Correspondence between Iraqi Government and President of the Jewish Community about Jewish Citizens
View interactive document pageThis item contains requests from the Iraqi government to the President of the Jewish Community about Baghdadi Jewish community members that have passed away or abrogated their citizenship. Correspondence also confirms citizenship, religion, and marriages. There is legal paperwork regarding the endowment of Ezra Menahem Daniel. Included is an unrelated part of a book with commentary on the Talmud.
Presidency of the Jewish Community in Baghdad Number T/: 483 / 77 Date: 14 / 12 / 1977 Subject /: The Respected General Secretariat for Frozen Assets Rights Greetings, With reference to your letter numbered 35833 and dated 1/12/1977, we do not have information about the heirs of Khedhouri Yaqoub Youssef Baqqal. Please accept our highest respect. ⟦signature⟧ On behalf of the Presidency of the Jewish Community 83 H
Republic of Iraq Ministry of Interior General Security Directorate ⟦illegible⟧ Number ⟦illegible⟧ Date ⟦illegible⟧ Subject - Withdrawal of Iraqi Nationality Form Number ⟦illegible⟧ Number ⟦illegible⟧ / ⟦illegible⟧ / ⟦illegible⟧ Based on (the desire of his father and mother) and also the report of the General Security Directorate ⟦illegible⟧ ⟦line⟧ And based on Article ⟦illegible⟧ 1- ⟦illegible⟧ ⟦illegible⟧ on the night of ⟦illegible⟧ - ⟦illegible⟧ - ⟦illegible⟧ Proof of ⟦illegible⟧ To the Police Directorate of ⟦illegible⟧ Based on the request of ⟦illegible⟧ withdrawal of ⟦illegible⟧ from Iraqi ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
In the name of God, the Most Gracious, the Most Merciful General Secretariat for Frozen Assets Number / Date / / 197 Rights / Rights Presidency of the Mosaic Community ⟦illegible⟧ Date ⟦illegible⟧ Number ⟦illegible⟧ General Directorate of Income Tax / Estates Subject / The deceased Khedouri Yaquob Youssef Baqqal We refer you to the letter of the Wasit Governorate Income Tax Directorate No. 3/K/2333 on 14 / 11 / 1977 and we hope to be informed of the result. A copy of it to / Wasit Income Tax Directorate - your letter above for information Supervision of Frozen Assets in Wasit - we confirm our letter 23761 on 2 / 11 / 1977 and we request follow-up on the release of the estate of the deceased above and the issuance of the legal inheritance certificate for him and providing us with a certified copy of it and informing us. Provincial Properties / Confirmation of Ownership / In addition to our letter above concerning plot 104 / 2 District 28 ⟦Huwaif⟧ copy for information please. Presidency of the Mosaic Community / Baghdad / We refer you to the letter of the General Directorate of Nationality / IDs 11281/683 on 14 / 11 / 1977 and we request speed in providing us with the witness statement regarding the names of the heirs of the deceased above and his place of death as quickly as possible please. Rights / File / 531 for information Rights papers / for filing Estates / for follow-up On behalf of / The Secretary-General ⟦illegible signature⟧ He has no cars ⟦...⟧ workshop Samira 30 / 11
4/212 In the name of God, the Most Gracious, the Most Merciful General Secretariat for Frozen Assets No. / Date / / 197 Rights / Rights 1919 12/18/1977 Monitoring of Frozen Assets in Wasit Province Subject: The deceased Khuduri Yaqub Yusuf Baqal Your letter 18465 on 11/15/1977 Please note our letter 25544 on 8/14/1977 in which we requested the Accounts Secretariat in the General Secretariat to disburse an advance of / 25 Dinars to the Monitoring of Frozen Assets in Wasit Province and to settle the aforementioned advance after providing receipts supporting the expenditure submitted by Mr. Sail Spahi Hassan his fees as a result of accompanying the inspection committee in the Income Tax Directorate of Wasit Province and following up on extracting the legal inheritance certificate for the deceased mentioned above. Please note that and respond to us. For / General Secretary ⟦illegible⟧ A copy of it to /- Accounts / with reference to our letter above for your information please Provincial Estates / Property Confirmation - Following up on our letter 35832 on 12/1/1977 for your information please Presidency of the Mosaic Community / Baghdad - We confirm our letter 35832 on 12/1/1977 and hope you provide us with what is required as quickly as possible. Rights / News / 521 for information Rights papers ⟦in the name of⟧ heirs Halima 12/14
Presidency of the Jewish Community in Baghdad Telephone 83531 Number T/: 476 / 77 Date: 30 / 11 / 1977 Subject /: Dropping 4/212 Respected General Secretariat for Frozen Assets Greetings, With reference to your letter No. 33172 dated 26 / 10 / 1977 and your letter No. 35121 dated 17 / 11 / 1977, the deceased Sassoon Saleh Khalil passed away in Hest on 25 / 5 / 1976, and we confirm what was stated in the letter of the Directorate of General Nationality / Deportees that the heirs of the deceased are only those mentioned in the said letter. Please accept our highest respect. On behalf of the Presidency of the Jewish Community A copy to:- Respected Directorate of General Nationality / For your information please.
4/213 In the name of God, the Most Gracious, the Most Merciful General Secretariat of Frozen Assets Rights / Forfeiture Number / 35 (71) Date: 17 / 11 / 1977 1895 24 / 11 / 977 Secretariat of Provincial Properties / Establishment of Ownership Subject / Heirs of a Jew Following up on our letter No. 33172 dated 26 / 10 / 1977 The Directorate of General Nationality/IDs informed us in its letter 659 / 11169 on 13 / 11 / 1977 that upon checking the heirs of the deceased Jew (Sassoon Saleh Khalil), the following was revealed: 1- His wife (Malka Khader Haroun) still retains Iraqi nationality at the present time 2- His children / Najah Sassoon Saleh Khalil } still retain Iraqi 3- = = = Salim } nationality at the present time 4- / Maqbula Dawood Haroun / from the second wife ) and the Anbar Nationality Directorate confirmed (Naeema Ezra Moussa) } their presence in Hit 5- Salima Sassoon Saleh Khalil - deceased on 1 / 6 / 1972 according to the death certificate Number 4 / Volume / 3362 on 8 / 6 / 1972. 6- His siblings / Khalil Attiya Saleh Khalil } still retain Iraqi nationality at the present 7- / Saniya = = } time, and the Anbar Nationality Directorate confirmed their presence 8- / Asher = = } in Hit It is not known whether there are other heirs or not. For the Secretary General Ahmed Shaker Copy to: Presidency of the Mosaic Community/ Baghdad / We confirm our letter 33172 on 26 / 10 / 977 hoping you will provide us with all information available to you regarding the Jew deceased above, while providing us with the legal distribution of estate (Al-Qassam Al-Shar'i) for his heirs or its number, hoping for a speedy response. Directorate of General Nationality/ IDs / Your letter above for information, please. Secretariat of Rights / Forfeiture / File ( 881 ) for follow-up Khaled / 16 / 11 / 977
4/212 General Secretariat for Frozen Funds Rights / Forfeiture In the name of God, the Most Gracious, the Most Merciful No. / ⟦2712⟧ / ⟦illegible⟧ Date / 23 / 10 / 1977 Presidency of the Mosaic Community Special No. 2/1873 Date 27 / 10 / 1977 General Directorate of Nationality / Identification Cards Subj / Heirs of a Jew Reference to your letter numbered 659 / 10244 on 15 / 10 / 1977 Please inform us of the names of the heirs of the deceased Jew Sasson Saleh Khalil and the nationality status of each of them. ⟦signature⟧ ⟦Shaker⟧ p/ Secretary General A copy to / Presidency of the Mosaic Community in Baghdad / Please provide us with all information available to you regarding the heirs of the aforementioned deceased Jew, while providing us with the legal certificate of inheritance pertaining to his heirs or its number and date, hoping for a prompt response. Provincial Estates / Title Registry / Your marginal note on 22 / 10 / 1977, please wait until the response arrives. Rights / Forfeiture / File / 881 Salah 25 / 10 25/10/1977
Baghdad on ⟦16/5/⟧ His Excellency the Head of the Mosaic Community, respected After greetings and respect I am ⟦Ahmed⟧ ⟦...⟧ We reside in my house in the ⟦Pasha⟧ Khan Because I have started to contract ⟦the disease⟧ ⟦So⟧ ⟦I ask you⟧ ⟦...⟧ ⟦Outside⟧ ⟦of⟧ ⟦Baghdad⟧ ⟦at⟧ ⟦least⟧ ⟦And⟧ ⟦in⟧ ⟦conclusion⟧ ⟦please⟧ ⟦accept⟧ ⟦...⟧ ⟦illegible⟧ ⟦illegible⟧
R.H.S. [Rosh Hashanah] is the letters of the name of the Lord [A.K.S.], whose power is to drive away the external forces as mentioned above. For the name of the Lord [A.K.S.] is the letters of the name of the Lord [A.K.S.]. Also, it can be hinted further with the help of Heaven that Rosh Hashanah is Rosh Chodesh [New Moon] and it is also a Yom Tov [Holiday] which is called Shabbat, as our Sages of blessed memory said on the verse 'from the morrow of the Shabbat you shall count fifty days' that the Torah calls Yom Tov by the name Shabbat, and therefore even on Yom Tov we say the Psalm 'A Song for the Sabbath Day', and Rosh Chodesh Shabbat is the name of the Lord [A.K.S.] that is revealed in it, the name of the Lord [A.K.S.] to drive away the external forces that prosecute. I also said the day of Rosh Hashanah is Rosh Chodesh and it is also Rosh Hashanah, and therefore Rosh Chodesh Hashanah is the numerical value of the name of the Lord [A.K.S.], and everything rises in one bundle: And according to what was said that on Rosh Hashanah the name of the Lord [A.K.S.] will be revealed, whose power is to drive away the external forces and the prosecutors to the side of holiness by the illumination of the Shekhinah which expels the external forces, therefore on the day of Rosh Hashanah three barren women were remembered and visited: Sarah, Rachel, and Hannah, and the secret of the matter is that the name of the Lord [A.K.S.] is revealed and shines on this day, and Sarah was visited first because she is the secret of the Chesed [Kindness] and the vitality in this name more, to see the name of the Lord [A.K.S.] that the soul will be divided into the letters of the name of the Lord [A.K.S.] in the ten sefirot, and it is found that Sarah is the letters of the name of the Lord [A.K.S.], and according to what our Sages of blessed memory said above that this name is auspicious for remembrance, therefore on this day when the illumination of the aforementioned name was revealed, they were remembered and visited, the three barren women, because this name is the secret of remembrance. And it seems to me with the help of Heaven from this aspect also it was said that on the day of Rosh Hashanah Joseph went out from the house of prisoners, and also the labor ceased from our ancestors in Egypt, for this name is the secret of Jacob our father, peace be upon him, and its virtue is to bring out a person from exile as mentioned above, and apparently this name rises to the number of 'service of God' [Avodat Hashem] through which they went out from the service of Pharaoh and entered into the service of God: Ibid. Rabbi Joshua says: In Nisan the world was created. In the holy book Ben Yehoyada I have written the words of our master the Ari, of blessed memory, in the Gate of Meditations where he wrote that they do not disagree, for they are speaking of the matter of the worlds the spiritual ones, that Rabbi Eliezer speaks of the externality of the worlds and Rabbi Joshua speaks of the internality, and what the Gemara brings for Rabbi Eliezer: from where that in Tishrei the world was created, as it is said 'and He said let the earth bring forth grass', that the Gemara brings as a proof for his words from a verse that speaks of the creation of this world, that is, each one brings a support in the world for his words and this is not a real proof, and the rest of the matters are there and I must study them in their words as they disagree and on this this is not the place to clarify to make the Torah great and glorious, for they debate according to the plain meaning that appears from their words, so I wrote there with the help of Heaven: And now I say what the Gemara brings for Rabbi Eliezer to learn from where that in Tishrei etc. Rabbi Joshua says in Nisan etc. also this is the Gemara speaking, not that according to the plain meaning of their words it implies that Rabbi Eliezer has to bring a proof for his words thus, and Rabbi Joshua has to bring a proof thus, but they themselves did not mention these proofs in their words, and greater than this we find in the Gemara in Chullin regarding the law of 'giving taste after giving taste' [Nat-Bar-Nat] where the Gemara said Rav said it is forbidden and Samuel said it is permitted, and the Gemara concludes: this of Rav is not explicitly said but it was inferred from an incident where he was in a place with a bowl of meat and Rav said about it that the taste is so much, and the Gemara reasoned in the opinion of Rav from his words even regarding the law of Nat-Bar-Nat that he holds it is forbidden, and so here the Gemara says according to the plain meaning of their words it appears that Rabbi Eliezer brings a proof from this verse and Rabbi Joshua brings a proof from that verse: And behold there in the aforementioned holy book Ben Yehoyada I brought the words of our master the Ari, of blessed memory, that the Kabbalists equated the words of Rabbi Eliezer and Rabbi Joshua in another way and that is that the thought was in Tishrei, and therefore we say 'this day is the beginning of Your works', and the actualization was in Nisan, but there I wrote that this is by way of reconciliation and here according to the plain meaning of their words as they are and with an added touch, and it is like there is for a woman an aspect of pregnancy and an aspect of birth, so there is for the world an aspect of pregnancy and an aspect of birth, and that is because in the beginning the creation of the world was in potential which is not visible to the physical eyes to see it, and only there came one to equate in it a bit of its light and the strength of the day but in his hand it is visible that he feels the strong light at the time it shines upon him, but he does not see it with his eyes, and this was in Tishrei and afterwards in Nisan it was revealed and in physical manifestation to the eyes of the earth and its inhabitants, and this is the aspect of birth. And behold when the fetus is hidden in its mother's womb it can be said that there is a name for it, there is a child in the world, he says that one died between the teeth and if they see in the belly it moves there is a child inside, and if one comes and says the light of the child has not yet come into the world, this also speaks truth because the child is not yet seen by the eyes but only from its movement now it is in potential and not in action, and therefore Rabbi Eliezer who compared the creation of the world to Tishrei, the creation is also a true thing, and Rabbi Joshua who compared only to the aspect of birth which was in Nisan, the creation is also a true thing: And now this difficulty of our master the Ari, of blessed memory, and the aforementioned Kabbalists who disagree, for behold even our master the Ari, of blessed memory, would admit that the words of the aforementioned Kabbalists are correct, and it is known that all the sayings of our Sages of blessed memory have a meaning according to the secret and have a meaning according to the revealed, and our master the Ari, of blessed memory, only explained to us there the meaning they have in the secret of this saying that he said Rabbi Eliezer speaks of the externality of the worlds and Rabbi Joshua of the internality, also he would admit they have another meaning in their words and that is by way of the plain meaning, and it is as the aforementioned Kabbalists said that both of them speak of the lower world, and one speaks of the time of pregnancy which was in Tishrei, and one speaks of the time of birth and revelation which was in Nisan: And now according to the words of the Kabbalists of blessed memory who explained the plain meaning of their words speaking of this lower world, therefore Rabbi Eliezer brings a proof for his words that it was the creation of the pregnancy for this world in Tishrei, and Rabbi Joshua brings a proof for his words that it was the creation for this world, the creation in Nisan, and the discussion and debate of the Gemara is for the sake of debating to make the Torah great and glorious: Ibid. As it is said 'the number of your days I will fulfill'. It is difficult why the Gemara needed to bring this verse to support the verse 'I am today', and in the holy book Ben Yehoyada I answered with the help of Heaven that this is according to. And now it seems to me with the help of Heaven that it was difficult for him how he says 'today the days of my years are fulfilled' and he is still alive, for since he is still alive it is found that his days are not yet fulfilled and how does he say 'are fulfilled' when it should have said 'will be fulfilled', therefore he brings the verse 'the number of your days I will fulfill', to say that the majority of the days will be full until the end of the day entirely for the day is not considered in the creation of this world, that is, all the time in this part of the day as a whole, and therefore since he passed away from the world on the Sabbath day at the time of Mincha for therefore we say 'Your righteousness' at Mincha as in the holy Zohar, it is found that he did not complete the day which is its entirety, and in the verse it says 'the number of your days I will fulfill' that the day should be full and that is until its very end, therefore one must say that that day on which he passed away from the world was counted with the number of the previous days since it is a whole day, and for this reason one must say that this is what he said to them on the Sabbath day 'today the days of my years are fulfilled', meaning they are already fulfilled from his essence, for this day will pass in its middle, that is, it is considered in the majority of his days that he is more than the majority since it is a whole day: Page 12. And it is permitted because they changed the acts of the creation upon them, the Holy One, Blessed be He, the act of creation and brought up the constellation of Kimah [Pleiades] by day. It is difficult for Rabbi Eliezer who holds that this was in Tishrei, whose custom is always to make the constellation of Kimah by day, how can it be said that He did a change that was not according to the custom of the world that He brought it up by day, for behold this is its nature and the custom of the world by day. And it seems to me with the help of Heaven that even though in the calculation the constellation of Kimah rises by day, its custom is not to do so except at the end of the day as Rashi of blessed memory wrote, and the Holy One, Blessed be He, changed its custom and brought it up at the beginning of the day because the constellation did not come at the end of the day but at its beginning which was in the strength of the day, and this is the explanation that the constellation was by day as it is written 'on that day' etc. And it is known that they did not enter there until they saw the constellation descending as our Sages of blessed memory said, and it is known that wherever it is written 'in the essence of the day' it means in the strength of the day which is the beginning, and as our Sages of blessed memory said on the verse 'in the essence of this day' in the constellation of Abraham and Ishmael his son, who were early to the commandment while at the beginning of the day: But this is difficult, for in the Gemara it asks for Rabbi Eliezer what change [was there] and it is difficult and behold certainly the change is that they were accustomed to rise at the end of the day and He brought them up at the beginning of the day. And it seems to me with the help of Heaven that the language of the Gemara 'what change' is different, but Rabbi Eliezer holds that the change was in the constellation itself like the constellation of Kimah and the rest regarding sustenance
