AI en Translation, Pages 51-75
Page 52
Our Lord the King, may his glory be exalted, for him and his seed forever and ever –
Amen, so may it be the will before the Dweller of the Heavens, and a star shall step forth from Jacob
Behold now, I have ventured to speak to my lord the King, may his glory be exalted, and I am but dust and ashes
For I am your servant, the son of your handmaid ⟦...⟧ despised and rejected by men
And I am a worm and no man, a reproach of men and despised by the people
Who am I and what is my house that You have brought me thus far
To stand before the King, may his glory be exalted, and to speak a few words before him
However, I have trusted in the grace of the King, may his glory be exalted, for he is a king of grace and mercy
And a king who is good and does good to all creatures, and especially to his servants
Who stand before him to serve him and to bless in his great name
And now, may the King please forgive his servant and listen to the voice of his supplications
For I am in great distress and much anguish has seized me
Woe is me, for I have sojourned in Meshech, I have dwelt among the tents of Kedar
Long has my soul dwelt with those who hate peace
I am for peace, but when I speak, they are for war
Deliver me, I pray, from the hand of my brother, from the hand of Esau, for I fear him
Lest he come and smite me, the mother with the children
And I have no savior and no help or support except for the Lord alone
And my lord the King, may his glory be exalted, whom the Lord has placed as a refuge and a shelter
Therefore I have come to cast my supplication before the throne of his glory
Perhaps he will have pity, perhaps he will have mercy on a poor and needy man like me
And command his servants to save me from the hand of my pursuers
For they are stronger than I, and I have no power to stand before them
Please, my lord the King, act for the sake of the Lord and for the sake of your honor
And save, please, your servant who leans upon you
And may the Lord add days to the days of the King, his years as generation after generation
And may his throne be greater than the throne of Solomon, and may his majesty rise higher and higher
Amen, forever and ever.
On the first day of the week, the twenty-fourth of the month of Tammuz, the year
five thousand six hundred and eighty-seven from the creation of the
world, according to the count we use here in Baghdad, may God protect it, on the river
Tigris; how the pleasant and delightful young man, the honorable Elijah
son of the honorable elder, the honorable Joseph ⟦...⟧ stood before us
and said to us: Be witnesses for me with a complete and finished acquisition, and write
in every language of merit and sign and give it into the hand of
the dear and honorable man, the honorable Menashe son of the honorable elder
the honorable Abraham ⟦...⟧ to be in his hand for merit and for proof
that of my own free will, without any compulsion or force at all,
but with a whole heart and a willing soul, I have admitted a complete
and full admission from now on, not as a mere promise and not
as a form of document, but with the weight and strength of all documents of
admission practiced in Israel properly and correctly; that
there remains with me, in my hand and in my possession, from the funds of the dear
honorable Menashe aforementioned, the sum of one hundred and fifty Riyals
Mejidi, good silver and minted, valid currency for the merchant,
and I have established the aforementioned sum upon myself as a loan and debt, and I have taken
upon myself the responsibility for the aforementioned sum to pay it to the honorable Menashe
aforementioned, or to whoever comes by his power, for a period of six months from today
in full and complete payment, without any claim or response
at all. And as long as I do not pay the aforementioned sum by the aforementioned time,
behold, I obligate myself to pay him interest from the aforementioned sum,
the sum of nine Riyals Mejidi in each and every month
until the day of final payment. And I have given reliability to the honorable
Menashe aforementioned regarding all that is stated in this document like two witnesses
and like the reliability of ⟦...⟧ upon me and upon my heirs after me
and upon all my properties, real estate and movables ⟦...⟧
⟦illegible text at bottom of page⟧
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And R' Yose said in the name of Rav Shmuel bar Nachmani:
What is meant by that which is written: 'There shall be an abundance of grain in the land on the tops of the mountains'?
R' Eleazar said: In the future, wheat will tower like a palm tree and rise
above the mountaintops. And lest you say there is trouble in harvesting, the verse teaches:
'There shall be an abundance [pissat] of grain in the land' - this teaches that the wind blows through them
and sheds the fine flour, and a person goes out to the field and brings a handful
full of it, and from it is his livelihood and the livelihood of his household.
For future generations it is written: 'And the blood of the grape you shall drink as wine.'
They said: Not like this world is the World to Come. In this world
there is the sorrow of harvesting and treading; in the World to Come, one brings a single grape
in a wagon or a boat and places it in the corner of his house, and derives from it enough
like a large cask, and its wood is used for fuel under the cooking pot. And you have no single grape
that does not contain thirty garvin of wine, as it is said: 'And the blood of the grape you shall drink
as wine [chemer]' - do not read it as 'chemer' but as 'chomer' [a measure]. And the Sages say:
Not like this world is the World to Come. In this world a person has
a quarter-kav of a vineyard and toils to work and harvest; in the World to Come, the wind
brings a breeze and blows through it and sheds its leaves, and he sees clusters
that are lying there, and each and every one takes enough for his livelihood
and his family, as it is written: 'And the blood of the grape you shall drink as wine.'
Our Rabbis taught: In the future, the Land of Israel will produce fine cakes
and silk garments, as it is said: 'There shall be an abundance of grain in the land.'
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M"V and explained that there is no doubt about the portion of his brother that he gave as a gift, for this is obvious to me
that he cannot extract it from his brother's hand, as it is no better than one who gives a gift who cannot retract,
and here it says that before they divided they can retract, and even if this one and that one wanted and it was acquired from them
they cannot retract.
He further wrote a second answer as Maran of blessed memory wrote –
Shnir as Rashi of blessed memory wrote Midrash Shir
Or as it appears to me and not a cluster of grapes do not soften and a vineyard –
and when they are unripe that the cluster of grapes shall ripen every body as one and a vineyard
every single body, and a parable for the body of the Assembly of Israel for every
and every soul of Israel is supervised like this of Rashi, peace be upon him,
A parable of a king who entered a province and many legions were with him,
The king said to them: My children, you are my hosts, I am with
my friends; so said the Holy One, Blessed be He, to Israel: See that the entire world
is Mine, and I do not seek either Terumah or Tithes except
from you, as it is said: "Israel is holy to the Lord, the first of His produce," etc.
And so Rashi of blessed memory explained in Parashat Ki Tissa, and these are his words: "And you shall sanctify him to be
holy just as I have sanctified them," etc. And so Rashi of blessed memory explained
in Parashat Bechukotai: "And you shall be My people, and I will be your
God," meaning that you shall be a special people to Me and you shall not be like the rest of
the nations, and I will be your God supervising you with individual
and direct providence, unlike the rest of the nations for whom
His providence is not over them except through a ministering angel or constellation, and this is what the verse says:
"For the Lord's portion is His people, Jacob is the lot of His inheritance," etc. And this is what
the Prophet, peace be upon him, said: "Only you have I known from all the families of the earth,
therefore I will visit upon you all your iniquities," etc. And this is what the
verse says: "You are children to the Lord your God," etc.
