AI en Translation, Pages 126-150
Page 126
And he said how good are the words of the Sages of blessed memory who wrote regarding a person when he passes away that one should not
say about him
his chariot is honor
but rather his chariot, meaning and it shall appear to them that they do not give honor to the person
but to the Torah within him or to his good deeds ⟦therefore⟧ he said his chariot, meaning -
the honor they gave him is because of the Torah within him and this is the meaning of his chariot because
the Torah is called a chariot as it is written: The chariots of God are twice ten thousand, thousands of angels
and it seems there is another hint in this, for behold it is known that man is composed of four elements
for man is composed of four elements
and if a man walks in the ways of the Name, blessed be He, then these four elements
become a throne for the Chariot and if God forbid the opposite then they are a throne for the Other
Side and this is the meaning of his chariot, meaning that this man made from the four elements
within him a chariot for the Shekhinah and this is his chariot, a hint to the four elements within him that they
were a chariot for the Shekhinah and this is his chariot honor, meaning that the honor they gave him
is because he was a chariot for the Shekhinah and this is his chariot honor and this is a hint
to what the Sages of blessed memory said: Anyone who honors the Torah, his body is honored by
creatures, meaning his body which is composed of four elements becomes a chariot for the Shekhinah
and through this his body is honored by creatures and this is his chariot honor and this is a hint
to what the Sages of blessed memory said: Anyone who honors the Torah, his body is honored by
creatures, meaning his body which is composed of four elements becomes a chariot for the Shekhinah
and through this his body is honored by creatures and this is his chariot honor and this is a hint
to what the Sages of blessed memory said: Anyone who honors the Torah, his body is honored by
creatures, meaning his body which is composed of four elements becomes a chariot for the Shekhinah
and through this his body is honored by creatures and this is his chariot honor and this is a hint
Rava bar Rav Huna said: Any man who has Torah but does not have fear of Heaven -
is like a treasurer to whom they handed over the inner keys but the outer keys
they did not hand over to him, through which shall he enter? And it is necessary to understand why he compared fear to the keys
outer and the Torah to the inner keys, and is not the Torah above
all the attributes and also fear is one attribute of the attributes and he should have said
the opposite and also what is the language 'through which shall he enter', is it impossible for him to enter without
the outer keys, and are not the inner keys in his hand and he can open
the inner ones and enter? Rather the matter is thus, for behold it is known that the Torah is
a very great light and it is impossible for a person to receive the light of the Torah unless
he has a vessel to receive the light in and the vessel is fear and this is what Rava bar
Rav Huna said: Any man who has Torah and does not have fear of Heaven is like a treasurer
to whom they handed over the inner keys which is the Torah and the outer keys
which is fear they did not hand over to him, through which shall he enter, meaning in which vessel will he receive
the light of the Torah since he has no vessel which is fear and this is 'through which shall he enter'
meaning in which vessel will he bring in the light of the Torah and this is what King David said
peace be upon him: The beginning of wisdom is the fear of the Lord, meaning that fear is the beginning
to all wisdom because it is the vessel to receive wisdom and this is what King Solomon said
peace be upon him: The fear of the Lord is his treasure, meaning that fear is the treasure
in which they place all the attributes and the Torah and this is 'the fear of the Lord is his treasure'
and this is what the verse said: The fear of the Lord is his treasure
Page 127
Male
1. Isaac was born, born on Sabbath day, 24th of Sivan, the year 5659
And on Sunday, Vayikra, 11th of Tammuz, he entered the covenant of Abraham our father
peace be upon him, and may it be His will that he be a male child and merit Torah, commandments, the wedding canopy, and good
deeds, and may his fortune be good, and may he merit to see the face of our righteous Messiah quickly in our days
Amen, so may it be His will, Amen Selah, and may his name in Israel be Isaac son of Abraham
Tamar, Amen Eternity Selah and Forever
2. Joseph was born on the conclusion of Sabbath, 17th of Tishrei, the year 5661
3. Rachel was born
On the Holy Sabbath day, 11th of Adar, the year 5663, may her soul be bound in the bundle of life, she passed away on the day
23rd of Shevat, the year 5664, may her soul be bound in the bundle of life, and may it be His will that her rest be honorable
with Sarah, Rebecca, Rachel, and Leah, Amen Selah, and may her name in Israel be Rachel daughter of
Abraham Tamar, Amen Eternity Selah and Forever, and may it be His will that she be a righteous advocate
for us and for all Israel, Amen Selah, and may it be His will that her rest be in the Garden of Eden
with all the righteous men and women, Amen Selah, and may it be His will that her rest be
in the place where the righteous rest, Amen Selah, and may it be His will that her
rest be in the place where the righteous rest, Amen Selah, and may it be His will
that her rest be in the place where the righteous rest, Amen Selah, and may it be His will
that her rest be in the place where the righteous rest, Amen Selah, and may it be His will
that her rest be in the place where the righteous rest, Amen Selah, and may it be His will
that her rest be in the place where the righteous rest, Amen Selah, and may it be His will
that her rest be in the place where the righteous rest, Amen Selah, and may it be His will
4. Sarah was born on the Holy Sabbath day, 11th of Adar, the year 5665
And may it be His will that she be a daughter of good fortune and merit Torah, commandments, the wedding canopy
and good deeds, Amen Selah, and may her name in Israel be Sarah daughter of Abraham
Tamar, Amen Eternity Selah and Forever, and may it be His will that she be a daughter of good fortune
and merit Torah, commandments, the wedding canopy, and good deeds, Amen Selah
and may her name in Israel be Sarah daughter of Abraham Tamar, Amen Eternity Selah and Forever
and may it be His will that she be a daughter of good fortune and merit Torah, commandments, the wedding canopy
and good deeds, Amen Selah, and may her name in Israel be Sarah daughter of Abraham
Tamar, Amen Eternity Selah and Forever, and may it be His will that she be a daughter of good fortune
and merit Torah, commandments, the wedding canopy, and good deeds, Amen Selah
and may her name in Israel be Sarah daughter of Abraham Tamar, Amen Eternity Selah and Forever
5. Meir was born
On Sunday, 18th of Adar, the year 5667, and on Sunday, Vayikra, 25th of Adar
he entered the covenant of Abraham our father, peace be upon him, and may it be His will that he be a male child
and merit Torah, commandments, the wedding canopy, and good deeds, Amen Selah
and may his name in Israel be Meir son of Abraham Tamar, Amen Eternity Selah and Forever
and may it be His will that he be a male child and merit Torah, commandments, the wedding canopy
and good deeds, Amen Selah, and may his name in Israel be Meir son of Abraham
Tamar, Amen Eternity Selah and Forever, and may it be His will that he be a male child and merit
Torah, commandments, the wedding canopy, and good deeds, Amen Selah, and may his name
in Israel be Meir son of Abraham Tamar, Amen Eternity Selah and Forever
Page 128
And get
At the hour that a person goes to his eternal home, all that he did in this world
goes and stands before the Judge, and all that he did in this world goes before the Judge
concerning kindness and concerning judgment and concerning mercy and concerning humility and concerning kindness
and all those who perform kindness in this world, they all stand before him
and assist him at the hour that he goes to his eternal home
Rabbi Yosei said, when Isaac was born, Abraham was given tidings
that he inherits all this, and all this he inherits
And Abraham was old, advanced in days, and the Lord blessed Abraham in everything
And if you say that Abraham was going without a first son
behold it is written: And Abraham was old, advanced in days, and the Lord blessed Abraham in everything
and behold it is written: And Abraham gave all that he had to Isaac
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
and all those who perform kindness in this world, they all stand before him
and assist him at the hour that he goes to his eternal home
Rabbi Yosei said, when Isaac was born, Abraham was given tidings
that he inherits all this, and all this he inherits
And Abraham was old, advanced in days, and the Lord blessed Abraham in everything
And if you say that Abraham was going without a first son
behold it is written: And Abraham was old, advanced in days, and the Lord blessed Abraham in everything
and behold it is written: And Abraham gave all that he had to Isaac
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
And because Abraham used to perform kindness in this world
Page 129
161
Explanation of Parashat Vayigash
"Then Judah approached him and said, 'Please, my lord, 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.'" It is stated in the Midrash: "Then Judah approached him"
"For behold, the kings assembled, they passed by together. They saw, so they were amazed; they were terrified, they fled in haste.