In the name of the Lord we shall act and succeed. For the sake of the unification of the Holy One, Blessed be He, and His Shekhinah. Rosh Hashanah Chapter One. Page 2. The Tanna [taught]: a voice of Simon, a voice of Erech, a voice of matter. It seems to me according to the one who says three names are called by the name of Rosh Hashanah at the time that he is the level of this poor one, also all these names of his are in ways to his detriment and disgrace, and that is Simon, letters of Yesod which is a language of passing as in the matter of the loss of knowledge that the S"T [Samael] caused him to forget and removed him from his kingdom and from our place, and furthermore it is D' Ra [4 Evil] an allusion to the four husks alluded to in the four primary categories of damages, and in this matter he is a son of Ben, and that is Ben meaning a seat as in Kings whose end was evil and moved from our place and his appointed time and they went the children of Israel to his way and they dwelt in it and Israel prevailed: Page 8. They were not slaves released to their homes and not enslaved to their masters. It seems to me in the help of Heaven in this way there was freedom and greatness for Israel in the Exodus from Egypt, for on Rosh Hashanah the labor ceased from our kingdom and in Nisan they went out from Egypt, it turns out from Tishrei until the 15th of Nisan they were not released and went to complete freedom from Egypt, but labor in Egypt only they were not enslaved in it, and similarly in this it will be in the future in the redemption that is destined to be speedily in our days, for several years before the redemption there will be freedom for Israel (the redemption will fill) strong in several things that they will have superiority and honor as if they are sons of kings, and also they will not be entirely subjugated and when the King Messiah comes speedily in our days there will be complete freedom and Israel will dwell as kings and will return to their land and their birthplace which is the Land of Israel: Page 10. In Tishrei the world was created, in Tishrei were born the Patriarchs, in Tishrei the Patriarchs died. It is difficult why he did not include them in order one after another, for he should have said in Tishrei the world was created and were born the Patriarchs and died. And in the book K"K [Kav HaYashar] thus I made known my answer to this see there. And further it seems to me in the help of Heaven that if he had said it like this, it would have implied that all these three things were on one day, that on the day the world was created the Patriarchs were born and died, and the truth is that it was not so for we hold that the Patriarchs were born on one day and died on one day, and what our Sages of blessed memory said that the Holy One, Blessed be He, fulfills the years of the righteous etc., I have already explained in this a correct matter in the help of Heaven as I wrote and therefore he took them separately to teach that each one happened on its own day: And further it seems to me in the help of Heaven that he took them in this order and separately to allude according to his way another matter, and it is known that there are two [letters] Shin of the Tefillin, one with three heads and one with four heads, and I explained in the help of Heaven the reason for this as we found in the first chapter of Avot Shimon the Righteous says on three things the world stands: on the Torah, on the service, and on acts of loving-kindness, and at the end of the chapter it says on three things the world exists: on justice, on truth, and on peace, and it is difficult why did Rabban Shimon ben Gamliel depart from the three things that Shimon the Righteous said and took three others, and I answered in the help of Heaven that Shimon the Righteous took the standing of the heavens which needs four pillars due to their great level, and therefore he took three which are four because one of them is acts of loving-kindness which implies two meaning that he did not say on kindness but on kindnesses and they are one kindness with one's body and one with one's money, it turns out they are four pillars, and corresponding to this is the Shin of the Tefillin of four heads, but Rabban Shimon ben Gamliel spoke of the existence of the earth for which three pillars are sufficient which are justice and truth and peace for it does not have importance like the heavens, and corresponding to this is the Shin of three heads that is in the Tefillin, and it appears that in the allusion of these two Shins in the word Tishrei which is the letters of Two Shins, and on this he said in Tishrei was created the world, meaning with two Shins it was created, for the standing of the world which includes the heavens and the earth. And he said further in Tishrei the Patriarchs were born which is another matter that he alluded according to his way another matter, for the Rabbi K"Y [Khesed L'Avraham] of blessed memory wrote in the name of the R"M [Ramak] Parashat Pinhas page 247 side 2 in the word Tishrei, Binah which ascended to guard three watches is the night, the Shin of four faces to receive Malchut which ascended to guard four watches is the night see there, it turns out there is a Shin alluding to Binah and there is a Shin alluding to Malchut, and it is known that the upper union is in Binah and the lower union is in Malchut, and for the sake of the birth of the Patriarchs it was done above in the Sefirot upper union in Binah and lower union in Malchut, and also this is alluded to in the letters of Tishrei which is two Shins and therefore they said in Tishrei the Patriarchs were born meaning with two Shins which are Binah and Malchut the Patriarchs were born: And he said further in Tishrei they died, this is another matter that he alluded in it another matter according to his way, and it is known the order of A-B-G-D is direct light and the order of T-Sh-R-K is returning light, and when the righteous one is born his soul is sent to this world, behold the sending of his soul to this world at his birth in this world will be in a straight line in the secret of direct light, and this is the secret below, but when the righteous one passes away and his soul returns to ascend above the world from behind it is in the secret of returning light, and it is known what is said in the Tikkunim that T-Sh-R-K is the secret of T-Sh-R-K which is returning light, and this is the secret in Tishrei the Patriarchs died meaning in Tishrei which is T-Sh-R-K returning light the Patriarchs died that their souls were sent above in the secret of returning light, and it turns out the Tanna teaches us in each one another matter in the word Tishrei, and therefore he took in Tishrei three times: There. On Rosh Hashanah Sarah, Rachel, and Hannah were remembered. It seems to me in the help of Heaven the reason that the three of them were remembered on Rosh Hashanah as is found in the book Nahal Tehillah on the Psalms in Psalm 119 which was done under the name of the Rabbi M"H [Morenu HaRav] Yaakov Abuchatzeira of blessed memory, for it is written in the book Shaarei Gan Eden page 73 on the verse "Behold my poverty and deliver me" there is a holy name and awesome and it is the name R-S-S which drives away the external forces, and every person needs to intend this name before his prayer in the simple meaning of the incense and it comes out from the T"H [Torah] "pure frankincense holy" and it is good also for memory. Further he wrote there as is brought in the book Mekor HaShemot manuscript that the Rabbi M"H [Morenu HaRav] Yaakov of blessed memory at the time of his passing to his sons so that they should mention it at a time of distress and from it they will be saved see there. And as I wrote that the beginning of the crown of the days of repentance which is the time of prayer for the memory of the Shekhinah is the day of Rosh Hashanah and its end is Yom Kippur, but the revelation of the memory of the Shekhinah at the beginning of the ten days of repentance which is the day of Rosh Hashanah is not similar to the revelation of the memory of the Shekhinah at the end which is Yom Kippur, for the comparison is thus that the beginning of the ten days of repentance is similar to the light of dawn and the end which is Yom Kippur is similar to the sun itself, and I said on Rosh Hashanah which is the dawn in which the light of the Shekhinah is revealed like the light of dawn this name which is called R-S-S will be awakened and revealed
Beitzah Chapter 4, 5 Benayahu His name is Skol, king of his heart and his mind, for he wrote a small amount for the death of Jacob his grandson, of blessed memory, the arrangement of the P-N-Y-N of the place of the gates, letter 19, in the name of the Gaon Muslan, of blessed memory, that the camel is a bastard, for when the female demands the male, the male is ashamed of her and turns his face back and stands thus for a certain amount of time until the male's desire passes and he sees her and lies with her, and sometimes he turns back before the desire passes and helps the wall of the forest and comes upon her and eats from there, for the camel is brazen-faced, and therefore anyone who has brazenness has in him a touch of the bastard, and this is the camel the sharp one, etc., see there. It turns out the brazenness of the camel comes to him from the touch of the bastard that is in him, and therefore he did not mention the camel here, for here we are dealing with the matter of a king who is angry and rebels: Page 40. Whether they are desert-dwellers or whether they are house-dwellers. It is difficult why he lengthened it so much, he should have said: whether desert-dwellers all that go out, etc., house-dwellers all that go out, etc. And it seems to me in my humble opinion that you should not say that if there is not in that custom that they have those that go out and graze outside the boundary and come and sleep within the boundary, or those that go out by themselves and graze in the dust and in the covers in the first rainfall are considered desert-dwellers, but if they have animals that go out and graze outside the boundary and come and sleep within the boundary, or those that go out by themselves and graze in the dust and in the covers in the first rainfall are also considered house-dwellers since they enter in the first rainfall, and furthermore we would say specifically if in that place they do not have animals that go out and graze in the dust and do not enter to sleep neither in the summer days nor in the rainy days or or that enter the city in the second rainfall are considered desert-dwellers, but if they have animals that enter the city both in the summer days and in the rainy days, or they were those that go out by themselves and graze in the dust and enter the city in the first rainfall they are considered house-dwellers, and therefore he first took the language of a question whether they are desert-dwellers or whether they are house-dwellers, meaning in every way that they would be considered desert-dwellers, and in every way that they would be considered house-dwellers: Chapter Four. Page 32. Anyone who looks to his fellow's table. In the holy book Ben Yehoyada part 2, I explained in my humble opinion specifically one who looks to his table, for example that his fellow promised him that what remains after eating he will give to him, for since he promised him until he leaves this there will be a doubt, perhaps he will not leave anything, but if he promised him to feed him from his pot there is no doubt in this because in the pot certainly there is, and when they take from the pot to bring to the table they bring also for him, for the food has not yet been eaten from at all, and since certainly he will eat, the world does not grow dark for him, so was his intention in what he wrote there, and the words were mentioned there in the composition: And it seems to be explained by way of a hint in the Baraita that the people of Israel are divided into two groups: one group are the Torah scholars, and they are called desert-dwellers because their business and work is in speech, and as it is written in the holy Zohar in the introduction to Genesis page 14 on the verse "Who is this coming up from the desert" from the language of speech, etc., and your speech is pleasant when it is spoken with the lips, I go up, etc., see there. And the second group are the householders who are the wealthy ones who engage in the needs of their household livelihood, and they are called house-dwellers. And he said desert-dwellers or the scholars all that go out by themselves, meaning by their soul as it is written regarding the masters of Torah "for they are life to those who find them" to those who bring them out by the soul, and graze in the dust, their livelihood is meager and thin from the cold as it is said "this is the way of Torah: a morsel of bread with salt you shall eat and water by measure you shall drink and on the ground you shall sleep and in Torah you toil," and so we found explicitly regarding several Tannaim that their livelihood was less than the desert-dwellers and they do not enjoy this world, and for the sake of the next world their food is light, like the carob of Rabbi Chanina, and Hezekiah whose meal was a pound of vegetables, and so were the heads of the rabbis, and this is "in the dust" a meager meal, or "in the dust" as it is said "to be fed in the dust" that they are sustained from the splendor of the secret and this is the attachment to the four surroundings, and they enter in the first rainfall, for it is known there are four parts to the Torah which are P-R-D-S, and so a person according to his level which is the first rainfall, the secret is the second rainfall and it is the revealed, and the hint is the third rainfall, and the plain meaning is the fourth rainfall, and those who are in the revealed part and they are the "speech" who engage in the revealed part in the three mentioned above, they also enter the first rainfall which is the part which is the hidden, and whether they are house-dwellers or the wealthy householders all that go out and graze outside the boundary whose business in this world which is outside the boundary of the business of the Torah which was given to us from the Sinai which was called the boundary of the height as is known, but through their business in faith and also they support the hand of the Torah scholars, they come and sleep within the boundary for they have a portion in the business of the Torah, as our Sages of blessed memory said: In the future the Holy One, blessed be He, will make a shade and a canopy for the masters of commandments with the masters of Torah, as it is said "For in the shadow of wisdom is the shadow of money," for they too have a portion in life: And that which he took the language of "darkness." It seems to me in my humble opinion as our Sages of blessed memory said in the Gemara Shabbat Gimel Dalet: Gamol Dalim (repay the poor), and why is the foot of the Gimel stretched toward the Dalet? Because it is the way of the benefactor (Gomel) of the poor (Dalim) to run after him to give the poor man from him, it turns out the letters Gimel Dalet are related to the wealthy man the master of the table who is the benefactor of the poor, and behold in these two letters there is the letter Lamed and that is the Lamed whose head is upright above all the letters and this shows the letter Lamed of Gimel what he said from his sacrifice the king to cover it Gamzu below and the elders of Gamzu above, and in the letter Lamed the second darkness in the letter one that rules in it, and according to my Gamzu in a place where the hand does not rule, for anything high no hand rules in it. It turns out there are two Lameds in the letters Gimel Dalet that hint at the wealthy man who is the benefactor of the poor hinted at in the name the advantages mentioned above, and this one who looks at the table of others for his own table will lack the letter Lamed from the table (Shulchan) corresponding to the lack of the letter Lamed of the Gimel, and also will lack the number 30 which is corresponding to the second Lamed of the Dalet from the number of the sin of his looking, it turns out the letters of Shulchan (table) become "Chalo" (his sickness) "Chaser" (lacking), and our Sages of blessed memory said: the world grows dark for him: Chapter Five. Page 15. Five things were said regarding a coal. It is difficult, he should have said six things, for there is one other thing said in the Jerusalem Talmud: we bless "Who creates the lights of fire" over a flame and we do not bless over a coal. And it seems to me in my humble opinion that here he counts things that are an advantage in a coal and a disadvantage in a flame that has no substance, but this matter of blessing, therefore its disadvantage is in a coal and its advantage is in a flame, and therefore he did not count this with the count mentioned above:
