AI English Translation, Pages 176-200
On the verse: On the other side of the Jordan, in the land of Moab, Moses began to explain
this law, saying: The Holy One, Blessed be He, said to Moses: Be
careful with the honor of Israel, so that you do not speak to them words of rebuke
because the wicked Balaam spoke, as it is said: 'Behold, it is a people that dwells alone,
and shall not be reckoned among the nations,' but rather bring them close with words
that are soft, and show them a kind face. And so it says:
'And these are the words' (HaDevarim) - 'The words' in Gematria is 'Bees' (Devorim), meaning to say
speak to them soft words. Another interpretation: 'The words' teaches that the
words of rebuke from Moses were like sinews and thorns and like goads
to Israel, as it is said: 'The words of the wise are as goads, and as nails
well fastened are those that are composed in collections; they are given from one shepherd.' And 'words'
refers only to words of rebuke, as it is said: 'These words the Lord spoke
to all your assembly' etc. and it says: 'And the Lord spoke to me saying: You have been
circling this mountain long enough' etc. Another interpretation: 'The words' teaches that the
words of Israel before the Holy One, Blessed be He, were like sinews and thorns,
since they said 'We will not go up' etc. 'Because the Lord hated us, He brought us out
from the land of Egypt' etc. The Holy One, Blessed be He, said to Moses: Since they provoked
Me with words, you also rebuke them with words, as it is said: 'These are
the words which Moses spoke to all Israel' etc. ⟦line⟧
On the verse: 'And it came to pass in the fortieth year, in the eleventh month, on the first
of the month' etc. Why did Moses wait until the eleventh month
to rebuke Israel? Rather, he learned from Jacob our father, who did not
rebuke Reuben until close to his death, as it is said: 'And Jacob called
to his sons and said: Gather yourselves together, that I may tell you' etc. 'Reuben, you are my firstborn,'
etc. 'Unstable as water, you shall not excel' etc. And for what reason did he not
rebuke him all those years? So that he would not leave him and go
and cling to Esau his brother; therefore he waited for him until close to his death
and then rebuked him. And so Moses our teacher, peace be upon him, did not rebuke
Holy Sabbath day, 28th of Iyar, the year 5692 since the creation, from the day
I arrived here in Baghdad to the assembly 199/162
<del>And in the morning</del> I went in the morning to Meir Rivka
and I inquired of his welfare as he is my relative <del>at the head</del>
and afterwards I went to the Great Synagogue, the prayer
of Beit Zilcha where Menachem Daniel [is]. Blessed
Blessed be God, Menachem was there praying with
the congregation, and do not pass over the wise men among them, and all of them
pray with great strength and alacrity
and they also read in the Torah 'Chok L'Yisrael' as required with pleasant songs
and he recited the 'HaGomel' blessing there for coming from abroad in peace without any mishap
and I went to the aforementioned Great Synagogue and saw there many benches and a large bimah
in the middle of the synagogue upon which the cantors stand, and there were also many Torah scrolls there
wrapped in very beautiful cloaks of silver and gold, embroidered work, and all of them
inside a wooden case overlaid with silver and gold and verses written upon it
and every ark contains one Torah scroll and they all stand on the platform in the Sephardic custom
and after the prayer I went to the wise man Sassoon Kadoori, may his Rock and Redeemer preserve him, and he gave
me peace with great joy and a radiant face and received me with a pleasant
countenance and was very happy to see me and we spoke words of Torah
he and I until approximately 10 o'clock and I went to my house
and I ate the morning meal and we also drank coffee. And after
that I went to the aforementioned Great Synagogue to pray
the Mincha prayer and there was a very large crowd there
and I sat next to the aforementioned sage and he delivered a sermon
in the Arabic language and reproved the people with ethical admonition
concerning the desecration of the Sabbath and other matters
and the people listened to his voice
6 With the help of God, Thursday 23rd of Shevat 5684
Afterwards it became clear to me that the words of Rabbi <del>⟦illegible⟧</del> are
correct and the words of Mr. Rema likewise were heard.