Trembling seized them there, pangs like those of a woman in childbirth." "For behold, the kings assembled"—this refers to Judah and Joseph.
"They passed by together"—this means this one was filled with wrath (evrah) against that one, and that one was filled with wrath against this one. "They saw,
so they were amazed," etc., until the end.
And it must be understood in this statement what the connection of these verses is to Judah and Joseph. And also
why they were filled with wrath against each other. And behold, it is known that Joseph and Judah are the aspect of the two
Messiahs: Messiah son of Joseph and Messiah son of David. And behold, Messiah son of Joseph is the aspect of
the awakening from below, and Messiah son of David is the aspect of the awakening from above. And it is known
that as long as there is no awakening from below, there is no awakening from above. And this is the aspect of Judah
and Joseph. And this is "Then Judah approached him"—meaning that Judah, who is the aspect of Messiah son of David, drew near
to Joseph, who is the aspect of Messiah son of Joseph, so that they both would be in complete unity.
And this is "For behold, the kings assembled," etc.—meaning they assembled to be in complete unity. And this is
"they passed by together"—meaning they were filled with wrath (evrah) against each other. Meaning that each one wanted to precede
his fellow. And this is "They saw, so they were amazed," etc.—meaning they saw the greatness of their level and the greatness
of their unification. And this is "and said, 'Please, my lord, let your servant speak a word in my lord's ears'"
meaning that the speech should be specifically in the ears of my lord. Meaning that the speech should be heard
by my lord, who is the aspect of Joseph. And this is "and let not your anger flare up at your servant, for you are like Pharaoh."
And it must be understood what this is that he said, "for you are like Pharaoh." And behold, it is known that Pharaoh is the aspect of
the revelation of all the lights. And this is what he said, "for you are like Pharaoh"—meaning that you are the aspect of Pharaoh,
which is the aspect of the revelation of the lights. And this is what he said, "Please, my lord, let your servant speak a word
in my lord's ears"—meaning that the speech should be heard in the ears of my lord, who is the aspect of Joseph,
so that there will be an awakening from below. And this is "and let not your anger flare up at your servant"—meaning that there
should not be the aspect of judgments. And this is "for you are like Pharaoh"—meaning that you are the aspect of Pharaoh, which is
the aspect of the revelation of the lights. And this is "Then Judah approached him"—meaning that Judah drew near,
who is the aspect of Messiah son of David, to Joseph, who is the aspect of Messiah son of Joseph, in order
that they both would be in complete unity. And this is "For behold, the kings assembled, they passed by together"
meaning they were filled with wrath (evrah) against each other. Meaning that each one wanted to precede his fellow.
And this is "They saw, so they were amazed," etc.—meaning they saw the greatness of their level and the greatness of their unification.
And this is "Please, my lord, let your servant speak a word in my lord's ears"—meaning that the speech should be
heard in the ears of my lord, who is the aspect of Joseph, so that there will be an awakening from below.
And this is "and let not your anger flare up at your servant"—meaning that there should not be the aspect of judgments. And this is "for you are like
Pharaoh"—meaning that you are the aspect of Pharaoh, which is the aspect of the revelation of the lights.
Explanation of Parashat 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." It is stated in the Midrash: "And Jacob lived"—why is this
portion closed (setumah) from all the portions of the Torah? Rather, because once our father Jacob passed away,
the eyes and hearts of Israel were closed from the distress of the servitude. Another explanation: that Jacob sought
to reveal the End (of Days), and it was closed off from him. Another explanation: that He closed off from him all the troubles
in the world, until the end.
Page 130
Page
In the school he attended...
⟦illegible⟧
Because the teacher was with the ruler and I was with the ruler
I entered the house, the teacher arrived at the house and said to me
Return to the school because there are many students and I was not
present in the school, and he said to me if you go
to the house and you do not know the school, in the school
you learn and read and write. The teacher said to me you read
The teacher said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
⟦line⟧
In the school he attended
⟦illegible⟧
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
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And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
And he said to me you know how to write and read and learn
Page 131
And so
On the tenth of Rajab, year ⟦illegible⟧ and year ⟦illegible⟧ we took from my master ⟦illegible⟧
Full amount of a Hami dinar in the year ⟦illegible⟧ from my master ⟦illegible⟧
Year ⟦illegible⟧ we took in ⟦illegible⟧ we took from my master ⟦illegible⟧
Hami dinar ⟦illegible⟧ year ⟦illegible⟧ we took from my master ⟦illegible⟧
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In the year Hamz
In ⟦illegible⟧ year ⟦illegible⟧ we took from my master ⟦illegible⟧
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Page 132
One
Interpretation of "And Jacob sent messengers"
And Isaac trembled with a very great trembling and said, "Who then?"
And he is very awesome, and Isaac said, "Who is he, the hunter of game,"
"who brought it to me, and I ate of all before you came, and I blessed him? Indeed, he shall be blessed."
And Isaac trembled with a very great trembling, meaning that he saw Gehenna
open beneath him, and the meaning of "And he said, 'Who then?'" means who is this
who entered here and the scent of the Garden of Eden entered with him? And he said, "Who is this
who entered here and the scent of the Garden of Eden entered with him?" And he said, "Who is this?"
For Isaac was afraid lest he had transgressed the will of the Place, Blessed be He.
⟦And Isaac said⟧, "Who is he, the hunter of game, who brought it to me, and I ate of all
before you came, and I blessed him? Indeed, he shall be blessed." The meaning is that he saw
that Jacob had entered and the scent of the Garden of Eden was with him, and he said, "Who is this
who entered here and the scent of the Garden of Eden entered with him?" And he said, "Who is this?"
Interpretation of "And Jacob sent"
And Jacob sent messengers before him to Esau his brother to the land of Seir,
the field of Edom. And he commanded them, saying, "Thus shall you say to my lord
to Esau: 'Thus says your servant Jacob: I have sojourned with Laban and stayed until now.
