AI English Translation, Pages 76-100
Succot as its conclusion, and since the acquisition of the intention of Rabbi Yochanan is as he said there in
the first Tanna, for this reason he asks from there on what Rabbi Yochanan said here that an Israelite is not
from his pocket to the hands of the nations, for he took here that he is as he said there which implies even
a priest alone, and he answered him that there in the first Tanna it is because of the land, the explanation of
Rashi that he wants him to be enriched and cling to all of them of the land they are obligated in the tithe
is the first Tanna, for if Torah and shame and the neighborhood of his neighbor his tithe
and there is no concern from the side of the field that even if there was in it a priest alone we would be
alone but he is enriched for the sake of that person himself the first Tanna, and that which he said here
a priest an Israelite his time goes up well that is when he is an Israelite with
the land, and for this reason he took here as he said there, that even if there was in it
a priest alone this would not help, because from the side of the merit of the Torah in the flesh of the owner
they divide, and he answered him man man the difficulty of the precision that he precise from what he took and the seed of
the priest and did not say as he said there:
Ibid. He said if it is not pleasant for him to be enriched that he should cling to all of them that it would be
to him a shame in his conclusion and there. It can be said that not all of them he did not ask
for the sake of the shame in there, for he was a wise and righteous man, and certainly it was pleasant
to him to be enriched in this wealth, and already the R"i that he was not the first Tanna and his time goes up
well, but he was forced to say that it was from the side of the luck that so it was decreed upon him,
and if so how can we say that these things of his would be from the wealth of there that he
did not ask because of the shame in there. And it seems in my humble opinion that it is in the Gemara of Shabbat
page 33 side 2 three types of leprosy they are, of sin thick, and of evil
caught, and of money thin, Shmuel the small was there, he said to the master of the world
who is the mouth and they closed it, and Rashi of blessed memory explained that he had food
evil, but he claimed who covers to know that this is not of sin, now
they will say that he committed a sin, for not everyone knows the three signs mentioned
and sometimes they are confused, and therefore with this claim he was silenced from heaven etc.,
and so here Rav in there and although he did not ask because of the shame in there,
but so it was decreed upon him from the side of the luck or in his nature, but he claimed
since they know that he will be that not every person is worthy to be in there, but
he is not worthy of his friend or his friend, now they will say that it is not pleasant
to him to be enriched to be second clinging to all of them that it would be to him a shame in his conclusion because
that he is not worthy, and it turns out they are brazen against him in the year, and therefore it is worthy
to be weakened and to lengthen days in order to be cleared from the name, and with this claim
they were silenced, and as Shmuel the small claimed all of it and his wife:
Ibid. Women in there etc." these are the sons of the wise. In my humble opinion from where
is it proven that they are the sons of the wise from the fact that women in there,
and behold most of the wise men all their sons will be Torah scholars or at least living,
and go out and see today in the families how many sons of wise men from the Rav
Papa. And it seems in my humble opinion that perhaps he knew the tradition of the Talmud that Rav
this one all his days in there was this and he begot from it sons and there
was not in them a son of a sage, and after he married in there he begot from it
sons of the wise, and from this he knows that this caused it for him:
Ibid. If not that I married in there I would not have studied. It can be said what connection
is there to study in this matter. And it seems he means I would not have studied that
known study that is explained in the chapter of the decree and the preparer, that it was done to him
a dead person and afterwards R"i revived him, and since he revealed to him death from this
he judged that it was the merit of the marriage in there, for usually he has his friend
or his friend in every place:
Ibid. Every death of a Nazirite. It seems that the Rav was the one who goes
and gathers the rest of the homeowners for the food of the Nazirite three measures
as appropriate, and there they will eat or see in the Nazirites and they hear him all himself
in the silence from every house of bread or cooked food, and therefore this one who increases his meal
in every place that he eats this one and this one compares him to the heavens
of the Nazirite, and behold he for the sake of his Torah is worthy that he should be called by the name
sage, and now that he turns himself to increase his meal of the homeowners
he will eat the letter B of the sage twice and it will be B Y"D and the
letters of the sage will be the letters of days i.e. similar to the heavens
in the Nazirites. And what they called him every king so-and-so, behold he according to his Torah
is worthy to call him a disciple of a sage, and now because of his deeds they are turned to him
the letters of a disciple of a sage to his disgrace, and that is the letters ML of a disciple
with the letters T"K of the sage will be a combination of a king, and the letters M"S
T"Y of a disciple of a sage Y"T death of a Nazirite, and the letters M"K of
the sage is poor and low:
Ibid. This is a fly and it sits on it. Behold the matter of the bite is not a bite
from him but the intention is on the body that it should be to him like a bite
and one needs to understand the matter of eating the meal what it is. And it seems in my humble opinion according to
what is said in the Yalkut to Hosea in the portion and it was as he said that they should not make
any vessels from the bones of that person so that there should not be for that person rest
and in the end a deed in one queen who made dice from the joints
of Luika for the sake of the law called Damis or Luliel so
that they should not have rest, and therefore it is written in Jeremiah on that day they will take out
the bones of the kings of Judah and the bones of his princes and the bones of
the priests and the bones of the prophets and the bones of the inhabitants of Jerusalem
from their graves and the reason is for the staff and the three etc. and that is the heavens in order
that the spirit should go out from them and they would make from them vessels to use them
so that they should not have rest there, and this is what he said this is a fly and it sits on it
and they intended in this that this one who hates a Torah scholar with complete hatred not
only in his life but also after his death he yearns for the honor of his world
to make from him vessels as that queen did with the bones
of Luika so that he should not have rest:
Ibid. What is this crow that steps and eats and has no shame. Explanation
he eats it while it is still alive before its death, and as our Sages of blessed memory said regarding
the wolf that it steps and eats, meaning it eats the limbs in the world while alive
before the death, and so the crow does so, and this is the tradition that it eats
it immediately before the death, it shows that it fears lest another beast will come
and overcome it and take it away from it, and therefore it hastens to eat it
and does not wait and has no shame on the thing that it turns out that it
fears lest another beast will overcome it, and it is not so because it is from
the beasts of prey, and also this is a blow and a kick and it does not wait until it is cleared
from the limbs and it will do as it pleases, and it has no shame in this:
Page 56 side 1. R"H this is the light that will be light in the good ⟦line⟧ and frozen
for the world to come. Behold seemingly it seems that this interpretation belongs
according to what is written Yekarot and Kipaon which is the future time, for according to the Keri
that we read Yekarot and Kipaon that we read Yekarot on one time and Kipaon
on another time, this interpretation will not be established, and since this interpretation is on
the Ketiv it should have been said that this interpretation is as it is written, for we do not interpret
as it is written but on the reading, and it seems in my humble opinion that the establishment of this interpretation is on the reading
also that we read Yekarot and Kipaon, and that is because now the light at the beginning of
the day is light and frozen and so it is at the end of the day, and if it was said it is
precious, and the reason is because it is the eyes of the people weak and they are not
able to receive the strength of the sun and it is precious suddenly to complete darkness,
and as the Maharal of Prague of blessed memory wrote on the mercy, and all this is now
but in the future all the senses of the people will be strengthened and they can receive
the two opposites from everything, and then it will be the light of this day, that also
at the beginning of the day and so at its end it is a light that is precious, strong and firm, and this is the secret
on that day in the future there will not be light and Kipaon, meaning two levels
of light on the day of the beginning of the day and its end and we were and we were for light, but
from its beginning and until its end it will be precious. And the one who says that he explains on the light of the Torah
also it seems that the interpretation is on the reading that we read and Kipaon, for now there are
sages that their learning is easy and many things are light, and there are sages that their learning
is precious as R"Y said in four if he finds in them he finds, but
in the future all will be light, for the earth will be full of knowledge of the Lord,
there will not be this one precious and this one frozen. And the one who says that he explains on
the light of the honor that shines on the people from the wealth, behold now
not all people are equal in wealth, and therefore the honor is not equal, but
this one is precious and this one is frozen, for the rich man even though he is a fool
is honored compared to the poor Levi, and in the future all the day in the honor of the wealth,
as it is written and I will set all your borders of precious stones and all your borders of pleasant stones,
and he brings a close example to this from the words of R"Y b. L.:
Ibid. A world clear you saw. Explanation he saw it in the noise of the multitude
of the people
the land, and there is another claimant whose name is also Yosef ben Shimon,
and to say that he is the heir of the first Yosef b"sh, and the witnesses testify
that they know clearly that there is an heir to the first Yosef ben Shimon and there
his name is Yosef ben Shimon and they do not know this one or that one, and therefore since
they saw that this other claimant's way is to say to force etc. and they said
sages since that first one is clear to them that it is forged, behold
it seems that this claimant whose way is to say to force etc. is the heir of
that first Yosef ben Shimon, but they will not decide so based on
this reasoning, therefore they sent and labored to check, and they checked and found that this matter
is clear that this claimant is forged, ⟦...⟧, and ⟦...⟧ he is the heir of
that old Yosef ben Shimon the owner of the land, since it is clear
to them that the old man the owner of the land two mezuzot:
Page 8. Why are the hot springs of Tiberias not in Jerusalem so that
the pilgrims would not say if we had only ascended
to bathe in the hot springs of Tiberias it would be enough for us. I heard some questioning from here it implies
that they should not return to Jerusalem a spring that resembles the hot springs of Tiberias, and it is difficult
for below page 48 ⟦...⟧ Hisda a Passover offering that was cooked in the hot springs of Tiberias
is liable for he passed ⟦...⟧ that he carries on Passover and ⟦...⟧ and not cooking, and this is cooking
it is, and how is there ⟦...⟧ for this law in the world, for if in Jerusalem there are no
hot springs like the hot springs of Tiberias, and if they cook in the actual hot springs of Tiberias ⟦...⟧
for it is very far from Jerusalem and the Passover offering is slaughtered on the fourteenth,
and I said this is not a difficulty for it is possible to bring the hot springs of Tiberias to Jerusalem
in a skin by means of ⟦...⟧, or the ⟦...⟧ will carry the meat of the Passover offering to Tiberias in a moment
and ⟦...⟧ it there ⟦...⟧, and as written in Eruvin page 43 inside
there that underneath it ⟦...⟧ in ⟦...⟧ before Rav Hisda
in Sura, and ⟦...⟧ before Rava in Pumbedita, and it concludes
in the Gemara perhaps Yosef the Demon ⟦...⟧ see there. ⟦...⟧ also by means of a name
⟦...⟧ by jumping the path in one moment from Jerusalem to Tiberias, and as
we found with our Rabbi Maharhu z"l who went from Jerusalem to Damascus by jumping
the path in a moment, as he wrote from him that same ⟦...⟧ to open the waters of Gihon,
and as in Shem HaGedolim. And further it seems to me that there is no beginning to this difficulty,
for ⟦...⟧ before ⟦...⟧ was in Jerusalem hot water like the hot springs of
Tiberias, because in truth Solomon peace be upon him was able to do such,
and as written in the Midrash Solomon knew this thread goes to Cush and this
sows peppers in it, and this thread goes to India and this sows ginger in it
as it is said Jerusalem built as a city that is joined together see there,
and if so Solomon peace be upon him was able to make hot springs in Jerusalem like the hot springs of
Tiberias, that he would dig in a place of digging of the actual type of the hot springs of Tiberias
until the hot springs of Tiberias and the water in that digging would be of the actual type of the hot springs of Tiberias
except that he did not do so because of the pilgrims, and it is possible to be
in the future because in Jerusalem they will go out ⟦...⟧ until ⟦...⟧, and
they will not ⟦...⟧ such, therefore this law of ⟦...⟧ in the cooking of the Passover offering
is given to be said:
Chapter Two.
Page 25. What did you see that your blood is redder, they question
from here ⟦...⟧ in the Gemara in ⟦...⟧ for the soul and this
to remove it more ⟦...⟧ to this a person ⟦...⟧ and we will kill him and if not we will kill
all of you they shall all be killed and they shall not hand over to them ⟦...⟧ a person, and it is difficult
this reason does not apply for what did you see that the blood of many is redder
than the blood of an individual. And it seems to me that there ⟦...⟧ what did you see for each and every one
by himself, for if he wants to hand over that ⟦...⟧ for the sake of saving
himself we say to him what did you see that your blood is redder, and if
he wants to hand him over in order to save the many we say to him who placed
you ⟦...⟧ the blood ⟦...⟧, and who brought you into this matter to save
these with the blood of this one:
Page 27. Sound and sight and smell are not subject to sacrilege. It seems to me
with the help of Heaven, behold the sound that is caught inside the window and the sight
in the water of the eye and the smell in the ⟦...⟧ and these since they have no
substance they have no loss of sacrilege, and ⟦...⟧ outside the reason
there is in it loss of sacrilege ⟦...⟧ sacrilege, and outside the altar
also there is in it sacrilege ⟦...⟧ if he warmed himself with an object of
consecration he committed sacrilege, and this benefit of ⟦...⟧ of the foot of
⟦...⟧ like salt ⟦...⟧. ⟦...⟧ are permitted and two ⟦...⟧, and with this it will be understood
with the help of Heaven the statement of Rabbah five ⟦...⟧ for its smell three
from the right and two from the left, its smell a hint to ⟦...⟧ as it is written in it
all your males shall appear, and ⟦...⟧ means powers of benefit like my strength
and the beginning of my ⟦...⟧, three from the right because every permitted thing is attributed
to the right and two from the left every forbidden thing is attributed to the left:
And behold these three ⟦...⟧ these permitted ones the Holy One Blessed be He dealt with them
also for ⟦...⟧, for ⟦...⟧ gave him power in the sight of
eyes that checks the ⟦...⟧ if ⟦...⟧ or not ⟦...⟧, as it is written
and you shall ⟦...⟧ from all the people, and Solomon peace be upon him ⟦...⟧ this speech
that gave him an understanding heart to check the ⟦...⟧ by means of his speech and in ⟦...⟧
he did in the judgment of ⟦...⟧ and ⟦...⟧, and more stories, many similar to this, and the King
Messiah who will come ⟦...⟧ will give him power in smell as it is written and his scent shall be in the fear of
the Lord not by the sight of his eyes shall he judge etc. ⟦...⟧:
Page 39. Even ⟦...⟧ share ⟦...⟧ and their end is small. It seems to me with the help of Heaven
before the letters of ⟦...⟧ there are letters ⟦...⟧
and that is ⟦...⟧ and ⟦...⟧, and the end of ⟦...⟧ there are letters ⟦...⟧
language of difficulty and vengeance. And my friend ⟦...⟧ Yaakov ⟦...⟧ explained therefore
⟦...⟧ were struck at first with ten plagues and on the sea at the end they were struck with fifty
plagues and for each one ⟦...⟧, because they were sharing so
and their end was hard and it was measure for measure, ⟦...⟧:
Chapter Three.
