AI en Translation, Pages 101-125
Page 101
Lack of honor <del>government</del> etc. yes, the minister said the death penalty.
Only a king of flesh and blood whose honor does not endure forever, but
the Lord is a living and existing King, and happy are the vessels of His state ⟦line⟧
As it is said, the Merciful One who is above you for seventy years
<del>rather</del> <del>in Babylon</del> the Rabbis taught: for you, Kohanim, blessed is the Lord your God
<del>even though there is no</del> peace to a master of flesh and blood and even the vessels of the kingdom's peace
Like that which the Rabbis said, be praying for the welfare of the kingdom
for if not for the fear of it, a man would swallow his fellow alive, etc.
And Rabbi Chanina, the Deputy High Priest, said: be praying for the welfare of the
kingdom, for if not for the fear of it, etc. This is to say, be praying
for the welfare of the kingdom, even among the nations of the world, for so we found
with Abraham our father, peace be upon him, who prayed for Abimelech, and God healed
Abimelech etc. and so we found with Jacob our father, peace be upon him,
who blessed Pharaoh, as it is said: And Jacob blessed Pharaoh
And so we found with Joseph the Righteous, peace be upon him, who blessed Egypt, as it is said:
And the Lord blessed you because of you, and so we found with Moses our teacher, peace be upon him,
who showed honor to the kingdom, as it is said: And all these your servants shall come down to me
and bow down to me, etc. and he did not say 'and you shall come down to me' but 'your servants'
And so we found with Daniel, peace be upon him, who said to the king: My lord, the dream be to your enemies
and its interpretation to your foes, etc. And so we found with Hananiah, Mishael and Azariah
who showed honor to the kingdom, as it is said: O King, live forever
And so we found with Elijah of blessed memory, who showed honor to the kingdom, as it is said:
And he girded his loins and ran before Ahab to the entrance of Jezreel
⟦...⟧ and so we found with King David, peace be upon him, who said: Far be
it from me before the Lord to stretch out my hand against the Lord's anointed, and King David says, peace be upon him,
⟦...⟧ You shall not revile God, nor curse a ruler among your people
A new song, praise and glory to God, blessed be He
on this table set before us and this feast
of wine
Also today, Sabbath day, portion of Vayechi, the year 56⟦...⟧ as said after
he passed away in exchange for this great reward to tell the praise of
this, afterwards he went down to the sea for the tribe of our teacher Joseph, peace be upon him, and all
his brothers wept and eulogized him and they feared him as it is said: And his brothers saw
that their father was dead, and they said: If Joseph should hate us and surely return to us
all the evil which we did to him. And they commanded to Joseph, saying:
Your father commanded before his death, saying: So shall you say to Joseph: Please, forgive, please,
the transgression of your brothers and their sin, for they did evil to you; and now, please forgive the transgression
of the servants of the God of your father. And Joseph wept when they spoke to him. And he said
to them: Do not fear, for am I in the place of God? And you, you thought
evil against me, but God thought it for good, in order to do as it is this day,
to keep a numerous people alive. And now, do not fear; I will sustain you
and your little ones. And he comforted them and spoke to their hearts. And Joseph dwelt
in Egypt, he and his father's house; and Joseph lived one hundred and ten years.
And Joseph saw Ephraim's children of the third generation; also the children of Machir the son of Manasseh
were born upon Joseph's knees. And Joseph said to his brothers: I am dying,
and God will surely visit you and bring you up from this land
to the land which He swore to Abraham, to Isaac, and to Jacob. And Joseph
made the children of Israel swear, saying: God will surely visit you,
and you shall carry up my bones from here. And Joseph died at the age of one hundred and ten
years; and they embalmed him, and he was placed in a coffin in Egypt.
Be strong and let us be strengthened. Finished is the Book of Genesis.
Blessed is He who gives strength to the weary and to those with no might He increases power.
⟦faded pencil text, largely illegible⟧
⟦...⟧
⟦...⟧
Page 102
And in His great mercy, for He will not forsake His people for His great name's sake –
For He knows their inclination, remembering that they are dust
And let the enemy not say, lest he say my hand is high etc. and lest they say
Where now is their God, and let them not say we have swallowed him, rejoiced because evil
You found them, and pursue them unto destruction, and give them no revival
And give them no revival, and let there be no revival for them, and let there be no
remnant or survivor for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no revival for them
and let there be no revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no revival for them
and let there be no revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
And if the Merciful One said that you shall not do anything as it is written and called
except what is written in the Torah, and from the words of the scribes you shall not do
according to the custom of the other nations, for it is forbidden, and this is what is written: "And in their statutes
you shall not walk," and it says: "Take heed to yourself lest you be snared after them, etc., you shall not do
so to the Lord your God, etc." and in another place it is written: "Do not do according to their deeds."
And this is what our Sages, of blessed memory, said: One does not follow the statutes of the gentiles nor
imitate them, neither in clothing nor in hair and the like,
but the Jew shall be distinct from them and recognizable in his clothing
and in the rest of his actions, just as he is distinct from them in his knowledge and in his views.
And so it says: "And I have set you apart from the peoples to be Mine." One should not
wear clothing unique to them, nor grow the lock of hair on his head like
the lock on their heads, nor shave from the side and leave the hair in the middle
as they do, and this is what is called a "blorit," nor shall he shave
with a razor across his face from ear to ear and leave the long hair behind him
in the manner that they do, nor shall he build places like the structure of the temples
of idolatry so that many may enter them as they do. And anyone
who does one of these or the like receives lashes. And Maimonides, of blessed memory,
wrote: One who grows a "blorit," this is from the ways of the Amorites, and there is in this
a violation of "And in their statutes you shall not walk." And so the diviner and the soothsayer,
and the charmer of charms, and the one who consults the dead, and the one who whispers over a wound
and says a verse from the Torah, and so one who reads to a child so that he will not be terrified,
these are included among diviners and charmers and are liable for lashes
because these gentiles thought that in these there is a medical act,
and the Torah said: "And he shall surely heal," and not through these vanities,
but rather with spices and drugs and roots that are beneficial by nature. And it is permitted
to say verses over a sick person so that his mind may be settled upon him,
but not for healing. And so a healthy person who read verses so
that they should protect him from harmful spirits, it is permitted, for this is nothing other
than one who studies the Torah. And so it is permitted to say a verse
to protect and to be saved from any trouble and damage.
