AI English Translation, Pages 226-250
The first man, when he sinned, was expelled from the Garden of Eden, etc.
And King David, peace be upon him, said "they have surely driven me out," and this means David
requested mercy for himself, and consequently Adam
the first was also included. And this is "Blessed is the man who trusts
in the Lord, and the Lord shall be his trust" (Jeremiah 17), meaning that trust
is a vessel that holds the blessing, and this is "and the Lord shall be his trust,"
meaning that he should have strong trust in Him, may He be blessed, and this is "and the Lord
shall be his trust," for the trust itself is the vessel that holds
the blessing, and this is what King David, peace be upon him, said: "He who trusts
in the Lord, mercy shall surround him," meaning even if he is not worthy on
his own to have trust in the Lord, mercy shall surround him.
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And this is what the scripture said: "Blessed is the man who trusts
in the Lord, and the Lord shall be his trust," meaning that he should have strong
trust in Him, may He be blessed, and this is "and the Lord shall be his trust," for the trust
itself is the vessel that holds the blessing, and this is
what King David, peace be upon him, said: "He who trusts in the Lord, mercy
shall surround him," meaning even if he is not worthy on his own
based on his actions, since he trusted in the Lord, mercy shall surround him.
And this is what the scripture said: "Blessed is the man who trusts
in the Lord, and the Lord shall be his trust," meaning that he should have strong
trust in Him, may He be blessed, and this is "and the Lord shall be his trust," for the trust
itself is the vessel that holds the blessing, and this is
what King David, peace be upon him, said: "He who trusts in the Lord, mercy
shall surround him," meaning even if he is not worthy on his own
based on his actions, since he trusted in the Lord, mercy shall surround him.
And this is what the scripture said: "Blessed is the man who trusts
in the Lord, and the Lord shall be his trust," meaning that he should have strong
trust in Him, may He be blessed, and this is "and the Lord shall be his trust," for the trust
itself is the vessel that holds the blessing, and this is
For in the place where penitents stand, perfectly righteous people
cannot stand, as it is said, "Peace, peace, to him that is far off and to him that is near."
To the far off first and then to the near, and Rashi of blessed memory explained: to the far off
who was far and became near, and this is the penitent;
and to the near who was near and was never distanced, and this is the perfectly
righteous person; and even so, He preceded peace to the far off, which is to the
penitent. And Maimonides of blessed memory wrote: Let a penitent not imagine
that he is distanced from the level of the righteous because of the iniquities
and sins he committed; the matter is not so, but rather he is beloved and pleasant
before the Creator as if he had never sinned; and not only that,
but his reward is very great, for he has tasted the taste of sin
and separated from it and conquered his inclination. The Sages said: The place where
penitents stand, perfectly righteous people cannot stand in it;
meaning their level is greater than the level of those who never sinned,
because they conquer their inclination more than they do, until here are his words. And
the author of the Akeidah wrote in Parashat Vayigash, and these are his words: And the
Sages of blessed memory have already agreed that the level of the penitent is greater than the level of
the perfectly righteous person, and this is what they said: In the place where penitents
stand, perfectly righteous people cannot stand. And the reason
for this is that the perfectly righteous person serves out of love and has
no barrier that prevents him from His service, may He be blessed; but
the penitent has a great barrier, which is his inclination that
already overpowered him, and he must fight with it and conquer
it, and therefore his reward is doubled and redoubled, until here are his words. And he wrote
further there, and these are his words: And it is proper that you should know that there is no difference between
one who returns out of fear and one who returns out of love regarding
the acceptance of the repentance, for both are equally good, rather
(Tractate Sukkah Page 25a The Sages Taught: The Sick)
and those attending to them
are exempt from the Sukkah, and one is not considered sick unless in danger
even if he feels a pain in his head or a pain in his eye. Said Rabban Shimon ben Gamliel:
There were times when we were reclining with Rabban Gamliel in the Sukkah
and they would bring us a bucket of water and pour it over
the crushed beans because the crushed beans emit steam, and Rabban Gamliel
did not say anything to them. Go and see how much he cherished them,
Rabban Gamliel cherished the commandment, for even though he was exempt
from the Sukkah, he did not want to be idle from it. Until here.
