AI English Translation, Pages 151-175
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Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
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Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
Before us, we the undersigned, we are witnesses how there came
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
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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
Lack of honor <del>government</del> etc. yes, the minister said the death penalty.
Only a king of flesh and blood whose honor does not endure forever, but
the Lord is a living and existing King, and happy are the vessels of His state ⟦line⟧
As it is said, the Merciful One who is above you for seventy years
<del>rather</del> <del>in Babylon</del> the Rabbis taught: for you, Kohanim, blessed is the Lord your God
<del>even though there is no</del> peace to a master of flesh and blood and even the vessels of the kingdom's peace
Like that which the Rabbis said, be praying for the welfare of the kingdom
for if not for the fear of it, a man would swallow his fellow alive, etc.
And Rabbi Chanina, the Deputy High Priest, said: be praying for the welfare of the
kingdom, for if not for the fear of it, etc. This is to say, be praying
for the welfare of the kingdom, even among the nations of the world, for so we found
with Abraham our father, peace be upon him, who prayed for Abimelech, and God healed
Abimelech etc. and so we found with Jacob our father, peace be upon him,
who blessed Pharaoh, as it is said: And Jacob blessed Pharaoh
And so we found with Joseph the Righteous, peace be upon him, who blessed Egypt, as it is said:
And the Lord blessed you because of you, and so we found with Moses our teacher, peace be upon him,
who showed honor to the kingdom, as it is said: And all these your servants shall come down to me
and bow down to me, etc. and he did not say 'and you shall come down to me' but 'your servants'
And so we found with Daniel, peace be upon him, who said to the king: My lord, the dream be to your enemies
and its interpretation to your foes, etc. And so we found with Hananiah, Mishael and Azariah
who showed honor to the kingdom, as it is said: O King, live forever
And so we found with Elijah of blessed memory, who showed honor to the kingdom, as it is said:
And he girded his loins and ran before Ahab to the entrance of Jezreel
⟦...⟧ and so we found with King David, peace be upon him, who said: Far be
it from me before the Lord to stretch out my hand against the Lord's anointed, and King David says, peace be upon him,
⟦...⟧ You shall not revile God, nor curse a ruler among your people
A new song, praise and glory to God, blessed be He
on this table set before us and this feast
of wine
Also today, Sabbath day, portion of Vayechi, the year 56⟦...⟧ as said after
he passed away in exchange for this great reward to tell the praise of
this, afterwards he went down to the sea for the tribe of our teacher Joseph, peace be upon him, and all
his brothers wept and eulogized him and they feared him as it is said: And his brothers saw
that their father was dead, and they said: If Joseph should hate us and surely return to us
all the evil which we did to him. And they commanded to Joseph, saying:
Your father commanded before his death, saying: So shall you say to Joseph: Please, forgive, please,
the transgression of your brothers and their sin, for they did evil to you; and now, please forgive the transgression
of the servants of the God of your father. And Joseph wept when they spoke to him. And he said
to them: Do not fear, for am I in the place of God? And you, you thought
evil against me, but God thought it for good, in order to do as it is this day,
to keep a numerous people alive. And now, do not fear; I will sustain you
and your little ones. And he comforted them and spoke to their hearts. And Joseph dwelt
in Egypt, he and his father's house; and Joseph lived one hundred and ten years.
And Joseph saw Ephraim's children of the third generation; also the children of Machir the son of Manasseh
were born upon Joseph's knees. And Joseph said to his brothers: I am dying,
and God will surely visit you and bring you up from this land
to the land which He swore to Abraham, to Isaac, and to Jacob. And Joseph
made the children of Israel swear, saying: God will surely visit you,
and you shall carry up my bones from here. And Joseph died at the age of one hundred and ten
years; and they embalmed him, and he was placed in a coffin in Egypt.
Be strong and let us be strengthened. Finished is the Book of Genesis.
Blessed is He who gives strength to the weary and to those with no might He increases power.
