AI en Translation, Pages 101-125
Page 101
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And since our priesthood is worthy in the essence of the state
by their hands, and that is by what they serve the king or we deny
for you except the essence of the state ⟦...⟧ that calls them the
praise and in their essence except ⟦...⟧ the Messiah calls them ⟦...⟧
because their essence is the essence of the king as he said ⟦...⟧
and from that essence it will be in the Messiah who is
the essence that serves the king and if that was
in the Messiah it will be in the essence that they serve him
and if it was in the essence that they serve him it will be in the essence
that serves the king in the essence that they serve him
because the Messiah will be in the essence that serves the king
and if the Messiah was in the essence that serves the king
it will be in the essence that they serve him
in the essence as
it will be in the essence that serves the king in the essence that
they serve him because the Messiah will be in the essence that serves the king
in the essence that they serve him and if the Messiah was in the essence
that serves the king in the essence that they serve him it will be in the essence
that they serve him because the Messiah will be in the essence that serves the king
in the essence that they serve him and if the Messiah was in the essence that they serve
and if it was in the essence that they serve him it will be in the essence that they serve
the king in the essence that they serve him and if the Messiah was in the essence that
serves the king in the essence that they serve him it will be in the essence that they serve him
because the Messiah will be in the essence that serves the king in the essence that
they serve him and if the Messiah was in the essence that serves the king in the essence
that they serve him it will be in the essence that they serve him
and if it was in the essence that they serve him it will be in the essence that they serve the
king in the essence that they serve him and if the Messiah was in the essence that
serves the king in the essence that they serve him it will be in the essence that they serve him
because the Messiah will be in the essence that serves the king in the essence that
they serve him
p. to be in the essence that serves the king
in the essence
and if it was in the essence that they serve him it will be in the essence that
serves the king in the essence that they serve him and if the Messiah was
in the essence that serves the king in the essence that they serve him
it will be in the essence that they serve him because the Messiah will be in the essence
that serves the king in the essence that they serve him and if
the Messiah was in the essence that serves the king in the essence that
they serve him it will be in the essence that they serve him and if it was in the essence
that they serve him it will be in the essence that they serve the king in the essence
that they serve him and if the Messiah was in the essence that serves the
king in the essence that they serve him it will be in the essence that they serve him
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On the descent of the compress
On the medicine for the compress
If it is from heat in the head, then take
80 dirhams of violet, rue, and waterwheel, and crush them all
And crush everything very well and strain it into violet oil
And rose oil, and crush it in vinegar and strain it on the head as a compress
And the compress may be due to cold, so the medicine that is beneficial
For it is rose oil, musk, and rue oil
And wild rue oil, and ben oil, and coconut oil
And if the compress is due to wind, then the medicine that
Is beneficial for it is rue oil and wild rue oil
And mustard oil, and radish oil, and castor oil
And sesame oil, and walnut oil, and almond oil
And if it is from dryness in the head, then the medicine
That is beneficial for it is violet oil
On the descent of the compress
It is beneficial if it is from cold and wind, and it may be
From the compress, the cause of the medicine that is beneficial for it
Is wild rue oil, rue oil, and mustard oil
And radish oil, and castor oil, and sesame oil
And walnut oil, and almond oil, and coconut oil
And if it is from heat in the head, then the medicine that
Is beneficial for it is violet oil and rose oil
And water lily oil, and lettuce oil, and pumpkin oil
And melon oil, and quince oil, and apple oil
And peach oil, and apricot oil, and ⟦five⟧ oil
And sumac oil, and grape oil, and pomegranate oil
And quince oil, and apple oil, and peach oil
And apricot oil, and sumac oil, and grape oil, and pomegranate oil
Page 104
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What was said regarding the matter that was in a dream to Joseph alone
And in the matter of Abraham and Jacob, it is found from the heavens
As it is written: And the angel of the Lord called to him from the heavens and said, Abraham,
Abraham; and he said, Here am I. And regarding Jacob it is written: And the angel of
God said to me in a dream, Jacob; and I said, Here am I.
And it says in the structure that the Holy One, Blessed be He, said to Jacob: Do not fear going down
to Egypt, for I will make you a great nation there. I will go down with you to Egypt,
and I will also surely bring you up; and Joseph shall put his hand upon your eyes.
And behold <del>⟦illegible⟧</del> a complete ⟦promise⟧ from the Name, may He be blessed,
that Jacob would die in Egypt and Joseph would be alive at the time of his death
and would close his eyes, and afterwards he would bring him up from Egypt for burial
in the Land of Israel. And how did Jacob not know that he was alive?
Even though he saw his son's tunic in blood and thought a wild beast had devoured him,
nevertheless, the promise of the Name, may He be blessed, would certainly be fulfilled.
And how did he not trust in the promise of the Name, may He be blessed, and said: I will go down to my son
mourning to the grave? And also, how was his prophecy hidden from him all
that time? Rather, it is certain that the Name, may He be blessed, hid it from him
so that he would suffer for the sin of the sale of Joseph.
But it is difficult: why was his prophecy hidden from him? Did he not know
that all the words of the Name, may He be blessed, are true? Certainly he is alive!
Rather, the fact that his prophecy was hidden from him was so that he would suffer,
and even though he knew he was alive, he said: I will go down to my son
mourning to the grave. And he said that this means that the promise of
the Name, may He be blessed, was not fulfilled in me, and he thought that he had committed a great sin until it caused
the cancellation of the promise. And even though he saw blood on
the tunic, he said: perhaps he was killed by a wild beast and the promise
was cancelled due to sin. And he said that this is what Joseph said:
Do not fear, for am I in the place of God? You intended evil against me,
but God intended it for good, etc. Which is what he said to them:
Do not fear, for am I in the place of God? Which is what he said to them,
that the Name, may He be blessed, hid his prophecy from him so that he would suffer.
Explanation of Vayeshev as follows:
And Jacob dwelt in the land of his father's sojournings, in the land of Canaan. These are the generations of Jacob:
Joseph, being seventeen years old, was pasturing the flock with his brothers,
and he was a youth with the sons of Bilhah and the sons of Zilpah, his father's wives; and Joseph brought
an evil report of them to their father. Now Israel loved Joseph more than all his sons,
because he was the son of his old age; and he made him a tunic of many colors. And his brothers saw
that their father loved him more than all his brothers, and they hated him,
and could not speak peaceably to him.