What In the name of Hashem we shall do and succeed For the sake of the unification of the Holy One, Blessed be He, and His Shekhinah Beitzah Chapter Two Page 16. Resh Lakish: A person has nothing on Yom Tov but either eating and drinking or sitting and studying. The Rabbi Maharsha, of blessed memory, asked: Why was it phrased in a negative language, saying 'A person has nothing on Yom Tov but etc.'? It should have said: 'But on Yom Tov, either eating and drinking or sitting and studying,' see there. And it seems to me, in my humble opinion, as we say in Sukkah page 27, a story of Rabbi Eliezer who went to visit the face of Rabbi Yochanan ben Zakkai on the festival in Lod. He said to him: 'Eliezer, you are not among those who dwell in my sukkah on the festival.' And he said there that the reason was because Rabbi Eliezer used to say: I praise the lazy ones who do not go out of their houses on the festival, as it is said: 'And you shall rejoice in your festival, you and your household,' see there. And therefore Rabbi Eliezer said about himself here: 'A person has nothing on Yom Tov but etc.' to exclude one who says that he has pleasure in going out of his house, except for his wife and his relatives, for he is not permitted to do so. And similarly, even one who goes to receive the face of his teacher, Rabbi Eliezer also held that he is not permitted, for Rabbi Eliezer was his student, and according to this he said so. And therefore he said in a negative language 'but either' eating and drinking except for his wife, or sitting and studying in his house. However, it remains to be said why he used 'sitting and studying' when he should have said 'or studying.' And it seems to me, in my humble opinion, as they said in the Gemara regarding Moses our Teacher, peace be upon him, when he learned at Sinai Torah from the Holy One, Blessed be He, that he would learn the difficult parts while sitting and the laws while standing, and with this the verses were reconciled, and so one must conduct oneself in the study hall, see there. And it is known that in the difficult parts there is great exertion, and one might say one should not study difficult parts on Yom Tov because of the exertion, as it is written regarding the Rabbi who teaches Torah to students on Shabbat. And therefore he said 'sitting and studying,' meaning he should sit even for the difficult parts that require sitting and whose knowledge is acquired through sitting. Page 16. One who gives a gift to his fellow does not need to inform him, as it is said: 'And Moses did not know that the skin of his face shone.' The difficulty is that perhaps Moses our Teacher, peace be upon him, was not informed because he would necessarily be informed by seeing that they were afraid to approach him, and certainly he would ask and they would say the reason is that the skin of his face shone. But a person who will not eventually know needs to be informed. And it seems to me, in my humble opinion, that he learns this from what the verse goes on to say and specify: 'And Moses did not know that the skin of his face shone.' And what does this come to teach us? Certainly he did not know on his own, for a person does not see his own face unless others tell him what they saw in him. Therefore he learns that the verse came to teach us this law, that one who gives a gift does not need to inform him. And behold, the reason that one might think he needs to inform him, Rashi wrote: 'So that he should not be suspicious and hate him,' and they were precise in this or that this, and see Maharsha what he wrote regarding the intention of Rashi, of blessed memory. And it seems that there is a lack of some words in the words of Rashi, of blessed memory. And here, in my humble opinion, it seems that when he said 'he does not need to inform him,' the intention is that he does not need to inform him for what reason he gave him the gift, whether because he enjoys receiving from him necessarily or because of the future or because of a memory of love. And thus the language is precise when it says 'one who gives a gift to his fellow,' which implies that he gives it to him openly so his fellow knows who it is who gives to him, and it does not imply that he did not inform him at all, but rather for what reason he had a shining face, whether for his merit or for the honor of Israel. Page 21. He said to him: 'Tircha Paras.' It seems to me, in my humble opinion, that at first also he did not divert him to another matter and also did not bring forth a lie from his mouth, but rather his intention was to say 'Tircha' which is ⟦line⟧ meaning a bird that preys, which is a language of preparation, and the language of 'melilah' (rubbing) was that he meant the preparation of the bodies of the Paras from me because of the meal, and I do not have the composure to answer a matter that needs a reason that needs to be looked into well. Chapter Three. Page 24. In the evening he said they are permitted for eating, in the morning he said they are permitted to be received. The difficulty is how he said contradictory things. And it seems to me, in my humble opinion, in the evening he did not say 'permitted for eating' explicitly, but he said as it is written in the Mishnah where Rabban Gamliel said 'they are permitted' but 'I do not wish to receive from him.' And there they were precise that this 'permitted' was for eating, for if it were for handling, since it is forbidden for eating it becomes muktzeh, and furthermore since it is forbidden for eating he should not handle it lest he eat it. Therefore certainly 'permitted for eating' he said. But in the morning he explained the matters explicitly, saying 'I will never receive from others,' but they are permitted for handling because since it is a doubt of being prepared, they were not so stringent with it as to forbid it for handling, and it is enough to be stringent to forbid it for eating alone. Page 25. One should not eat until he has removed the ⟦illegible⟧ from upon it. The explanation is: one should not eat a matter that does not need to be delayed there, he could eat immediately. But one should not eat a king that is attached to the leaves, he must delay until he cuts the leaves. And therefore do not eat from a distance, for what we did was to forbid him to say that he eats this king in order to eat quickly. Ibid. This lupine that they boil seven times and eat it as a dessert, I did not labor for my son. The explanation is that they performed seven types of idolatry as the verse counts them, and they were defiled by seven types of impurity. And the boilings of the lupine are a metaphor for the impurity of idolatry, and the bitterness of the lupine is a metaphor for the retribution and suffering that he brought upon them so that through the suffering that bitterness which stands from them would depart. And the eating of the lupine after its boiling is a metaphor for the repentance that Israel needs to do after the arrival of the suffering upon them. And therefore he said: 'Even for this lupine that they eat as a casual snack after its boiling,' which is a dessert, a casual snack, 'I did not labor for my son,' for I boiled them with suffering in order to remove the bitterness of the seven types of impurity of idolatry from them, so that through it they would perform complete and permanent repentance, and they even a light repentance of a casual nature did not perform after the suffering that I brought upon them. Ibid. Three are bold: Israel among the nations, the dog among the beasts. The difficulty is, behold Israel, Ben Tema says: 'Be bold as a leopard,' and if so, here it should have said 'the leopard among the beasts.' And it seems to me, in my humble opinion, that here he speaks about those who are bold by nature and temperament, but the leopard's boldness is by way of ⟦...⟧ 23
Sukkah Chapter 5 Benayahu With the help of God, may His name be blessed, and as I wrote in the help of God on the statement of Rabbi Kashi the Jew, and in this I explained with the help of God that this is the house of God that he built for me and this is the place of my altar: Ibid. 53b. At the time David dug the pits etc. Behold Rashi of blessed memory in the tractate of Zevachim in the name of David the King, peace be upon him, that he built the place of the altar from the threshing floor that was after the death of Ahithophel, and he answered that he dug the pits before he bought it, and see the Maharsha of blessed memory who was lengthy in questioning the words of Rashi of blessed memory there. And it seems to me with the help of God that David the King, peace be upon him, at the time he attained in his wisdom the place of the Temple in the time of Samuel the Prophet, peace be upon him, according to the reason he derived from the verses in the book of Joshua, he attained with the Holy Spirit the place of the altar that it would be in the strip of land protruding into the portion of Judah, but according to the above he hid this discovery so that they would not say for his own honor he is seeking it since he is from the tribe of Judah, and furthermore they would not have believed in this matter since the whole Temple was in the portion of Benjamin, and how would he not merit also in the strip of the altar, and who would force them to reduce the place of the Temple so that it would be built within exactly the strip protruding into the portion of Judah so that the altar would be within the portion of Judah, therefore even though he saw with the Holy Spirit the exact place of the Temple and the place of the altar which is in the threshing floor of Araunah he did not reveal this matter, and also did not want to buy the threshing floor so as not to publicize the matter, and only dug the pits because he said perhaps I will not merit that the matter be revealed in my days by a prophet that the altar should be in a place without earth and to complete the pits immediately, and perhaps this revelation will be by a prophet in a later time, therefore he preceded to dig the pits and did not reveal his reason to any man, and this was at the time when Ahithophel was still alive. And know that according to the one who says that the space of the pits was created from the six days of creation, it was only that the hollow of the space was covered with earth, and David the King, peace be upon him, revealed the earth and cleared it from within the space, and behold the end of the matter was forgotten until this matter was revealed the place of the altar, because they saw the angel standing in the threshing floor of Araunah and the prophet told by the word of God that he must build the altar there, and then David the King, peace be upon him, said this is the house of God and this is the altar of the burnt offering for Israel, and in truth he himself knew this matter from before and dug the pits there to keep: Page 55. On the third day what does he say? Who will rise up for me against evildoers? On the fourth day what does he say? Understand, O boorish among the people, it is found according to this that the third day and the fourth day are in one psalm. And it seems to me the reason is because both are in the aspect of the soul, for on the third day the soul of the past week departs, and on the fourth day the soul of the coming Sabbath enters, therefore both are in one psalm: Ibid. On the sixth day what does he say? All the foundations of the earth are moved. Rashi explained in the psalm that begins with "God stands in the congregation of God," and he says the whole psalm. It seems that certainly here and in all the days he says the entire psalm, and that which he took the middle two verses, even though this is not the beginning of the psalm because all these psalms they say them with a long melody and because of the melody, and the nature of this melody is that its beginning is low, and when they reach these verses then the melody rises with a great voice, for from the beginning of the psalm until these verses they are like an opening to the melody and it seems that the melody starts from these verses, therefore he mentions the middle of the reading at the heads of these verses, for from here onwards the sweetness of the melody and its strength is heard, and before these the reading is like an opening to the melody, for so there are melodies in the melodies of music and the ability of the performer to first make a low melody and somewhat simple, and afterwards he starts with the main melody and its sweetness that the melody rises of these psalms that were in the time of the Temple for so he received from his teachers: Page 56. Those who leave always go to the south and those who enter to the north. Explanation the way of those who leave the Temple at the end of the days of their service in it they go to the south, and those who enter to serve in the coming days go to the north which is the place of the slaughtering and they make for themselves a sign in this because they are entering now for the service of the altar, and as it is explicit in the Mishnah those who enter go to the north and those who leave to the south. And after my service I said a sign for this matter what is written in Ecclesiastes "goes to the south and circles to the north," for it is known that the service of the altar is referred to by the language of circling as it is written "I will wash in cleanliness my hands and I will circle Your altar O God," and that is before the service one needs sanctification of hands from the basin, and this is what he said "I will wash in cleanliness my hands" from the basin, and afterwards "and I will circle Your altar O God" to perform the service of the altar, behold he refers to the entry of the priests to the service of the altar with the language of circling, and this is "goes to the south," meaning he who goes and leaves the Temple goes to the south, but "the circling" who enters for the service of the altar which is referred to by the language of circling, this is "to the north" who goes to the north to finish: ⟦line⟧
They sell in it precious creatures of human beings like horses and donkeys and so he did and returned to the city half-way, and he intended to bring more but did not go and he took his companion on his son's donkey to the world, and his companion and father-in-law struck once the girl, the boy, and the older one, their space like their daughter from long ago, and the girl was very beautiful of form and also possessed wonderful intelligence and knew several languages and also the language of the sages of that city she knew. And she told them how she was the daughter of a king from the kings who are in the state of Kim, and by means of war they captured them and she was the only one to her father and mother, and then they captured them and sold her to this dreamer and brought them to the city of Kushta to sell her. And when she saw the custom of a straight man for her to establish, in a very straight religion and she asked to return and they converted her according to law and practice and as required, the son of the wealthy man became twenty years old she had become ten years old, and they took her as a daughter to bequeath to his only son kindness, and he intended in his mind to marry this girl to him because there is not any like her beauty and there is no possessor of intelligence in the world like her and her perfection in every way of grace, and she had already converted and become a straight woman, therefore he approached the milk his son and said to him my son your heart is mine to marry you a woman because it is time to marry further because you have entered your twentieth years and I have not withheld kindness property for you more than this girl. And the son answered and said to his father it is true that she is worthy of all honor in the world and for us to forgive by law, but since this is a daughter of kings and her house is poor and I redeemed her, behold certainly beloved and desired she will be seen in great sorrow in the world and your life to grace her and to pity her companion and to feed in great sorrow forever, therefore just as I redeemed her so I am obligated to lead her to her father's house and if her father wants to give her to me as a wife to take her and her love, and if not she shall return to her father and mother and according to the word. And his father considered this matter and said to him my son, the city of her father is not like the city of Kushta which is very far and the way is full of danger in the states of Kim and the sea is difficult and bitter and heaven forbid to trust you there, but since you want the daughter to return to her father and mother I will hire for her a ship for her sake until the end and you shall send with her money for properties and gold silver that they may sell it by her father's hand and return, and the son refused and swore a severe oath that he himself would lead her to her father and mother and his father was forced to do his will because he saw that if he stayed in his hand he would die from the greatness of his worry, and they sent with the daughter and he made her many ornaments and he hired for him one ship and sent with him several men who know the sea who know how to guard in the heart of the seas and they went on their way, and after four months they arrived near the royal city of the girl's father and when they approached the dry land and the world in the midst of the sea a great storm wind came upon them great and strong and the ship broke in its bonds between the wealthy man and the girl holding each other and tossed in the sea, and behold a certain man threw himself into the sea and struggled with a great miracle and brought them up from the sea to the world and they said to him what shall we pay you as a reward for this decree to say and it shall stand for you, and he said to them I do not want money nor garments but only this thing, and hope that now you have walked alone these two hours in the districts and you will find one large inn and they have hands, enter it and send from it a runner to the king the girl's father that you are standing in the inn, and the king will come in his chariots with great honor to take you for from the inn to the city there are only three hours, and he said that he would receive you the king and settle you in the royal court and let his preparation be for each other because the king will give his daughter to you and you shall make a wedding canopy there, and on the night of the canopy after the meal is finished let the invited ones go each one to his place and then the king also to each one shall enter his room, but before you take the daughter on the king's daughter you shall go and prepare for their needs from the king and bring at night to examine the Levite, for the way is straight before you and you shall not stray in it, and bring with you a spade and a shovel and also dust and a coal, because this is his work at hand and he wants to make one hole in the ground deep and cover it with leaves in order to place grains in it for the festivals in it, and only in this then he will go and not in a manner of speech, and you are not permitted to bring with you any person but only you alone the young man, and merit in my reward for your rescue that I praised you from the sea, therefore go in peace and do as I have spoken to you, and they feared his words and against their will they did as he spoke, and they went on a straight path to the inn as the Levite said, and the son of the wealthy man sent a runner from the inn to the king's house the city, and said to him behold your daughter is with me who was her from the captivity waiting for you in the inn, and the king and queen rejoiced a very great joy, and the king went in a precious chariot with all the wise men of the army and all kinds of music, and he came to the inn and saw his daughter and kissed her and hugged her, and she told him all the good that the son of the wealthy man had done with her and they told the king the stories of the life in the sea and that they faced danger by way of a miracle, and they did not tell him at all about the matter of the Levite because so he commanded them. And the king came to the city and made a great feast, and after a week he gave his daughter to him as a wife, and on the night of the canopy from midday they began with the meal and kinds of music and they ate and drank, and at the second hour of the night each one went to his place, and also the members of the king's household each one entered his room, and the groom and the bride also entered into their canopy room, and after they knew that everyone was sleeping in their rooms the groom and the bride went out from their room and took with them a spade and a shovel and dust and a coal which they had prepared from the day for them in the king's courtyard in one place, and they sneaked out and they all traveled on their shoulders and went out from the city and went on a straight path on the highway until they arrived at night at the place of the Levite and he rejoiced toward them and blessed them, and said to them this sea is old and weak and I cannot dig with his hand, therefore you shall dig the deep and wide pit for the sake of guarding the fish in it, and they dug as he commanded them, and when he showed them the measurement afterwards he said you shall cover it with leaves and only leave it an open entrance from one side and they did so, afterwards he said you shall place the coal on the leaves and they placed it, and he said place dust on the coal and they placed it, afterwards he said he wants to enter into it to know if it is made well, and he entered and lay down in it, and after he rested in it he said to them hear now my words this is not a fruit and he is not from the living who live on the face of the earth but he is that pious man for whom you paid for him in the city of Kushta to the creditors two golden coins to save him from the shames and insults and curses of the creditors, and you did not leave him to be buried but until you paid his debts and buried him with honor by your hand, and that day when a storm wind passed in the sea and the ship sank and all that was in it also you were ready to drown, but that charity which you did with me protected you and the girl who was your mate to save you from this evil, but they said in the heavenly court that it is necessary that the reward of the rescue be by that kindness itself that you did with him this great kindness to pay for him two golden coins, and not only that you saved his money and his hand before he was buried so that he would be buried with honor, and therefore that day that the ship was lost my spirit returned to my body that was buried in Kushta, and came to examine in the form of a man and received you, and now since he returned and his hand and came to an end he needs a proper burial here, and therefore as I did with you kindness that I sent you so you do with me kindness for now and complete his burial to cover the entrance of the pit with leaves and dust, and further add dust on the heap and go to your houses in peace. Thus far the story: See now how many wonders there are in this matter not only in the merit of charity which he did with the pious man that he answered him a miracle to save him from the drowning that he is free to be this reward from the best of ways, but a more wondrous thing was done that this pious man with whom the charity was done he shall return and rise from his grave and come by way of a miracle from Kushta and save this master of charity himself measure for measure, and not that charity is not repaid except according to the acts of kindness in it, that is that in charity there shall be measure for measure, and let us contemplate this it will be things directed toward the act of kindness that was done in it and study well. And what is said in three things acts of kindness are greater than charity, so the word is pointed in this kindness with a segol which is three points because in three things there is an advantage to kindness over charity: There, everyone who engages in charity and justice it is as if he filled the whole world with kindness