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⟦...⟧
⟦...⟧
And in His great mercy, for He will not forsake His people for His great name's sake –
For He knows their inclination, remembering that they are dust
And let the enemy not say, lest he say my hand is high etc. and lest they say
Where now is their God, and let them not say we have swallowed him, rejoiced because evil
You found them, and pursue them unto destruction, and give them no revival
And give them no revival, and let there be no revival for them, and let there be no
remnant or survivor for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no revival for them
and let there be no revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no revival for them
and let there be no revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no
revival for them, and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
⟦...⟧ and let there be no revival for them, and let there be no revival for them
And if the Merciful One said that you shall not do anything as it is written and called
except what is written in the Torah, and from the words of the scribes you shall not do
according to the custom of the other nations, for it is forbidden, and this is what is written: "And in their statutes
you shall not walk," and it says: "Take heed to yourself lest you be snared after them, etc., you shall not do
so to the Lord your God, etc." and in another place it is written: "Do not do according to their deeds."
And this is what our Sages, of blessed memory, said: One does not follow the statutes of the gentiles nor
imitate them, neither in clothing nor in hair and the like,
but the Jew shall be distinct from them and recognizable in his clothing
and in the rest of his actions, just as he is distinct from them in his knowledge and in his views.
And so it says: "And I have set you apart from the peoples to be Mine." One should not
wear clothing unique to them, nor grow the lock of hair on his head like
the lock on their heads, nor shave from the side and leave the hair in the middle
as they do, and this is what is called a "blorit," nor shall he shave
with a razor across his face from ear to ear and leave the long hair behind him
in the manner that they do, nor shall he build places like the structure of the temples
of idolatry so that many may enter them as they do. And anyone
who does one of these or the like receives lashes. And Maimonides, of blessed memory,
wrote: One who grows a "blorit," this is from the ways of the Amorites, and there is in this
a violation of "And in their statutes you shall not walk." And so the diviner and the soothsayer,
and the charmer of charms, and the one who consults the dead, and the one who whispers over a wound
and says a verse from the Torah, and so one who reads to a child so that he will not be terrified,
these are included among diviners and charmers and are liable for lashes
because these gentiles thought that in these there is a medical act,
and the Torah said: "And he shall surely heal," and not through these vanities,
but rather with spices and drugs and roots that are beneficial by nature. And it is permitted
to say verses over a sick person so that his mind may be settled upon him,
but not for healing. And so a healthy person who read verses so
that they should protect him from harmful spirits, it is permitted, for this is nothing other
than one who studies the Torah. And so it is permitted to say a verse
to protect and to be saved from any trouble and damage.
In Zakka
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o o
And it seems to be in the status of those standing there from this side
according to what our teacher Rabbi Yehuda wrote after his
initial words, what he wrote there and elaborated on this matter
a bit, and he wrote that those standing there from this [side] means in a
distant manner. And he wrote there that there must be
ten there, and besides ten it is of no use, for everything
that was enacted by the Rabbis was enacted in the likeness of the Torah, and just
as in the Torah we require ten, so too in the Rabbinic [law].
And according to this, the difficulty of Maran the Beit Yosef, of blessed memory, who questioned
our master the Tur, of blessed memory, will be answered, as he wrote that they do not join
until they see one another, which implies
from the words of the Tur that even if they are not in one domain, and this
is the opposite of his words in Chapter 195 where he wrote that we require
specifically one place, and even if [the structure] stands for one person
and some of them are outside, etc., see there. And according to what he wrote,
it is settled, for here it deals with a public domain which is
a place designated for the walking of many, and therefore we require
that they specifically see one another, but in Chapter
195 it deals with one house, where all join together
as he wrote there, that one house joins them, see there and look closely.
Thus far his words.