Page 105
Page
Explanation of "And it came to pass when the ark set forward"
Explanation: Thus my master and grandfather, of blessed memory, used to behave every time he opened
the Torah scroll in the synagogue; he would say this verse out loud,
except that he would say it with a very pleasant melody that would awaken
the heart, and all the people would answer after him out loud, and also
it was explained in the synagogue on the Holy Sabbath day at the time of Mincha -
at the time they would take out the Torah scroll, he would say this verse in a voice -
very pleasant, and all the congregation would answer after him, and also he used to
say this verse at the time he would enter the synagogue, and also
he would say it at the time he would leave the synagogue, and also
it is the custom of the pious and men of action to say this verse before they set out
<del>on a journey, and also it is the custom of the pious and men of action to say this verse</del>
Explanation: These things were practiced by the pious and men of action.
From all these things we learn that this verse is very precious,
for the Divine Presence rests upon it, and anyone who says it with a whole heart
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
Explanation of "O Lord, open my lips"
Explanation: This verse is the beginning of each and every prayer, and also
in every Amidah prayer, which is the essence of the prayer,
this verse is said before the start of the prayer, and our Rabbis also explained,
of blessed memory, that this verse opens the gates of heaven
to receive the prayer, and our Rabbis of blessed memory also explained that this verse -
nullifies all kinds of harsh and evil decrees from upon a person
who says it with a whole heart, meaning from within the heart and the soul.
Explanation of "And it came to pass when the ark set forward"
Explanation: This verse is very precious, and anyone who says it -
with a whole heart and a willing soul, the Holy One, Blessed be He, hears his prayer,
and immediately it is explained that He opens the gates of heaven for him, and all his words
which he requests from the Holy One, Blessed be He, immediately the Holy One, Blessed be He, hears his prayer.
Also in the synagogue, at the time they would take out the Torah scroll, he would say
this verse out loud, and all the congregation would answer after him.
Explanation of "O Lord, open my lips, and my mouth shall declare Your praise."
Page 106
And this
In the chapter of atonement
A story occurred regarding a certain man who was very wealthy and was
performing acts of kindness and charity with all people,
and especially with Torah scholars, and he would write many books
and give charity. And this man had an only son, and he was wise,
pious, and God-fearing. And it came to pass one day that the father fell ill and called
to his son and said to him: My son, know that I am dying and I am leaving you
great wealth and much silver and gold, and I command you:
Do not withhold your hand from charity, and whatever your hand finds
to do, do it, and do not withhold kindness from the poor. And the
son followed in the ways of his father. And it was after the death of his father
that the son performed much charity until he had given away all his money.
And he had one servant and he had one ship, and he
would go with merchandise on the sea and would bring him merchandise.
And it came to pass one day that the servant said to his master: Behold, there remains for us
a little money; take it and buy me merchandise and I will go
in the ship, and perhaps the Lord will have mercy on us and we will profit. And so he did;
he went and bought him merchandise, and the servant went in the ship on the sea.
And he was traveling on the sea and there was a great storm wind on the sea,
and the ship was traveling in the heart of the sea, and there was an island
there in the heart of the sea, and there was a ruin on it, and there was
a serpent there, and that serpent would eat human beings,
and anyone who would pass by in a ship, that serpent would
come out and eat them.
And it came to pass when that ship came near that island,
that serpent came out and swallowed the ship with everything
that was in it. And there was a certain pious man in the ship,
God-fearing, and he was praying to the Lord, blessed be He. And
that serpent swallowed the ship with everything that was in it,
and that pious man was inside the belly of the serpent and was praying
to the Lord, blessed be He. And that serpent was traveling in the sea
until it reached an island, and there was a city there.
And that serpent was walking on the shore of the sea,
and there was a king there, and he saw the serpent.
And that king saw the serpent and was wondering
at its size. And that serpent vomited out the ship
with everything that was in it. And the king saw the ship,
and there was one man in it. And the king sent his servants,
and they brought him before the king. And the king said to him:
Who are you, and what are your deeds, and what is your nature?
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From the Merciful One, this was revealed, a word in Kfar Hananya, and there arose
above it a tidings like a horn of gold, and there arose
Zechariah son of Jehoiada the High Priest, and there arose Joshua son of
Jehozadak the High Priest, and there arose Ezra the Scribe, and there arose Malachi,
and there arose Haggai, and there arose Zechariah, and there arose Obadiah, and there arose Habakkuk,
and there arose Nahum, and there arose Jonah, and there arose Micah, and there arose Amos, and there arose Joel,
and there arose Hosea, and there arose Malachi, and there arose Ezra the Scribe, and there arose
Mordecai the Righteous, and there arose Joshua son of Nun, and there arose Caleb son of
<del>Jephunneh and there arose</del> Jephunneh and there arose
in the restoration of the village
Hezekiah, peace be upon him, said a word in the four corners of the village
of Hananya, and there arose Eleazar son of Azariah, and there arose
Nahum of Gamzu, and there arose Hananiah son of Teradion, and there arose
Eleazar son of Azariah, and there arose Hananiah son of Teradion, and there arose
Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Judah the Prince, and there arose Rabbi Hanina ben Dosa,
Hananiah son of Teradion, and there arose Eleazar son of Azariah, and there arose
Hananiah son of Teradion, and there arose Eleazar son of Azariah, and there arose Eleazar,
Hananya, and there arose Joshua son of Hananiah, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Hananiah son of Teradion, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose
and there arose Isaac of Kfar Hananya.
Rabbi Hanina ben Dosa said: In one thousand and four hundred
years, a village of the upright, a village, a village of the upright, we do not know.
Hananya, and there arose Judah the Prince, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa,
and there arose Rabbi Hanina ben Dosa, and there arose Rabbi Hanina ben Dosa.