M"H
The Rabbi of blessed memory further wrote on this: "And this is his name," their names are like an empty name, emptied,
"His name is oil poured forth," his name; the verse said: "A good name is better than good oil,"
meaning a good name is better than the good oil with which the Torah was anointed, and after all these things
he placed him in it, and so to Abraham was born Isaac, he used to say
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⟦...⟧
After writing all this, I saw in the book Me'il Nehemiah, page 50, side A,
who wrote regarding page 243, side A, that he brought the words of the Keneset HaGedolah
in the glosses to Beit Yosef, section 690, who wrote as follows: I found in the name of our teacher Rabbi
Yosef Karo, of blessed memory, who wrote in a response regarding our case
as follows: except that the author of the book shortened his language and wrote there that they read
the Megillah on the 14th day and on the 15th day; the 14th because they are unwalled towns
and the 15th because of the doubt that perhaps they are surrounded by a wall from the days of Joshua
son of Nun. And the Maggid Mishneh of blessed memory wrote that Maimonides wrote thus
in Chapter 1 of the Laws of Megillah, as follows: Villages that advanced [the reading] to the day of assembly,
if they were destined to observe the 14th day and the 15th day, they
collect from them on the day of assembly, all according to the custom of the province, end of quote.
It is implied from his words of blessed memory that he rules like Rabbi Yosei that the Megillah is read
on both days. And the Tur of blessed memory wrote in section 688 as follows:
And Maimonides of blessed memory wrote: Villages that advanced [the reading] to the day of assembly,
if they were destined to read it on the 14th and on the 15th, they collect from them
on the day of assembly. It is implied from his words that he holds like Rabbi Yosei,
who holds that in this time two sanctities are practiced, end of quote from the Tur
of blessed memory. And since Maran [the author of the Shulchan Aruch] of blessed memory, the Maggid Mishneh, and the Tur all agreed
to the opinion of Maimonides of blessed memory that he holds like Rabbi Yosei, it is appropriate.
⟦line⟧
And then I saw the Rav Peri Chadash of blessed memory in section 688 who questioned these words
of the Tur, as follows: and I wonder about him, for our master Moses [Maimonides] himself
in Chapter 1 wrote as follows: Who is a resident of a town? One who is near a city
and less than a mil away, even if it is not visible with it, he is like the city
and they read on the 15th. And the Maggid Mishneh of blessed memory wrote there that it is a simple matter.
With the help of God
During the time that passed for our great Rabbi
who passed away and left ⟦to us⟧ life and peace
then he saw a great need to prepare his resting place
and now he wrote and signed the will which he prepared while alive
so that they would know as a legacy the deed he did
so that it may endure for many days
⟦illegible⟧
it became known that due to the many days that passed over him
he could no longer stand at his post and attend to his needs
and therefore the power of endurance weakened and he was forced to lean on others
for on this day ⟦...⟧ the great King, may his majesty be exalted, and gave
permission to all the people
immediately and at once they heard the voice
of the call that came from the mouth of the official who was appointed over them
and all the people from beginning to end came to the help of the Lord among the mighty
each man from his place went out to meet the great King
who sent his word and his command shall run swiftly
and behold, this holy congregation stands ready to receive
the face of the King, may his majesty be exalted, with all strength and might
happy is the people for whom it is thus, happy is the people whose God is the Lord
and from now on we have nothing but
to offer a prayer to the God of awesome deeds
that He protect us and all of this holy congregation
and hear the voice of our cry with mercy and favor
Amen, so may it be His will
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At the time when the Lord G-d of Hosts, blessed be His name forever
Blessed be His name, He is blessed and exalted above all blessing
and praise Amen and Amen so may it be the will and the holy Lord is honored
⟦illegible⟧ The law of the Lord is perfect, restoring the soul; the testimony of the Lord is faithful,
making wise the simple. The precepts of the Lord are right, rejoicing the heart; the commandment
of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring
forever; the judgments of the Lord are true, they are righteous altogether. More to be desired
are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb.
Moreover by them is Thy servant warned; in keeping of them there is great reward. Errors,
who can understand? Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins;
let them not have dominion over me; then shall I be faultless, and I shall be clear from great transgression.
<del>⟦illegible⟧</del> Let the words of my mouth and the meditation of my heart be acceptable
before Thee, O Lord, my Rock and my Redeemer. O Lord, open Thou my lips; and my mouth
shall declare Thy praise. Blessed art Thou, O Lord; teach me Thy statutes.
Happy are they that are upright in the way, who walk in the law of the Lord. Happy are they
that keep His testimonies, that seek Him with the whole heart. Yea, they do no unrighteousness;
they walk in His ways. Thou hast ordained Thy precepts, that we should observe them diligently.
Oh that my ways were directed to observe Thy statutes! Then should I not be ashamed,
when I have regard unto all Thy commandments. I will give thanks unto Thee with uprightness of heart, when I learn
Thy righteous judgments. I will observe Thy statutes; O forsake me not utterly.
Wherewithal shall a young man keep his way pure? By taking heed thereto according to Thy word. With my whole heart
have I sought Thee; O let me not err from Thy commandments. Thy word have I laid up in my heart,
that I might not sin against Thee. Blessed art Thou, O Lord; teach me Thy statutes.
With my lips have I declared all the judgments of Thy mouth. I have rejoiced in the way of Thy testimonies,
as much as in all riches. I will meditate in Thy precepts, and have respect
On Monday, the eighth day of the month of Adar Sheni,
the year five thousand five hundred and eighteen from the creation
of the world, according to the count we use here in the city of Baghdad, which sits
on the Tigris River; how the pleasant young man, the honored Rabbi Isaac, son of the late
honored Rabbi Joseph, may his soul rest in Eden, said to the dear and esteemed Mrs. Simcha,
daughter of the late honored Rabbi Abraham, may his soul rest in Eden: "Be my wife according to the law of Moses
and Israel, and I will work, honor, nourish, and support you
as is the custom of Jewish men who work, honor, nourish, and support
their wives in truth. And I give you your virginity dower, two hundred silver zuzim,
which is due to you, and your food, your clothing, your necessities, and to live with you
as is the way of the world." And this Mrs. Simcha consented and became
his wife. And this is the dowry she brought to him from her father's house,
whether in silver, gold, jewelry, clothing,
or bedding. All this, the groom, the honored Rabbi Isaac,
accepted upon himself for one hundred and fifty Franz rials. And the groom, the honored Rabbi Isaac,
consented and added from his own fifty Franz rials.
Thus, the total amount of this marriage contract—dowry and supplement—
is two hundred Franz rials, besides the basic marriage contract due to her.
And thus said the groom, the honored Rabbi Isaac: "The responsibility and stringency of this
marriage contract, dowry, and supplement, I accept upon myself and upon
my heirs after me, to be paid from all the best of my properties and possessions
under the entire sky, which I have acquired and which I may acquire."
