AI en Translation, Pages 76-100
Page 76
A story of a certain man who was asked and he gave to him and he passed
before my master, they honored him as it seems of Torah and commandments p'
and so for every matter and drew it is written he will not want so much
in these words ⟦...⟧ that in one matter that his honor spoke is forgiven
and even more he denied ⟦...⟧ like every matter of Torah and commandments
⟦...⟧ a man for every matter ⟦...⟧
do not add and took ⟦...⟧
that in everything ⟦...⟧
and if he had confessed as it seems but because ⟦...⟧
on the throne of judgment of it is written on the throne of mercy
when the Holy One Blessed be He judges the world he speaks ⟦...⟧
before thousands ⟦...⟧
the wealth of the rich is his strong city
⟦...⟧
⟦...⟧
and a story ⟦...⟧
and this is what the scripture said and much increase is by the strength of the ox
that he who engages in Torah must be like an ox to the yoke
and like a donkey to the burden from morning until evening ⟦...⟧
the Torah that is in him which he acquires with toil and great labor
⟦...⟧
as it is said for its merchandise is better than the merchandise of silver
and there is yet another matter in it ⟦...⟧
Light is sown for the righteous, and joy for the upright in heart
And behold, the light of the hidden light for the righteous in the future
The level of this light is higher than that of the level of the moon
⟦...⟧ and from the intensity of the light, a Seraph is created
Its soul is from the flame of the turning sword
⟦...⟧ ⟦...⟧ ⟦...⟧
And the husks are the flame that surrounds the Shekhinah
And she is in the secret of the flame of the turning sword to guard the
way to the Tree of Life, and from there much abundance is drawn
to the external ones page 280 and this is the secret of the verse, Behold
their angels cry outside, the angels of peace weep bitterly
for they weep over the unification of King David, peace be upon him
⟦...⟧ ⟦...⟧ ⟦...⟧
⟦...⟧
⟦...⟧ according to the boiling of the wicked according to his wickedness
⟦...⟧ inside the fire of Gehenna
which are not refined silver after burning, and so it is
in the soul, for there are dross of anger and pride in it
and other evil things between a person and his fellow
and they require purification through the sufferings of Gehenna
Page 77
Also the great Rabbi, our teacher the Rabbi Abdullah Somakh
of blessed and righteous memory, wrote a response regarding such a vineyard
and there he gave a reason that we do not leave them because
it will lead to a habit, etc. In any case, from the words of our Master the Ari
of blessed memory, no permission at all emerged for us in this
and the evident meaning is that they hold it is completely forbidden
that one should not even add the value of the bullion in the goldsmith's hand
except that not everyone agrees with that reasoning of the Ari
of blessed memory, for not everyone agrees that not everyone follows the custom
however, because of the custom, we must rely on the words of
the Rabbi of blessed memory who accepted the words of the Ari of blessed memory and one should not deviate
from them
And by this, what the Rabbi Chida wrote in his book is well settled
Birkei Yosef, section 10, letter 4, and these are his words
And regarding the practical deed, I saw the Kabbalist Rabbi, our teacher Rabbi
Algazi of blessed memory, who wrote in a manuscript response that he saw the Rabbi
of blessed memory, author of Maor VeShemesh, who was very strict in this
matter and would warn the public not to make any
form, even for a person who is not obligated
because the Sages did not differentiate etc. until here are his words
And behold, the aforementioned author wrote on his words, saying
And in my humble opinion, it seems that the custom of the world is to be lenient in the matter and even
Page 79
The matter of the change of the identity of the owners does not help in this,
and just as we explained regarding one who sells a debt note and dies,
whenever that person writes such a document or similar to another.
And because we saw that many and great people erred in this,
thinking that this is effective even without writing and delivery,
I said I will transcribe their language, of blessed memory, so that the reader may run.
What is the body of the deed? Behold, he says: My field
is sold to you, and he wrote him the deed, he has acquired it, and there is no
need to write to him: Acquire it and all its subjections.
But one who sells a debt note to his fellow must write
to him: Acquire it and all its subjections, as it is found in the chapter
HaSefina, page 77: Rav Papa said: And he who sells a debt note
to his fellow must write to him: Acquire it and all
the subjections it contains. And Rashbam, of blessed memory, explained that if he did not write
this to him, he does not acquire the loan itself, but
merely the paper. And since he does not acquire the loan itself,
which is the personal subjection of the borrower, he also does not acquire
the subjection of the properties, for the subjection of properties comes by power of
the personal subjection; and since he does not acquire the loan itself,
automatically he does not acquire the subjection of properties, end of quote.
(And the Nimukei Yosef wrote there in the name of the Ritva, of blessed memory, as follows:
⟦...⟧ and so the Tosafot wrote.)
⟦line⟧
And since it is so in our case, where we maintain that there is no writing
and delivery without a proof document, it is not effective,
in this matter, the change of the identity of the owners, for as long as
the deed was not written in the name of the buyer, behold,
it is like a debt note which requires writing and delivery.
⟦symbol: circle with cross/star inside⟧
Page 80
I drove on Monday, I drove double another and I placed
my dwelling after a covenant-maker, I changed and did not find
9 adjacent to my mountains and I asked, and so one struck by wood for that
my soul went up my thoughts and all to His perfect ones
I asked about him my question to the Lord full of mercy
ethics above, neither error nor the perversion of the wicked
The poet said: Reika, I asked
Is it the way of the deceased, of blessed memory, he writes the whole order of
the perfect ones, finish the kilayim, of blessed memory, and these are his words: the way of the deceased
in every order that is written for him, finish double another
and I placed my dwelling after two, I changed and did not find
since the Torah said a pursuer is pursued as is proper
it wrote: and is it the way of a bride, it is written 'Kalah' (finish) there as a hint
and regarding this, the song of summer, of blessed memory, for every order where it is not written
in it Musaf, such as Lech Lecha, Vayishlach, Miketz, Shemot,
Va'era, Bo, Yitro, Mishpatim, Terumah, Tetzaveh, Ki Tisa, Vayakhel,
Pekudei, Vayikra, Tzav, Shmini, Tazria, Metzora, Acharei Mot, Kedoshim,
Behar, Bechukotai, Bamidbar, Naso, Behaalotecha, Shlach, Korach, Chukat, Balak,
it is written in them double another for him, and here is a sign for you
his name is double in it, the staff of Moses
etc. finish I asked etc. finish I asked etc. finish
From the mouth of his rest, as heard, according to it, when it happened [that] seven weeks
and eight regarding this washing - and as mentioned above that the king messiah
is idle and already only about half an hour remains
Therefore, thus when it happened [that] seven weeks which falls
on the eve of the Holy Sabbath and the like, and the great Rabbi wrote
the author of Knesset HaGedolah, that the custom in this is only revealing the Torah
scroll and not reading from it
⟦...⟧
Blessing of the Sun etc.
And I saw for the Rabbi Nahar Pekod in the system of Shavuot who wrote
that he also practiced as mentioned above and wrote that he saw the same from our teacher
Rabbi Abdallah Somekh of blessed memory, who was the city's preacher and the great
of the generation, and who was strict in the minutiae of the Rabbis, that he would practice
as the Rabbi Knesset HaGedolah wrote. And after days or years
he stood and studied the book Hikrei Lev by the great Rabbi, the father of
Israel of blessed memory, who wrote that this law depends on a dispute of the Rabbis
whether we say the month is fixed or not, and he concluded that this master acts
like this master and that master acts like that master, and anyone who wishes to act according to the words of
Rabbi Knesset HaGedolah shall do so, and anyone who wishes to act
according to the words of Rabbi Hikrei Lev shall do so
Page 81
From the state, one hundred thousand piastres in every year from
the end of the year <del>⟦illegible⟧</del> ⟦and so on⟧ in the account of the current
another from the end of Tishrei I one thousand nine hundred
three in the whole year as it is known in
one thousand nine hundred and one in the state of account of the end
the year one hundred and nine hundred and two in the whole year
the year two and so the state's amount proceeds in
calculating the year, the coming year ⟦and so on⟧ the
three years and so <del>⟦illegible⟧</del> in the state of account
<del>⟦illegible⟧</del> one thousand nine hundred in the whole year and so on
one thousand nine hundred and three in the whole year and so on
one thousand nine hundred and four in the whole year
one thousand nine hundred and five in the whole year
<del>⟦illegible⟧</del>
one thousand nine hundred and six in the whole year and so on
one thousand nine hundred and seven in the whole year and so on
one thousand nine hundred and eight in the whole year and so on
one thousand nine hundred and nine in the whole year and so on
<del>⟦illegible⟧</del>
And in this current state the remainder and it is one thousand nine hundred
and ten in the whole year and so on one thousand nine hundred
and eleven in the whole year and so on one thousand nine hundred
and twelve in the whole year and so on one thousand nine hundred
and thirteen in the whole year and so on one thousand nine hundred
and fourteen in the whole year and so on one thousand nine hundred
and fifteen in the whole year and so on one thousand nine hundred
Page 82
And if you say, if so, why do I need this verse
And it can be said that if not for this verse, I would have said that even
in other uses it is permitted; it comes to teach us that it is only permitted
when there is a matter of peace in the home and for the sake of the honor of Shabbat
and for the sake of the joy of the Festival.