These will benefit those who possess the fear of exaltation, as it is written: Chapter Five. Kindness. I will say with the help of Heaven, take judgment, take upon the judgment of the charity itself, meaning he should be a judge to judge himself in the matters of charity, for the sages of the help of Heaven will return, and if he has etc., therefore I am obligated to give charity from my money, and in this way, so-and-so is claiming from me, and these will separate charity from my money, and in this way this charity will be saved from bad luck and envy and from anger and insult, and it will be proven to be in his space as a deposit, and when they need the collectors to collect, he will give to them from it, and as our Rabbi Mahari Zaki of blessed memory wrote about this on the verse 'And they shall take for Me an offering' see there. And in this way he shall do so and for the living, the matters of charity shall have dominion in action, speech, and thought, and thought which is ⟦...⟧ corresponding to the four living creatures of the Name (Y-H-V-H) and the four worlds ABYA (Atzilut, Beriah, Yetzirah, Asiyah), and it is known that thought is in the secret of the world of Atzilut, and one whose thought is good and proper draws abundance from the world of Atzilut, and it is known that the abundance of the world of Atzilut is in the secret of the Name (Y-H-V-H) with the filling of Alephs and Yods which equals the numerical value of Chesed (Kindness), and this is what is meant by 'Everyone who does charity and justice,' meaning the judgment of the charity, that he was the judge to judge himself in the act of charity even though no one is claiming it from him, it is necessary that this be ⟦...⟧ in this rest in the part of thought, and since the ⟦...⟧ with him the part of thought in the ⟦...⟧ Chesed (Kindness) ⟦...⟧ filled the whole world with kindness for the abundance of Atzilut is through the Name (Y-H-V-H) of Yods ⟦...⟧ the number of Chesed: And with this he will merit with the help of Heaven to perform the commandments and the existence of charity in their fullness like this Yod-Vav-Dalet Lamed-Tav Kaph-Pei Kaph-Het the living creatures of the revelation ⟦...⟧ Pei-Pei Yod-Vav-Dalet-Vav, and it is known in the ⟦...⟧ the number of the Face, and as the rest end of hands ⟦...⟧ abundance of the ⟦...⟧, to hint at the ⟦...⟧ that charity in action ⟦...⟧ in order that it may ascend and draw abundance from the ⟦...⟧ ⟦...⟧ end of hands. And ⟦...⟧ will merit with the help of Heaven ⟦...⟧ ⟦...⟧ will lack all the all to jump his jump, meaning all the all to jump from the world of Asiyah which ⟦...⟧ is the place of the matters of charity jump to the world of ⟦...⟧ to draw abundance of the end of hands, ⟦...⟧ 'How precious is Your kindness' ⟦...⟧ meaning the abundance of the ⟦...⟧ ⟦...⟧: near in the name Chesed (Kindness) that ⟦...⟧ is the Name (Y-H-V-H) in the filling of Yods which equals Chesed is precious and for the living through it they can jump ⟦...⟧, can also ⟦...⟧ heaven meaning one who fears exaltation ⟦...⟧ is called one who fears heaven, the aspect of this fear will be attributed to heaven and not to the earth as is known, meaning even one who fears this will be the jumping ⟦...⟧ ⟦...⟧ and will be called in his space, ⟦...⟧ 'And the kindness of the Lord' is the abundance of the ⟦...⟧ ⟦...⟧ in the Name (Y-H-V-H) as its number Chesed Chesed descends from world to world, meaning from the world of ⟦...⟧ to the world of Asiyah, behold ⟦...⟧ ⟦...⟧ will benefit those who possess the fear of exaltation whose fear will be attributed to Him, may He be blessed, and not for the sake of the good of the worlds, and this is 'Fear' specifically: And in another way, I will say with the help of Heaven, 'Everyone who does charity and justice' from the language of judgment ⟦...⟧ the kindness, meaning the way and custom ⟦...⟧ because charity, its judgment and custom is that it should be done with ultimate precision, and furthermore that which he gives should not be considered as anything in his eyes so that he does not become prideful in it, also he should think that from His, may He be blessed, he is giving and not from his own, and furthermore he should give according to his ability, and if he does charity as is sufficient for him it is considered to him this little that he gave against all that everyone gave, and as we wrote in the ⟦...⟧ tenth that he gave much charity from one and wide in a dream his name was written in the ledger of charity in heaven Chesed charity that a poor man gave Chesed which is a small thing, and he wondered at the matter and they answered him here the importance of the commandment is according to the joy and according to the mind of a person and his thought, and according to his ability, and as it is written 'A man's gift makes room for him and brings him before great men,' and this is the secret of 'Everyone who does charity and justice' ⟦...⟧ for doing it properly in all these matters we said ⟦...⟧ filled the world entirely with kindness, meaning they account it to him as if here against all the givers all of them, ⟦...⟧ will lack all the all to jump his jump, meaning to jump from the end and bottom of the ledger to the head of the ledger and ⟦...⟧ to achieve so easily, ⟦...⟧ 'How precious is Your kindness' ⟦...⟧, meaning this kindness which is ⟦...⟧ bringing him to this jumping is precious and for the living not every person merits this, can also fear heaven meaning ⟦...⟧ does not merit the fear of exaltation also ⟦...⟧ to him to achieve this thing, ⟦...⟧ 'And the kindness of the Lord is from world to world,' meaning kindness that can ascend from a lower world to an upper world is ⟦...⟧ Page 52. And even though the Holy One, blessed be He, always stands as it is said 'If it be marvelous in the eyes of the remnant of this people, in My eyes also it shall be marvelous.' I will say with the help of Heaven to explain in this way the hint of the verse, 'Awesome in praises, doing wonders,' explanation we praise You for the kindness You also do wonders with us that ⟦...⟧ also to our hands in order to gladden us and to show us that we are in ⟦...⟧ the aspect of the beauty of holiness, even though the aspect of 'from Your hand is everything': There. 'If this repulsive one meets you.' I will say with the help of Heaven, he calls him repulsive because the vitality of 'repulsive' (Menuval) ⟦...⟧ vitality ⟦...⟧ ⟦...⟧, and vitality ⟦...⟧ ⟦...⟧ which is a testimony in his mouth that testifies against you. And what it says at first 'he pulls,' and at the end 'in your midst,' explanation: at first when he is in the category of a traveler he pulls to twist the straight path and to go in another evil path, and at the end when he is in the category of a man then he dwells in your midst which is the master of the house. And what it says 'a small member is in a person, they add hunger from his knowledge satisfied,' as the rest ⟦...⟧ this acted hunger acted satisfaction, and these two things ⟦...⟧ were hinted in his name which is ⟦...⟧, and that is the 'A' of ⟦...⟧ in the exchange of AT-BaSH is 'A' as the rest ⟦...⟧ is the letters of 'hunger' (Ra'av), and if he also exchanges the letter 'R' of ⟦...⟧ ⟦...⟧ 'K' in ⟦...⟧ will be ⟦...⟧ letters of 'satisfied' (Sava): There. ⟦...⟧ these three places in his image the feet of Israel. I will say with the help of Heaven the answer is hinted in the final letters of three names three ⟦...⟧ Israel Isaac Jeshurun, ⟦...⟧ white ⟦...⟧ to repentance which whitens the sins of Israel, and therefore 'white' (Lavan) numerical value ⟦...⟧ ⟦...⟧ ⟦...⟧ includes repentance from fear this ⟦...⟧ beginning of kingship, and repentance from love this ⟦...⟧ upper understanding, and for this ⟦...⟧ in his image the feet of Israel, feet a hint to repentance which is hinted at the end of their names. Or also feet a hint to the simple ⟦...⟧ known as the name 'foot' as is known that in it is the main strength of the ⟦...⟧ of the ⟦...⟧. And ⟦...⟧ those of the house Rav Chisda called ⟦...⟧ and ⟦...⟧ ⟦...⟧ in the midst ⟦...⟧ Rav Pappa, because ⟦...⟧ this is included in the letters of the verse ⟦...⟧ 'And I will remove the heart of stone' for it is ⟦...⟧ his saying 'And I will remove' and already ⟦...⟧ ⟦...⟧ this verse, and Rav Pappa said even from this ⟦...⟧ ⟦...⟧ which is the verse 'And I will remove' that ⟦...⟧ thing new that he will return and give a new spirit that by its hand they will overcome the matter theirs and they will not be like ⟦...⟧ ⟦...⟧ even though he is still in the world: Page 53. They said about him, about Hillel the Elder, when he was rejoicing in the joy of the Water-Drawing. I will say with the help of Heaven Hillel the Elder was a chariot to the ⟦...⟧ of Moses our Teacher, therefore ⟦...⟧ ⟦...⟧ ⟦...⟧ Moses our Teacher as is known, and this is the secret they said about him, about Hillel the Elder, meaning they said about the ⟦...⟧ of Moses our Teacher that was upon Hillel the Elder that these words are coming out from the ⟦...⟧ of Moses our Teacher who was riding upon Hillel the Elder, and therefore he would say 'If I am here everyone is here,' for Moses our Teacher was ⟦...⟧ who corresponds to the six hundred thousand of Israel who are the measure to bless over them 'Blessed is the Wise One of secrets,' and 'If I am not here, who is here?' for ⟦...⟧ that all the six hundred thousand of Israel should gather together in this place. And furthermore I will say with the help of Heaven 'If I am here' meaning I, service complete and perfect in complete thought ⟦...⟧ only an action that was in the Kingship which is called 'I' (Ani), then everyone is here the Foundation is, that they merit to do in this a unification of Foundation in Kingship, but 'If I am not here,' meaning service complete which is action and speech and intention and thought and the will of the heart which are from the Crown called 'I' (Ani) until the Kingship called 'I' (Ani), then 'Who (Mi) is here?' they perform the upper union of Understanding (Binah) called 'Who' (Mi): There. The rooster crowed, they sounded the Tekiah, Teruah, and Tekiah, they reached the tenth step, they sounded the Tekiah, Teruah, and Tekiah. It turns out with the help of the Blessed One it was decreased by one level, for at first they stand at the upper gate at the eighth level and wait there until the rooster crows and afterwards they sound at the tenth level. And I will say with the help of Heaven the reason they sound at the eighth level and at the tenth level ⟦...⟧ to hint that in the joy of the Water-Drawing that they go ⟦...⟧ ⟦...⟧ kindnesses, and through ⟦...⟧ letters ⟦...⟧ of the Name ADNY which are kindness in the letters ⟦...⟧ of the Name ADNY which are judgment, and this is they will join ⟦...⟧ in ⟦...⟧
Benayahu Chapter 4 Sukkah Why was he buried standing? Because he was certainly buried so by his own will, for from the dead they surrounded to be so, and why is this? And I said with the help of Heaven for this, that every righteous and testing one protects his generation when he is alive with them because he is partnered with them, but after he passes away the partnership ceases and he does not protect them like the time of his life when he was alive with them, and there is a great difference in this, and as the commentators of blessed memory wrote, and therefore they eulogize and weep at the passing of the righteous over the lack of this kindness, but ⟦our Rabbis of blessed memory and their merit shall protect us⟧ according to that the majority of his soul and his merit protects the world after his passing just as he protected in his life while he was with them, he sent for a sage, they practiced in all Jewish burials to build fences for the name of ⟦our Rabbis of blessed memory and their merit shall protect us⟧ to awaken the mercies that his merit should protect them, and therefore his merit is found to be similar to a planted tree that stands on its place and its vitality is similar to a complete tree that is stood up on the ground, and the difference between a planted tree and a detached tree is known, that a planted tree is always still in its strength and its power and its vitality is dry and general, but a detached tree is dry and withered, and therefore they buried him ⟦our Rabbis of blessed memory and their merit shall protect us⟧ standing to hint that his merit is similar to a planted tree that stands, and is not similar to a detached tree that is laid down on the ground, and therefore they did not bury him lying down. And with this it is settled also the words of the statement here, that every thing that a commandment was performed with, they strengthen it in the way of its growth, meaning like the time it was planted in the ground, to hint that the commandment needs to be similar to a tree that is planted which remains existing in its power and strength, so the commandment needs to remain existing in its power and strength from beginning to end to perform it with complete intention and with great and strong enthusiasm and it shall not be going and decreasing ⟦the void of the one who⟧ performs it from beginning to end: Ibid. Another matter: standing, that they stand it according to its mouth. Rashi of blessed memory explained that there was no gold plating there according to the measure of the board so that it would stand on its own, no, the gold plating was very thin that it does not stand on its own but only by means of an object that the plating is fixed with gold nails, see there, it is found according to this that the ⟦covering⟧ stands at a bit of a slant and supports together, and before it was there was not enough in it alone to stand, for since it is thin it cannot stand alone, and it almost seems to me with the help of Heaven that the gold is Gevurah (Strength) and wood is Chesed (Kindness), and by making them blended in the slant of both together there will be a sweetening of the Gevurah with Chesed, and similarly I explained the reason that the verse said "And Abraham took the wood of the burnt offering and placed it upon Isaac his son, and he took in his hand the fire and the knife," for the wood is Chesed, and Isaac his son is Gevurah, and the blessing of our father himself is Chesed, and the fire and the knife are Gevurah, and all this is done as a sweetening of the Gevurah with Chesed, and so is the matter here: Ibid. For Him and for you an altar, for Him and for you an altar. It seems to me with the help of Heaven the reason that they chose to mount the altar on the letters Y-H and the letters L-K (for you) for the letters ⟦...⟧ are the letters of Heichal (Palace) which are backwards the letters L-K and the letters Y-H: Page 48. And they pelted him all day with their citrons. It is difficult, later it says and ⟦...⟧ today the altar was damaged, and how could it be damaged by citrons? It must be that they pelted him with stones, and as Rashi wrote later that it was damaged by stones that they threw at it, and here it says they pelted him with their citrons and perforce we must say that they threw stones at him and also citrons, and therefore it is difficult since they threw stones at him to kill him, and as it is written in the Jerusalem Talmud that that Sadducee died from the pelting, and why did they throw citrons at him as well? And it seems to me some threw citrons at him and some who did not have citrons in their hand took stones and threw at him, but this is forced for it said "and they pelted him all day with their citrons" which implies the throwing of the citrons at him was by everyone, and it seems to me that they wanted to kill him, and therefore they threw stones at him, but afterwards they also threw the citrons that were used as citrons upon him to show that why they pelted him and killed him was because of what is written in the Oral Torah which is the secret of Malchut (Kingship) and it is known that the citron hints to Malchut which is the Oral Torah. Also, ⟦our Rabbis of blessed memory⟧ said the four species are similar to four types of people, there are those with wisdom and those with commandments and these are hinted at in the citron, and there are those with commandments but not with Torah and these are hinted at in the lulav which is only eating and has no scent, and there are those with Torah but not with commandments and these are hinted at in the myrtle which has a scent, and there are those with neither this nor that, and these are hinted at in the willow, and these ⟦precise ones⟧ separated and withdrew from the sages of Israel who are masters of Torah and masters of commandments like the citron and disagreed with them therefore they pelted them with citrons which hint to the sages of Israel who are masters of Torah and masters of commandments: And it further seems to me with the help of Heaven that they wanted to kill him, but if they had brought stones to kill, the sages would not have allowed them therefore they brought stones and small rocks like bullets of a firing pipe and tied them inside the citron and split the citron in it, and the sages thought they were throwing citrons and did not protest them for they said with citrons he will not die, and they did not know that inside the citron were small rocks that had the measure to kill, and therefore the altar was also damaged: Ibid. Like ⟦...