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The good ones shall then thank God who bestowed upon our master and teacher
Blessed in His grace the man such as Menachem, light of the world, in the world
Who comes to his resting place, light of the world, blessed be our master and teacher peace
They shall rest, and on this it is said, my mouth shall speak the praise of the Lord
Blessed is He who gives strength to the weary and to those who have no power
He increases might, and to those who have no rest He shall increase
Peace, quietness, and security for him, and this is what we learned
In Tractate Avot: He used to say, one hour of repentance
And good deeds in this world is better than all the life of the world to come
And one hour of spiritual satisfaction in the world to come is better
Than all the life of this world, as it is said, better is a day in Your courts
Than a thousand; I chose to stand at the threshold of the house of my God rather than dwell
In the tents of wickedness. And it says, Lord, I love the habitation of Your house
And the place where Your glory dwells. And I will walk in my integrity; redeem me
And be gracious to me. My foot stands on level ground; in assemblies I will bless the Lord.
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
And now I said that wickedness and evil shall not cease
From the midst of the earth, and the Lord is righteous in all His ways
And pious in all His deeds; blessed is the True Judge
The righteous in all His ways and the pious in all His deeds
Ruler of His world to do in it according to His will, and who
Shall say to Him, what are You doing? And who shall say to Him, what are You performing?
And even though our Master, the Beit Yosef, wrote in Orach Chayim Siman 551, Section 10
that it is permitted to wash to leave until after the Ninth of Av and not to wear it,
this refers to a case where he has only one shirt, for then it is permitted to wash it;
but where he has another shirt, it is forbidden to wash even to put aside,
as is proven in the Mishnah Berurah there, subsection 53, and so too
the Machatzit HaShekel wrote there that even after the washing also
if it is slightly burnt, and so too for medical purposes it is permitted to wash so that
there will not be a bad smell on it, and there is no issue of Honor of the Sabbath in this,
for ultimately there is no Honor of the Sabbath when he washes to put aside.
And nevertheless, if he washes via a gentile it is permitted even if he has
another shirt, provided that it is for the sake of the Sabbath; and if the
shirt was extremely soiled, it is permitted to wash via a gentile
even if he has several shirts because it is considered as if he has no
shirt to change into because it is repulsive to him.
Also the Rema, of blessed memory, ruled there in the Gloss that the custom is to forbid washing
even via a gentile and even for others and even if he only has one shirt.
The Magen Avraham wrote there in subsection 55 that this specifically means when he has only one shirt,
for then it is forbidden via a gentile, and it implies that if he has another shirt it is permitted via a gentile;
but where he has only one shirt it is forbidden via a gentile because it appears like a deception.
And even though the Magen Avraham wrote there that for us who practice the permission
to wear a laundered shirt on the Sabbath, it is possible that it is permitted to wash via a gentile
for the sake of the Sabbath even from Thursday, one can say these words apply
when he has no other shirt, and it follows the opinion of our Master, of blessed memory, who holds that since
he washes for the sake of the Sabbath, it is permitted to wash via a gentile.
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In the name of the Blessed, Awesome in deeds, by the merit of Joseph
the Righteous, peace be upon him, may his merit protect us ⟦...⟧ Joseph is a fruitful bough,
a fruitful bough by a spring; its branches run over the wall.
The archers bitterly attacked him, shot at him, and harassed him;
but his bow remained taut, and his arms were made agile
by the hands of the Mighty One of Jacob, by the name of the Shepherd, the Rock of Israel,
by the God of your father who will help you, by the Almighty who will bless you with blessings
of heaven above, blessings of the deep that lies beneath,
blessings of the breasts and of the womb. The blessings of your father exceed
the blessings of my ancestors to the utmost bound of the everlasting hills. May they be
on the head of Joseph, and on the brow of him who was separate from his brothers. And the Lord was
with Joseph, and he was a prosperous man; and he was in the house of his master
the Egyptian. And his master saw that the Lord was with him, and that all that
he did the Lord made to prosper in his hand. And Joseph found favor
in his sight, and he served him; and he made him overseer over his house, and all
that he had he put into his hand. And it came to pass from the time that he made him overseer
in his house, and over all that he had, that the Lord blessed the Egyptian's house
for Joseph's sake; and the blessing of the Lord was upon all that
he had in the house and in the field. And he left all that he had
in Joseph's hand; and he knew not aught he had, save the bread
which he did eat. And Joseph was of beautiful form and fair
to look upon. And it came to pass after these things, that his master's wife
cast her eyes upon Joseph; and she said, "Lie with
me." But he refused, and said unto his master's wife, "Behold,
my master wotteth not what is with me in the house, and he hath committed all
that he hath to my hand; there is none greater in this house than I;
neither hath he kept back any thing from me but thee, because
thou art his wife: how then can I do this great wickedness,
and sin against God?" And it came to pass, as she spoke to Joseph day
by day, that he hearkened not unto her, to lie by her, or to be
with her. And it came to pass about this time, that he went into the house to do
his work; and there was none of the men of the house there within.
And she caught him by his garment, saying, "Lie with me"; and he left
his garment in her hand, and fled, and got him out. And it came to pass, when she saw
that he had left his garment in her hand, and was fled forth,
that she called
Afterward, he writes to double it. Interest of the ⟦borrower⟧
And he also writes the time, and for each one he shall write for him
a deed that shall not remain, lest he comes into error, G-d forbid,
and he should not be able [to take] more than his fellow. And if the
borrower wishes to clarify the account with the lender, he shall clarify it,
and afterward he shall write on the double of the deeds. and this is the version of the deed:
I, the undersigned, admit and clarify with absolute ⟦legal finality⟧, and not
as a mere assurance (asmakhta) and not as a mere formula of deeds, but with the stringency
of all valid deeds practiced in Israel that are stringent,
how I remained indebted to the scholar, the honorable Mr. So-and-so, such and such an amount,
and I obligate myself to pay him the aforementioned sum
at such and such a time without any claim or suit at all.
And the aforementioned scholar, the lender, is trusted by me as two [witnesses] for every
thing he shall say, whether regarding the principal of the money, whether regarding the payment
of the principal, or whether regarding the profit that will accrue upon it until the day
of payment. And as long as the deed is produced from the hand of the aforementioned
lender, I will not be able to say 'I have paid,' neither partially nor
fully, even after the time of payment, and even
if I have witnesses that I paid—as long as the deed is
in the hand of the aforementioned lender, it is all falsehood and a lie, and behold I
nullify those witnesses from now like a broken shard
and like a thing that has no substance. And all notifications and notifications
of notifications that I delivered or that others delivered
against my will are null and void, not valid
and not existing. And I have accepted upon myself and upon my heirs after me
the responsibility for this deed like the stringency of all
debt deeds practiced in Israel made according to the enactment of our Sages of blessed memory,
not as a mere assurance and not as a mere formula of deeds. And we have performed a formal acquisition
from him regarding everything stated above with an instrument fit to perform an acquisition with it.
Page 59
Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike
your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man,
why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
And if he made a vessel with a sharp threshing-sledge he is exempt, but
<del>that it was not caused</del> the shape of the vessel except by
the striking of the hammer and the smoothing of the wood, and this one did not
perform an action on the body of the vessel but rather pressed the shape
into the mold, and this is not called plowing nor
building, but rather striking with a hammer since it completes the work,
and this applies when he performs an action on the body of the vessel such as
if he engraved shapes into it or if he made holes in it,
but here he did not do anything except press
the shape into the mold, and he is not liable on account of building.
