AI English Translation, Pages 51-75
In the name of the Merciful, for Your salvation we have hoped from beginning to end, and may the favor of the Lord our God be upon us, and establish the work of our hands for us; and the work of our hands, establish it.
For luck and blessing, with a good sign and success, and in a time of favor and blessing and life and peace, Amen, so may it be His will, Amen and Amen Selah. O Lord, open my lips, and my mouth shall declare Your praise.
Happy are you, O Israel! Who is like Your people Israel, a nation unique on earth? Happy is the people for whom this is so; happy is the people whose God is the Lord. For in the Lord they trusted, and may the favor of the Lord our God be
upon us, and establish the work of our hands for us; and the work of our hands, establish it. Amen, so may it be His will, Amen and Amen Selah.
And Isaac spoke to Abraham his father,
and he said, 'My father,' and he said, 'Here I am, my son.' And he said, 'Behold the fire and the wood, but where is the lamb for a burnt offering?' And Abraham said, 'God will provide for Himself the lamb for a burnt offering, my son.' And they both went together.
And they came to the place which God had told him; and Abraham built the altar there and arranged the wood, and he bound Isaac his son and laid him on the altar, on top of
the wood, etc.
Portion of 'And he sent the angel'
And the angel returned to Abraham and said to him, 'Do not stretch out your hand against the lad, and do nothing to him; for now I know that you fear God, and you have not withheld your son,
your only one, from Me,' etc. etc.
O Lord, open my lips, and my mouth shall declare Your praise.
In the name of the Merciful, for Your salvation we have hoped from beginning to end, and may the favor of the Lord our God be upon us, and establish the work of our hands for us; and the work of our hands, establish it.
And may the favor of the Lord our God be upon us, and establish the work of our hands for us; and the work of our hands, establish it. Amen Selah. Happy is the people for whom this is so; happy is the people whose God is the Lord.
Happy are those who dwell in Your house; they will yet praise You, Selah. Happy is the people whose God is the Lord; happy is the people for whom this is so; happy is the people whose God is the Lord; happy is the people whose God is the Lord.
Happy are you, O Israel! Who is like Your people Israel, a nation unique on earth? Happy is the people for whom this is so; happy is the people whose God is the Lord. Amen, so may it be His will, Amen and Amen Selah.
P' Bam Be-libbam
Nasi ⟦illegible⟧ Daniel the Prophet, mercy of mercies
Nachman wrote in it, holy ⟦illegible⟧ to the king his servants ⟦illegible⟧ not from ⟦illegible⟧ it until the Messiah comes (Year 157)
In it God in heaven ⟦illegible⟧ Y' shall be given to you that not ⟦illegible⟧ in it thus in this ⟦illegible⟧ God Lord of heaven and earth ⟦illegible⟧
God of heaven, Lord of it ⟦illegible⟧ and not upon what ⟦illegible⟧ in it Lord of heaven and earth ⟦illegible⟧ when it is in it in this world
To what Nasi mercy in it Daniel for what ⟦illegible⟧ in it light shining for with him ⟦illegible⟧ from before the God of heaven Lord
⟦illegible⟧ God Lord of heaven and earth and this ⟦illegible⟧ from who was ⟦illegible⟧ from the God of heaven sat Daniel mercy
Ezra said on the fourteenth day of the month
By His power, the Lord, in the children of Israel for God the Lord for His power is in it and spoke mercies in it thus and said in the world and in it God of heaven
That not His servants His servants ⟦illegible⟧ God of God in it and spoke in it the Lord that not His servants upon God the Lord shall be given in the world
In the world thus there is God in heaven to Him God the Lord His servants God the Lord His servants the Lord in it that not thus heaven
Spoke in heaven God the Lord for God shall be given with the Lord God His servants God the Lord from heaven in it the Lord and spoke God
That not God the Lord His servants in it the Lord and this God the Lord His servants and this God the Lord His servants the Lord and this God in heaven
The Lord God God in heaven and in the world there is God the Lord His servants there is King God the Lord there is King God the Lord there is God in heaven
And the Lord said in the world the holy Sabbath from God the Lord in the world God the Lord there is the Lord in it God what in it God