⟧ in the second "and their libations," in the sixth "and its libations," in the seventh "according to their law," Joseph is filled with the seventh and sixth and seventh three letters of Mayim (Water), to hint at the water libation, and with this the spirit of the Sadducees who deny the Oral Torah was deflated, and therefore they would admit to the water libation, for what would they do with the virtue of the letters of Mayim that were added in the second, sixth and seventh which are the letters M-Y, and it is known that the Written Torah lacks the vocalization and the breath, and the Oral Torah is Gevurah which is called Yirah (Fear), and therefore the letters of Yirah and the word are included in Y-H in this from top to bottom as written in the Holy Zohar that the Written and Oral Torah are included in Y-H, and all were given from one shepherd and one God said them, and with this it will be understood with the help of Heaven "if a man gives all the wealth of his house for love," meaning that he does not admit to the Written Torah which is the secret of love, for he denies therefore the water libation with this they will surely despise him for what they hinted at in the days of ⟦...⟧ which are second, sixth and seventh they will see for him, from despise they will despise, for what will he answer to the addition of the letters of Mayim that were added in these days, in the salt there is a hint to the water libation which he denies in it from the Torah: Page 49. "And also a winepress he hewed in it" these are the Shittin (hollows). Behold in the Shittin there are water and wine for there are two holes, one for water and one for wine, and it is known water hints to the Written Torah and wine to the Oral Torah which are Chesed and Gevurah, a hint to the sweetening that the Gevurot which are the secret of wine are sweetened by the Chasadim which are the secret of water, and therefore he hinted at them in the letters of Yekev (Winepress) which is Yekev according to the number of Havayah (the Name) Chesed and the number ⟦...⟧ which is the secret of the power of judgment: Ibid. At the time when they pour wine on the altar they plug the Shittin. It seems to my humble opinion that these Shittin were hollow down to the abyss the hollow does not see an end from the beginning to the end of the pit of the Shittin the measure of the height of three handbreadths the hollow was wide, and after three handbreadths there is a closed floor in it, and inside that floor there is a small hollow hole and it goes down to the abyss like this, and they plug this hole, and as if full of wine it stands in the wide hollow whose height is three handbreadths then the end of the hollow is considered like the throat of the Shittin that the wine is seen in it to those standing above and it will stand so for a measure of some time afterwards he inserts his hand and removes the plug, and the wine descends in the hole to the abyss, and as long as the hole is closed and the wine stands in the strength of the wide upper hollow which is the likeness of the throat it is seen in the Shittin two and satiety as the meaning of the two versions there are in liquor, and it seems that they do so to teach moral discipline to a person regarding the goodness of this world and its pleasures that a person should be satisfied and be ⟦...⟧ in the influence that the Holy One Blessed be He influences him like every single time a new thing is ⟦...⟧ to him he is saturated by it for the ⟦...⟧ is not satisfied and saturated even with a new thing that comes to him: Ibid. For seven lives from ⟦...⟧ from berries seven. And the reason that in that same thing this is specifically on the morrow, it seems to me with the help of Heaven that it is known that the letters of the throat and the palate, and it is known according to our master ⟦Rabbi Chaim Vital⟧ of blessed memory The lip of the Shittin ⟦line⟧ Ground around ⟦line⟧ A hole descending to the abyss
Benayahu Chapter 4 Sukkah Of blessed memory, in Etz Chaim, Gate 47 and 44, Chapter 14, that the ⟦strikes⟧ for the ⟦illegible⟧ are the H"G and GIK"K five kindnesses, and the ⟦illegible⟧ of the ⟦strikes⟧ is for free even though there are four strikes, nevertheless they are five, and I did not receive his reason, until here are his words. And the Maharmaz, of blessed memory, wrote in Yafeh Sha'ah the reason. That ⟦illegible⟧ are included in ⟦illegible⟧ one because they are two halves of a body and are considered as one, see there, like salt in the throat of the sea for the ⟦illegible⟧ which are five strengths, and it is known that the intention of the voice is the secret of the strengths, and therefore because the nature of wine is free from its ⟦illegible⟧ it flows for there is its aspect: Ibid. And that which is necessary for things whose way is to be done in public ⟦to walk⟧ Torah to walk modestly. Behold the walkings that one needs to do in bringing in a bride and a funeral, see in the commentary of Rashi, of blessed memory, and it seems to me with the help of Heaven to explain further in this, and that is because bringing in a bride is at the time of the wedding canopy when they stand and many ⟦illegible⟧ there and bless seven blessings, and those who come there have in them praises for the honor of the groom and bride, so that they will hold them in favor for their ⟦illegible⟧ their ⟦illegible⟧ at that time, and if their intention is for that even though the many who come intend to show themselves to the groom's ⟦illegible⟧ or the bride's ⟦illegible⟧, so that they will know of his coming there for their honor and hold them in favor, and there are those who come ⟦for the sake of the commandment⟧ in order to hear the seven blessings of the groom and bride and to stand there, and these do not care to show themselves ⟦illegible⟧ there, and for this ⟦and to walk modestly⟧ that you should go and stand in modesty and not be meticulous to ⟦illegible⟧ there in public so that they will recognize you and hold you in favor, and so the matter in ⟦illegible⟧ there is one who goes there so that they will hold him in favor, and therefore he is meticulous to sit there in public, and there is one who goes ⟦for the sake of the commandment⟧ and this is a test of his not being recognized in this ⟦illegible⟧ he goes and sits in modesty or this proves that he is occupied ⟦for the sake of the commandment⟧: Ibid. Charity is not rewarded except according to the acts of kindness in it. I explained with the help of Heaven in the holy book Ben Yehoyada it is not rewarded according to the value of the money given but according to the action of the kindness that came from it for there is one who gives salt and added for the need of the poor and there was not in this saving of a life, and there is one who gives a dinar for kindness and it was a cause in this to sustain a life of one of Israel, as it is ⟦illegible⟧ in the Zohar on a Rabbi who sustained the life of a poor person ⟦illegible⟧ with half a zuz that he gave him, and so because ⟦illegible⟧ he did not have ⟦illegible⟧ he would have died ⟦Heaven forbid⟧, and so our Sages of blessed memory said regarding that rich man ⟦who gave⟧ charity in his days and only at the time of his death they brought him a ⟦illegible⟧ to eat and he heard the voice of a poor man knocking on the door and said ⟦that they should give him⟧ the ⟦illegible⟧ that they brought for him and they gave it to him and it caused him life for that poor man in this ⟦illegible⟧ and was not this like the whole Torah and commandments that the poor man occupied himself with afterwards, and as mentioned in the book Me'il Tzedakah. Also it happens ⟦illegible⟧ to a sick person whose life was dependent on ⟦illegible⟧ one cup of a dinar and this one gave him the dinar and bought the ⟦illegible⟧ and he was healed and lived, and for this ⟦charity is not rewarded⟧ ⟦except according to the acts of kindness in it⟧: And in another way it seems to me with the help of Heaven according to a story they tell about a rich man ⟦illegible⟧ who had an only son, a prodigy in the study hall to study Talmud and ⟦illegible⟧, and when he was eighteen years old all the youths who were studying with him together left their studies and established themselves in shops to do business according to their ability for ⟦illegible⟧ their livelihood, and he because his father was rich great and did not need this remained in the study hall occupied in his study, and it was the day and those youths came to the study hall to stroll and said to him until when will you be here like a ⟦illegible⟧ whose eyes have not opened, behold your father has treasures ⟦illegible⟧ silver and gold take from him a principal of ten ⟦illegible⟧ gold dinars and go ⟦illegible⟧ to the city of Kosta which is the royal city and buy from there merchandise X and merchandise X and bring them here and you will profit in them ⟦illegible⟧ percent on one leg, and also you will see with your eyes there a ⟦new⟧ world and know what is in the world, and if we had in our hands even one dinar we would not sit in this city one day. And their words entered his ears and ⟦illegible⟧ and ⟦illegible⟧ on the matter this a complete agreement and he requested from his father for this matter, and ⟦illegible⟧ his father ⟦illegible⟧ on this matter to send his only son to a distant city by way of the sea, and he does not need the profit of this trade even if the profit would be double double the principal, and he saw that he could not appease him ⟦illegible⟧ to leave the matter and to remain ⟦illegible⟧ at first the son began to be sick from the insult because this ⟦illegible⟧ entered his heart and did not ⟦illegible⟧ and did not ⟦illegible⟧ in this or he would fall into a ⟦illegible⟧ sickness ⟦illegible⟧ and ⟦illegible⟧, and who knows what would be with him and he was forced to do his request and handed him boxes ⟦illegible⟧ ten ⟦illegible⟧ gold dinars and sent with him the son of ⟦illegible⟧ of his house to guard him on the way and to lead him because he did not know how to go from the door of his house yet and they went down in a ship and reached the city of Kosta and before they took out the ⟦illegible⟧ from the ship they went both of them alone to find a ⟦illegible⟧ house to dwell in, and this man placed for the time being the son of the rich man in one place ⟦illegible⟧ of a stroll where all the passersby and ⟦illegible⟧ in it to stroll and he went to search for a house a good hotel. And behold that day a righteous and pious man died in the city of Kosta who was worthy for all the congregation to accompany him also the rich and the great and the ⟦illegible⟧ passed in the markets and in the streets that all the congregation should come to do the commandment of the funeral for the pious man X and the voice passed also in the shop the ⟦illegible⟧, and the son of the rich man heard what they are announcing this, and they said to him so and so and he said the thing is good also I will do the commandment of the funeral and he rose to go with those who were going from there and what ⟦illegible⟧ and ⟦illegible⟧ came ⟦illegible⟧ the leader and saw to prevent him so that he would not go because he came now from the way and could not, and he also went with him to accompany the pious man, and while they were going to accompany the son of the rich man heard from two people who were going with him that they are cursing that pious man and he wondered and said why are they cursing this pious man who died now ⟦illegible⟧ and they said to him these who curse ⟦illegible⟧ in him money and they knew and ⟦illegible⟧ now that he did not leave after him anything, and ⟦illegible⟧ that they lost their money. And it was very ⟦illegible⟧ to him and he stopped the bier and did not let them bury him until he sent the man his leader to bring boxes of money and he ⟦illegible⟧ with an eye and paid every debt that was upon him to every person who ⟦illegible⟧ in debt ⟦illegible⟧ gold ⟦illegible⟧ and then that pious man was buried with great honor, and after he returned from the cemetery he did not want to sit in the city of Kosta even one hour because ⟦illegible⟧ his father the city in his eyes when he heard that they cursed that pious man for no ⟦illegible⟧ in his palm, for he did not eat the money of ⟦illegible⟧ his house was burned and the merchandise in it were ⟦illegible⟧, and what is in his hand to do why should they curse him, and he agreed to return to his city, and the man ⟦illegible⟧ him much that he should sit there four and five days to see news and precious things that are in the city and he did not want, and he returned in the ship and came to the city of his father and told ⟦illegible⟧ to his father the story and his father rejoiced with great joy that his son returned in peace quickly and he did not care about the money that went because he is a very great rich man ⟦illegible⟧, and the son returned to the study hall. And it was the day and those youths came to the study hall ⟦illegible⟧ a stroll for the time being and they mocked him and said to each other in his presence, have you seen a fool like this who went to the big city and did not buy anything, and what of it if he found there bad people, and are they all so, and further the city X what did it sin and he should have bought merchandise and come and profit four ⟦illegible⟧ gold ⟦illegible⟧, and what is it to him if the people of the city are bad and sinners. And their words entered his ears, and he requested from his father to return to that big city with the principal that was in his hand to trade there, and his father seeing the strength of his words in this was forced to do his will and sent him with that man and handed him a principal as at first, and when they reached the city of Kosta they both went alone, and the man sat the son of the rich man in the ⟦illegible⟧ of the stroll near the place of the shops until he would go and search for a good hotel, and while he was sitting there in the ⟦illegible⟧ of the stroll he saw a broker holding in his hand a small girl beautiful until very much and announcing, and he heard what he is announcing this, and they said to him this is the girl ⟦illegible⟧ her from the war, and the ⟦illegible⟧ sells her by this broker, and ⟦illegible⟧ on this matter how a very beautiful girl would be sold ⟦illegible⟧ on her that she is a daughter of kings and princes the seller ⟦illegible⟧ sale of a maidservant ⟦illegible⟧, and he heard how much the ⟦illegible⟧ wants to take for her, and said the broker 500 gold ⟦illegible⟧, and he said I will give 500 gold ⟦illegible⟧ for her and do not announce anymore, and he ⟦illegible⟧ until the man came and told him to bring 500 gold ⟦illegible⟧ from the ship. And he took her and returned to his father in order to return to his father, and he agreed that he would not go anymore to this city where they sell 22
favor, they stipulate his wages with him, or he works without specification and after he finishes the work they stipulate his wages, and this is what is fitting for him or according to their custom, and what is in his hand to do since he already worked and acquired through it to bring out and against his will he will receive what they give him, and then they are called workers for hire, and there are those who do so that they do not stipulate at the beginning, and afterwards the worker says half my wages is so and so, and this one will say wait until you return from the plowing and buy good wheat quickly and similar things in 'go and return' until he returns, and he constantly delays his wages with him for several days, and then they are called workers for hire, and in these matters it applies both to laborers and to craftsmen such as tailors or goldsmiths and the like: Chapter Three. Page 30. From me wayfarers shall learn that they should not smuggle themselves from the customs tax. It seems to me with the help of Heaven the intention is that those who smuggle from the customs tax even though they know that it is forbidden to rob even from a gentile they permit it for themselves saying as long as they do not demand us to pay the tax there is no robbery in this, because we are not taking money by hand from the king and it is an evasion of debt that they do, therefore the king said to his servants be tax for the tax collectors, for in it certainly he sees whoever demands all tax from the king's servants, and even so he said give tax and they shall learn from this that even if they do not demand it from him because he is smuggling and they do not recognize him he is obligated to pay the tax and he has no permission with that claim: Page 37. Rabbi Akiva said I was watching Rabban Gamliel etc. that all the people were waving their lulavs (meaning like the House of Shammai) and if they did not wave except at 'Please, O Lord, save us now'. It should be said why was it necessary to explain in his words that all the people were waving like the House of Shammai, let him say and once I was with Rabban Gamliel etc. that they did not wave except at 'Please, O Lord, save us now' alone. And it seems to me with the help of Heaven that he came to teach us in this two lessons, the first that one who acts like the House of Shammai in such a case does not do a forbidden act, for it is not similar to that of Rabbi Tarfon at the beginning of Berakhot who wanted to recite like the House of Shammai and they endangered him, because here they waved at 'Please, O Lord, save us now' and they added to wave also at 'Hallelujah' etc., and what of it, for even if he waves in other verses still they do not protest against him, and therefore he said at the time he saw Rabban Gamliel and R' waving they were not alone waving but also the rest of the people had a lulav in their hand and were also waving, and afterwards Rabban Gamliel and Rabbi Yehoshua saw the people waving also at 'Hallelujah' now and did not protest against them. And furthermore he came to teach us even though all the people were waving at 'Hallelujah' and also at 'Hallelujah' and there is no lack of a mitzvah here that they did like the House of Shammai, to them we see that a person should acquire from the custom because of the dispute as we say in the Gemara that thus even he can change according to his good custom that he should not wave even at 'save us now', for Rabban Gamliel and Rabbi Yehoshua even though they saw the people waving also at 'Hallelujah' they did not wave then at 'save us': Ibid. In order to stop evil spirits. It seems to me also R' Yitzhak bar Hanina agrees in this for if not so he brings and takes to whom these four winds belong, but to say that the intention in bringing and taking is not to show that he does this mitzvah for the sake of the Name whose four winds are His, but the intention in this bringing and taking is to request from the Holy One Blessed be He that these four winds should stop evil spirits, and so too raising and lowering, that is to request from the Holy One Blessed be He that the heavens and the earth these to stop bad dews: Page 41. Rabban Gamliel took it and went out with it and gave it to Rabbi as a gift and Rabbi Yehoshua took it and went out with it and gave it to Rabbi Hanina ben Teradyon etc. Behold in the exchange of the year the method of