And it is explained in the Mordechai, chapter 'Klal Gadol', that he who
makes etc. a vessel in a mold is liable on account of building,
and it is explained there that this refers to making a vessel from metal,
and there he performs an action on the body of the vessel by flattening
the plate and extending its shape by means of the mold, which is not the case
in our matter where the vessel is made and lacks only the shape,
and there is no action on the body of the vessel here, and this is clear.
Furthermore, it seems that we require the making of a vessel that lasts,
and anything that does not last for many days is exempt,
and here the shape does not last, for as soon as they put
into it something hot or moist, the shape is erased
and it returns to its former state, and there is no vessel here and he is exempt.
⟦And see in the Responsa Rav Pe'alim part 1, Orach Chaim, sign 38, who also wrote this reasoning⟧
Says the young Yosef Chaim, may his Rock protect and sustain him
⟦...⟧
Page 60
and took one leg from him so that you may see him through it and after this he gave
and speaks with him and shows him great joy and hugs him and kisses him
and says to him come blessed of the Lord happy are you that you merited this and happy is your portion
and after he enters that world they lead him to a place prepared for him
and they clothe him in eight cloud-garments of glory and two crowns on his head one
of precious stones and pearls and one of Parvaim gold and every righteous person has a canopy
for himself according to his honor as it is said: for over all the glory shall be a canopy and streams of balsam emerge from it
and before him eight hundred rose-myrtles and each and every one has a canopy for himself according to his honor
as it is said: for over all the glory shall be a canopy and streams of balsam emerge from it and before him eight hundred rose-myrtles
and each and every one has a canopy for himself according to his honor as it is said: for over all the glory shall be a canopy
and streams of balsam emerge from it and before him eight hundred rose-myrtles
and each and every one has four rivers of milk and of wine and of balsam
and of honey and the canopy of each and every one is made like a vine of gold
and thirty pearls are fixed in it and each and every pearl shines like the brightness
of the sun and the Shekhinah is above them and every righteous person says to his fellow
show us the glory of the Shekhinah and the Holy One Blessed be He says to them behold this comes
leaping over the mountains skipping over the hills behold this stands behind our wall
gazing through the windows peering through the lattices and every righteous person points
with his finger and says behold this is our God we have waited for Him and He will save us this is the Lord we have waited for Him
let us be glad and rejoice in His salvation and they see the Holy One Blessed be He eye to eye as it is said: for eye
to eye they shall see when the Lord returns to Zion and they tremble before the Shekhinah and fall on their faces
and the Holy One Blessed be He says to them my children do not be afraid come with me to Eden in which there is no fear
nor dread nor trembling nor terror but all is joy and gladness and they see
there four groups of ministering angels and in their hands are flags and in the hand of each and every one
is a flag and the radiance of their faces is like the brightness of the firmament and when they see the righteous one entering Eden
they rejoice toward him and say to him he shall enter in peace they shall rest on their beds each one walking in his uprightness
and the Holy One Blessed be He walks before them and all the righteous see Him and point to Him with a finger
⟦Homily⟧
Rabbi Isaac said: At the hour that the Holy One, Blessed be He, created the world,
He saw that the world could not endure because of the attribute of Justice.
He arose and created the attribute of Mercy and associated it with the attribute of Justice.
And this is what is said: 'In the beginning God [Elohim] created,' and afterwards,
'On the day that the Lord [YHVH] God made earth and heaven.' A parable of a king
who had empty glass cups. The king said: 'If I put
hot water into them, they will crack; and if cold, they will
contract.' What did the king do? He mixed hot water with cold
and put it in them, and they endured. So said the Holy One, Blessed be He: 'If I create
the world with the attribute of Mercy, behold, sins will proliferate; and if
with the attribute of Justice, the world cannot endure. Rather, behold,
I create it with the attribute of Justice and with the attribute of Mercy,
and would that it endure.' <del>⟦illegible⟧</del> Another matter: 'The Lord by wisdom founded
the earth; by understanding He established the heavens; by His knowledge the depths were broken up,
and the skies drop down the dew.' In the way of the world, a king of flesh and blood
builds a palace; he does not build it from his own mind, but
from the mind of a craftsman. And the craftsman does not build it from his own mind,
but he has parchments and tablets to know how
he makes the rooms, how he makes the small doors. So
was the Holy One, Blessed be He, looking into the Torah and creating the world.
And the Torah said: 'In the beginning [Reshit] God created,' and there is no 'Beginning'
but Torah, as it is said: 'The Lord possessed me at the beginning of His way.' And there is no
'Elohim' but a Judge, as it is said: 'You shall not revile the judges [Elohim].'
Another matter: 'In the beginning God created'—this is what the verse said:
'For great is the Lord, and greatly to be praised; He is to be feared above all
gods.' In the way of the world, a king of flesh and blood is praised
in the province, and the great men of the province are praised with him, for they carry
his burden, and the world does not know who is the king, but
Page 61
I am a servant to the Master of the Universe, giving thanks and praise
And His mercies are abundant without limit or end and beyond investigation
Hear my voice with mercy for You hear prayer
And act for the sake of Your great and awesome Name which is called
Upon us, and gather our outcasts from the four corners of the earth
And unite our hearts to love and to fear Your Name
And to do Your will with a whole heart as it is written in Your Torah
By the hand of Moses Your servant from the mouth of Your glory as stated
Then the Lord your God will restore your captivity and have mercy on you and return
And gather you from all the peoples where the Lord your God has scattered you
There, if your outcasts are at the end of the heavens, from there
The Lord your God will gather you and from there He will take you and the Lord
Your God will bring you to the land which your fathers possessed and you shall possess it
And He will do you good and multiply you more than your fathers and the Lord your God will circumcise
Your heart and the heart of your offspring to love the Lord your God
With all your heart and with all your soul for the sake of your life and the Lord
Your God will place all these curses upon your enemies and upon
Those who hate you who pursued you and you shall return and listen
To the voice of the Lord and do all His commandments which I
Command you today and the Lord your God will make you plenteous in every work
Of your hand in the fruit of your womb and in the fruit of your cattle and in the fruit of your ground
For good for the Lord will again rejoice over you for good as
He rejoiced over your fathers if you shall listen to the voice of the Lord your God
To keep His commandments and His statutes written in this book of the Torah
When you return to the Lord your God with all your heart
And with all your soul, blessed be the Lord forever Amen and Amen
⟦illegible⟧
⟦illegible⟧
⟦...⟧ and if ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
⟦...⟧ and all ⟦...⟧
Page 63
Shem Tov
Isaac
Abraham
Jacob
Moses
Aaron
Joseph
David
Solomon
Sermon for the 1st Day of Passover
⟦line⟧
Speak to the children of Israel, that they turn back and encamp before Pi-hahiroth
between Migdol and the sea—before Baal-zephon; opposite it you shall encamp
by the sea. And Rashi of blessed memory explained: Pi-hahiroth is Pithom,
and now its name is called Pi-hahiroth because they became free men [Bnei Chorin],
and only Baal-zephon remained there in order to mislead the Egyptians,
so they would say their deity is powerful since the calamity did not affect it.
