse: Happy is the man who has not walked in the counsel of the wicked
And never walked in the way of sinners, and also in the seat of scoffers he did not sit. And the commentator explained: Happy is the man who in the way of sinners did not stand
In the seat of scoffers he did not sit, meaning in a seat of scoffers he did not sit with them and benefit from it
Also, 'but in the Torah of the Lord is his desire, and in His Torah he meditates day and night' means that all his desire and will is in the Torah of the Lord and in it he meditates day and night
And he shall be like a tree planted by streams of water, etc. Explanation, etc.
And with the help of the Name we shall begin the section 'Happy is the man' with an Arabic explanation in the Holy Tongue
As the commentator, of blessed memory, explained in this way as he wrote, and this is the explanation of 'Happy is the man who has not walked in the counsel of the wicked' etc.
And happy is the man who did not walk in the counsel of the wicked. And the commentator explained: Happy is the man who has not walked in the counsel of the wicked, and the Sages explained
Happy is the man who does not walk in the counsel of the wicked, and does not stand in the way of sinners, and does not sit in the seat of scoffers, but in the Torah of the Lord is his desire
And in His Torah he meditates day and night. And the explanation of the verse 'but in the Torah of the Lord is his desire and in His Torah he meditates day and night' is that its matter is that
In the Torah of the Lord is his desire and will, and in His Torah he meditates day and night. And the explanation of the verse 'but in the Torah of the Lord is his desire and in His Torah he meditates day and night'
Means that all his desire and will is in the Torah of the Lord and in it he meditates day and night. And the explanation of the verse 'but in the Torah of the Lord is his desire and in His Torah he meditates day and night'
And with the help of the Name we shall begin the section 'Happy is the man' with an Arabic explanation, and the explanation is
He who did not walk in the counsel of the wicked, and the explanation: he who did not stand in the way of sinners, and the explanation: he who did not sit in the seat of scoffers, and the explanation:
Happy is the man who has not walked in the counsel of the wicked
And happy is the man who did not walk in the counsel of the wicked
And did not stand in the way of sinners and did not sit in the seat of scoffers
But in the Torah of the Lord is his desire, and in His Torah he meditates day and night
Hebron
And therefore, being together on the sixth day, the seventeenth of the month of Adar Sheni, the year 5603 of the creation, here in the Holy City of Hebron, may it be rebuilt and established speedily in our days, Amen.
That which all the holy congregation and the honorable among them agreed upon, headed by the genius Rabbis and the perfect sages and the pious, may their Rock and Redeemer protect them,
concerning the matter of the distribution of the 'redemption of the soul' funds given by passersby,
in each and every year from ancient years until now, it was divided equally among all the holy congregation and the honorable among them.
And after they saw and contemplated this matter, they saw and agreed with one mouth, with one heart, and with a willing soul that from now and forever,
the distribution of the aforementioned redemption of the soul funds shall be in this manner: namely, that anyone who has male and female children
in his house shall participate in every distribution, and his share shall be according to the number of souls in his house; and anyone who does not have male and female children
in his house, his share shall be according to his own share alone; and anyone who has male and female children and they are married and living in another house,
their share shall be for themselves; and anyone who has male and female children and they are minors and supported at their father's table,
their share shall be with their father; and anyone who has male and female children and they are adults and supported at their father's table,
their share shall be with their father; and anyone who has male and female children and they are adults and are not supported at their father's table,
their share shall be for themselves; and anyone who has male and female children and they are minors and are not supported at their father's table,
their share shall be with their father; and anyone who has male and female children and they are minors and orphans from their father,
their share shall be with their mother; and anyone who has male and female children and they are adults and orphans from their father,
their share shall be for themselves; and anyone who has male and female children and they are minors and orphans from their father and mother,
their share shall be with their guardian; and anyone who has male and female children and they are adults and orphans from their father and mother,
their share shall be for themselves. And all this they agreed and accepted upon themselves and upon their seed and upon all those joined to them from now
and forever; and anyone who changes [this], his hand is on the bottom; and anyone who fulfills [this] shall be blessed from the mouth of the Most High, Amen Selah.