His servants the Lord not in the world His servants God the Lord shall be given from God the Lord His servants God the Lord in the world
The Lord in it God shall be in it God and this son of God ⟦illegible⟧ God the Lord and God His servants God the Lord in the world
The Lord there is God the Lord God the Lord God the Lord and God the Lord God the Lord there is God the Lord there is God the Lord
The Lord there is God the Lord God the Lord there is God the Lord God the Lord God the Lord there is God the Lord there is God
The Lord there is God the Lord God the Lord there is God the Lord there is God the Lord there is God the Lord there is God the Lord
In it God the Lord God the Lord there is God the Lord there is God the Lord there is God the Lord there is God the Lord
P Po'em
Said Kababa more, their explanation such as this
so that they do not increase in ⟦...⟧ for the foundation of every ⟦...⟧ son of Rava and all above in the name of worlds, foundation of the world ⟦...⟧
and in this in the name there is ⟦...⟧ crown and foundation ⟦...⟧ worlds in which in the name ⟦...⟧ there is a crown and also a ring, foundation of the world ⟦...⟧
and in another ⟦...⟧ ⟦...⟧ in the name ⟦...⟧ ⟦...⟧ and in this ⟦...⟧ ⟦...⟧ ⟦...⟧ in the name ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
specifically and from them their explanation in the name ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
Parashat Va'etchanan
From the mouth of the master, Sage Ezra A.H. (Attia) son of Dosa Z.L. in this our city Baghdad Y.A., of the residents of the Midrash of H. S. Abdallah Z.L., the year 5660, Parashat Va'etchanan.
Verse: 'You shall listen to the statutes' etc. 'and you shall live and come and inherit the land' etc. And Rashi Z.L. wrote: By the merit that you listen, you shall live and come and inherit,
to teach you that everyone who fulfills the Torah enters the Land of Israel, and whoever does not fulfill it does not enter the Land of Israel, until here [end of quote].
And the master of the commentators Z.L. asked: Behold, we have found many wicked people who were in Babylon and came to the Land of Israel and inherited it and were not expelled from it.
Also another question: Behold, it is not specifically the one who fulfills the Torah who enters the Land of Israel, but even the wicked enter and exit from it.
And how did Rashi Z.L. say 'By the merit that you listen' etc. 'to teach you that everyone who fulfills' etc., implying specifically the one who fulfills enters and he who does not fulfill does not enter,
whether he is outside the Land or whether he is in the Land of Israel? And this is something that is not seen by every eye.
Another question on the verse: 'You shall not add to the word which I command you, nor shall you diminish from it, to keep the commandments of the Lord your God' etc.
The commentator Z.L. asked: Why did it say 'You shall not add and you shall not diminish' before 'to keep the commandments of the Lord your God'? Should it not have said
'You shall keep the commandments of the Lord your God and you shall not add and you shall not diminish'? For everyone who fulfills the commandment as it is said will not add or diminish.
Rather, what is 'You shall not add' etc. and afterwards 'to keep the commandments of the Lord your God' etc.? And it requires investigation.
Another question: 'Your eyes have seen what the Lord did at Baal Peor, for every man who followed Baal Peor, the Lord your God destroyed him from your midst,
but you who cleave to the Lord your God are all alive today' etc. And it requires investigation: what is the connection of this verse with the verse before it, and what does it come to inform us
by this? Do we not know that everyone who worships idols is liable for death and everyone who cleaves to the Lord lives? And it requires investigation.
Verse: 'When you beget children and grandchildren and you have grown old' etc.
Rashi Z.L. wrote: He hinted to them in Gematria 'Venoshanterm' [and you have grown old] is 848 years, and they were exiled at the end of 441 years,
and He brought it forward by two years so that 'you shall utterly perish' would not be fulfilled in them, until here [end of quote].
Verse: 'Ask now of the first days' etc. 'Has there been such a great thing as this' etc. 'Has a people heard the voice of God speaking from the midst of the fire' etc. 'and lived?'