And no man shall be imprisoned since it is ⟦under duress⟧
And if he should return and regret this, and even
if he made several vows, for it was not for this ⟦complete⟧
And what King Solomon, peace be upon him, wrote:
Do not be rash with your mouth, and let not your heart be hasty to utter a word
before God, etc. and Rashi, of blessed memory, explained
that a person should not make a vow, and if he vows, he should pay quickly
as it is written: when you make a vow to your God, do not delay
in paying it, etc. and if he does not vow, as we say:
Better that you do not vow than that you vow and do not pay.
And what he wrote that he is wicked ⟦the punishment⟧ from this vow
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And what King Solomon, peace be upon him, wrote:
<del>And do not say</del> And do not say before the messenger that it was an error
it is; why should God be angry at your voice and destroy
the work of your hands, and this Rashi, of blessed memory, explained: The messenger
is the treasurer, and note this; and Rashi, of blessed memory, wrote:
And do not say before the messenger, such as a court messenger who comes
to claim the vow, do not say it is an error and I did not
vow, and this is what he said: because of his words he will destroy
the work of his hands
With this we write a deed regarding the honor of ⟦my friend⟧ ⟦Y.H.⟧
And he said to his honor, the honor of his name, and thus to ⟦so-and-so⟧
And he said ⟦to his name⟧ ⟦descended⟧ ⟦and wrote⟧ ⟦and even⟧ ⟦though⟧ ⟦upon⟧ ⟦his honor⟧
And even ⟦though it did not⟧ ⟦arise⟧ ⟦before⟧ ⟦the will⟧ ⟦of⟧ ⟦God⟧ ⟦blessed be He⟧
⟦B⟧ ⟦before him⟧ ⟦also⟧ ⟦there⟧ ⟦before him⟧ ⟦already⟧ ⟦they are⟧ ⟦this⟧
⟦for the honor of⟧ ⟦God⟧ ⟦from them⟧ ⟦or⟧ ⟦that not⟧ ⟦before him⟧ ⟦and upon⟧ ⟦this⟧
⟦in the name of⟧ ⟦the honor of⟧ ⟦his will⟧ ⟦that⟧ ⟦a deed⟧ ⟦according to⟧ ⟦what⟧
20 ⟦A⟧
⟦And he said⟧ ⟦honor⟧ ⟦he⟧ ⟦in the name of⟧ ⟦my lord⟧ ⟦the respected⟧ ⟦his honor⟧
⟦May the Name bless⟧ ⟦the honor of⟧ ⟦his name⟧ ⟦that⟧ ⟦a deed⟧ ⟦very⟧ ⟦good⟧
⟦before⟧ ⟦God⟧ ⟦and even⟧ ⟦upon⟧ ⟦the deed⟧ ⟦that did not⟧ ⟦arise⟧
⟦before⟧ ⟦his honor⟧ ⟦before⟧ ⟦God⟧ ⟦that⟧ ⟦to him⟧ ⟦a deed⟧
⟦and even⟧ ⟦though⟧ ⟦it was⟧ ⟦to him⟧ ⟦before him⟧ ⟦already⟧ ⟦it was⟧ ⟦to him⟧
⟦upon⟧ ⟦his honor⟧ ⟦the respected⟧ ⟦before⟧ ⟦the Name⟧ ⟦that⟧ ⟦God⟧ ⟦blessed be He⟧
⟦because⟧ ⟦that not⟧ ⟦it was⟧ ⟦to him⟧ ⟦that⟧ ⟦God⟧ ⟦blessed be He⟧ ⟦He⟧
⟦that⟧ ⟦He⟧ ⟦before him⟧ ⟦and even⟧ ⟦upon⟧ ⟦this⟧ ⟦that not⟧ ⟦it was⟧ ⟦to him⟧