This seems to me to answer the difficulty of the Tosafot, of blessed memory,
and I have not found anyone who senses this.
And according to what I have written, it sits well, and examine it closely.
And if you say, what is the difference regarding the Hanukkah lamp that requires a fixed amount,
while the Shabbat lamp does not require a fixed amount? And it can be said that the Hanukkah lamp,
which is for the sake of publicizing the miracle, requires a fixed amount until
the foot ceases from the marketplace; but the Shabbat lamp, which is for the sake of
peace in the home, does not require a fixed amount. However, if it went out,
one is bound by it, and it is permitted to use its light, but it is forbidden to count
money against it. And the Hanukkah lamp, it is forbidden to use its light,
and if it went out, one is not bound by it, and it is permitted to count money
against it. What is the difference? And it can be said that the Shabbat lamp, whose essence is for the sake of
peace in the home, if it went out one is bound by it and it is permitted to use
its light. But the Hanukkah lamp, whose essence is for the sake of publicizing
the miracle, if it went out one is not bound by it and it is forbidden to use
its light. And it is difficult, for we say in the Gemara: Rav
Kahana said that Rav Natan bar Minyumi expounded in the name of Rabbi
Tanchum: What is written: "And the pit was empty, there was no water in it"?
From the implication of what is said, "and the pit was empty," do I not know that there is
no water in it? Rather, water is not in it, but snakes and scorpions
are in it. Thus far the language of the Gemara. And it is difficult: what is the connection
of this to the Hanukkah lamp which was discussed previously?
And it seems to me to answer that this is its explanation: water is not in it
is a hint to the Torah, which is likened to water.
And in this manner, they were given grace and kindness in the eyes of all who saw them
as it is stated in the Zohar Beshalach page 65b ⟦in the Midrash⟧
HaNe'elam, and the truth is that anyone who merits the Torah, all who see them
everywhere, they bow and prostrate themselves before him and serve
him with joy and goodness of heart, and this is not out of compulsion
but rather out of love and affection, and a sign for this is: 'And their king shall pass
before them, and the Lord at their head,' and the explanation of the verse 'And their king shall pass'
refers to the Torah which is called 'Malchut' (Kingship) as it is stated in the Tikkunim
'Malchut is the mouth, the Oral Torah,' and this is 'their king
before them,' since they merited the Torah, they go before them
and lead Israel with grace, kindness, and mercy, and the Lord
at their head, meaning the name Havayah, blessed be He, rests upon them
and illuminates their faces with the light of the radiance of the Shekhinah, and this is the secret of the verse
'And find grace and good understanding in the eyes of God and man'
The explanation of 'good understanding' is the Torah which is called 'good understanding'
as it is stated in the Gemara: 'A good understanding to all who perform them' etc., as it is stated
in the Zohar; and Rav Yehuda said in the name of Rav: 'Anyone who engages in the Torah
for its own sake merits many things, and not only that, but he is called
a beloved friend, loves the Omnipresent, loves the creatures,
and it clothes him in humility and fear, and prepares him to be righteous and pious,
upright and faithful.'
And this is the secret of the verse: 'And David was successful in all his ways,
and the Lord was with him,' meaning because he was engaged in the Torah
successful, and the Lord was with him because he was engaged in the Torah
Page 83
And now because instead of which you have done this, and behold now
And you anointed my head with oil and your cup is overflowing and also
Send me your son Simeon and Benjamin
And return the silver and the gold
And now my son do not fear for I am with you and there is no other
Besides Him and you do not be dismayed and do not fear for
I am with you and this shall be the sign for you that I have sent you
Go to Pharaoh king of Egypt and you shall say to him
Thus said the Lord God of the Hebrews let My people go
And they shall serve Me and if you refuse to let them go behold the hand
Of the Lord is upon your livestock which is in the field upon the horses upon the donkeys
Upon the camels upon the cattle and upon the sheep a very heavy pestilence
And the Lord shall distinguish between the livestock of Israel and the livestock of Egypt
And nothing shall die of all that belongs to the children of Israel and the Lord set
An appointed time saying tomorrow the Lord shall do this thing in the land
And the Lord did this thing on the next day and all the
Livestock of Egypt died and of the livestock of the children of Israel not one
Died and Pharaoh sent and behold not even one of the livestock of
Israel had died and the heart of Pharaoh was hardened and he did not let
The people go and the Lord said to Moses and to Aaron
Take for yourselves handfuls of soot from a furnace and let
Moses throw it toward the heaven in the sight of Pharaoh and it shall become dust over
All the land of Egypt and it shall become upon man and upon beast
An inflammation breaking out into boils in all the land of Egypt
And they took the soot of the furnace and they stood before Pharaoh
And Moses threw it toward the heaven and it became an inflammation of boils
Breaking out upon man and upon beast and the magicians could not
Stand before Moses because of the inflammation for the
Inflammation was upon the magicians and upon all Egypt and the Lord strengthened
The heart of Pharaoh and he did not listen to them as spoke
The Lord to Moses and the Lord said to Moses rise early in the morning
And stand before Pharaoh and you shall say to him thus said
The Lord God of the Hebrews let My people go and they shall serve Me
Through this may we merit to see the face of our righteous Messiah speedily in our days, Amen
And may it be the will before our Father in Heaven that the Holy Temple be built speedily in our days
Amen and may it be the will before our Father in Heaven that the Holy Temple be built speedily
in our days Amen and may it be the will before our Father in Heaven that the Holy Temple be built
speedily in our days Amen and may it be the will before our Father in Heaven that the Holy Temple be
built speedily in our days Amen and may it be the will before our Father in Heaven that the Holy Temple
be built speedily in our days Amen and may it be the will before our Father in Heaven
that the Holy Temple be built speedily in our days Amen and may it be the will before our Father
in Heaven that the Holy Temple be built speedily in our days Amen and may it be the will before
our Father in Heaven that the Holy Temple be built speedily in our days Amen
And may it be the will before our Father in Heaven that the Holy Temple be built speedily in our days
Amen and may it be the will before our Father in Heaven that the Holy Temple be built speedily
in our days Amen and may it be the will before our Father in Heaven that the Holy Temple be built
speedily in our days Amen and may it be the will before our Father in Heaven that the Holy Temple be
built speedily in our days Amen and may it be the will before our Father in Heaven that the Holy Temple
be built speedily in our days Amen and may it be the will before our Father in Heaven
that the Holy Temple be built speedily in our days Amen and may it be the will before our Father
in Heaven that the Holy Temple be built speedily in our days Amen and may it be the will before
our Father in Heaven that the Holy Temple be built speedily in our days Amen and may it be the will
before our Father in Heaven that the Holy Temple be built speedily in our days Amen
And may it be the will before our Father in Heaven that the Holy Temple be built speedily in our days
Amen and may it be the will before our Father in Heaven that the Holy Temple be built speedily
in our days Amen and may it be the will before our Father in Heaven that the Holy Temple be built
speedily in our days Amen
And may it be the will before our Father in Heaven that the Holy Temple be built speedily in our days
Amen and may it be the will before our Father in Heaven that the Holy Temple be built speedily in our days Amen
19
⟦symbols⟧
Page 84
Page 32
And also asked the honorable Rabbi Yahya Pakud may he inherit
the son of the light like them and a leg in a full shoe go and from there
to the inheritance another spirit from her cut to the wine and it
and so ⟦...⟧ and when he went out he would go and from her a shoe he went from
another spirit from her he went from kosher slaughtering of his and from slaughtering
for the inheritance of his leg and he knelt on his knee in them himself and on himself
including ⟦...⟧ and certainly the spirit is from her from he went from
This question I heard about the palm of his right hand when he was
placing a rooster's comb on the palm of his right hand and reading
over it the verse "Whoso sheddeth man's blood, by man shall his blood be shed"
⟦...⟧ atonement for the people of the Lord our God, what is His name and His son's name
⟦...⟧ the name, do not say more than the count of the names of Tamir
⟦...⟧ and a hundred letters and nine names they are all the work
which God created to do until here this is the language of the question
I am a worm and not a man, a reproach of men and despised of the people, I shall answer
my reproacher to the master and to the rabbi and to all those who ask the word of the Lord