Page 49. A daughter of a priest to an Israelite ⟦...⟧ and the match comes out well, so
is the version in Ein Yaakov. And it seems to me with the help of Heaven ⟦...⟧ the match
letters of Priest with letters of Israel will be from this ⟦...⟧
⟦...⟧. And ⟦...⟧ or she buries him or he buries her or she brings him to poverty
the reason is because the Shekhinah which has in it the service of the incense incense has
in it a virtue for wealth, as it is written they shall put incense in Your nostrils and adjacent to it
bless Lord his substance, and as in the Gemara and so wrote Maharsha z"l, also it is known
that it has in it a virtue for life, and therefore ⟦...⟧ daughter of ⟦...⟧ life, and since
this one took a daughter of a priest who is greater than him in lineage ⟦...⟧ to say
that he was caught for the sake of the virtue of the incense found in the priests who offer
the incense or for the sake of life, and therefore or she buries him or he buries her
if ⟦...⟧ for the sake of achieving life, or she brings him to poverty if
⟦...⟧ for the sake of achieving wealth, however all this is if ⟦...⟧
with the ⟦...⟧ of the distant time, but if ⟦...⟧ with the ⟦...⟧ even though
⟦...⟧ ⟦...⟧ ⟦...⟧ as the Talmud concludes:
There. ⟦...⟧ daughter of a Torah scholar ⟦...⟧. ⟦...⟧ and ⟦...⟧
this matter is explicit in the words of R.Y. himself, for he says all the more so
that Torah and ⟦...⟧ passes it from him, if so it is proven that it deals with a Torah scholar, and ⟦...⟧
difficult for the Talmud ⟦...⟧, and further that he said here a daughter of a Torah scholar
to say a new thing, and in truth so said R. Yochanan explicitly,
and Maharsha z"l ⟦...⟧ in this and was pressed. And it seems to me with the help of Heaven, that the Talmud
was precise from the words of R.Y. that it deals with ⟦...⟧ daughter of a Torah scholar and a priest, and on this
he says the merit of Torah and ⟦...⟧ passes from him ⟦...⟧ the punishment ⟦...⟧, and not
dealing with ⟦...⟧ that now ⟦...⟧ a Torah scholar, and he was precise in this from ⟦...⟧
will become wealthy will be a priesthood, and why did he lengthen to explain in the seed of Aaron,
therefore certainly the intention of R. Yochanan to say ⟦...⟧ daughter of a priest ⟦...⟧
Torah scholar, for so it is in the Gemara of Sanhedrin page 7 regarding Terumah
that ⟦...⟧ to the children of ⟦...⟧, as it is written and you shall give it
to Aaron and his sons, and is Aaron forever existing and ⟦...⟧ to the children of ⟦...⟧
see there, and for this ⟦...⟧ priest in the seed of Aaron which is a daughter of a priest ⟦...⟧
Pesachim
Chapter 3, 4
Benayahu
The world is compared to a wedding feast, there is in it a secret that he brings
that there were rich and superior people in this world who gave charity to the poor, and these
poor people who received charity are the rich ones who sit above
those rich people who gave them charity, and this is an upside-down world that
I saw, and his father said to him: this is not upside-down but clear, for so the line of judgment
obligates, as our Sages of blessed memory said: more than what the homeowner does for the poor man,
the poor man does for the homeowner, and it turns out that the poor have more merit
and honor in the Garden of Eden according to the excess of merit they have:
Ibid. Happy is he who comes here and his study is in his hand. It seems in my humble opinion that
if there is no flour there is no Torah, but there is one who studies Torah in a way
that others supported him and gave him a prize to support himself with, and there is
one who studies Torah because he supports himself from the labor of his hands as it is written: the labor of your hands
when you eat, from the bread of Torah that he brought, because the goodness of the Torah
which is weakened by the abandonment of its existence to you, and this is the secret: and his study was dependent on his hand
by the labor of his hands and not through the sustenance of others. Or it is possible according to
what is written: such is the way of Torah, a morsel 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 if
you do so, happy are you, and the Maharsha of blessed memory explained: if you
in your choice have money and could eat the delicacies of the world, and nevertheless
you do so, then happy are you etc. And this is the secret: and his study is in his hand, his conduct
and his attribute that he conducted himself in the service of Heaven and it was delivered into his hand not
to be ruled by poverty, but rather he was the ruler over the desires of this world and a little
of them to eat the yoke of Torah, as it is written about Hezekiah of blessed memory who was a king
and ate a bunch of vegetables every day and engaged in Torah:
And further it seems in my humble opinion that it is known that in the engagement of Torah the five severities are sweetened
hinted at in the left hand, by the five kindnesses hinted at in the
right hand as the five fingers, and with this I explained in my humble opinion what is written: his hands are many for him
in the war of Torah, and so they explained the aspect of David of blessed memory on the palm of
your hands ⟦illegible⟧ lines and that is the lines in the Torah, and one should say what is the matter
of engaging in Torah with the hands, but according to what was said it is correct, in the engagement
of Torah the five severities hinted at in the left hand are sweetened by the five kindnesses
hinted at in the right hand, and therefore the Torah is the five books because in it
the five are sweetened by the five, and this is the secret: everyone who engages in Torah for its own sake
merits the letter 'H', meaning to sweeten the five severities in the five kindnesses. And this is the secret: and his study is in his hand, meaning
his study acts as an action in the sweetening of the hint in his hand which are five and five.
And the 'Kaf' of his hands in my humble opinion Jacob of blessed memory explained according to what our Sages of blessed memory said on the verse
length of days is in its right hand, in its left hand are riches and honor, for those who go to the right in it
there is length of days and certainly also riches and honor, for those who go to the left riches and honor
there are, length of days there is not, it turns out that one who studies Torah for its own sake merits
the reward of the hint in both hands, and this is the secret: and his study is in his hand, two hands, meaning
study for its own sake merits in it two hands, thus far his words of blessed memory:
Chapter Four.
Page 54. Ten things were created on the eve of the Sabbath at twilight.
It should be said why he took them specifically in their order in the time they were given
on earth, for the bow was given before the well and should have been first, and also why
what was given first on earth then. And it seems in my humble opinion he took the well first
because it was the sustenance for all of Israel who sought water in the desert, and at the time
they entered, the well also entered with them and until now it is in the Sea of
Tiberias and there is no one who recognizes it, but our master the Ari of blessed memory recognized it and gave
Rabbi Chaim Vital of blessed memory to drink from it so that he would have the power of memory. And after it
he took the manna which is the life of the body, but the ram is similar to the life of the soul,
for a person can suffer hunger more than thirst, and further woe
from thirst if there is no water, but eating nourishes the person
with all kinds of grain and fruits and salad. And after that he mentioned the bow, for its
body itself has no benefit, for it was only given as a sign and a token
on the evil cloud so that a flood would not come to the world. And after that he took
the writing which is a thing of a sign in a way that the words
will not be forgotten, and the forgetting of words is not total evil, and also it is not certain,
like the falling of the flood which is total evil that destroys the whole world.
And after that he took the tablets which were in place of the betrothal money for Israel, and the money
of betrothal has no length except in its time, and that is at the moment it is given from
the man to the hand of the woman, whereas all those mentioned have a length of
much time. And after that he mentioned the burial of Moses our teacher which is a unique length
and not only that but from his birth the whole world was difficult for Israel
for certainly it was better for them that he be in one of the burials of the world that would be recognizable
to them, and it was necessary to mention the virtue before the burial, and he changed
to mention the virtue after his burial, in order to awaken us to seek
this seeking and to learn that just as his standing in the cave is alive, so his standing
in the grave is alive, and as it is said in the Gemara: Moses our teacher did not die, just as here he stands
and serves, so there too he stands and serves. And after that he took the matter of the writing
of the tongs, and after that he took the matter of the writing of the tongs which was a part
of the silent, for the tongs preceded in virtue to the silent. And further the opening of the mouth
of the donkey was for the better, and the opening of the mouth of the earth was punishment,
and we precede the punishment to them we do not precede:
Ibid. It was taught: Rabbi Nehemiah says also the fire. It is difficult
for the Ari of blessed memory that perhaps the first Tanna also holds of fire as it is written in Pesachim 54 the first Tanna
that fire is not considered among all the things created on the eve of Sabbath, and even Rabbi
Nehemiah who said also the fire. And it seems in my humble opinion that the whole Talmud
wherever it is possible to minimize the dispute we minimize, and therefore he holds
that the first Tanna and Rabbi Nehemiah do not disagree about fire, for both of them it was included on the eve of Sabbath, and only
the first Tanna holds ten things at twilight specifically those things, and Rabbi Nehemiah
holds things at twilight as eleven things, for it is not pleasing
to him to explain that the first Tanna holds they were created on the outgoing of Sabbath and Rabbi Nehemiah holds they were created on the eve of Sabbath
which is another day, for it would be a very distant dispute:
Ibid. And he took two stones and ground them against each other and fire came out of them. It seems
in my humble opinion that the reason for this is that the existence of this reality
in the world was only from the grinding of two stones against each other by
Adam the first to whom He gave understanding to make this reality in the world, and it is because
it is known that the bodies of human beings are called stones and also the cohabitation
of man and woman in the attachment of body to body is compared in their coupling
to the grinding of stones against each other as it is written: let my wife grind for another, and therefore
the reality of this fire that comes out through the grinding of two stones against each other
was done by Adam the first to hint to him that cohabitation of body to body even though
the woman is prepared for him and behold there is no worth to be from this a real child
in the form of his life goes to waste if no souls were born from this, and as written
our master the Ari of blessed memory in the Gate of the Mitzvah Matter, and the Gaon Chida of blessed memory
in Midbar Kedemot system 'Yod' letter 4 brought in the name of the Zohar on the verse
that they copied from the Maharash Galanti the elder of blessed memory, that the Holy One, blessed be He, makes bodies
for these souls and they are called stones that he begets them, and on this
it says: he who begets them, who bore me these etc. and see
who raised them, for they were bringing the stones and these would come out in the future,
and there is another dwelling in which these tired waves are that were called by their names
barren or delayed or nursing and behold see there, and therefore this reality
that comes out is from two stones that he ground against each other to hint to him that all
the cohabitation of attachment of body to body that goes to waste. Fire came out
from them is the soul that is created from this coupling and becomes
a complete vessel. And what he brought two animals and crossbred them and there came out
from them the mule that was begetting for him or the power of his even if there is not born
but so barren like a mule, see 18 18 in the systems of the Chida:
And his saying: the Holy One, blessed be He, gave understanding to Adam the first as a sort of example of
above, it is necessary to understand what is the matter of this example that he took
here, and it seems in my humble opinion according to what our master the Ari of blessed memory wrote in Etz Chaim
Gate of the Rules Chapter 5 the secret of the striking of the upper luck in the lower luck
and from this striking there are sparks from them the five kindnesses and from them
severities etc. see there, and this is the secret: He gave understanding to Adam the first to do an action
as a sort of example of above, meaning just as the striking that is done
above from the upper luck in the lower luck after which there come out
the lights of the merit and the five severities:
Ibid.
Ibid. Anah was unfit, therefore he brought unfit ones into the world. The matter
will be divided according to this, and how will the words of Rabbi Yossi be settled, who holds
the mule for Adam himself, that he crossbred two animals and from them came
the mule, for to Adam it was fit, and how did he bring unfit ones into the world. And it seems to me
with the help of Heaven that for Adam he did not crossbreed two species, but rather crossbred two animals
of one species, and nevertheless from them came a primary offspring that does not reproduce,
and since it is primary and does not reproduce, it is called a mule, for it resembles in this
a mule that the offspring uproots its land and produces a barren one, and so the Sages called
a barren person by the name mule, and as it is written in the Midrash that Boaz said regarding
Manoah, a mule that did not give birth, and the Blessed Name did not want that there should be among the animals
a barren animal that did not give birth which would be like the likeness of the mule, for the Blessed Name
will not create a creature lacking such a great deficiency as barrenness, which has
no reproductive power and no seeding power, and He left this for Adam to do,
that he crossbred two animals of one species and from them came a barren animal
which resembles a mule, and this too was by His decree, may He be blessed, who decreed upon the drop
of the seal of two animals, to produce a barren offspring:
And it further seems to me with the help of Heaven, that actually for Adam he crossbred two animals of
two species which are mixed breeds with one another, and indeed there is
no practice of deficiency of vessels among them, nor does the law of mixed breeds apply to them
in their mating, because all the animals of the six days of creation were not
born from a father and mother but rather came out of the earth, as it is written 'Let the earth bring forth a living
soul', it is found that all of them came out of the earth and all were created from one source,
and therefore even though their form and nature are many species, there is no
law of mixed breeds in them for we follow the source and from one source they were born, for
we maintain in Bechorot, a pure animal that gave birth to something like an impure animal
is permitted for eating, for everything that comes out of the pure is pure, and see in Yoreh Deah section
237 regarding the law of mixed breeds in animal mating, and see from it Hanoch Manoah
244b. And the one who crossbreeds, adds that she gave birth from the horse an offspring like a
donkey, behold this is considered a complete horse, even though it is the form of a donkey,
and it is permitted to mate it with horses, and only because of the appearance of the eye that revealed
a donkey is it forbidden to mate it initially, and regarding Adam who was alone
in the world there is no deficiency of appearance of the eye, and even initially it is permitted
to mate, and all the more so according to the reason that all of them have one source, and from
one source they came for the earth is one, however Anah who mated
a donkey with horses, and the like, committed a prohibition of mixed breeds, and brought
unfitness to the world:
Ibid. Teaches that Zibeon came upon his mother and fathered Anah from her.
They question from the memory of the Talmud that they say the carcass in the language to say
that he came upon his mother let it come in the beauty, and to say that Seir came upon his daughter-in-law
the wife of Zibeon and she gave birth to Anah, and it turns out Anah was the brother of
Zibeon by power of Seir his father, and also considered the son of Zibeon because
he is the son of his wife, for now according to the words of the Talmud that said Zibeon
came upon his mother, it would be difficult how it says about Anah that he is the son of Seir,
even perforce to say that the son of his wife is considered his son, and the secret in this is that he considers
Anah the son of Zibeon, because he is the son of his wife, and they answer in the name of
Rabbi R.Z.P. to many of blessed memory that actually the son of his wife is not considered his son,
and that which he considers Anah with the sons of Seir, is not because he is
the son of his wife or because he is the son of his son, for grandchildren are like children
end of quote, and they further answer in the name of Rabbi Y.R.S. Yaakov of blessed memory, that this which said
Zibeon came upon his mother and she bore him Anah, that it turns out he is his actual brother
it is by power of the precision of the verse, for it says 'he is Anah who found
the hot springs in the wilderness as he fed the donkeys for Zibeon his father', and it is difficult, it should have said
as he fed the donkeys for Zibeon, and why did it specify 'his father', he shall return
as he fed the donkeys for his father, therefore it is from the redundancy of the verse
to teach that for Zibeon he was his actual father, and if he is the son of his wife he is not
his actual father, end of their words:
However, this is difficult to me, let us say Seir came upon the daughter of his son Zibeon
and she bore him Anah, so that it turns out Anah is the brother of Zibeon
by power of Seir his father and he considers him as his son, because his son gave birth to
him, for grandchildren are like children. And it seems to me that the Talmud holds
16
from here
that this rule was only said regarding male grandchildren, but
regarding female grandchildren it says females, for the connection with the seed of his son there is
a connection to be attributed to him whether the son's seed fathered or whether the son's seed fathered
a female they are all called his sons, but what the daughter fathered is not his seed
attributed to her father, and this is a great reasoning, and therefore Anah the son of
the daughter of Zibeon was not considered the son of Zibeon:
Ibid. And the consolation. See Rashi of blessed memory, and it further seems to me with the help of Heaven and the
consolation of Jerusalem which is the time of the fulfillment of the verse
'Comfort ye, comfort ye my people, saith your God, speak ye to the heart of Jerusalem and cry
unto her that her warfare is accomplished etc.' and as it is said 'Jerusalem my consolation'
and this is not the assistance of the kingdom of the righteous when it will return to its place for
this is at a time of its own, and the time of the building of Jerusalem is of its own, and in the prayer of the Eighteen also
they are divided in the blessing 'Who dwells etc.' and 'The sprout of David etc.'
and his saying 'the depth of judgment' seems to me with the help of Heaven that for a person they make from the days
suffering that appears as plain judgment, a person must ⟦clarify⟧ their depth
to know in his intellect whether they are judgment and punishment, or whether they are a cause
for a great good, and like the matter of the selling of Joseph the Righteous who was sold to slaves
which the luck necessitates him a time of a slave he will not be able to ⟦go⟧ to freedom, and how
is it possible for a person to understand and depict in his mind that this is for the sake of a good
great thing, and as it is written 'you thought it for evil, God thought it for good'
to sustain a great people, and if a man does not know in what he profits it is
so that all kinds of businesses and all kinds of trade and all kinds of craft
men will fill them to engage in them and not everyone will engage in one thing
or sons of a whole ⟦source⟧, for it turns out many kinds of businesses are void
completely, and automatically the rule of reward will not be for the practitioners since
everyone engages in four and five businesses, it turns out the reward is voided
that is between all. And that which is written 'and his friend knows what is in the heart of his fellow' also
this was done for the repair of the world, for otherwise God forbid the seller could retract and the
buyer could buy and all of them are bad:
Ibid. And some say even on the coin Sela. It seems the intention is every king
makes in his country his kingdom coins, but his way is to leave
in them dross, that is a silver coin that goes for the value of ten ⟦...⟧
if you break it there will not be in it silver that is in it ten grush, and the world
knows this and nevertheless they accept the coin at the value of ten
grush for the sake of the king's taste. And there is further to explain this
on the coin of papers that the king places a piece of paper in place of
gold money, and the word of God is that people accept them. And my son
my friend the honorable Rabbi Yaakov, may his light shine, explained the depth of judgment that was hidden from them whether
the sufferings that come upon a person are because of the deeds of this body
itself, or whether in the secret of a past reincarnation as it was in Job, or whether
for the sake of protecting the generation. And he further explained the depth of the judgment of the
last exile, end of his words, may his light shine:
Page 56. Our Rabbis taught: six things Hezekiah did. It seems to me with the help of Heaven the essence of
his name is Hezekiah and Hezekiahu with the addition of 'Vav' 'He' to hint
at six things or that they are the number of 'Vav' 'He', Hezekiah ⟦line⟧ for on three
they agreed with him and on three they did not agree, and so this is Hezekiah sometimes revealed
sometimes hidden which is called by the name Hezekiah:
Ibid. He dragged his father's bones on a bed of ropes. It seems to me with the help of Heaven
a hint to the commandments he did in his soul that brought him to
this disgrace for ropes (havalim) is a language of injury (habala). And it further seems to me with the help of Heaven that he hinted in this
that he is saved from Gehenna in the chapter Chelek, because he was standing between
two righteous ones, his father and his mother Hezekiah, and as it is written in the Gemara of Sanhedrin
and the rope is known as a rope of five woven threads etc., a hint to the matter 'Jacob
is the lot (hevel) of his inheritance' for he was the third woven with Abraham and Isaac
and so here if one thread is woven with two threads Joseph
and Hezekiah in which a complete rope was made, and therefore he was counting from the number.