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Section. Those traveling by day are exempt from the Sukkah by day
and obligated at night; those traveling by night are exempt at night
and obligated by day; those traveling by day and night are exempt
from the Sukkah both by day and by night. Rashi of blessed memory explained:
Those traveling by day are exempt from the Sukkah by day
for he does not have to leave his path and sit in a Sukkah, as it is written 'In Sukkos
you shall dwell' like the way you live. Just as a dwelling is a man and his household, so too
a Sukkah is a man and his household. And when it is his way to go out for business,
he goes out and does not sit in his house; so too here, he goes on his way
and does not sit in a Sukkah. Until here. And the Tosafists of blessed memory questioned:
If so, even in his house as well, by day and night
let him be exempt, for it is written 'In Sukkos you shall dwell' like the way you live,
and it is the way of a man to go out from his house for days and years.
Know that everything I have written and been precise in and explained to you
is all in truth, not a lie, and if you do as written without any
change, it will not miss the mark and you will see great wonders
as mentioned above; know also that all these holy names
mentioned above are holy names, and anyone who performs them
without charity will not succeed with them, and one must give charity for
the act; but he who cannot give charity for
the act shall say eighteen times "charity saves from death" and shall give the charity
after money comes into his hand, and if he does not do so he will not succeed
and if he does what I have written he will see great wonders
for whatever he desires; know that all these names are holy
names and anyone who uses them without holiness
and purity will not succeed with them, for this act is
a great thing and one must be very careful
Finished
And now I will begin to write remedies and healings and amulets
and every good and beneficial thing with the help of the Name, may He be blessed
The Holy One, blessed be He, shall make me succeed in my deeds, Amen, so be His will
Amen Selah
A remedy for one who wishes to go on a journey by day and by night and shall not fear
any man or evil beasts or thieves or bandits
He shall say these verses seven times before he goes out
on the way, and shall say: Blessed are You, Lord our God, King of the universe,
Who guards His people Israel forever, Amen Selah, and these are the verses:
Our God is in heaven and on earth, He does all that He pleases
The Lord shall guard you from all evil, He shall guard your soul; the Lord shall guard
your going out and your coming in from now and forever, Amen Selah
It has already been explained in the first treatise of this work
and as a general rule that man is a microcosm and everything
found in the macrocosm is found in the microcosm
and I must now explain the details of the matters how
it is in general and in particular and behold just as this world in its entirety
is divided into three parts and they are the world of angels
and the world of spheres and the lower world so man
is divided into three parts and they are the head and the chest and the belly
and the head corresponds to the world of angels and the chest corresponds to
the world of spheres and the belly corresponds to the lower world and this
is clear to the senses for the head is the dwelling of the soul and the intellect
and wisdom and understanding and knowledge and they are spiritual and have no
composition and they correspond to the angels who are intellectual and have no
composition and the chest is the place of the heart which is the place of vitality
and movement and natural heat and it corresponds to the spheres which
possess movement and from them comes the heat for the whole world and the belly
is the place of generation and corruption and it corresponds to the world
below which is the place of generation and corruption and this is clear
for the head is the king and it is the ruler over the whole body
and it gives strength and movement to all the organs and the heart is
like a viceroy to the king and it receives strength from the brain and gives to the whole
body and the belly is like a servant who receives a reward from them all
and serves them all and this is what King Solomon, peace be upon him, said
in Ecclesiastes And I praised the dead who have already died
more than the living who are still alive and better than both of them
is he who has not yet been who has not seen the evil
deed that is done under the sun and this will be understood according to
what we have written that man is a microcosm and in him
are found all the worlds upper and lower
At first transgression restrained me, and because of my sins I could not speak
Now with a shamed face and great disgrace I have come before You
To seek pardon and forgiveness for what I have sinned against you and also against
The glory of Heaven
And now all my sins and transgressions are revealed before You and nothing is hidden from
Your eyes, Living and Enduring, blessed is He who decrees and fulfills, and gives life to the dead
Great at saving and Healer of the sick
Also great is the iniquity which I have committed against Your good and upright will
I have done what is evil in Your eyes and I have increased in transgression and rebellion against You
And to Your holy words I did not listen, and in all Your commandments I did not walk
And Your Torah I cast behind my back, and Your words I did not keep
Woe is me for I have sinned, woe is me for I have transgressed, woe is me for I have rebelled
Woe is me for all the evil deeds which I have done before You
You know all the hidden things and all the revealed things
Everything is revealed and known before You, and nothing is hidden from Your eyes
Please, O Lord my God and God of my fathers, let my prayer come before You
And do not ignore my supplication, for I am not so brazen-faced and stiff-necked
To say before You, O Lord my God and God of my fathers, I am righteous and have not
Sinned; but I have sinned, I have committed iniquity, and I have transgressed, I and my household
And now with a shamed face and great disgrace I have come before You