And I have oxen and donkeys, flocks, and male and female servants; and I have sent to tell
my lord, to find favor in your eyes.'" And the messengers returned to Jacob,
saying, "We came to your brother, to Esau, and he also is coming to meet you, and four
hundred men are with him." And Jacob was very afraid and distressed; and he divided the people
who were with him, and the flocks and the cattle and the camels, into two camps.
And he said, "If Esau comes to the one camp and strikes it, then the camp
that is left shall escape." And Jacob said, "O God of my father Abraham and God of
my father Isaac, O Lord who said to me, 'Return to your land and to your birthplace, and I will do good
with you.' I am unworthy of all the mercies and of all the truth which You have shown
Your servant; for with my staff I crossed this Jordan, and now
I have become two camps. Deliver me, please, from the hand of my brother, from the hand of Esau,
for I fear him, lest he come and strike me, mother with children.
And You said, 'I will surely do good with you, and I will make your seed as the sand of
the sea, which cannot be numbered for multitude.'" And he lodged there that night, and he took
from what came to his hand a present for Esau his brother: two hundred female goats and twenty
male goats, two hundred ewes and twenty rams, thirty nursing camels
and their colts, forty cows and ten bulls, twenty female donkeys
and ten foals. And he delivered them into the hand of his servants, every drove by itself,
and said to his servants, "Pass on before me, and put a space between drove
and drove." And he commanded the first, saying, "When Esau my brother meets you
and asks you, saying, 'To whom do you belong, and where are you going, and whose are these
before you?' then you shall say, 'They belong to your servant Jacob; it is a present sent
to my lord Esau; and behold, he also is behind us.'" And he commanded also the
second, also the third, also all who followed the
droves, saying, "According to this manner you shall speak to Esau
when you find him. And you shall say also, 'Behold, your servant Jacob is
behind us.'" For he said, "I will appease him with the present that goes before me,
and afterward I will see his face; perhaps he will accept me." So the present passed
over before him, and he himself lodged that night in the camp.
Page 133
A fortiori
Menahem the mourner wrote it is redundant and it is only a fortiori; and if the Sabbath
upon which the Lord performed so many miracles, nevertheless ceased and he pushed it aside
and he said: and if the Sabbath, which contains excision and stoning, pushes it aside
and he said: and if the severe Sabbath, which does not push aside circumcision, a fortiori
for circumcision, which does not push aside the Sabbath. Rabbi Eliezer said to him:
This is from where? Rabbi Akiva said to him: From where? Rabbi Eliezer said to him:
From where do you say that circumcision does not push aside the Sabbath?
Because it is work and the Sabbath is more severe than it; and if the Sabbath
which does not push aside circumcision <del>⟦illegible⟧</del> a fortiori for circumcision
which does not push aside the Sabbath. Rabbi Eliezer said to him: Akiva,
from where do you say that circumcision does not push aside the Sabbath?
Because it is work and the Sabbath is more severe than it; and if the Sabbath
which does not push aside circumcision a fortiori for circumcision which does not push aside
the Sabbath. Rabbi Eliezer said to him: Akiva, from where do you
say that circumcision does not push aside the Sabbath <del>⟦illegible⟧</del>
because it is work and the Sabbath is more severe than it; and if the Sabbath
which does not push aside circumcision a fortiori for circumcision which does not push aside
the Sabbath. Rabbi Eliezer said to him: Akiva, from where do you
say that circumcision does not push aside the Sabbath <del>⟦illegible⟧</del>
because it is work and the Sabbath is more severe than it; and if the Sabbath
which does not push aside circumcision a fortiori for circumcision which does not push aside
the Sabbath. Rabbi Eliezer said to him: Akiva, from where do you
say that circumcision does not push aside the Sabbath?
⟦...⟧ a Sabbath of Sabbaths to the Lord your God, you shall not do any work.
And Rabbi Eleazar ben Azariah said: From where do we know that circumcision pushes aside
the Sabbath? And if leprosy, which pushes aside the Temple service,
and the service pushes aside the Sabbath, circumcision which pushes aside leprosy,
is it not logical that it should push aside the Sabbath? Rabbi Akiva said to him:
From where do you say that circumcision pushes aside leprosy?
Because it is a commandment and leprosy is a transgression; and if a commandment
which does not push aside the transgression, a fortiori for circumcision which does not
push aside leprosy. Rabbi Eliezer said to him: Akiva,
from where do you say that circumcision does not push aside leprosy?
Because it is work and leprosy is more severe than it; and if leprosy
which does not push aside circumcision a fortiori for circumcision which does not push aside
leprosy. Rabbi Eliezer said to him: Akiva, from where do you
say that circumcision does not push aside leprosy <del>⟦illegible⟧</del>
because it is work and leprosy is more severe than it; and if leprosy
which does not push aside circumcision a fortiori for circumcision which does not push aside
leprosy. Rabbi Eliezer said to him: Akiva, from where do you
say that circumcision does not push aside leprosy,
because it is work and leprosy is more severe than it; and if leprosy
which does not push aside circumcision a fortiori for circumcision which does not push aside
leprosy. Rabbi Eliezer said to him: Akiva, from where do you
say that circumcision does not push aside leprosy?
Circumcision pushes aside the Sabbath.
Circumcision pushes aside leprosy.
Page 134
⟦...⟧
The second reason for which God Almighty forbade
this commandment is because the explanation of the commandment is because
the Torah forbids us from imitating the actions of the idol
worshippers, among which was that they used to write
on their bodies a mark with fire or otherwise in the name
of the idol they worshipped, so that this person would be
owned by the god he worshipped and marked with his name, and that
<del>⟦illegible⟧</del> God Almighty forbade us from that so that we do not imitate them
in any of their actions - and whoever performs this act
is a denier of God.
And God Almighty has forbidden the mourning that is for
the dead in His saying: "You shall not cut yourselves, nor make any baldness
between your eyes for the dead." And in this commandment God Almighty forbade
a person from wounding his body for the sake of the dead as the
ignorant do, that if they grieve for a dead person they wound their body with a knife
until their blood flows over the dead, and that is a denial of God.
And whoever does that, it is as if he says that God was unjust to him
in taking this deceased from him, and he is not satisfied with the actions of God.
And God has forbidden this act because God Almighty
is merciful to His servants and everything He does is for the best,
even if the person does not know that. And in this commandment
God forbade imitating the actions of the idol
worshippers, because it was their custom to wound their bodies
upon the death of a relative of theirs so that the idol
they worshipped would be pleased with them, because they believed that the idol
was angry with them and for that reason took this deceased from them -
And whoever performs this act deserves a severe punishment from
God Almighty because he associated others with God in
governance, and this act is called idolatry because
the person who performs this act believes that the idol
is the one who took the deceased and that it is angry with him, and for
that reason he wounds his body so that the idol will be pleased with him, and that
is a denial of God Almighty because God is the one who gives life
and causes death, and He is merciful to His servants in every state.
And whoever performs this act is a denier of God.
And God has forbidden this act because God Almighty
is merciful to His servants and everything He does is for the best.