⟦and he said⟧ ⟦before him⟧ ⟦there⟧ ⟦a deed⟧ ⟦that⟧ ⟦it is⟧ ⟦a deed⟧ ⟦good⟧
⟦and even⟧ ⟦though⟧ ⟦it was⟧ ⟦to him⟧ ⟦even⟧ ⟦though not⟧ ⟦it was⟧ ⟦to him⟧ ⟦this⟧
⟦that⟧ ⟦it was⟧ ⟦to him⟧ ⟦from⟧ ⟦the Name⟧ ⟦blessed be He⟧ ⟦He⟧ ⟦honor⟧
⟦with this⟧ ⟦a deed⟧ ⟦that⟧ ⟦it⟧ ⟦already⟧ ⟦it was⟧ ⟦to him⟧
⟦that⟧ ⟦it was⟧ ⟦to him⟧ ⟦from the power of⟧ ⟦God⟧ ⟦in the name of⟧ ⟦our God⟧ ⟦blessed be He⟧
⟦the honor of⟧ ⟦the Name⟧ ⟦blessed be He⟧ ⟦before him⟧ ⟦already⟧ ⟦it was⟧ ⟦to him⟧
⟦and even⟧ ⟦though⟧ ⟦it was⟧ ⟦before him⟧ ⟦a deed⟧ ⟦before⟧ ⟦God⟧ ⟦blessed be He⟧
⟦and he said⟧ ⟦it is⟧ ⟦a deed⟧ ⟦very⟧ ⟦good⟧ ⟦before⟧ ⟦God⟧
⟦and even⟧ ⟦upon⟧ ⟦this⟧ ⟦it was to him⟧ ⟦that⟧ ⟦it is⟧ ⟦this⟧ ⟦it was⟧ ⟦to him⟧
⟦that⟧ ⟦it was⟧ ⟦to him⟧ ⟦our lord⟧ ⟦before him⟧ ⟦in the name of⟧ ⟦God⟧ ⟦blessed be He⟧
⟦and even⟧ ⟦though⟧ ⟦it was⟧ ⟦to him⟧ ⟦before him⟧ ⟦that⟧ ⟦it was⟧ ⟦to him⟧
⟦that⟧ ⟦it was⟧ ⟦to him⟧ ⟦and even⟧ ⟦upon⟧ ⟦a deed⟧ ⟦it was to him⟧
⟦in the name of⟧ ⟦God⟧ ⟦blessed be He⟧ ⟦to him⟧ ⟦it was⟧ ⟦his honor⟧ ⟦blessed be He⟧
⟦and he said⟧ ⟦it was⟧ ⟦to him⟧ 23 ⟦A⟧ ⟦before⟧ ⟦God⟧ ⟦blessed be He⟧
⟦that⟧ ⟦it was⟧ ⟦to him⟧ ⟦God⟧ ⟦blessed be He⟧ ⟦in the name of⟧ ⟦our God⟧
⟦and even⟧ ⟦upon⟧ ⟦God⟧ ⟦blessed be He⟧ ⟦it was⟧ ⟦to him⟧ ⟦it was⟧ ⟦to him⟧
⟦with this⟧
1000
And Benaiah blessed in the name of his honor's Torah like a Prince of Peace,
may his Rock and Redeemer preserve him, and so may you merit many pleasant and good years,
and peace upon Israel and upon the Rabbis and upon their students,
and for all those who occupy themselves with the Torah who are in this place
and who are in every place, may there be for them and for us
grace and kindness and mercy and long life and ample
sustenance and help from Heaven and health of body and superior
light, a living and enduring seed, a seed that shall not cease
and that shall not abstain from the words of Torah from this day
and until eternity. Amen and Amen. May there be great peace from
Heaven and good life upon us and upon all Israel,
and say Amen. He who makes peace in His heights, He
in His mercy shall make peace upon us and upon all Israel,
and say Amen. ⟦line⟧
And these are the letters that serve at the beginning of each and every word,
and their mnemonic is Moshe VeCaleb (Moses and Caleb), and some say Bechol Moshe (In all Moses), and so is
the primary version: B - in/with, B - for the sake of, K - like, L - for the purpose of,
M - from, S - that was, H - the thing, V - and a thing, H - the soul.