Page 104
Parshat Re'eh
o o
o
What the Rabbi, author of the Turim, of blessed memory, wrote on the verse
See, I set before you today a blessing and a curse
He wrote a hint here that a person must bless every day one hundred
blessings, and he supported this from what is written, "And now, Israel, what does the Lord
your God ask of you, but to fear etc." Do not read "what" (Mah)
but "one hundred" (Me'ah). And one must understand what one thing has to do with the other, for here
it speaks of blessings and there it speaks of fear. And furthermore, it is difficult
since in the verse "And now, Israel" the letter Aleph is missing, and here in the verse "See" (Re'eh)
there is an Aleph, and how does it hint here at one hundred blessings? And it seems
correct to answer that behold, one may ask why the verse preceded
the language of seeing to the language of giving; it should have said
"Behold, I give etc. see". And furthermore, it is difficult for it should have
said "See that which I give etc." And it seems correct to answer
according to what the Rabbi, author of the Turim, of blessed memory, wrote on the verse
"And the Tabernacle you shall make with ten curtains of fine twisted linen, and blue,
and purple, and scarlet yarn, with cherubim of artistic work you shall make
them." And the Rabbi, author of the Turim, of blessed memory, wrote there, and these are his words:
Two times "cherubim" is written here, and it is written "And He placed at the east
of the Garden of Eden the cherubim," to tell you that if they make
cherubim in the Tabernacle, they will merit to behold the pleasantness of the Lord and to visit
in His temple, end of his words. And behold, it is known that whoever occupies himself with Torah
it is as if he offered a burnt offering, a meal offering, a peace offering, a sin offering,
and a guilt offering, and as if he built the Holy Temple and offered sacrifices.
<del>⟦...⟧</del> Leah, and if Reuben wanted to sell the courtyard
which he has in the possession of Simeon for the sum of 100, and he wanted to sell it to another
and Simeon did not want him to <del>as explained</del> on the grounds that he was already
repaid the debt of 9, the amount paid which is in his possession from his hand
for <del>the matter came out from</del> the matter, whether he can make him swear <del>the</del>
Simeon an oath, and he wanted to sell the
<del>oath</del> <del>that he has</del> the oath to another, so that the recipient will receive
the recipient of the aforementioned oath and will excommunicate him later, and such
is the matter, that Reuben can make him swear, for he swears
an oath
It also seems that these are things that have no substance and no
<del>sworn</del> by an oath, and an oath does not take effect upon an oath, for it is
a thing that has no substance and has no benefit, and it is similar
to one who sells a debt to his fellow, where he did not acquire it because a loan is given
for spending, and a person cannot transfer a thing that is not in his possession
and how much more so that there is no substance in an oath and one does not hand over an oath to his fellow
and even a power of attorney does not help regarding an oath, for a person does not
appoint an agent for a matter of transgression <del>⟦...⟧</del> and here it is not
a transgression <del>but</del> <del>because</del> there is no agent for a matter of transgression
and even by means of a power of attorney it does not help, for it appears as a lie
and has no substance; the end of the matter, all is vanity and vexation of spirit
and his opinion is nullified relative to all people, and he is exempt from an oath
Page 105
And it seems to be in the status of those standing there from this side
according to what our teacher Rabbi Yehuda wrote after his
initial words, what he wrote there and elaborated on this matter
a bit, and he wrote that those standing there from this [side] means in a
distant manner. And he wrote there that there must be
ten there, and besides ten it is of no use, for everything
that was enacted by the Rabbis was enacted in the likeness of the Torah, and just
as in the Torah we require ten, so too in the Rabbinic [law].
And according to this, the difficulty of Maran the Beit Yosef, of blessed memory, who questioned
our master the Tur, of blessed memory, will be answered, as he wrote that they do not join
until they see one another, which implies
from the words of the Tur that even if they are not in one domain, and this
is the opposite of his words in Chapter 195 where he wrote that we require
specifically one place, and even if [the structure] stands for one person
and some of them are outside, etc., see there. And according to what he wrote,
it is settled, for here it deals with a public domain which is
a place designated for the walking of many, and therefore we require
that they specifically see one another, but in Chapter
195 it deals with one house, where all join together
as he wrote there, that one house joins them, see there and look closely.
Thus far his words.
And no man shall be imprisoned since it is ⟦under duress⟧
And if he should return and regret this, and even
if he made several vows, for it was not for this ⟦complete⟧
And what King Solomon, peace be upon him, wrote:
Do not be rash with your mouth, and let not your heart be hasty to utter a word
before God, etc. and Rashi, of blessed memory, explained
that a person should not make a vow, and if he vows, he should pay quickly
as it is written: when you make a vow to your God, do not delay
in paying it, etc. and if he does not vow, as we say:
Better that you do not vow than that you vow and do not pay.
And what he wrote that he is wicked ⟦the punishment⟧ from this vow
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
And what King Solomon, peace be upon him, wrote:
<del>And do not say</del> And do not say before the messenger that it was an error
it is; why should God be angry at your voice and destroy
the work of your hands, and this Rashi, of blessed memory, explained: The messenger
is the treasurer, and note this; and Rashi, of blessed memory, wrote:
And do not say before the messenger, such as a court messenger who comes
to claim the vow, do not say it is an error and I did not
vow, and this is what he said: because of his words he will destroy
the work of his hands
Page 106
At the time and when he serves in the synagogue and a certain
time passes for him or when he departs to his eternal home and if so, God forbid,
it shall come to pass and a decree shall pass and he has no son or relative
who shall take his place and fulfill his duties, but rather that other
people shall use them if they have permission from the community since this
book is consecrated to the Lord or of the community and they decreed against
anyone who says that money of the sanctuary in the House of the Lord is permitted,
and likewise if any person shall sell it or shall pawn it for
a debt that he owes in the House of the Lord because it is absolute theft
from the House of the Lord and from the sanctuary and it shall be a sin for him which he committed and a blemish -
in his soul and in his property and in the eyes of the Lord because this is a criminal iniquity -
and it is known that the Lord is the one who seeks and takes vengeance on anyone who transgresses
against the words of the Sages and against the words of the holy community and against the words of
all the leaders and against all the leaders of the community and against all the leaders
mentioned above and this shall be a criminal iniquity for him and he pays -
manifold to the Omnipresent and this shall be a criminal iniquity for him and it shall be
for him a sin and a blemish in his soul and in his property and it shall be a criminal iniquity for him
and it shall be for him a sin and a blemish in his soul and in his property and it shall be for him
a criminal iniquity and it shall be for him a sin and a blemish in his soul and in his property
⟦and⟧ it shall be for him a sin and a blemish in his soul and in his property and it shall be for him
a criminal iniquity and it shall be for him a sin and a blemish in his soul and in his property
I preached on Parshat Noach in the year 5683
in the synagogue of Meir Twig, may his Rock and Redeemer protect him, on the Sabbath day
on the verse: These are the generations of Noah, Noah was a man
righteous and perfect in his generations, with God
did Noah walk. And Rashi, of blessed memory, explained: there are some who interpret it
favorably and there are some who interpret it unfavorably, etc.