The essence of the words of the master himself, of blessed memory, is that wherever the
damage is evident, we do not require agency, and when Ravin
spoke regarding the agency of priests, he said agency is not for priests
not because priests are not associated with agency
but the Minister of Torah, of blessed memory, wrote that there regarding
mere observation where damage is evident, certainly we do not require
agency, and because we do not rely on the agent
but rather on the observation, and for this reason we do not require
agency; you should know that in Gittin 66a it says
Rav Huna said: these divorces that come from there, we are
concerned about them because of the divorce documents and because of the scent of the divorce,
it follows that even though they are not capable of agency,
since we see that there is a divorce document, we are concerned about it.
And so too here, since we see that there is
damage, we do not require agency at all, and for this reason
even a minor who caused damage, the sender is liable, as it is
like throwing an arrow, and in any such case we do not require
agency at all. And if you should say these things apply where
the damage is certain, but where the damage is not certain
he is not liable, and all the more so where the agent lacks intent
that the sender is not liable, and here even though the damage is certain,
we require intent for the agent and here there is no intent.
I the undersigned arranged a bill of divorce for the exalted husband ⟦...⟧
⟦...⟧ and for the exalted woman Mrs. ⟦...⟧ daughter of ⟦...⟧
to divorce her with a bill of divorcement according to the law of Moses and Israel
and I performed for them the act of the rabbinical court as customary and also ⟦...⟧
all their needs and I delivered the bill of divorce into the hand of the aforementioned woman
before kosher witnesses according to the law of Moses and Israel ⟦...⟧
and afterwards I tore the bill of divorce crosswise according to the law
⟦...⟧
the bill of divorce and I delivered to them the act of the rabbinical court into their hands
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
I the undersigned arranged a bill of divorce for the exalted husband ⟦...⟧
⟦...⟧ and for the exalted woman Mrs. ⟦...⟧
to divorce her with a bill of divorcement according to the law of Moses and Israel
and I performed for them the act of the rabbinical court as customary and also ⟦...⟧
all their needs and I delivered the bill of divorce into the hand of the aforementioned woman
before kosher witnesses according to the law of Moses and Israel ⟦...⟧
and afterwards I tore the bill of divorce crosswise according to the law
⟦...⟧
⟦...⟧
⟦...⟧
With the help of God, may His name be blessed
And I also heard from the exalted sage, my master, my grandfather
of blessed memory, may his soul rest in Eden, a story that happened with one who was sick
and the doctors said that he had no cure unless he ate
pork. And he went and asked the ordained Rabbi, of blessed memory, if
it is permitted to do so. And he answered him that God forbid one should eat
an impure thing, even in a case of danger. And the sick man went
and asked the eminent Rabbi, of blessed memory, and he permitted him to eat.
And then the sick man went and bought a piece of pork
and put it inside the pot to cook it, and after
it was cooked, a dog came and snatched it and ran away,
and they chased after him to catch him and rescue the piece
from his mouth, but they could not reach him. And they returned to their home
with a heavy heart. And afterwards it became known to them that on that
day, that dog died. And everyone understood
that deadly poison was inside that meat,
and if the sick man had eaten from it, he certainly would have died.
And it turns out that the Rabbi who forbade it saved his life,
and the Rabbi who permitted it caused him death. And regarding this
it is said: 'He who guards his mouth and his tongue guards his soul from troubles.'
And I also heard a story of one who was very rich
and had an only son, and he married him to a woman and loved him
with a very intense love. And it came to pass one day that the son
fell ill and died. And his father refused to be comforted for him,
and he would weep and wail day and night until almost
his eye was blinded from the abundance of weeping and the abundance of sorrow.