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So when they would stand on Yom Kippur, all the completion
of all these miracles was when they would see the High Priest coming out
in peace from the Sanctuary ⟦line⟧ and they would see his face shining
like the sun coming out in its strength, and they were happy, and every
man of Israel who saw his face would know if
their iniquities were forgiven or not; when they saw the face of
the High Priest as he came out from that holy place,
his face appeared like the appearance of the sun and like the appearance of the moon ⟦line⟧
and if not, his face would change and his face would be black, and all ⟦line⟧
the people would know that their iniquities had not yet been atoned for ⟦line⟧
And if they saw the face of the High Priest like the appearance of the sun,
they knew that their iniquities were atoned for, and they would rejoice and dance
before him until they reached his house ⟦line⟧
And afterwards, when they were in the Holy Temple, they would see seven miracles:
One of them was that the western lamp would burn by itself, and all
the lamps would burn from it, and it would burn from evening until evening,
and it had oil in the same measure as its companions, yet it would burn twice as long
as them, and this was a great miracle, and they knew that the Divine Presence dwells
in Israel.
Afterwards there was another miracle that they would see in the Holy
Temple, that the smoke of the arrangement would rise like a pillar ⟦line⟧
straight up to the sky, and the wind would not move it at all,
and even if there was a strong wind, it would not move it
at all, and it would rise straight like a pillar up to the sky ⟦line⟧
Another miracle that they would see in the Holy Temple was that the Showbread
which they would bake on the eve of the Sabbath would remain
hot until the next Sabbath eve, and its scent would not change ⟦line⟧
at all, and it would remain hot as the day it was baked ⟦line⟧ and this is a miracle ⟦line⟧
great that was in the Holy Temple, and all these miracles they
would see in the Holy Temple and they would rejoice, and every person
who had an illness or trouble would go to the Holy Temple
and would pray, and the Holy One, Blessed be He, would hear his prayer,
and he would go out from there in joy, and anyone who saw
the Holy Temple in its construction would rejoice with great joy
and would say: Happy is the eye that saw all these miracles,
and would praise the Holy One, Blessed be He, for all the miracles
that He did with them in the Holy Temple, and every person who
saw the High Priest on Yom Kippur when he came out
from the Sanctuary would say: Happy is the eye that saw all these
miracles, and would praise the Holy One, Blessed be He, for all
the miracles that He did with them in the Holy Temple, and every person
who saw the High Priest on Yom Kippur when he
came out from the Sanctuary would say: Happy is the eye that saw all these
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And he said, anyone who has a debt against his fellow shall not demand it
if he knew that he [the debtor] does not have it, as it is written: 'You shall not be to him as a creditor.'
And he said, when Rabbi Yochanan used to see a debtor who owed
a debt to him and he knew that he did not have it, he would hide from him
so as not to violate 'You shall not be to him as a creditor.'
And Rav Yehuda said in the name of Rav: Anyone who has money and lends
it without witnesses violates the prohibition of ⟦before⟧ a blind person do not put a stumbling block.
And Resh Lakish said: He brings a curse upon himself.
Rav Pappa said, Rav Yehuda said in the name of Rav ⟦...⟧
Meaning: lending with a deed.
And Rav Yehuda said in the name of Rav: Three cry out and are not answered,
and these are they: one who has money and lends it without witnesses,
and one who buys a master for himself, and one who gives his property to his children in his lifetime.
And Rav Yehuda said in the name of Rav: Anyone who lends his money with interest,
the Holy One, Blessed be He, says about him: See how ⟦...⟧ wrote against the words of
his life, and one does not lend his money with interest unless he denies
the Essence, as it is said: 'He has not given his money for usury,' etc. And it says,
'Happy is the man who fears the Lord,' etc. And Rav Yehuda said in the name of
Rav: A person should never prevent himself from the house of study,
even for one hour.
And Rav Yehuda said in the name of Rav: Anyone who does not leave an heir,
the Holy One, Blessed be He, is filled with wrath against him, as it is said: 'And you shall transfer his inheritance.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow without
witnesses violates the prohibition of 'before a blind person do not put a stumbling block.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow
upon a pledge, he trusts with a full heart, as it is said:
'For I have trusted in You, O Lord; I have said: You are my God.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow
without witnesses violates the prohibition of 'before a blind person do not put a stumbling block.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow
upon a pledge, he trusts with a full heart, as it is said:
'For I have trusted in You, O Lord; I have said: You are my God.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow
without witnesses violates the prohibition of 'before a blind person do not put a stumbling block.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow
upon a pledge, he trusts with a full heart, as it is said:
'For I have trusted in You, O Lord; I have said: You are my God.'
And Rav Yehuda said in the name of Rav: Anyone who has money
and lends it without witnesses violates the prohibition of 'before a blind person'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow without witnesses
violates the prohibition of 'before a blind person do not put a stumbling block.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow without witnesses
violates the prohibition of 'before a blind person do not put a stumbling block.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow without witnesses
violates the prohibition of 'before a blind person do not put a stumbling block.'
And Rav Yehuda said in the name of Rav: Anyone who lends to his fellow without witnesses
violates the prohibition of 'before a blind person do not put a stumbling block.'
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L' there shall be atonement in it ⟦...⟧
And he took from them five hundred shekels ⟦...⟧
⟦...⟧ for the Levites ⟦...⟧
from the shekels ⟦...⟧
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L' ⟦...⟧
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Page 111
⟦...⟧
And they shall be your God your God your God your God your God
For they did not know for they did not know for they did not know
And your God your God your God your God your God your God
For they did not know for they did not know for they did not know
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And they shall be your God your God your God your God your God
And your God your God your God your God your God your God
And they shall be your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And they shall be your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
And your God your God your God your God your God your God
Page 112
Rosh Chodesh
Rabbi Yochanan said: What is it that is written ⟦...⟧
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Explanation of And it came to pass when he sent
When Pharaoh sent the people etc. Explanation: the Holy One, Blessed be He, sent them and Pharaoh accompanied them
by name, and some say that Pharaoh accompanied them and Pharaoh sent them
by name, and God did not lead them by way of the land of the Philistines, for it was near.