The author of the 'Ikkarim' Z.L. asked: Why did it say 'Has a people heard the voice of God' etc. 'and lived?' Is it because he heard the voice of God he would die?
Behold, we have found many prophets with whom the Lord spoke and they lived. And what does it come to inform us by this? And he also asked further: Is it because they heard
His voice, may He be blessed, they would believe in the Torah? Could it not be that this voice is the voice of an angel or the voice of Elijah the Prophet Z.L.? And how
did it say 'Has there been such a great thing as this' etc. 'Has a people heard the voice of God' etc. 'and lived?' And it requires investigation.
Verse: 'Hear O Israel, the Lord our God, the Lord is One.'
Rashi Z.L. wrote: The Lord who is our God now and not the God of the nations, He is destined to be the One Lord, as it is said 'For then I will turn to the peoples a pure language
to all call upon the name of the Lord,' and it is said 'On that day the Lord shall be One and His name One.' And it requires investigation: why did it say 'The Lord our God, the Lord is One' in the future sense,
when it should have said 'The Lord our God, the Lord shall be One'? And it requires investigation.
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
Parashat Shoftim
If a matter be too hard for thee in judgment, between blood and blood, between plea and plea, etc.
Our Sages of blessed memory explained [this], and we said that they are divided into two parts: the first part is what the Sages themselves made as a fence
for the Name and decreed decrees and a fence for the Torah, and this is 'thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left,' and regarding this it is said 'thou shalt not turn aside'
from all that they instruct thee, and regarding this it is said 'according to all that they instruct thee.' And the second part is what they derive from the Torah according to the measures by which the Torah
is interpreted, and this is 'according to the Torah which they shall instruct thee,' and regarding this it is said 'according to all that they instruct thee,' for here it is not written 'thou shalt not turn aside,' because if
a man ⟦s⟧ees according to his intellect that the judgment is not so, he is not obligated to listen to them unless he sees in his own mind that the judgment is with them,
as Ramban of blessed memory wrote in the commentary on the Torah. And this is 'then shalt thou arise, and get thee up unto the place which the Lord thy God shall choose; and thou shalt come unto the priests
the Levites, and unto the judge that shall be in those days; and thou shalt inquire; and they shall declare unto thee the sentence of judgment; and thou shalt do according to the tenor of the sentence, which they shall declare
unto thee from that place which the Lord shall choose; and thou shalt observe to do according to all that they shall instruct thee; according to the Torah which they shall instruct thee, and according to the judgment which
they shall tell thee, thou shalt do; thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left. And the man that doeth presumptuously, in not hearkening unto the priest
that standeth to minister there before the Lord thy God, or unto the judge, even that man shall die; and thou shalt exterminate the evil from Israel. And all the people shall hear, and fear,
and do no more presumptuously.' And this is the explanation of the verses. And regarding this it is said 'thou shalt not turn aside from the sentence which they shall declare unto thee, to the right hand, nor to the left,' even if he tells
you of the right that it is left, and of the left that it is right, listen to him. And this is specifically in the Great Sanhedrin in Jerusalem, which is in the place
of the Shekhinah; but in other courts, if a man sees according to his intellect that the judgment is not so, he is not obligated to listen to them unless
he sees in his own mind that the judgment is with them, as Ramban of blessed memory wrote in the commentary on the Torah. And this is 'then shalt thou arise, and get thee up unto the place which the Lord shall choose
thy God, etc.' And this is the explanation of the verses.
⟦illegible⟧
⟦illegible⟧
Parashat Shemot
"And these are the names of the sons of Israel who came to Egypt with Jacob etc." The Holy One, Blessed be He, desired to grant merit to Israel and gave them Torah and commandments and good deeds.
And among these commandments and good deeds that the Holy One, Blessed be He, gave to Israel is the commandment of charity and acts of loving-kindness, and charity
and good deeds are equivalent to all the commandments combined, for the commandments are many and these three things are equivalent to all of them, and upon these
three things the world stands: upon the Torah, upon the service, and upon acts of loving-kindness. And our Sages of blessed memory said that kindness and charity
are equivalent to all the commandments, and our Sages of blessed memory said whoever fulfills the commandment of charity and acts of loving-kindness, it is as if he fulfilled the entire Torah.