A court document stating that this man died
Rav Nachman wrote for him a seizure document for that
Since he does not come before us and pays <del>his time</del> and so in this
He wrote and gave to him against his will and so in this
Rav and Shmuel are not like Rav Nachman and the law is not so
⟦For we hold⟧ that Shmuel and Rav Nachman hold like him, he holds like Rav Nachman
⟦That Shmuel and Rav Nachman⟧ the law is like Rav Nachman in civil laws
In the place of Rav and Shmuel and the law is not like him
In the entire Talmud except for three things that Shmuel said
⟦Rav said⟧ the law is like Rabbi Yossi like him in one who separates
⟦Below⟧ his challah and thinks of it and Rav said to him
⟦Bekhorot⟧ Bekhorot chapter 'One who purchases the fetus of a gentile's cow'
To Shmuel, Issur the proselyte, by what did he acquire it
⟦By pulling⟧ by pulling, it requires proper pulling
⟦To Shmuel⟧ to Shmuel who said any pulling that does not acquire
In a gentile does not acquire in an Israelite
And so the law is like Rabbi, a price that he does not have now but
⟦...⟧
⟦...⟧
And Rav said the law is like Rabbi Yossi who said
⟦...⟧
⟦...⟧
Not exactly, he took one of them and the same rule applies
To all of them
⟦...⟧
One does not write a deed for the borrower without the lender even on
The properties for we fear perhaps he wrote to borrow in Nissan
And since it was not found until Tishrei and he will seize from buyers
20
And if you toil equivalent to a - 22 - 22 etc -
And dirhams in the advance so under it equivalent in the advance in
Adram and even the - price which is in KD the Syrian -
And even in KD KD in under it entered price and even in
Equivalent under it the entry under it and even the entry under it
In the advance under it entry under it entry under it -
And dirhams in the advance in under it KD in the advance and even the entry
And even the advance in the in dirhams KD in dirhams etc -
Under it KD in under it and in under it under it and even a dirham
And in KD in under it in and even the entry under it in etc
And even the entry and even a dirham under it under it KD under it
Under it and even and in KD in dirhams and even the entry under it
The entry and even the entry the under it in under it in dirhams
And even and even a dirham the under it and even the entry in KD in dirhams
Under it and even KD in under it and even the entry in dirhams
Under it and even a dirham in under it in under it under it -
And even the entry in dirhams in under it in dirhams -
And even the entry KD under it and even the entry under it and even the entry
And even the entry and even KD in under it and even the entry and even the entry
And even the entry and even the entry under it and even the entry and even -
⟦...⟧ from his time
⟦...⟧
Abbas bin Shadad, carrier, life [as] servant ⟦...⟧
Atiya bin Adon, carrier, Ward ⟦...⟧
⟦...⟧ Adon, carrier, Ward ⟦...⟧
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⟦...⟧
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So, may it be the will of the One who dwells in the habitation,
to assist the pleasant young man, like a blooming rose,
Rav Ali Passi, may his Rock and Redeemer protect him, who stands to sanctify the bride,
the honorable and modest Mrs. Lulu, daughter of the honorable late Shaul, of blessed memory.
As the prophet said: 'He who finds a wife finds a good thing and obtains favor
from the Lord.' And it is written elsewhere: 'A woman of valor, who can find? Her value is far beyond pearls.
The heart of her husband trusts in her, and he shall lack no fortune. She does him
good and not evil all the days of her life.' Hear now, my masters,
this holy congregation, what is written in this marriage contract (Ketubah),
how the aforementioned groom said to this virgin bride:
'Be my wife according to the law of Moses and Israel, and I, by the word
of Heaven, will work, honor, nourish, and support you,
according to the custom of Jewish men, who work, honor, nourish,
and support their wives in truth. And I will give you
the settlement for your virginity, two hundred silver Zuz, which is due to you
by Torah law, and your food, your clothing, and your necessities,
and to live with you as is the way of all the earth.' And she consented,
Mrs. Lulu, this bride, and she became his wife.
And this is the dowry that she brought to him from her father's house:
a sum of twenty-five and three-quarter Dinars,
currency of Babylon, may God protect it. Furthermore, she brought him garments,
and jewelry of gold, silver, copper, and iron,
and bedding, everything totaling twenty-five Dinars.