⟦...⟧ Great peace have they who love Your Torah, and there is no stumbling block for them
⟦...⟧ Let it be known faithfully that I am no prophet, nor am I a prophet's son
for I am a man of the earth, the smallest of the fellows
dust and ashes, maggot and worm, a passing shadow and a fading flower
a wind that passes and does not return, vanity of vanities, all is vanity
⟦...⟧ My days are like a lengthened shadow, and I wither like grass
⟦line⟧
Heart in knowledge
⟦...⟧
And in the heart of every wise-hearted person I have given
wisdom
And so I heard from the mouth of the Rabbi, our teacher, Rabbi Moshe, of blessed memory,
regarding what I wrote in his name above on page 10 —
that he recanted and [holds] as mentioned above; and I wrote that I see
his words <del>contradictory</del> for if [we follow] the words of one Rabbi that at the end of
his words he wrote that one who admits to his fellow that he owes him a maneh
but does not know if he paid him is exempt, for one who says "I did not borrow"
is like one who says "I did not pay"... Ba'al HaTerumot
Gate 51, Part 3, and these are his words: ⟦...⟧
One who claimed a maneh from his fellow and the other claims "I do not know if
I ever became indebted to you" is exempt [even] when coming to fulfill his duty toward
Heaven; but if he claimed "You lent to me" and "I do not know if
I paid you," he is obligated to fulfill his duty toward Heaven. And so wrote Maimonides,
of blessed memory, Chapter 4 of the Laws of Borrowing and Deposition, and so wrote the Tur,
Choshen Mishpat Section 75, Paragraph 9, and these are his words: If the lender claimed
"I lent you a maneh," and the other says "I know that you lent to me
but I do not know if I returned it to you or not," he is obligated
to pay, until here [is his quote]. And Maran wrote in the Beit Yosef there that this is specifically
when coming to fulfill his duty toward Heaven, but by the laws of man he is exempt,
as is proven in the chapter [titled] "HaSho'el" regarding that shepherd to whom they used to
hand over animals every day with witnesses; one day
they handed [them] to him without witnesses; in the end he said to them "I do not know
if I ate them or if [the wolves] ate them." These [people] came before Rava.
Rava said to them: Any matter that is not cast upon
a person is not in his mind. And Rashi, of blessed memory, explained: "Not in his mind"
to be precise [as to] whether they were eaten or not; therefore he is exempt from an oath
and [exempt from] paying. From here it is explicitly proven that even an oath
there is not, and certainly not payment. and there certainly
he is obligated to fulfill his duty toward Heaven, for it is certain to him
that he became liable for accidents, and perhaps they were not lost by accident. End of quote.
Page 85
The matter of the intention of prayer which the Rabbi, of blessed memory, wrote in the book Derech Chaim,
where he wrote there to be careful to separate the connected [words] etc. and these are his words there:
One who prays must intend the meaning of the words he says with his mouth,
and to understand what he brings forth from his mouth. For if not so, why is he praying?
Behold, Solomon, peace be upon him, said: 'The Lord gives wisdom; from His mouth come knowledge and understanding.'
Meaning: what one brings forth from his mouth must be knowledge and understanding,
which is to understand what he brings forth from his mouth. And one who does not understand
the meaning of the words must, in any case, direct his heart to his Father in Heaven,
as it is written: 'The Merciful One desires the heart.' And therefore, when he prays,
he must think in his heart before whom he stands. For he
stands before the King of Kings, the Holy One, Blessed be He. And let him imagine
in his mind, if he were speaking before a king of flesh and blood,
he would arrange his words and intend them well so as not to stumble
in his speech. How much more so before the King of Kings, the Holy One, Blessed be He, who examines hearts
and kidneys, that he must intend his words well. And most especially one must be very
careful in the prayer of the Eighteen [Shemoneh Esrei], which is the essence and the ladder to ascend with
his prayers. And one who does not intend in the prayer of the Eighteen, of him it is said:
'You are near in their mouth and far from their kidneys.' And he further wrote
there, and these are his words: 'And know that all the words and letters in the prayer
have great and lofty secrets in them, and they are suspended at the height of
the world. And if, God forbid, he omits one word or one letter,
or does not say it properly, he causes damage above,
like the parable of a man who has 248 limbs, and when one limb is missing
he is called blemished. So too, the prayer is in the likeness of the Supernal Man.
And when he omits a word or letter, it is as if blemished,
and it will not ascend above.' And these are the words of the Zohar, portion Vayakhel: 'Happy
is the portion of the person who prays his prayer before his Master as is proper,
and all the days he prays his prayer and places his will toward his Master,
that prayer ascends to be crowned above. And when the prayer
ascends to be crowned, all levels and all holy names
are blessed from it' etc. See there at length. And in Etz Chaim
Page 86
The name of His Royal Honor
A memorial offering
Even my wisdom stood by me as He gave purity of his thought
To be everything a complete servant worthy of indwelling
To be used with the works of the creation
The Name, for He is pure, will not want to use
In impurity, and if He sees that everything contains no
Trace of waste or transgression, then it is not enough that He gives permission
And sees that it contains no trace, a fine vessel
A vessel ⟦...⟧ to receive His blessed light, the holy abundance
Of the Torah that He gave him, and through the Torah he is transformed
As another mirror, and in it is the cleaving to the Name and it is made
Speaking of the Master of Unity, and automatically and also
God has made one thing opposite the other, for just as
The shell, the other side, since it sees
By seeing that there is no cleaving in him
Another, and he has no cleaving with the Name
And when this one bows, bends, and prostrates before him all
And when this one throws into it, as it were, He throws into it power
Impurity, the other side, and also the wicked and the fool
And also the wicked shall go with you and He considers him in all his deeds
Only that He does not immediately punish him in this world
And afterwards He pays reward and punishment for everything
But the righteous one is purified, a fine vessel and a vessel of honor
And Palmer wrote that he claimed from the honorable Mr. Joseph, may his Rock and Redeemer protect him,
the sum of one hundred and fifty reals, and also from the hand of the heirs of Joseph,
this Mr. Meir, but the aforementioned heirs claimed that he had already
been paid by the aforementioned the debt document mentioned above, and they further claimed that also
the aforementioned document ⟦...⟧
⟦...⟧
⟦...⟧
And after these words between them, they reached a compromise and concluded
⟦...⟧
by rectification and deduction from the aforementioned assets as they shall see
fit in the eyes of the court, and they gave a document in their hand to be for them as a merit.
Afterward, they contended in the court of justice and each
one brought his claims and his evidence before the court of justice,
and the ruling was issued between them that the aforementioned orphans shall give into the hand of the plaintiff
a sum of sixty reals only, and this after the severe oath
that the aforementioned plaintiff took upon himself while holding a sacred object before
the court of justice, that he has not yet been paid anything from the aforementioned document,
and they did not forgive him anything, and that it is [to be considered] fully paid.
And now, behold I the undersigned admit how I received from the hand of
the aforementioned orphans the sum of sixty aforementioned reals in full,
hand to hand, and I have forgiven them a complete and final forgiveness,
from now and forever, that there remains for me against them no claim,
argument, response, or legal matter, neither regarding the aforementioned document
nor regarding anything in the world, and all documents that shall emerge
from this day forward are null and void like a broken potsherd,
and behold I take upon myself and my heirs after me the responsibility
Page 87
One who touches the priesthood and Iyar at the end after his awakening page
And as it is written and everything Rashi wrote, a great blessing to mention the Name
Everywhere according to the words of Rashi of blessed memory on the verse: Anyone who occupies himself
with the law of the burnt offering, it is as if he offered a burnt offering; and similarly with the meal offering, and the sin offering, and the guilt offering
for it is certainly considered for him as if he actually sacrificed. And since this is so, it is certain that he needs
somehow to be in the priestly garments at the time of his study, and even in thought
for great is study which leads to action
and even more so the study of the path of truth, that he should not make
it into a mockery, G-d forbid, as we have indeed seen a hint from the Torah
through the priest: 'And you shall command the children of Israel that they take
to you pure olive oil beaten for the light, to cause a lamp to burn continually'
And it says: Does He need the light? For did not all the forty years
that the children of Israel walked in the desert, they only walked by His light?