And that which ⟦is said⟧ about his bones even though all his flesh was thorns for they dragged
immediately like a fin, that is that our Sages of blessed memory said 'almot' (youths) ⟦...⟧ from milk and strength
the material to hint at many youths, that Hezekiah the ⟦...⟧. Even though
his youths are part of his friend, he did not ⟦spare⟧ his honor and dragged him on
32 | Pesachim | Chapter 5, 6 | Benayahu
Introductions in the section of Secrets, and regarding this he said how much their eyes revolve:
Page 64a. How many enter [the category of] nullification and rely on a miracle. In the book
Mikdashei Kodesh he brought a difficulty from Maimonides, of blessed memory, to the half
who hold that we rely on a miracle here; if so, why did they make a 'crow-chaser'
so that it would not branch out the Temple, and why did they make a table of water before
the ramp to arrange on it the limbs and their fat so they would not spoil if it were
of gold, as it is found in Pesachim chapter 5 and 6, and similarly in our master Ovadia
of blessed memory there, see there. And it seems to me with the help of Heaven that this crow-chaser and the tables are
relying on a miracle; one needs to rely on a miracle all the days and around at every
hour and hour, and all this we do not rely on, whereas here we do not rely
on a miracle except for only one hour and one moment on the eve of Passover which is
one day in the year. It will be understood with the help of Heaven regarding the Passover sacrifice that the
matter is done at the time of service and for the purpose of service, and therefore great is the commandment
of the service that it should protect to perform the miracle, but the crow-chaser is for the purpose of
the night as well when there is no service, and also it has no connection to the service
and similarly the tables, they arrange the meat on them also at night when there is no
service, for sacrifices whose blood was sprinkled by day, their fats are burned
at night until the dawn breaks, and similarly the limbs of the burnt offerings are burned
them at night until the dawn breaks, and the Sages decreed until
midnight because of negligence, and as Maimonides of blessed memory wrote, Laws of the Act
of Sacrifices chapter 4, law 2, see there, it is found that even though there is no service
in the Temple at night, limbs and fats remain on the table, and therefore they
did not rely on the miracle because at night there is no service that would protect:
And further it seems to me with the help of Heaven that the eve of Passover is different, for on it miracles were done for Israel
and also at that time they say the Hallel which is established to mention
the praise of the miracle, and therefore they rely on the miracle. It will be understood with the help of Heaven here
if they raise the matter we can [say] that we do not rely on a miracle even in the place of
the Temple in which ten miracles were done, but regarding the table that they made it
of water its grace is not recognizable, for one could say not to make it of gold so as
not to lose money, and similarly with the crow-chaser also its grace is not recognizable for one could say
they did not make the spikes of iron as a crow-chaser but for beauty they made a seal.
And my son, my friend, the honorable Rabbi Yaakov, may his light shine, answered, that here the miracle was done
for the honor of the community and the merit of the many is preferable, and not only that but it was done
Chayun of blessed memory to our master Maimonides of blessed memory upon his arrival from the cities of Yemen to the Holy City Jerusalem
may it be rebuilt and established speedily in our days, he sent word about us at the beginning of his arrival that he is a certain sage
he showed himself as a simple commoner from the masses of the people, and became a servant in the house
of the synagogue, and that place was the study hall of the pious Rabbi
Rabbi Gedalia Chayun of blessed memory who was the teacher of the pious in his generation at that time,
and through an act he recognized him, and immediately he seated him at the head and made him the teacher
of the pious in the study hall of the house of the synagogue:
And know that our rabbis told us about our master the RM"Z of blessed memory, when he went out
from the land of Yemen he came by way of Egypt and we chose for our city Baghdad
passing through, in order to go to the Holy City Jerusalem by way of Damascus (Shami),
and this was in the time of the honorable elder, God-fearing, Rabbi Chaim, may he rest in Eden
the father of the RS"G, the teacher of my grandfather our master Moshe, of blessed memory, and when
our master the RM"Z of blessed memory came, hiding himself so that he did not make himself known as a sage
but as a type of simple person, a passing stranger, and he stayed here until a caravan
was found that goes to Damascus, and during the time of his sitting here in the city he would go
by day to the Yeshiva of Mr. Yitzhak Gachon of blessed memory, which was the place of the tax collector
his within the city, and elders were studying there the Book of the Zohar every
day, and taking support from the city's general fund, and therefore he sat to study the holy Zohar
with them until a caravan going to Damascus was found, and therefore in it, and for the speakers
when he was studying Zohar there, behold one day he was studying in the Zohar
portion Balak page 210b, behold 'Koh' that is destined to bless them 'Koh'
you shall speak a blessing with it etc., Balaam said 'Saba' there are no shards in your hand
in order to delay here for this 'Koh' etc., what is written 'Stand by Koh'
on your burnt offerings with this and with these shards you shall delay it, and the wise men of research
'Koh', meaning you shall uproot it from the powers of words etc., what is written after it
'And God happened upon Balaam', and it is a matter of shards a voice in the words
of 'Koh' and he said 'Return to Balak and Koh' the matter 'Koh' you shall speak and live etc.
etc., and our master was studying the Zohar with enthusiasm and in a loud voice, and when he would
say the word 'Koh' in those matters he would bring out the word 'Koh'
from his mouth with strength and intensity of his heart in a great burst, and the elders said to him
sitting there why do you shout at the word 'Koh' with intensity ⟦line⟧
great and its voice with very strong power, and he said to them in the language ⟦line⟧
of Yemen ⟦...⟧ on 'Koh' ⟦...⟧ in the heart etc.
the Temple in which ten miracles were done, but regarding the table that from the table
of a person its grace is not recognizable, for one could say they did not want to make it of gold so as
not to want to lose money, and similarly in the crow-chaser also its grace is not recognizable for one could say
they did not make the spikes for the sake of a crow-chaser but for beauty they made them.
And my son, my friend, the honorable Rabbi Yaakov, may his light shine, answered, that here the miracle was done
for the honor of the community and the merit of the many is preferable, and not only that but it was done
the miracle at the time when they are engaged in the commandment, and we say regarding the glass altar
that they stand before them and they do not stand before a Torah scholar because beloved is
the commandment in its time, therefore we rely on the miracle, until here are his words, may his light shine:
There. And they would call it the 'Thickened Passover'. It could be said it should have been called
'My Passover' and why did they choose this language of 'Thickened' (Me'uvin).
And it seems to me with the help of Heaven since that previous Passover preceded this one in which
one elder was crushed and they would call it the 'Crushed Passover' (Me'uchin) with a 'Khaf' on account of
the calamity, therefore now in this Passover that had no calamity but
goodness that they were many and not one was crushed, they chose to call it 'Me'uvin'
which are like the letters of 'Me'uchin', and only here is a 'Khaf' and here is a 'Bet',
and that is 'Khaf' for destruction (Kelaya) and 'Bet' for blessing (Beracha):
Chapter Six.
Page 66a. Who caused for you that he ascended from Babylon and a pious one is a prince
over you. It could be said why was it needed 'that he ascended from Babylon', it would suffice
to say who caused that he was a prince over you. And it seems to me with the help of Heaven his intention
is to say do not say this thing happened by way of chance, for behold I was not
sitting in the Land of Israel and ready with you so that you would attribute it to chance, but in anger
I went down to Babylon which is a distant land and I ascended from there in order to rule over you,
and also he hinted to them in his saying that he ascended from Babylon, for in the filling of the letters of 'Babel'
like this, 'Bet' 'Bet' 'Lamed' there are constant letters, meaning that he is surrounded
by Torah that was with me constantly I caused that he should rule over you,
and my ascent in heart from the power of the constancy hinted within the letters of Babel:
There. Immediately they seated him at the head and appointed him prince over them. Behold
just as they did ⟦...⟧ in Torah to Hillel who decided and immediately upon their recognition
of his wisdom they seated him at the head, so did the pious Rabbi, Rabbi Gedalia
of blessed memory and he said it is good in the heart 'Khaf' 'He' the matter and ⟦...⟧ etc.
etc., and our master was studying the Zohar with enthusiasm and in a loud voice, and when he would
say the word 'Koh' in those words he would bring out the word 'Koh'
from his mouth with strength and intensity of his heart in a great burst, and the elders said to him
sitting there why do you shout at the word 'Koh' with intensity ⟦...⟧
great and read it with very strong power, and he said to them in the language ⟦...⟧
of Yemen in these words, ⟦...⟧ on 'Koh' ⟦...⟧ in the heart, until here
we heard from our fathers. This righteous one grew before the light shone in Jerusalem
may it be rebuilt and established speedily in our days, he came to our land and his feet stepped on the streets of our city,
but his honor was not known to the people of our city so that they would leave him
ten in the street, and after the eye of his seer, may his merit protect us:
There. Anyone who is haughty, if he is a sage his wisdom departs from him.
It seems that this is hinted in the letters of 'Chochma' (Wisdom) which is 'Koach Mah' (the power of what),
for humility is designated by the name 'Mah' as Moses our teacher said 'And we are what', and they hinted
in the letters of 'Chochma', to say that it depends on the power of 'Mah', for if there is
humility there is wisdom and if there is no humility there is no wisdom:
There. From where do we have it from Eliav. This thing is a wonder, for is it possible
to think that initially the kingship was given to Eliav, and because
he was an angry person it was taken from him and given to David, and behold certainly David
peace be upon him merited the kingship from the six days of creation ⟦...⟧.
And it seems to me with the help of Heaven that the difficulty is not on the essence of the kingship, but on
the importance of the saying that belongs to kingship, and that is because Eliav had
broad splendor and high stature until all who saw him would say this one is worthy
of kingship, and when Samuel the prophet peace be upon him saw him 'behold before the Lord is
His anointed', he thought this is the king whom the Blessed Name chose, but he thought
worthy of kingship from the side of his form and his splendor and his stature, and even after
David peace be upon him was anointed everyone who sees Eliav gives him this praise
that he says he is worthy and fitting for this kingship, and only after he became angry was
this praise of his taken from the mouths of people, for from Heaven was
this so that they would not praise him thus to say this one is worthy of kingship, but
Samuel from the time the Blessed Name said to him 'Do not look at his appearance and at the height
of his stature' etc. this praise ceased from his mouth, and according to this what is said 'even
they decree greatness for him they bring him down', speaks in such a case, that he ceased
the Holy One Blessed be He in great pleasantness that everyone who sees him says this one is worthy of kingship
and certainly
Benayahu
Chapter 4, 5
Pesachim
a few of the slain, and it seems that Rahab ⟦it is time to act for the Lord, they have violated⟧
⟦Your Torah⟧, for through this the repair of the world is achieved, as many and many
wicked people returned in repentance:
There. He crushed the copper serpent. The matter is that they were erring after it
and this is similar to considering it as a deity to worship it, because whoever washes
the entire altar, the serpent washes him and he is healed, and even though Moses our Teacher made it, he did not
spare it like the strong mercy of those before him, and it seems therefore ⟦the Sages said⟧
the Holy One, Blessed be He, to Moses our Teacher: make for yourself, yours specifically and not for generations
others because they will err in it, and like this lack here. And what is said that he hid the book of
remedies, I explained in the holy book Ben Yehoyada in the name of the Ramban, that it was a book
that King Solomon composed with the wisdom of herbs beneficial for healing,
and he made illustrations for the herbs in that book so that they would know and wrote
this is beneficial for this illness and this for this illness, and people were occupying themselves
with them and removing their trust from the Blessed Name:
There. ⟦He who finds⟧ four perutot is exempt, why did he call them perutot
and not a matter of dinars, it seems to me with the help of Heaven because peruta is a language of
tearing as mentioned in the Gemara regarding flour page 107, from this that ⟦his lip was separated⟧,
and Rashi of blessed memory explained his lip was torn by a blow see there, and therefore he called them
perutot, meaning that they are torn and going because tearing is a matter of connection
and reduction that these were joined in the hand of their owners so that they would not ⟦see a sign of blessing⟧:
There. And all those who occupy themselves with the work of Heaven to exclude sellers of blue wool.
It seems to me with the help of Heaven according to what our Sages of blessed memory said, blue is similar to the sea, and the sea
is similar to the firmament and therefore he called the sellers of blue wool those who occupy themselves with the work of
Heaven. And why did he not mix them with the sellers of tefillin and mezuzot and books,
it seems because the sellers of blue wool are not ⟦always found⟧ and ⟦...⟧ are found
always, therefore he took them by themselves, ⟦however⟧ sellers of blue wool do not ⟦take⟧
⟦...⟧ on the seal from the buyers of the blue wool from the tribe of Zebulun and sell
it to the rest of the tribes of Israel, all the tribe of Zebulun ⟦...⟧ owners of
the blue wool, that ⟦...⟧ in their portion and ⟦...⟧ proof to him a sign of blessing,
for the blessing of the tribe is in it, and also in the blue wool itself the Blessed Name blessed ⟦...⟧
all of it ⟦...⟧ to you by the snail, and ⟦said⟧ Zebulun Master of the Universe ⟦...⟧ they will rob
from me ⟦...⟧ who informs me, and ⟦...⟧ a sign and ⟦...⟧ to you everyone who takes from you
without money ⟦it is not⟧ beneficial in his merchandise and ⟦...⟧ in the Gemara
of Megillah page 6 ⟦...⟧ see there. And behold Rashi of blessed memory explained regarding sellers of blue wool
⟦they will not become wealthy⟧ ⟦they will not be occupied⟧, and it is difficult who would prevent wealth,
and it seems ⟦...⟧ that there is no great ⟦...⟧ in ours, for ⟦...⟧
the measure of the blue wool all day and nothing will come into his hand, therefore they were
⟦...⟧ and not occupying themselves with this, and according to the words of the Gemara in Megillah
that I brought, ⟦...⟧ therefore they do not see a sign of blessing ⟦...⟧ for ⟦...⟧
⟦...⟧ they bought the blue wool ⟦if⟧ they did not give the money to the tribe of Zebulun and already decreed
the Blessed Name that everyone who takes without money will not succeed in his merchandise,
and therefore those who occupy themselves with this do not succeed:
Page 57. ⟦The king and the queen were sitting⟧, the king ⟦said⟧
⟦a kid is better⟧. And it should be said why did the Talmud need to precede
these words and say the king and the queen were sitting, and it seems to me with the help of Heaven that it comes
to teach us, ⟦not as if⟧ this thing was done by chance by a cause that they were
the king and the queen eating at the table, that they brought before them meat of
a kid and meat of ⟦a lamb⟧ and while the meat was between their teeth they spoke of it, therefore
the author of the Talmud came to inform us, that the king and the queen were sitting
⟦...⟧ in silence and in settled mind, and ⟦not⟧ the time of eating it was
and ⟦not⟧ the time ⟦caused⟧ speaking in matters of eating and ⟦not⟧ were their eyes
to these things, and even so they spoke in these things because from Heaven it was
this in order ⟦that Issachar of Kfar Barkai should receive⟧ his punishment, and this thing is proven
that it was brought about from Heaven since they were sitting in silence without ⟦saying⟧
and ⟦without⟧ words, ⟦rather⟧ it was in a place of sitting and ⟦...⟧ their words by themselves:
Chapter Five.
Page 62. And what of Bruriah the wife of Rabbi Meir the daughter of ⟦Rabbi Hanina ben Teradion⟧.
Explanation: and what of the known Bruriah the possessor of the exalted level
hinted in her name that she is called Bruriah ⟦...⟧ clear ⟦...⟧
⟦...⟧ secret ⟦...⟧, and also ⟦...⟧ the wife of Rabbi Meir ⟦the Illuminator⟧, his wife
of a great associate the master of the miracle, and certainly the merit of her husband will protect that she succeeds
in study, for our Holy Rabbi said ⟦if I am wise it is because I saw⟧
Rabbi Meir from his back, and if I had seen him from the front I would be wiser still, and also
further she was the daughter of ⟦Rabbi Hanina ben Teradion⟧ whose merit is great ⟦who gave⟧ himself to ⟦...⟧
for the sake of the Torah, and certainly the merit of her father was great ⟦to protect⟧ her
to succeed in her study, and further that ⟦...⟧ she was held as a wise woman
and a great and mighty ⟦...⟧ that ⟦she learned three hundred traditions⟧
⟦in a winter day⟧ ⟦...⟧, and certainly this thing is
a great wonder, for if the student persists ⟦...⟧ then the Rabbi knows
the temperament of the student and the student knows the temperament of the Rabbi ⟦...⟧ the student will absorb
and achieve, ⟦which is not the case⟧ with Bruriah who was learning from three hundred sages
in a day, for ⟦...⟧ regarding each and every one it was the beginning of study, and it is difficult
to absorb and ⟦...⟧ she learned well from all of them, and even so ⟦the Book of Genealogies⟧
⟦she did not finish⟧, to learn it in three years ⟦...⟧:
There. ⟦He said to him since you are... from the Rabbis... I will say to you⟧. ⟦...⟧
Did he not know ⟦that he was... from the Rabbis⟧ since ⟦he came to learn⟧
the Book of Genealogies, and further already at the beginning to teach him, and how would he teach him if he is not
⟦... from the Rabbis⟧. And it seems to me with the help of Heaven according to what is written in the holy book Ben Yehoyada
that ⟦...⟧ between for its name and not for its name, with great wisdom he spoke
with him, ⟦...⟧ he questioned him on his words ⟦...⟧ that you are from Lod
and your seat is in Nehardea, that Rabbi Yochanan translated that he knew the reason of
the ⟦...⟧ that there is in Lod, ⟦...⟧ its disqualification is in its body, and therefore he came
to question his words in this, and therefore ⟦he said⟧ now that I know that ⟦...⟧
from the Rabbis you are that you can speak correct things ⟦...⟧, ⟦...⟧
to you new reasons for the Passover, besides the reason ⟦you knew⟧
⟦that you intended⟧ to remark on my words with it, and ⟦...⟧ this reason that you
know ⟦that this its disqualification is in its body⟧ and ⟦...⟧ its disqualification is not in its body, and further this
it is possible to clarify its prohibition and this ⟦it is impossible⟧ to clarify its prohibition, and further this ⟦is⟧
in four services and this is not in four services, and further this
⟦is⟧ in ⟦...⟧ specifically and this is not in ⟦...⟧ specifically, behold you have
four reasons in this matter:
There. Between ⟦...⟧ to ⟦...⟧ their errors are four hundred ⟦...⟧ of ⟦...⟧.