And it is necessary to understand why the scripture saw fit to write here
the language of "generations" which implies children, and then mentioned
afterwards the praise of Noah. And it is also necessary to ask regarding what is written
in the verse following it: And Noah begot three sons,
Shem, Ham, and Japheth. For has it not already
said "these are the generations of Noah"? And it would have been appropriate
for it to say: these are the generations of Noah: Shem, Ham, and Japheth
and it would not have needed to interrupt with the praise of Noah
in the middle.
⟦illegible⟧
Page 107
And Benaiah blessed in the name of his honor's Torah like a Prince of Peace,
may his Rock and Redeemer preserve him, and so may you merit many pleasant and good years,
and peace upon Israel and upon the Rabbis and upon their students,
and for all those who occupy themselves with the Torah who are in this place
and who are in every place, may there be for them and for us
grace and kindness and mercy and long life and ample
sustenance and help from Heaven and health of body and superior
light, a living and enduring seed, a seed that shall not cease
and that shall not abstain from the words of Torah from this day
and until eternity. Amen and Amen. May there be great peace from
Heaven and good life upon us and upon all Israel,
and say Amen. He who makes peace in His heights, He
in His mercy shall make peace upon us and upon all Israel,
and say Amen. ⟦line⟧
And these are the letters that serve at the beginning of each and every word,
and their mnemonic is Moshe VeCaleb (Moses and Caleb), and some say Bechol Moshe (In all Moses), and so is
the primary version: B - in/with, B - for the sake of, K - like, L - for the purpose of,
M - from, S - that was, H - the thing, V - and a thing, H - the soul.
I saw in the book Midrash Talpiot by the Rabbi Yaffe, of blessed memory, who wrote
on the verse "Then Judah approached him and said: 'O my lord'", there is
"Be not afraid of sudden terror, nor of the storm of the wicked when it comes."
"Take counsel together, but it will come to nothing; speak a word, but it will not stand, for God is with us."
And the author Rabbi, of blessed memory, wrote there that these verses are efficacious
to be said before a ruler or minister, and any person who is angry
at him, he should say them three times and go before him and he will be saved.
And this is tested and proven. And the Rabbi, of blessed memory, also wrote there
that he has a tradition from the elders that one who has enemies
should say these verses before the enemy and he will be saved from his hand.
And they are: "No evil shall befall you, nor shall any plague come near your tent."
"For He will give His angels charge over you, to keep you in all your ways. Upon their hands
they shall bear you up, lest you strike your foot against a stone. You shall tread upon the lion and the cobra;
the young lion and the serpent you shall trample underfoot. Because he has set his love upon Me, therefore I will deliver him; I will set him on high,
because he has known My name. He shall call upon Me, and I will answer him; I will be with him in trouble;
I will deliver him and honor him. With long life I will satisfy him, and show him My salvation."
⟦illegible⟧
And afterwards he should say three times: "But as for me, in the abundance of Your lovingkindness I will enter Your house;"
"I will bow down toward Your holy temple in fear of You. O Lord, I love the habitation of
Your house, and the place where Your glory dwells. And as for me, I will bow down and kneel;
I will bless before the Lord my Maker. And as for me, may my prayer unto You, O Lord, be in an acceptable time;"
"O God, in the abundance of Your lovingkindness, answer me with the truth of Your salvation. Seek, please,
Your seeker, and we have sought for good. Who among you fears the Lord, that obeys the voice
of His servant? Though he has walked in darkness and has no light, let him trust in the name
of the Lord and stay himself upon his God."
Page 108
Thursday, Menachem [Av], year 5666 (1906) | Jowald
To Rabbi Ezra Shimon, may his Rock and Redeemer protect him, Menachem Baruch
A total of one hundred and twenty Majidi Rials, and now
I have given to the hand of my aforementioned brother half of the aforementioned amount
and there remains with him another half of the aforementioned sum, its status
is by law a loan for a period of 12 months from today
and the deed remains in my hand as proof for the entire amount
aforementioned, but now I have received from him a sum of sixty
Ri' [Rials], and now there remains with him another sum of sixty Ri'
by law of business investment (Iska), the profit half for me and half for him, and on
condition that he be trusted by me as two witnesses and as a
severe Torah oath, and a transaction (Kinyan) from now with the cancellation
of all notifications and the delivery of notifications and the disqualification of their witnesses
and everything is valid and established
There also remains for me with the aforementioned a sum of seventy Majidi Rials
besides the sum mentioned above, the sum of sixty Rials mentioned
All together there remains for me with him a sum of one hundred and thirty
Majidi Rials, and everything is by law of business investment (Iska), and the profit half
for me and half for him, and the payment time for all the aforementioned sum is
until a period of 12 months from today, and everything is valid
and clear and established today, 25th of Menachem, year 5666
I the undersigned admit to all the aforementioned, the young
The beginning of the article, and then to see if a person goes mad
against his will, his sentence was decreed from Heaven
if a cure was decreed for him, perhaps an obstacle will come and cancel
the decree, not elsewhere. In any case, one must
with all ability fulfill the commandments of his Creator and all such
matters, and to accept everything with love and joy and will
to be an atonement for all his iniquities
And it is possible to say that he already looked in the book from its beginning to its
end and found the way to his cure. And it is known that all illnesses
have a time and an end and a specific place, whether in illness of
the body or in illness of the soul, and as it is written
For He inflicts pain and binds up; He wounds and His hands heal
and it is written: I have wounded and I will heal, and there is none who can deliver from My hand
The healing of the soul and the body specifically, meaning the body
is soft with it, and the intention is regarding the insane
as our Rabbis of blessed memory said: An imbecile is not a person of knowledge
and does not feel his sufferings
Page 109
A man should always awaken his wife so that she does not walk alone
at night, neither in the house nor outside, due to the danger
of harmful spirits. And so too, he should be careful that his wife does not go out at night
even with her children and even when she is pure, and certainly
during the days of her menstruation, for it is a great danger to her and to all
those accompanying her. And so too, he should be careful that his wife does not go
to the bathhouse at night. And if she needs to immerse,
she should go with her friends on the eighth day before nightfall
and wait there until night, and immerse, and return to her home
with her friends. And if it is impossible for her to go during the day,
she should go at night with her friends due to the danger of harmful spirits,
and certainly when she is menstruating and during the days of her pregnancy, and certainly
when she returns from the immersion, for then the harmful spirits
are envious of her and she needs extra protection.
And it is a great mitzvah to go with her and to guard her
from any harm from spirits and from dogs and from
men. And anyone who fulfills this mitzvah of guarding
properly will prolong his days and years in goodness
and pleasantness, and his offspring will be holy offspring, and the Lord
will bless all the work of his hands.
And afterwards he shall return and say etc. May the favor etc. He who dwells in the secret
place of the Most High shall abide in the shadow of the Almighty etc. until For You, O Hashem, are my refuge etc.