Rather, it is a testimony to the inhabitants of the world that the Divine Presence rests in Israel
And this is the matter of the attire and the clothes that a person wears at the time
of prayer and occupation with the Torah, they must be clean and pure
so that there is no dirt or filth or stain at all on them
and certainly that there should be no shatnez in them, which is mixed fibers
which is the garment of the 'Klipah' and the 'Other Side' and causes the removal of
the holiness from upon him, and he cannot receive the illumination of holiness
And this is what the scripture says: 'They are holy garments; and he shall wash his
flesh in water and put them on.' This teaches that the High Priest on the Day of Atonement
was required to immerse with every change from golden garments
to white garments, and vice versa. And this points to the purity of the body
and the soul, and the attire which are the garments of the soul and the body
⟦... purity⟧ and extra holiness. And this is the secret of 'and he shall wash his flesh
in water,' and the water is the 'Chasadim' (Kindnesses) as is known to those who know grace
And another hint in the verse: 'And you shall command the children of Israel that they take
to you pure olive oil beaten for the light, to cause a lamp to burn continually'
A hint to the soul of man, which is 'The lamp of the Lord is the soul of man,' and it must
be pure without dregs and the murkiness of iniquities and sins
Page 88
Thursday, 12th of Iyar, year 5682 [1922] according to the minor era, Baghdad, may God protect it.
Sign 653
⟦drawing of a circle with an inverted Y shape inside⟧
And behold, we found in the hand of the aforementioned treasurer a document in which
is written 'Nehardea in the market of Mahuza', and signed therein is
Oved son of Hamia of Mordechai <del>in the name of</del> who was claiming
from Person son of Person one hundred and thirteen
thousand and six hundred and eighty-eight zuz
of copper quarters; and this document, its date is not written
therein and the place of its writing is not known where; and behold we,
Nehardea is certainly the place of Shmuel, and Mahuza is the city
of Rava, and between the place of one and the other is a distance,
yet he wrote in it simply 'Nehardea in the market of Mahuza'.
It is known that we have never heard of a connection between them, nor any
other Nehardea, as it is found in Bava Batra page 50, and since
Page 89
13
Regarding this matter, the issue of robbery does not apply to you, and peace
be with you, as our Master Yerucham wrote in Part 1, Section 3,
and he wrote there in the name of Rabbi Jonah of blessed memory that if it were an uncommon
occurrence, the Sages did not issue a decree concerning it; and here it is an uncommon matter
to grant any person a portion of money that is not
in his possession, as it appears from the words of Master Isaac,
of blessed memory, who wrote there that it is the custom throughout the land.
And R.I. wrote there that Rashba, of blessed memory, only wrote
regarding those gifts that one gives to his wife;
they practiced writing the gift separately and the ketubah separately.
Therefore, he wrote after the dowry that her father gave her, etc.
But in our case, where he wrote her a plain gift separately
and a ketubah separately, it is obvious that it is not appropriate to say this.
For would every person who writes a gift to his wife write it for her
before the ketubah? And because of the custom of the scribe's writing,
would this person lose his power and his right, Heaven forbid?
Furthermore, I have written that even if you say it was the custom to write
a separate deed for the dowry and for the additional sum,
in our case, where he wrote her a plain addition and dowry
in a single ketubah and did not write her a separate deed,
we would say he recanted and she waived the lien on
the properties, and an oral loan is sufficient for her, and consider this.
And as for what he further wrote, and proof of the matter from the words of Maharik, of blessed memory,
in Root 133, etc., behold, the one who examines the response
With God's help, Sunday, 20th of Tammuz, 5648
To the honor of his excellence, my friend Hemdah and peace. I have received
your pure letter via the messenger Saleh, may his Rock and Redeemer preserve him, and I rejoiced in the peace
of your excellence, and may it be His will that God continue your health and peace.
And now, I inform you regarding the matter of the document in your hand,
according to what you wrote to me, that you want a ruling according to Torah law,
the answer to this is: behold, I also want a ruling according to Torah law
on every single detail between us, both on the business of the document and
on other matters with each other, with complete clarity. And what you wrote
that you wish to hand over the document to a scholar in Baghdad,
behold, this is not necessary, for first you shall clarify your words
with me before the Righteous Court in our city, and afterward
we shall see upon whom the law falls. And since you want
a ruling according to Torah law, why do you seek to hand over the document
into the hand of another? Is it not according to the Torah
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
And because I am busy with the holiday now, I have shortened my words,
And peace,
As is his word,
And you be in peace, and all who accompany you, great peace, as your good
and desiring soul. Greetings and awaiting your reply via a messenger
immediately. Tell the honorable Meir, may he live, to give the cloak
to my neighbor Mordechai, and I will send him the money.
⟦drawing of a face/seal⟧
Page 90
The Torah that Moses our teacher, peace be upon him, gave to Israel before his death
And he studied it until his complete death and wanted to teach it to all Israel
But the Prince of Egypt and the other princes of the nations did not allow him
For the Prince of Israel saw that he was weak in their hands and he gave
A hand to the Prince of Egypt and the other princes of the nations so they would not allow it to be taught
To Israel, and this is what is written, "For Judah also fell ill in the plague of the province"
The Prince of Judah is Michael the Prince of the Presence who is called Judah
After the fact that he confessed in the incident of Judah and Tamar as stated in Sotah
And this is what is written, "Also for Judah a harvest was set for you, when I returned the captivity
Of my people," when I wanted to restore their captivity and teach them Torah
There was a harvest for you, for he was harvesting it from you so that you would not teach it
To them, and this is "for Judah also fell ill," etc., meaning
The Prince of Judah surrendered for he was unable to protest against them
Due to the multitude of the wicked of Israel in every generation
And because of this, the Prince of Egypt and the other princes of the nations grew strong
So that they would not allow the study of the Oral Torah, and even the Written one
Since they saw the Prince of Israel weak in their hands because of the sins of Israel
And this is what the verse said, "Also in Judah there was a harvest for you when I returned the captivity
Of my people," meaning the Prince of Judah was harvesting the Torah from you so that
You would not teach it to Israel because of their sins, and this is what the verse said
"And the Canaanite, king of Arad, who dwelt in the south, heard that Israel came
By the way of the spies, and he fought against Israel and took some of them captive," and explained
Rashi of blessed memory, that he heard that Aaron died and the clouds of glory departed
Therefore he came to fight them, to say that permission was given to him from Heaven
To fight them, and this is what is written, "dweller of the south," meaning dweller
In the height of the world, and this is Amalek of whom it is written "the first of the nations
is Amalek," as stated in the Zohar, and this is what the verse said
"That Israel came by the way of the spies," for the great guide had died
⟦...⟧
⟦line⟧ Rabbi Isaac said: Anyone who enjoys the wedding feast of a groom and does not
gladden him violates five voices, as it is said: The voice of joy and the voice of gladness,
the voice of the groom and the voice of the bride, the voice of the shouting of grooms from their feast, etc. And if he gladdens him,
what is his reward? Rabbi Joshua ben Levi said: He merits the Torah which was given
with five voices, as it is said: And it came to pass on the third day when it was morning,
and there were voices and lightning and a heavy cloud upon the mountain and the voice of the shofar,
and the voice of the shofar grew louder and louder; Moses would speak and God
would answer him with a voice, and all the people saw the voices. Behold, there are five
voices. Rabbi Abbahu said: It is as if he sacrificed a thanksgiving offering, as it is said: Bringing
a thanksgiving offering to the house of the Lord, and it is written afterward: The voice of joy and the voice of gladness,
the voice of the groom and the voice of the bride. Rav Nachman bar Isaac said: It is as if
he built one of the ruins of Jerusalem, as it is said: For I will restore the captivity of
the land as at the first, said the Lord. ⟦line⟧
And Rabbi Isaac said: Anyone who enjoys the wedding feast of a groom and does not gladden him
violates five voices, as it is said: The voice of joy and the voice of gladness, the voice of
the groom and the voice of the bride, the voice of the shouting of grooms from their feast, etc.