Explanation: for the Philistine people are close to Israel in flesh and blood, and close to them
in war, and God saw lest the people repent when they see war and return
to Egypt. And God led the people around by way of the wilderness of the Red Sea; and armed
the children of Israel went up out of the land of Egypt. Explanation: armed with five weapons
of war. And Moses took the bones of Joseph with him, for he had strictly sworn
the children of Israel, saying: God will surely visit you, and you shall carry up
my bones from here with you. And they journeyed from Succoth and encamped in Etham,
at the edge of the wilderness. And the Lord went before them by day in a pillar of cloud to lead them
the way, and by night in a pillar of fire to give them light, to go by day and night. He did
not take away the pillar of cloud by day, nor the pillar of fire by night, from before the people.
And the Lord spoke to Moses, saying: Speak to the children of Israel, that they turn back and encamp
before Pi-hahiroth, between Migdol and the sea, before Baal-zephon; over against it
shall you encamp by the sea. For Pharaoh will say of the children of Israel: They are entangled in the land,
the wilderness has shut them in. And I will harden Pharaoh's heart, and he shall follow after them; and I will be honored
through Pharaoh and all his host; and the Egyptians shall know that I am the Lord. And they did so.
And it was told the king of Egypt that the people had fled; and the heart of Pharaoh and of his servants was turned against
the people, and they said: What is this we have done, that we have let Israel go
from serving us? And he made ready his chariot, and took his people with him. And he took six
hundred chosen chariots, and all the chariots of Egypt, and captains over all of them.
And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel;
and the children of Israel went out with a high hand. And the Egyptians pursued after them and overtook
them encamping by the sea, all the horses and chariots of Pharaoh, and his horsemen, and his army,
by Pi-hahiroth, before Baal-zephon. And when Pharaoh drew near, the children of Israel lifted up
their eyes, and behold, Egypt was marching after them; and they were sore afraid;
and the children of Israel cried out to the Lord. And they said to Moses: Is it because there were no graves
in Egypt that you have taken us away to die in the wilderness? What is this you have done to us, to bring us
out of Egypt? Is not this the word that we spoke to you in Egypt, saying:
Let us alone, that we may serve the Egyptians? For it is better for us to serve the Egyptians
than that we should die in the wilderness. And Moses said to the people: Fear not, stand still, and see
the salvation of the Lord, which He will work for you today; for whereas you have seen the
Egyptians today, you shall see them again no more for ever. The Lord will fight for you,
and you shall hold your peace. And the Lord said to Moses: Wherefore do you cry to Me? Speak to the
children of Israel, that they go forward. And you, lift up your rod, and stretch out your hand over
the sea, and divide it; and the children of Israel shall go into the midst of the sea on dry ground. And I, behold,
I will harden the hearts of the Egyptians, and they shall go in after them; and I will get Me honor over Pharaoh, and over all
his host, over his chariots, and over his horsemen. And the Egyptians shall know that I am the Lord, when I am honored
through Pharaoh, through his chariots, and through his horsemen. And the angel of God, who went before
the camp of Israel, removed and went behind them; and the pillar of cloud removed from before them,
and stood behind them. And it came between the camp of Egypt and the camp of Israel;
and there was the cloud and the darkness, yet it gave light by night; and the one came not near the other all the night.
And Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind
all the night, and made the sea dry land, and the waters were divided.
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With the help of Heaven
Praise be to God who granted intellect
and knowledge to whom He wills of His servants, and peace be upon
our master and the master of all (mankind) Ahmad son of David in heaven
and earth, and peace be upon, peace be upon those who listen
to the word and follow the best of it. As for what follows: I have seen
in the book of wisdom that knowledge is the eternal life,
the mighty prestige, and the authority that does not vanish. He who
does not possess knowledge is like an animal that does not know
at what time it will die. Knowledge is that which distinguishes the permissible
from the forbidden, and knowledge is that which knows God Almighty.
He who does not know God is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
He who does not know God is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
He who does not know God is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
He who does not know God is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
He who does not know God is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
He who does not know God is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
As for knowledge, it is of three types: the first knowledge -
the knowledge by which God is known; the second knowledge is that
by which the permissible is known from the forbidden; and the third knowledge is that
by which religion and the world are known. As for the first knowledge, it is that
by which God is known. As for the second knowledge, it is that by which
the permissible is known from the forbidden. As for the third knowledge, it is that
by which religion and the world are known. As for the first knowledge, it is that
by which God is known. As for the second knowledge, it is that by which
the permissible is known from the forbidden. As for the third knowledge, it is that
by which religion and the world are known. As for the first knowledge, it is that
by which God is known. As for the second knowledge, it is that by which
the permissible is known from the forbidden. As for the third knowledge, it is that
by which religion and the world are known. As for the first knowledge, it is that
by which God is known. As for the second knowledge, it is that by which
the permissible is known from the forbidden. As for the third knowledge, it is that
by which religion and the world are known. As for the first knowledge, it is that
by which God is known. As for the second knowledge, it is that by which
the permissible is known from the forbidden. As for the third knowledge, it is that
by which religion and the world are known. As for the first knowledge, it is that
concerning the essence of God.
Is He known in the essence of God? And the knowledge by which God is known,
the first knowledge is in the essence of God, and the second knowledge is in the essence of God,
and as for the third knowledge, it is that by which God Almighty is known -
And as for he who does not know God, he is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
He who does not know God is like an animal that does not know God.
And as for he who does not know God, he is like an animal that does not know
God, at what time it will die. Knowledge is that which knows God.