No evil shall befall you, nor shall any plague come near your tent
For He will give His angels charge over you, to keep you in all your ways
They shall bear you up in their hands, lest you dash your foot against a stone
To mention the names of Rivka which are Taftafyah
And the second name Sh-T is found in the verse Hear O Israel, Hashem is our God, Hashem is One
That in the final letters emerges the name Sh-T and one must meditate on this name
during the saying of the verse Hear O Israel, and in Blessed be the name etc. he should meditate
on the name Y-K-V-K with the vowels of Eloheinu which are Segol and Cholam and Chiriq
And afterwards he shall say Ana B'koach etc. release the bound
And he shall meditate on the name A-B-G Y-T-Tz and so every day he shall say a verse
and the name that emerges from it until on the Sabbath day
he shall say Accept our cry and hear our scream, Knower of mysteries
And he shall meditate on the name Sh-K-V-Tz-Y-T and afterwards he shall say Blessed be the name
of the glory of His kingdom forever and ever
And afterwards he shall say this whisper
May it be Your will before You, Hashem my God and God of my fathers, that You act for the sake of
Your great mercies and for the sake of the holiness of the verses of this Psalm of Afflictions
and these holy names that emerge from them, that You protect me
Page 110
And it seems that what the Rabbi, author of Knesset HaGedolah, of blessed memory, wrote there in subsection 15,
that anyone who sells something to his fellow in this time, whether for money or
by a deed, is obligated to pay immediately, etc., this refers specifically to when it is specified
that he is selling him this thing for cash ready at hand ⟦line⟧
But in an ordinary case where he sells to him without specification, it implies that he sells to him
on credit, and he is not obligated to pay him immediately; and these are his words
there: and he wrote further there that in this time, an ordinary purchase and sale
is on credit, and he is not obligated to pay him immediately,
but rather according to the discretion of the judge and according to the custom between them,
until here, see there. And it is implied from his words that in this time,
an ordinary purchase and sale is on credit, even when selling
him movable property, and all the more so regarding land, for it is the way of a land buyer
that he does not pay the price of the land until he takes possession of it
and eats its fruits. You may know that it is so, for
the aforementioned Rabbi wrote there, and these are his words: and so agreed the great men of
the generation, may their Rock preserve them, until here. And if it were so that in an ordinary case it were not
credit, but rather only when specified explicitly, what is he coming to teach us?
That when specified it is credit? It is obvious, for any condition in monetary matters
is valid. Rather, it is certain that he comes to teach us that even though he did not specify explicitly,
but sold to him without specification, nevertheless it is credit ⟦line⟧
And so it seems primary, and not like the Rabbi, author of Sha'ar Mishpat, of blessed memory,
in Sign 78, subsection 2, who disagrees with the Rabbi, author of Knesset HaGedolah, of blessed memory.
to the money changer, and if there was a dispute with them and in the document
then a debt must be paid with one of them, and if -
stipulated from them in the document
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
and if there was a condition in the document with them, and if there was upon them
a debt, then one of them must pay the debt, and if -
that it be from the collection in the document regarding the debt and its entities
regarding the debt, then one of them must pay the debt, and if
the debt belonged to him against one of them in the document, and if
in the document one of these who have become theirs
from in that document one of them and if
Page 111
Everything he takes until the price of Kislev, he shall pay and pay back
To Reuben for all time, he shall not delay for any any
Claim or response at all, neither in a court of law
Nor in a synagogue, nor in any congregation or assembly
And if he does not pay him at the said time, then he shall arise
And sell from his assets and his movables through the court
And pay his debt, and the remainder of the money he shall return
To him, and he shall not require any permission from the court
Nor from any person in the world, and everything he does
Shall be done, and everything he sells shall be sold
And he shall not be able to say: you sold at a value less than the value
For the said lender is trusted in everything he says
Like two valid and trustworthy witnesses without any
Oath, and without any excommunication, and without any acceptance
Of ⟦strict ban⟧, and without any hesitation or appeal at all
And we have performed an act of acquisition from the said borrower with a complete and perfect acquisition
With a vessel that is fit for acquisition, starting from now
Not as a mere promise and not as a template of documents
But as the gravity of all debt deeds that are customary
In Israel, made according to the regulation of our Sages, of blessed memory, that is not
To be changed and not to be revoked from this day and forever
And everything is firm, clear, and established
Rav Hisda asked Mitna since the Rabbis sent from there
and Rabbi Banaah was standing at the entrance of the cave, he said to him: Shall I enter and measure
the cave? He said to him: There is no permission to enter, and when I saw,
his servant said to him: Go tell him, the master is near his friend.
Abaye said to him: And who gave permission to enter there?
He said to him: For this is what the Rabbis who sent from there said, that if he had not died,
he would not have been given permission to enter the cave of the righteous.
And Rav Yehuda said in the name of Rav: Why was Abner punished? Because
he made Amasa's blood as wasted blood, as it is written: 'And Abner died
as a fool dies.' And why did he do so? Rav Yehuda said in the name of Rav: Because he expounded
this verse: 'And he struck him there at the fifth rib'—the rib cage where the gallbladder is located.
And Rabbi Yochanan said: They did not judge the law of a pursuer; Saul was a pursuer,
and it was possible to save him at the cost of Abner's life, and since he did not save him
at the cost of Abner's life, he was punished with an unusual death.
⟦illegible faded text⟧
And the Rabbis, when they disagree on this verse 'And he struck him there at the fifth rib', do not read it
as 'at the fifth rib' but rather 'at the rib cage' where the gallbladder is located. And Rabbi Yochanan,
when he disagrees with Rav, says to you: Saul was a pursuer, and it was possible
to save him at the cost of Abner's life, and since he did not save him, he was punished
with an unusual death; it was certainly an unusual death.
Page 112
From that time until now you are happy and joyful because of it
You know the matter that happened to you, do not do it again -
And one day I was sitting in a place
And someone came to you and said words to you that
Page 113
65
Parashat Remez
Hearken unto Me, ye stout-hearted, that are far from righteousness, concerning the Messiah
And this is what the Scripture says: Remember, O Lord, what is come upon us; behold, and see
our reproach. We are become orphans and fatherless, our mothers are as widows.
Our water have we drunk for money; our wood cometh to us for price. Upon
our necks we are pursued; we labour, and have no rest. Egypt have we given the hand,
Assyria, to be satisfied with bread. Our fathers have sinned, and are not; and we their iniquities
have borne. Servants rule over us; there is none to deliver out of their hand. With our souls
we get our bread because of the sword of the wilderness. Our skin is hot like an oven
because of the burning heat of famine. They ravished the women in Zion, the maidens in the cities
of Judah. Princes are hanged up by their hand; the faces of elders were not honoured. The young men
have borne the mill, and the children have stumbled under the wood. The elders have ceased from the gate,
the young men from their music. The joy of our heart is ceased; our dance is turned into mourning.