Thus, the total amount of the dowry and the increase is fifty
Dinars. Furthermore, the aforementioned groom desired and added for her
from his own an addition to the core Ketubah, a sum of
five Dinars. Thus, the total amount of her Ketubah,
her dowry, and the addition is fifty-five Dinars,
three-quarters in total. And we have performed a symbolic act of acquisition from the hand of the groom
aforementioned, a complete and total acquisition with a vessel fit for acquisition,
and everything is valid, clear, and established.
Rebecca daughter of Aaron, Mahluk and large Laban ⟦...⟧
Sunday, 25 Elul, year 5677, total of seven
and one Nisf Kabir Lira, like this Dinar
with five
Samuel David Meir, Daoud Menashe Daoud
Tuesday, 27 Elul, year 5677, total of ten
quarter Kabir, Nisf Mahluk, small Laban, Ashrafi
and five Majidi Riyals and twenty Shahi and five
and seven Kabir and a quarter ⟦...⟧ with five hundred and twenty
⟦...⟧ Nisf Ashari ⟦...⟧ settled and seven hundred and from gold
one hundred, total of 5 thousand and nine hundred Mahluk and Laban and five
total of one thousand and five hundred, total sum settled three thousand
one hundred from gold and fifty Francs from gold three hundred
and ten and from Francs three hundred and twenty-five
and twenty and five Kabir and a quarter
Elijah Gabbai, Ezekiel Cohen, total of seventy-five
and five Turkish Liras and four Qam Lida Kabir
total sum four English Liras and seven Kabir
and five Kabir and twenty-five Shahi
And Rabbi Shimon Sofer, of blessed memory, wrote in his book Magen VeRomach on page 40:
He wrote a parable of a human being who sent his servant to a place
far away and gave him travel expenses. And when the servant arrived
at a certain village, since he saw the inn was pleasant,
he turned to stay there. And it happened on that day, a matter fell
in the city, and the king of the city sent to call all the people of
the city and said to them: Who among you wants to go to such-and-such place
on my mission, and I will pay him his full reward. And they all answered
and said: We are the servants of the Great King, how shall we go
on the mission of another servant? And when the aforementioned servant heard this, he rejoiced
and said: Behold, I am going on the king's mission. And the king said to him:
My son, by your life, you shall go and succeed, and when you return you shall receive your reward
in full. The servant returned to his home and the king saw him rejoicing.
He said to him: What is this joy that you are so happy about? He said to him:
My lord the king, know that you sent me to such-and-such place
and gave me travel expenses, and I went to a certain village
and a mission from a certain king happened upon me, and I went on his mission
and received a full reward. The king said to him: Fool of the world,
I sent you to such-and-such place to do business and you would have
earned a thousand gold pieces, and you rejoiced in a reward
of a small amount that that king gave you. Thus far. The moral is
that the soul descends to this world to engage in the Torah
Standing on one side of the altar etc., as it is found
in the chapter 'Eizehu Mekoman' page 53b
and in Pesachim page 59b
However, the Maggid Mishneh, of blessed memory, in chapter six of the Laws of
Sacrificial Acts, wrote as follows:
And know that our Teacher (Maimonides) holds that the residue of the blood
does not impede the atonement etc. and the Ra'avad, of blessed memory, disagreed
with him and holds that they do impede, see there.
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
<del>⟦illegible⟧</del>
And seemingly it is difficult, for behold in the chapter 'Eizehu
Mekoman' we say on the Mishnah there that everything placed on the altar
which was placed with a single placement has attained atonement. Our Sages taught: 'And all the blood of the bull'
why is it said? Since it says 'And he shall take from the blood of the bull
and from the blood of the goat,' for there is no need for Scripture to say 'and from the blood of the bull'
rather this refers to the bull of Yom Kippur etc. One might think he should mix them
Scripture says 'And he shall take from the blood of the bull and from the blood of the goat,' it implies
the blood of the bull by itself and the blood of the goat by itself.
From here they said: they mix for the horns but not for the sprinklings.