Page 135
And I will
P covered her with it in the name of YHWH P and he spoke in it and T in it Pt in the name
P and spoke in him in it Pn Pn and said to her Pn and said in the name and said in it Pn and said
And said in the name and he spoke in the name and said and said in the name and said and said in it Pn
Covered her in her name P her mouth
And said P P and spoke in it and said in it in it P her mouth in the name
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Page 136
Sermon
⟦illegible⟧
And it is written: And they heard the voice of the Lord God walking in the garden in the breeze of the day
And the Lord God said to the serpent, Because you have done this, cursed are you above all
cattle, etc. And to the woman He said, I will greatly multiply your pain, etc. And to Adam
He said, Because you have listened to the voice of your wife, etc., cursed is the ground because of you
But it must be understood what the scripture means by saying "in the breeze of the day," for is not the Holy One,
blessed be He, full of His glory throughout the whole earth? And what is "in the breeze of the day"? And it is also difficult
regarding what is written to the serpent: "Because you have done this, cursed are you above all cattle
and above every beast of the field," etc. For what was the serpent's sin? Was it not the Holy One, blessed be He,
who sent him to cause Adam and Eve to sin? And since he fulfilled the command of his Creator, why
was he cursed? And it is also difficult regarding what is written to the woman: "I will greatly multiply your pain," etc.
For what was the woman's sin? Was it not the serpent who deceived her, and she
was unintentional? And what is this great punishment? And it is also difficult
regarding what is written to Adam: "Because you have listened to the voice of your wife," etc., "cursed is the ground
because of you." For did Adam not sin except by eating from the tree
which the Lord commanded him, "You shall not eat of it"? And what is this great punishment?
But the matter is that the Holy One, blessed be He, created man in His image
and in His likeness, and gave him knowledge and intellect to understand and to discern
between good and evil. And behold, man sinned and ate from the tree
which the Lord commanded him, "You shall not eat of it," and through this he was cursed,
he and his wife and the serpent and all the earth because of him.
It further appears to be explained regarding what is written: "And they heard the voice of the Lord God walking
in the garden in the breeze of the day." And behold, it is known that the Holy One, blessed be He, created the world
with the attribute of Justice, and saw that the world could not endure, and He joined with it
the attribute of Mercy. And this is what the scripture means by "in the breeze of the day," meaning
the attribute of Mercy, which is great compassion for the creatures.
And this is what the scripture means: "And the Lord God said to the serpent, Because you have done
this, cursed are you above all cattle," etc., meaning that the serpent
is the Evil Inclination, and it is what entices man to sin,
and therefore it was cursed above all cattle and above every beast of the field.
And this is what the scripture means for the woman: "I will greatly multiply your pain," etc.,
meaning that the woman is the Matter, and she is what brings man
to sin, and therefore she was cursed with pain and pregnancy.
And this is what the scripture means for Adam: "Because you have listened to the voice of your wife," etc.,
meaning that man is the Intellect, and he is the one who must rule
over the Matter and over the Evil Inclination.
And with this will be understood what our Sages, of blessed memory, said on this verse:
Rabbi Hama bar Hanina said: What is it that is written,
"After the Lord your God you shall walk"? Is it possible for a man to walk after
the Divine Presence? Is it not already said, "For the Lord your God is a consuming fire"?
Rather, walk after the attributes of the Holy One, blessed be He: Just as He clothes
the naked, so you too clothe the naked, etc.
Page 137
And these
And these are the names of the sons of Israel who came to Egypt with Jacob,
each man and his household came: Reuben, Simeon, Levi, and Judah, Issachar,
Zebulun, and Benjamin, Dan, and Naphtali, Gad, and Asher. And all the souls
descended from Jacob were seventy souls, and Joseph was in Egypt.
And Joseph died, and all his brothers, and all that generation. And the children of Israel
were fruitful and swarmed and multiplied and grew exceedingly mighty, and the land was filled
with them. And a new king arose ⟦...⟧
And he said to his people, "Behold, the people of the children of Israel are more numerous and mighty than we.
Come, let us deal wisely with them, lest they multiply, and it come to pass, that when war occurs,
they also join our enemies, and fight against us, and go up out of
the land." And they set over them taskmasters to afflict them with their burdens.
And they built store cities for Pharaoh, Pithom and Raamses.
But the more they afflicted them, the more they multiplied and the more they spread out. And they were weary because of
the children of Israel. And the Egyptians made the children of Israel serve with rigor.
And they made their lives bitter with hard service, in mortar and in bricks,
and in all manner of service in the field; all their service, wherein they made them serve,
was with rigor. And the king of Egypt spoke to the Hebrew midwives, of whom
the name of the one was Shiphrah, and the name of the other Puah; and he said, "When you do the office of a midwife
to the Hebrew women, and see them upon the birthstool; if it be a son, then you shall kill
him; but if it be a daughter, then she shall live." But the midwives feared God,
and did not as the king of Egypt commanded them, but saved
the men-children alive. And the king of Egypt called for the midwives, and said to them,
"Why have you done this thing, and have saved the men-children alive?"
And the midwives said to Pharaoh, "Because the Hebrew women are not as the Egyptian women;
for they are lively, and are delivered before the midwife comes to them."
And God dealt well with the midwives; and the people multiplied, and grew exceedingly
mighty. And it came to pass, because the midwives feared God, that He made
them houses. And Pharaoh charged all his people, saying, "Every son
that is born you shall cast into the river, and every daughter you shall save alive." And there went
a man of the house of Levi, and took to wife a daughter of Levi. And the woman conceived, and bore
a son; and when she saw him that he was a goodly child, she hid him three months.
And when she could no longer hide him, she took for him an ark of bulrushes, and daubed it
with slime and with pitch; and she put the child therein, and laid it in the flags by
the river's brink. And his sister stood afar off, to know what would be done
to him. And the daughter of Pharaoh came down to bathe at the river; and her maidens walked
along by the river-side; and she saw the ark among the flags, and sent
her handmaid to fetch it. And she opened it, and saw the child; and, behold,
a boy weeping. And she had compassion on him, and said, "This is one of the Hebrews'
children." Then said his sister to Pharaoh's daughter, "Shall I go and call
to thee a nurse of the Hebrew women, that she may nurse the child for thee?"
And Pharaoh's daughter said to her, "Go." And the maiden went and called
the child's mother. And Pharaoh's daughter said to her, "Take
this child away, and nurse him for me, and I will give thee thy wages."