And they further agreed with one mouth that anyone who has male and female children and they are minors and supported at their father's table,
and they are learning Torah in the school, their share shall be double; and anyone who has male and female children
and they are minors and supported at their father's table and are not learning Torah in the school, their share shall be like the share of any person.
And all this they agreed and accepted upon themselves and upon their seed and upon all those joined to them from now and forever; and anyone who changes,
his hand is on the bottom; and anyone who fulfills [this] shall be blessed from the mouth of the Most High, Amen Selah. And all this was done and completed on the day mentioned above,
in the presence of all the holy congregation and the honorable among them, headed by the genius Rabbis and the perfect sages and the pious, may their Rock and Redeemer protect them.
⟦illegible⟧ ... in the province of Pumbedita, which is on the river of Kesila, which is on the river of Euphrates ⟦illegible⟧
⟦illegible⟧ which is on the river of Euphrates, which is on the river of Kesila, which is on the river of Euphrates, which is on the river of Kesila ⟦illegible⟧
⟦illegible⟧ which is on the river of Euphrates, which is on the river of Kesila, which is on the river of Euphrates, which is on the river of Kesila ⟦illegible⟧
⟦illegible⟧ which is on the river of Euphrates, which is on the river of Kesila, which is on the river of Euphrates, which is on the river of Kesila ⟦illegible⟧
⟦illegible⟧ which is on the river of Euphrates, which is on the river of Kesila, which is on the river of Euphrates, which is on the river of Kesila ⟦illegible⟧
And this is the explanation of his words:
Even though it is written in it that Rabbi Yochanan has an 'a fortiori' argument, and everything that says an 'a fortiori' argument ⟦illegible⟧
⟦illegible⟧ and this is the explanation of his words, an explicit explanation.
Alternatively, also in this explanation, an explicit explanation he has, and it is written in 'Mored' these things, explanation etc. essential
explicit, an explicit explanation in our Sugya, an explanation like that which we say, and what so-and-so from the Torah, explanation ⟦illegible⟧
What is an explicit explanation?
For he asks him, what is written even though it has no explicit place and it is not an explanation that examines itself in what
explicit explanation, and since the King and Ahasuerus in Babylon, one who examines what is explicit in what he explains what
in the explanation that you said that the matter is explicit, matter by matter, explanation in this matter, what he examines in what he explains what
simple explanation in what and explicit, and what he wrote in this simple what and there and as we wrote for is it not a voice
simple explanation in what and explicit, and what he wrote in this simple what and there and as we wrote for is it not a voice
⟦illegible⟧
⟦illegible⟧
for what is in the ⟦illegible⟧ who/which is from ⟦illegible⟧ who/which ⟦illegible⟧ has ⟦illegible⟧ in ⟦illegible⟧
⟦illegible⟧ thus ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
and increased in that ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
Correction
At the end of Sunday, the 4th day of the week, in the month of Sivan of the year 5684 from the creation of the world
here in Baghdad, may God build it in goodness.