I explained in the holy book Ben Yehoyada meaning to say, that ⟦...⟧
in the language of the Talmud ⟦...⟧ see there, and ⟦...⟧. And behold Rashi of blessed memory explained
that in Chronicles I chapter 8 it is written ⟦and Azel had six sons and these are⟧
⟦their names⟧, Azrikam his firstborn and Ishmael and Sheariah and Obadiah and Hanan, all
these are the sons of Azel, and at the end of chapter 9 he adds all these are the sons of Azel,
and according to the words of Rashi that ⟦...⟧ on the beginning of the verse, ⟦and Azel had six sons⟧
⟦...⟧ between ⟦and Azel⟧ to ⟦Azel⟧, and according to his words one must be forced to say that the Talmud
takes from the end to the beginning, meaning between Azel ⟦at the end of chapter 9⟧ between to Azel
⟦in chapter 8⟧. And it seems to me with the help of Heaven ⟦...⟧ the Talmud took the boundaries of the 5
⟦...⟧ of ⟦...⟧, the words Azel from here and Azel from here, to hint according to
his way a deep secret matter, and it is what our Rabbi the Ari of blessed memory said in ⟦Shaar⟧
⟦HaKavanot⟧ in ⟦...⟧ 7 of Sukkot in the secret of ⟦...⟧ the spheres, ⟦which are⟧ two
spheres, ⟦...⟧ and made from it ⟦...⟧ the name of ⟦Havayah⟧ in the filling of
⟦Alephin⟧, and this ⟦...⟧ is called ⟦...⟧, and ⟦...⟧ and made ⟦...⟧
⟦...⟧ the name of ⟦Havayah⟧ of the filling of ⟦...⟧, and this ⟦...⟧ is called ⟦...⟧
⟦...⟧, and ⟦...⟧ these until ⟦...⟧ from him ⟦...⟧
⟦...⟧ see there. And here he hinted ⟦...⟧ according to his way, between Azel
to Azel, explanation between ⟦...⟧ of the ⟦...⟧ ⟦...⟧ to
⟦...⟧ of the ⟦...⟧ ⟦...⟧ there is a measure of 40 ⟦...⟧
of ⟦...⟧ speaking in the secret of the ⟦...⟧ that is between this and that. And what
he said ⟦from the day it was hidden etc.⟧ ⟦that was hidden etc.⟧ ⟦that they are etc.⟧ it seems that
those ⟦...⟧ of ⟦...⟧ ⟦...⟧ according to many and great introductions
in the Oral Torah, and there are in them introductions in the revealed part ⟦...⟧
the reasons of the Torah and its laws will be revealed ⟦...⟧ in the literal part, and corresponding to this
he said ⟦...⟧ the strength of the sages who ⟦...⟧ the knowledge of these introductions
⟦...⟧ will be clarified to them the words of Torah in several places, and there are in them
introductions
flame, and the second half will be the number 36, the numerical value of 'Chai Chai' (Living Living), for he is alive
in eating and alive in drinking:
Chapter Seven.
Page 75. 'Titaref' (it shall be torn) for blessings, all animal defects (treifot) are derived from the sin.
The Tosafot explained 'Titaref' because it would be missing, for it would be
in lack you shall die, etc. And it further seems to me, with the help of Heaven, that it should have said 'Titaref' alone,
and why did it say 'in lack Titaref'? Rather, it comes to include all animal defects
from the sin. And it further seems to me, with the help of Heaven, that in the Gemara it says and it collects
the bulls that are burned, for it is written regarding them 'and he shall burn' etc. How is it now? There
it is written 'in sin' and then 'Titaref' to include all animal defects due to
the sin. Here it is written 'and he shall burn it on the wood in sin' at the end 'sin',
to say 'sin' yes, anything else no, see there. And this is the intention of the Talmud
here, that 'sin' is missing, for the verse said 'in lack Titaref', 'Titaref' to include
all animal defects from the sin. The explanation is that the verse said 'in lack Titaref'
and did not say 'Titaref in sin' or that it came to include with the word 'Titaref'
which refers to the word 'in sin' regarding all animal defects due to the sin.
And behold, Rashi wrote: since it is not written 'in sin and in tearing', and it is difficult, Heaven forbid
that He should write 'Titaref' even if He only wrote 'in sin', it has no meaning. And it seems
that Rashi's intention, of blessed memory, was to say: let it not write 'Titaref' after 'in sin', but rather
let it write 'Titaref' before 'in sin' - and after 'in sin' let it write nothing,
as the word 'Titaref' is written now:
Page 86. Not my wine in the morning acquisition, and your wine is sweet and my belly
is wide. It is difficult, Heaven forbid the wine is so sweet that he is a glutton,
Heaven forbid he should chastise him with sin and salt. And it seems to me, with the help of Heaven, that he holds it does not appear gluttonous
even with intoxicating wine, but Heaven forbid the wine is sweet, meaning it is sugary, behold this
is similar to water, for sometimes a person drinks much water for his pleasure and this
is not included in gluttony since it is to fill and he wants to quench his thirst. And further
it seems to me, with the help of Heaven, that he was precise about 'sweet' to see the taste in ⟦...⟧ himself ⟦...⟧,
even Heaven forbid the conclusion of 'morning acquisition' that has no taste of ⟦...⟧ this
glutton, and so that it should not be as it appears from his words that he ⟦...⟧ it with a narrow
eye, in his strictness that he brought a small cup, therefore he concluded 'for your wine is sweet', meaning
that he was forced to bring a small cup because your wine is sweet, and anything
very sweet, a person does not drink much of it at once, because
he is loath of its sweetness, and he said another reason, that my belly is wide:
Chapter Eight.
Page 87. The Holy One, Blessed be He, said to Hosea: Israel has sinned. Behold, according to this version
that does not read 'Your children have sinned', even though He said to him ⟦...⟧ 'sinned'
'Israel', for He called them by the name 'Israel' in order to teach him an argument to merit them,
that even though they sinned, they are 'Israel', for they have no nullification forever, for the name
'Israel' indicates so, that it is the letters 'Li' (to Me) 'Rachat', and everything that is said about it
'Li', has no nullification forever. And further, the name 'Israel' has a connection
with the name 'Ehyeh', in the manner of the connection of the name in the letters 'Yirchak' in the letters
'Lehava' (flame) as written in the Zohar, and I wrote this introduction in ⟦...⟧ Hadrat
⟦...⟧ in the Haftarah of Masei on the verse 'What wrong did your fathers find in Me' ⟦...⟧
'that they went far from Me', see there:
Ibid. He should have said 'They are Your children' etc. He took four divisions of
merit which are four words: The 1st, 'They are Your children'; the 2nd, 'They are
Your chosen ones'; the 3rd, 'They are the children of Abraham, Isaac, and Jacob'; the 4th, 'Roll
upon them Your attribute of mercy'. And these are four things of good and merit
corresponding to the four implications of good that are in his good name. The 1st is
his name Hosea, an expression of salvation (Yeshua), for he should have brought them salvation by the law
of children, for it is 'They are Your children'. And the 2nd, Hosea, the letters of 'Oshek' (oppression), which is
an expression of repair like 'and the calf which he made', for it is written 'these he needs
zeal', for you have the law of a son and He, may He be blessed, is a Father, and we hold that a father who forgives
his honor, his honor is forgiven. And the 2nd is 'He made you and established you', meaning He made you
in trial and test that He did for you in the receiving of the Torah, and further that ⟦...⟧
it was clarified that your heart is firm with Him, and if you were to sin with idolatry and the like, it would be
even
what is before Him, and therefore it will be atoned for by this, stretch out your hand to you for destruction, and so all of them
hinted in His good name to remove oppression, for he should have argued and said
my children are in training who have already received them through examination and trial,
and in this you established them that you should return to you correctly with you, and if they sinned they would not
stretch out a hand before Him, and the law of destruction does not apply to them G-d forbid. And the interpretation of Hosea
are the letters of Esau 20, for it is known that the holy powers of kindness and grace in it is the opening
of repentance and by the distance of the letter Heh in the name of Abraham peace be upon him that began
his name Abram and afterwards Abraham, and also Isaac and Jacob fixed the letter
Heh, and these were hinted in the name of Abraham alone because he was the first
who fixed this, and as our Rabbi the Ari z"l wrote in Sha'ar HaPesukim. And the letter Heh
that the patriarchs fixed in it is open the gate of repentance, and I wrote in another place
the reason that repentance did not help for Israel specifically, because they are
the children of Abraham Isaac and Jacob, and they have the merit of the powers of Heh in which
is the opening of repentance, unlike other nations, and they learned this in the name of Hosea
which is the letters of Esau 20, meaning it was to say the children of Abraham Isaac
and Jacob are those who did and fixed the letter Heh in which is the opening of repentance,
and therefore even though they sinned they have a remedy in repentance and they will not have
destruction G-d forbid. And the interpretation of Hosea is the letters of Oshek (oppression) which is a language of prayer,
meaning for him to pray for them and say roll upon them the attribute of Your mercy
through prayer, and from the beginning that all four divisions of merit the hints
in His good name he did not take them but just the opening from four directions
and passed the Hebrews in another wall which are a seal in destruction G-d forbid :
There. The children of Abraham Isaac and Jacob are they. It is difficult since he said
your children are they that you gave in name to this place for what purpose did you invite
to say ask the children of Abraham Isaac and Jacob, for they are established in the greater.
And it seems to me with the help of Heaven on the matter of the conclusion that the broker was a great merchant
to buy merchandise, and one of them did not have in his hand to buy with it
and the merchant sold to him on credit for a period of six months merchandise in the amount
of three thousand dinars, and he returned to him milk to buy merchandise of in the amount
of a thousand dinars that he bought the principal that he has in his hand, and these are the words of the broker you shall buy
on credit according to their law for the merchant sells to you on credit like him, in order
that you should profit much, but the profit of merchandise in the value of milk dinars
what is it considered, G-d forbid the merchandise will be lost that it will be twenty to a hundred
and you will lose twenty to a hundred, and if you buy for three thousand
so for the sake of profit there will be a profit of a page, but if you lose twenty
to a hundred the loss will amount to six hundred dinars, and in the end he has no principal
but a hundred, and from where will he bring the five hundred, and he is forced that they leave him
in the prison, but the merciful one even though he has no principal saves him
to pay the loss, behold his friend is very rich and the loss and they put him
in the prison and his friend paid for him etc. And so the argument here that he had
to argue another argument that even though they sinned with idolatry and lost all
the Torah entirely, the children of Abraham Isaac and Jacob are they who are very rich
in commandments and they have merit until there is no searching, and in their merit
they will save them from destruction and from every evil thing :
There. Roll upon them the attribute of Your mercy. It seems to me with the help of Heaven that the name of Hashem
blessed be He has 10 permutations, that their vitality rolls
to turn the upper to the lower and the lower to the upper and the middle to the upper
and the middle to the lower, and so on, and in every month one permutation rules
and they are the 12 tribes, and every tribe is held in one permutation, and so
the matter in the name of Hashem that also has 12 permutations and they rule in this way
and for this roll upon them the attribute of Your mercy, the name of Hashem which is the attribute of
mercy, and so it is in the name of Hashem roll specifically that the 12
permutations will be awakened to influence and do good with them and save them from destruction. And what he wrote
passed them in another wall, to explain his intention is on the wall of Esau he is
Edom, whose minister is called another, and his powers are divided into four
camps in the secret of Esau and four hundred men with him, and this is
another 8, meaning a wall of another that divides powers
number 8 :
There. Evil report daughter of evil report. It seems with the help of Heaven that it is known that there is
one who merits to be a merit-giver for the sake of the son, and on this they say
full of good that in their trust for the wedding canopy, for them she had recognition
of money for her she was a merit-giver, and if so this one does not merit in the world, but is called
meriting by way of reception, but if she gives she is a son-in-law to destroy them:
that she should feed with her this one merits in the world, and as our Rabbi Maharash Algazi z"l wrote
in Ezekiel in the verse and in your giving a gift and a gift was not given to you and it shall be
the opposite, therefore and hear the word of Hashem etc., and behold the report of this one
is called an evil report an evil deviation certainly, that it cannot be hung on a cause
another of money and the like, and behold this one finishes daughter of her report
evil report daughter of evil report that she is the seal they were meriting in the world
that they give their gift in order to merit with them, and the verse taught this
thing to say, do not say this one was meriting for the sake of their gift that she was
poor and was forced to harlotry in order to receive their gift, but now
she inherits to a great rich man for the prophet is a great rich man, and therefore
certainly in there is a lack of trust in the trust of Hosea the prophet for free
children of harlotry for now she has no obligation of law to need for sustenance to take
their gift, therefore he said daughter of her report an evil report daughter of an evil report
that she gives her gift and merits that this one is called an evil report, and if so
on the contrary now that she has in her possession more money than what is more :
There. That all deal with her. Meaning even an old and sick person whose desire is
minimal, and even a person who does not have the strength of the giants so much
nevertheless from the abundance of her beauty there will come to them a desire and they deal with her a complete entry
in the way of all the earth. And my friend the honorable Rabbi Jacob may his light shine
explained there is a lack of change more to whiteness and the imaginations and that is from the change
in the facial features and voices, and there is one who will be and desire the turning of the face
and voices, and even though she is merchandise to them she is close to him, and there is one who will desire
for the length of the stature, and there is for money and the thickness of the body, and this all the desirers
who are divided in their opinion will finish in her their desire for everything was desired in her.
Words of my friend may his light shine :
There. He stood and requested mercy to cancel the decrees. It seems to me with the help of Heaven he stood
in prayer and requested mercy plural language, that he drew mercy
from the names of in their fullness, the secret of 70 lights that are hinted in his name
Hosea which is the letters 70 Y-K, meaning 70 lights that are drawn
to the aspect of T"M which are the secret of V-H as mentioned in the secret of the shofar blowing, and by
the illumination of these 70 names he removed the word 'not' from 'not Your mercy'
and the word 'not' from 'not My people' and there remained only 'Your mercy' and 'My people'. And what he wrote
one of four acquisitions etc. and they said Israel is one acquisition, and so
he took the count in all of them, my friend the honorable Rabbi Jacob may his light shine explained to say
that they are a thing in a count that even in a thousand it is not nullified :
There. Woe to her for the lordship that receives its masters. Rashi explained
because they were leading in lordship they were dying. And it is difficult and were
Jotham and Hezekiah completely righteous, and it seems that he was worthy
to live like Isaiah and so too Hezekiah, but Jotham if he would have lengthened
days like Isaiah he would not have ruled him, for he would have already died in his father's lifetime
and so too Hezekiah if he would live like Isaiah he would not have ruled Manasseh.
And what he wrote in order that converts should be added to them, it seems that it refers to the souls
reincarnated in those places that were exiled in them these are called converts
since they are outside their place :
Page 88. The one who inherits all the feast depends on R.G. It is difficult what
does he come to teach us in this a king depends on a queen and a queen on R.G.,
and would not every person understand this from his own mind from the story of the matter, and further it is difficult
why did the king ask these to the queen, and is there lordship that knows
the law, and so it is in the matter that she was a fourth, and these so much know her
and from the beginning they would ask from her and why did they ask the king, and if they did not know
and these before the incident of the bread from another time and said
the king ask from the queen, and if so they knew that the king relies on her,
and they should have asked a second time from the beginning from her, and it seems to me with the help of Heaven that our Sages z"l
were in a counted blessing inside a person's house these for the sake of his wife
as it is said and to Abram he did good for her sake, also they said, Jacob and Esau
divided the worlds, and Esau took this world, and therefore for Israel in this world
and here she is for the sake of a dwelling for the sake of a son-in-law, from all things his sustenance of Israel, and therefore
in the mountain
17
Ibid. A plane of Delinsi Linsi Nisko and Mascho to you in Linzutha.