And one must ask: what is the difference between charity and acts of loving-kindness? Are they not both one thing?
And our Sages of blessed memory said: in three things acts of loving-kindness are greater than charity: charity is with one's money, and acts of loving-kindness are both with one's body and one's money;
charity is for the poor, and acts of loving-kindness are both for the poor and for the rich; charity is for the living, and acts of loving-kindness are both for the living and for the dead.
And our Sages of blessed memory said: whoever engages in Torah and in acts of loving-kindness merits the inheritance of two tribes, as it is said: "Happy are you who sow by all waters,"
and "water" is nothing but Torah, as it is said: "Ho, everyone who thirsts, come to the waters," and "sowing" is nothing but charity, as it is said: "Sow for yourselves for charity."
And our Sages of blessed memory said: whoever fulfills the commandment of charity and acts of loving-kindness, it is as if he built an altar and offered upon it all the sacrifices
entirely, as it is said: "To do charity and justice is more acceptable to the Lord than a sacrifice." And our Sages of blessed memory said: whoever fulfills the commandment of charity and acts of loving-kindness,
they announce to him that his sins are forgiven, as it is said: "By kindness and truth iniquity is expiated." And our Sages of blessed memory said: whoever fulfills the commandment of charity and acts of loving-
kindness merits life and charity and honor.
And by this, the verse "And these are the names of the sons of Israel who came to Egypt etc." is settled.
Because the Holy One, Blessed be He, desired to grant merit to Israel and gave them the commandment of charity and acts of loving-kindness, therefore it was written
"And these are the names of the sons of Israel etc." hinting to them the commandment of charity and acts of loving-kindness, for the word "Shemot" (Names)
is an acronym for: Sekhar (Reward of) Mitzvot (Commandments) Ve-Gemilut (and Acts of) Hasadim (Kindness). By this the aforementioned verse is settled, and may it be the will
⟦illegible⟧ ⟦line⟧
Also Amran to him Rav
the servant of Allah went free the sender on Monday the coming week for the day of Tisha
B'Av year 5634 (1874) may God have mercy on him
three years minus one day in the year of loss and written by the hand of Abdallah Salih Abdallah Abdallah
the servant of Allah and on a day other than the kings passed the three Amran to him Rav Yosef Avraham Yitzhak
Avraham Yitzhak Avraham Yitzhak and on Tuesday the coming week also when passed
thousand thousand between in the year in the year and wrote to him empty Yitzhak in the year also at the gate of the name
with Levi Avraham between all the world Avraham also also Avraham between
Salah Yosef not great said in the name of Allah on the gate in peace Yitzhak Salah Yosef
no Yitzhak Yosef Salah Amran also Amran on the King of the World Avraham Yitzhak Avraham
in the coming week for the kings in the year and wrote it coming for the day of Tisha B'Av year 5634
said in peace Avraham Yitzhak Amran Yosef Avraham Yitzhak Amran Yosef Avraham
to the coming week Yosef Avraham Yitzhak Avraham Yitzhak Avraham Yitzhak Avraham Yitzhak
on Amran Amran in peace Avraham Yitzhak Avraham Yitzhak Amran Levi Avraham
to Amran Avraham Levi Avraham Yosef Avraham sons of Ali Amran Avraham Avraham
also Avraham in peace Avraham Amran Yosef Avraham Amran Avraham Amran Avraham
Amran Levi Avraham Avraham Yitzhak Amran Yosef Avraham Amran also Amran
to Avraham Amran Yosef Avraham Amran Avraham Amran Avraham Amran Avraham
Amran Amran Avraham Amran Avraham Amran Avraham Amran Avraham Amran Amran
Avraham Amran Avraham Amran in peace Avraham Amran Avraham Amran Avraham
also Avraham on the sons of Amran Yosef Amran Avraham Amran Avraham Amran Avraham
in peace Avraham
to Avraham Amran Avraham Amran Avraham Amran Avraham Amran Avraham Amran
Amran Avraham Amran Avraham Amran Avraham Amran Avraham Amran Avraham
Amran Avraham Amran Avraham Amran Avraham Amran Avraham Amran Avraham
Amran Avraham Amran Avraham Amran Avraham Amran Avraham Amran Avraham
Amran Avraham Amran Avraham Amran Avraham Amran Avraham Amran Avraham
Amran Avraham Amran Avraham Amran Avraham Amran Avraham Amran Avraham
⟦illegible⟧
After asking for gold, four mithqals and a sixth and a sixth and an eighth and a dirham and a sixth
⟦illegible⟧
They are eighteen mithqals and a sixth and a dirham and a sixth and a dirham and a sixth and a dirham and a sixth and a dirham
four and a sixth and a dirham in two dirhams and a sixth and an eighth and a dirham in a dirham and an eighth and a third
thousand and a dirham and an eighth and a third and a third and a third and a third and a third in a dirham and an eighth
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
⟦illegible⟧ in a dirham and an eighth and a third and a third and a third and a third and a third
Chapter Eight
Law 1: One who deposits
One who deposits with his fellow an animal
or vessels, and they were stolen or lost,
if he paid and did not wish to swear, for behold
they said: an unpaid bailee swears and is released.