Page 115
27
This is what is upon me and that which is in large circles and that which you are in
their minds, so its circle is from the circles, so it is thus upon
so, and indeed the words of the Sages are about what we shall mention in its
version, just as in the soul there are five powers corresponding to five kindnesses
and it is only said regarding the honor of man, these four powers corresponding to
the four
or it is possible according to the circles of the four powers of the Sugya? And when it rests
thus 27 72 72 in the foundation of it all, corresponding to these four powers
and thus the upper kindness five faces upon five faces, the kindness in its entirety
one corresponding to the five kindnesses and one corresponding to the five strengths -
and indeed these four powers are upon the four kindnesses and thus five
upon five kindnesses corresponding to five kindnesses and thus five strengths
upon five strengths corresponding to five strengths and indeed corresponding to
the four powers corresponding to the four kindnesses
the four kindnesses are Kindness, Strength,
Beauty, Victory and Majesty and their secret, these are five faces and their secret -
and indeed in the five kindnesses in the five kindnesses in its entirety and indeed
Kingship is the five in its entirety, it shall be entirely corresponding to the Shekhinah
in the four kindnesses and indeed in the four kindnesses and indeed in
five kindnesses, these are five faces and their secret ⟦illegible⟧ five
five kindnesses, these are five faces and their secret
in these four powers, these are five faces and their secret in
these four powers, these are five faces
in five thrones
in the circles of the soul and indeed the five thrones correspond to the four kindnesses
corresponding to the four kindnesses and indeed in the four kindnesses corresponding to the four kindnesses
upon five kindnesses, the five strengths upon five strengths
in five strengths and indeed the five strengths upon five strengths
and indeed the five strengths upon five strengths and indeed the five
strengths upon five strengths and indeed the five strengths
upon five strengths upon five strengths upon five strengths
and indeed in the four kindnesses corresponding to the four kindnesses and indeed in
the four kindnesses corresponding to the four kindnesses corresponding to the four kindnesses
and indeed in the four kindnesses corresponding to the four kindnesses and indeed in
the four kindnesses corresponding to the four kindnesses corresponding to the four kindnesses
and indeed in the four kindnesses corresponding to the four kindnesses and indeed in
the four kindnesses corresponding to the four kindnesses corresponding to the four kindnesses
and indeed in the four kindnesses corresponding to the four kindnesses and indeed in
the four kindnesses corresponding to the four kindnesses corresponding to the four kindnesses
in five thrones
and indeed in the four kindnesses upon five kindnesses corresponding to the four kindnesses
corresponding to the four kindnesses corresponding to the four kindnesses
corresponding to the four kindnesses corresponding to the four kindnesses upon five kindnesses corresponding to
the four kindnesses corresponding to the four kindnesses corresponding to the four kindnesses
Page 116
Of blessed memory
He is Joseph, who lived in Samarra for seven years and moved from there
to the Levant.
A bad situation befell him and he fell into poverty and severe distress, until he
could not afford his daily sustenance. So he went to the grave of
Rahmah and Abu Isaiah and mentioned to them that he was the son of so-and-so, son of so-and-so.
He said to them: "You know that I have no daily sustenance
for myself and my family, and you know that mercy gives life to the mouth.
I am a stranger and you are the people of the land. If you give me something,
I will accept it from you; otherwise, I will slaughter myself upon your grave
this night." He slept on your grave and saw them in a dream.
They said to him: "Rise and go to so-and-so
in the market, and he will give to you." When morning came, he went to that
man, who said to him: "What is your need?" He told him the story of the dream. He said
to him: "Wash this silver and drink its water, and you will be cured of
the illness that is in you, and I will give you what you need." When
he drank the water, he was cured of the illness he had, and he came into prosperity
and honor. He came to the grave of the Merciful ones and visited them, and began visiting them every year.
In those days, the women used to write for them
papers and fill them with silver and gold. When the paper was full,
the women would write other papers for them, and they would write
in the name of God, the Living and Eternal. When a certain sage came and saw them
writing these papers, he said to them: "These papers are not permitted to
have these names written on them, for they become defiled by women and men,
so it is not permitted." The sage said to them that he would write the papers for them.
At that time, he wrote for them, for these papers were not permitted -
At that time, they had the papers at the blessed grave,
and when the paper was full, they would write other papers for them.
In those days, the women used to write for them
papers and fill them with silver and gold. When the paper was full,
the women would write other papers for them, and they would write
in the name of God, the Living and Eternal. When a certain sage came and saw them
writing these papers, he said to them: "These papers are not permitted to
have these names written on them, for they become defiled by women and men,
so it is not permitted." The sage said to them that he would write the papers for them.
At that time, he wrote for them, for these papers were not permitted -
At that time, they had the papers at the blessed grave,
and when the paper was full, they would write other papers for them.
In those days, the women used to write for them
papers and fill them with silver and gold. When the paper was full,
the women would write other papers for them, and they would write
in the name of God, the Living and Eternal. When a certain sage came and saw them
writing these papers, he said to them: "These papers are not permitted to
have these names written on them, for they become defiled by women and men,
so it is not permitted." The sage said to them that he would write the papers for them.
At that time, he wrote for them, for these papers were not permitted -
At that time, they had the papers at the blessed grave,
and when the paper was full, they would write other papers for them.
In those days, the women used to write for them
papers and fill them with silver and gold. When the paper was full,
the women would write other papers for them, and they would write
in the name of God, the Living and Eternal. When a certain sage came and saw them
writing these papers, he said to them: "These papers are not permitted to
have these names written on them, for they become defiled by women and men,
so it is not permitted." The sage said to them that he would write the papers for them.
At that time, he wrote for them, for these papers were not permitted -
At that time, they had the papers at the blessed grave,
and when the paper was full, they would write other papers for them.
Page 117
B"H
A thousand times silver
And Solomon made a bronze altar, twenty cubits long and twenty -
cubits wide and ten cubits high. And he made a molten sea, ten
cubits from brim to brim, round all about, and five cubits high,
and a line of thirty cubits compassed it round about. And under it was the likeness of oxen,
round about, ten in a cubit, encompassing the sea round about; two rows
of oxen were cast when it was cast. It stood upon twelve oxen, three facing
north, and three facing west, and three facing south, and three facing east;
and the sea was set above upon them, and all their hinder parts were inward. And its thickness was a handbreadth, and its brim
was wrought like the brim of a cup, with flowers of lilies; it held and contained three thousand baths.
Solomon made them, and he built the House.
A thousand times silver
And Solomon made ten lavers, and put five on the right hand and five on the left,
to wash in them; such things as they offered for the burnt offering they washed in them; but the sea was for the priests to wash
in. And he made ten candlesticks of gold according to their form, and set them in the temple, five
on the right hand and five on the left. And he made ten tables, and placed them in the temple, five
on the right hand and five on the left. And he made a hundred basins of gold. And he made the court
of the priests, and the great court, and doors for the court, and their doors
he overlaid with bronze. And he set the sea on the right side of the house eastward, over against the south.