Kasto etc. P' Dadchi Simsko in his holy sons to Tar
The Linsi Sasolach to accompany them on this. And it seems in the help of Heaven there is Linsis
in life before the king to ask him for honorable questions from the king in order
to be sharpened by them in this matter, for one is destined to sit before the Rabbi
his friends, and he from him after entered into a distance and sat naked at a distance
and there entered a non-Jewish woman naked and sat before him at a distance how
shall he do, if he closes his eyes and distances himself or stands up naked and goes to the house
the outer. Further he asked, I heard people saying if a man came upon his wife and she spread
menstruation during intercourse that he should not separate from her in one living ⟦...⟧ and invites
until the member dies and then separates, if it happened that there was in the room with him a woman
gentile ⟦...⟧, and he without intent lay with her thinking she was his wife,
and the prevention of the regular intercourse because of the death of the member since she is not his wife,
what shall he do, shall he separate immediately in one living or wait. Further he asked a man entered
to a room where his wife was sleeping and others were sleeping with her other women
and it was Sabbath night and there was no candle, if it is permitted to light a candle on Sabbath
to know which was his wife to lie with her. Further he asked a man
who has no livelihood except the wage of writing that he writes but is a surplus and this one
decrees upon him that he should write on Sabbath, if it is permitted for him to write on Sabbath
for the Sages said make your Sabbath a weekday and do not be needy of creatures. And further
they asked for permission that they checked from the king in order to be sharpened in laws and words of
Torah, and it is possible that the Sages it was their way in this that they would ask questions
honorable from the king in order to be sharpened, and he said to him separate from them because they are
to you in the permission of Linzutha, meaning that their intention is not to know the law and only
in order to be sharpened and you think that they need to know the law and you will connect
time in answers on questions that they are honorable from the king to be sharpened:
Ibid. Do not touch the ⟦...⟧ of the Shema. 168 Shema that is on the bed is
a great obligation that performs in it a correction, and it is the completion of four
Shema according to the words of our master the Ari z"l, and here it implies that it is matters
of piety. And it seems in the help of Heaven his intention there is he sleeps after midnight,
for then the time of the correction of the Shema on the bed has passed, and nevertheless he should read
Shema and sleep. And what he said do not flee from the tax 168, and behold this is forbidden
by law to flee from the tax, and it seems that we are dealing with a robber tax-collector
and he oppresses and takes more than the quota that the king set that it is permitted to flee,
and see in the holy book Rav Berachot:
Page 113. 128 from the land and not a kor from a ship. It seems in the help of Heaven
it is known that this world is nicknamed by the name darkness and by the name night,
and the world to come is nicknamed by the name light and by the name day, and as it is written on the verse and he called
to the light day and to the darkness he called night, and the world to come which is nicknamed by the name
light is all matters and there is no poor person there, but in this world which is nicknamed by the name
darkness there is wealth and there is poverty Heaven protect us, and there is no grain and food of this world
eaten in equality but the rich man is nourished in a large and abundant measure,
and the poor man is nourished in a small measure and a small amount. And I said a correct hint for
this world is called by the name darkness, and the numerical value of darkness is the numerical value of kor
and the numerical value of kav, for the kor is a large measure and the kav is a small measure,
a hint that there is a person nourished in a large measure and he is the rich man, and there is one nourished in a measure
small and he is the poor man, and these the kor and the kav are two boundaries one
above and one below, for the kor is the boundary of the abundance of the rich man
and the kav is the boundary of the smallness of the poor man, but the world to come which is nicknamed
by the name light which is the numerical value of 37, one upper boundary
and one small, but one boundary is for all, and according to this kor and kav are
two amounts, and two measures of food of this world one of a rich man
and one of a poor man which are kor and kav, and he comes to teach us ethics, that this
person should be satisfied with the small amount to achieve it nearby meaning
in his city and his place, and should not pursue after the large amount to achieve it
from a far place, that he will need to go to the overseas countries and the like in order to earn
his food in the large amount, and the place of a man he nicknames it by the name
land which is close to a man, and a far place which is in a city
far he nicknames it by the name ship which is far from the man, and he needs
much toil until he reaches there, and this is what he said 128 from the land, meaning
be satisfied with the amount of the kav hinted in the nickname of this world when you achieve
it in your place without too much toil from the amount of the kor which
you will toil for it to achieve it from a far place which is nicknamed by the name ship which is
high and far from you. And according to the master my father z"l in his book
Sivivei Midbar there he explained, that a man cannot draw his vitality
the flow from above unless he first raises lights of 102
from the kingdom which is nicknamed by the name land in the secret of M"N, and this is the secret 128 from the land
meaning start to raise lights of 102 from the land which is the kingdom and do not
do the opposite that you start to draw a kor from a ship meaning the light of the flow
from above because you will not be able to do from above unless you start
to raise from below until here are his words and his pure speech. And I said according to his words z"l therefore
he calls the flow that is drawn from above by the name kor which is the letters
kor 20, 20, 80 is Keter as our master the Ari z"l wrote in the intention
your children will recognize and know that from your storehouse is their rest, that one must intend under
Keter their rest, and the upper flow that is drawn from the Keter.
And my friend the honorable Rabbi Yaakov may his light shine explained, it is good for a man to be
supported by the labor of his hands even to be a worker of the soil, who cleans
the one who works it and its reward is small, and should not pursue to have a field
that he will be supported by it in abundance the amount of a large portion. And further he explained
according to what they said in the Midrash that they said to their friends the king two birds
that that poor man sacrificed are more than burnt offerings that you sacrificed they were in a day
for according to his value his sacrifice is more important than you. Further he explained according
to what the Tanna said in the Mishnah of Avot better is one hour in Torah and good deeds
in this world than all etc. until here are his words may his light shine:
Ibid. Three the Holy One Blessed be He loves them. It seems in the help of Heaven it is known that everyone who is angry
strengthens the power of the S"M as our Sages of blessed memory said everyone who is angry it is as if
he worships idols as it is said there shall not be in you a strange god, and it is known what the Ari z"l wrote
for S"M is called Af'ed, and according to this they well said everyone who is angry strengthens
the power of the S"M, for anger (Ka'as) in Gematria is 156 like the count of Af'ed, and therefore anger
they enacted to make for him a reconciliation immediately, that if he was reconciled immediately the
anger is canceled and automatically the power of the S"M will be canceled, and therefore the word reconciliation (Piyus)
amounts to 156 like the count of Af'ed, for the reconciliation cancels the power of Af'ed,
and it is known that there are combinations that are the Name of Havayah and every combination is the number
26 for the Name, and if so 12 combinations are 24 times the Name,
but these 12 are enough for the world to use in these six, it is found now there are
12 times the Name which are the 24. And behold 12 times
the Name amounts to 156, and in this I explained with the help of Heaven a hint to the verse
as an eagle stirs up its nest (Kino) over its young it hovers, meaning as an eagle which is merciful
stirs up 156 lights of 12 times the Name over its young who are
Israel it hovers, for 12 times the Name corresponds to the 12 tribes of Israel, and therefore
one who is not angry that he does not strengthen the power of Af'ed who is S"M
whose number is 156, then his power is great to draw 156 lights which are
12 times the Name from the 156 combinations of the Name Havayah, and therefore
one who is not angry then measure for measure, the Holy One Blessed be He loves him
for he has great power to draw lights 12 times the Name from
12 combinations of the Name Havayah:
And so one who does not get drunk and that is one who drinks liquor that brings him to light-
headedness and laughter, for this is called getting drunk (Mishtaker) which is dead (Met) reward (Schar)
for the liquor caused him to be called upon him the name dead, of whom it is said
give liquor to the perishing, but if he does not get drunk he is not called perishing which is
the number 13, therefore he merits to the Name which is the number 13 that he will be considered
him the Holy One Blessed be He. And so one who does not stand on his measures has no
worry, for everything that they belittle him he is not considered in his eyes to belittle and he is not
pressed and pained in his heart at all, and as it is written in the holy book on the verse honored in his eyes
is despised, and since he has no worry whose number is 13 he merits to the Name
whose number is 13 that he will be considered him the Holy One Blessed be He:
Ibid. Six things were said in a horse. It seems in the help of Heaven that it comes to teach us regarding
the law in buying and selling, that if a man bought a horse from his fellow
and stipulated with him that it should be clean of every blemish and defect, behold if there were found
in it these things this is not a blemish but rather importance in a horse, for
so
In two cases of illness, they were forced to first seek permission from the king,
due to etiquette because he is the head of the household, and the king was
required to tell them to eat from Rabban Gamliel, who is the ruling sage, but
it is possible that they change from the queen so that she would tell them to change from
Rabban Gamliel, and their reasoning was that since two cases of illness are regarding eating,
and everything regarding eating is blessed by them through his kindness, he said
the queen is considered the head of the household in these matters of eating, and the feast
shall be hers and not his, and this is their saying that it belongs to Rabban Gamliel, also there was intent
to speak in praise of etiquette, to show that the vitality of blessing is found
in the house because of the queen, but since the mistress of the feast fell ill, Rabban Gamliel
and his colleagues who engage in Torah, through whom they were tested and merited the good
of this world from the sustenance of the sea, they are called the masters of the feast
and therefore they bequeathed to Rabban Gamliel who is the master of the feast, and more for you what you shall do
and therefore the Talmud needed to specify the king's illness in the queen, meaning
the king found a reason to attribute the feast to the queen, and the queen found
a reason to attribute the feast to Rabban Gamliel:
Chapter Ten.
Page 104. Why do they call him the son of holy ones? Because he did not look
at the form of a coin. This was a bit of his piety,
and why did they attribute holiness to his wisdom, and furthermore they say son of a holy one,
and why did he take 'holy ones' in the plural. And it seems to me with the help of Heaven that it is found in the Midrash
Tanchuma on the verse 'You shall be holy', these are the heretics who say
what is 'for I am holy'? It means you are learning blessings, one
is he, which implies two authorities from this verse, to tell them
the deviants of the world, they meant to say that they are holy, you say,
now it is written 'He' in the singular, and what is 'for I am holy', what is
'holy' but that He is holy in all types of holiness etc. see there, and so is the matter
here, there is holiness in the observation of the heart, and there is holiness in the observation
of the eyes, and there is holiness in hearing cantors so that they do not hear the voice of a woman
nakedness, and there is holiness in the place of hands so as not to hold in a place of nakedness
and certainly in hugging and kissing, and since Menachem was sanctified in all types of
holiness that he was careful in them, therefore they call him the son of
holy ones, since it means the son of holy ancestors, also the intent is
a son sanctified in all types of holiness, according to what the Midrash said on 'for I am
holy He is', and he brought an example of his piety that he did not look at the form
of a coin, and if so, how much more so that he was in holiness regarding forbidden relations both
in eyes and in touching as a vision both in the place of hands:
Page 110. Two types in a basket are a disgrace. Rashbam explained
a sun-baked vessel in torn and perforated vessels at their mouth.
There is a slight printing error and it should be 'in vessels that tear and perforate at their mouth'
with a Vav and a Yod after the Kuf in 'Kore'in', and a Vav and a Yod after the Tet
in 'Nokvin', but it is not necessary to explain, Rashbam on page B wrote 'vessels
torn', that the tear is on the vessels, and as explained at length
of blessed memory see there:
Ibid. Our Rabbis taught: bowls and loaves are not subject to the concern of pairs.
The explanation is two bowls of two cooked dishes, and two loaves
of two types, such as one of wheat and one of barley, and Rabbeinu
Chananel's version is bowls and cups, and the intent is cups of two types
such as one of wine and one of beer:
And the statement 'the general rule of the matter: anything completed by human hands is not subject to
the concern of pairs, and completed by the hands of Heaven in matters of types of
food are significant', the explanation is that there is a concern of pairs in two types such as
two cups of wine and beer, and two bowls of cooked food of two types
and two loaves of wheat and barley which are two types, but that which was completed
by the hands of Heaven even though it is of two types they are concerned, and their reason is explained
in Rashbam of blessed memory, since that thing which is missing for which they decreed all the pairs
they established that it was a fruit completed by the hands of Heaven, therefore they decreed for it
in what is completed by the hands of Heaven, whether in one type or in two types, but
in what is completed by human hands they did not decree for it because of that missing thing, also
only in one type, and they were not stringent to decree also in two types, because
originally there was no decree in things completed by human hands at all,
since they established that that missing thing was not completed by human hands
but completed by the hands of Heaven such as fruits, and only a stringency and a fence were made
to decree in it, and therefore they were not stringent to decree also in two types, and
therefore two bowls which are two types of cooked food, since the cooked food
is completed by human hands they did not decree in them, and so two cups of two
liquids completed by human hands they did not decree in them, but two cups
of wine which are one type even bowls of cooked food of one type they decreed in them:
Page 112. Teach him from a corrected book, why? Because it is in his measure.