pamphlet 4 is written in the name of Rav and from R' Z' that a song that the lulav etc. that he doubted in the gathering of the world to break in the last in the gathering etc. belongs in this the positive commandment of 'and you shall sanctify him' to give to a Kohen to bless first, and he learned from here that one should not be meticulous in this, for behold Rabbi Hanina ben Teradyon was a Kohen and he preceded Rabban Gamliel to put him before Rabbi Yehoshua, and even against his will that it does not belong in this the positive commandment of 'and you shall sanctify him' end of quote, and I remember that at the time I saw these words in the exchange literally in my hand I wondered at his words that there is no proof from here at all, for from where do we know that Rabbi Yehoshua and Rabbi Hanina ben Teradyon were standing together together with Rabban Gamliel, and perhaps first Rabbi Yehoshua entered alone to Rabban Gamliel and he gave to him, and afterwards Rabbi Hanina ben Teradyon entered, and always if both of them were standing together he would have preceded to give it to Rabbi Hanina ben Teradyon, and furthermore I doubted this proof from another side and also in the essence of the doubt, and the wise will understand: Page 42. The Torah commanded us, Rabbi Hamnuna said this child to us Moses. That it is not enough with the verse 'Hear O Israel' for both of them Torah and the Recitation of the Shema, because in an adult he needs two, for even though Rabbi Shimon bar Yochai said if he recited the Shema alone he fulfilled his obligation in the mitzvah of 'and you shall meditate on it', nevertheless it is forbidden to say this thing before an ignoramus, and therefore they instructed the small child that they come to train him that he needs a verse of actual Torah 'and you shall meditate on it', besides the verse 'Hear' which is for the Recitation of the Shema: Chapter Four. Page 43. That which we learned on that day they encircle the altar seven times so said Abaye from the heavens of R' H' with the lulav. It seems to me with the help of Heaven therefore he calls it an excellent matter that was praised in it a place that he said one word which is a word with the lulav, and in this he explained to us the reason why on that day they encircle seven times, and that is to say seven in order to remove thirteen encirclements, for on other days they did a doubt, and the lulav is four species, it turns out they did thirteen encirclements for each of the four species behold the total is fifty-two encirclements for all four species like the count of the name K-Y-S which is the virtue 22, and it is known from the our master the Ari of blessed memory in the Gate of Intentions that the lulav is the secret of the name K-Y-S in the filling of the He's virtue 26, and so one must intend in it etc., and therefore on what the Mishnah says and on that day they encircle seven times he said with the lulav and with this word he solved for us this doubt with the lulav, he hinted to us also the reason of those who encircle seven times on the seventh day thirteen encirclements specifically with the lulav, meaning you shall look into the secret of the lulav and you will find a reason for this, and for this he calls it an excellent matter: Page 45. All the mitzvot all of them a person does not fulfill them except in the way of their growth. One must understand what reason there is in this. And it seems to me with the help of Heaven according to what the Gaon Mahar-i of blessed memory wrote in the hand that all that goes out from the place of the sucklings before another has an advantage over that other who was delayed in the place of the sucklings, and therefore the females that were stuck in the bed of the H-S-R inside the husks there is a great advantage to the merciful souls in the first generations over souls that came to this world in the later generations, because the merciful ones went out from the husk a time before and then their strength in the end was sunk in the husk more time, and vice versa to spread in this from below that the matter is purified from a soul to R' H' lacking and friends of a friend you called to us from the cover in the knowledge of the words, and he did not know and bowed to him that sometimes from a thin place in the foundation etc., and behold it is known that the tree and the plant goes out from within the inanimate and the end is superior and more refined than the inanimate very much and it turns out the inanimate regarding it is like filth and a husk, and it is known that the tree and every kind of wood that sprouts and grows and goes out from the inanimate which is the dust its beginning goes out little by little, and the end goes and grows and goes out outward until it becomes a thick tree and great for branches, but a great power from below and not from above, and as it says in the Gemara that the beauty of the voice from rest from below grows for behold all that the building of the elders etc. etc. roots hair etc., and so is the matter regarding leaves and replacements that go out from the earth, and it turns out the head of the branch that sprouts and rises from the inanimate which is the dust the end hidden in it is more superior than its bottom because this upper part in it rose before the time of the rise of its bottom, therefore it is fitting that it should be honored with this advantage to stand it in the way of its growth that its upper part should always stand above at the time of the mitzvah with it: And furthermore it seems to me with the help of Heaven a reason for the matter according to what I explained with the help of Heaven a reason for example on Maimonides of blessed memory who was buried standing, and as it is written in the Gate of Reincarnations that our master Mahar-ch of blessed memory came to the signature of our master the Ari of blessed memory is this thing true that the pious of the world that Maimonides of blessed memory is buried standing, and he said to him so is the matter etc., and a reason is needed for this why
also the reading of the letter of Salome which is permitted etc. see there, and according to this the difficulty of the Tosafot Shabbat 130 is easy, for regarding Tefillin there is no concern of wearing Tefillin of a voluntary nature of accepting a commandment and therefore they did not decree regarding it: I further saw in the Birkei Yosef of blessed memory in section 275 who brought a question on the Magen Avraham of blessed memory from section 586 regarding a Shofar of Rosh Hashanah that one may not climb a tree and one may not swim in water to bring it, and since it is for a commandment why do we not permit two to climb? Or to swim so that we permit two to read by the light of the lamp see there. And in my humble opinion I answered with the help of Heaven to this question that it is not a difficulty at all, for there in climbing a tree and swimming in water, since they climb by hand and swim by hand, perhaps the guard will also need to swim and make a swimmer's raft, for we cannot say to permit in a case where this one stands on the river bank and all of them are close to each other, and so too this one climbs the tree and this one stands under the tree to guard him, for the decree of the Sages would not be upheld in this, and one is forced to forbid in every case whether the guard is with him and climbs with him to guard him, or whether he stands under the tree to guard him and stands on the river bank to guard him, unlike reading by the light of the lamp where this guard does not have the ability to read and is not reading at all, and certainly he can guard this one who is reading for there is no concern that the guard will need to read and forget and tilt, for this concern is not applicable, unlike in a tree and swimming as we wrote that it is applicable to be concerned about the guard, in a case where he climbs with him to see him or swims with him in the river, and they did not make a distinction in the guard in a case where he stands on the river bank and it is a small river that does not have the measure of swimming, they did not differentiate, and further that in climbing a tree certainly if he does not climb with him, there is reason to fear if it is a large tree and its branches are many, that perhaps he will cut and the guard will not see him, therefore they decreed in every case: There remains for us to explain what was difficult for us in the words of Rav Maharashash who holds your guarantor needs a guarantor for perhaps the guard will sleep, if so in that of the lamp why did they permit with a guard and did not decree perhaps the guard will sleep. And it seems to me in my humble opinion that regarding the lamp there are two types of decrees, regarding the reader the concern is perhaps he will tilt, and regarding the guard the concern is perhaps he will sleep and it would be like a decree upon a decree and they do not decree so, but regarding Tefillin it is one type of decree both regarding the wearer and regarding the guard it is one type of decree, which is perhaps the guard will sleep: Page 29. The Rabbis taught: when the sun is eclipsed it is a bad omen for the whole world. In the book Pnei Yehoshua I explained in my humble opinion that even though an eclipse is natural and known to the Sages before it happens by many years, the intention is not to say that the body of the eclipse itself is a bad omen but the intention is to say at the time that there will be an eclipse then that time is prone to eclipses, the accusers will be aroused to accuse the generation, such is its custom and its nature and its attribute that when they see from afar this fear they will be aroused to accuse for the sins of the generation to bring evil to the world, and if they see from afar something similar to black they will be aroused to accuse for the sins of the generation to bring evil to the world, and if it appears to this and that they will accuse to bring this and that. And it was for the Rabbi Bikkurei Yaakov of blessed memory who explained similarly to this and he was precise to prove this explanation from what it says "at the time the sun is eclipsed it is a bad omen", and they did not say "if it is eclipsed it is a bad omen", in order to inform that it is not the body of the eclipse that comes as a bad omen, but the intention is at the time there will be an eclipse the accusers will be aroused to accuse for a bad thing, and it will be a bad omen etc. see there: Ibid. The Rabbis taught: for four things the sun is eclipsed. He did not say that this eclipse that is seen in the sun is done because of these four things, for in truth the eclipse is a natural thing, but this is what he said: for four things it is fitting that the sun should be eclipsed for some bad omen etc., meaning if there will be in it a natural eclipse specifically not an eclipse because of a bad omen also, and in this language we find in the Prophets what David Peace be upon him said "for so is the death of this man", and Radak of blessed memory explained the intention is it is fitting for him to be a son of death, but the letter of the law does not obligate him to death, for only money he owes him, and similarly to this also
In the name of the L-rd, we shall do and succeed For the sake of the unification of the Holy One, Blessed be He, and His Shekhinah Sukkah First Chapter Page 3a. And Rabbi Yehuda holds that her sons were sitting with her. Rashi explained: they were sitting at the table to eat and drink, and not reclining nor upright. It is necessary to understand what Rashi is teaching us in this matter by writing "and not reclining nor upright," and why he needed to explain thus. And it seems to me, with the help of Heaven, that one could ask: since it said her table was inside a large Sukkah and his head and most of him were at the table, how can you find a situation where his head and most of him are inside the Sukkah and a minority of his body is outside the Sukkah inside the small room? Therefore he explained: "not reclining and not upright," meaning when they were sitting near the mother on the chair or on the bed at the edge of the small room adjacent to the table, for then his upper half-body is in the small room on the chair, and his lower half-body, which is from the beginning of the legs downward, descends into the airspace of the Sukkah, for the table is in its full extent and they were not literally reclining on the table at the time of eating, for then also his upper half-body would be pushed and enter the airspace of the Sukkah at the time of eating which is over the table, for in that case his whole body would be inside the Sukkah; and also they were not sitting upright, for then his entire upper half-body including the head would be entirely in the airspace of the small room, for his head and neck would be separated slightly from the chair, but his upper body would remain stuck and standing on the chair or the bed outside the Sukkah, and only his head would be tilted and drawn into the airspace of the Sukkah over the table at the time of eating, for in that case now his head and most of his body is in the airspace of the Sukkah, for his head and neck are separated slightly from the chair and enter the airspace of the Sukkah, and there remains only a part of his upper half-body which is the seat of his buttocks and above it standing outside the Sukkah, and the matter was in such a way that they would not leave the small room entirely to sit all of them at the table inside the Sukkah explicitly because it was a mother who sits in the small room and wants her sons to be close to her and near her at the time of eating so she can send them as they wish and speak with them what needs to be spoken to them regarding the matter of eating: Page 5a. The Shekhinah never descended below, and Moses and Elijah never ascended to the height, as it is said: "The heavens are the heavens of the L-rd, and the earth He gave to the sons of man." It is difficult: from where do we know this? Perhaps this is what it means: the heavens are the heavens of the L-rd alone and no man ascends to the height, but the earth—the Shekhinah descends to the earth, and the verse did not come but to exclude humans from the heavens alone. And it seems to me, with the help of Heaven, that he learns from the end of the verse which says: "and the earth He gave to the sons of man." For what was it necessary to say this? And what do we see that the earth He gave to the sons of man? It certainly comes to teach that the Shekhinah does not descend to the earth, and this is what it means: the heavens are the heavens of the L-rd specifically, and the earth is absolute to the sons of man specifically: And it is still difficult: if the verse comes to teach thus, that the heavens are a precious seat for the Blessed Name alone, how is it possible to say so, behold there are angels in the heavens? And it seems to me, with the help of Heaven, that the verse corrected all this in the reason of its words well, for regarding the heavens it said "The heavens are the heavens of the L-rd," but regarding the earth it did not take "and the earth is the earth of the sons of man," but it said "and the earth to the sons of man," and that is to teach that the seat of the angels also is called heavens, for relative to us dwellers of the earth, the place of the angels is considered heavens, but relative to the place of His Blessed Shekhinah it is considered earth, as written in the opening of Tikkun Zechor LeTov, an explanation on this, which said to sanctify Him Himself relative to the external ones that cover the upper, therefore the place designated for His Blessed Shekhinah alone is the heavens of the Place, which is not called also by the name heavens, and for this it says: "The heavens are the heavens of the L-rd," meaning the heavens of heavens, or that spiritual part which belongs to the Blessed Name alone, and the entire earth He gave to the sons of man: Ibid. But it is written: "And the L-rd descended upon Mount Sinai." Why did he not ask from the verse: "And the L-rd descended to see the city and the tower which the sons of man built," because there it is simple that He descended in the air of the end above ten handbreadths, which is considered an exempt place in the laws of Shabbat, and Rabbi Yose said it did not descend into the airspace of the Sukkah below ten handbreadths above the ground. However, it is difficult that he thought to ask from the verse in Parashat Lech Lecha where it is written "And He descended to speak with him" and He appeared to Abraham above the ground, which implies it was literally on him, and similarly from the verse "And behold the L-rd stood over him." And it seems to me, with the help of Heaven, that the proof of the Shekhinah being on the earth in the space of the Altar and the Sukkah and Yom Kippur specifically—this is a separate matter, and R.Y. did not worry about this, but worried about the necessity of the presence of the Shekhinah in the vitality of the ⟦illegible⟧ place. And know that the ⟦illegible⟧ corrected the answer to the verse "And the L-rd descended upon Mount Sinai" which is considered literally "upon," that this too is above ten handbreadths. These are his words. He asked him from "And His feet shall stand on that day," for the expression "And His feet shall stand" implies on the ground, for the language of standing does not fall upon the standing of feet in the air, for standing implies resting with the attachment of the light on the place, and he who prepares ⟦...⟧ it is possible for him above, for he held that the ⟦...⟧ was guarded of the earth, as it is written: "And I will remove the spirit of impurity from the earth," and nevertheless he answered him here too: it can be said above ten handbreadths, and the acquisition of standing in the language of the concept, and that is the concept: Ibid. And Rav Tanchum said: this teaches that He spread His cloud over His Shekhinah. The Rez"h, of blessed memory, asked: why did he bring this teaching of Rabbi Tanchum, behold his question is from the verse itself? And it seems to me, with the help of Heaven, that it is found in the Gemara, first Tanna on page 13, on the verse "And the visions of the Chayot, and behold one wheel on the earth next to the Chayot," Rav said: it is one angel who stands on the earth and his head reaches between the Chayot, see there. And afterwards He descended to this angel who reaches the Chayot, called ⟦...⟧ the Throne, to say the verse about him ⟦...⟧ the face of the Throne he is, spreading the cloud of our master Moses completely. Thus also one can explain regarding the angel Metatron, Prince of the Presence, the verse calls him the angel of the Presence, and at the end of the spreading of our master Moses his cloud, therefore he brought the words of Rabbi Tanchum who said explicitly: He spread His cloud over His Shekhinah: Ibid. ⟦line⟧ And learn from the opening of the Ark, as it is said: "And you shall make for it a border of a handbreadth all around." It is difficult: from the root of the law, why for all the vessels did He specify the measure of their length and width, but for the veil He left it undefined, and our Sages needed to learn its height from the mouth of the table? And it seems to me, with the help of Heaven, according to what is written in the holy book Ben Yehoyada, that the Kaporet spread over the Ark corresponds to the Oral Torah, and therefore the Kaporet of the Chayot... corresponds to the ⟦...⟧ Torah.