I saw in the book Midrash Talpiot by the Rabbi Yaffe, of blessed memory, who wrote
on the verse "Then Judah approached him and said: 'O my lord'", there is
"Be not afraid of sudden terror, nor of the storm of the wicked when it comes."
"Take counsel together, but it will come to nothing; speak a word, but it will not stand, for God is with us."
And the author Rabbi, of blessed memory, wrote there that these verses are efficacious
to be said before a ruler or minister, and any person who is angry
at him, he should say them three times and go before him and he will be saved.
And this is tested and proven. And the Rabbi, of blessed memory, also wrote there
that he has a tradition from the elders that one who has enemies
should say these verses before the enemy and he will be saved from his hand.
And they are: "No evil shall befall you, nor shall any plague come near your tent."
"For He will give His angels charge over you, to keep you in all your ways. Upon their hands
they shall bear you up, lest you strike your foot against a stone. You shall tread upon the lion and the cobra;
the young lion and the serpent you shall trample underfoot. Because he has set his love upon Me, therefore I will deliver him; I will set him on high,
because he has known My name. He shall call upon Me, and I will answer him; I will be with him in trouble;
I will deliver him and honor him. With long life I will satisfy him, and show him My salvation."
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And afterwards he should say three times: "But as for me, in the abundance of Your lovingkindness I will enter Your house;"
"I will bow down toward Your holy temple in fear of You. O Lord, I love the habitation of
Your house, and the place where Your glory dwells. And as for me, I will bow down and kneel;
I will bless before the Lord my Maker. And as for me, may my prayer unto You, O Lord, be in an acceptable time;"
"O God, in the abundance of Your lovingkindness, answer me with the truth of Your salvation. Seek, please,
Your seeker, and we have sought for good. Who among you fears the Lord, that obeys the voice
of His servant? Though he has walked in darkness and has no light, let him trust in the name
of the Lord and stay himself upon his God."
Thursday, Menachem [Av], year 5666 (1906) | Jowald
To Rabbi Ezra Shimon, may his Rock and Redeemer protect him, Menachem Baruch
A total of one hundred and twenty Majidi Rials, and now
I have given to the hand of my aforementioned brother half of the aforementioned amount
and there remains with him another half of the aforementioned sum, its status
is by law a loan for a period of 12 months from today
and the deed remains in my hand as proof for the entire amount
aforementioned, but now I have received from him a sum of sixty
Ri' [Rials], and now there remains with him another sum of sixty Ri'
by law of business investment (Iska), the profit half for me and half for him, and on
condition that he be trusted by me as two witnesses and as a
severe Torah oath, and a transaction (Kinyan) from now with the cancellation
of all notifications and the delivery of notifications and the disqualification of their witnesses
and everything is valid and established
There also remains for me with the aforementioned a sum of seventy Majidi Rials
besides the sum mentioned above, the sum of sixty Rials mentioned
All together there remains for me with him a sum of one hundred and thirty
Majidi Rials, and everything is by law of business investment (Iska), and the profit half
for me and half for him, and the payment time for all the aforementioned sum is
until a period of 12 months from today, and everything is valid
and clear and established today, 25th of Menachem, year 5666
I the undersigned admit to all the aforementioned, the young
The beginning of the article, and then to see if a person goes mad
against his will, his sentence was decreed from Heaven
if a cure was decreed for him, perhaps an obstacle will come and cancel
the decree, not elsewhere. In any case, one must
with all ability fulfill the commandments of his Creator and all such
matters, and to accept everything with love and joy and will
to be an atonement for all his iniquities
And it is possible to say that he already looked in the book from its beginning to its
end and found the way to his cure. And it is known that all illnesses
have a time and an end and a specific place, whether in illness of
the body or in illness of the soul, and as it is written
For He inflicts pain and binds up; He wounds and His hands heal
and it is written: I have wounded and I will heal, and there is none who can deliver from My hand
The healing of the soul and the body specifically, meaning the body
is soft with it, and the intention is regarding the insane
as our Rabbis of blessed memory said: An imbecile is not a person of knowledge
and does not feel his sufferings
A man should always awaken his wife so that she does not walk alone
at night, neither in the house nor outside, due to the danger
of harmful spirits. And so too, he should be careful that his wife does not go out at night
even with her children and even when she is pure, and certainly
during the days of her menstruation, for it is a great danger to her and to all
those accompanying her. And so too, he should be careful that his wife does not go
to the bathhouse at night. And if she needs to immerse,
she should go with her friends on the eighth day before nightfall
and wait there until night, and immerse, and return to her home
with her friends. And if it is impossible for her to go during the day,
she should go at night with her friends due to the danger of harmful spirits,
and certainly when she is menstruating and during the days of her pregnancy, and certainly
when she returns from the immersion, for then the harmful spirits
are envious of her and she needs extra protection.