And it is written: And I will harden Pharaoh's heart, and he shall follow after them; and I will be honored
through Pharaoh, and through all his host; and the Egyptians shall know that I am the Lord. And they did so.
And it was told to the king of Egypt that the people had fled; and the heart of Pharaoh
and of his servants was turned against the people, and they said: 'What is this we have done, that we have let
Israel go from serving us?' And he made ready his chariot, and took his people with him;
and he took six hundred chosen chariots, and all the chariots of Egypt, and captains
over all of them. And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued
after the children of Israel; and the children of Israel went out with a high hand.
And the Egyptians pursued after them, and overtook them encamping by the sea,
all the horses and chariots of Pharaoh, and his horsemen, and his army, by Pi-hahiroth,
before Baal-zephon. And when Pharaoh drew nigh, the children of Israel lifted up
their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid;
and the children of Israel cried out unto the Lord. And they said unto Moses: 'Because
there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore
hast thou dealt thus with us, to bring us forth out of Egypt? Is not this the word that
we spoke unto thee in Egypt, saying: Let us alone, that we may serve
the Egyptians? For it were better for us to serve the Egyptians, than that we should die
in the wilderness.' And Moses said unto the people: 'Fear ye not, stand still,
and see the salvation of the Lord, which He will work for you today; for whereas
ye have seen the Egyptians today, ye shall see them again no more for
ever. The Lord will fight for you, and ye shall hold your peace.' And the Lord said unto
Moses: 'Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.'
And one must know
why He commanded
the Holy One, blessed be He
that they should turn back
and encamp
before
Pi-hahiroth
and what
benefit
is there in this
return
and on the contrary
by this
they will mislead
Egypt
to say
entangled
they are
in the land
⟦...⟧
And that which must be known in this section
is that God, may He be exalted, commanded Moses our Teacher, peace be upon him, during his lifetime
to write for them this song and teach it to the Children of Israel,
as He said: "Now therefore write ye this song for you, and teach thou it the
children of Israel: put it in their mouths, that this song may be a witness for me
against the children of Israel." And that is because God, may He be exalted, knew that this nation
would deny [Him] after entering the Land and would worship strange gods
and abandon His worship, may He be exalted, as He said: "And this people will rise up,
and go a whoring after the gods of the strangers of the land, whither they go to be among them,
and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled
against them in that day, and I will forsake them, and I will hide my face from them, and they shall be
devoured, and many evils and troubles shall befall them; so that they will say in that day,
Are not these evils come upon us, because our God is not among us?
And I will surely hide my face in that day for all the evils
which they shall have wrought, in that they are turned unto other gods." And since
God, may He be exalted, knew that, He commanded Moses, peace be upon him, to write for them this
song to be a testimony against them at that time,
as He said: "And it shall come to pass, when many evils and troubles are befallen them,
that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of
their seed: for I know their imagination which they go about, even now, before
I have brought them into the land which I sware." So Moses wrote this song
the same day, and taught it the children of Israel. And that is because
God, may He be exalted, commanded Moses, peace be upon him, to write this song
⟦...⟧
⟦...⟧
and that
Page 64
With God's help
⟦...⟧
It seems to me that even though one who says his friend is like him and blesses
over him, for he is similar to him like one who has a deceased person for whom he is obligated to mourn
over him and to rend his garments for him and also he cannot enter a house of feasting
and all the more so in a joy of fellowship, for King Solomon
peace be upon him, said: "It is better to go to a house of mourning than to go to a house of feasting"
and behold, there it deals with an actual mourner and says it is better to go
to a house of mourning so that he will take the day of death to heart and return
in complete repentance, and "from the evil the righteous is gathered," etc.
And if so, in our case as well where a deceased person died for him ⟦...⟧
<del>And behold in our case where a deceased person died for him ⟦...⟧</del>
<del>⟦...⟧ but ⟦...⟧</del>
<del>⟦...⟧</del>
⟦line⟧
And even so, he is permitted to go to a house of feasting
and it is not like an actual mourner, for there it is a scriptural decree that it is forbidden
and "all the days of the poor are evil"—these are the days of mourning when he does not see
a good sign ever and is not permitted to laugh, but here
even according to the one who says it is actual mourning, that is specifically
regarding the rending of garments, but regarding joy it is permitted, and all the
more so for us since we do not rule like him in this matter, rather
we require that there be an actual deceased person and a direct relative, but without
this, it is not mourning at all and it is permitted to go to a house of feasting
and all the more so in a mitzvah meal for it is permitted and he is performing a mitzvah
And what Maran of blessed memory wrote in section 340, paragraph 20, it appears
that anyone one mourns for, one mourns with him, that is because of the honor
of the mourner and because of enmity, but here there is no concern of enmity
Regarding the matter of the vow that Reuben vowed during his father's lifetime
to bind and provide a Torah scroll for the synagogue, provided he does not sell it
due to poverty and hardship, and now he has lost his assets and wishes to sell it,
whether he can sell it or not. Answer: The matter is clear that he
cannot sell it, for we maintain that one who consecrates a vessel for the Temple repair
cannot redeem it and cannot change it from one level of holiness to another holiness.
And even if they collected charity, it is permitted to change it for a matter of a commandment,
such as Torah study or to marry off poor orphans, male and female,
and the like, but to change it for a secular matter is forbidden.
And Rabbeinu Yeruham, of blessed memory, wrote in Mesharim Path 19 Part 3 as follows:
And if the community or the treasurers stipulated to change it for whatever they wish,
it is permitted to change it even for a secular matter, end of quote. And he wrote
further there as follows: One who consecrates his assets without specification, they go to the Temple
repair, and they are not redeemed except for money, and the money falls
to the Temple repair and the assets go out to secular status. And the Rosh,
of blessed memory, wrote in a response, Principle 13 Section 14: Reuben who bought
a Torah scroll and placed it in the synagogue to read from it, and now
he wishes to remove it from there and place it in another synagogue
or to sell it because he is poor and the hour is very pressed for him,
let our teacher instruct us if the permission is in his hand. Answer: It appears
that he cannot remove it from the authority of the synagogue. And an incident
occurred with one who wanted to remove a Torah scroll from the synagogue
to take it to another place, and the case came before the sages of the generation
and they forbade it because it is like one who gave it as a gift to that
place, and since the people of the place acquired it, it is not in his hand to remove it
from their hand, and all the more so to sell it to others, end of quote of the Rosh, of blessed memory.