My dear son, the honorable Rabbi Yaakov explained
what does this come to teach us? Would it enter your mind that he should teach him from a mistaken text? And he answers 'in his measure'
his meal is small, lacking the way to teach him first the collection of letters
into words which are called 'Gimel' so that he would know how to collect the letters and make them
words without cantillation marks, and without vowel points, and you might think since this is not
the primary study of the text for them, afterwards he will teach him with vowel points and cantillation marks, and certainly
he will learn from a corrected book, nevertheless the study of the five of the collection of letters
into words he should learn from a corrected book because naturally since he is working on it, it is possible
in the collection of the reading to him the joining of letters to words in error, that were caught
to him the letters such as 'Simlah' for 'Shalmah' and 'Kevas' for 'Keves' and the like and then
the word will be closed in the mouth of the child in the verse according to the error,
also when he teaches him afterwards in a corrected book the reading of the
error will be closed in his mouth, these are his words, may his light shine. And what he said 'do not sit in the heights of the city and study'
because there many voices are heard and he will sometimes be confused
these are his words, may his light shine:
Page 113. Turn over a carcass and do not turn over words. It seems to me
with the help of Heaven, the sin is called a carcass, as it is written 'for a carcass
in Israel', and the kindness through repentance from thought turns the sin into merit,
as it is written 'if your sins be as scarlet they shall be white as snow', as if the repair
of the sin the verse describes as whiteness, and that is why the sin is called a carcass,
and turn the letters of 'Nevalah' (carcass) and it will be 'Lavan' (white), however this turning
is not enough for him to be in words specifically but it must be through action
as well, and this is the secret of 'turn over a carcass' that you should turn the sin called carcass
to white and do not turn in words, meaning it is not enough to do this turning
in words specifically, also action and charity are needed as well:
Ibid. Skin a carcass in the market and take a reward. It seems to me with the help of Heaven the sin
is called a carcass and its time becomes an impure garment for the soul, and there is a person
who has no sin of his own to repair through repentance from thought to make it
pure, also he has an impure garment from a sin that others did and he did not rebuke them
that he too is caught in this garment with them, as it is said 'the cow of Rabbi Elazar ben Azariah
would go out with a strap between its horns', and it was not his
but of his neighbor it was and he was caught in a garment with her from the sin of others that he did not
rebuke them, and this is possible to repair this garment to turn it to pure also it is possible
that he skins this garment from upon him by rebuking them, and it is known that this world
is likened to a market and is called a market as it is written 'and the mourners go about the market',
and as the Rabbi 'Toldot Ephraim' said, and this is the secret of 'skin a carcass in the market'
in this market you shall skin the impure garment made from the sin of others by
rebuking them, and in this you will receive your reward also from the heavens, and do not
wonder 'is my strength great', for it is written 'for he has done good to many from sin'
that one is obligated to purify others, or 'is he a great man' that the merit of the leader of the generation
who is obligated in this, and furthermore if he rebuked where does the matter go out,
that they will belittle him and mock him saying 'who made you a wise man and a judge
over us', for every person of Israel is obligated to rebuke his fellow until
striking until cursing and it shall be counted to him as righteousness. And in this I explained with the help of Heaven,
'You shall surely rebuke your kinsman and not bear sin because of him', the word 'Alav' (on him)
divide it into two and read it 'Al Yud', this is a hand that has ten joints,
that if you do not rebuke behold you are taking upon your hand the sin, and if
you rebuked you have cast the sin from off your hands:
Ibid
35
In the name of the Lord we shall do and succeed
For the sake of the union of the Holy One, Blessed be He, and His Shekhinah
Yoma
Chapter One
Page 4. It was taught: Moses ascended in a cloud, and was covered by a cloud, and was sanctified
by a cloud. One could ask, it should have said ascended and was covered and was sanctified in a cloud
or say ascended in a cloud and was covered and was sanctified in a cloud, for being covered
and being sanctified come as one, and why was it necessary to say "in a cloud" in each
and every one. And it seems to me with the help of Heaven that each "in a cloud" has a meaning
and a hint of its own, therefore it is full of saying it, and that is because it is known that Moses our Teacher, peace be upon him,
merited the higher fear which is the fear of majesty, i.e., [not] setting his heart on
reward or punishment, but rather he fears the Blessed Name because He is great
and rules over all, and everything that he understands and looks more into His greatness
and His exaltedness, blessed be He, he adds more fear, and as our Sages of blessed memory said on the verse
'And now Israel, what does the Lord your God ask of you but to fear',
that fear is a small thing for Moses our Teacher, peace be upon him, that is the lower fear
where a person looks at punishment or a good reward, and therefore he fears
that it is, and it does not refer to the fear of majesty, and it is known what the commentators
of blessed memory said on the statement of our Sages of blessed memory: if Israel merits, he comes with the clouds of heaven, if
they do not merit, a poor man riding on a donkey, and they explained the intent that the Messiah comes through
the perfection of Israel in fear, but if they merit he will come through them having
the fear of majesty as they look at His greatness, blessed be He,
and are filled with fear, and this is 'with the clouds of heaven he comes', if they do not merit 'a poor man
riding on a donkey' that they will have lower fear which is the need
of the enjoyment of the human physical matter, thus far their words of blessed memory, it follows that 'clouds of heaven' hint at fear
of majesty, and this is what is said: Moses our Teacher, peace be upon him, was elevated in a cloud, meaning he had fear
of majesty and this was his elevation, and this was praised that he merited the fear
of majesty which is the higher fear hinted at in the clouds of heaven:
And saying 'he was sanctified in a cloud' is another matter, for it is known that Moses our Teacher, peace be upon him,
merited the illumination of the Foundation of Wisdom which is called 'Holy', and also
called a 'Source' (ma'ayan) which is the numerical value of 'Cloud' (anan), which are 780 lights of the 'Who' (mi) of
the source for one letter which is Nun, or 'source' is 'cloud' and for this it says 'and was sanctified
in a cloud' it is the Foundation of Wisdom called 'Source' which is hinted in the letters
Anan (cloud), and therefore in this it uses 'sanctified' for it is the aspect of Holy and is called
Holy, so too to receive the Torah for Israel in holiness, for all seventy
hinted at in the cloud are sufficient reasons that he specifically must
receive the Torah for Israel and not another. And it seems therefore Moses our Teacher, peace be upon him, merited
the gates of prayer for his strength was in his mouth that his prayer did not return
empty, and that is because the numerical value of Moses and the numerical value of Cloud equals 576
as the value of Prayer (Tefillah), and therefore he prayed 576 prayers as the count of 'Va'etchanan',
and also merited to say the Song at the Sea which is called by his name, as it is written 'Then
Moses and the children of Israel sang this song to the Lord' and that is 'Song' (Shirah)
amounts to the number 576:
Page 9. And why so much? Because they would buy it with money. It is difficult,
since they know themselves that the names for our lives are not
in his soul, how would they give money and bring themselves into danger. And it seems
that these were Sadducees, who had many things they disagreed on with the Sages
and among them was the offering of the incense which was the main service
on Yom Kippur, for the Sadducees hold that one must place the incense in the Hall
and enter the Holy of Holies in the cloud of the incense, and this is the opposite of the truth that
our Sages of blessed memory received, but in the opinion of the Sadducees so is the truth, therefore they stand and give
much money to be a Sadducee High Priest, who was recognizable and not known
to the Sages of Israel that he is a Sadducee, in order to do the service according to their reasoning,
and according to their opinion they think they are doing something that the Holy One, Blessed be He, desires,
therefore even though they were proper in other things, and the loss of names
they did not care about in this entrant, and they were also wealthy and received money
from their connections in order to teach the King to appoint this Sadducee as High Priest
who was not recognized or known to be a Sadducee:
And because he was elevated in a cloud which is the fear of majesty he merited
to be covered in a cloud, a hint to the illumination of the name A-H-Y-H
whose numerical value is 'Good' (Tov), and every holy thing is comprised of ten, behold
this name is the numerical value of 'Cloud' (Anan), for ten times 'Good' (Tov) equals the value of 'Cloud' (Anan),
and therefore Moses our Teacher, peace be upon him, is called 'Good' as it is written 'and she saw him that he was good', and our Sages of blessed memory said
'Good' is his name, and also he merited to receive the Torah which is called 'Good', and it is known that
the name A-H-Y-H [squared] is hinted in the initial letters of 'et Hashamayim ve'et Ha'aretz' (the heavens and the earth),
and from here this name comes out in the Torah, and the reason seems to be because the Torah
which is called 'Good' as the numerical value of this name is the aspect of heaven and the aspect of earth,
for the Written Torah is heaven and the Oral Torah is earth, and as our Sages of blessed memory said
on the verse 'And I put my words in your mouth and in the shadow of my hand I covered you to plant heaven
and to lay the foundation of earth', heaven is the Written Torah, earth is the Oral Torah, and therefore
this name whose value is 'Good' is hinted in the initial letters of 'the heavens and the earth'.
And behold if you join the letters of Anan (cloud) which hint at the name A-H-Y-H which is
the value of Anan as stated, with the letters of Moshe (Moses), it will form from this the combination of the word
Nishmana (we will hear) which is the matter of Moshe, meaning the Torah 'we will hear it' through
Moses our Teacher, peace be upon him, who was covered in the illumination of the name A-H-Y-H which is hinted in the letters
Anan, and for this it says here 'and was covered in a cloud' meaning covered in the illumination of the name
A-H-Y-H which is in Knowledge (Da'at) hinted in the cloud for in its completion in ten it was
the numerical value of 'Cloud', it follows that the first 'Cloud' hints at one thing and the second
'Cloud' hints at another thing, therefore it uses 'in a cloud' in both of them:
Ibid. He said to them, set your eyes on the palace, Rabbi [X] said, he said to them, your witnesses are the palace.
It seems to me with the help of Heaven the difference for the one who said 'he said to them set your eyes on the palace'
the intent is that from the first beginning it is called a palace which is the [dwelling] of the Lord, set
greatness to the first sanctified thing in five things, and there is also in this an advantage
over the secret of the bed above, and he reveals the runners are superior who merited thus
in their days, and for the one who said 'your witnesses are the palace', the intent is that it returned to the first ones
and did not return to the later ones, and if so the advantage is from one side:
Ibid. If you made yourselves like a wall. It seems to me with the help of Heaven the intent is,
that a wall stands in truth, for it is fixed and does not move
from its place, but the door made to close the opening, its closing is not
fixed for every time the opening is closed in it once it is opened, so Israel
if they all ascended their ascent would be there in truth, like
the wall, that they would not move from the Land of Israel to go to the Diaspora, but since
they did not all ascend, they are similar in this to a door once closed once open, so
they once ascend to the Land of Israel once they remain in the Diaspora, and their dwelling in the Land of Israel is not
18
Benayahu
Pesachim
Chapter 10
Thus we find the time of a horse in all these six things:
Page 118. His secret to one who barks at a person's wisdom in his goodness.
The explanation is that he collects from the person's body or from his property even
collecting from the money that belongs to Him, blessed be He, as it is written: 'Mine is the silver and Mine is the gold,'
says the Lord of Hosts, and His reward the Holy One, blessed be He, collects from him and not from the person's own.
And the kindness is what the Holy One, blessed be He, does with the person to collect the debt from
the good that is in the person's hand which belongs to Him, blessed be He; hinted at in the letters of the word 'debt' (Chov)
itself, for every word has a value of one more than its collective power,
and kindness (Chesed) added this number one to the letter Chet of 'debt' (Chov)
making it a Tet, and then the word 'debt' (Chov) becomes 'good' (Tov), hinting that the Holy One, blessed be He, collects
His debt from His own good, blessed be He:
And behold it is known that the Holy One, blessed be He, His attributes are measure for measure, therefore
the kindness is that He pays the debt from the good and not from the body of
the person, may the Lord not do so even with a person who does good
with creatures, to him the Holy One, blessed be He, will improve His kindness with him to do him this good
this is measure for measure, but a person who does not do good with
creatures, He will not do him this good hinted at in the addition of the one
to the letters of 'debt' (Chov), which is that He should collect the debt from the good, and with this it will be understood
with the help of Heaven, if his good is good to creatures, to him grace also one to add
to 'debt' (Chov) to make it 'good' (Tov) which indicates this kindness:
There. Read it as 'do not die'. It seems the main point is according to the explanation of
the Maharsha, of blessed memory, in the Gemara of Makkot who explained 'placed' as
the language of blowing into his hands, also the language of reception for the blower opens the reeds
and afterwards no sound is heard from his mouth but only for the receiver to receive,
and therefore the way to read it is 'do not die' in order to hint at the number
to the secret, and regarding the one who testifies false witness which causes others to receive
his money for the secret and false witness, see there:
There. Resurrection of the dead as it is written 'to walk before the Lord in the lands of
the living'. The explanation of the Name that is before the living is the Name of Havayah
blessed be He, ⟦...⟧, and it is known by this name the graves are opened
at the resurrection of the dead and it is the number for what is written 'for on the holes of
a thousand', and specifically 'before the Lord', and the birth pangs of the Messiah as it is written 'not to us
O Lord, not to us', and according to this it is the service of the Kingdom, meaning in the Kingdom they
needed to sit ⟦...⟧ in it with the difficulty of servitude to sweeten five names
⟦...⟧ for every ⟦...⟧ equals the number 'to us' (Lanu), and now with you is kindness and not
did they have the difficulty of servitude ⟦...⟧ in it like ⟦...⟧ which is
the number of one ⟦...⟧ of ⟦...⟧, and in reward for kindness its sweetening for the servitude of
kingdoms in which will be the birth pangs of the Messiah, in which the names are sweetened
⟦...⟧ which are the number 'to us' (Lanu), and about this they said 'not to us O Lord', that it should be sweetened
the name ⟦...⟧ which equals 'to us' (Lanu) by the name ⟦...⟧ in kindness as it is written
'the kindness of God is all day long', and also ⟦...⟧, and ⟦...⟧ 'the Lord and let it be to us'
that is the name ⟦...⟧ and the name ⟦...⟧ together in the name ⟦...⟧ equals the gematria of 'to us' (Lanu),
and therefore they said 'not to us O Lord', and this verse was said by Hananiah Mishael Azariah
regarding grace which is the secret of the sweetening that the name ⟦...⟧ will be sweetened, and Azariah ⟦...⟧
help of God, he said that to support give glory, 32 paths of wisdom
in the clothing of understanding, and ⟦...⟧:
There. When will I be able to seat before You a summons of three who hears the voice of
my supplication. It seems with the help of Heaven it is known that 'voice' is the Written Torah
⟦...⟧ voice, as it is written 'Moses spoke and God answered him with a voice', and ⟦...⟧
'the voice is the voice of Jacob', also 'grace' (Chen) hints at the Oral Torah as it is in the Midrash
'and be gracious to you' these are the words of Torah as it is written in it 'a lovely hind and a graceful
doe', and it is known that Israel are called children to Him as it is written 'you are children etc. to Me',
and ⟦...⟧, and I explained that Israel are called ⟦...⟧, on the name
that they received the Written Torah ⟦...⟧, and the Oral Torah
⟦...⟧ and six orders ⟦...⟧, and ⟦...⟧ the letter Zayin to houses will be
from it the letters ⟦...⟧, and ⟦...⟧ the letter ⟦...⟧ to houses will be the letters
⟦...⟧, and these 22 letters will be the letters ⟦...⟧, and for this 'when will I be able
to seat before You' to Me from You to seat ⟦...⟧ by the merit of the Torah
'who hears a voice' this is the Written Torah, 'my supplication' is the Oral Torah, the language of
grace and favor, for these two Torahs are the secret of this ⟦...⟧ they will be transformed
and will be the letters ⟦...⟧ for to Him the Holy One, blessed be He, ⟦...⟧ them:
There. Even though I was drawn from death, to You I am and to me ⟦...⟧ to save.
It seems with the help of Heaven that it is known that the portion of the souls of Israel is attached
in the course of the Sefirot, and therefore it is written 'and you who cling to the Lord your God'
and it is known that the course of the souls is the Creation ⟦...⟧ the secret of Understanding ⟦...⟧
the intention of the heart, and as it is written ⟦...⟧ remembered for good 'Understanding is the heart', and it is known
that even though it is impossible for a person to fulfill all the commandments in practice, nevertheless he will be
complete in all of them through the heart, which thinks to do and ⟦...⟧, and this is the secret
'even though I was drawn from the commandments', for it is impossible for a person to fulfill all 613
commandments, nevertheless 'to You I am', to You specifically who is attached to You, for he thinks
in his thought it is in Creation ⟦...⟧ heart, and therefore the heart will be completing
all 613 commandments, and therefore 'to me ⟦...⟧ to save', she said the language of ⟦...⟧ because
it is known ⟦...⟧ name ⟦...⟧ which is ⟦...⟧, and every strength (Gevurah) is the number 86,
and therefore every ⟦...⟧ at the end of a word hints at strength, but through the sweetening
they will be the letters ⟦...⟧ letters ⟦...⟧, ⟦...⟧ will be ⟦...⟧ and ⟦...⟧
for sweetening, and for this 'I and to me ⟦...⟧ to save' all of it specifically:
There. Fence the ⟦...⟧ and buy yourself a slave. The explanation is the wall of the inheritance
to the beast which is the donkey, and as it is written ⟦...⟧ read it as 'living
God', the explanation of that which is ⟦...⟧, it seems and he sucked from 400 forces in the secret of
the verse 'and behold Esau came and four hundred men with him', and therefore it is written
'and the house of Esau for stubble' gematria 400. And from this secret 'fence the ⟦...⟧' that was drawn between the reeds
it seems with the help of Heaven the prince of ⟦...⟧ is so-and-so, that to him know the letters
⟦...⟧, and to him good letters ⟦...⟧, and ⟦...⟧ between the forces of evil which are
⟦...⟧, that in their fullness they are the gematria ⟦...⟧ which is the number of reeds:
There. All your deeds are written in a book of kindness. The explanation is three
types of meeting houses there are for the guard, the first is called ⟦...⟧,
and this they see from the understanding before everything, and the second is called ⟦...⟧
and this they see from the claim ⟦...⟧ to the end, and the third is called ⟦...⟧
and this they see from the claim in its lack, and all of them are a pen of kindness
to say that they do not ⟦...⟧ to him words of grace to do good, but all of them rise
in one agreement to be stringent. And from this secret 'he shall not profane' this is the house of his treasures
of that wicked one, meaning his body or his seed if they convert to be
Israel. 'And he shall not ⟦...⟧' this is the house of his stores or his portion in the ⟦...⟧ of goats
that is in his husk they shall not be swallowed in reincarnation in his seed that they shall reincarnate
in the righteous and they will be in them Israel, and the ⟦...⟧ who sit before the Lord who engage
in the Torah in four parts which are PaRDeS which are corresponding to the four letters
of the Name Havayah, blessed be He:
Page 119. This is the one who recognizes his fellow's place in the academy. It seems with the help of Heaven
according to what our Rabbi the Ari, of blessed memory, said in the Gate of Reincarnations
page 70 side 2 and these are his words: Know that if there is found in a generation kindness ⟦...⟧ souls
from the root of kindness in two people or in two friends they will be both of them
roots and connected this one to that one ⟦...⟧ without knowledge, for even though
⟦...⟧ they did not see their fortune saw because both of them are a part of
the ⟦...⟧ that he is more than his fellow and they complete this one to that one ⟦...⟧,
and therefore they will merit to know by the Holy Spirit that both of them are from the root of kindness
together, and these will certainly be loving one another etc. end of quote, and this is the secret 'this is the one who recognizes the place
of his fellow in the academy' of above, meaning he recognizes his root and the place of his essence
that in it he will understand that he and his fellow are from the root of kindness together, and this is certainly for this
they will ⟦...⟧ one another they were loving one another:
There. Come and see that not like the attribute of the Holy One, blessed be He, is the attribute of flesh and blood. That
which he said 'come and see', it seems with the help of Heaven the intention is, that these words
that I say to you are not words of tradition but come you yourself to investigate
and to know in this matter and you will see with your eyes that these words are ⟦...⟧,
because every person knows his time and his secret ⟦...⟧ all the person is
⟦...⟧ he will be ⟦...⟧, and if we found in truth in the Holy One, blessed be He, ⟦...⟧
and ⟦...⟧, and His reward is not like the attribute of flesh and blood ⟦...⟧:
That anonymous statement says profit for the holy way you received Hananar of the blood
of mercy, implying that one reading is sufficient, and according to this, these three opinions
are hinted at in the name of the rooster which is called Gever (Man), the first Tanna holds until
it calls the first voice, and this is hinted at in the letter Resh of Gever which is the acronym for
First (Rishon), and according to Rabbi Yose until it repeats, and it is hinted at in the letter Nun of Gever, and according to Rabbi Hanina
until it triples, and this is the Gimel of Gever, and it seems that the words of all of them are true
for Rabbi Yose agrees with the first Tanna that the first voice is sufficient, but he holds that if he waited
until it repeats it is better, and according to Rabbi Hanina if he waited until it triples it is even better:
Chapter Two.