And it is a great mitzvah to go with her and to guard her
from any harm from spirits and from dogs and from
men. And anyone who fulfills this mitzvah of guarding
properly will prolong his days and years in goodness
and pleasantness, and his offspring will be holy offspring, and the Lord
will bless all the work of his hands.
And afterwards he shall return and say etc. May the favor etc. He who dwells in the secret
place of the Most High shall abide in the shadow of the Almighty etc. until For You, O Hashem, are my refuge etc.
No evil shall befall you, nor shall any plague come near your tent
For He will give His angels charge over you, to keep you in all your ways
They shall bear you up in their hands, lest you dash your foot against a stone
To mention the names of Rivka which are Taftafyah
And the second name Sh-T is found in the verse Hear O Israel, Hashem is our God, Hashem is One
That in the final letters emerges the name Sh-T and one must meditate on this name
during the saying of the verse Hear O Israel, and in Blessed be the name etc. he should meditate
on the name Y-K-V-K with the vowels of Eloheinu which are Segol and Cholam and Chiriq
And afterwards he shall say Ana B'koach etc. release the bound
And he shall meditate on the name A-B-G Y-T-Tz and so every day he shall say a verse
and the name that emerges from it until on the Sabbath day
he shall say Accept our cry and hear our scream, Knower of mysteries
And he shall meditate on the name Sh-K-V-Tz-Y-T and afterwards he shall say Blessed be the name
of the glory of His kingdom forever and ever
And afterwards he shall say this whisper
May it be Your will before You, Hashem my God and God of my fathers, that You act for the sake of
Your great mercies and for the sake of the holiness of the verses of this Psalm of Afflictions
and these holy names that emerge from them, that You protect me
Pniman and Murad, because he has those who are among the deserving
of Zakat (charity), the orphanage, and that the others in
that, according to what the father of the woman used to do
during his lifetime. And there must be an adjustment of the
male and the female according to our holy
law. And that the orphans who are in that
house, they are in the orphanage. And after that,
when the male reaches maturity, he shall receive his right,
and the girl, when she marries, she takes her right from
the inheritance according to the holy law as
it is explained in the Book of God, the Mighty. And after
this matter, it is not permitted for anyone to interfere
with any of the orphans regarding the right of inheritance.
And whoever violates this matter, upon him shall be the severe
punishment from God Exalted.
If the inheritance is from a woman and she has no
heir other than her husband and her children, then he takes
the husband's half, and the children the remaining half.
And if the inheritance is for the husband, then she takes,
the wife, the eighth, and the children the remainder of the
inheritance which belongs to him from the inheritance.
And that the wife, if she wants the inheritance,
then she must give the right to the orphans
from the right of inheritance.
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And that the husband does not deserve from the inheritance
anything from the inheritance which belongs to the orphans.
And that the orphans are the ones who deserve the inheritance
during their lifetime. And that the husband deserves the inheritance
during his lifetime. And that the orphans deserve the
inheritance from the husband during his lifetime, in the state of
his lifetime, in the state of his lifetime, which belongs to him.