Page 65
⟦illegible⟧
To bestow on those who love me substance, and I will fill their treasuries
How goodly are thy tents, O Jacob, thy dwellings, O Israel
Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out
Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle
The increase of thy kine, and the young of thy flock
The Lord bless thee, and keep thee; The Lord make his face to shine upon thee, and be gracious unto thee
The Lord lift up his countenance upon thee, and give thee peace
<del>⟦illegible⟧</del>
And as for me, in the abundance of Thy lovingkindness will I come into Thy house; I will worship toward Thy holy
temple in the fear of Thee. Lord, I love the habitation of Thy house, and the place
where Thy glory dwelleth. And I will worship and bow down, I will bend the knee
before the Lord my Maker. And as for me, may my prayer unto Thee, O Lord, be in an acceptable time
O God, in the abundance of Thy lovingkindness, answer me with the truth of Thy salvation
<del>⟦illegible⟧</del>
The Lord of hosts is with us; the God of Jacob is our high tower. Selah
O Lord of hosts, happy is the man that trusteth in Thee. Lord, save
the King, answer us in the day that we call. Blessed be our God, who hath created us
for His glory, and hath separated us from them that go astray, and hath given us the Law of
truth and planted everlasting life in our midst. May He open our heart
unto His Law, and place His love and fear within our hearts, and to do
His will, and to serve Him with a perfect heart, that we may not labor in vain
nor bring forth for confusion. May it be Thy will, O Lord our God
and God of our fathers, that we may keep Thy statutes in this world
and merit, and live, and see, and inherit goodness and blessing
for the years of the Messianic age and for the life of the world to come
So that my glory may sing praise to Thee, and not be silent. O Lord my God, I will give thanks unto Thee for ever
The Lord was pleased, for his righteousness' sake, to make the teaching great and glorious
⟦...⟧
⟦...⟧
⟦...⟧
And take money for charity and tell them that this is money
belonging to [so-and-so] and they shall give it into the hand of the charity collector for every need
for the distribution of charity is from Heaven and in His hand is everything and in His hand is strength and might
and in this merit may they be worthy and rejoice from every trouble and distress from Heaven
may He send him a complete recovery and a good life and peace Amen Selah
And may it be Your will before You, O Lord our God and God of our fathers, that You have pity and compassion
in Your abundant mercies upon Your servant [so-and-so] son of [so-and-so] and send him
a complete recovery from Heaven, recovery of the soul and recovery of the body
from before Your throne of glory and send him angels of mercy and peace
and let there be for him help and assistance from Heaven and have pity and compassion on him in [Your] abundant
mercies from Heaven and may it be Your will before You, O Lord our God and God [of]
our fathers that You have pity and compassion on him ⟦...⟧
⟦...⟧ and may it be Your will before You, O Lord our God and God [of]
Ⓐ
And may it be Your will before You, O Lord our God and God [of]
⟦...⟧ and may it be Your will before You, O Lord our God and God of our fathers that You have pity and compassion
upon Your servant [so-and-so] son of [so-and-so] and send him a complete recovery from Heaven
recovery of the soul and recovery of the body and send him angels of mercy and peace
and let there be for him help and assistance from Heaven and have pity and compassion on him in [Your] abundant
mercies from Heaven and may it be Your will before You, O Lord our God and God of our fathers
that You have pity and compassion on him and send him a complete recovery from Heaven
recovery of the soul and recovery of the body and let there be for him help and assistance from Heaven
and have pity and compassion on him in Your abundant mercies from Heaven and may it be Your will before You
O Lord our God and God of our fathers that You have pity and compassion on him ⟦...⟧
Page 66
⟦illegible⟧
<del>I, the undersigned, acknowledge and confess that I have received into my hand from Mr. Yosef</del>
<del>son of David Yitzhak, a sum of two hundred and fifty Raij dinars, and the aforementioned funds</del>
<del>I have established against myself as a loan and interest as is customary among us merchants</del>
And so, I have established the aforementioned debt as an obligation of person and property, both that which I have acquired and that which I will acquire
under all the heavens, not to evade and not to smuggle away at all in the world,
and I obligate myself and my heirs after me to pay to the bearer of this document
the aforementioned sum for a period of six months from today, and I hereby accept upon myself
the trustworthiness of the aforementioned lender and anyone coming on his behalf like two valid witnesses
forever regarding every single claim that the aforementioned lender may claim against me
and against my heirs after me, whether regarding the principal of the loan, the interest, or the expenses,
by his simple word without an oath, without any excommunication, and without any
mention of the Name of Heaven at all. And every claim that I may claim
or my heirs after me against the aforementioned lender and against anyone coming on his behalf shall be
null and void like a broken shard, like a scribal error, and like a joke
and a mockery; not as a mere promise (Asmakhta) and not as a template of documents, with the cancellation
of all notifications and notifications of notifications that I have given or will give from the day
of the creation of the world until now, and with the disqualification of their witnesses according to the opinion of the Rashba,
of blessed memory. And we have performed a symbolic act of acquisition from him with a vessel fit to perform an acquisition with, from now,
regarding all that is stated above with complete and perfect commandments, not
as a result of duress or error, and everything is firm, clear, and established.
⟦illegible⟧
⟦illegible⟧
⟦...⟧ Yehezkel ⟦...⟧
⟦illegible⟧
Furthermore, I found written in the book Kaf HaChaim, section 268, sub-section 80
In the name of the Kabbalist Rabbi Shmuel Vital, of blessed memory, who wrote as follows: I found
written in the name of the famous pious one, our teacher Rabbi Isaac Luria Ashkenazi
of blessed memory, that whoever does not speak any secular talk on the Sabbath
even by way of wit and joking, and all of his words are only regarding the occupation
of Torah and fear of Heaven and the needs of the Sabbath meal and words that are very
necessary, such as "Shalom Aleichem" and the like, behold, this man
is guaranteed that all his sins are forgiven him, even the sin of
idolatry, forbidden sexual relations, and bloodshed, Heaven forbid; and it is obvious
that the sin of damaging the Covenant is also included. And all this is
when he performs a complete repentance for these sins of his, and is
very, very careful in this matter every single Sabbath,
and this shall be for him a sign and a mark regarding his repentance, that it was accepted
before Him, may His name be blessed, and he shall have a portion in the World to Come
in the company of the righteous and pious, and may his merit protect us, Amen.
He further wrote there in the name of the Kabbalist Rabbi Shmuel Vital, of blessed memory,
that whoever does not speak any secular talk on the Sabbath
even by way of wit and joking, and all of his words are only
regarding the occupation of Torah and fear of Heaven and the needs of the Sabbath meal
and words that are very necessary, such as "Shalom Aleichem" and the like,
behold, this man is guaranteed that all his sins
are forgiven him, even the sin of idolatry, forbidden sexual relations,
and bloodshed, Heaven forbid; and it is obvious that the sin of damaging
the Covenant is also included. And all this is when he performs repentance
complete for these sins of his, and is very, very careful in this matter
every single Sabbath, and this shall be for him
a sign and a mark regarding his repentance, that it was accepted before Him,
may His name be blessed, and he shall have a portion in the World to Come
in the company of the righteous and pious, and may his merit protect us, Amen.