Page 22. A. Taught: A righteous man much. It seems to me with the help of Heaven that if you add
the smallest number of the numbers which is the number one, to
the smallest letter of the letters which is the letter Dalet, it will be the letter He, and these
letters of Tzadik (Righteous) will be the letters of Kufa, a hint that if the righteous man wants in his doing
charity even one degree from the boundary appropriate for him, God forbid, he will fall [from]
charity, and so is the matter with the messenger of the King, peace be upon him, who went out from the boundary a little
and fell into a plague, for which he was punished from his kingdom. And the severity of the wicked man much
for in the letters of Rasha (Wicked) there is no number for units and the smallest letter in it
is in the tens, which is seven tens, and if you add ten to it
to make it 80. Eight tens will be the letter Pe, and these letters of Rasha will be
Resh-Samekh-Pe and the damaging spirits are called Resaf, and so the sufferings are called Resaf as it is written
in the Gemara of Berachot page 5 on the verse 'And the sons of Reshef fly high' and there is no
Reshef but damaging spirits, and they also expounded there except for anger and sufferings,
and in the grace of our ways to profit them in the Name, may He be exalted, more than the boundary of the wicked
customary in the world, He will take vengeance on the damaging spirits and strike them with sufferings, Heaven protect us, and for this it says
do not be wicked much:
Chapter Three.
Page 28. To sacrifice to her companion from the hitting and the trade of the walls. The
Tosafot, of blessed memory, asked: and let Isaac forgive, he established Mincha (Afternoon prayer) and it should have said
to the sacrifice of Isaac. And it seems to me with the help of Heaven according to what our Rabbi the Ari, of blessed memory, wrote
in Sha'ar HaKavanot that what is written in the Zohar, portion of Almin that visit before
the Throne they are 250 in the hair of the right and 103 in the hair of the left
the intention is that those 103 worlds are the numerical value of Mincha, because they are awakened
after midday when the left of Isaac is awakened, and therefore
it is called the Mincha prayer, and our intentions are to rectify these 103 worlds
the secret of Mincha to make them kindness in the hair of her companion, see there, and with this
it is settled that he calls the Mincha prayer by the name of her companion, because such is our intention
and our showing to make it kindness in the hair of her companion, and in the holy book Ben Yehoyada
I explained with the help of Heaven he hung the Mincha on her companion that established Shacharit (Morning prayer) because
it is known that 102 in Mincha is not there, but 180 of Shacharit from before the standing
is sufficient for the Mincha prayer as well as our Rabbi the Ari, of blessed memory, wrote,
and therefore he hung the Mincha on her companion that established Shacharit, see there, and with this
it will be understood with the help of Heaven what is written 'her companion' to the people of the land and half and the lad is Isaac
the law until 25 this is 180 of Shacharit which has in it 180 for the life of the day
in the verse Shema Yisrael, and we were revived in the Shacharit prayer to draw
the rectification and the vitality through 180 for the need of Shacharit, and in the good to you
in the Mincha prayer with that same 180 that was sufficient for both of them:
Page 29. Even for the Dikous as long as they speak in their prayer their prayer
is heard. It seems to me with the help of Heaven the intention is in the obligatory prayer
which is the Shemoneh Esrei a supernal union is made above, and great is the power of the righteous
as long as they speak in their prayer on a day that they pray a voluntary prayer besides
the obligation also their prayer is heard above that there is through it a supernal
union like in the obligatory prayer:
There. Upon it complete all the sacrifices. It seems to me with the help of Heaven it is known
all the sacrifices are the rectification of the Malchut (Kingship) which is the aspect of the name
Adonai whose number is 65 and it has in it 24 ⟦illegible⟧ and this is hinted at in the letters
adjacent to the letters of Olah (Burnt offering) which are the Tamid (Continual offering) for above the Ayin
there is Pe and above the Vav-Het there is He, behold 65 the number of the name Adonai
and above the Lamed of Olah there is Mem and above the He of Olah
there is Vav, behold 24 a hint to the 24 ⟦illegible⟧ of the name Adonai, it is found
in the letters before Olah the name Adonai is hinted at in its number and the number
of its ⟦illegible⟧ which is in Malchut that the rectification of the sacrifices is in it, and for this it says
'and he shall arrange upon it the burnt offering and burn upon it the fats of the peace offerings' upon it complete
all the sacrifices, 'upon it' specifically, meaning in the hint hinted upon it
of the burnt offering which is the name Adonai complete all the sacrifices
that all of them come to rectify this name:
Page 35. She said to him: Behold I am imprisoning you in the house of the prisoners etc. It seems
to me with the help of Heaven that these things come and go from her according to
the order of his conduct deep, that she wanted him to trade all day before her
in the inner room and in the room of ⟦illegible⟧ even if he had no business there, and from this
it was heard and he would go every time to the outer room so that she would not trouble
him, and in the cancellation that was mixed in this she said to him: Behold I am imprisoning you in the house
of the prisoners. So that you will not move from your place why ⟦illegible⟧ and you will not trouble people
anymore outside, and he said to her: The Lord releases the prisoners. Also she further wanted him to go
before her with an upright stature so that the form of his face would be seen well, and ⟦illegible⟧ when
he was forced to go before her for some business and the like he would bend
his stature so that his eyes would be looking at the ground and the form of his face would not
be seen to her well, and therefore because he was mixed in this she would
say to him: Behold I am bending your stature with a bar of iron ⟦illegible⟧ upon you
and ⟦illegible⟧ he replied to her: The Lord straightens the bent. Also further when she was speaking
with him to be ⟦illegible⟧ to him he was forced to look ⟦illegible⟧ from looking
at the ground to have his face towards her to hear her words and to see what
she shows him with her fingers, then he closes his eyes and opens them a little so
that he would not look at her well and only opens them as needed and ⟦illegible⟧ she wanted
that he open his eyes well, therefore because he was mixed in this she would
say to him: Behold I am blinding your eyes ⟦illegible⟧ you close them before me and ⟦illegible⟧
he replied: The Lord opens the blind:
Page 36. They gave a ⟦illegible⟧ to our accuser, meaning they said 'Blessed be the Name of the Glory of His Kingdom forever'.
It can be said ⟦illegible⟧ that he knew that ⟦illegible⟧ on 'Blessed be the Name of the Glory of His Kingdom forever', and it seems to me
with the help of Heaven that the commentators, of blessed memory, wrote that the letters of 'Blessed be the Name of the Glory of His Kingdom forever' are enlarged from
the name Havayah, for these letters are adjacent to the name Havayah in ⟦illegible⟧
namely the letter Bet in the writing with He, and the letter Shin in the writing ⟦illegible⟧
⟦illegible⟧, and the letter Kaf in the writing ⟦illegible⟧ ⟦illegible⟧, and the letter Mem from the Lord the matter went out,
and the letter Nun ⟦illegible⟧ to the Lord, and the letter Vav in the writing 'And the Lord goes before them
by day', and ⟦illegible⟧ from these words there are no letters attached to the name
Havayah ⟦illegible⟧ from before it, ⟦illegible⟧ letters ⟦illegible⟧ ⟦illegible⟧,
behold these letters they will be before ⟦illegible⟧ are not erased, and according to this
it can be explained well his saying 'they gave a ⟦illegible⟧ to our accuser' on 'Blessed be the Name of the Glory of His Kingdom forever', for
in the letters ⟦illegible⟧ the revealed to ⟦illegible⟧ in the matter of the holiness of the Name. And what is written
'they gave a blessing', it seems to me with the help of Heaven 'Beracha' (Blessing) is 'Rav Koh' (Great is this), this is the unification of 'Blessed be the Name of the Glory of His Kingdom forever'
which is the unification of the Malchut which is called 'Koh' in which it will multiply and grow:
Page 38. They sought to increase his honor and to diminish the honor of the Place.
It is difficult, for if they did not ⟦illegible⟧ to teach, ⟦illegible⟧ it was
for the sake of the honor of the Place, so that they would not err so in the manuscript, and further his saying
'now the honor of the Place stands in its place', and ⟦illegible⟧ now ⟦illegible⟧ the Temple
and they do not fulfill the commandments of the incense. And it seems to me with the help of Heaven what is written 'they sought to diminish
the honor of the Place', it is on that which ⟦illegible⟧ to them the Sages afterwards
that they could and would engage and did not ⟦illegible⟧ until ⟦illegible⟧ to them their reward, and what ⟦illegible⟧
and the sons ⟦illegible⟧ the commandments of the incense in the lack of the quality of the act, because
they set their eyes on money to increase their reward. And what is written 'now the honor of
the Place is in its place', for even though ⟦illegible⟧ the Temple they engage in incense
in the Temple above, and further also below the study ⟦illegible⟧, behold it is
like the actual deed as it is written 'and we will render the bulls of our lips', and it is written 'this is
the Torah for the burnt offering' anyone who reads the portion of the burnt offering it is as if he offered a burnt offering
etc. and it is found the honor of the Place is in its place:
There. That we do not ⟦illegible⟧ in ⟦illegible⟧. The Tosafot ⟦illegible⟧ asked it implies
orally, and it seems to me with the help of Heaven that ⟦illegible⟧ is different, since ⟦illegible⟧
even though
In the aspect of permanence. And this will be understood by what was said, "If you had made yourselves like a wall,"
for even though in their eyes they had many thoughts that they were many gods,
many buildings and actions for one God, so you, if you had ascended
all of you together, you would have been compared to silver, over which the
exile would not rule anymore; now that you have ascended like doors, meaning in the way of those who enter
through the door of the ⟦...⟧ to enter it many people at once, not little
by little, sections by sections, so you ascended sections by sections in ⟦...⟧,
therefore you were compared to cedar over which rot rules, so you are ruled by the
exile and the nations:
Page 10. A decree of the king it was that those who build should fall by the hand of the destroyers.
It seems to me in my humble opinion the reason for this decree, to make known that
the builders, even though openly their action was for ruin and abandonment, within
in the Temple it was fitting that this rest should stand for them for eternal generations that they should be saved
in all their wars, for the merits are there, but from the time of the building of dust there was
an evil thought, for they intended to undermine this building for ⟦...⟧, and for all the nations
an evil thought is attached to the action, as we find in the Gemara (Rosh Hashanah) that the reason
that he was building in the strike he gave to inform us ⟦...⟧ etc.
that they should build three rows of stone and a row of wood as it is written
with layers of great stone three and a layer of new wood, it was because of
the fire to burn it with fire if the Jews would rebel against him, for he did not place his heart upon
the sanctuary with an evil thought to stretch a hand against it, and therefore the ⟦...⟧ decreed that
the builders who had this evil thought of undermining the building should fall
by the hand of the destroyers, to make known that they too are ⟦...⟧ among the destroyers.
And know that now Persia was given into the hand of another nation whose religion is the religion of the Ishmaelites
and they are not idolaters as they were in their beginning, but became
included in the religion of the Ishmaelites, and it is possible that these matters were given
as several matters of the birth pangs of the Messiah were given due to the length of
the exile, and blessed is He who knows. And so too regarding what is written here, there is no son of David coming until
the kingdom of ⟦...⟧ spreads for nine months over the whole world, we
cannot know if this matter changed in the length of the long time that
the kingdom of ⟦...⟧ changed, for today the kingdom is ⟦...⟧ these things were given
said in the birth pangs of the Messiah certainly, or if there is still existence
to these things said here, and blessed is He who knows, and this matter itself is beneficial
of the spreading of the kingdom of ⟦...⟧, if its explanation is made known to us
in truth, for it can be explained in different ways, and blessed is He who knows:
Page 18. He shall be greater than his brothers in strength, in wealth, and in wisdom.
It seems to me in my humble opinion all these four were hinted at in the four letters
of his name, for the first 'A' in wisdom ⟦...⟧ and this is wisdom, and the letter 'B'
strength, and the letter 'H' two are this wealth, and the letter 'V' strength, and in the Tosefta
it adds further in appearance, and our Talmud does not disagree at all
that appearance is beauty, for beauty refers to the structure of the limbs that they are beautiful
in structure and full of light and splendor, but it diminishes the world, because
what was here the words of others who said they make him greater than all his brothers, which our Sages
touches upon the difficulty that was to him from the words of the first Tanna. And also in my humble opinion that in these
words of others we would explain the words of the first Tanna who said greater than his brothers
in beauty and in wisdom refers to his brothers the priests, and according to this what is the difficulty
how do we establish him, for it can be said at the time they appointed him all his brothers the priests were
complete in wisdom and he was superior to them, but he is still one and needs
to learn and to make him learn or perhaps not to learn him, and therefore he brought the words of others
who say his brothers the priests make him great, and since why were we forced
to explain in their words his brothers the priests, and it should have just said
his brothers make him great, and as the first Tanna took that he should be greater than his brothers in beauty
etc., and did not explain from his brothers the priests, for certainly because the first Tanna stands
in his saying 'from his brothers' regarding all of Israel, for all of Israel are his brothers, and he needs
to be greater in wisdom than all the sages found in Israel in Jerusalem,
and therefore the others who explain 'from his brothers' regarding the priests did not say that if
he does not have brothers they do not make him great, but they explained their words and said his brothers
the priests make him great, if so for what did they say that the first Tanna took it refers
to all of Israel, and according to this it is difficult if he is not wise how did they appoint
him and we need him to be wise more than all his brothers Israel, and if he
is greater than all the ⟦...⟧, if so there are no sages greater than him so that they should be
teaching him now:
Ibid. Weakness of mind. Explanation that he was afraid that they had many sins
and the accusers would descend to accuse and then he would not be able
in his actions in the service of the day:
Page 19. There they spread and merit, for our Sages said anyone who is careful with ⟦...⟧
is stricken in his body. In the ⟦...⟧ of lashes the numerical value is 800 in the count of
meat, therefore they merit that they were only meat:
Page 20. The washing of Kippur is like the first washing, and it is explained
in the Midrash that the ⟦...⟧ teaches merit and speaks in praise of
Israel. And this will be understood in my humble opinion as it is written 'who can produce pure from impure'
which is pure, these are words of merit from impure, which is one in the count of
this is the Day of Kippur which is a day of kindness that is unique in the year:
Ibid. And his voice was heard in three ⟦...⟧. The ⟦...⟧ questioned
of blessed memory from what was said in Tractate Tamid from Jericho they would hear the voice of
Gevini the herald, for it is found that his voice was heard in ten ⟦...⟧. And it seems to me
in my humble opinion what is written here 'and his voice was heard in three ⟦...⟧' refers
to every person, and what is written in Tamid that it was heard from Jericho, not to every
person, but to those who are strong in hearing from one that would happen sometimes
in ⟦...⟧ that they are human beings who are and hear his voice, and also this at a time when he
raised his voice excessively. But it is difficult since this was his way always
that his voice was heard in three ⟦...⟧, what innovation did it bring to Agrippa
the king when he heard it in three ⟦...⟧, that he gave him gifts. And it seems to me in my humble opinion
for Agrippa was coming on the way and was very tired and every person who is faint
and tired will have a blockage in all his senses, and therefore since he was
tired and heard at a distance of three ⟦...⟧, he thought in his mind that if he
were not tired he would hear his voice at a distance of six ⟦...⟧, and therefore
he wondered at him and gave him gifts. And the reason for the gift was that he found favor
in his eyes for he was honoring God with this herald not for a need
for the herald was for the ⟦...⟧ in Jerusalem, and what need to make heard
his voice to a distant place to wake himself up with this:
Ibid. And even though here there is ⟦...⟧ and here there is no ⟦...⟧.
The ⟦...⟧ of blessed memory explained that he meant here there is ⟦...⟧ of a fast
and here there is no ⟦...⟧ of a fast, for Agrippa was in the light,
and as the words of the ⟦...⟧, and many question since he needed to be precise
in this language, for it was not an event on Yom Kippur to explain so, let us say
that this event of Agrippa was with the herald of Yom Kippur, and he was
walking on the way on the eve of Yom Kippur, and he was not able to reach Jerusalem
on the ninth day towards evening, and he was forced to stay on the night of Yom Kippur in a place
distant three ⟦...⟧, and in that place he heard the herald that was
on Yom Kippur. And what he said 'here there is no ⟦...⟧', for the herald was at night,
and there is still no ⟦...⟧ of the fast like the time of the herald that was during the day.