If the thief is found, he pays double
payment; if he slaughtered or sold, he pays
fourfold or fivefold. To whom does he pay?
To the one with whom the deposit was placed. If he swore
and did not wish to pay, and the thief is found,
he pays double payment; if he slaughtered
or sold, he pays fourfold
or fivefold. To whom does he pay? To the owner
of the deposit.
It is good to give thanks to the Lord, and to sing praises to Your name, O Most High; to declare Your lovingkindness in the morning, and Your faithfulness every night,
on an instrument of ten strings, on the lute, and on the harp with harmonious sound. For You, Lord, have made me glad through Your work; I will triumph in the works of Your hands.
O Lord, how great are Your works! Your thoughts are very deep. A senseless man does not know, nor does a fool understand this.
When the wicked spring up like grass, and when all the workers of iniquity flourish, it is that they may be destroyed forever. But You, Lord, are on high forevermore.
For behold, Your enemies, O Lord, for behold, Your enemies shall perish; all the workers of iniquity shall be scattered. But my horn You have exalted like a wild ox;
I have been anointed with fresh oil. My eye also has seen my desire on my enemies; my ears hear my desire on the wicked who rise up against me. The righteous
shall flourish like a palm tree, he shall grow like a cedar in Lebanon. Those who are planted in the house of the Lord shall flourish in the courts of our God. They shall still
bear fruit in old age; they shall be fresh and flourishing, to declare that the Lord is upright; He is my rock, and there is no unrighteousness in Him.
Chapter Ninety-Two
A Psalm, a Song for the Sabbath day.
Blessing before reading the Psalm:
Blessed are You, Lord our God, King of the universe,
who has sanctified us with His commandments and commanded us concerning
words of Torah. And let the pleasantness of the Lord our God be
upon us, and establish the work of our hands upon us;
yes, establish the work of our hands.
Parashat Ki Tetze
"When a man takes a wife and marries her, and it happens if she finds no favor in his eyes..." etc.
It is written in the books of the Sages, peace be upon them: This verse is an allusion to the soul that descended to the earth to rule the body, and afterwards he regretted it and wanted to remove it.
And it is written: "And he shall write her a bill of divorcement, and give it in her hand, and send her out of his house..." etc.
And in the future, the Holy One, Blessed be He, will return it, as it is written: "And they shall return me to my house..." etc. And this is "And he shall write her a bill of divorcement..." etc. And he said that this is an allusion
to a person in this world who sinned and became distant, etc. And this is "And give it in her hand," meaning in the hand of the angel appointed over this, "and send her out of his house,"
this is from this world which is called the house of man, "and send her..." etc. And he said "And give it in her hand" is an allusion to the good deeds of man in this
world which are called "hand." And this is "Her first husband who sent her away may not take her again to be his wife..." etc. "for that is an abomination
before the Lord, and you shall not cause the land to sin..." etc. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of
the angel appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel
"for if you shall not cause the land to sin..." etc. The explanation: the soul shall not cause the body, which is called "land," to sin. And this is an allusion to the soul that returned
above, "and you shall not cause the land to sin..." etc. And he said that this is an allusion to the soul that returned above and was distanced from the body and given
into the hand of the angel, "and you shall not cause the land to sin..." etc. And he said that this is an allusion to the soul that returned above and was distanced from the body.