These are the words of Rabbi Josiah; and Rabbi Jonathan says: they mix for the horns
and not for the sprinklings. Rabbi Josiah said to him: but has it not already been said
'which is before the Lord, and he shall make atonement,' and there is no atonement except with
mixed blood etc. And Rashi of blessed memory explained: 'which is before the Lord' on the Golden Altar
'and he shall make atonement,' and there is no atonement except with mixed blood.
And these are nice and pleasant in two years page ⟦...⟧
⟦...⟧ a nice and pleasant stone ⟦...⟧
⟦...⟧ 900 ⟦...⟧
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With the help of G-d, may His great and awesome name be blessed forever and for all eternity, Amen
And these are the laws that I have written for myself regarding the laws of
Inheritances, according to the book Yad David and the book Chukot Natan
And the author, of blessed memory, brought the words of the Decisors and the Tur Shulchan Aruch
Laws of Inheritances, section 276, and the other commentators of the Shulchan Aruch
And according to their words, a statute and a judgment for Israel, he wrote
Short rulings in wonderful rhymes
And I here on the earth ⟦...⟧
⟦...⟧
⟦...⟧
What my eyes saw in the aforementioned book regarding the root of the law
Without lengthening words, only chapter headings and page by page
Clearly explained, and may G-d save me from errors and show me
Wonders from His holy Torah, Amen, so may it be His will
And the beginning of the book starts with this language
The author said ⟦...⟧
⟦...⟧
In a place where there is a son or a daughter or their offspring, the daughter
Does not inherit anything along with the sons, and even
If the son left a daughter and the daughter left a son, the son's daughter inherits
Everything, and the daughter and the daughter's son have nothing, and so too
If the son died during his father's lifetime and left offspring
The offspring inherits from their father's father in place of
Their father, and the daughter has nothing, and such is the law
Regarding grandsons and great-grandsons until the end of all generations
And such is the law regarding the son's daughters and their offspring and their offspring's offspring
Until the end of all generations, for as long as there is found
A male from the son's offspring, the daughter and her offspring have nothing
Even the daughter of the daughter of the son's daughter inherits everything
And pushes aside the daughter and her offspring until the end of all generations
This book Chukot Natan was composed by the great and famous Rabbi Nathan Amram, of blessed and holy memory, and it is a delightful and pleasant book
It seems to me according to what our teacher and rabbi, of blessed memory, wrote on the other side of the page that this
matter which is written in the order of Kiddushin, that the Holy One Blessed be He sanctifies Israel,
is by way of homiletic interpretation and no law at all should be learned from it,
and so most of the commentators, of blessed memory, agreed.
⟦line⟧
And after he wrote these things, I saw that he wrote further
prior to this, things ⟦...⟧ that contradict this,
as he said there, a moral lesson that Rabbeinu Yonah wrote,
that there is no difference between Kiddushin and a woman except that this one transgresses
the prohibition of "do not delay" and this one does not transgress "do not delay."
And after he wrote in the name of the Rabbi, Rabbeinu Yonah, he wrote as follows:
From this it appears that the Rabbi, of blessed memory, holds that Kiddushin is from the Torah,
and this is the opposite of what he wrote later, that it is of Rabbinic origin.
And I saw fit to reconcile the words of the Rabbi, of blessed memory,
that at first he wrote according to what the Rabbi, Rabbeinu Yonah, wrote,
as it is implied from his words that it is from the Torah,
and finally he wrote his own opinion and said and explained
that he holds it is of Rabbinic origin, and this is what he deduced
from the words of Maimonides, of blessed memory, who wrote "and commanded us regarding the forbidden unions."
This he wrote within ⟦...⟧ that he wrote there, therefore it seems
that the Rabbi later thought that this is of Rabbinic origin,
and what he wrote at first that it is from the Torah was according to the opinion
of Rabbeinu Yonah, and since he wrote that this is the opinion
of Maimonides, of blessed memory, it appears that he ruled so.