And the woman took the child, and nursed him. And the child grew
Page 138
Raz
⟦...⟧ until the Great Seal in Heaven ⟦...⟧
⟦...⟧ Great Seal ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
Page 139
237
In a great matter
An old man with his cousin in the outer wilderness -
And an uncle with his nephew in the outer wilderness
They were going to sell them in the wilderness, and by God, bandits came to them
One of them fled and entered the cave, and the rest
They took them and killed the sheikh and slaughtered the camel and drank its blood
The one in the cave remained hearing the sound of the bandits while they were saying
This bandit who fled, where did he go? Where did he go? One
of them said to them, I saw him enter this cave
And they began throwing stones into the cave so that he would come out, and that
bandit who entered the cave had a polished
knife, and whenever they threw a stone, he would catch it and sharpen it
on the knife, and it made a great sound, and the bandits said
This one who entered the cave has a great weapon
And he has begun sharpening it, and whenever they throw a stone, he sharpens the knife
on the stone, and the bandits said, O people, let us
go, because this one in the cave has a weapon
great, and the bandits went away, and that one who was in the cave
came out and went to the sheikh and saw him dead, and went to the camel
and saw it dead, and went to the son of the sheikh and saw him dead, and went to
the son of the sheikh and saw him dead, and went to the son of the sheikh and saw him dead, and went to
the son of the sheikh and saw him dead, and went to the son of the sheikh and saw him dead
the son of the sheikh and saw him dead, and went to the son of the sheikh and saw him dead
the sheikh and saw him dead, and went to the son of the sheikh and saw him dead
one of them and saw him dead, and went to the son of the sheikh and saw him dead
the son of the sheikh and saw him dead, and went to the son of the sheikh and saw him dead
the son of the sheikh and saw him dead, and went to the son of the sheikh and saw him dead
And there was in the heart of that bandit who was in the cave
great sadness, and he said to himself, Praise be to God who saved me
from them while I was in this cave, and he began to weep for
his companion who died, and he said, I will not go home
unless I take his revenge from this one who killed them, and he went
into the open country after the bandits until he reached their town
And he entered the city and began to wander in the market until he reached
the neighborhood of the bandits, and he saw the sheikh who killed his companion
And he began walking behind him until he knew his house, and he began to wander
in the market and saw one selling poison and said to him, Give me
a deadly poison, and he gave him poison, and he came to that house and said
to them that he was a cook, and they said to him, Welcome, and he entered
the house and began to cook for them in that house, and the
sheikh came and said to them, Who is this who is cooking in the house?
And they said to him, This is a cook, and he said to them, Welcome
And he said to them, Cook for us a good meal, and he said to them, Be of good cheer
Page 140
With God's Help
His glory hovers over him. And around him the clouds of His glory shall surround
him
And if he is worthy, how many are eager for him, for nothing remains lest he should be
substance, and let it be like smoke that vanishes, and it is as nothing like a passing dream and a
passing wind that is not considered, for vanity of vanities, all is vanity
Even if he lives a thousand years twice over, he shall not see good
for all his days are vanity and his end is to die, but His glory remains in its place
and let the booth of His glory be upon him, a throne of glory, exalted
from the beginning, the place of our sanctuary, and he enjoys the radiance of the Shekhinah
from the radiance of His glory, and he shall be enjoying, for he enjoys, enjoys, enjoys
His glory in its place, and let it be like smoke that vanishes, and let it be like smoke that vanishes
from the radiance of His glory
Let a man not say to himself, I will do as I please, and who shall say to me
what you shall do, for behold, everything is revealed before Him, may He be blessed, and he has no -
portion in the world to come, and it is as nothing like a passing dream and a passing wind
that passes and has no substance, for vanity of vanities, all is -
vanity, and his end is to die, and it is as nothing like a passing dream and a passing wind
that passes and has no substance - and it is as nothing like a passing dream
and a passing wind and has no substance, for vanity of vanities, all is
vanity, and his end is to die, and it is as nothing like a passing dream
and a passing wind and has no substance, and his end is to die
⟦illegible⟧ and let it be like smoke that vanishes ⟦illegible⟧
Let a man not say to himself, I will do as I please, and who shall say to me what
you shall do, for behold, everything is revealed before Him, may He be blessed, and he has no portion in the world
to come, and it is as nothing like a passing dream and a passing wind and has no substance
for vanity of vanities, all is vanity, and his end is to die, and it is as nothing like a passing
dream and a passing wind and has no substance, and his end is to die, and it is as nothing
like a passing dream and a passing wind and has no substance, and his end is to die -
for vanity of vanities, all is vanity, and his end is to die, and it is as nothing like a passing
dream and a passing wind and has no substance, and his end is to die -
Let a man not say to himself, I will do as I please, and who shall say to me what
you shall do, for behold, everything is revealed before Him, may He be blessed, and he has no portion in the world
to come, and it is as nothing like a passing dream and a passing wind and has no substance
for vanity of vanities, all is vanity, and his end is to die, and it is as nothing like a passing
dream and a passing wind and has no substance, and his end is to die -
Let a man not say to himself, I will do as I please, and who shall say to me what
you shall do, for behold, everything is revealed before Him, may He be blessed, and he has no portion in the world
to come, and it is as nothing like a passing dream and a passing wind and has no substance
for vanity of vanities, all is vanity, and his end is to die, and it is as nothing like a passing
dream and a passing wind and has no substance, and his end is to die -
Let a man not say to himself, I will do as I please
Page 141
With the help of Heaven
This is regarding the broker and others
And if the scribe is from the seller, then it is upon the seller, and if
the scribe takes from the buyer, then it is upon the buyer
And Maimonides, of blessed memory, said in the twelfth chapter of the Laws of
Sale in Law 11: The scribe who writes the deed,
meaning the writing that the scribe writes, is from the seller,
and the broker who goes between the seller and the buyer, his fee
is upon the seller. And if the scribe takes from the buyer,
meaning the prevailing custom in that land is that the buyer
gives the scribe's fee, then it is upon the buyer. And he already said,
Maimonides, of blessed memory, in Law 12 of the mentioned chapter:
The scribe who writes the deed, his fee is upon the seller,
and the broker who goes between the seller and the buyer, his fee
is upon the seller. And if the scribe takes from the buyer,
meaning the prevailing custom in that land is that the buyer
gives the scribe's fee, then it is upon the buyer. And he already said,
Maimonides, of blessed memory, in Law 12 of the mentioned chapter:
The scribe who writes the deed, his fee is upon the seller,
and the broker who goes between the seller and the buyer, his fee
is upon the seller. And if the scribe takes from the buyer,
meaning the prevailing custom in that land is that the buyer
gives the scribe's fee, then it is upon the buyer. And he already said,
And if the scribe takes from the buyer, then it is upon the buyer
And Maimonides, of blessed memory, said in the twelfth chapter of the Laws of
Sale in Law 11: The scribe who writes the deed,
meaning the writing that the scribe writes, is from the seller,
and the broker who goes between the seller and the buyer, his fee
is upon the seller. And if the scribe takes from the buyer,
meaning the prevailing custom in that land is that the buyer
gives the scribe's fee, then it is upon the buyer. And he already said,
Maimonides, of blessed memory, in Law 12 of the mentioned chapter:
The scribe who writes the deed, his fee is upon the seller,
and the broker who goes between the seller and the buyer, his fee
is upon the seller. And if the scribe takes from the buyer,
meaning the prevailing custom in that land is that the buyer
gives the scribe's fee, then it is upon the buyer. And he already said,
Maimonides, of blessed memory, in Law 12 of the mentioned chapter:
The scribe who writes the deed, his fee is upon the seller,
and the broker who goes between the seller and the buyer, his fee
is upon the seller. And if the scribe takes from the buyer,
meaning the prevailing custom in that land is that the buyer
gives the scribe's fee, then it is upon the buyer. And he already said,
Page 142
Elul
Elul from the ⟦and⟧ the dirham is a fils, for in it is the dirham
And the dirham said to him the two gold pieces will be in it the dirham from in it
They are in them from in it in the dirham in the dirham in the dirham
Which is in gold pieces in the dirham in the dirham in the dirham
Which is in the dirham in the dirham in the dirham in the dirham
From gold pieces in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
In from gold pieces in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
In them in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
Crush the dirham in from gold pieces in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham
The dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
The dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
In the dirham in the dirham in the dirham in the dirham in the dirham
Page 143
In the Name of Heaven
Regarding Hanukkah
One commandment on the first night and one recites three blessings
to kindle the Hanukkah light, and who performed miracles, and who has kept us alive; and on the rest of the nights
on the second night one kindles two, and on the third three, and so he adds
and continues until eight on the eighth night, and he does not recite 'who has kept us alive'
except on the first night only. At the time he wishes to kindle
the lights, he recites the aforementioned blessings and afterwards kindles the lights
and afterwards says 'These lights we kindle for the miracles and for
the wonders' etc. and one must be very careful with this commandment. At the time he wishes
to kindle the lights, he should gather the members of his household and kindle the lights in the place
appropriate for them, and one must be careful not to benefit from their light at all, and one must
place one extra light so that if he needs to use the light of
the lights, he shall use the light of the aforementioned extra light, and it is customary to place
the extra light higher than the aforementioned lights, and it is called the Shamash.