This in it is a house erased of gold baskets ⟦line⟧
To one ⟦...⟧ and this is a witness
Upon this good of baskets from ⟦...⟧
Until <del>salt</del> and witness ⟦...⟧ upon Atiya
They saw if he entered or if he ⟦...⟧
And lead ⟦...⟧ ⟦...⟧
Good news ⟦...⟧ witness the high ⟦...⟧
Religion of the basket ⟦...⟧ and its release ⟦...⟧
And lead ⟦...⟧ upon the ⟦...⟧
The in it in the ⟦...⟧ witness the house except
This house ⟦...⟧ from Nabil ⟦line⟧
No in it ⟦...⟧ the in it ⟦...⟧ Abu ⟦...⟧
Crush the house ⟦...⟧ the house in it
In it gold ⟦...⟧ took a rope in
The in it ⟦...⟧ the in it ⟦...⟧
The in it ⟦...⟧ the in it ⟦...⟧
And if in it from a house in it gold ⟦...⟧
This house ⟦...⟧ Dada ⟦...⟧ basket in this
This ⟦...⟧ and ⟦...⟧ ⟦line⟧
The house took a rope in the ⟦...⟧ Dada ⟦...⟧
The house in the in it ⟦...⟧ upon
⟦...⟧ the ⟦...⟧ basket one hundred
Two ⟦...⟧ gold thus upon ⟦...⟧
Dada ⟦...⟧ the house if Dada ⟦line⟧
⟦...⟧ Dada ⟦...⟧ in Dada Dada ⟦line⟧
The Dada in Dada in Dada in Dada ⟦line⟧
The Dada in the basket gold in Dada ⟦...⟧
The in it Dada ⟦...⟧ in it basket in
The in it Dada and ⟦...⟧ the Dada in ⟦...⟧
This house the Dada in Dada ⟦...⟧
This Dada in ⟦...⟧ the Dada
The Dada in ⟦...⟧ Dada in <del>⟦...⟧</del> Dada
The Dada in ⟦...⟧ Dada in Dada ⟦...⟧ ⟦line⟧
The Dada in ⟦...⟧ Dada in Dada ⟦...⟧
In in ⟦...⟧
And ⟦...⟧ in it in basket in ⟦...⟧
⟦...⟧ in ⟦...⟧ in ⟦...⟧ in ⟦...⟧ in
The in it Dada in in the Dada in in the in it
This in in the in it Dada in in in
Basket ⟦...⟧ in Dada in in in in Dada
From that time until now you are happy and joyful because of it
You know the matter that happened to you, do not do it again -
And one day I was sitting in a place
And someone came to you and said words to you that
65
Parashat Remez
Hearken unto Me, ye stout-hearted, that are far from righteousness, concerning the Messiah
And this is what the Scripture says: Remember, O Lord, what is come upon us; behold, and see
our reproach. We are become orphans and fatherless, our mothers are as widows.
Our water have we drunk for money; our wood cometh to us for price. Upon
our necks we are pursued; we labour, and have no rest. Egypt have we given the hand,
Assyria, to be satisfied with bread. Our fathers have sinned, and are not; and we their iniquities
have borne. Servants rule over us; there is none to deliver out of their hand. With our souls
we get our bread because of the sword of the wilderness. Our skin is hot like an oven
because of the burning heat of famine. They ravished the women in Zion, the maidens in the cities
of Judah. Princes are hanged up by their hand; the faces of elders were not honoured. The young men
have borne the mill, and the children have stumbled under the wood. The elders have ceased from the gate,
the young men from their music. The joy of our heart is ceased; our dance is turned into mourning.
The crown is fallen from our head; woe unto us, for we have sinned! For this was
our heart faint; for these things our eyes were dim; for the mountain of Zion, which is desolate,
the foxes walk upon it. Thou, O Lord, art enthroned for ever, Thy throne from generation to generation.