Up to this point, all that I have written above is according to the rule -
that I have started everything is first as it is written
therein from beginning to end and so it is written everything is vanity
therefore I said forever I will thank and praise the Lord from
<del>⟦illegible⟧</del> and I will sing of Your strength and I will sing aloud in the <del>m</del>morning
of Your mercy for You have been a stronghold for me and a refuge in the day of my trouble
<del>O my strength, unto Thee will I sing praises; for God is my stronghold, the God of my mercy</del>
through all this and this to Judah and he said etc. book of
Habakkuk and in it are 25 pages and written upon it is ethics
and these are the names first as it is written In the beginning
God created the heavens and the earth
and the earth was without form and void and darkness was upon the face of
the deep and the spirit of God moved upon the face of the waters
and God said let there be light and there was light and God saw
the light that it was good and God divided
between the light and between the darkness and God called the light
day and the darkness He called night and there was evening and there was morning
one day and God said let there be a firmament in the midst
of the waters and let it divide between waters and waters and God made
the firmament and divided between the waters which
were under the firmament and the waters which were above
the firmament and it was so and God called the firmament
heaven and there was evening and there was morning a second day
And if you ⟦show favor⟧ or we hide in the name of the Explicit Holy Name
And I performed for him ⟦the action⟧ and your God did not look upon me
In the name of the Lord of Hosts, God of Israel, God of Abraham
22 ⟦generations⟧ of dirhams and the walls of three dirhams
And if you do not want him and a camel for him the action and I performed
And if the snakes multiply in the place and have emerged
And I named him by Your Explicit Name P. Abr. in the name of the Lord
⟦illegible⟧ ⟦illegible⟧ the snake in that house from so-and-so
And if the snakes multiply in the place and have emerged
K L M S E P Tz Q R Sh T
⟦illegible⟧ ⟦illegible⟧
From this ⟦speech⟧ from that place like this from the house
And if the snakes multiply in that house and if
The snakes multiply in the place and I named him in the name of the Lord
of Hosts, God of Israel, God of Abraham, God of Isaac
And if the snakes multiply in that house and if
From this place and I named him in the name of the Lord, God of Israel
And I named him by Your Explicit Name P. Abr. in the name of the Lord
⟦illegible⟧ ⟦illegible⟧ the snake in that house
And if the snakes multiply in the place and have emerged
⟦illegible⟧ ⟦illegible⟧ the snake ⟦illegible⟧
Anas Rab Ah Gad said to him that the money is all.
And Gad said to him how is this and he did not say to him ⟦illegible⟧
On the hand of Mandil Allah and he said a loan and the money
Gad said to him from what is it that ⟦illegible⟧
And he said to Gad ah from him ⟦line⟧ from that time
When Abu brought from Gad from him ⟦line⟧
In the name of the brought in the name of the and Gad Abraham said
And Gad Abraham said ⟦illegible⟧ all money ⟦illegible⟧
And Gad said to him from what is from him that all is from
the money the gold
⟦illegible⟧
⟦illegible⟧
And Gad said to him from what is from him
And Gad said to him from what is from him
And Gad said to him from what is from him
And Gad said to him from what is from him
And Gad said to him from what is from him
{
Look also at Luzhou specifically according to the rule of this
⟦...⟧ which is not necessary for a reason and it is not
They will bring the people of the descent and very much to the station and also their ledgers
Except that they returned ⟦...⟧ and a mention was taken
Except that now how much was ⟦...⟧
Its plant ⟦...⟧ also and a broker and he acknowledged it
From the side of the descent to the administration when they entered
The broker of the oyster-shell by his hand solved for this time
And in the whole of his birth all the papers of the rule
This solution of the last on the envelope 1 oyster-shell
The lands of Sharaf from on the chest of the house of Sharaf
Our place except ⟦...⟧ about ⟦...⟧ dollars ⟦...⟧
All from the shelf ⟦...⟧
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⟦...⟧ the last except from troubles
⟦...⟧ or 3 this
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And from ⟦...⟧ from Luzhou ⟦...⟧
Thus in all ⟦...⟧ days for free it shall not be
More and more
And he said further to seek the people a Masoretic hint
In the verse all the land is like a furnace, no
Because it has more to grow from what there is not