And Huram made the lavers, and the shovels, and the basins. And Huram finished
doing the work that he made for king Solomon in the house of God:
the two pillars, and the bowls, and the capitals on the top of the two pillars;
and the two networks to cover the two bowls of the capitals which were on the top
of the pillars; and the four hundred pomegranates for the two networks, two -
rows of pomegranates for each network, to cover the two bowls of the capitals
which were upon the face of the pillars. And he made the bases, and the lavers
he made upon the bases; the one sea, and the twelve oxen under it.
And the pots, and the shovels, and the fleshhooks, and all their instruments, did
Huram his father make for king Solomon for the house of the LORD of bright bronze. In the plain
of Jordan did the king cast them, in the clay ground between Succoth and Zeredah.
And Solomon made all these vessels in great abundance; for the weight
of the bronze could not be found out. And Solomon made all the vessels that were in the house of God,
the golden altar also, and the tables whereon the showbread was set;
and the candlesticks with their lamps, that they should burn according to the manner before the sanctuary, of pure
gold; and the flowers, and the lamps, and the tongs, of gold, and that perfect gold; and the snuffers,
and the basins, and the spoons, and the censers, of pure gold; and the entry of the house, the inner doors
thereof for the most holy place, and the doors of the house, namely, of the temple, of gold.
Thus all the work that Solomon made for the house of the LORD was finished: and Solomon brought in
all the things that David his father had dedicated; and the silver, and the gold, and all
the vessels, he put among the treasures of the house of God.
Then Solomon assembled the elders of Israel, and all the heads of the tribes,
the chief of the fathers of the children of Israel, unto Jerusalem, to bring up -
the ark of the covenant of the LORD out of the city of David, which is Zion. And they assembled unto
Page 118
With the help of Heaven
⟦illegible⟧ and so on the Sabbath of Sukkot and of Passover and of Shavuot
And after Sukkot
They shall say Yehi Kavod etc. and Yishtabach and Yishtachaveh etc.
On the eve of Passover
After Shacharit they shall say the full Hallel with a blessing and after the completion of Hallel they shall say
On the eve of the last festival day of Passover and so for Sukkot and Shavuot
They shall say at midnight before the pillar of dawn rises
And they shall say ⟦illegible⟧ in peace ⟦illegible⟧
Selichot and Pizmonim of Passover if it falls on a weekday
And if it falls on the Sabbath day they shall say Pizmonim of the Sabbath
And afterwards they shall say <del>and afterwards they shall say</del> Kaddish Titkabal
And afterwards they shall say Ashrei and Yoshev BeSeter etc. until the end
And afterwards they shall say Kaddish Yehe Shelama Rabba and afterwards they shall say
Full Hallel with a blessing and after the completion of Hallel they shall say Kaddish Titkabal
And afterwards they shall say LaMenatzeach BiNginot Mizmor Shir etc. until the end
And afterwards they shall say Kaddish Yehe Shelama Rabba and Barechu etc. ⟦line⟧
On the first festival day of Passover and of Sukkot and of Shavuot
And so on the second festival day of the Diaspora and so on the last festival day
Of Passover and of Sukkot and of Shavuot and afterwards they shall say
After the completion of Hallel they shall say Kaddish Titkabal and afterwards they shall say
Ashrei and Yoshev BeSeter etc. until the end
And afterwards they shall say Kaddish Yehe Shelama Rabba and afterwards they shall say
LaMenatzeach BiNginot Mizmor Shir etc. until the end
And afterwards they shall say Kaddish Yehe Shelama Rabba and Barechu etc.
And afterwards they shall say Aleinu LeShabeach etc. until the end
And afterwards they shall say Kaddish Yehe Shelama Rabba and Barechu etc.
And afterwards they shall say Adon Olam etc.
After the Shacharit prayer on a festival day they shall say
After Ashrei and Yoshev BeSeter etc. until the end
And afterwards they shall say Kaddish Yehe Shelama Rabba and afterwards they shall say
LaMenatzeach BiNginot Mizmor Shir etc. until the end
And afterwards they shall say Kaddish Yehe Shelama Rabba and Barechu etc.
Page 119
With the help of Heaven
Praise be to God, by the light of whose guidance minds and understandings are enlightened
⟦...⟧ from blindness and ignorance in the path of what leads to peace
In the world of generation and corruption, and He made in the lower world all that is hidden
As if it were in the upper world.
Know that the universe is a macrocosm and man is a microcosm, and everything in the macrocosm
Is found similarly in the microcosm. At the head of the macrocosm
Is the heaven, and at the head of the microcosm is the brain. In the heaven are the seven
Planets, which are Saturn, Jupiter, Mars, the Sun, Venus, Mercury, and the Moon.
Their likeness in the brain are the seven openings, which are the two eyes, the two ears,
The two nostrils, and the mouth. In the heaven are the twelve zodiac signs; their likeness in the brain
Are the twelve nerves by which sensation and movement occur. In the heaven are the clouds,
The rain, the thunder, and the lightning; their likeness in the brain are the post-nasal drip, the tears, the sneezing,
The laughter, and the cough. In the heaven are the various winds; their likeness in the brain
Are the various gases that are in the head. In the heaven are day and night;
Their likeness in the brain are sleep and wakefulness. In the heaven are heat, cold,
And dryness.
And as the sun illuminates the world by day, so the intellect illuminates
Man in his conduct. And everything that exists in the macrocosm of animals,
Plants, minerals, and other things, its likeness is found in man.
The mountains, the valleys, the rivers, the wells, the salt water, and the fresh water—all
That is in the macrocosm, its likeness is found in man, as said
The virtuous and famous sage Ibn Sina in his book 'The Hidden' regarding
What is in the macrocosm is found in man, the microcosm.
Know that the macrocosm is divided into four parts:
The first part is the upper world, which is the world of the angels.
The second part is the world of the spheres, which is the world of the stars.
The third part is the world of the elements, which is the world of the four
Elements: fire, air, water, and earth. From these four
Are formed the three products: minerals, plants, and animals.
The fourth part is the world of man, which is the microcosm.