He further wrote there in the name of the Kabbalist Rabbi Shmuel Vital, of blessed memory,
Page 67
⟦illegible faded text⟧
Choice silver six hundred and thirty-three we paid
which Mr. David Reuben took for David Baruch
in the total account of a pure vessel
⟦illegible⟧
<del>took ⟦...⟧</del>
<del>⟦...⟧</del>
<del>further I gave to the hand of ⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
<del>⟦...⟧</del>
⟦illegible line⟧
further I gave to the hand of David Eliyahu Kuli a sum of twenty-four dinars
and a half from the proceeds of the goods he bought from David Kabir and Avraham
Bezalel and Meir also Meir and his brother Yosef pay four
dinars and a half ⟦...⟧ proceeds of goods
<del>⟦illegible line⟧</del>
<del>⟦illegible line⟧</del>
further I gave to the hand of David Eliyahu Kuli a sum of one hundred reals
from the proceeds of the goods he bought from Yosef Zacharia and Menachem
Meir and with the approval of Cohen Tzedek he paid to David Eliyahu
the money, a sum of one hundred reals, so that he may send to them
Page 68
With the help of God, 11th ⟦...⟧
Written on Thursday, the 9th of the month of Av, the year 5686
etc. and we, the undersigned, admit that we received
the sum of ⟦...⟧
after a few days ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧ ⟦circled A⟧ ⟦...⟧
⟦...⟧
and afterwards ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
B"H ⟦...⟧
However, here we see the words of the ⟦...⟧ and also we
from Him, may His name be blessed, and also we hear the voice
and mighty ⟦...⟧ our teacher ⟦...⟧
to this ⟦...⟧
and afterwards ⟦...⟧
and we ⟦...⟧
we also ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
as a man speaks to his fellow ⟦...⟧
likewise ⟦...⟧
⟦...⟧
⟦...⟧
in Iyar, day ⟦...⟧
as the honored Rabbi ⟦...⟧
years ⟦...⟧
⟦illegible⟧
⟦illegible⟧
Page 70
Rabbi Yochanan said: and a great minister for the Jews and there was ⟦...⟧
as it is said ⟦...⟧
⟦...⟧
Rabbi Isaac said ⟦...⟧
Rabbi Chanina ⟦...⟧
Rabbi Yochanan ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
In the chapter ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
Rabbi said ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
All Israel ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
Page 71
From heaven ⟦...⟧ every Yosef ben Shimon
In the name of the Merciful, I shall bless the innocent man who dwells in tents
The complete and universal sage, stronghold and tower of peace
Honor, preciousness, glory, greatness of the stature of the honor of
Our Rabbi and the light of our eyes, our teacher and our Rabbi, the preeminent Rabbi
A banner uplifted, the crown of our heads, the turban of our glory
The honor of our teacher and our Rabbi, the great Rabbi, the stronghold and tower
An esteemed name, his name is known in the gates, known in Israel
The honored and mighty Rabbi, like our teacher and our Rabbi Elijah
May he live long, may his candle shine, may he illuminate his darkness like the light of morning
May his candle never be extinguished forever and ever, Amen, so may it be the will
After inquiring of the good peace as is proper and fitting
For his high majestic honor, I have come this day before
His high honor to inform his honor that, blessed be God,
We are alive and well, and peace be unto us and all who are joined
With us, and so may it be the will that it be so with his honor
Always, all the days and many pleasant years
And now I have come to inform his honor regarding the boy
The lovely and pleasant Master Yosef, may his Rock and Redeemer protect him, who is
Learning Torah, Prophets, and Writings with us
And he is successful in his studies and he is sharp and proficient
In everything he has learned, and he brings satisfaction
To his parents and his teachers, and all who see him shall praise him
And now I request of his honor that he set his eye upon him
For good and for blessing, for he is worthy of all honor
And glory, and all that you do for him is as if you have done it
For me, and your reward shall be complete from the Lord
In the name of the Merciful, God of Israel, in general and in particular excellence
We shall mention all the needs of the congregation, the constant ones according to their order, in every place
And every family, in every place ⟦...⟧ ⟦...⟧ ⟦...⟧
According to every place and place, on all their steps and on their lives
And on the lives of every son of Israel, and specifically our brothers the children of Israel
Who are given over to distress and captivity, standing whether at sea or on land
May the Omnipresent have mercy on them and bring them forth from distress to relief and from darkness
To light and from servitude to redemption, now, speedily and in a near time
And let us say Amen; and so may it be the will before our Father in Heaven
That He have mercy on us and on all Israel, Amen and Amen Selah
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
And may it be the will before our Father in Heaven that He hear the voice of our prayer
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
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⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
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Then Daniel stood and spoke between the Lord and the angels
for you shall say life, but he had another reason
why he did not slaughter Isaac, because he was a Nazirite, he only
hinted to him that he should be a burnt offering and this was after life
After this, Daniel came to Nebuchadnezzar king of
Babylon and said to him, who created you and all
the entire world? He said to him, the God of Daniel. He said to him, why
do you not have pity on the children of the God of Daniel
whom you are enslaving with hard labor? And immediately he commanded
to bring out the vessels of the Holy Temple and to use them
And so he did, and they were playing before him with all kinds of music
and there was a great feast for all his princes and servants and all
the greats of the kingdom, and they were drinking from vessels of gold and silver
and they were praising the gods of gold and silver, brass and iron
wood and stone. At that hour a palm of a hand came out and wrote
on the wall of the king's palace: MENE, MENE, TEKEL, UPHARSIN
Then his brightness changed and his thoughts troubled him and the joints of his loins
were loosed and his knees knocked one against another. And the king cried aloud
to bring in the magicians, the Chaldeans, and the astrologers
And the king said to them, whoever reads this writing
and tells me its interpretation shall be clothed in purple and have a chain of
gold about his neck and shall be the third ruler in the kingdom
But they could not read the writing nor make known to the king
the interpretation. Then was King Belshazzar
greatly troubled and his brightness was changed in him and his lords
were perplexed. Because of this, the queen entered the house
of the banquet and said to the king, let not your thoughts trouble you
By the authority of the Omnipresent and by the authority of this holy congregation
and in the session of the court above and below, according to this
Torah and according to the Omnipresent and within this holy congregation, we
permit prayer with the transgressors
All vows, and prohibitions, and oaths, and bans, and dedications, and penalties
and oaths that we have vowed, and that we have sworn, and that we have banned, and that we have prohibited
upon our souls from this Yom Kippur
until the next Yom Kippur which comes to us for good, and regarding all of them
we regret them; they shall all be abandoned, released,
canceled and nullified, not valid and not established.
Our vows are not vows, our prohibitions are not prohibitions, and our oaths
are not oaths. On this Yom Kippur He shall atone for you
before the Lord you shall be purified. And it shall be forgiven to all the congregation of the children of Israel
and to the stranger who dwells among them, for to all the people it was in error. It was said:
Please forgive the iniquity of this people according to the greatness of Your kindness, and as
You have borne this people from Egypt until now. and there it is said:
And the Lord said, I have forgiven according to your word. Amen, so be His will.