In others it is written defectively, for the inclination is close, a wandering king
An old and foolish king knocked on wisdom and you land
Great was not found etc. and is it not worthy to be great
And he said that Mordecai knew all that was done
But he did not know Haman and how he wrote and what he signed on it
Rather, he said that he knew the heavenly decree
Which was signed in blood to destroy the Jews
But how was the matter reversed so that the accusers were killed
By a verbal analogy: It is written here, And Mordecai rent his
clothes, and it is written there regarding Joseph, And he rent his clothes
Just as there the matter was reversed for good, so here it was reversed
Be not afraid of sudden fear, neither of the desolation of the wicked, when it cometh
Take counsel together, and it shall come to nought; speak the word, and it shall not stand: for God is with us
And he said further to seek why was it personified
The Holy One, Blessed be He, after the word In the beginning and called His name Elohim
<del>To say that at first it arose in thought to create the world</del>
<del>In the attribute of judgment, and He saw that the world would not endure, and He joined</del>
<del>With it the attribute of mercy, and that is In the day that the Lord God made earth and heaven</del>
And the word Bara is an acronym for First Beloved Son
Heaven [Shamayim] is fire [Esh] and water [Mayim], for the Holy One, Blessed be He, brought fire and water and mixed them together
These are the things ⟦...⟧
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Parashat Vayechi Yaakov ⟦...⟧
Year ⟦...⟧ according to the abbreviated era
And concerning the portion of Vayechi Yaakov our father, peace be upon him
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And it was on the day ⟦...⟧
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I, the undersigned, admit that I have received from the honorable Mr. Yosef, may his Rock and Redeemer protect him, a sum of
five hundred and seventy-six silver dinars and a quarter, with five ⟦...⟧
hundred and seventy-six silver dinars and a quarter as mentioned, which remains
with me as a business investment (Iska) for half the profit for a full year
from the date hereof until one full year
and I, the undersigned, admit how I received the mentioned sum from the hand of the honorable Mr. Yosef, may his Rock and Redeemer protect him
mentioned, and the profit shall be between us half in profit and half in loss
and the responsibility for the principal and the profit is upon myself and upon my properties
real estate and movables by way of real estate, not as a mere promise (Asmakhta)
and not as a form-letter of contracts but according to the stringency of all contracts
made in Israel according to the regulation of our Sages, of blessed memory, not to retract it
from this day and forever, and we have performed a formal acquisition from the hand of the undersigned for the merit of
the mentioned honorable Mr. Yosef, a complete and perfect acquisition with a vessel fit
to perform an acquisition with, from now, not as a mere promise and not
as a form-letter of contracts, with the cancellation of all notifications and notifications of notifications
and the disqualification of their witnesses according to the opinion of the Rashba, of blessed memory, and everything is valid
clear and established
Furthermore, I admit how I received the mentioned sum from the hand of the honorable Mr. Yosef, may his Rock and Redeemer protect him
mentioned, and the profit shall be between us half in profit and half in loss
and the responsibility for the principal and the profit is upon myself and upon my real estate properties
and movables by way of real estate, not as a mere promise and not as a form-letter
of contracts etc.
The youth Yosef Cohen ⟦...⟧
The youth David Cohen ⟦...⟧
Remez
S. T.
– Introduction to 8
Remez 65: "And you shall make a door for it in its side; with lower, second, and third stories
you shall make it." The explanation is that they correspond to the three worlds: the lower world, which is
the world of angels, the world of spheres, and the lower world, which is
this world in which we dwell, which is a world of change and transformation.
And behold, in the Ark there were three levels: a level for refuse, a level for beast
and animal, and a level for man. And behold, the lower level which is for refuse
is corresponding to this lower world which is entirely filth and stench.
And the middle level which is for beast and animal is corresponding to the world
of the spheres, which have no knowledge or intellect like the beast and the animal.