The crown is fallen from our head; woe unto us, for we have sinned! For this was
our heart faint; for these things our eyes were dim; for the mountain of Zion, which is desolate,
the foxes walk upon it. Thou, O Lord, art enthroned for ever, Thy throne from generation to generation.
Wherefore dost Thou forget us for ever, and forsake us so long time? Turn Thou
us unto Thee, O Lord, and we shall be turned; renew our days as of old. For if
Thou hast utterly rejected us, Thou art exceeding wroth against us. Turn Thou us unto Thee, O Lord,
and we shall be turned; renew our days as of old. And this is what the Scripture says:
Hearken unto Me, ye stout-hearted, that are far from righteousness. And is there
a man who is far from righteousness? Rather, these are the wicked who are
far from the Holy One, blessed be He, who is called Righteousness, as it is said: Thy righteousness is like the mighty
mountains; and so He says: I that speak in righteousness, mighty to save.
Regarding the healing of the body, it is said there are seven things which he mentioned above, meaning, and these are his words:
<del>The first</del> avoiding eating anything harmful in its nature
such as bad foods
And the second is eating things that are beneficial and healthy for the body
meaning three things, and they are eating and drinking
in moderation and with a very good will to RM
The third is the removal of excess from it, such as bloodletting
or laxatives of bitter drugs and taking a bath
The fourth is the change of air, for stagnant air is harmful
And the fifth is the rest of the body and the tranquility of the soul from worry
The sixth is sleep at its proper time and waking at its proper time, and the seventh
is the order of intercourse, that it should not be more than enough, and the like
Regarding this, Maimonides mentioned all these things
And now we will explain this path regarding the healing of the soul; the illness of the soul is sins
And their cure is repentance, and it is also comprised of the seven aforementioned things
The first is the avoidance of food, meaning the avoidance of committing transgressions from now on
And the second is eating beneficial things, which are the performance of commandments and deeds
that are good; the third is the removal of excesses, which is verbal confession
and regret in the heart; and the fourth is change of air, which is change of place
And the fifth is the rest of the body and the tranquility of the soul from the worries of this world
And the sixth is sleep at its proper time, meaning that one should sleep from doing evil and wake
to do good; and the seventh is the order of intercourse, meaning the intention of life
Page 114
14th H Rama Orieli Cohen from the Mizrahi family
And seven from Cohen Mizrahi and ten from Cohen
Or Chaim and Gharama Leah Yachin and Rahab -
And Levik Cohen Kfir family from Delilah Mizrahi
Etc. from Halacha S.
Vered daughter of Carmel for Lassen empty and Shlomo Vered for H.
Rahma Leah and Shaul for H. and Kamel Leah Y.
Y. Joseph Leah Y. from Kahala family Esther empty
Jihad Leah Raji family Rahman Cohen Tama
Raji four from Raji H. Leah Saleh Kashkour
Y. and Saleh for H. etc. Nissim Murad Mizrahi
Ezra Yehezkel Joseph David
Najia Yehezkel Joseph David
Joseph Moshe Daniel David Joseph Eliyahu David Joseph
Masuda Joseph David
Rachel Joseph David
Page 115
Sign 247
° °
°
Further by him, may his memory be for a blessing in the afterlife, in the explanation of the book Raza DeAdam
After he explained regarding the names of Ehyeh
filled with Yud-in which are ⟦26⟧ and wrote that all these names
these are names of ⟦Abnu⟧ as mentioned above and finished
there with the 20th correction and the upper correction which he explained
in the Book of Malchut, he said in the name of Rabbi Uri, of blessed memory
There are names of names of the image and a hint to this
in the verse 'A man when he dies in a tent' it was explained
in the Book of Malchut and there I found that he wrote
on the verse 'A man when he dies in a tent' and these are his words
In the Book of Malchut page 29 side B and these are his words
There, according to the knowledge of the friends that we explained, they are not permitted to reveal
except to one who has the power to hear this as every correction
that we explained and this is the secret of 'A man when he dies in a tent'
specifically 'in a tent' inside the tent inside the Tabernacle and that is
inside the Malchut in the secret of the Man of above in the names
filled with Yud-in of correction and regarding the matter of the verse 'A man
when he dies in a tent' the meaning of this 'man' is missing
because he has no Shekhinah upon him and a hint to this 'man'
is numerically equivalent to the names of 29 without Shekhinah
⟦illegible⟧
On the verse: On the other side of the Jordan, in the land of Moab, Moses began to explain
this law, saying: The Holy One, Blessed be He, said to Moses: Be
careful with the honor of Israel, so that you do not speak to them words of rebuke
because the wicked Balaam spoke, as it is said: 'Behold, it is a people that dwells alone,
and shall not be reckoned among the nations,' but rather bring them close with words
that are soft, and show them a kind face. And so it says:
'And these are the words' (HaDevarim) - 'The words' in Gematria is 'Bees' (Devorim), meaning to say
speak to them soft words. Another interpretation: 'The words' teaches that the
words of rebuke from Moses were like sinews and thorns and like goads
to Israel, as it is said: 'The words of the wise are as goads, and as nails
well fastened are those that are composed in collections; they are given from one shepherd.' And 'words'
refers only to words of rebuke, as it is said: 'These words the Lord spoke
to all your assembly' etc. and it says: 'And the Lord spoke to me saying: You have been
circling this mountain long enough' etc. Another interpretation: 'The words' teaches that the
words of Israel before the Holy One, Blessed be He, were like sinews and thorns,
since they said 'We will not go up' etc. 'Because the Lord hated us, He brought us out
from the land of Egypt' etc. The Holy One, Blessed be He, said to Moses: Since they provoked
Me with words, you also rebuke them with words, as it is said: 'These are
the words which Moses spoke to all Israel' etc. ⟦line⟧
On the verse: 'And it came to pass in the fortieth year, in the eleventh month, on the first
of the month' etc. Why did Moses wait until the eleventh month
to rebuke Israel? Rather, he learned from Jacob our father, who did not
rebuke Reuben until close to his death, as it is said: 'And Jacob called
to his sons and said: Gather yourselves together, that I may tell you' etc. 'Reuben, you are my firstborn,'
etc. 'Unstable as water, you shall not excel' etc. And for what reason did he not
rebuke him all those years? So that he would not leave him and go
and cling to Esau his brother; therefore he waited for him until close to his death
and then rebuked him. And so Moses our teacher, peace be upon him, did not rebuke
Page 116
Holy Sabbath day, 28th of Iyar, the year 5692 since the creation, from the day
I arrived here in Baghdad to the assembly 199/162
<del>And in the morning</del> I went in the morning to Meir Rivka
and I inquired of his welfare as he is my relative <del>at the head</del>
and afterwards I went to the Great Synagogue, the prayer
of Beit Zilcha where Menachem Daniel [is]. Blessed
Blessed be God, Menachem was there praying with
the congregation, and do not pass over the wise men among them, and all of them
pray with great strength and alacrity
and they also read in the Torah 'Chok L'Yisrael' as required with pleasant songs
and he recited the 'HaGomel' blessing there for coming from abroad in peace without any mishap
and I went to the aforementioned Great Synagogue and saw there many benches and a large bimah
in the middle of the synagogue upon which the cantors stand, and there were also many Torah scrolls there
wrapped in very beautiful cloaks of silver and gold, embroidered work, and all of them
inside a wooden case overlaid with silver and gold and verses written upon it
and every ark contains one Torah scroll and they all stand on the platform in the Sephardic custom
and after the prayer I went to the wise man Sassoon Kadoori, may his Rock and Redeemer preserve him, and he gave
me peace with great joy and a radiant face and received me with a pleasant
countenance and was very happy to see me and we spoke words of Torah
he and I until approximately 10 o'clock and I went to my house
and I ate the morning meal and we also drank coffee. And after
that I went to the aforementioned Great Synagogue to pray
the Mincha prayer and there was a very large crowd there
and I sat next to the aforementioned sage and he delivered a sermon
in the Arabic language and reproved the people with ethical admonition
concerning the desecration of the Sabbath and other matters
and the people listened to his voice
6 With the help of God, Thursday 23rd of Shevat 5684
Afterwards it became clear to me that the words of Rabbi <del>⟦illegible⟧</del> are
correct and the words of Mr. Rema likewise were heard.