Regarding the Laws of Challah
Regarding one who separates Challah from the dough, he must bless 'who has sanctified us with His commandments
and commanded us to separate Challah from the dough' and afterwards he shall separate a piece
from the dough and say 'Behold, this is Challah.' and there must be in the dough
five quarters of flour, which are the measure of two Manin in the weight
of Baghdad, and they are approximately one thousand three hundred and twenty Dirhams in
the weight of Baghdad. And if it was less than this measure, he does not recite the blessing,
and if it was less than the aforementioned measure, he does not separate Challah at all,
and if it was less than the aforementioned measure, he does not recite the blessing over it.
Laws of Tefillin, Tzitzit, Mezuzah, Torah Scroll, Recitation of the Shema, and Prayer
Every day in the morning before he leaves his house, he shall put on the Tzitzit and bless
over it 'who has sanctified us with His commandments and commanded us regarding the commandment of Tzitzit,' and if
it was a large Tallit, he shall bless 'to wrap oneself in Tzitzit,' and afterwards he shall place
the Tefillin of the hand and bless 'who has sanctified us with His commandments and commanded us to place
Tefillin,' and afterwards he shall place the Tefillin of the head and shall not bless over it
unless he made an interruption with speech between the hand one and the head one, then he shall bless
over the head one 'regarding the commandment of Tefillin.' And one must be very careful
with the commandment of Tzitzit and Tefillin, for they are very great commandments, and one must
be careful not to divert his mind from them all the time they are upon him, and one must
be careful not to enter a latrine with them, nor a filthy place,
and one must be careful not to sleep a fixed sleep in them, but only a brief nap,
and one must be careful not to flatulate in them, and one must be careful not to enter
a bathhouse with them, and one must be careful not to enter a cemetery with them.
And after he places the Tefillin, he shall recite the Shema and pray the Morning Prayer
in the morning, and one must be careful with the Afternoon Prayer and the Evening Prayer,
and one must be careful regarding the recitation of the Shema of the morning and of the evening,
and one must be careful regarding the Grace After Meals and regarding all the blessings entirely,
and one must be careful regarding the commandment of Mezuzah, that he should have a Mezuzah at the entrance of his house,
and one must be careful regarding the commandment of a Torah Scroll, that he should have a Torah Scroll
in his house, and one must be careful regarding all the commandments entirely, and one must be careful
of all the transgressions entirely, and one must be careful regarding the honor of his father and his mother,
and one must be careful regarding the honor of his teacher, and the honor of the wise, and the honor
of the elders, and the honor of every person, and one must be careful regarding acts of kindness,
and one must be careful regarding charity and regarding all good deeds.
Finished and completed, praise to the Creator of the world.
Page 144
157
In major mention
Major mention in ⟦...⟧ five thousand seven hundred and ninety-eight major
Mention came to him one thousand seven hundred and ninety-nine
Mention in mention nine hundred and ninety-nine of one thousand seven hundred
In nine hundred and ninety-nine and the rest of that year five hundred
And six in in one thousand eight hundred in eight hundred and ninety-nine -
Mention one thousand eight hundred in mention one thousand eight hundred
Mention came to him one thousand eight hundred in one thousand eight hundred
Mention one thousand eight hundred and ninety-nine of one thousand eight hundred
Mention one thousand eight hundred and ninety-nine of one thousand eight hundred
And six in one thousand eight hundred and ninety-nine in eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in eight hundred and ninety-nine
In the year one thousand eight hundred and ninety-nine in eight hundred and ninety-nine
And six in one thousand eight hundred and ninety-nine in eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in eight hundred and ninety-nine
Thousand
Mention one thousand eight hundred
Mention one thousand eight hundred in one thousand eight hundred in one thousand eight hundred
In in one thousand eight hundred in one thousand eight hundred in one thousand eight hundred
Mention one thousand eight hundred in one thousand eight hundred in one thousand eight hundred
Mention one thousand eight hundred in one thousand eight hundred in one thousand eight hundred
Mention one thousand eight hundred in one thousand eight hundred in one thousand eight hundred
Mention one thousand eight hundred in one thousand eight hundred in one thousand eight hundred
⟦illegible⟧
One thousand eight hundred and ninety-nine five thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
In one thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine -
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
In major mention
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
One thousand eight hundred and ninety-nine in one thousand eight hundred and ninety-nine
Page 145
541
Bava Metzia page 109b Rava said: This one who leases
land to his fellow to sow wheat, and he went and sowed barley,
it is not because he said to him the weakening of the land, but because he said to him
the weakening of the land, and if he said to him whatever you want sow in it, because he said to him
whatever you want sow in it, Rav Papa said: If he said to him whatever you want
sow in it, he can say to him whatever you want sow in it, Rav Papa said
Rav Papa said: If he said to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
And further there Rav Papa said: This one who leases land
to his fellow to sow wheat, and he went and sowed barley,
and if he said to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
Rav Papa said: If he said to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
he can say to him whatever you want sow in it, Rav Papa said
Parashat Mishpatim
And these are the ordinances which you shall set before them, and Rashi of blessed memory explained
before them and not before idolaters, and even
if you knew that they judge according to the laws of Israel, do not bring them before
idolaters because it is written: For their rock is not as our Rock,
even our enemies being judges. And Rashi of blessed memory explained: When the enemies
are judges, this is a testimony to the superiority of their fear [deity], and so Rashi of blessed memory explained
in Parashat Yitro on the verse: Because the people come to me to seek God,
and Rashi of blessed memory explained according to its translation: to seek instruction from before the Lord,
and so Rashi of blessed memory explained in Parashat Mishpatim on the verse:
Then his master shall bring him to the judges [Elohim], and Rashi of blessed memory explained: to the court,
and so Rashi of blessed memory explained in Parashat Mishpatim on the verse:
The cause of both parties shall come before the judges [Elohim], and Rashi of blessed memory explained: to the court,
and so Rashi of blessed memory explained in Parashat Mishpatim on the verse:
Whom the judges [Elohim] shall condemn, and Rashi of blessed memory explained: to the court,
and so Rashi of blessed memory explained in Parashat Mishpatim on the verse:
You shall not revile the judges [Elohim], and Rashi of blessed memory explained: to the court,
And further in Parashat Mishpatim, and Rashi of blessed memory explained on the verse:
And these are the ordinances which you shall set before them, and Rashi of blessed memory explained
before them and not before idolaters, and even
Page 146
merit
on the judgment for they were prisoners of poverty and iron and for their sin
their sin is very great before our God, a merciful and gracious King who forgives much
to all who return to Him with all their heart and with all their soul and with all their might
and you said in your hearts that there is no God and no judgment and no judge