I also said an oath here in this book and in His great name, blessed be He, that I do not owe you anything in the matter
of the shop and the merchandise that was between me and you in partnership in any way in the world, and if I owed you anything
behold I swear by the Torah of Moses our teacher, peace be upon him, with a severe oath that I do not know of anything of mine with you, and if you said
that you received from me anything, behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know of anything of mine with you
and if you said that you received from me anything, behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know of anything
with you, and if you said that you received from me anything, behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know
of anything of mine with you, and if you said that you received from me anything, behold I swear by the Torah of Moses our teacher, peace be upon him,
that I do not know of anything of mine with you, and if you said that you received from me anything, behold I swear by the Torah of Moses
our teacher, peace be upon him, that I do not know of anything of mine with you, and if you said that you received from me anything, behold I swear
by the Torah of Moses our teacher, peace be upon him, that I do not know of anything of mine with you, and if you said that you received from me anything
behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know of anything of mine with you, and if you said that you received from me
anything, behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know of anything of mine with you
and if you said that you received from me anything, behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know of anything
with you, and if you said that you received from me anything, behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know
of anything of mine with you, and if you said that you received from me anything, behold I swear by the Torah of Moses our teacher, peace be upon him,
that I do not know of anything of mine with you, and if you said that you received from me anything, behold I swear by the Torah of Moses
our teacher, peace be upon him, that I do not know of anything of mine with you, and if you said that you received from me anything, behold I swear
by the Torah of Moses our teacher, peace be upon him, that I do not know of anything of mine with you, and if you said that you received from me anything
behold I swear by the Torah of Moses our teacher, peace be upon him, that I do not know of anything of mine with you
In Your Name
The speaker says ⟦illegible⟧
You have already known that the secret of the Chariot in the Work of Creation is one, in the pattern of great peace inside and out, the secret of the Creator of the world is revealed
Inside the heart in the place of the Blessed One, in peace and truth, the secret of our fathers and the kings of our rabbis ⟦illegible⟧ rabbis ⟦illegible⟧ what is man
For God created, He created the secret of Isaac ascending, and Isaac in the ascent in the book, in wisdom, the Lord Most High in Psalms, blessed be God and it shall not be said
And Isaac ⟦illegible⟧ in God, the secret of ⟦illegible⟧ the Lord in Psalms, they hung in the book many ways of the heart of the sages of kindness
To kindness in blessing ⟦illegible⟧ Divine Presence in the heart, the reception of the sages, one world in many paths, my kings and Isaac, the Lord is our salvation, He created the secret
In paths, in luck, the power of our salvation in a good name, kingship and Isaac in the ascent, blessed is the world in Psalms
And now in the name of the Blessed One in the second, Isaac humility for the heart, L' in the crown of kingship, He created the secret of wisdom, the matter of a king and Isaac, the Lord is with him in paths
In the vessels of God and His kingship, the secret of wisdom in the heart and in the paths, the Divine Presence in the heart, Divine Presence and kingship, truth, our rabbis ⟦illegible⟧ in peace
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
In the words that they say, those who hear them, and they do not make for them a dwelling place, and those who return for them (no) and with bread
Even if they were in a foreign land
Thus says God, thus says God, those who hear of their death and they make for them, God for them, a scholar, and there shall be for them a dwelling place
And with bread that they eat and are satisfied, even if they were in a foreign land at their death, thus says God, those who hear of their death and they make
For them, God for them, a scholar, and there shall be for them a dwelling place, and with bread that they eat and are satisfied, even if they were in a foreign land at their death
In the land of the Persians which
Thus says God, thus says God, those who hear of their death and they make for them, God for them, a scholar, and there shall be for them a dwelling place, and with bread
Which they eat and are satisfied, even if they were in a foreign land at their death, thus says God, those who hear of their death and they make for them, God
For them, a scholar, and there shall be for them a dwelling place, and with bread that they eat and are satisfied, even if they were in a foreign land at their death, thus says God
Those who hear of their death and they make for them, God for them, a scholar, and there shall be for them a dwelling place, and with bread that they eat and are satisfied, and if
They were in a foreign land at their death
Thus, and the Arabic according to its movement, and that is from what ought to be known to our mind, and what we mentioned in these places is
And likewise the Dalet in Hebrew according to what suits the Hebrew, and that is in the places of the Dalet in which the Dalet is
Which is a Dalet, and like these places in the Arabic language, and in these places the Dalet is in the Hebrew
And the Arabic in one script
And as for the Dal which is with the dot in Arabic, it corresponds in Hebrew to the Dal which has no dot in it
And the Dal which is in Arabic with the dot, it corresponds in Hebrew to the Dal which has no dot in it
And as for the Dal which is in Arabic with the dot, it corresponds in Hebrew to the Dal which has no dot in it
And also in Hebrew there is a Dal with a dot in it, and it is that which is called the dotted Dal, and as for in Arabic it corresponds
in these places where the Dal in Hebrew is with the dot, it corresponds in Arabic to the Dal which has no dot
in it, and that is in the places where the Dal in Hebrew is with the dot, it corresponds in Arabic to the Dal which has no dot
in it, and that is in the places where the Dal in Hebrew is with the dot, it corresponds in Arabic to the Dal which has no dot
in it, and that is in the places where the Dal in Hebrew is with the dot, it corresponds in Arabic to the Dal which has no dot in it
Prayer
On the day of the visitation of the Name, may He be blessed, one says these verses ⟦and the version⟧ ⟦of the petition⟧:
Now arise, please, and bless the Lord your God from everlasting to everlasting, and let them bless Your glorious name, which is exalted above all blessing and praise.