The essence of the words of the master himself, of blessed memory, is that wherever the
damage is evident, we do not require agency, and when Ravin
spoke regarding the agency of priests, he said agency is not for priests
not because priests are not associated with agency
but the Minister of Torah, of blessed memory, wrote that there regarding
mere observation where damage is evident, certainly we do not require
agency, and because we do not rely on the agent
but rather on the observation, and for this reason we do not require
agency; you should know that in Gittin 66a it says
Rav Huna said: these divorces that come from there, we are
concerned about them because of the divorce documents and because of the scent of the divorce,
it follows that even though they are not capable of agency,
since we see that there is a divorce document, we are concerned about it.
And so too here, since we see that there is
damage, we do not require agency at all, and for this reason
even a minor who caused damage, the sender is liable, as it is
like throwing an arrow, and in any such case we do not require
agency at all. And if you should say these things apply where
the damage is certain, but where the damage is not certain
he is not liable, and all the more so where the agent lacks intent
that the sender is not liable, and here even though the damage is certain,
we require intent for the agent and here there is no intent.
Page 117
I the undersigned arranged a bill of divorce for the exalted husband ⟦...⟧
⟦...⟧ and for the exalted woman Mrs. ⟦...⟧ daughter of ⟦...⟧
to divorce her with a bill of divorcement according to the law of Moses and Israel
and I performed for them the act of the rabbinical court as customary and also ⟦...⟧
all their needs and I delivered the bill of divorce into the hand of the aforementioned woman
before kosher witnesses according to the law of Moses and Israel ⟦...⟧
and afterwards I tore the bill of divorce crosswise according to the law
⟦...⟧
the bill of divorce and I delivered to them the act of the rabbinical court into their hands
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
I the undersigned arranged a bill of divorce for the exalted husband ⟦...⟧
⟦...⟧ and for the exalted woman Mrs. ⟦...⟧
to divorce her with a bill of divorcement according to the law of Moses and Israel
and I performed for them the act of the rabbinical court as customary and also ⟦...⟧
all their needs and I delivered the bill of divorce into the hand of the aforementioned woman
before kosher witnesses according to the law of Moses and Israel ⟦...⟧
and afterwards I tore the bill of divorce crosswise according to the law
⟦...⟧
⟦...⟧
⟦...⟧
With the help of God, may His name be blessed
And I also heard from the exalted sage, my master, my grandfather
of blessed memory, may his soul rest in Eden, a story that happened with one who was sick
and the doctors said that he had no cure unless he ate
pork. And he went and asked the ordained Rabbi, of blessed memory, if
it is permitted to do so. And he answered him that God forbid one should eat
an impure thing, even in a case of danger. And the sick man went
and asked the eminent Rabbi, of blessed memory, and he permitted him to eat.
And then the sick man went and bought a piece of pork
and put it inside the pot to cook it, and after
it was cooked, a dog came and snatched it and ran away,
and they chased after him to catch him and rescue the piece
from his mouth, but they could not reach him. And they returned to their home
with a heavy heart. And afterwards it became known to them that on that
day, that dog died. And everyone understood
that deadly poison was inside that meat,
and if the sick man had eaten from it, he certainly would have died.
And it turns out that the Rabbi who forbade it saved his life,
and the Rabbi who permitted it caused him death. And regarding this
it is said: 'He who guards his mouth and his tongue guards his soul from troubles.'
And I also heard a story of one who was very rich
and had an only son, and he married him to a woman and loved him
with a very intense love. And it came to pass one day that the son
fell ill and died. And his father refused to be comforted for him,
and he would weep and wail day and night until almost
his eye was blinded from the abundance of weeping and the abundance of sorrow.
Page 118
A court document stating that this man died
Rav Nachman wrote for him a seizure document for that
Since he does not come before us and pays <del>his time</del> and so in this
He wrote and gave to him against his will and so in this
Rav and Shmuel are not like Rav Nachman and the law is not so
⟦For we hold⟧ that Shmuel and Rav Nachman hold like him, he holds like Rav Nachman
⟦That Shmuel and Rav Nachman⟧ the law is like Rav Nachman in civil laws
In the place of Rav and Shmuel and the law is not like him
In the entire Talmud except for three things that Shmuel said
⟦Rav said⟧ the law is like Rabbi Yossi like him in one who separates
⟦Below⟧ his challah and thinks of it and Rav said to him
⟦Bekhorot⟧ Bekhorot chapter 'One who purchases the fetus of a gentile's cow'
To Shmuel, Issur the proselyte, by what did he acquire it
⟦By pulling⟧ by pulling, it requires proper pulling
⟦To Shmuel⟧ to Shmuel who said any pulling that does not acquire
In a gentile does not acquire in an Israelite
And so the law is like Rabbi, a price that he does not have now but
⟦...⟧
⟦...⟧
And Rav said the law is like Rabbi Yossi who said
⟦...⟧
⟦...⟧
Not exactly, he took one of them and the same rule applies
To all of them
⟦...⟧
One does not write a deed for the borrower without the lender even on
The properties for we fear perhaps he wrote to borrow in Nissan
And since it was not found until Tishrei and he will seize from buyers
20
And if you toil equivalent to a - 22 - 22 etc -
And dirhams in the advance so under it equivalent in the advance in
Adram and even the - price which is in KD the Syrian -
And even in KD KD in under it entered price and even in
Equivalent under it the entry under it and even the entry under it
In the advance under it entry under it entry under it -
And dirhams in the advance in under it KD in the advance and even the entry
And even the advance in the in dirhams KD in dirhams etc -
Under it KD in under it and in under it under it and even a dirham
And in KD in under it in and even the entry under it in etc
And even the entry and even a dirham under it under it KD under it
Under it and even and in KD in dirhams and even the entry under it
The entry and even the entry the under it in under it in dirhams
And even and even a dirham the under it and even the entry in KD in dirhams
Under it and even KD in under it and even the entry in dirhams
Under it and even a dirham in under it in under it under it -
And even the entry in dirhams in under it in dirhams -
And even the entry KD under it and even the entry under it and even the entry
And even the entry and even KD in under it and even the entry and even the entry
And even the entry and even the entry under it and even the entry and even -
Page 120
⟦...⟧ from his time
⟦...⟧
Abbas bin Shadad, carrier, life [as] servant ⟦...⟧
Atiya bin Adon, carrier, Ward ⟦...⟧
⟦...⟧ Adon, carrier, Ward ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
So, may it be the will of the One who dwells in the habitation,
to assist the pleasant young man, like a blooming rose,
Rav Ali Passi, may his Rock and Redeemer protect him, who stands to sanctify the bride,
the honorable and modest Mrs. Lulu, daughter of the honorable late Shaul, of blessed memory.