and you said ⟦...⟧ God has forsaken the earth and there is no one seeing and no one hearing
⟦...⟧ for all these abominations that you are doing
and you said that there is no God and no judgment and no judge and no world
and no Garden of Eden and no Gehenna and no reward and no punishment
and no resurrection of the dead and no world to come and no Messiah
and no Torah from Heaven and no prophecy and no Holy Spirit
and no individual providence and no general providence and no
angels and no demons and no spirits and no souls
and no reincarnation of souls and no judgment of the grave and no hollow of the sling
and no Gehenna and no Garden of Eden and no world to come and no
resurrection of the dead
do not believe them for they speak lies to you
and they want to mislead you from the path of truth and justice
and they want to cast you into the pit of destruction and into the lowest depths
and do not listen to their words for their words are words of vanity and pursuit of
wind and there is no substance in them but vanity and emptiness and there is no
benefit in them at all but rather great damage, evil and bitter
and do not walk in their ways and do not do as their deeds for their deeds
are deeds of delusion and every root bearing gall and wormwood
and their words are like snake venom
for if you walk in their ways and do as their deeds
then you will know that there is a God judging in the earth and there is judgment
and there is a judge and there is a world and there is a Garden of Eden and there is Gehenna
and there is reward and there is punishment and there is resurrection of the dead and there is a world
to come and there is a Messiah and there is Torah from Heaven and there is prophecy
and there is the Holy Spirit and there is individual providence and there is providence
general and there are angels and there are demons and there are spirits and there are
souls and there is reincarnation of souls and there is judgment of the grave and there is
the hollow of the sling and there is Gehenna and there is a Garden of Eden and there is a world to come
and there is resurrection of the dead and there is our righteous Messiah who will come speedily
in our days Amen and then you will know that there is a God judging in the earth
and there is judgment and there is a judge and there is a good reward for the righteous and punishment
harsh for the wicked and then you will say woe to us what has happened to us
for we have sinned against our God and we have transgressed His commandments and
His holy Torah which He gave us through Moses His servant
the faithful of His house and then you will cry and plead before Him and He will not
answer you because in the time of favor you did not answer Him
Page 147
Vayechi
And Isaac sowed in that land and the Lord blessed him. And the man became great and went on growing
until he became very great. And he had possessions of flocks and possessions of herds and a great
household, and the Philistines envied him. And all the wells which his father's servants had dug in the days of
Abraham his father, the Philistines stopped them up and filled them with earth. And Abimelech said
to Isaac, "Go away from us, for you are much mightier than we." And Isaac departed from there
and encamped in the valley of Gerar and dwelt there. And Isaac dug again the wells of
water which they had dug in the days of Abraham his father, and the Philistines had stopped them up
after the death of Abraham; and he called them by the same names that his
father had called them. And Isaac's servants dug in the valley and found there a well of
living water. And the herdsmen of Gerar quarreled with Isaac's herdsmen, saying, "The water is ours."
And he called the name of the well Esek, because they contended with him. And they dug
another well, and they quarreled over that also; and he called its name Sitnah. And he moved from there
and dug another well, and they did not quarrel over it; and he called its name Rehoboth,
and he said, "For now the Lord has made room for us, and we shall be fruitful in the land." And he went up from there
to Beersheba. And the Lord appeared to him that night and said, "I am the God of
Abraham your father; fear not, for I am with you, and I will bless you and multiply
your seed for the sake of my servant Abraham." And he built an altar there and called
upon the name of the Lord, and pitched his tent there; and there Isaac's servants dug a well.
Then Abimelech went to him from Gerar, with Ahuzzath his friend and Phicol the captain of his host.
And Isaac said to them, "Why have you come to me, seeing you hate me
and have sent me away from you?" And they said, "We saw plainly that the Lord was with you;
and we said, 'Let there be now an oath between us, even between us and you, and let us make a covenant
with you: that you will do us no hurt, as we have not touched you, and as
we have done to you nothing but good, and have sent you away in peace; you are now the blessed of the Lord.'"
And he made them a feast, and they ate and drank.
And they rose up early in the morning and swore one to another; and Isaac sent them
away, and they departed from him in peace. And it came to pass the same day, that
Isaac's servants came and told him concerning the well which they had dug,
and said to him, "We have found water." And he called it Shibah; therefore the name of
the city is Beersheba to this day. And Esau was forty
years old when he took as wife Judith the daughter of Beeri the Hittite, and
Basemath the daughter of Elon the Hittite. And they were a bitterness of spirit to Isaac
and to Rebekah. And it came to pass, when Isaac was old and his eyes were too dim to see,
that he called Esau his elder son and said to him, "My son"; and he said
to him, "Here am I." And he said, "Behold now, I am old, I know not the day of my death.
Now therefore take, I pray you, your weapons, your quiver and your bow, and go out to the field and hunt for me
venison; and make me savory food, such as I love, and bring it to me that I may eat,
that my soul may bless you before I die." And Rebekah heard when
Isaac spoke to Esau his son. And Esau went to the field to hunt for venison to bring it.
And Rebekah spoke to Jacob her son, saying, "Behold, I heard your father"
Page 148
With the help of God
My birth was on a Friday night
the night of 25 Tishrei 5456 and it was Shemaya ⟦son of⟧ Isaac, known as
the firstborn, in the house of my late father, and the midwife was Mrs. Fanny
wife of the house of Georgi Yehuda, and I at that time was
at the Seder, and at that time the messenger came to me, and he was Abraham
son of Isaac; at the Seder he took the messenger's fee, which was 500 flus.
And at that time the rain and the storm were very strong
and people used to say in that year, the year of the storm,
they used to say the storm that came in that year had not
come for a thousand and four years. And in that year there was
a time of high prices in Baghdad, and a Sa' of wheat reached 100 flus,
at the height of the high prices, and people were eating barley bread
because wheat was not in the market at the height of the high prices.
And on the date of the fortieth which was upon the Seder, he read
on 2 Tishrei in the house of Hamad Fathi, and at that time the storm
was raining heavily. And on the Friday that preceded that,
he read in the house of Suleiman son of Yehuda, which was the time of
the high prices that we mentioned above. In that year,
the time was very difficult for the people, and people began to travel
to Damascus because of the high prices. And in that year there were high prices
and the rain was very strong, and the year before it, the time was cheap.
And one thousand four hundred in one thousand eight hundred and ninety-eight,
which is the year of the high prices that we mentioned above, and people
began to travel to Damascus because of the high prices.
The birth of Abraham the firstborn was on Friday night, 25 Tishrei,
the year 5456, and it was Shemaya son of Isaac the firstborn,
which is one thousand four hundred and ninety-eight according to the announcement.