The Sages, peace be upon them: This verse is an allusion to the soul that descended to the earth to rule the body, and afterwards he regretted it and wanted to remove it, etc. And this is "And he shall write her
a bill of divorcement, and give it in her hand, and send her out of his house..." etc. And he said that this is an allusion to the soul that returned above and was distanced from the body and given
into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel
appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel appointed over judgment.
And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel appointed over judgment. And he said that this is
an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul
that returned above and was distanced from the body and given into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul that returned above
and given into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel
appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel appointed over judgment.
And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel appointed over judgment. And he said that this is an allusion
to the soul that returned above and was distanced from the body and given into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul
that returned above and was distanced from the body and given into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul that returned above.
And further it is written in the books of the Sages, peace be upon them: This verse is an allusion to the soul that descended to the earth to rule the body, and afterwards he regretted
it and wanted to remove it, etc. And this is "And he shall write her a bill of divorcement, and give it in her hand, and send her out of his house..." etc. And he said that this is an allusion to the soul that returned
above and was distanced from the body and given into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul that returned above
and given into the hand of the angel appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of
the angel appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel
appointed over judgment. And he said that this is an allusion to the soul that returned above and was distanced from the body and given into the hand of the angel appointed over judgment.
And how ⟦...⟧
In a place more and explained, and for it to be also according to our acquisition in the Holy City, may it be rebuilt and established, of blessed memory
I compared his accompaniment to the stature of his buyers to merit the whole for a price for him to read
Summary of page 35 correct, I bought near the gate to spread
In the place 'they' it is written 'we will stand' to understand in the Holy City, may it be rebuilt and established, of blessed memory
And may our buyers merit in his name:
⟦...⟧ D.M.Y. of blessed memory in Pesachim page 49, no need was found for this
We will be stoned by the dispute of Rabbi Eliezer and Rabbi Joshua in their places etc.
Sons of yesterday, behold Kakkukafin of blessed memory on page 48b Kumil etc.
For indeed ⟦...⟧
Indeed ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
For he found ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
For ⟦...⟧
⟦...⟧
For the plain meaning of the verse is a language of accompaniment and attachment, and so every language of accompaniment
or attachment of one next to its fellow, such as 'the charge of the sanctuary' and so all of them, and so the language of
⟦illegible⟧
For the plain meaning of the verse is a language of accompaniment and attachment, and so every
language of accompaniment and attachment next to its fellow, such as 'the charge of the sanctuary' and so all of them
And the language of accompaniment and attachment is the language of construct, meaning that one thing is supported by
its fellow and becomes with it as if it were one thing, such as 'the charge of the sanctuary' for
sanctuary and charge are two things and they are supported one to another and become
as one thing, and so all of them, and so the language of accompaniment and attachment is the language of construct
meaning that one thing is supported by its fellow and becomes with it as if it were
one thing, such as 'the charge of the sanctuary' for sanctuary and charge are two
things and they are supported one to another and become as one thing, and so all of them
And so the language of accompaniment and attachment is the language of construct, meaning that one thing is supported
by its fellow and becomes with it as if it were one thing
And if you say why did he not say 'the charge of the sanctuary' and so all of them and so
the language of accompaniment and attachment is the language of construct, meaning that one thing is supported by
explains to spread
The writing of H. of blessed memory
This homily
for him to learn
explains to spread
The writing of H. of blessed memory
This homily
for him to learn
explains to spread
The writing of H. of blessed memory
This homily
for him to learn
explains 72b line before us KTS in the Baraita of the Sanctuary in its place
in the crown of Atzalman in the body of the sacrifice to the right and the sprinkling of the blood recognizes
and simple Rashi for thus they merited among priests in a high place thus they merited etc.