As the prophet said: 'He who finds a wife finds a good thing and obtains favor
from the Lord.' And it is written elsewhere: 'A woman of valor, who can find? Her value is far beyond pearls.
The heart of her husband trusts in her, and he shall lack no fortune. She does him
good and not evil all the days of her life.' Hear now, my masters,
this holy congregation, what is written in this marriage contract (Ketubah),
how the aforementioned groom said to this virgin bride:
'Be my wife according to the law of Moses and Israel, and I, by the word
of Heaven, will work, honor, nourish, and support you,
according to the custom of Jewish men, who work, honor, nourish,
and support their wives in truth. And I will give you
the settlement for your virginity, two hundred silver Zuz, which is due to you
by Torah law, and your food, your clothing, and your necessities,
and to live with you as is the way of all the earth.' And she consented,
Mrs. Lulu, this bride, and she became his wife.
And this is the dowry that she brought to him from her father's house:
a sum of twenty-five and three-quarter Dinars,
currency of Babylon, may God protect it. Furthermore, she brought him garments,
and jewelry of gold, silver, copper, and iron,
and bedding, everything totaling twenty-five Dinars.
Thus, the total amount of the dowry and the increase is fifty
Dinars. Furthermore, the aforementioned groom desired and added for her
from his own an addition to the core Ketubah, a sum of
five Dinars. Thus, the total amount of her Ketubah,
her dowry, and the addition is fifty-five Dinars,
three-quarters in total. And we have performed a symbolic act of acquisition from the hand of the groom
aforementioned, a complete and total acquisition with a vessel fit for acquisition,
and everything is valid, clear, and established.
Page 121
Rebecca daughter of Aaron, Mahluk and large Laban ⟦...⟧
Sunday, 25 Elul, year 5677, total of seven
and one Nisf Kabir Lira, like this Dinar
with five
Samuel David Meir, Daoud Menashe Daoud
Tuesday, 27 Elul, year 5677, total of ten
quarter Kabir, Nisf Mahluk, small Laban, Ashrafi
and five Majidi Riyals and twenty Shahi and five
and seven Kabir and a quarter ⟦...⟧ with five hundred and twenty
⟦...⟧ Nisf Ashari ⟦...⟧ settled and seven hundred and from gold
one hundred, total of 5 thousand and nine hundred Mahluk and Laban and five
total of one thousand and five hundred, total sum settled three thousand
one hundred from gold and fifty Francs from gold three hundred
and ten and from Francs three hundred and twenty-five
and twenty and five Kabir and a quarter
Elijah Gabbai, Ezekiel Cohen, total of seventy-five
and five Turkish Liras and four Qam Lida Kabir
total sum four English Liras and seven Kabir
and five Kabir and twenty-five Shahi
And Rabbi Shimon Sofer, of blessed memory, wrote in his book Magen VeRomach on page 40:
He wrote a parable of a human being who sent his servant to a place
far away and gave him travel expenses. And when the servant arrived
at a certain village, since he saw the inn was pleasant,
he turned to stay there. And it happened on that day, a matter fell
in the city, and the king of the city sent to call all the people of
the city and said to them: Who among you wants to go to such-and-such place
on my mission, and I will pay him his full reward. And they all answered
and said: We are the servants of the Great King, how shall we go
on the mission of another servant? And when the aforementioned servant heard this, he rejoiced
and said: Behold, I am going on the king's mission. And the king said to him:
My son, by your life, you shall go and succeed, and when you return you shall receive your reward
in full. The servant returned to his home and the king saw him rejoicing.
He said to him: What is this joy that you are so happy about? He said to him:
My lord the king, know that you sent me to such-and-such place
and gave me travel expenses, and I went to a certain village
and a mission from a certain king happened upon me, and I went on his mission
and received a full reward. The king said to him: Fool of the world,
I sent you to such-and-such place to do business and you would have
earned a thousand gold pieces, and you rejoiced in a reward
of a small amount that that king gave you. Thus far. The moral is
that the soul descends to this world to engage in the Torah
Page 122
Standing on one side of the altar etc., as it is found
in the chapter 'Eizehu Mekoman' page 53b
and in Pesachim page 59b
However, the Maggid Mishneh, of blessed memory, in chapter six of the Laws of
Sacrificial Acts, wrote as follows:
And know that our Teacher (Maimonides) holds that the residue of the blood
does not impede the atonement etc. and the Ra'avad, of blessed memory, disagreed
with him and holds that they do impede, see there.
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
And seemingly it is difficult, for behold in the chapter 'Eizehu
Mekoman' we say on the Mishnah there that everything placed on the altar
which was placed with a single placement has attained atonement. Our Sages taught: 'And all the blood of the bull'
why is it said? Since it says 'And he shall take from the blood of the bull
and from the blood of the goat,' for there is no need for Scripture to say 'and from the blood of the bull'
rather this refers to the bull of Yom Kippur etc. One might think he should mix them
Scripture says 'And he shall take from the blood of the bull and from the blood of the goat,' it implies
the blood of the bull by itself and the blood of the goat by itself.
From here they said: they mix for the horns but not for the sprinklings.
These are the words of Rabbi Josiah; and Rabbi Jonathan says: they mix for the horns
and not for the sprinklings. Rabbi Josiah said to him: but has it not already been said
'which is before the Lord, and he shall make atonement,' and there is no atonement except with
mixed blood etc. And Rashi of blessed memory explained: 'which is before the Lord' on the Golden Altar
'and he shall make atonement,' and there is no atonement except with mixed blood.