May He arise for you at the time when you called to Him; if you knew that He is the Name, may He be blessed, He will bless His people Israel with peace and blessing and all good.
Without doubt he shall say that He will bless all His people Israel at every time and every hour with a complete blessing and a complete healing, Amen, may it be His will.
Furthermore he shall say: And let them bless Your glorious name, which is exalted above all blessing and praise, Amen, may it be His will, Amen Selah.
On the day of visitation one says the psalm 'Nishmat Kol Chai' and the Blessing of the Song:
Blessed are You, Lord our God, King of the universe, the God, the Great and Holy King, by the mouth of the upright You shall be praised, and by the words of the righteous You shall be blessed,
and by the tongue of the pious You shall be sanctified, and in the midst of the holy ones You shall be lauded, and in the assemblies of the myriads of Your people, the House of Israel, with song shall Your name be glorified, our King, in every generation.
For such is the duty of all creatures before You, Lord our God and God of our fathers, to thank, to praise, to laud, to glorify, to exalt, to adore, to grant victory, to bless, to elevate, and to acclaim.
⟦illegible⟧
⟦illegible⟧ therefore he shall come with help ⟦illegible⟧
⟦illegible⟧ matter of the nullification of leaven ⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house ⟦illegible⟧ that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house ⟦illegible⟧ that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house ⟦illegible⟧ that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house ⟦illegible⟧ that he has not seen and that he has not ⟦illegible⟧
Eve of Passover ⟦illegible⟧
⟦illegible⟧ nullification of leaven ⟦illegible⟧ that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house ⟦illegible⟧ that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
Eve of Passover ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
⟦illegible⟧ leaven that he has in his house that he has not seen and that he has not ⟦illegible⟧
With the help of Heaven
Blessed be the name of the Master of the world
This is the Gemara in which it is written that it was found that one did not know what was written in it, and books were dimmed from former generations, and all the time that they were
as those who said to him ⟦...⟧ before us that he did not know what was written in it, but they were dimmed from former generations, and all the time that they were
full, it brings forth light from it
Furthermore, even the masters who were able to know it, knew that he is one of the supreme angels who were sitting beneath the Throne of Glory
And when they wanted to return it to this world, they would entrust it into the hand of one angel who is a great official over the whole world
And this is Isaac, king of the angels, reaching and not reaching
This is what is written of him: 'And Isaac went out to meditate in the field,' and there is no field but the field of holy apples, and it was he who stood and prayed before
the Holy One, blessed be He, so that this world should not be nullified from the light of the Torah, for the Torah is the existence of the whole world
And when he knew that it was found from this world
When it was found at Mount Sinai, which was sitting in the desert
And no man knew where it was from former generations, and when it was found at Mount Sinai, which was sitting in the desert
The fortune of this man who is appointed over this world
And this Torah that was in it, this is Moses the faithful prophet, of whom it is written: 'And the man Moses was very humble, more than any man on the face of the earth'
For there was no man in the world who knew it from former generations except Moses the faithful prophet, for he knew it
From all the time it was found at Mount Sinai, and no man knew where it was except Moses the faithful prophet, for he knew it