not filled its reason for thus they merited priests L.M. priests to teach Sabbatical
that holy Kalis SS from him S.M. priests according to R.I. Maglani R.P.L.
in the meal offering that was taken according to R.I. meal offering TS page 22 and they said
H. a priest who sanctified etc. meal offering TS page 22
as it is said regarding the tithe 'to the Lord holy' KBY their sanctuary KTS page 22
Parashat Va'etchanan 5720 (1960)
⟦illegible⟧ his tent ⟦illegible⟧ and even though they already emerged from that trauma, blood in the heart, vision and light, and the Merciful One said, do not wonder at the event
⟦illegible⟧ for that which the Rabbis said, that even though he does not see, his guardian angel sees, and since his guardian angel sees, it is a matter from which fear does not descend, and it is not
for the fear of his guardian angel is relevant specifically to something that his guardian angel sees, and since his guardian angel sees, it is a matter from which fear does not descend, and it is not
⟦illegible⟧ from the level of man for himself and even for man
that in Him, blessed be His name, and in His mercy upon him, a matter occurs to him, and he who occupied himself for himself, for in this, because of this, blessed be His name and in His mercy
And in the book Avodat HaKodesh, chapter 22, he wrote that the thought of man at that time, at the time of the service of God, is what brings abundance and holiness upon him
according to the knowledge in this, but it is a matter, and he who occupied himself in his thought at the time of the service of God, in this, blessed be His name and His mercy upon him, and this is what he wrote
And in the Zohar, Parashat Vayishlach, page 168a, Rabbi Abba said: At the time when a man awakens in repentance before the Holy One, Blessed be He, then there is awakened
upon him a Heavenly Voice and it says to him: Return, return, etc. And even though he does not hear, his guardian angel hears, and because of this he awakens in repentance, etc.
And regarding this he says, for that which the Rabbis said, that even though he does not see, his guardian angel sees, in repentance, for that which the Rabbis said, that even though he does not see, his guardian angel sees
⟦illegible⟧ that he does not hear, but his guardian angel hears, and because of this he awakens in repentance, etc., for that which the Rabbis said, that even though he does not see, his guardian angel sees
⟦illegible⟧ and because of this he awakens in repentance, etc., for that which the Rabbis said, that even though he does not see, his guardian angel sees
⟦illegible⟧ fear, a great dread from every side and side
⟦illegible⟧ for that which the Rabbis said, that even though he does not see, his guardian angel sees, and because of this he awakens in repentance
And in the book Minchat Yehuda, Parashat Vayishev, page 81a
he wrote that that which the Rabbis said, that even though he does not see, his guardian angel sees, meaning that even though he does not see, his guardian angel sees, for that which the Rabbis said
In the book Minchat Yehuda, Parashat Vayishev, page 81a, he wrote that that which the Rabbis said, that even though he does not see, his guardian angel sees
⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
⟦...⟧ ⟦illegible⟧ ⟦...⟧ ⟦illegible⟧
Parashat Vayera
For the mother I wrote it, there is no escape from it
In the name of Yeshua, his name and his memory and his blessing always upon us Amen and Amen ⟦...⟧ Yah his name and his memory forever
For the sake of the unification of the Holy One, Blessed be He, and His Shekhinah, in awe and love, I am here to fulfill a positive commandment
And this commandment, its fruits are in this world and the principal remains for the world to come; and may the favor of the Lord our God be
upon us, and establish the work of our hands upon us; and the work of our hands, establish it, Yah
For the mother I wrote it from my face and His mercy upon us Amen and Amen and Amen Selah; and may the favor of the Lord our God be
and His mercy upon us, and let the blessing of an ordinary person not be light in your eyes; may it be the will before You, my God and God of
my fathers, that my Torah shall be my craft; and may the favor of the Lord our God be upon us, and establish the work of our hands
upon us; and the work of our hands, establish it, Yah
⟦illegible⟧ ⟦line⟧
⟦illegible⟧ ⟦line⟧
⟦illegible⟧ ⟦line⟧
A memorial for the deceased Noah ⟦...⟧
Already Yaakov and he shall take and he sat until 2 ⟦...⟧ as mentioned above ⟦...⟧ Yaakov and he shall take ⟦...⟧
Strength of the foundation son of ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
And he shall take ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
For he bought ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
For he bought in a count of ten ⟦illegible⟧ etc. ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
You already knew that the parts are in the divided ones, and the name of parts, hear them until there is a part upon the part and such, and the custom
on the name of ⟦illegible⟧ in them ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ etc.