And these are nice and pleasant in two years page ⟦...⟧
⟦...⟧ a nice and pleasant stone ⟦...⟧
⟦...⟧ 900 ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧ 900 ⟦...⟧
⟦...⟧
⟦...⟧
Page 123
With the help of G-d, may His great and awesome name be blessed forever and for all eternity, Amen
And these are the laws that I have written for myself regarding the laws of
Inheritances, according to the book Yad David and the book Chukot Natan
And the author, of blessed memory, brought the words of the Decisors and the Tur Shulchan Aruch
Laws of Inheritances, section 276, and the other commentators of the Shulchan Aruch
And according to their words, a statute and a judgment for Israel, he wrote
Short rulings in wonderful rhymes
And I here on the earth ⟦...⟧
⟦...⟧
⟦...⟧
What my eyes saw in the aforementioned book regarding the root of the law
Without lengthening words, only chapter headings and page by page
Clearly explained, and may G-d save me from errors and show me
Wonders from His holy Torah, Amen, so may it be His will
And the beginning of the book starts with this language
The author said ⟦...⟧
⟦...⟧
In a place where there is a son or a daughter or their offspring, the daughter
Does not inherit anything along with the sons, and even
If the son left a daughter and the daughter left a son, the son's daughter inherits
Everything, and the daughter and the daughter's son have nothing, and so too
If the son died during his father's lifetime and left offspring
The offspring inherits from their father's father in place of
Their father, and the daughter has nothing, and such is the law
Regarding grandsons and great-grandsons until the end of all generations
And such is the law regarding the son's daughters and their offspring and their offspring's offspring
Until the end of all generations, for as long as there is found
A male from the son's offspring, the daughter and her offspring have nothing
Even the daughter of the daughter of the son's daughter inherits everything
And pushes aside the daughter and her offspring until the end of all generations
This book Chukot Natan was composed by the great and famous Rabbi Nathan Amram, of blessed and holy memory, and it is a delightful and pleasant book
It seems to me according to what our teacher and rabbi, of blessed memory, wrote on the other side of the page that this
matter which is written in the order of Kiddushin, that the Holy One Blessed be He sanctifies Israel,
is by way of homiletic interpretation and no law at all should be learned from it,
and so most of the commentators, of blessed memory, agreed.
⟦line⟧
And after he wrote these things, I saw that he wrote further
prior to this, things ⟦...⟧ that contradict this,
as he said there, a moral lesson that Rabbeinu Yonah wrote,
that there is no difference between Kiddushin and a woman except that this one transgresses
the prohibition of "do not delay" and this one does not transgress "do not delay."
And after he wrote in the name of the Rabbi, Rabbeinu Yonah, he wrote as follows:
From this it appears that the Rabbi, of blessed memory, holds that Kiddushin is from the Torah,
and this is the opposite of what he wrote later, that it is of Rabbinic origin.
And I saw fit to reconcile the words of the Rabbi, of blessed memory,
that at first he wrote according to what the Rabbi, Rabbeinu Yonah, wrote,
as it is implied from his words that it is from the Torah,
and finally he wrote his own opinion and said and explained
that he holds it is of Rabbinic origin, and this is what he deduced
from the words of Maimonides, of blessed memory, who wrote "and commanded us regarding the forbidden unions."
This he wrote within ⟦...⟧ that he wrote there, therefore it seems
that the Rabbi later thought that this is of Rabbinic origin,
and what he wrote at first that it is from the Torah was according to the opinion
of Rabbeinu Yonah, and since he wrote that this is the opinion
of Maimonides, of blessed memory, it appears that he ruled so.
Page 124
Up to this point, all that I have written above is according to the rule -
that I have started everything is first as it is written
therein from beginning to end and so it is written everything is vanity
therefore I said forever I will thank and praise the Lord from
<del>⟦illegible⟧</del> and I will sing of Your strength and I will sing aloud in the <del>m</del>morning
of Your mercy for You have been a stronghold for me and a refuge in the day of my trouble
<del>O my strength, unto Thee will I sing praises; for God is my stronghold, the God of my mercy</del>
through all this and this to Judah and he said etc. book of
Habakkuk and in it are 25 pages and written upon it is ethics
and these are the names first as it is written In the beginning
God created the heavens and the earth
and the earth was without form and void and darkness was upon the face of
the deep and the spirit of God moved upon the face of the waters
and God said let there be light and there was light and God saw
the light that it was good and God divided
between the light and between the darkness and God called the light
day and the darkness He called night and there was evening and there was morning
one day and God said let there be a firmament in the midst
of the waters and let it divide between waters and waters and God made
the firmament and divided between the waters which
were under the firmament and the waters which were above
the firmament and it was so and God called the firmament
heaven and there was evening and there was morning a second day
And if you ⟦show favor⟧ or we hide in the name of the Explicit Holy Name
And I performed for him ⟦the action⟧ and your God did not look upon me
In the name of the Lord of Hosts, God of Israel, God of Abraham
22 ⟦generations⟧ of dirhams and the walls of three dirhams
And if you do not want him and a camel for him the action and I performed
And if the snakes multiply in the place and have emerged
And I named him by Your Explicit Name P. Abr. in the name of the Lord
⟦illegible⟧ ⟦illegible⟧ the snake in that house from so-and-so
And if the snakes multiply in the place and have emerged
K L M S E P Tz Q R Sh T
⟦illegible⟧ ⟦illegible⟧
From this ⟦speech⟧ from that place like this from the house
And if the snakes multiply in that house and if
The snakes multiply in the place and I named him in the name of the Lord
of Hosts, God of Israel, God of Abraham, God of Isaac
And if the snakes multiply in that house and if
From this place and I named him in the name of the Lord, God of Israel
And I named him by Your Explicit Name P. Abr. in the name of the Lord
⟦illegible⟧ ⟦illegible⟧ the snake in that house
And if the snakes multiply in the place and have emerged
⟦illegible⟧ ⟦illegible⟧ the snake ⟦illegible⟧
Page 125
Look also at Luzhou specifically according to the rule of this
⟦...⟧ which is not necessary for a reason and it is not
They will bring the people of the descent and very much to the station and also their ledgers
Except that they returned ⟦...⟧ and a mention was taken
Except that now how much was ⟦...⟧
Its plant ⟦...⟧ also and a broker and he acknowledged it
From the side of the descent to the administration when they entered
The broker of the oyster-shell by his hand solved for this time
And in the whole of his birth all the papers of the rule
This solution of the last on the envelope 1 oyster-shell
The lands of Sharaf from on the chest of the house of Sharaf
Our place except ⟦...⟧ about ⟦...⟧ dollars ⟦...⟧
All from the shelf ⟦...⟧
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
⟦...⟧ the last except from troubles
⟦...⟧ or 3 this
⟦...⟧
⟦...⟧
And from ⟦...⟧ from Luzhou ⟦...⟧
Thus in all ⟦...⟧ days for free it shall not be
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