And the upper level which is for man is corresponding to the world of angels,
who are intellectual like man, who has intellect and knowledge to recognize
his Creator. And this is what the verse said: "lower, second, and third stories
you shall make." Lower corresponds to the lower world, second corresponds to the world
of the spheres, and third corresponds to the world of angels. And know that
man is a microcosm, and in him are three worlds: the head corresponds to
the world of angels, in which is the brain which is the dwelling of the intellect
and the soul; and from the neck to the waist corresponds to the world of the spheres,
in which is the heart which is the source of life and movement, like the spheres
which possess movement; and from the waist down corresponds to the lower
world, where the reproductive organs, the stomach, the liver, and the rest of
the internal organs are, which cook the food and push the waste outward.
And this is what the verse said: "lower, second, and third stories you shall make."
Lower corresponds to from the waist down, second corresponds to from
the neck to the waist, and third corresponds to the head which is
superior over all, and in it is the dwelling of wisdom, understanding, and knowledge.
The matter of Balaam against his will is a wonder from the mountains of God ⟦...⟧
The verse says, From Aram Balak the king of Moab has brought me, from the mountains of the east,
Come, curse Jacob for me, and come, defy Israel, etc. See,
See and observe his wickedness and the greatness of his hatred that his feet ran,
And he left his land and went on a distant way ⟦...⟧
And he did not spare his honor as he went on the way alone
To do harm to Israel, and so intense was the hatred in his heart,
And even though he knew that the Holy One, Blessed be He, does not desire ⟦...⟧
In their curse, nevertheless he went with brazenness ⟦...⟧
A parable, to what is the matter comparable? To a lion that sought to prey
Upon the flock, and the shepherd was there guarding them from the lion.
What did the lion do? He began to wag his tail
And made his voice heard so that the sheep would be afraid and flee
From the shepherd, and then he would prey upon them; so Balaam the wicked
Sought to curse Israel and saw them, that He guards them,
The Holy One, Blessed be He, as it is said: Behold, He who guards Israel neither slumbers nor sleeps.
He began to curse himself and said, Let my soul die
The death of the righteous, and let my end be like his. But anyone
Who blesses is blessed, and he who curses is cursed, as it is said: And I will bless
Those who bless you, and him who curses you I will curse. And so Jethro when he came to convert
Said: Blessed be the Lord, who has delivered you out of the hand of the Egyptians
And out of the hand of Pharaoh; and Jethro rejoiced for all the goodness which
The Lord had done to Israel, etc. Blessed are You, Lord our God,
King of the universe, Creator of the lights of the fire.
pursues the commandment of excision and will pursue to separate another thing
And they said that he shall not be called according to his custom 'wicked', meaning
he shall act as David did, for the sons of the wicked killed him, and they said
this honored Name, for if you say by way of
the wicked, for what reason did he say, for what reason did the verse say 'Turn away from evil'
so that you shall pursue it, so that he shall be called nothing but 'good', and do not
say that he first performed commandments and afterwards 'turned away from evil'
for David preceded by saying: everyone who acts shall not do evil
and then he said after 'do good'; and David was a pursuer of peace
and he said 'seek good for yourself and do good', so that you do not say like a person who says
'I will do for myself all types of transgressions, and who shall say to me what shall you do'
'and I will do and perform many commandments, and all my deeds'
'are through commandments and good deeds, and all my evil deeds'
'that I have done shall be atoned for by the commandments I have done'; and this is
what the verse said: 'Turn away from evil' and afterwards 'do good'
And the sages said: 'do good', and 'good' is nothing but Torah, as it is said
'For I have given you a good portion, do not forsake my Torah'
Behold, if a person pursues Torah and commandments
then he shall not do any evil, as it is said: 'And God saw'
everything that He had made, and behold, it was very good', and our Sages of blessed memory expounded
in Genesis Rabbah: 'very good', this refers to the Evil Inclination; but is the Evil Inclination
good? Rather, it is to teach you that all ⟦illegible⟧