You already know that the custom stands in every matter ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ etc.
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
It is known that he paid to Mr. Gad Mansour Al-Dawud from your dirhams that were with them in two installments of dirhams
one in the house of Mordechai Levi ⟦...⟧ from your dirhams
which he paid to them in the assembly that was by the hand of the broker who was with them in the house of Mordechai the broker on the day of
Friday, which is the tenth day of the month of Tishrei from the year one thousand nine hundred and thirty-eight of the Persian year
with him Mordechai Jamil Zakur from your dirhams from that which was by the hand of the broker who was with them on the day of Friday
which was the tenth of the month of Tishrei from the year one thousand nine hundred and thirty-eight of the Persian year from dirhams
from that which was with them in the house of Mordechai the broker on the day of Friday which was the tenth of the month of Tishrei from the year
one thousand nine hundred and thirty-eight of the Persian year in the house of Mordechai the broker on the day of Friday
29 ⟦illegible⟧
Yosef bin Nahum Nasrallah ⟦illegible⟧
You already knew that Hanna and Yosef bin Nahum Nasrallah traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
When Nasrallah traveled with Hanna and Yosef, they traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and they took a house for themselves, and Yosef and his brothers traveled to al-Karkh, and they took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
Nasrallah and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
Nasrallah and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
Nasrallah bin Nahum Yosef Nahum Nasrallah
You already knew that Yosef Nahum traveled to al-Karkh and they took a house for themselves, and Yosef and his brothers traveled to al-Karkh and they took a house
Hanna and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
Hanna and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
For you knew that Hanna and Yosef traveled to al-Karkh and took a house for themselves
You already knew that Hanna and Yosef traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
Yosef Nahum Nasrallah
You already knew that Yosef Nahum traveled to al-Karkh and they took a house for themselves, and Yosef and his brothers traveled to al-Karkh and they took a house
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
Hanna and his brothers traveled to al-Karkh and took a house for themselves
You already knew that Hanna and Yosef traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh and took a house for themselves, and Yosef and his brothers traveled to al-Karkh
Parashat Ki Tissa
"And the Lord will pass over the door and will not allow the destroyer to come into your houses to strike..." And it is written in the Holy Zohar: At the time when judgment dwells in the world, a person must not
look even at the face of the Angel of Death, for it is written: "And he will not allow the destroyer to come into your houses to strike..." for once permission is given to him, he does not
distinguish between the righteous and the wicked.
And in the book Tomer Devorah it said: A person must be in the house and not go outside at a time when there is a plague in the world, so that he does not see the face of the Angel of Death, for since
he does not see him, he cannot [harm] him. And so in Babylon there was an incident where a plague came to the city, and the Rabbi, of blessed memory, commanded that they should not go outside the house,
and even on the Sabbath day to the synagogue they should not go. And he commanded them to be closed in their houses and not go outside the house at all, and that they should say the Order of the Incense
three times a day: in the morning, at noon, and in the evening. And they should not say it in the synagogue, but each one in his house. And they did so, and the plague was halted in the city.
And this is the section of the Incense in the synagogue on the Sabbath day in the morning ⟦and⟧ at noon and in the evening ⟦and⟧ every single day, and they shall be closed in their house.
The Incense in the synagogue on the Sabbath day in the morning and at noon and in the evening and every single day, and they shall be closed in their house.
He further wrote: And in the synagogue they should not say it, but each one in his house. And they did so, and the plague was halted, etc.
As ⟦illegible⟧
to Salhun ⟦...⟧ to Salhun ⟦...⟧
In the name of God who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
who ⟦...⟧ who ⟦...⟧ who ⟦...⟧ who ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧
⟦...⟧ to Salhun ⟦...⟧