Know that among these four worlds, some are noble,
Some are more noble, and some are below that. The first world, which is
The world of the angels, is the most noble of all worlds because it is a spiritual world,
Eternal and incorruptible. The second world, which is the world of the spheres, is below
The world of the angels in nobility because it is corporeal. The third world,
Which is the world of the elements, is below the world of the spheres in nobility
Because it is the world of generation and corruption. The fourth world, which is the world
Of man, is more noble than the world of the elements because it combines within it
Everything that is in the three preceding worlds.
It has become necessary for us to mention in this book everything that is needed
By man in managing the state of his body, including medicines, foods,
Drinks, ointments, and other things that are beneficial for man
In health and in sickness. We have organized this book
Arranged according to the letters of the alphabet (A-B-G-D) to make it easy for the reader, and we made
Page 120
B"H
Orach HaChaim Parashat Vayechi 5689 ⟦Jerusalem⟧ the Holy City
Eulogy for our master, the Gaon, the Righteous, the Pious and Ascetic Rabbi
Our teacher and master Yosef Chaim, of blessed and holy memory, may his merit protect us, author of the Ben Ish Chai
And this is what I wrote on the day of his passing, of blessed memory, on the 13th day of Elul
5709 ⟦in Babylon⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
Orach HaChaim Vayechi ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
And Jacob lived in the land of Egypt seventeen years; and the
days of Jacob, the years of his life, were seven years and forty and a hundred years.
And the time drew near that Israel must die; and he called his son Joseph, and said unto him:
'If now I have found favor in thy sight, put, I pray thee, thy hand under my thigh,
and deal kindly and truly with me; bury me not, I pray thee, in Egypt.
But I will sleep with my fathers, and thou shalt carry me out of Egypt, and bury me in their burial-place.'
And he said: 'I will do as thou hast said.' And he said: 'Swear unto me.' And he swore
unto him. And Israel bowed himself upon the bed's head. And Joseph said
unto his father: 'Not so, my father; for this is the first-born; put thy right hand upon
his head.' And his father refused, and said: 'I know it, my son, I know it; he also...'
And it came to pass, when Pharaoh had let the people go, that God led them not by the way of the land
of the Philistines, although that was near; for God said: 'Lest peradventure the people repent
when they see war, and they return to Egypt.' But God led the people about,
by the way of the wilderness by the Red Sea; and the children of Israel went up armed
out of the land of Egypt. And Moses took the bones of Joseph with him; for
he had straitly sworn the children of Israel, saying: 'God will surely remember...'
At the time when Moses our teacher, peace be upon him, went to the bones of Joseph and saw
that he was placed in a copper coffin and submerged in the Nile,
he went and stood on the bank of the Nile and said: 'Joseph, Joseph, the time
has arrived that the Holy One, Blessed be He, promised to Abraham our father, peace be upon him, to redeem
his children, and you are delaying the redemption. If you show
yourself, it is well; and if not, we are free from the oath.'
Immediately the copper coffin floated to the surface of the water, and Moses our teacher,
peace be upon him, took it and carried it with him all forty years that they were
in the wilderness. And the Ark of the Life of Worlds was walking with the ark
of the deceased. And wayfarers would say: 'What is the nature of
this ark next to that ark?' And they would say to them: 'This one lying
in this ark fulfilled everything that is written in this [the Torah].'
And with this we shall come to explain the verses of the portion: 'And Jacob lived in the land of
Egypt seventeen years; and the days of Jacob, the years of his life, were
seven years and forty and a hundred years. And the time drew near that Israel
must die; and he called his son Joseph, and said unto him: If now I have found
favor in thy sight, put, I pray thee, thy hand under my thigh, and deal kindly
and truly with me; bury me not, I pray thee, in Egypt. But I will sleep with my fathers,
and thou shalt carry me out of Egypt, and bury me in their burial-place. And he said: I
will do as thou hast said. And he said: Swear unto me. And he swore unto him. And bowed
Israel upon the bed's head.' And it came to pass after these things...
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With God's Help
What we say regarding the altar and an altar of stones and the pearl of the altar
these are the funds of the altar and that which you said and that which you said the funds of the altar
that they were accustomed to sell the altar and this is not according to the words of Rabbi Eliezer
Rabbi Yehuda ben Bathyra also said and so said Rabbi Eliezer ben Yaakov
that everything shall be for the altar and no person shall have a portion in it
<del>⟦illegible⟧</del>
to him questions of a book
to him Bar Bar Hana that Rabbi Yochanan said anyone who places Tefillin on
his head and Tzitzit on his garment and recited the Shema and prayed
is assured that he is a son of the World to Come and that which Rabbi Yochanan said
and even though he did not recite the Shema and recited the Shema
he is also assured that he is a son of the World to Come and so he said
because anyone who recited the Shema upon his bed is as if
he holds a double-edged sword in his hand as it is said high praises of God in their throat and a sword
double-edged in their hand and anyone who recited the Shema upon his bed damaging spirits
keep away from him
And furthermore why did they call it the recitation of Shema because anyone who recited
it is as if he fulfilled the entire Torah and so said Rabbi Yehuda
in the name of Rabbi Shimon bar Yochai what is written and you shall speak of them and not of things
idle and anyone who recited the Shema upon his bed is as if he offered
the daily sacrifice as it is said and you shall meditate on it day and night and anyone who recited
the Shema is as if he offered a meal offering as it is said and you shall meditate on it day
and night
Therefore it appears that anyone who recited the Shema upon his bed is as if
he fulfilled the entire Torah and so said Rabbi Yochanan anyone who recited
the Shema is as if he offered a meal offering as it is said and you shall meditate on it day
and night and anyone who recited the Shema upon his bed is as if he offered
the daily sacrifice as it is said and you shall meditate on it day and night and anyone who recited
the Shema is as if he offered a meal offering as it is said and you shall meditate on it day
and night and anyone who recited the Shema upon his bed is as if he offered
the daily sacrifice as it is said and you shall meditate on it day and night and anyone who recited
the Shema is as if he offered a meal offering as it is said and you shall meditate on it day
and night
And if you say what is the difference between the morning Shema and the Shema
of the evening but that the morning Shema is the primary one
and the evening Shema is not the primary one but rather to drive away
the damaging spirits and anyone who recited the evening Shema is as if
he fulfilled the commandment of the morning Shema and of the evening
And furthermore it appears that the morning Shema is the primary one
and the evening Shema is not the primary one but rather to drive away
the damaging spirits and anyone who recited the evening Shema is as if
he fulfilled the commandment of the morning Shema and of the evening
and anyone who recited the evening Shema is as if he fulfilled the commandment
of the morning Shema and of the evening and anyone who recited
the evening Shema is as if he fulfilled the commandment of the Shema
of the morning and of the evening
With the Help of Heaven
And furthermore why
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With the help of Heaven
Here begins the book
Parashat Vayetze, to teach us the order of prayer and blessings and their times, as it is said: "And he encountered the place
and stayed there overnight etc." for the word "encounter" (pegi'ah) is an expression of prayer, as it is said: "And do not entreat (tifga) Me."