And if he gladdens him, what is his reward? Rabbi Joshua ben Levi said: He merits
the inheritance of Jacob our father, as it is said: And you shall spread abroad to the west and to the east and to the north
and to the south. Rav Nachman bar Isaac said: It is as if he built one
of the ruins of Jerusalem, as it is said: For I will restore the captivity of the land
as at the first, said the Lord. ⟦line⟧
It was taught: The reward of the wedding house is words; and the words of the house of mourning
is running; and for the house of eulogy, silence. Mar Zutra
said: The reward of a fast is the charity. Rav Sheshet said:
The reward of a eulogy is the lifting [of voices]. Rabbi Ashi said: This one
who does not know what people are saying, let him hear what
people say, who say: When the ox falls, sharpen the knife;
the palm tree of the palm grove of the murderer fell. Rabbi Ashi said: I saw
Page 91
A vessel in which a family was born has heads such as a king -
and a minister and leadership according to truth and every heart as leadership
worthy and appropriate and leadership is obligated from there and so it is found -
⟦illegible⟧ an image like the image in the heavens so that one may know
in this [it is] worthy to serve and who created it, and so a person who has
a house full of wisdom and orders and vessels of wise men
⟦illegible⟧ a great and powerful leader and all the leadership
within it and so it is found in the book of the Zohar of blessed memory
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧ a vessel was born ⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧ like the image ⟦illegible⟧
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⟦illegible⟧
⟦illegible⟧
The Haftarah of tomorrow's new [moon] shall say blessed be to him as it increases
In the name of the Merciful One, full of mercy
But I, through Your great kindness, will enter Your house; I will bow toward Your holy temple in awe of You
A stronghold in times of trouble; and those who know Your name trust in You, for You, O Lord, have not forsaken those who seek You
For the Lord will not abandon His people, nor will He forsake His inheritance; O Lord, save, may the King answer us on the day we call
One thing I have asked of the Lord, that I seek: that I may dwell in the house of the Lord all the days of my life
To behold the pleasantness of the Lord and to visit His temple
Blessed is the Omnipresent, blessed be He; Blessed is He who gave the Torah to His people Israel, blessed be He
Upon three things the world stands: upon the Torah, upon the service, and upon acts of kindness
Shimon the Righteous was of the remnants of the Great Assembly; he used to say
Upon three things the world stands: upon the Torah, upon the service, and upon acts of kindness
Do not be like servants who serve the master for the sake of receiving a reward
But be like servants who serve the master not for the sake of receiving a reward
And let the fear of Heaven be upon you
Yose ben Yoezer of Zeredah and Yose ben Yochanan of Jerusalem received [the tradition] from them
Yose ben Yoezer says: Let your house be a meeting place for the wise
And sit in the dust of their feet, and drink in their words with thirst
Yose ben Yochanan of Jerusalem says: Let your house be open wide
And let the poor be members of your household; and do not engage in excessive conversation with a woman
They said this regarding one's own wife, all the more so regarding the wife of another; from here the Sages said
Whenever a man engages in excessive conversation with a woman, he causes evil to himself
And desists from words of Torah, and his end is that he inherits Gehenna
Joshua ben Perachiah and Nittai the Arbelite received from them
Joshua ben Perachiah says: Provide for yourself a teacher and acquire for yourself a companion
And judge every person favorably
⟦illegible⟧
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In Your name, Merciful, full of compassion and great in kindness and truth, may He be remembered for life.
⟦drawing of a face inside a circle⟧
With the help of God, may His name be blessed
Our master of blessed memory also wrote in the Responsa Nishal David, Part II
In the notes to the Shulchan Aruch; and our master the Arizal in Sha'ar Ruach HaKodesh, page 11d, wrote
that one who looks at a person's forehead will see the name Havayah (YHWH) there, blessed be He, and if he committed
a sin, God forbid, he will not see the name Havayah there, and from this he will know if he is
perfectly righteous; and they said that this was the power of Balaam the wicked, that he knew
the knowledge of the Most High, for he would look at the foreheads of people, etc. Likewise,
and our master the Arizal of blessed memory wrote by way of allusion that behold, the letters of Havayah
allude to the Supernal Chariot, etc. And my teacher of blessed memory used to say
that the righteous see the name Havayah, blessed be He, on a person's forehead,
and this is 'And all the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid
of you' etc. And one who has sinned, the name Havayah departs from upon
his forehead, may God protect us. And the Rabbi, our teacher Rabbi Yosef Chaim of blessed memory, wrote there
in the book Ben Ish Chai, Year 1, Parashat Tetzaveh, section 10, as follows:
Our master the Arizal wrote in Sha'ar Ruach HaKodesh, page 11d,
a person must meditate on the name Havayah, blessed be He, which is on his forehead,
for upon him is the plate of the holy crown, and this is 'I have set the Lord always before me',
for the name Havayah, blessed be He, rests upon the head of the righteous always,
and as it is written: 'And all the peoples of the earth shall see that the name of the Lord is called upon you; and they shall be afraid
of you', and our Sages of blessed memory said: these are the Tefillin of the head; and one who has sinned,
the name Havayah departs from upon his head, God forbid, end of quote. And from this
a person shall learn an intellectual moral, that the fear of God shall always be
upon his face so that he does not sin, for the name of the Lord is called upon him, and how
could he rebel against the King of the universe, God forbid, and be despicable in his own eyes,
loathsome, God forbid. And because of this he will be saved from the judgment of Gehenna,
and as it is written: 'I looked into the Torah and created the world', which means
that the name Havayah, blessed be He, should always be before his eyes, and this is
And behold, this question is among the famous questions
in the books of the Sages of Truth, of blessed memory, and they explained it in ways
many and mighty, and the focus of all their words is one matter
alone, which is that the sun's light as it spreads over the earth
it illuminates and heats in an equal measure to all places without change
at all, and all the changes visible to our eyes are from the side of the recipients
and this change is in two ways, the first from the side of distance
and proximity, and the second from the side of the recipients themselves
and the parable for this is that the sun when it shines upon the places
close to it, it heats them more than the places
far from it, and this is the matter of change from the side of distance and proximity
but the change from the side of the recipients themselves is such as the sun
when it shines upon the wax and upon the clay, that the wax is
softened and the clay hardened, and behold the sun is one actor
without any change at all and the change is from the side of the recipients
and according to this parable we shall understand the matter of this question, for the light
above is one actor without any change at all and the change is
from the side of the recipients, for each and every recipient receives according to its power
and according to its preparation, and this is the matter of the changes seen in the worlds
above and below, for everything is one simple light
without any change at all and all the changes are from the side of the recipients
as we have explained, and understand this well
it should further be said in this regard that behold it is known that all creatures
are divided into two parts, and they are the spiritual part and the
physical part, and behold the spiritual part is closer to the light
above more than the physical part, and therefore it receives
more illumination from it, and this is the matter of the change seen in the worlds
for each and every world receives according to its preparation and according to the distance
and proximity that it has to the light above, and understand this
Page 93
Who is like You
King of Kings of Kings, the Holy One Blessed be He, in heaven and on earth, among those above
and those below, and there is none besides Him, a savior and shield and supporter, for
He created everything and everything is in His hand, and in His hand is to put to death and to bring to life
and to bring down to the grave and bring up, for He is the Lord of all and He is the leader
of His world with kindness and mercy, and there is none who can say to Him what will You do
and what will You perform, for He is the ruler over all kings and He is the one who crowns
kings, and the kingship is His, and He is the leader of His world with kindness
and mercy, and there is none who can say to Him what will You do and what will You perform, for He is
the ruler over all kings and He is the one who crowns kings, and the kingship is His
and He is the leader of His world with kindness and mercy, and there is none who can say
to Him what will You do and what will You perform, for He is the ruler over all kings
and He is the one who crowns kings, and the kingship is His, and He is the leader of His world
with kindness and mercy, and there is none who can say to Him what will You do and what will You perform
for He is the ruler over all kings and He is the one who crowns kings
and the kingship is His, and He is the leader of His world with kindness and mercy
and there is none who can say to Him what will You do and what will You perform, for He is
the ruler over all kings and He is the one who crowns kings, and the kingship is His
and He is the leader of His world with kindness and mercy, and there is none who can say
to Him what will You do and what will You perform, for He is the ruler over all kings
and He is the one who crowns kings, and the kingship is His, and He is the leader of His world
with kindness and mercy, and there is none who can say to Him what will You do and what will You perform
And regarding the matter of <del>commandment</del> intention, and this is according to chapter 27, 1742 subsection
so that he places it opposite the heart and the place of the heart =
And the Rabbi Mordechai wrote in the second chapter, it implies that the main thing is
opposite the top of the bone that pushes, and according to this, the top of the bone is
really near the heart above, and the body curves slightly
and it turns out the top of the bone is opposite the heart. And as for what the Shulchan Aruch wrote,
do not place it in the armpit but rather slightly above this,
it must be said that it does not prove like the method of the Levush, which is in the armpit
itself. And also from the words of the Bach at the beginning of chapter 25, it implies
that the main thing is opposite the heart above from the side. And he wrote that the world
is not careful about this, relying on the Chinuch who holds
that the place is from the elbow and above, that the entire arm is valid
for placement, and it is proper to be careful about this.