To seek pardon and forgiveness and atonement for all my sins and iniquities
And transgressions that I have sinned, and that I have committed iniquity, and that I have transgressed before You from the day I was
Upon the earth until this day
Even the light, for let it be for light as if dimmed elsewhere –
the moon dimmed and the sun shone at noon and the moon did not shine
and the stars gathered their brightness and all the stars of heaven did not illuminate
Every luminary dimmed compared to the light of the King's face in judgment
and all the host of heaven shall not give him rest and all the people
shall come weeping on this bitter and hasty day, on the day
bad news reached our ears because the crown jewel
has been exiled from our heads; the turban has fallen, tossed like a ball
to a wide land, to the valley of weeping, there they set his judgment
there he wept and suffered bitterness
Woe to us for we have sinned, woe to us for we are broken
The crown of our head has fallen, woe to us for our fracture
our wound is sickly, woe to us for our glory has departed
our brilliance has departed, our splendor has departed, the joy of our heart turned to mourning
our dance, woe to us for the Holy Ark was captured, the Western
lamp, the lamp of God, before it could be extinguished, the Western lamp went out
and the Ark of God was taken and all the house of Israel shall weep
for the fire which the Lord has kindled, and a burning shall burn in our hearts
like a burning fire that shall burn in it and not be extinguished
For our fracture is as great as the sea, who shall heal us? Who will make my head
water and my eyes a fountain of tears, and I shall weep day and night for
the slain of the daughter of my people? Who would give me a lodging place for wayfarers in the desert
that I might leave my people and go from them! For they are all adulterers,
an assembly of treacherous men, and they bend their tongues like their bow for lies
and they are not valiant for the truth in the land; for they proceed from evil to evil
After writing this, the book HaMagid came into my hand
In the first part, page 203, and I saw there that he wrote
In the name of the Gaon Rabbi I. Mintz, of blessed memory, in Responsa sign
11, who wrote as follows: And regarding what you wrote that they are accustomed
In the Upper Galilee to eat meat after cheese
And wiping and rinsing the mouth is permitted
And he brought proof from that of Chullin 105
Poultry and cheese are eaten with abandon etc.
And the author wrote there about it as follows:
And in my humble opinion it seems that there is no proof from there, for there
It is poultry meat and it is permitted without wiping and rinsing
But animal meat which requires wiping and rinsing
Is not eaten with abandon, for behold wiping and rinsing
Require a blessing of their own etc. see there
And I, an ignorant man, did not merit to understand his words, for what
Is the matter of a blessing to wiping and rinsing, and is it not
Wiping and rinsing is only so that it should not
Be like one who eats cheese with meat
Literally, and since he wiped and rinsed the mouth
The taste of the cheese left his mouth and it is like one
Who did not eat cheese at all
It seems to me that Maror requires the size of an olive etc. and everything that
has not eaten an olive-sized amount there, since it was not, it does not resemble an olive-size
except according to the one who holds that other vegetables do not require reclining
since it is not similar to Matzah which requires reclining, and Maror
which does not require reclining, and even according to the one who says it requires
reclining, this is the reason because it contains a memorial to freedom
and other vegetables do not have a memorial to freedom at all
And according to this, it seems that Maror in the first dipping
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It was difficult for the Rabbi, of blessed memory, that we should require an olive-size because it contains a memorial to freedom
And if so, it is similar to Matzah, and what the Rabbi, of blessed memory, wrote that we require an olive-size
specifically for Maror because it contains a commandment from the Torah, and regarding Matzah
as the Rabbi, of blessed memory, wrote, and if so, regarding Maror in this time which is Rabbinic
it does not require an olive-size, and it is implied from the words of the Rabbi, of blessed memory, that even in this time
it requires an olive-size. The Rabbi, of blessed memory, answered that Maror contains a memorial
to the enslavement and Matzah a memorial to freedom, and they are two things that do not
resemble each other, but Maror and Matzah, since this one is a memorial
to the enslavement and this one a memorial to freedom, they do not resemble each other
And even so, Maror requires an olive-size, and not like the Rabbi, of blessed memory, who wrote
that Maror in this time does not require an olive-size because it is
Rabbinic, for even Matzah in this time which is from the Torah does not
require an olive-size except because it contains a memorial to freedom
and all the more so Maror which contains a memorial to the enslavement does not require an olive-size
(At the conclusion of this, it seems so to me and I have signed my name, the youth)
(From Sunday 25th ⟦illegible⟧ ⟦illegible⟧)
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This is the law: when a man dies in a tent, everyone who comes into the tent
and everything that is in the tent shall be unclean seven days. And every open vessel
which has no cover fastened on it, it is unclean. And whoever touches
in the open field one slain with a sword, or a corpse, or a bone
of a man, or a grave, shall be unclean seven days. And for the unclean person they shall take
some of the ashes of the burnt sin offering, and living water shall be put on them in a
vessel. And a clean person shall take hyssop, and dip it in the water, and sprinkle it
on the tent, and on all the vessels, and on the persons
who were there, and on him who touched the bone, or the slain,
or the dead, or the grave. And the clean person shall sprinkle on the unclean
on the third day, and on the seventh day; and on the
seventh day he shall purify him, and he shall wash his clothes, and bathe himself in water, and be clean at evening.