Wherefore dost Thou forget us for ever, and forsake us so long time? Turn Thou
us unto Thee, O Lord, and we shall be turned; renew our days as of old. For if
Thou hast utterly rejected us, Thou art exceeding wroth against us. Turn Thou us unto Thee, O Lord,
and we shall be turned; renew our days as of old. And this is what the Scripture says:
Hearken unto Me, ye stout-hearted, that are far from righteousness. And is there
a man who is far from righteousness? Rather, these are the wicked who are
far from the Holy One, blessed be He, who is called Righteousness, as it is said: Thy righteousness is like the mighty
mountains; and so He says: I that speak in righteousness, mighty to save.
Regarding the healing of the body, it is said there are seven things which he mentioned above, meaning, and these are his words:
<del>The first</del> avoiding eating anything harmful in its nature
such as bad foods
And the second is eating things that are beneficial and healthy for the body
meaning three things, and they are eating and drinking
in moderation and with a very good will to RM
The third is the removal of excess from it, such as bloodletting
or laxatives of bitter drugs and taking a bath
The fourth is the change of air, for stagnant air is harmful
And the fifth is the rest of the body and the tranquility of the soul from worry
The sixth is sleep at its proper time and waking at its proper time, and the seventh
is the order of intercourse, that it should not be more than enough, and the like
Regarding this, Maimonides mentioned all these things
And now we will explain this path regarding the healing of the soul; the illness of the soul is sins
And their cure is repentance, and it is also comprised of the seven aforementioned things
The first is the avoidance of food, meaning the avoidance of committing transgressions from now on
And the second is eating beneficial things, which are the performance of commandments and deeds
that are good; the third is the removal of excesses, which is verbal confession
and regret in the heart; and the fourth is change of air, which is change of place
And the fifth is the rest of the body and the tranquility of the soul from the worries of this world
And the sixth is sleep at its proper time, meaning that one should sleep from doing evil and wake
to do good; and the seventh is the order of intercourse, meaning the intention of life
14th H Rama Orieli Cohen from the Mizrahi family
And seven from Cohen Mizrahi and ten from Cohen
Or Chaim and Gharama Leah Yachin and Rahab -
And Levik Cohen Kfir family from Delilah Mizrahi
Etc. from Halacha S.
Vered daughter of Carmel for Lassen empty and Shlomo Vered for H.
Rahma Leah and Shaul for H. and Kamel Leah Y.
Y. Joseph Leah Y. from Kahala family Esther empty
Jihad Leah Raji family Rahman Cohen Tama
Raji four from Raji H. Leah Saleh Kashkour
Y. and Saleh for H. etc. Nissim Murad Mizrahi
Ezra Yehezkel Joseph David
Najia Yehezkel Joseph David
Joseph Moshe Daniel David Joseph Eliyahu David Joseph
Masuda Joseph David
Rachel Joseph David
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Sign 247
° °
°
Further by him, may his memory be for a blessing in the afterlife, in the explanation of the book Raza DeAdam
After he explained regarding the names of Ehyeh
filled with Yud-in which are ⟦26⟧ and wrote that all these names
these are names of ⟦Abnu⟧ as mentioned above and finished
there with the 20th correction and the upper correction which he explained
in the Book of Malchut, he said in the name of Rabbi Uri, of blessed memory
There are names of names of the image and a hint to this
in the verse 'A man when he dies in a tent' it was explained
in the Book of Malchut and there I found that he wrote
on the verse 'A man when he dies in a tent' and these are his words
In the Book of Malchut page 29 side B and these are his words
There, according to the knowledge of the friends that we explained, they are not permitted to reveal
except to one who has the power to hear this as every correction
that we explained and this is the secret of 'A man when he dies in a tent'
specifically 'in a tent' inside the tent inside the Tabernacle and that is
inside the Malchut in the secret of the Man of above in the names
filled with Yud-in of correction and regarding the matter of the verse 'A man
when he dies in a tent' the meaning of this 'man' is missing
because he has no Shekhinah upon him and a hint to this 'man'
is numerically equivalent to the names of 29 without Shekhinah
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