And our Sages of blessed memory said: Abraham established the Morning Prayer; Isaac established the Afternoon Prayer; Jacob
established the Evening Prayer; and they supported them with verses: Abraham, "And Abraham rose early in the morning
to the place where he had stood," and "standing" is nothing other than prayer. Isaac, "And Isaac went out
to converse in the field toward evening," and "conversation" (sichah) is nothing other than prayer. Jacob, "And he encountered the place."
And our Sages of blessed memory said: They established the prayers corresponding to the daily offerings: Morning corresponding to the morning daily offering,
and Afternoon corresponding to the afternoon daily offering, and Evening is optional, corresponding to the limbs and fats
of the afternoon sacrifice that would continue to be consumed all night.
Furthermore, we learned from the verse "And he encountered the place" that a person must fix a place for his prayer
so that his heart does not turn here and there, and his heart shall be free for prayer alone -
And so we found with Abraham our father, peace be upon him, that he fixed a place for his prayer, as it is said:
"To the place where he had stood etc." -
Parashat Vayishlach: "And he sent messengers before him to Esau his brother to the land of Seir, the field of Edom."
"To Esau his brother" - for the word "his brother" is redundant, as the word "Esau" is sufficient; rather,
it is to teach us that even though he was wicked, he treated him with the conduct of brotherhood, and he sent him
actual angels, and sent him a gift, and also prayed to Hashem to save him from his hand.
Parashat Vayeshev: "And Jacob dwelt in the land of his father's sojournings, in the land of Canaan," to teach us that the righteous
seek to dwell in tranquility in this world, and the agitation of Joseph jumped upon him.
And our Sages of blessed memory said: Is it not enough for the righteous what is prepared for them in the World to Come,
but they seek to dwell in tranquility in this world? And this is what Job said: "I was not at ease,
nor was I quiet, nor was I at rest, yet trouble came." "I was not at ease" from Esau, "nor was I quiet" from Laban -
"nor was I at rest" from Dinah, "yet trouble came" - the trouble of Joseph. And this is what the scripture says: "Many
are the afflictions of the righteous, but Hashem delivers him from them all." And a person must accept suffering with love
and not question the attributes of the Holy One, Blessed be He. -
Parashat Miketz: "And it came to pass at the end of two full years, that Pharaoh dreamed, and behold, he stood by the river."
To teach us that all dreams follow the mouth [interpretation], and Joseph interpreted for Pharaoh
his dream for good, and Joseph was elevated and became second to the King of Egypt.
And this is what the scripture says: "Happy is the man who makes Hashem his trust, and does not turn to
the arrogant and those who stray after falsehood." This is Joseph, for because he said to the Chief Cupbearer: "But
remember me with yourself and mention me to Pharaoh," two years were added to him in the prison house.
And this is "And it came to pass at the end of two full years etc." -
Parashat Vayigash: "Then Judah approached him and said: 'O my lord, please let your servant speak a word
in my lord's ears, and let not your anger flare up at your servant, for you are like Pharaoh.'" To teach us
that Judah sacrificed his life for Benjamin, and this is what the scripture says: "For your servant became a surety
for the lad with my father, saying: If I do not bring him back to you, then I shall bear the blame to my father
all the days. Now therefore, please let your servant remain instead of the lad as a slave to my lord, and let the lad
go up with his brothers." To teach us that all Israel are sureties for one another, and a person must
sacrifice his life for his fellow, and this is what the scripture says: "And you shall love your neighbor as yourself."
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In Your name, the Merciful, the Compassionate ⟦...⟧
Or a portion of gold from your vessel ⟦...⟧
By the merit of Chol HaMoed ⟦...⟧
In Your name, the Merciful, the Compassionate ⟦...⟧
And this is what was said ⟦...⟧
⟦...⟧
And in Your name, the Merciful, the Compassionate ⟦...⟧
And by the merit of Chol HaMoed ⟦...⟧
In Your name, the Merciful, the Compassionate ⟦...⟧
In Your name, the Merciful, the Compassionate ⟦...⟧
⟦...⟧
Gold five five and wrote to them and this is the total of the assets in my hand
By the merit of so-and-so and so-and-so ⟦...⟧
And he said five five five ⟦...⟧
And he said five five five ⟦...⟧
⟦...⟧
It is not permitted for him on Shabbat and on a Festival
Parashat Vayishlach Chemed
By the merit of His holy and awesome name ⟦...⟧
⟦...⟧
From within the name of the Holy One, blessed be He, Chemed, and he said in Your name
And this is written Chemed and he explained in Your name Chemed and he said in Your name
May it be such a will before You, my God and God of my fathers, that You perform kindness with
So-and-so son of so-and-so and send him a complete recovery and good life and peace
Through this remedy, Amen and Amen Selah. And may it be the will before You
My God and God of my fathers, that You send a complete recovery to all the sick
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
And likewise through this remedy, Amen and Amen Selah. And may it be the will before You
Page 125
And has
Mr. So-and-so son of So-and-so received gold dinars ⟦...⟧
on the date of day So-and-so of So-and-so corresponding to day So-and-so
in nineteen hundred and thirty-one ⟦...⟧
which was a debt owed to Mr. So-and-so son of So-and-so
and that was on such-and-such date
on such-and-such date
Then Mr. So-and-so son of So-and-so received gold dinars
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
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And has ⟦...⟧
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⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
in mentioning peace ⟦...⟧
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