And now I saw in the Bach who wrote in chapter 27, section 1, as follows:
Rabbi Yerucham wrote in the name of the Rabbis of France that one needs
to wrap the strap seven times on the arm,
and they practiced it properly, and nevertheless he wrote that it does not invalidate,
only ideally. Behold, in this they practiced to be lenient, end of his words.
And it is simple that this refers to the bicep.
Page 94
And regarding the miracle of Hanukkah that our late uncle raised in the book Minchat
Yaakov regarding the matter of writing Kohen, Ka"tz, and Ka"tz in Ashurit script (Assyrian script);
with all due respect to his honor, he erred in this, and anyone
who sees will see that he wrote there that the Rabbi, the R.K.M., ruled
in a response, sign 266, and this is not so, for the Rabbi
there is speaking of the formula of a divorce document (get) which requires writing
Kohen as a proper noun, and because a proper noun
must be in Ashurit script like the body of the get,
therefore he ruled that one must write Kohen in Ashurit script.
But in the signature that he signs at the bottom, which is not
part of the body of the get, and is also not done by the scribe
but is written by the witnesses, there certainly
he did not write that he should write in Ashurit script, but rather he should write
in his own handwriting. And it is a common custom that witnesses write
their names and sign Kohen in Mashita (cursive) script, and there is
none who opens their mouth or chirps. And also the Rabbi, author of Minchat
Yaakov himself, wrote there, and these are his words: "And nevertheless it appears
that post-facto it is valid for a layman," end of quote. Learn from this that ideally
one must write in Ashurit script; and this is not so, as
I wrote, for there it deals with the formula of the get which is
part of the body of the get, and not the signature below. On the contrary,
I saw a great deed in Jerusalem, may it be rebuilt and established speedily in our days, where
the witnesses signed everything in Mashita script, including the word
Kohen in Mashita script, and the rabbis of the city, may their Rock and Redeemer protect them,
upheld it in the righteous court. Infer from this and establish it.
And you said only how low what is of blessed memory his Excellency that one and said to him
the honor is good as spoken and tells us to write to him
namely these things because of a great proclamation
by the act of Isaac he spoke with suspicion of Hashem, may He be blessed
and because of many such acts that were done
and he has great business in the matter stated by the sages
a man who transgresses even one detail for one Rabbi
and his brother and he loved him as if he were created
before thousands what is of blessed memory that many things were done
and because of the greatness of their distress they and only if they did so
by the act of Isaac, peace be upon him, and by the compassion of Hashem
the awesome like a loaf what is of blessed memory that was a good stranger for us and not
did they have enough great abundance and he did not continue to add more
and Hashem requested, as it were, from His servant David one thing
namely that Solomon should ask for mercy and this he did not ask
Hashem said to him: Solomon, mercy you did not ask for
and the Rabbi as spoken and in His mercy He magnified and added honor
and a table of blessings and goodness and great abundance and everything
was not in the way of the world and this is in order that all the nations
may know the work of His servant David and all
that which Hashem did for him as he requested from Him
for his soul and He gave blessings and healings for his soul
Page 95
Also what our teacher the Rabbi, may his Light shine, wrote in Sefer Torah
where he wrote there in Siman 106, Paragraph 1 in the Hagah —
it implies that he wrote explicitly that one should not recite a blessing over it
and he wrote his words there with good taste and knowledge
in the Responsa Shemesh Tzedakah in the section of Orach Chaim, Siman
35 where he elaborated on this and concluded the law is that it is forbidden to bless
because it is a blessing in vain, see there
And I saw the Rabbi, the Knesset HaGedolah, in the section of Orach Chaim
in Siman 677, who wrote that they were accustomed to bless on
the lighting in the synagogue in the morning and one should not protest
against them, and he brought there the opinion of the Rabbi, Maharash Laniado
of blessed memory, in a Responsa, Siman 36, who ruled to bless
⟦He also wrote there ... ... ...⟧
⟦... ... ... ...⟧
⟦... ... ... ...⟧
⟦... ... ... ...⟧
⟦... ... ... ...⟧
⟦... ... ... ...⟧
And furthermore I say that even according to the opinion of the Rabbi, Maharash Laniado
of blessed memory, who holds that custom overrides law, that is specifically
in a place where they were accustomed to do so from of old and from former times
but in a place where they were never accustomed to do so and now they come
to innovate this custom and to act against the opinion of Maran
of blessed memory, whose rulings we have accepted, and all the great Acharonim, of blessed memory,
agreed with his opinion on this, certainly it is forbidden to do so
and we do not abandon the words of Maran and all the great Acharonim
of blessed memory, and act according to the opinion of the Rabbi, Maharash Laniado, of blessed memory,
even in a place where they were accustomed, and all the more so in a place where they were not accustomed
In the name of Hashem we shall do and succeed, Amen Selah Amen
And for the merit of our holy master and teacher Rabbi Shimon
bar Yochai, may his merit protect us and all of Israel, Amen
And I, Your servant the son of Your handmaid ⟦Yitzchak⟧ ⟦son of⟧ ⟦Rachel⟧
have asked and requested before You, Hashem my God
and God of my fathers, that You act for the sake of Your Name
Great and Holy, and send me a complete recovery
in all my 248 organs and 365 tendons, and may
no evil befall me and no plague come near my tent
for You hear the prayer of every mouth of Your people
Israel with mercy, blessed are You who hears prayer
May the words of my mouth and the meditation of my heart be acceptable before You
Hashem my Rock and my Redeemer, Amen Selah and forever
I further request of You, Hashem my God and God of my fathers
that You send me blessing and success in all the work of
my hands, and in all that I turn to may I be wise and succeed
for You are the One who blesses Your people Israel
at all times and in every hour with Your peace, blessed are You
Hashem who blesses His people Israel with peace, Amen
For the conductor with stringed instruments, a psalm, a song. May God be gracious to us
and bless us, may He cause His face to shine upon us, Selah. To know upon the earth
Your way, among all nations Your salvation. Let the nations praise You
O God, let all the nations praise You. Let the kingdoms rejoice and sing for joy
for You shall judge the peoples with equity, and the kingdoms
on earth You shall lead, Selah. Let the nations praise You, O God
let all the nations praise You. The earth has yielded its harvest
may God, our God, bless us. May God bless us
and let all the ends of the earth fear Him, Selah
Page 96
Praise of the Creator, lights exalted above all words of all
and who renews in His goodness every day continually the work of creation
as it is said: To Him who makes great lights, for His mercy endures forever
Blessed are You, Lord our God, King of the universe, who by His word
created heavens, and by the breath of His mouth all their host; a statute and a time
He gave them, that they should not change their duty, they are glad and rejoice
to do the will of their Possessor, a worker of truth whose work is truth
and to the moon He said that it should renew itself, a crown of glory for those borne from the womb
who are destined to be renewed like it and to glorify their Creator for the sake
of the glory of His kingdom. Blessed are You, Lord, who sanctifies the New Moons
Blessed be your Creator, blessed be your Maker, blessed be your Possessor, blessed be your Fashioner
Just as I dance toward you and cannot touch you
so may all my enemies be unable to touch me for evil; let fall upon them
terror and dread, by the greatness of Your arm let them be still as stone, as stone let them be still
Your arm by greatness and dread terror, David King of Israel lives and endures
A good sign, a good sign
and a good fortune may it be for us and for all Israel, Amen. Blessed be your Creator, blessed be
your Maker, blessed be your Possessor, blessed be your Fashioner; just as I dance toward you
and cannot touch you, so may all my enemies be unable to touch me for evil
let fall upon them terror and dread, by the greatness of Your arm let them be still as stone
as stone let them be still, Your arm by greatness and dread terror, David King of Israel
lives and endures. Peace be upon you, upon you be peace, peace be upon you, upon you
be peace, peace be upon you, upon you be peace. The voice of my beloved! Behold, he comes
leaping over the mountains, skipping over the hills. My beloved is like a gazelle
or a young hart. Behold, he stands behind our wall, looking
through the windows, peering through the lattices. A song of ascents. I lift up my eyes
to the hills, from whence will come my help? My help comes from the Lord, Maker of heaven and earth
Torah and written in it is "And you shall love the Lord your God with all your heart and with all your soul
and with all your might" and our Sages of blessed memory interpreted: "With all your heart" - with both your inclinations, with the good inclination and with the evil inclination;
"and with all your soul" - even if He takes your soul; "and with all your might" - with all your money.