Because he knew it from the time it was sitting in the desert, and no man knew where it was except Moses the faithful prophet
For he knew it from the time it was sitting in the desert, and no man knew where it was except Moses the faithful prophet
That was found in it at Mount Sinai, which was sitting in the desert, and no man knew where it was except Moses the faithful prophet
For this Torah that was found
For when Moses the faithful prophet knew it, that it was found at Mount Sinai, which was sitting in the desert
All of Moses the faithful prophet that was found at Mount Sinai, which was sitting in the desert
Today is the day of the Holy Sabbath
Because the Torah is the existence of the whole world, and all the time that Moses the faithful prophet knew it, that it was found at Mount Sinai
Moses the faithful prophet, for he knew it from the time it was sitting in the desert, and no man knew where it was except Moses the faithful prophet
For this Torah that was found at Mount Sinai, which was sitting in the desert, and no man knew where it was except Moses the faithful prophet
Because the Torah is the existence of the whole world, for 'on this day He shall atone for you to cleanse you from all your sins before the Lord you shall be clean'
Every single day, all the time that Moses the faithful prophet knew it
For this Torah that was found at Mount Sinai, which was sitting in the desert, and no man knew where it was except Moses the faithful prophet
For he knew it from the time it was sitting in the desert, and no man knew where it was except Moses the faithful prophet
Moses the faithful prophet, for he knew it from the time it was sitting in the desert, and no man knew where it was except Moses the faithful prophet
Parashah
⟦...⟧ and the word of the LORD was unto Moses
⟦...⟧ He said to them, to Israel: You have transgressed the words of the Torah, for in the wilderness the people go between mountains and hills and between
all these you found hunger and thirst and great trouble, and you spoke against the LORD and against Moses His servant. The Holy One, Blessed be He, said: Wicked ones,
why did you do thus? Because you were slaves in Egypt, you had something to speak about; now you are free men.
Moses said before Him: Master of the Universe, this wilderness which has neither water nor trees, now they will die.
The Holy One, Blessed be He, said to him: Fear not, [there is] grace and mercy in this wilderness. Moses said before Him: Master of the Universe,
⟦...⟧
The meaning of the Psalm etc.
Isaac said: This Psalm was said concerning Balak son of Zippor, King of Moab, who was a great sorcerer and saw by the Holy Spirit
⟦...⟧ in this world, and saw that he has no portion in the world to come, and saw that Ruth the Moabitess was destined to come out from him
⟦...⟧
⟦illegible⟧
⟦...⟧ I knew him ⟦...⟧ in his house ⟦...⟧ from in his hand ⟦...⟧ upon him ⟦...⟧ and in his hand ⟦...⟧
⟦...⟧ in the world ⟦...⟧ said ⟦...⟧ in his hand ⟦...⟧ in the world ⟦...⟧ in his hand ⟦...⟧
⟦...⟧ from ⟦...⟧ in his hand ⟦...⟧ and so ⟦...⟧ in his hand ⟦...⟧
to ⟦...⟧ on the day ⟦...⟧ from ⟦...⟧ and in his hand ⟦...⟧ from ⟦...⟧ and in his hand ⟦...⟧
to ⟦...⟧ and in his hand ⟦...⟧ and so ⟦...⟧ from ⟦...⟧ and so ⟦...⟧
Further ⟦...⟧
⟦...⟧ from ⟦...⟧ upon him ⟦...⟧ and in his hand ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧ from ⟦...⟧ and in his hand ⟦...⟧ from ⟦...⟧ and in his hand ⟦...⟧
Friday, 27 Av 561
and not burdened before his Master, may God Exalted have mercy on him in his world and in the hereafter; may God make that in
his life in the path of the LORD, and grant him righteous offspring from ⟦...⟧ God in a near time; may God have mercy on the deceased Yasur
and may He make every prayer answered and an abundance of the fullness of the world in this world and in the hereafter; may God protect him in this world
and in the hereafter, and every prayer concluded with an abundance of the fullness of the world in this world and in the hereafter.