God, King, sitting on the throne of mercy and acting with kindness,
forgiving the iniquities of His people, removing them one by one, increasing
forgiveness for sinners and pardon for transgressors, performing acts of charity
with all flesh and spirit, not according to their wickedness does He repay. God, You taught
us to say the Thirteen; remember for us today the covenant of the thirteen
as You made known to the humble one of old, and so it is written:
And the Lord passed before his face and called: The Lord, the Lord, God, merciful and gracious
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From He who is in the world always, so too You are in the -
world, as the verse says: 'And You give life to them all' -
so the Presence is the perpetual one in every time and place, and it
is what gives life to the world always as the verse says: 'And You
give life to them all' and You are the Lord of all, and He is in the world
like the soul in the body, as the verse says: 'For just as the soul
fills the body, so the Holy One, blessed
be He, fills the whole world' etc.
And he who wishes to be united with the upper world, it is necessary
for him to be pure, and he who is in sin, it is not possible
for him to be united in that world, because sin is what
separates between the servant and his Lord, as the verse says:
'But your iniquities have separated between you and your God.'
So if the servant wants to draw close to his Lord so that there will be
sweetness for him in his prayer, in his reading, and in every worship
with which he worships God, may He be exalted, he must repent a repentance
that is complete from every transgression, from every sin, and from every iniquity.
And when he repents a complete repentance, he will have acceptance of prayer
and he will have sweetness in his prayer, in his reading, and in every
worship with which he worships God, may He be exalted. (A parable of flesh
and blood: If he had a servant, and that servant committed
a sin against his master, and after that he came to
his master and said to him: (Forgive me for that sin
which I committed))
or in the number of a word from it, and it is written with an Aleph
that has only three letters (because of Good and all)
comes because of what was thus, a master of betrayal toward all
as the work of the first Adam who sinned and was banished
from the good land, and so this one who sinned and caused all that
Good that was in the world, and remained because of that sin
in exile twofold, because of this it is written with a small Aleph
so too 'And He called to Moses' [Vayikra] is good that it is not written 'Vayikra' without
a missing Aleph, for because of this ⟦...⟧ because it was not complete
against this, so that the judgment of this world would not fall upon him
because of this it is written 'Vayikra' with a small Aleph, and the secret of the matter
is of the first Adam who sinned and death was decreed upon him
on his day which is a thousand [Eleph] years, and there remained from them
outside 70 years which he gave to King David, and King David is called
the son of the fallen [Bar Nafia] because death fell upon him, and the secret of the word 'Fallen'
she shall no more rise, the virgin of Israel, because of this it is written
'Vayikra' with a small Aleph to hint at 그 fall
and at that deficiency. From where do we know? From 'Vayikra' in the day of
missing from the first Adam. From where do we know? The Aleph which is a thousand
years, and regarding that deficiency that remained from the thousand years
which is 70 years that King David lived, concerning it it is written
'The days of our years among them are seventy years' etc. because of this
it is written 'Vayikra' with a small Aleph to hint at that
deficiency, and regarding this it is written 'And He called to Moses'
for Moses merited all these upper levels for his soul
was from the radiance of the firmament, and Moses merited all these
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With the help of Heaven
May he be inscribed and sealed for a good memory and for good life
and for peace on this day, the day of the New Moon of Shevat,
the year 5660 from Creation [1900].
The young Yosef Hayyim, may his Rock protect him and sustain him, S.T.
Here in the city of Baghdad, may God protect it, Amen.
I also, the young undersigned,
thank and confess before the entire congregation and assembly,
for I too, the undersigned, have taken upon myself to serve
in the holiness, to be a sexton in the Great Synagogue,
may it be rebuilt and established, of our Mother Rachel, peace be upon her, and to do all the needs
of the public with faithfulness and fitness, according to all that they shall command
upon me, the treasurers, may their Rock protect them and sustain them, and likewise I have taken upon myself
that I shall not take any bribe or payoff from any
person in the world, not from Israel and not from the nations,
only I shall be satisfied with my salary fixed for me from the treasury
of the community, may their Rock protect them and sustain them, which is the sum of twenty-five
Majidi Riyals in each and every month, besides
the income that will come to me from the Torah honors and vows
and donations and charities that the community shall donate, may their Rock protect them and sustain them.
And this was on the day mentioned above, and everything is valid and established.
Signed, the young Yehezkel Shimon, may his Rock protect him and sustain him.
Signed, the young Moshe Hayyim, may his Rock protect him and sustain him.
The members of the house of Eli thought the Lord is like forever shall you stand
And now I have returned, I loosened sand, iron I broke after a day
As the heat of the day for he spread his wings and sat himself in the Tent of Meeting
A priest asked them according to the law for everyone forever shall you stand
And behold now to stand with a good name he set for himself space and land
Praise them to stand in the way of the world in every sabbatical and trouble
The master of the house said to him he took for himself the remnants of King David
And I could not stand there from this forever shall you stand
G-d forbid to come there and to stand and not forever shall you stand there
And he saw that the priest stands there and he stood with him there at this hour
And he took the offering from his hand there and stood there Blessed be He
As if standing before the Lord Blessed be He there with him always
And on the day of the Holy Sabbath in the morning he came and saw and there he stands
A place where one offers a sacrifice there the Divine Presence dwells there
This also indicates the power of speech and there was glory there
The world forgot that He spoke understanding to him there and he stood and saw
And there understanding said to him there you shall stand and see there was Divine Presence
And he said to them and see good and do not stand there and do not go
And she stood there and took atonement there forever she shall not move from there
And now at one time he remembered and also he did not remember at all
And he did not remember at all and certainly you shall move you shall not stand
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As it is stated in the Midrash, chapter there, here in the hand of Rabbi Shimon
When Rabbi Shimon went out to the city of Kasa de-Harsna
He saw a certain man who was gathering aftergrowths in the Sabbatical year
He said to him: Is it not forbidden? For it is written, 'And in all these I hate'
For Rabbi Yohanan said: And for what reason were Israel exiled?
Because of those who hate ill-gotten gain, as it is said: 'And their heart goes after their gain'
(Ezekiel) as it is said: 'And the days of Israel drew near to die, and he called
for his son Joseph: Do not bury me in Egypt, and let him do
so. And Joseph died, being a hundred and ten years old; and they embalmed
him, and he was put in a coffin in Egypt, corresponding to what he said
to his sons: God will surely visit you, and you shall carry up
my bones from here with you, as it is said: 'And Moses took
the bones of Joseph with him, for he had strictly sworn the children of
Israel, saying: God will surely visit you,
and you shall carry up my bones from here with you.' And so it
says: 'And he was gathered unto his people.' And he expired and died and was gathered unto
his people. This teaches that everyone who is gathered enters in peace
and departs from the world in peace, as it is said: 'You shall come to
your grave in ripe age, like a shock of grain comes up in its season.' And so it says:
'In peace they spend their days, and their years in pleasantness.'
And everyone who is not gathered does not enter in peace and is not
discharged from the world in peace, as it is said: 'But you are cast out
of your grave like an abominable branch, clothed with the slain, thrust through with
a sword, that go down to the stones of the pit; as a carcass trodden under foot. You
shall not be joined with them in burial, because you have destroyed your land and slain your people;
the seed of evildoers shall never be named.'