But the man who is unclean and does not purify himself, that soul shall be cut off
from the midst of the assembly, because he has defiled the sanctuary of the Lord;
the water of impurity has not been sprinkled on him; he is unclean. And it shall be to them
a perpetual statute; and he who sprinkles the water of impurity shall wash his clothes,
and he who touches the water of impurity shall be unclean until evening. And whatever
the unclean person touches shall be unclean, and the person who touches it shall be unclean
until evening. And the Lord spoke to Moses and to Aaron, saying:
This is the statute of the law which the Lord has commanded, saying: Speak to
the children of Israel, that they bring to you a red heifer without blemish,
in which there is no defect, and on which no yoke has ever come.
And you shall give it to Eleazar the priest, and he shall bring it
outside the camp, and it shall be slaughtered before him. And Eleazar shall take
And if one of them were to be, then if after it was
remaining in the hand of another, then it is not possible for him to take anything from it
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And if that property which is with him is from the
<del>in</del> which is with him belonging to someone else, then it is not permitted
for the creditor to take anything from it because that property
which is with him is not his, but rather it belongs to someone else, and for that reason
the ruling is that he should return that property to its owner.
And if <del>⟦illegible⟧</del> there was in the hand of the one who owes the debt
some of the property which belongs to the creditor, then it is not permitted for him
to take anything from it unless that property is
from the sum of what he owes him. And if he takes from him
something from someone else, then that is not permitted for him because that
property which is in his hand is not his, but rather it belongs
to the creditor. And if that property belongs to the creditor, then it is not
permitted for him to take anything from it except after it becomes
And if the property which is with him is from the debt which
is upon him, then it is not permitted for him to take anything from it except
after that property becomes his, so when it is
his, it is not permitted for him to take anything from it except
for what he owes. And if he takes from him
the property which belongs to him, then that is not permitted for him because that
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And after we mentioned in the sixth chapter what the evidence is
for the existence of the soul and that the soul is a substance and not an accident,
we begin here and say:
We say that the soul has many faculties and various actions.
The evidence for the multiplicity of its faculties is the contradiction of some of the soul's actions
against others; for the soul desires something and loathes it, and it gets angry
at something and loves it, and it performs the action of the intellect and opposes it, and it performs
the action of anger and opposes it. For if it were a single faculty, there would not be
contradiction in it, because a single thing does not perform different actions
at one time. And since the soul performs
different actions at one time, we know that it has
many different faculties. The sages have divided the faculties of the soul
into three faculties: the rational soul, the irascible soul,
and the appetitive soul. They placed the rational soul in the brain,
the irascible soul in the heart, and the appetitive soul in the liver.
This is because the brain is the source of sensation, and sensation is the source of thought,
and thought is the source of speech; therefore it is called rational. And the heart
is the source of life, and life is the source of anger; therefore it is called
irascible. And the liver is the source of nutrition, and nutrition is the source
of desire; therefore it is called appetitive.
Know, O my brother—may God grant you success—that these three faculties
are those which are called the vegetative soul, the animal soul,
and the rational soul. We have already mentioned that in the sixth chapter,
and in this chapter we explain the faculties of the rational soul
which is the source of thought, speech, understanding, and intellect.