Sunday, 29 Av 561
Paid in the presence of the aforementioned Beth Din, his master Yasur with his honor and his wealth; God in a near time, may God have mercy on the deceased with mercy
which makes every prayer answered before his Master and his King in this world and the hereafter; may God make the world a life in the path of
God in a near time; may God protect him in this world and the hereafter, in this world and the hereafter; may God make the world a life in the path of God
may God make the world a life in the path of God
Five
Blessed light here peace be upon you blessed
In the name of the Living God, blessed is the Lord God of Israel who chose us from all the nations and gave us His holy Torah
And these are the names of the sons of Israel who came to Egypt with Jacob, each man and his household: Reuben, Simeon, Levi, and Judah, Issachar, Zebulun, and Benjamin, Dan and Naphtali, Gad and Asher
And all the souls that came out of the loins of Jacob were seventy souls, and Joseph was in Egypt. And Joseph died, and all his brothers, and all that generation. And the children of Israel were fruitful and increased abundantly and multiplied and waxed exceeding mighty
For the kingdom is the Lord's and He is the ruler over the nations. And saviors shall come up on Mount Zion to judge the mount of Esau, and the kingdom shall be the Lord's. And the Lord shall be king over all the earth; in that day shall the Lord be one and His name one
Our God who is in heaven, blessed are You Lord our God, King of the universe, who has sanctified us with His commandments and commanded us concerning the words of Torah. Blessed are You Lord, who teaches Torah to His people Israel
For you are My people and I am your God, says the Lord of Hosts, the God of Israel. May the Lord our God be with us as He was with our fathers; may He not leave us nor forsake us
For on this day shall atonement be made for you, to cleanse you; from all your sins shall you be clean before the Lord
It is a Sabbath of solemn rest unto you, and you shall afflict your souls; it is a statute forever. And this shall be an everlasting statute unto you, to make atonement for the children of Israel for all their sins once in the year. And he did as the Lord commanded Moses
Bless the Lord who is blessed. Blessed be the Lord who is blessed forever and ever. Blessed are You Lord our God, King of the universe, who chose us from all the nations and gave us His Torah. Blessed are You Lord, giver of the Torah
For this commandment which I command you this day, it is not too hard for you, neither is it far off. It is not in heaven, that you should say: 'Who shall go up for us to heaven, and bring it unto us, and make us to hear it, that we may do it?'
But the word is very nigh unto you, in your mouth, and in your heart, that you may do it. See, I have set before you this day life and good, and death and evil
I the young one, Yosef Avraham Yitzhak Shalom Mordechai
How it will be and to him and he said and how it will be from healing
In the house of Ala in the being that this is and they revealed they shall dwell among us that the strength in the emir in the house in the house above and not in a path like in death
In exile and in the revelation that the house of foundation foundation above revelation above Omer in the house of her people her people they went up to him opposite time standing in the house
And in the house in the goodness of its foundation in this to him between him upon us in this bul and in the house in the myrrh he grasped who in a little that I drank where if an offering
In my ways by the mouth in the house and his kingdom in this he said and my mouth upon I heard in the house and its place above he ate in the house in peace and in tranquility
And he went up above and his kingdom in the house upon us and his mercies and rest above in the house upon us and his mercies and rest in the house upon us and his mercies
To him opposite in the house and my mouth they stood from healing our Rabbi in the house his people and my mouth in the house in the soul in this in the house in the soul in the soul in the soul to him
And in the house in the house his kingdom in the soul
To him his people in the house and in the house upon us in the soul to him opposite in the soul goes up and my mouth upon I heard in the soul in the soul goes up above
In this in my mouth in the soul in the soul and rest in the soul and my mouth our Rabbi in the soul in the soul his people and rest in the soul I heard above in the soul in the soul goes up
And not in a path and this in the house upon us foundation foundation above and my mouth our Rabbi and rest above and my mouth upon his people in the soul and in tranquility above
In exile if foundation of return in the soul in the house and to him above and my mouth
And in this an offering in the house and rest an offering in this
In this in the soul in the house an offering in this mouth in the soul in the soul in the soul above and my mouth upon he said and my mouth our Rabbi in the soul goes up in the house in the house
I heard in the house in the house in the soul in the soul in the house in the house in the soul and my mouth opposite upon opposite in the house in the house in the soul and my mouth in the house and my mouth in the house
Above our peace an offering in the house goes up his people in this his people and rest and in the house in the soul and rest in the house in the soul in the house in the soul
To him and my mouth in the house goes up his people in the house in this and to him in the house mouth in the soul and my mouth in the house and my mouth in the house in the soul in the house in the house in the soul and my mouth
And this in the house from peace an offering in this opposite in the house in the house goes up in the soul an offering in this our peace and my mouth in the house in the house in the soul in this mouth
An offering in this and my mouth in the house our peace and rest in the house in the soul in the house ⟦line⟧