Benayahu on Sukkah Chapter 1, 2 which is a handbreadth, so too the last with the heads corresponds to the Written Torah in which the letters are the Written Torah, for all of the Written Torah is hinted at in the Ten Commandments on the Tablets, and therefore the height of the Ark-cover is a handbreadth, which is 4 thumb-breadths corresponding to the 4 parts of Pardes that are in the Oral Torah, and corresponding to the 4 times a teacher must repeat the Oral Torah to his student, as our Sages of blessed memory said on the verse: "Then He saw and declared it; He prepared it and also searched it out." However, this measure was given to prevent it from being less than 4 times, but above that it has no limit, and whoever increases in repeating it more, behold he is praiseworthy. Do not learn from Rabbi Perida who would repeat it for his student four hundred times because he could not learn it in less than that, and with this the reason is understood why the measure of the walls of the Torah being 4 times was not written explicitly, to teach that this is not an absolute measure, as whoever adds to this, behold he is praiseworthy: And it also seems to me with the help of Heaven that the verse hinted at the measure of the Ark-cover, to learn it from the measure of the Table, for it is known that the Table hints at wealth, as our Sages of blessed memory said: "He who wants to become wealthy should turn northward," and your sign is the Table in the north, and the verse hinted at the measure of the Ark-cover of the Ark which hints at the Torah, as is known from the measure of the Table which hints at wealth, to teach that a person should be there in words of Torah like one who is there in wealth, as David, Peace be upon him, said: "I rejoice over Your word like one who finds great spoil," and he should set his heart to guard words of Torah in his heart just as he sets his heart to guard his wealth from all loss and damage. And it also seems to me with the help of Heaven that the verse left one thing regarding the Ark-cover which hints at the Oral Torah unexplained, which we must learn from the lowliest of vessels which is a clay vessel, as stated in the Gemara of Ta'anit page 7a, Rabbi Oshaya said: Why are words of Torah compared to these three liquids: water, wine, and milk? To tell you that just as these three liquids are only preserved in the lowliest of vessels, meaning in clay vessels, so words of Torah are not preserved except in one whose mind is humble, see there. Therefore he left one thing in the Ark-cover which hints at the Oral Torah, to learn it from the lowliest of vessels, so that they should humble themselves to learn one thing regarding pride and greatness in words of Torah from the lowliest of vessels which is a clay vessel, so that the mind of a person should be humble like words of Torah: There [9a], and what is a 'Cherub'? Rabbi Abbahu said: Like a child [K-Ravya], for so in Babylon they call a child 'Ravya'. It can be said that 'Cherub' is a small face and 'Man' is a large face. Why by 'Man' did it take 'face of a man' and did not take it with the letter Kaf of comparison, but by the small face it took 'Cherub' which means 'like a Cherub' with the letter Kaf of comparison? It should have said 'face of a child' or 'face of a youth'. Why did it take the Kaf of comparison? And it seems to me with the help of Heaven that in 'Cherub' which is a small face there is a hint that at a time when they do the will of the Omnipresent, He will act with them in kindness to judge them as children who are not legally responsible, as the commentators said on the verse: "For Israel is a youth and I love him," though they are adults ⟦...⟧, yet in His kindness He judges them as a youth, therefore by the small face it took 'Cherub' which means 'like a Cherub' with the Kaf of comparison. But the large face hints that when they do the will of the Omnipresent they are given by the Holy One Blessed be He the reward for the mitzvah, and there is no Kaf of comparison there, for in truth they are adults and are legally responsible and they have the reward for following the law, therefore it took 'face of a man' and did not take the Kaf of comparison: Page 9a. The verse says: "The Festival of Sukkot seven days to the Lord," a Sukkah made for the sake of the festival. Rashi of blessed memory explained: as it is written "Sukkot to the Lord," for the sake of the King's commandment. It seems to me with the help of Heaven that Rashi was precise to say "for the sake of the King's commandment," because the verse says "to the Lord," and the Maharsha of blessed memory wrote that the letters of 'Mitzvah' are ⟦derived from⟧ the name Havayah, for Y-H in AT-BaSh is M-Tz, and therefore Rashi wrote "for the sake of the King's Mitzvah [commandment]" since the verse took the name Havayah, the Mitzvah was hinted at: Page 14a. The overturning of Sodom and of the Holy One Blessed be He, the attribute of anger to the attribute of mercy. Meaning they overturn Nega [affliction] to Oneg [delight], and Negaf [plague] to Gefen [vine], and Pesha [transgression] to Shefa [abundance]. And so Isaac, Peace be upon him, washed ⟦...⟧ the letters of Rebecca his wife, letters ⟦...⟧ which hint that she remained barren who required a divorce, and he prayed that she would conceive, and he turned the ⟦divorce⟧ to the combination of ⟦intertwined⟧ which is an expression of connection like "they are intertwined, they go up upon my neck," and so the verse ⟦...⟧ the work of ⟦...⟧ is translated as ⟦...⟧ ⟦...⟧, and like the language of our Sages of blessed memory we bless the mitzvot etc. ⟦...⟧ for a woman who conceived will have a connection of law with her husband and will not have a divorce: But they ask: Rebecca's barrenness, even though it was not from the ⟦intention⟧ Heaven forbid, but from the cause so that he would pray, for the Holy One Blessed be He desires the prayers of the righteous. And it seems to me with the help of Heaven that the Patriarchs' way was not to pray for any lack for themselves alone; first, because a prisoner does not release himself, and further, they did not want to benefit from miraculous acts alone for themselves. Rather, they would pray for others regarding that same lack and automatically they would be remembered and saved. And so here, Isaac, Peace be upon him, did not pray for his wife alone, rather he prayed for all barren ones in the world and automatically his wife was remembered. And with this it is comfortable to answer one question, for what does it come to teach us? Twenty years? It is enough to wait ten years and take ⟦...⟧, and with this it is comfortable, for he wanted to pray generally for all barren ones in the world, and before twenty years he did not find through the Holy Spirit that the barren ones of that generation were worthy of his prayer that he should pray for them, and after twenty years he found it so through the Holy Spirit, and he began to pray for the barren ones in the world, and automatically his wife was remembered. And so our Sages of blessed memory said, "Sarah was remembered, and many barren ones were remembered with her; Rebecca was remembered, and many barren ones were remembered with her": Chapter Two. Page 22a. Those men, who were they? The Ritva of blessed memory asked: What was difficult for him as to who they were? Did it enter his mind that there were not among Israel those impure by a corpse? See there. And it seems to me with the help of Heaven that the verse has extra language stating "And there were men who were [Asher Hayu] impure by a human soul," and the words "who were" are extra, as it would suffice to say "And there were men impure by a human soul." Therefore he was precise to say that they were well-known impure ones, whose impurity was known and famous to all: either those carrying the coffin of Joseph, or Mishael and Elzaphan who became impure by Divine command and their impurity was known to all Israel. And it also seems to me with the help of Heaven that he had a difficulty from the verse following it where they said "Why should we be diminished?" for the word "Why" is a language of grievance, and if they were impure by a corpse in the way of all the earth, why were they complaining, for their luck caused the impurity and they ⟦changed/erred⟧ and were not careful to guard themselves from the impurity of a corpse, or by the necessity of impurity for relatives which is a decree of the verse that an impure person shall not offer, and it is not appropriate to complain about this and say "Why should we be diminished?" Therefore he explained either they were those carrying the coffin of Joseph, who became impure by the word of the mission of God to carry his coffin, or they were Mishael and Elzaphan, who also were commanded to become impure by Divine command, and therefore they said "Why should we be diminished?" for this thing we lost through the fulfillment of the commandment of the Holy One Blessed be He, and why should we be diminished to lose through this the precious commandment of the Passover offering? Is it because I was ⟦quick⟧ to fulfill a commandment that I lost another commandment? And further, for this is a commandment and this is its reward, that we should lose through it another precious commandment: Page 26a. One who sells his Sukkah to others. It seems to my humble opinion that it said "to others" in the plural language, though one is sufficient, as Rashi of blessed memory wrote. But with two it is not because each one relies on his fellow and does not turn his mind to it to sit, and ⟦...⟧. Rather, "your guarantor needs a guarantor." And it seems to me with the help of Heaven that Rabbi Yose holds since this is a matter of a commandment, for one who loves Tefillin they did not decree lest the guard lie down and sleep, as ⟦...⟧ to the Rav Magen Avraham of blessed memory sign 275 regarding the law of one who reads by the light of a lamp on Friday night, that he ⟦...⟧ to add the Maharil according to this logic who wrote that specifically for reading they permitted, but matters of permission [voluntary] they did not, see there. And so held Rav Yosef, but Rav Mesharshiya holds that one should not distinguish between one commandment and another: And I saw the Rav Tosefet Shabbat in sign 605 who wrote on the words of the Magen Avraham of blessed memory that this is not sufficient, for if so riding for the purpose of a commandment, such as one who wants to go for a commandment, should be permitted, and it is forced to say that regarding riding it is different, since there is riding of permission [voluntary], but reading is not relevant to a commandment ⟦...⟧, for behold there is 21 sons
That which happened to Rabbi Abba in such a way is a matter of words that in the mouth he spoke with his mouth against him and called it an interruption of thoughts of Yerim his friend, and that is Yerim letters of Yerimik, and with the inclusion of the letters of Yerim and the inclusion of the word it is the numerical value of Jeremiah: There. He was angry, he struck his head with a shard and killed him. This death, his death was in this manner that the anger returned to return and crushed him in his mercy, it seems to me with the help of Heaven that certainly that butcher was sinning a great shortening, for if he were not a great drunkard certainly when Rav entered his space he would have immediately recognized him and submitted to him, and it is known that drunkenness is because there is no reason for him that brings it down to the bottom, it returns to return to rise to the top from its distance and sustains it, as our teacher Maharash S.S.K. z"l wrote in the book on the verse 'when he gives his eye in the cup he walks uprightly', and therefore because of the sin the butcher sinned that time was because of drunkenness that returned the wine to cut, so was his death that the anger that the butcher was bringing down on the head of the animal to split it, the iron returned to return and rose to the head of the windpipe and struck him there: There. Rav went to him twelve eves of Yom Kippur. Why was he meticulous to go 12 times, it seems to me with the help of Heaven that R.H. b. H. was a son of great ones in Torah for generations, and it is known that one who slights the honor of a sage son of great ones reaches three generations, him and his sons and his sons' sons and no more, and they were all great sages who engaged and rejoiced in the four parts of PaRDeS, therefore he went 12 times corresponding to 3 times four: Page 88. In the West they say 'abundant life, much and more'. It seems to me with the help of Heaven he took this corresponding to the three Havayahs whose number is Lechem (bread), for about them it is said 'not by bread alone does man live' etc. in the Sefer HaKavanot in the sermon for Yom Kippur see there, and for this 'abundant life' corresponds to one Havayah, and 'much' corresponds to the 2nd Havayah, and 'more' corresponds to the 3rd Havayah, for they are three Havayahs like the numerical value of Lechem, in which all the days of the year are for his comfort life. Or also 'abundant life' literally which is life, 'much' in sustenance which comes through the name SAG, as written in the verse 'Cast upon the Lord your burden and He will sustain you', which means place, place on the number of the name Havayah the number of your burden which is 36 which is included in this number of SAG, and then He will sustain you, and 'more' refers to children because children, life, and sustenance have in them the perfection of life, and the perfection of these three is their being doubled physically and spiritually, as the total of 2 times children, life, sustenance in physical and spiritual terms equals their initials the number of Yamim (days), and for this 'he shall increase and it is bad for him he shall lengthen days' precisely, children, life, sustenance physically, and children, life, sustenance spiritually which are the number of Yamim, and this is what he said 'he shall lengthen days' all that is written for life: ⟦line⟧
To remember a male for a male, for the knowledge of the males who are the men in the world of Asiyah, for knowledge according to the attainment in Asiyah as written in the Sefer HaLikutim regarding the matter of what is written 'Judge and Ancient of Days sat', that he is the Ancient of Asiyah, and it seems that what is written in the secrets of the Sages that the men are the Scribe of above, and he is the Judge, meaning appointed to carry out the judgment decreed in the Heavenly Court and he is the men who are in the world of Asiyah: Ibid. He said, 'Be strong and do not be ashamed of it.' It seems in my humble opinion that the Sages are called eyes as our Sages of blessed memory said on the verse 'And it shall be if from the eyes of the congregation', but he who places himself opposite the eye and those who turn to the left, the left eye, and he is the heel of the Yod on this eye and on that eye, and this is 'Be strong', meaning eye eye eye: Ibid. 'Keep your feet from adding yourself from the sin etc. so that your feet do not come to an end.' It seems in my humble opinion this refers to the iniquities of man that he treads with his heels which are associated with the feet, and according to the Maharsha of blessed memory who explains 'your feet' as referring to the time of licentiousness, it is well understood what our Sages of blessed memory said 'Keep from idle words', for the covenant of the tongue is aligned against the covenant of the foreskin, and if he errs in this he will sin also in that, and as it is written in the Sefer HaYashar, 'Circumcise the heart to the Zayin Vav and let His covenant be upon your mouth': Page 83. Rabbi Meir said to them, 'From here we see that he was a wicked man, as it is written: For they are a generation of perversities.' In the Gemara it is not taught 'He said to them', because at the end they said to him, 'Why did you not tell us, Master?' And it seems in my humble opinion that the version that does not say 'He said to them' explicitly that he was a man wicked, but rather he said things whose meaning is from them, such as 'They did not justify their name and they did not justify', and as he interpreted, this verse was not hidden from them but they said this name is Kidor, one word, and the verse said 'For they are a generation of perversities' is two words, and therefore he said to them, 'If so, why did you not check his name?' and he did not say 'Why did they not justify his name', but he said to them 'check' from the language of checking the house, meaning you should have divided the name Kidor into two words which are 'Ki Dor' and then you would have seen in his name aligned with the verse 'For they are a generation of perversities', and they said to him 'Why did you not tell us, Master' this thing about the division you made in his name which implies that he was a wicked man, and it seems that they believed in him at first because they saw his house was open to guests and he spent his food on others, if so, from here we see that he has no love of money, but Rabbi Meir intended well in this that the verse 'For they are a generation of perversities' applied to him, meaning this is from those who say 'What is mine is yours and what is yours is mine' who behave with perversity, and therefore there is no proof from what he spends on hospitality for guests because he says 'What is mine is yours', but the heel is that he also says 'What is yours is mine': And as for Rabbi Meir entering at first and not checking his name, it seems that this was the second house he stayed in in the settlement, but if it was his house or of others and he was sitting there in rental and they stayed at the first house of this host and they asked for the name of the man P' who is the owner of the inn, for the host informed them of the name of the owner of the inn and did not inform them of the name of the one sitting in it, and in that name of the owner of the inn there was no wickedness, therefore they entered, but after they entered they knew that the settlement in this inn his name was Kidor and he was sitting there in rental, therefore Rabbi Meir did not want to deposit his purse with him: Ibid. They saw the graves of the righteous. It seems from Heaven they brought about the return of the purses by means of the lentils which are round like a wheel to hint that they should not despair and not be burned for in the future the purses will roll and return to their owners, and also in his name Kidor which is the language of a ball (Kadur) there is this hint, and it seems that they could have sued him by law if there were two witnesses and one claimant, but this way of not suing by law is superior to the desire, and from Heaven they assisted that the purses returned without any trouble: Page 86. 'And you shall love the Lord your God' that the Name of Heaven should be beloved through you, see Maharsha of blessed memory. And it seems to me that here too he interprets thus, for the interpretation is derived from 'And this' and 'This' which is to include in every place, and here it comes to include that besides that you shall love the Name of Heaven, so shall the Name of Heaven be beloved to all others through you: Ibid. His buying and selling in the market is pleasant. The explanation is that he was not a glutton for goods in order to make them expensive, for even though by law they do not prevent him, nevertheless the creatures are annoyed and complain about him and this buying of his is not pleasant in the eyes of the creatures, and not only in matters of food but even in other things that all human beings need even if the life of the soul does not depend on them. And what it says 'and his giving', and giving in faith, this is not to exclude robbery and theft which are in the faith of speech, for once he gave his word he does not retract it, and like the matter of the faith in the goods of the baker who gave his word to Rabbi Yochanan to sell to him and the price increased: Ibid. Rav Yehuda did in that place and in that name and in that chapter. I explained in my humble opinion in the holy book 'Ben Yehoyada' regarding their being struck on the middle finger and to refrain and in the days etc. see there and there things were omitted from the explanation and here I will explain them in my humble opinion, for the word of the Sages is hidden in the language of the Sages in the name of the finger, and as it is written 'Not all fingers are equal', and the repair of this defect that the fingers are not equal must be in three divisions which are 'that place', 'that name', 'that chapter' corresponding to the three divisions that are in the finger which has three joints, and that is because the power of the iniquity that clung there is also divided into three powers which are external, middle, and internal, and essentially these three powers are through the combination of these three divisions which are 'that place' and 'that name' and 'that chapter': Ibid. We publicize the hypocrites because of the desecration of the Name. Rashi explained that they are wicked and show themselves as if they are righteous. And it seems in my humble opinion the reason they called these by the name 'Hanefim' (hypocrites) because 'Hanefim' is the reverse of 'Nafshim' (souls/fatty), and that is that their virtues and good deeds are like lean meat that has no fat of a full heart. A story of a poor man who came before the rich man to ask for charity saying that he was dying of hunger, for he has no fat, and the rich man showed him his body was fat and seven times more than the body of the rich man himself, meaning he who is hungry does not have fat meat in this, he said the poor man to me that he is sated with the fat of my flesh until you feel it with your hand, and the poor man approached and placed the rich man's hand on his flesh and he saw the meat was lean and had no fat of any heart full of spirit. So are the hypocrites who are wicked and show themselves as righteous, for they are like meat full of spirit, so they show themselves as righteous and this work will be likened to lean meat and also full of spirit, therefore they are called 'Hanefim', the letters of 'Nafshim' in reverse to their desire: Page 87. Anyone who brings merit to the many, no sin comes through him. It seems in my humble opinion according to what the Rav the Holy Shelah of blessed memory wrote at the beginning of Parashat Matot, that the great ones of Israel whose word is trusted in the Torah would swear to verify their words only in the name of God because they had nothing as important as His Name may He be blessed, therefore David Peace be upon him said 'As the Lord lives', and so Eliyahu said 'As the Lord of Hosts lives before whom I stand', and the common people saw the great ones swearing by the Name, they too would swear, but the heel is that the great ones swear in truth and these swear falsely, therefore for this the great ones add to Israel the gravity of the oath for they are the cause for them etc., it turns out there is a man who does a good thing and this thing will be a cause for others to sin and to be severe, to this he said 'Anyone who brings merit to the many' his righteousness stands for him that no sin comes through him to others through him, meaning by his cause in the severe. Or also there is a cause in his rebuke that he rebukes the many that they will be more rebellious and intentional sinners, and as it is written 'Is there in this generation one who knows how to rebuke', but all this is if his intention is to lord over the many, but if his intention is to bring merit to the many, no sin comes through him. And my dear son the sage Yaakov may his light shine explained 'no sin comes through him' to sin in the permission of an Agunah who testified about her husband that he died, and according to the truth they did according to his imagination and he is alive and as they told peace in the name of the Gaon the author of 'Mishkenot LeMelech' and about the Gaon the author of 'Shoel U'Meshiv' of blessed memory that they did not want to sin in the ruling of permitting an Agunah and she was permitted by the Sages of the city and in the end the husband came etc. until here are his words may his light shine: Ibid. Akavia said 'Sapak' and called upon himself 'The hands of the foolish are folded'. It seems in my humble opinion that he spoke in the name of 'Sapak' (doubt), to hint that in this youth he will be atoned for through the name of the letters of 'Sapak', for from the head
