AI English Translation, Pages 126-150
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
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And furthermore, all the money of the deceased, may the Merciful have mercy on him, he decreed ⟦illegible⟧
in our hands by a document and in the hand of ⟦illegible⟧ from ⟦illegible⟧
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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
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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 ⟦...⟧
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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
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
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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
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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⟧
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
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⟦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
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 -
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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
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within it and so it is found in the book of the Zohar of blessed memory
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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
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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
From Remez
⟦illegible⟧ greetings to his honor, my light, in peace, whose name is
his brother and favor and more pleasant than a man and support because
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⟦illegible⟧ as the master ⟦illegible⟧ honor of David, may his soul be bound in the bundle of life
and his brother, his sons ⟦illegible⟧ strong ⟦illegible⟧ strong ⟦illegible⟧
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jars of honey in the name of God ⟦illegible⟧ ⟦illegible⟧
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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
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 ... ... ...⟧
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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
Charity of Padwi from Sharon, may he be remembered for good
⟦...⟧ grandson and in this judgment and ⟦...⟧
When thus to him Mordechai Shalom Menachem
Already finished for him to God P' P' ate
And he already mentioned from the mouth of the women of Menachem, Mr. Nissim
And he said and let it be always as a firstborn and his righteousness as kosher
And from there in the middle of kindness and righteousness Mr. Nachum
⟦...⟧ as in the presence of said and said to him P' P'
⟦line⟧
Mr. Kahana as such the spirit of Menachem Mr.
As his uncle and as a grandfather here and righteousness as Nathan
And he said to him thus and in M. Sakhs from the mouth of R. Kahlan as thus
Grandfather from there as Menachem to him and wine and Sakhs as
⟦line⟧
⟦...⟧ of Menachem to him righteousness as Nathan P'
Mr. and he said thus from there as Menachem P' P' Menachem here
Grandfather from there as they to him all finished and he said to Menachem
As Menachem P' P' spirit of Menachem P' P' Sakka Mr.
Sharon Mr. to him Sakhs Mr. Kahana Mr.
Grandfather from there as grandfather as thus Mr.
As Menachem P' P' Mordechai Mr. P' P' Mr.
As Menachem Mr. thus Mr. P' P' Mr. Menachem
Mr. thus Mr. thus Mr. P' P' Mr. Menachem
As Menachem P' P' Mr. as grandfather Mr. Menachem
As Menachem P' P' Mr. as grandfather Mr. Menachem
And he said and he said P' P' Menachem Mr. P' P' Mr. Menachem
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
And he said and he said P' P' Menachem Mr. P' P' Mr. Menachem
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
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Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
And he said and he said P' P' Menachem Mr. P' P' Mr. Menachem
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
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Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
And he said and he said P' P' Menachem Mr. P' P' Mr. Menachem
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
Mr. thus Mr. thus Mr. P' P' Mr. Menachem Mr.
As Menachem Mr. thus Mr. P' P' Mr. Menachem Mr.
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