And it seems to me in my humble opinion it is impossible to explain that at night there is no ⟦...⟧, for even though there is no
⟦...⟧ from eating, there is ⟦...⟧ from sleep, for a person
will feel very much at night after his eating more than the day, and therefore regarding
the voice it is ⟦...⟧ for perhaps it is harder for him, for he will be sitting in his ⟦...⟧
and his tongue will cleave to his palate, and furthermore the herald was at the end of the night and since
he knows that the whole day will be in fasting he will also feel the pain of eating due to
the peace, as seen by experience that a person on the day of the fast will feel the pain of
the peace from the morning, and furthermore if his intention is to say that at night it is
close to eating and there is no ⟦...⟧ of the fast, if so the two things
were included in one thing that he said here day and here night:
Ibid. And this is what he said ⟦...⟧ and all the generations of the earth are like
nothing. The explanation is it is impossible that this 'lo' (no) that he said is so much
a language of absence, like the matter of 'lo' in the scripture which means they have no
importance, for if so he should have said 'and all the generations of the earth are not important',
and since he said 'like nothing' it means that this 'lo' was there a thing, and this is
what refers to the ⟦...⟧ of the day that the heavens are not:
Ibid. Rabbi Yoshiya says until he sleeps and some say until he is killed. It is found
three opinions there are in this, the first Tanna holds until he calls the first voice
for
Yoma Chapter 3
which is his general rule, it corresponds to the hours of a person's life, in which there is
a number of worlds corresponding to the total hours of his life and his days. And it is known that man
is divided into two parts, which are body and soul, and the part called body
is from the shoulders to the feet; all this part is called his body,
and above it is called the head. However, this part called the body, most
of this part is called by the name 'legs', because the legs
start from the buttocks, the thigh and the leg until the ankle and the heel,
and it is found that most of this part of his body relates to the legs, and behold the legs
are the majority of the body. And according to what has been said, that within the body, called by the name
Image (Tzelem), there are worlds corresponding to the number of hours and days of a man,
it is found that in this part which relates to the legs, there are worlds corresponding to
the majority of his years and days. And therefore, since the scripture says 'The feet of His pious ones
He shall keep,' mentioning the legs which contain worlds corresponding to the majority of a
man's days, we learn that it says: since the majority of a man's days have passed and he did not sin,
he will not sin again, for the Holy One, Blessed be He, guards him.
Ibid. One who comes to be defiled, they open for him; one who comes to be purified, they assist him.
It is difficult: if they open for him, then they are assisting him in his defilement,
for one who opens a breach for a thief is considered to be assisting him in the theft. And it seems to me with Heaven's help
that this refers to such a case as the story that occurred and its ability as recorded
in Nachal Eshkol in the chapter of Circumcision, which was full of ⟦...⟧ for Rabbi Y. Yaavetz: Reuben
and Simeon went down alive into a pit to the land of their opening, and there was a great storm
in the sea, and the sailors hurried to reach the shore of the land of the lowly at the time
of the destruction. And they said in their hearts, the ruin of the two brothers, for many days we
have been restrained in the restraint to a desolate land. And Reuben encountered a crowded house at the wall
of the city, and they took pity on him and gave him meat there to eat, and his eyes were enlightened,
and Simeon also went to another house in the city and he set before him food
and he ate. And the desolate ones were weary, mute, and without legs; they stayed there for a few
days without telling that they were Jews because of the decree. And it was when their spirit
returned and they knew they had the strength to go, they packed the bundles of the houses
that had shown them kindness and they left. And before they separated, the owner of
the house who had shown him kindness made himself known to Reuben, and said to him: The recognition
of your face has answered for you that you are a Jew. Know, my brother, that I am like you,
and I am of the forced Jews (Anusim), and I and all my household keep
the commandments of the Lord in secret, and in a cellar underground I slaughter and inspect,
and I separate meat from milk. And now do not be grieved because of the table in my house,
for abominable meat did not enter your mouth. But Simeon knew that in a foreigner's house
he sat, for he saw with his teeth their food was carrion and torn (not kosher) and meat
with milk, and he ate there because of saving a life. And it was when they went out to
their city, Simeon went to the wise man of his city and asked him: what is this that was done,
that I had to be cast into a foreigner's house and eat impure and forbidden meat,
and for my companion He did well in His kindness to invite him into a kosher house. And he answered him, tell
me please if you ever feared me, if you ever ate something forbidden without
compulsion. And he said: the truth is established, once I went with youths
into the forest and I saw them eating bread and cheese and wine of foreigners, and I desired
a great desire for the cheese and the wine, and I tasted a little of them,
and I said, may the Lord forgive your servant in this matter. And the wise man answered and said,
The Lord is precise in all His ways; behold your companion is better than you, for never
did a forbidden thing enter his mouth, and the Holy One Blessed be He guarded him from stumbling, even in time
of trouble and compulsion, but you have already transgressed the word of the Lord without compulsion,
it was not precious in His eyes to perform a miracle for you to provide for you a Jewish home
among the many foreign houses, etc., see there.
And with this, it is understood with Heaven's help the scripture, 'Happy is the man who did not walk
in the counsel of the wicked and in the way of sinners did not stand'. And the intention
was because he did not walk in the counsel of the wicked from the start to transgress the words of the Torah
governing the soul without compulsion, therefore in the way of sinners in time of compulsion he did
not stand, for the Holy One Blessed be He provided him a kosher house to enter, and he would not eat
a forbidden thing. And with this I explained with Heaven's help the matter of Abraham our father's coming
to Egypt, and he said to Sarah, 'Behold now I know that you are a woman of beautiful appearance,'
for the question here is known: how Sarah our mother, who was one of
the four most beautiful women in the world, and was secured with Abraham our father for many
years,
even though ⟦he...⟧ him, meaning he will not listen to your words, and the Holy One Blessed be He
replied to him ⟦...⟧ that I have given you, behold I have blessed him. It is found there
this was blessed from the mouth of the Holy One Blessed be He, and also the calling of his name was from
the Holy One Blessed be He through the angel who said to Hagar, 'and you shall call his name Ishmael because
the Lord has heard your affliction.' Therefore, this name is not like other names of
the wicked, even if we return to her, he did repentance afterwards.
Ibid. Rabbi Elazar said: for naught from his own, a wicked man from his companion. It seems to me with Heaven's help the intention:
The righteous man, even though he has a Good Inclination which guides him for good and therefore
he walks in the good path, and furthermore because truly the Holy One Blessed be He is the one who helps
him, as our Sages of blessed memory said, 'a man's inclination overcomes him every day and if not for
the Holy One Blessed be He helping him, he could not overcome it.' Even so, it is considered for him as if all was done for naught,
meaning from his own power and the toil of his hand without help. And as our Sages of blessed memory said in the Gemara
Sukkah: in the future, the Evil Inclination will appear to the righteous as a mountain and they weep and say
'how did we conquer this mountain?' and the Holy One Blessed be He says: my sons, I also wonder how
you were able to conquer such a mountain. And for this it says 'for naught', the Holy One Blessed be He does kindness with him
that He considers it for him as if it were for naught from his own, meaning from his power and the toil of his hand,
and thereby He gives him a full reward. But the wicked man, in order to lighten the punishment from him,
He considers it for him that he became wicked because of his companion; this is the Evil Inclination which is called
a companion to this sinning man who associated with him, as it is written: 'he is a companion
to a man of destruction.' And as I said above, may he be remembered for good to Rav Yehuda
regarding Rav Sela the Pious, who said Messiah will not come etc., because He
will not forgive those who are ungrateful for favors, and for the violation of many virgins in Israel.
He said to him, what did the Holy One Blessed be He say? He said to him, 'sin crouches at the entrance.' Rashi
of blessed memory explained: the Evil Inclination is what makes them sin against their will. It is found that the wickedness
of the wicked is hung upon the Evil Inclination in order to lighten his punishment and hangs the merit
more upon the Evil Inclination which becomes habit, for this comes from birth
and is called his companion literally. And my dear son, the honorable Rabbi Jacob, may his light shine, explained:
'for naught from his own', they do not judge him relative to one greater than him, for if so he would be found
lacking much; and the wicked, they judge him relative to a wicked person greater than him so
that his wickedness will not be great, and all this is by His Blessed kindness, etc., may his light shine.
Ibid. From the curse of the wicked you learn the blessing of the righteous.
With this it will be understood with Heaven's help, 'Who can produce a clean thing from an unclean?' that you should learn
the blessing of the clean one who is the righteous, from the curse of the unclean one who is the wicked.
Not one that he killed, meaning from the blessing called one, as it is written
'on one day' alone, you learn the blessing of a righteous man from the curse of a wicked man.
Ibid. Even for the sake of one righteous man the world was created, as it is written 'And God saw
the light that it was good.' Explanation: the creation of the world
was with the separation that God separated between the light and the darkness,
and the scripture says: 'And God saw the light that it was good and God separated
between the light and the darkness.' Explanation: 'And God saw the light that it was good' —
this is the righteous man who is light called good, and for his sake the world was created
in the separation that He separated between the light and the darkness, for the creation
was completed in this separation. And the literal meaning of the statement is thus: God created
the heavens and the earth because 'And God saw the light that it was good' — this is
the righteous man, for his sake He created the heavens and the earth.
Ibid. Since the majority of a man's years have passed and he did not sin, he will no longer
sin, as it is said 'He shall keep the feet of His pious ones.' Maharsha explained
that 'feet' (raglei) is from the language of 'habit' (regilut), since a man has accustomed himself to be
pious. But it is a stretch, for from where do we know that it requires the majority of his days? Perhaps in two years
or three years he is habituated, for generally in two or three times
it is considered habit, and so here in three years that he was careful and did not sin he is considered
habituated, and at most let us say ten years, and from where do we know it depends on the majority
of his days? And it seems to me with Heaven's help that it is known that a man has an Image (Tzelem) that clothes his body from his head
to his feet, and this Image is like his body literally, for everything that is
in the body — head, hands, feet, and all the limbs — is in this Image. And it is known
what our master the Arizal of blessed memory said in Etz Chaim, Gate of the Image, Chapter 1,
that this Image is called the measure of a man's days, for according to the number of worlds
of this Image, such is the number of hours of that man's life,
and the day on which he does not perform a commandment, the spark of the Image
which corresponds to that day remains flawed, see there. It is found that the part of a man's body within
4/229
In the name of God, the Most Gracious, the Most Merciful
General Secretariat for Frozen Assets
Rights / Drops
No. / 121
Date / 1 / 4 / 1978
Presidency of the Mosaic Community
No. 1998
Date 9 / 4 / 1978
Presidency of the Mosaic Community in Baghdad
Subject / The deceased Tuba Eliyahu Ishaq Nouriel.
Reference to the letter of the Directorate of General Citizenship / Identities 1 / 3 / 2824
Please provide us with the required certification as quickly as possible.
On behalf of / Secretary-General
Copy to /
Secretariat of Frozen Assets in Babylon / Your letter 675 on 27 / 3 / 978 to await what ⟦...⟧ us
Please.
Rights / Lawsuits / Reference to the letter of the Secretariat of Frozen Assets in Babylon mentioned above
to await the result and notification
Rights / Drops / File 278.
Abdul Aziz / 4 / 4
Presidency of the Jewish Community
in Baghdad
Telephone 83531
Number T /: ⟦534⟧ / 78
Date: 9 / 4 / 1978
Subject /
The Respected Secretariat General for Frozen Assets
The Drop
19
Greetings
With reference to your letter No. 8621 dated 4 / 6 / 1978, please see our letter
No. T / 534 / 78 dated 3/30/1978 concerning Touba Eliyahu Ishaq Nouriel.
⟦And we have no objection to the liquidation of the transaction⟧
Please accept our highest respect.
On behalf of the Presidency of the Jewish Community
Presidency of the Jewish Community
in Baghdad
Telephone 83531
Number T /: 536 / 78
Date: 6 / 4 / 1978
4/229
Subject /:
The Respected General Secretariat for Frozen Assets
Dropping
After greetings
With reference to your letter numbered 8621 and dated 6 / 4 / 1978, please note our letter
numbered T / 534 / 78 and dated 30 / 3 / 1978 regarding Toba Eliyahu Ishaq Nouriel.
And we have no further information to add.
Please accept our highest respect.
On behalf of the Presidency of the Jewish Community
Administrative Committee for Iraqi Jews
in Baghdad
Number: L / 202 / 77
Date: 16 / 1 / 1977
Telephone: 83531
Subject / Property sequence 428 Mishraq Basra
4/211
It has a record in the Jewish properties file
Number 12
20 / 1
Mr. Director of Education for Basra Governorate, Respectfully
School Buildings
Greetings,
Reference to the letter of the General Secretariat of Frozen Assets No. 33334 dated 17 / 10 / 1976
Please inform us if your directorate is still in need of the property sequence 428 Mishraq Basra. So that we
can take the necessary actions regarding the matter.
Please accept our highest respect.
8338
18 / 1 / 1977
Roubin Naji Elias
Chairman of the Administrative Committee for Iraqi Jews
A copy to:-
The General Secretariat of Frozen Assets - For your kind information, please.
⟦illegible⟧ 14/10/78
⟦illegible⟧ 12/11/1978
⟦illegible⟧ 208 ⟦illegible⟧
Mr. Director General of ⟦illegible⟧ Respected
12 ⟦illegible⟧ 12
Based on the letter from the General Secretariat of the Council of Ministers No. 22242
Dated 27/8/77, please inform us if you still have
a need for item No. 408, Beer Company. In order to
take the necessary action regarding the matter, and please accept
with appreciation
⟦signature⟧
The original deed: property of Aziz Qasim Daniel endowment
The original deed ⟦illegible⟧ the original deed which
according to the terms of the endowment as it is a charitable endowment
⟦line⟧
948
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
In the name of God, the Most Gracious, the Most Merciful
General Secretariat for Frozen Assets
Provincial Properties - Confirmation of Ownership
Number ⟦illegible⟧ / ⟦illegible⟧ / ⟦illegible⟧
Date / / 197
⟦illegible⟧
1875
20 / 10 / 1977
Directorate of Education for Basra Governorate - School Buildings
Subject / Property Sequence 428 Ashar - Basra
⟦line⟧
We refer you to the letter of our secretariat in Basra No. 25/B/6058 on 5 / 10 / 1977
addressed to you, with a copy to us.
Since the property described above belongs to the endowments of the Jewish community.
Therefore, please contact the owning entity (The Committee for the Administration of the Endowments of the Jewish
Community) regarding the matter.
Abdul Jabbar Abdul Baqi
General Secretary
Basim Al-Musawi
A copy to /-
Secretariat of Frozen Assets in Basra - your letter above - for information please
Committee for the Administration of the Endowments of the Jewish Community - for information please
Confirmation of Ownership - with attachments
Mr. Ahmed Abdul Ghani.
Jinan 26 / 10
Presidency of the Jewish Community
in Baghdad
Telephone 82531
Number T/: 466 / 77
Date: 1 / 11 / 1977
4/210
Subject /: ⟦line⟧
The Respected General Secretariat for Frozen Assets
Revocation
After greetings
With reference to your letter numbered 31341 and dated 5 / 10 / 1977, the deceased
on 23 / 6 / 1951, is Hanina Moshi Sofer and not Habiba Moshi
Sofer as stated in our letter numbered T / 425 / 77 on 25 / 8 / 1977. As for Habiba
Moshi Sofer, her citizenship has been revoked as stated in the Sharia distribution of estate referred
to in your letter, supported by the letter of the Directorate of General Nationality numbered 213 and dated 22 /
8 / 1965, thus Habiba Moshi Sofer's citizenship is revoked.
Please accept our highest respect.
⟦signature⟧
Presidency of the Jewish Community
A copy to: -
Directorate of General Nationality - IDs - for confirmation please.
Presidency of the Jewish Community
in Baghdad
Telephone 82531
Number T/: 466 / 77
Date: 1 / 11 / 1977
Subject /: The Respected General Secretariat for Frozen Assets
Dropping:
⟦illegible⟧
Greetings,
With reference to your letter No. 31349 dated 5 / 10 / 1977, the deceased
on 23 / 6 / 1951, is Hanina Moshi Sofer and not Habiba Moshi
Sofer as stated in our letter No. T / 425 / 77 on 25 / 8 / 1977. As for Habiba
Moshi Sofer, her citizenship was revoked as stated in the Sharia distribution mentioned
in your letter, supported by the letter of the Directorate of General Nationality No. 213 dated 22 / 9 /
8 / 1965, Habiba Moshi Sofer's citizenship is revoked ⟦illegible⟧
Please accept our highest respect.
Presidency of the Jewish Community
A copy to: -
Directorate of General Nationality - IDs - for confirmation please.
Mr. Director General of Civil Status, Respected
Abdul Haq
With reference to your letter numbered ⟦21249⟧ / 5 / 8 / 957 / 77
<del>⟦illegible⟧</del>
That the deceased ⟦Tayara⟧ 51 / 6 / 29 is Habiba
Younis Sarji and the deceased Habiba Younis Sarji
⟦Yaki⟧ as stated in our letter numbered 71 / 225 / 4 / 77 / 8 / 25
As for Habiba, she is from the stillborn as stated in the form numbered
referred to in your letter numbered ⟦that it is⟧ ⟦...⟧ General Directorate of Nationality / Baghdad Province on
22 / 8 / 65 Habiba Younis Sarji is a stillborn
⟦according to⟧ ⟦the document⟧ ⟦...⟧
A copy of it
Director of Civil Status / ⟦Karrada⟧ / ⟦Al-Sharqiya⟧