Another interpretation: "With every single measure (middah) that He measures for you, be very, very (me'od me'od) thankful to Him."
And Maimonides of blessed memory wrote that He commanded us to recognize His greatness and His awe so that we may serve Him
out of love, as it is said, "And you shall love the Lord your God," and the root of this commandment is known,
for man will not perform an action except to achieve a benefit or to prevent harm,
and love exists only through the recognition of good, and there is no good higher than the true
good, which is the life of the World to Come, and this is what is written: "So that it may go well with you
and that you may prolong your days" in a world that is entirely good, and this is the true good
which has no evil after it, and all other goods are vanity and a pursuit of wind.
Therefore, a person must direct his focus to serve his Creator
in order to merit the good hidden for the righteous in the future to come, and this is
what our Sages of blessed memory said: "Do not be like servants who serve the master on the condition
of receiving a reward, but be like servants who serve the master not
on the condition of receiving a reward, and let the fear of Heaven be upon you."
And anyone who acts on the condition of receiving a reward is called one who serves out of fear.
And our Sages of blessed memory said: One who serves out of love and one who serves out of fear; one who serves out of love,
his reward is doubled and redoubled, and this is the virtue of Abraham our Father, peace be upon him,
as it is said: "The seed of Abraham who loved Me." And one who serves out of fear,
his reward is small, and this is the trait of the common people and the women
whose minds are not complete enough to serve out of love, and they do not serve
except out of fear so that evil will not come upon them
in this world or in the World to Come. But one who serves out of love
does not worry about this world at all, rather his entire goal is
to do the will of his Creator in order to bring satisfaction to his Maker.
And this is what the verse said: "Then you shall delight in the Lord, and I will cause you to ride
on the high places of the earth, and feed you with the heritage of Jacob your father,
for the mouth of the Lord has spoken." Thus far are his words, of blessed memory.
Page 97
With the help of God
And these are the words of the book which Moshe son of the honored Sar Shalom wrote
In the year 5605 from creation in the month of Adar Rishon on the day
Thirteen of it, the day the Jews gathered in the cities
Of King Ahasuerus to stand for their lives and rest from their enemies
And killing seventy-five thousand of their haters, but they did not lay their hands
Upon the spoil. On that day I came to write this Megillah
As Rashi, of blessed memory, and all the commentators, of blessed memory, wrote; and I wrote
It, I the young one Moshe, may his Rock and Redeemer protect him, and I wrote it
In the city of Baghdad, may God protect it, on the Tigris River, and it was
The beginning of the writing on the day mentioned above, and may the Blessed Name
Grant me merit to write many books without end and to meditate upon them
I and my children and my children's children forever, as it is written: They shall not depart
From your mouth and from the mouth of your children and from the mouth of your children's children, says the Lord, from now
Until forever. May the words of my mouth and the meditation of my heart be acceptable before You,
O Lord, my Rock and my Redeemer: Open my eyes, that I may behold wonders from Your Torah.
Show me, O Lord, Your way; I will walk in Your truth; unite my heart to fear
Your name. I will praise You, O Lord my God, with all my heart, and I will glorify Your name
Forever, for Your kindness is great toward me, and You have saved my soul from the lowest
Sheol: Show me a sign for good, that my haters may see it and be ashamed,
For You, O Lord, have helped me and comforted me: Blessed are You, O Lord, teach me
Your statutes: Blessed are You, O Lord, make me understand, that I may know Your testimonies:
⟦illegible⟧
And blessed is He who gives strength to the weary and increases power to those with no might.
Only be strong and very courageous, to observe and to do according to all the Torah
Which Moshe My servant commanded you; do not turn from it to the right or to the left,
So that you may succeed wherever you go: This book of
The Torah shall not depart from your mouth, but you shall meditate on it day and night, so that
You may observe to do according to all that is written in it, for then you will make
Your way prosperous and then you will be successful: Have I not commanded you? Be strong and courageous, do not
Be afraid and do not be dismayed, for the Lord your God is with you wherever you go.
And the Rav, the commentator, said that this verse: Hear, O Israel, the Lord our God, the Lord is one
meaning, he asked why it did not say: Hear, O Israel, the Lord our God is one, and why did it double and say
the Lord is one? And also why did it not say 'Hear' [in plural] in the language of many, as it is written: Give ear,
O heavens, etc. And our teacher the Rav, of blessed memory, answered that it is written in the introduction to the Zohar
that there is no one who has a spirit who does not know that the Holy One, blessed be He, created the world so that they might know Him
and they should know Him in order that they might know His truth, 'The secret of the Lord is for those who fear Him,' and it is written: 'Let every soul
praise the Lord,' and the sages of truth explained 'Let every soul praise the Lord' as an acronym for writing, and it means that the soul
is a portion of God from above, and this is what the verse said: 'And He breathed into his nostrils the breath of life,' and whoever
breathes, breathes from his inner self; and since the soul is a portion of God from above, if so, the soul
knows upper secrets and the mystery of mysteries; and all this is only when the soul is
above in the place of its quarry under the Throne of Glory, and there it knows secrets without ⟦folly⟧.
But when it descends below into the body of man, then everything is forgotten from it because of
the physicality that surrounds it, and for this it needs great refinement and good deeds
so that it may return to its original knowledge; and this is what the verse said: 'Let every soul praise the Lord,'
meaning the soul from its own side knows the secrets of God, and what it does not know now is
because of the coarse body. And for this King David, peace be upon him, said:
'Unveil my eyes, that I may behold wonders from Your Torah,' meaning the coarse body is a dividing screen
and it is a screen over the eyes from seeing the bright light, and for this he requested 'Unveil my eyes,' meaning remove
the dividing screen from over my eyes and then I shall behold wonders from Your Torah. And this is what the verse says:
'Behold, my servant shall prosper, he shall be exalted and lifted up, and shall be very high,' meaning 'my servant' is the soul which is
a servant of the Lord, as it is written: 'For to Me the children of Israel are servants; they are My servants whom I brought out
from the land of Egypt,' etc. And the verse said: 'Behold, my servant shall prosper,' meaning the soul
which is a servant of the Lord will understand upper secrets and the mystery of mysteries, and this is
'Behold, my servant shall prosper,' meaning the soul will understand upper secrets and the mystery of mysteries.
But this was only by being 'exalted and lifted up, and being very high,' meaning by being exalted
and lifted up and very high through Torah and good deeds, then it will understand
upper secrets and the mystery of mysteries; and this is what the verse said: 'exalted and lifted up and very high.'
And it is written: 'Happy are those who dwell in Your house, they will ever praise You, Selah,' meaning happy are those who dwell in Your house,
who are the righteous ones sitting in the house of the Lord, which are synagogues and study halls
which are called the house of the Lord; and as the verse said: 'How goodly are your tents, O Jacob, your dwellings,
O Israel.' And it is written: 'And I, through Your abundant kindness, shall enter Your house; I shall bow down toward Your holy temple
in fear of You.' And it is written: 'Lord, I love the habitation of Your house and the place where Your glory dwells.'