39 | Yoma | Chapter 8 | Benayahu 29. The Ra"sh says he would eat meat descending from heaven, and all the Talmud | That the angel Metat who is Enoch son of Jared ascends higher and higher and becomes Is there meat descending from heaven? And he answered yes, for take R.S. | great and broad for the angels, called by the name Micha, and see in the K.K.Y. z"l son of Chalafta was walking on the way, those lions met him | and according to this, it is well said to him "your wall is breached," for he was originally a man and they were roaring for bread in his presence (by way of request and prayer) "The young lions | from the lower ones, and he hinted to him in this to be aroused to advocate well for them roar for prey," two descended, one for exchange and one | by virtue of being one of them, and about him they say in the Selichot "and an angel shall stand left behind, he brought it to the study hall, they asked about it: is this an impure thing | an advocate for good to tell our righteousness": or a pure thing? They said to him: no impure thing descends from | Ibid. And fill your hands with coals of fire from between the cherubim. All heaven, and it is known that a "chatimta" means a thigh, like "chatimta | with the help of heaven, he hinted to him by the taking of the coals that he should go to the three of Sura" in Eruvin page 70, "sechor" means pieces of a wall etc. | patriarchs who live, entreating and praying for Israel, and as did in the Aruch, and there is more to say on this matter and Ch.Y.S. in Sanhedrin we shall write on this: | Moses our teacher at the time of the spies "pardon now the sin" and he awakened them Page 77. Abaye said: S.M. the cup of David in the world to come holds three hundred | to pray for Israel, and he hinted this to him with the coals which are the letters of "G. and twenty-one log. And it should be said that this language of S.M. | Chalim" meaning that the three patriarchs shall live, entreating and praying. And he mentioned there is closed, for it implies that it refers to this matter he is speaking of, that we hear | the cherubim to teach him an argument to save Israel, for our Sages z"l called them cherubim from it thus about the cup of David H.A., and seemingly there is no | which are the form of a youth, for they call a youth "rabya," and that is "keruvim" meaning relevance in this. And it seems to me with the help of heaven that he says here from what descends to Israel | "ke-rabya" (like a youth), and he taught him in this an argument to judge Israel as a minor by merit of 60 cubits, and that is the foundation to say from the broken part and upwards until | who is not liable for his actions because he is a minor and not complete in his mind, and as written the kings of the East and West see it, meaning kings dwelling | "for Israel is a youth and I love him," meaning for he loves them like a youth who is in the East and West of the Land of Israel, and this thing shall split, and a split of a multitude was | a minor and spares the sin, life is upon him the judgment of wrath: descending, a shomer for a skull and every omer was separated by itself from between the omers | And behold in Midrash Eicha on the verse "He sent fire into my bones," it is found, from the mixed ones together and they became a mound, and also it is known that the omer is a tenth | this is the angel written and we shall examine that he was up to the height, just as of an ephah, and how can an omer which is a tenth of an ephah be 60 | the lower ones need a cry for the thin or with or, so the upper ones cubits high, and also kings dwelling around the Land of Israel see it, therefore | need a cry for the thin, sick with sick, for the Holy One Blessed be He said to the angel one must say every omer which is a tenth of an ephah would swell | "take coals from between the wheel" and the angel said to the cherub "even though He decreed in its place at the beginning of its descent in a miraculous way as the white poplar swells | upon me, the Holy One Blessed be He, to take the coals, I cannot enter inside your partition the understanding when they strike it, so this swells in its descent until it overcomes | even deal with me for the thin and give me two coals from there," the law was sent its swelling the measure of sixty cubits so that the distant ones see it and it is sanctified | the H.D. and he bent and gave to the hands of the one clothed in linen, what is "and he bent and gave"? in the name of S.M., and therefore when each one comes to carry his swollen omer | Rabbi Isaac said that he cooled them and they entered his palm, see there, and it seems that according to Gabriel and its swelling crumbles to the measure of a tenth of an ephah and its owner carries it, | he knew that afterwards he would be punished for lack of sleep, he sent to take the coals and since this explanation is necessary to say here, therefore he made a comparison | in his hand, but he did so for the good of Israel and did not intend to this power in the cup of David H.A. that there would be a miracle like this in it, for | to save himself from the burn, and what is written "and he bent and gave" means he weakened the intensity never is wine placed in the cup except only a quarter, but the cup is large | of the heat from the coals and afterwards gave. Or it can be understood by a hint "and he bent and Y. hot," holding 28 log, and after they place in it a quarter of wine it had in it | meaning the heat was dealing with a complete Y., but he weakened the intensity of the heat from good S.M., and therefore when each one comes to carry his swollen omer | the coals and gave afterwards: and its swelling becomes entangled to the measure of a tenth of an ephah and its owner carries it, and since this explanation is necessary to emphasize it here, therefore he dealt with a comparison to this power as the cup of David H.A. that there would be a miracle like this in it, for never is wine placed in the cup except only a quarter, but the cup is large holding 28 log, and after they place in it a quarter of wine it had in it a volume that would overcome and raise that wine and the whole cup would be filled entirely from it, because he places it in a cup of a quarter because it is the rectification of the Kingdom, which is a quarter in the living of K.V.Y.S. which is the secret of the final H. in the Name, and there are other reasons for this as known, and therefore the verse hinted at it in the word "Ruvyah" for the measure of 288 as the count of Ruvyah, and how would the weight of a quarter be a measure for 28 for the power of a cup of blessing must be full to all its edges as it is written "and full of the blessing of the Lord," this too is like the matter here that its weight is a tenth of an ephah, but its quantity appears as an additional 60 cubits, so here the weight of the wine is a quarter, but its quantity was a measure for 28 log by the swelling like the swelling of the white poplar, and it is found in this that the weight of the quarter will fill the whole cup holding 28 log because of the boiling and swelling of the wine: Ibid. My bread he calls it tirosh and he calls it wine. Meaning wine and tirosh are distinct names, sometimes it is called by the name wine, and sometimes it is called by the name tirosh, and therefore why etc. two names together at once, all speaking of two types, and Rabbi Isaac said these two names were mentioned together, one for the meritorious and one for our lives etc., for the name wine indicates that it brings wailing to the world, and that is wine gematria 70 and wail gematria 70. And remember if he merited it becomes a whisper, meaning he merited to drink it for the sake of becoming wise and being ⟦illegible⟧ in the Torah it becomes a whisper that the letter Aleph is added between the letters of Resh, and if he did not merit his covering to be ⟦illegible⟧ will be removed the letter Aleph and Resh will remain, and this is hinted in the letters of Shechar as the palm of Resh for in the ⟦illegible⟧ there are two palms, one Resh that they place the weight in it which is a sela or iron that is worth nothing, and one palm they place in it the thing they weigh and this is a rich palm: Page 77. From it your wall flew. That he calls Israel a wall regarding Micah, all with the help of heaven as it is found in the Kabbalists Rabbi Isaac said that they stopped and it entered his palm see there, and it seems certain that Gabriel knew that afterwards he would be punished for lack of sleep that he did not take the coals in his hand, but he did so for the good of Israel and did not intend to save himself from the burn, and what is written "and he bent and gave" means he weakened the intensity of the heat from the coals and afterwards gave. Or it can be understood as a hint "and he bent and Y. hot," meaning the heat was doing a complete Y., but he weakened the intensity of the heat from the coals and gave afterwards: Ibid. They gave him 28 kings and the port of Mashtig. It seems the port of Mashtig is the place they call now by the name Bahrain, from where they send the type of pearl pouch called Lulu, and now the kingdom of Persia claims that this place is hers and the kingdom of Togarma claims the place is hers and they did not ⟦illegible⟧ between them and it remained the place in the hands of the owners who dwell in it, and there is no merit in it or its fruits not for this one and not for that one. And know that now the kingdom of Persia is at the edge of the border with the kingdom of Togarma, for previously the kingdom of Persia were idolaters, and even so the name Persia remained on that kingdom: Ibid. And it holds sixty pulses of fire. Behold the matter of this lashing that they did to the angel and the number of the pulses, there is in all this a secret deep and the matters are grave in the language of parable and metaphor, and it seems that he called the lashings by the name pulses because the filling of the letters Chet Tet Shin are Peles, and it seems pulses according to the rule of the language speaking in plural like man men ⟦illegible⟧ ⟦illegible⟧, and similar to this: Ibid. At that time they brought him to his place ⟦illegible⟧ of Persia and they sealed him in the ⟦illegible⟧. It seems the intention is according to what is written in K.H.Y. z"l in the name of Sodei Roz and these are his words: Gabriel is the scribe above, as written the scribe's inkhorn at his loins, and he is like a judge before the Throne of Glory and every place where it says an angel and his desire it is Gabriel who is ⟦illegible⟧ judge end of quote. And therefore it seems that they ⟦illegible⟧ him in the ⟦illegible⟧ or in his place, that is his end the scribe of the heavenly court, and therefore since he became a scribe in place of Gabriel 28 days he said to the heavenly court write for me thus and write for me thus. And know that all this is in the world of Asiyah for there is no ⟦illegible⟧ and seat for the princes of the nations except only in the world of Asiyah as known, and it is known there is an angel and the angel Gabriel in the world of Asiyah, and there is in ⟦illegible⟧ also the angel Micha and the angel Gabriel, and this angel Gabriel lacks
In the name of the Lord, we shall act and succeed For the sake of the unification of the Holy One, Blessed be He, and His Shekhinah Pesachim First Chapter Folio 2. A person should always enter [a city] when it is good [daylight] and leave when it is good. It seems to me with the help of Heaven to say: "Always," meaning whether one is going for a matter of a mitzvah or whether one is going for a mundane matter, for even if one is going for a mitzvah, one must be careful in this. Or to say: "Always," whether in days of miracles such as Adar and Nisan, or in bad days such as between the straits [the Three Weeks] and the like. Folio 3. A person should never let an unseemly word escape his mouth. It seems to me with the help of Heaven, regarding what it says "Always," that even two types of unseemliness, the first which was good at its beginning and became unseemly due to a cause, such as a terefah animal and a carcass (nevelah) which was good and kosher at its beginning and through man became unseemly, and similarly a shard that came from a pure vessel at its beginning and impurity came to it afterward and it became unseemly through it, for this type is worse than a disqualified thing that was unseemly in the light of the Scripture, for the Holy One, Blessed be He, closed [the description] of a pure animal that chews the cud and has cloven hooves that it should be pure, and this type is superior to the living species, and therefore it said "Always" a person should not let an unseemly word escape his mouth, meaning whether in this type of unseemliness or in the second type of unseemliness. And my son, my friend, the honorable Rabbi Yaakov, may his light shine, explained the word "Always" comes to teach that even though he is speaking with a sage where he needs to shorten his words as it says in the Gemara of Eruvin which rebuked a sage to Rabbi Yose the Galilean for lengthening his speech to her when he said "By which way shall we go to Lydda?", and she called him "Galilean fool," it would have been enough for you to say "By which to Lydda?", because the Sages said "Do not increase conversation with a woman," and therefore it said here they were careful that he should say "fine" instead of "unseemly" from his mouth, that he should lengthen his language so as not to utter an unseemly word even though he is speaking with a sage, thus far are his words, may his light shine. However, it can be said regarding this statement that said "a person should not let an unseemly word escape his mouth," that it should have said "a person should not say an unseemly word," and my son my friend, the honorable Rabbi Yaakov, may his light shine, explained that it should have said that a person must speak in the language of his teacher, and to this it says "a person should not let an unseemly word escape his mouth," for specifically in things that are new and he brings forth from his mouth he must be careful in this, that he should say in the Halakha so that an unseemly thing is not mentioned, but a thing of his teacher which are things he learned and his teacher brought them forth from his mouth, he is compelled to say them exactly as he heard them from the mouth of his teacher, and he should not change them for the sake of not mentioning an unseemly thing, thus far are his words, may his light shine. Ibid. He did not mention horses and donkeys as it is written "The barley and the straw for the horses and the steeds." He explained that even though barley is also human food, for there are poor people who eat barley bread, nevertheless they are designated for animals for the Scripture weighed them in one scale with the straw which is not human food at all, as it says "The barley and the straw for the horses." Ibid. What should he have said? "The wheat has become fine." It seems to me with the help of Heaven all their insistence upon him is that he must bring forth from his mouth the name "fine" regarding human food, and even though he stands in a bad situation regarding the high price of this, nevertheless he should open his mouth with a good thing and it will flow to make the bad good, for a covenant is made with the lips, whether for good or for the opposite, and specifically to open so that it will be good ⟦...⟧ his blessing and the little will suffice for the many and they will eat and have left over. A story of a very wealthy man who had two sons and wanted them not to be idle but to engage in businesses from which they would profit, and even though he does not need their profit for he has rental lands from which rent reaches him ⟦...⟧ on the birth of his daughter, nevertheless he wanted them to be busy and not be lazy due to idleness, and therefore he gave into the hand of each of them a capital of two hundred gold pieces that each should engage alone in merchandise, and he stipulated with them that they should come to him every Friday before Mincha, and if they tell him that they profited during that week he will give a gift of five gold pieces from his pocket for the profit, and if they did not profit he will not give them anything, and all the more so if they lost that he will not give them anything, and they conducted themselves thus for several weeks, and each would take from him five gold pieces according to the condition, and behold one week both of them lost, and one came to his father on Friday and told him that he lost in this week and he gave him nothing, and his second companion said "Why should I say I lost and open a mouth for Satan? Rather I will inform him in this manner so that he will not give anything," and therefore he said to him "I profited last week," and he will understand from this that in this week he lost, and since he opened his mouth with good, it was brought about from Heaven that his father, since he heard that he said "I profited," did not pay attention to the end of his words that he concluded regarding this week, and gave him five gold pieces, it turns out the opening of his mouth for good brought him relief, and therefore they were all careful that he should say "fine" from the word "fine" regarding human food. Folio 4. They checked and found that they were from the despised ones. They ask why regarding the donkey it is similar, meaning from their knowledge they said "I took," and they did not need to check, and here they needed to check. And it seems to me there it was his way to say so even about a small thing less than the value of a perutah, which the court does not attend to, and it is not the way to sue for it before a court, therefore it was clear to them that "I took," but in this thing that he said "Let the knife be circumcised" etc. there is not in these words any novelty or wonder to decide "they were from the despised ones," rather his words only helped to ⟦...⟧ to check after him. Or it may be understood with the help of Heaven that he who was from this kind would speak all his words in a foreign language and only two these things were regular on his tongue in the Holy Tongue and they were ⟦...⟧ in a foreign language, and since they saw this which is a wondrous change, that even though he speaks in another language to say ⟦...⟧ in the Holy Tongue, therefore they decided that "I took" and did not need to check unlike in the case where they saw the despised ones ⟦...⟧ in his words a thing of change that is astonishing, therefore they did not decide but checked and found out. And it further seems to me with the help of Heaven, to ⟦...⟧ to answer with the help of Heaven one detail that is difficult for me what forced them to check, for what would come to them from this as a legal obligation so that they would turn to check, and it seems to me with the help of Heaven that the check was for the sake of another matter, for the loss that was in the land was called by the name of Yosef ben Shimon who was four generations prior, and he is presumed to be from the despised ones, and now this man who was of his generation to say "Let the knife be circumcised" etc. claimed in court an inheritance from this land that was called by the name of Yosef ben Shimon his grandfather's father, and this Yosef ben Shimon the claimant of the land was not known to us if he is a relative of the first Yosef ben Shimon the owner of the land from