The messenger was Abraham son of Isaac at the Seder, and the midwife delivered him
in the house of my late father on Friday night, 25 Tishrei,
which was a time of very high prices; a Sa' of wheat was
at one hundred flus, and the high prices were very hard on the people, and people
ate barley bread in Baghdad, and people traveled to Damascus
because of the high prices on the people. And the year before it,
a Sa' of wheat was ten flus in Baghdad,
and the time was very cheap. And in that year of high prices,
the rain came very strongly, and the year before it, the rain was
very little. And in the year of high prices, the rain was very strong,
the likes of which had not come in the years we mentioned above.
The birth of Abraham the firstborn was on Friday night, 25 Tishrei,
in one thousand eight hundred and ninety-eight, the year 5456.
The messenger was Abraham son of Isaac; he took the messenger's fee, which was
five hundred flus, and he was at the Seder in the house of my late father,
and the midwife was Mrs. Fanny, wife of the house of Georgi Yehuda.
Page 149
And it came to pass
And it came to pass at midnight that the Lord struck every firstborn in the land of Egypt
from the firstborn of Pharaoh sitting on his throne to the firstborn of the captive who was in the house
of the pit, and every firstborn of beast: And Pharaoh rose up in the night, he and all his servants
and all Egypt, and there was a great cry in Egypt, for there was no house where
there was not someone dead: And he called for Moses and for Aaron by night and said, Rise up,
go out from among my people, both you and the children of Israel, and go, serve
the Lord as you have spoken: Also your flocks and your herds take, as
you have spoken, and go, and bless me also: And Egypt was urgent
upon the people to send them out of the land in haste, for they said, We are all dead:
And the people took their dough before it was leavened, their kneading troughs being bound up
in their clothes upon their shoulders: And the children of Israel did according to the word of Moses,
and they asked of the Egyptians vessels of silver and vessels of gold and clothing: And the Lord gave
the people favor in the eyes of the Egyptians, and they let them have what they asked, and they despoiled the Egyptians:
And the children of Israel journeyed from Rameses to Succoth, about six hundred thousand
men on foot, besides children: And a mixed multitude also went up with them, and flocks
and herds, very much livestock: And they baked the dough which they brought out
from Egypt into cakes of unleavened bread, for it was not leavened, because they were driven out of Egypt
and could not tarry, nor had they prepared any provisions for themselves: And the dwelling
of the children of Israel who dwelt in Egypt was four hundred and thirty
years: And it came to pass at the end of four hundred and thirty years, even it came to pass
on that very day, that all the hosts of the Lord went out from the land of Egypt:
It is a night of watching unto the Lord for bringing them out from the land of Egypt; this is that night
of the Lord, to be observed by all the children of Israel throughout their generations: And the Lord said
unto Moses and Aaron, This is the ordinance of the Passover: no stranger shall eat thereof:
But every man's servant that is bought for money, when thou hast circumcised him, then shall he eat thereof: A sojourner
and a hired servant shall not eat thereof: In one house shall it be eaten; thou shalt not carry forth out of the house
any of the flesh abroad; neither shall ye break a bone thereof: All the congregation of Israel
shall keep it: And when a stranger shall sojourn with thee, and will keep the passover to the Lord, let all his
males be circumcised, and then let him come near and keep it; and he shall be as one that is born in the land; for no uncircumcised person
shall eat thereof: One law shall be to him that is homeborn, and unto the stranger that sojourneth among you:
And all the children of Israel did as the Lord commanded Moses and Aaron,
so they did: And it came to pass on that very day, that the Lord brought the children of Israel
out of the land of Egypt by their hosts:
And the Lord spoke unto Moses, saying: Sanctify unto Me all the firstborn, whatsoever openeth the womb
among the children of Israel, both of man and of beast; it is Mine: And Moses said unto the people,
Remember this day, in which ye came out from Egypt, out of the house of bondage;
for by strength of hand the Lord brought you out from this place; there shall no leavened bread be eaten: This day
ye go forth in the month of Abib: And it shall be when the Lord shall bring thee into the land
of the Canaanite, and the Hittite, and the Amorite, and the Hivite, and the Jebusite, which He swore unto thy fathers
to give thee, a land flowing with milk and honey, that thou shalt keep this service
in this month: Seven days thou shalt eat unleavened bread, and in the seventh day shall be a feast
to the Lord: Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee,
neither shall there be leaven seen with thee in all thy borders: And thou shalt tell thy son in that day,
saying: It is because of that which the Lord did for me when I came forth out of Egypt: And it shall be
for a sign unto thee upon thy hand, and for a memorial between thy eyes, that the law of the Lord may be
in thy mouth; for with a strong hand hath the Lord brought thee out of Egypt: Thou shalt therefore keep
this ordinance in its season from year to year:
⟦illegible⟧
Page 150
With the help of God
Thousands upon thousands of silver
And I, Solomon son of R' Elijah, of blessed memory, wrote this as a record
On the sixth day of the week, in the month of Tishrei, the year 5650 from creation, here
Baghdad, may God protect it, for there reached my hand a sum of five thousand piastres
From the dear and exalted gentleman, the honorable R' Abraham Halevi, may God protect and preserve him
Who gave them to me as a loan for a period of one year
Without any interest at all, and may it be the will of the Lord our God
And the God of our fathers, that He shall pay him his good reward and bless the fruit
Of his womb and the fruit of his land, and grant success in all his handiwork, Amen
And may it be His will that he merits to ascend to the Holy Land and to build the Holy
Temple speedily in our days, Amen and Amen, Selah and forever
And this was on the day mentioned above, here in Baghdad, may God protect it
And everything is valid, clear, and established, and I have signed my name here
Solomon son of R' Elijah, of blessed memory
⟦illegible⟧
Furthermore, on the day mentioned above, there reached my hand a sum of five
thousand piastres from the gentleman mentioned above
As a loan for a period of one year without any
interest at all, and everything is valid, clear, and established
Solomon son of R' Elijah, of blessed memory
Said Solomon son of R' Elijah, of blessed memory, on the day mentioned above
To me, my teacher and rabbi
The dear and exalted gentleman, the honorable R' Abraham Halevi, may God protect and preserve him
Gave me a sum of five thousand piastres as a loan
For a period of one year without any interest at all
And may it be the will of the Lord our God and the God of our fathers that He shall pay
him his good reward and bless the fruit of his womb and the fruit of his land
And grant success in all his handiwork, Amen, and may it be His will that he merits
To ascend to the Holy Land and to build the Holy Temple speedily
In our days, Amen and Amen, Selah and forever, and this was on the day mentioned
Above, here in Baghdad, may God protect it, and everything is valid, clear, and established
And I have signed my name here
Solomon son of R' Elijah, of blessed memory
Furthermore, on the day mentioned above, there reached my hand a sum of five
thousand piastres from the gentleman mentioned above
As a loan for a period of one year without any
interest at all, and everything is valid, clear, and established
Solomon son of R' Elijah, of blessed memory
Furthermore, on the day mentioned above, there reached my hand a sum of five
thousand piastres from the gentleman mentioned above
As a loan for a period of one year without any
interest at all, and everything is valid, clear, and established
Solomon son of R' Elijah, of blessed memory