Then through this 'they will ever praise You, Selah,' meaning they will further merit
the world that is entirely long, which is entirely good, and this is 'they will ever praise You, Selah,'
the meaning of which is forever and ever; and this is what the verse said: 'Life he asked of You, You gave it to him,
length of days forever and ever.' And this is what the verse said:
Page 98
A.B.G
From those who repel everyone who was so and so
And from those who repel after and so-and-so and so-and-so and so-and-so
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
So-and-so son of so-and-so ⟦illegible⟧ from three things
To those who repel ⟦illegible⟧ in the name of His kingdom in the name of ⟦illegible⟧
And which so <del>⟦illegible⟧</del> and which in peace ⟦illegible⟧
In the name of so that you will be remembered, drink and pay you in peace
That you and all that is yours, between this and between ⟦illegible⟧
To those who repel to such a king of the spirits this ⟦illegible⟧
In the name of the God of the world, in the name of heaven, peace ⟦illegible⟧
<del>⟦illegible⟧</del> this says in the name of such that you ⟦illegible⟧
And you are in peace and all that is yours ⟦illegible⟧
And you so-and-so son of so-and-so and you are in peace and all that is yours
In the name of the God of the gods of heaven, in the name of the God of heaven
And which in peace, the God of ⟦illegible⟧ in the name of peace and peace
Said and you a place ⟦illegible⟧ in peace and peace, peace
In the name of the God of the gods of heaven, peace, peace ⟦illegible⟧
Peace, God of heaven, in the name of peace and peace and which
God of the gods of heaven, in the name of peace and peace and which
Said you are in peace and with you in peace and all that is yours
God of the gods of heaven, in the name of peace and peace and which
Said you are in peace and with you in peace and all that is yours
And which in peace, the God of heaven, in the name of peace and peace
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
Nardas Narsil belongs here, it went up and out
And I want you to know that he says as much from Andalusia ⟦illegible⟧
You, oh yard, finished the shop, exact elite Narsil
My service is by his hands and that which remains of it and as he walked in the house
And that which we see and its family in it, there is from it nothing that the house accepts
<del>⟦illegible⟧</del> that you know in it there is nothing necessary here we see
<del>From it there is nothing he commands from it nothing</del> the agent was like this
From it for a full amount, so no
The fire shall not be in the house, for here is my protection and here is the truth
And that which walked in your fish, before the house in its god from it here
And that which is from it, the soul itself is nothing, so there is with him from it in the house
Then he is in the fire in walking and the agent is nothing in that people
And that which is from it in the house here and that which follows he says in
That if your servant says he is not more severe than him and so here
<del>⟦illegible⟧</del> here is blood here the one from it here for he is that as my protection here
And here and here in the fire in Narsil and the house he says to my dead
<del>⟦illegible⟧</del> here the one from it here went up and here and here
As in two dwellings and this is nothing, then his head from it
<del>From it in two dwellings</del> that which you say in two dwellings
Then two dwellings from it in two dwellings and likewise and so
<del>From it in two dwellings</del> two dwellings so and this is so
Page 99
⟦illegible⟧
A copy of one letter from my master, my father, of blessed memory
To the honor of our dear and exalted brother, our teacher Rabbi Benjamin, his rest is Eden
With peace, and may great peace not be taken from him, and let it be like a river
<del>Peace</del> Peace and righteousness like an ever-flowing spring
Peace in the land and peace to you from Heaven
And after inquiring of your good and exalted welfare
Here today we are alive and in peace
And so may we always hear good news from you
And now I have come to inform you that yesterday
A herald came to us from the king and proclaimed
Regarding every single man who is owed a debt
By the Gentiles, let him come and declare it before the king
Therefore, our dear brothers, do not be negligent
In this matter, and anyone who is owed a debt
By the Gentiles, let him come and declare it before the king
And also inform us if you have
Any matter from the king or from the ministers
For we will strive with all our strength
To do for you all that we can
And great peace to you from Heaven
As the soul of your brother who seeks your welfare
⟦illegible⟧
M
H
A
And see our Rabbis in the chapter Arvei Pesachim page 108b where we say 'he who wants to gladden
himself' etc., see there and ponder well, and with this the language used by Rav Nachman is settled
we do not scrutinize, rather it is a general custom, for one who does not hold the reasoning as he does
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
also, why is it different for these who do so, and see further there where it is said
granted David did not do this, but if David had done it, why specifically David
and David, peace be upon him, said 'for I am ready to fall' etc., and should you say because it is written 'and when a stranger
sojourns with thee' etc., lest you say even a gentile among you, the Scripture says, it implies he is not like a native-born
'And if a stranger sojourns with you in your land, you shall not wrong him' etc.
And strangers—this is what the verse says 'And you shall love the stranger for you were strangers in the land of Egypt'
and ponder well for I have been brief in a place where they said to elaborate
all this, and perhaps Hashem will have mercy on His people and say 'enough' to our troubles
and all the disease which I placed in Egypt I will not place upon you for I am Hashem your healer
I have further seen to explain one verse which I have heard many
wondering about its interpretation, and it is the verse 'as he has done, so shall it be done to him'
and as it appears to me in this, it is according to what our Sages of blessed memory said
whoever is not concerned for the honor of his Creator, it would have been better for him not to have come into the world
and behold it is known that the Holy One Blessed be He created the world for His glory, as it is said 'everything that is called
by My name, and for My glory I created it, I formed it, even I made it'
and anyone who is not concerned for the honor of his Creator, he is nullifying the intention of Creation
and if so, why does he have life and why does he have this world and the world to come
and therefore the verse said 'as he has done, so shall it be done to him'
meaning one who did an act which should not be done
that is, he who is not concerned for the honor of his Creator, it would have been better for him not to have come into the world
and this is what the verse says 'as he has done, so shall it be done to him'
meaning just as he did not do the will of his Creator, so the Holy One Blessed be He will do to him
that He will not give him reward either in this world or in the world to come
and that is what is written 'as he has done, so shall it be done to him' measure for measure
And He, being merciful, forgives iniquity and does not destroy, and frequently turns away His anger and does not stir up
all His wrath. Hashem, save! May the King answer us on the day we call.
Page 100
The memory of the near in the name of God, this is the memory of the attributes
Peace to the house, tiger and here is the vision of the first priest
He wrote that he covered and left from the left and the eye of the memory
Menachem, Menachem to say the eagle and here is the lament of a man of kindness
The King to peace, peace and silence and memory from the left
As it is written: Happy is the man etc. throne riding the chariot of kindness
God opened and said to the priest, the priest and here is kindness and mercy
And it was left and here is the priest of God to say to God and the eye of peace memory
Peace, peace and memory of peace and memory of peace and memory
To peace, peace and memory of peace and memory of peace
He wrote to peace and memory to the priest and here is God and He said
In the name of God the Merciful, the Compassionate, the memory of the eye
To peace, peace and memory of peace and peace and He said
To the memory of the opening to peace and memory of peace
To peace, to peace, the memory and memory of peace
To peace and memory of peace, the memory and memory of peace
Peace and memory of peace, to peace, the memory
And memory of peace, to peace, the memory of peace
<del>⟦illegible⟧</del>
And memory of peace, to peace, the memory of peace
To peace and memory of peace, the memory of peace
To peace and memory of peace, the memory of peace
And memory of peace, to peace, the memory of peace
Kindness of God to say
And for its laundering and completion of other oil as written in the book 'Happy are the streams
of water' with which he opened the gate of Derech Eretz to you
to the Jews and so on and peace and plenty and bless us and all
Israel Amen. On Sunday 28th of Adar I
<del>On Sunday 28th of Adar</del> sent other money to ⟦...⟧
1935. And again and gave 28th in Kislev after completion
and delivered those monies into the hand of Avraham Yitzhak Hakham
Pinhas and gave him silver only half in the house with Bachar
Avraham Amur and Kusaf books in hand signed Raham and Rahamim
and gave him money and gave payment and exemption and a fourfold oath to me
on an oath and gave silver and exemption and gave and all that is seen from this
signed and said and against so-and-so there is a recognizance and exemptions
On day ⟦Monday⟧ 21st of Shevat I to me Yitzhak Hakham Pinhas
and sent giving him will without compulsion and decree and again
28th of Adar after completion exemption they returned by Rahamim and Rahamim
and in the hand signed hand and plenty and gave money to us signed clearly
with and plenty gave him 18 exemption after oath oath
and exemptions on an oath in the Name and exemption on a ruling and plenty -
and gave you good from the world kosher <del>on Sunday</del>
<del>on Sunday</del> and gave him exemption and gave him exemption and also here it is seen
here he does not write only a bit far but here a ruling and exemption -
and on Sunday morning written and plenty to him exemption to him exemption and gave
and exemption to him and on and plenty and exemption and exemption and gave silver
and exemption and gave and plenty to him here name exemption and exemption and all that is seen