Regarding the house of the served, the honorable David, may his Rock protect him, on behalf of the honorable Joseph
The aforementioned served was present below regarding that in the presence of
Friday, the 11th of Adar, the year 5634 of the small count
The day of the passing of the deceased, may he rest in mercy, Kaduri Mordechai Ezekiel, may his Rock protect him
This was recorded for information
The text of our teacher Joseph
The original document in our hands, our Sages of blessed memory ⟦...⟧ on the mentioned day
above, that the served, the honorable David, may his Rock protect him, paid the price of the share
of the honorable Joseph, may his Rock protect him, from the house in which they are living
And that is double and regarding the aforementioned amount above
due from the deceased, of blessed memory, on the 17th of Menachem, the year 5633 of the small count
On that Saturday, that was completed by the aforementioned served and he paid it
to our master, our teacher, of blessed memory, on the mentioned day he paid for the house
<del>⟦...⟧</del> there reached me from the hand of the honorable David, may his Rock protect him, the mentioned amount of dinars
from the price of the share mentioned above, and that served, David, may his Rock protect him, received
the mentioned amount from him, of blessed memory, and he paid him a receipt in hand
This was recorded clearly
And that on the day of the 11th of Adar, the year 5634 of the small count, he paid
the honorable David, may his Rock protect him, to our master, of blessed memory, the aforementioned amount above
from the price of the share belonging to him in the land of dinars, and that
the price of the whole share of our teacher Chaim, may his Rock protect him, and that was the business
of that day, and he made us witnesses against himself regarding that, and it was
from the price of the mentioned share, and it came into his hand and he paid
It is further said that when a person stands in the synagogue to pray
he must think in his mind that he should be startled and anxious
and the fear of Heaven upon him, for before the King of kings of kings he stands
And if he stood before a king of flesh and blood, he would be afraid and startled
And all the more so when coming before the King of the universe, who has no limit
and He knows the thoughts and examines hearts, that he must direct
his heart and let his eyes be downward and his heart upward toward heaven
like a servant standing before his master; and everyone who prays in this
manner is assured that his prayer will be heard
And even a Torah scroll he should not hold in his hand during the time of prayer
because his heart is preoccupied with it; and it is forbidden to hold Tefillin in his hand
and a Torah scroll during the time of prayer because his mind
is on them, that they should not fall from his hand
Another thing I found written in the Book of the Pious (Sefer Hasidim), section
902: If a person sees that suffering has come upon him
he should examine his deeds, as it is said: 'Let us search and examine our ways'
and if he searched and did not find, he should attribute it to neglect of Torah study, as it is said:
'Blessed is the man whom You, O Lord, chasten, and whom You teach from Your Torah'
and if he attributed it but did not find, it is known that they are sufferings of love
as it is said: 'For whom the Lord loves He reproves, etc.' and everyone
who rejoices in suffering, about him the verse says: 'He shall see seed,
prolong days, and the will of the Lord shall prosper in his hand.' And further you shall know
that this world is like the night and the world to come is like
the morning, as it is said: 'In the morning Your kindness, and Your faithfulness in the nights'
In the name of the High and Exalted above all blessing and praise
I will give thanks to the Lord with my whole heart, in the council of the upright and in the assembly
Great are the works of the Lord, sought out by all who have pleasure in them
His work is glory and majesty, and His righteousness endures forever
He has made a memorial for His wonders; the Lord is gracious and full of compassion
He has given food to those who fear Him; He will ever be mindful of His covenant
He has shown His people the power of His works, to give them the heritage of the nations
The works of His hands are truth and justice; all His commandments are sure
They stand fast forever and ever, done in truth and uprightness
He sent redemption to His people; He has commanded His covenant forever; holy and awesome is His name
The fear of the Lord is the beginning of wisdom; a good understanding have all those who do them; His praise endures forever
Hallelujah. Blessed is the man who fears the Lord, who delights greatly in His commandments
His seed shall be mighty on earth; the generation of the upright shall be blessed
Wealth and riches shall be in his house, and his righteousness endures forever
Unto the upright there arises light in the darkness; he is gracious, full of compassion, and righteous
It is well with the man who is gracious and lends; he shall maintain his affairs with justice
For he shall never be moved; the righteous shall be in everlasting remembrance
He shall not be afraid of evil tidings; his heart is steadfast, trusting in the Lord
His heart is established, he shall not be afraid, until he sees his desire upon his adversaries
He has dispersed, he has given to the needy; his righteousness endures forever; his horn shall be exalted with honor
The wicked shall see it and be grieved; he shall gnash with his teeth and melt away; the desire of the wicked shall perish
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In the name of
from the speech of the spring, the palm of his hand and his right foot R' and his palm
left as mentioned from R'
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After a time ⟦...⟧ he shall take pure olive oil and anoint with it
and pass over his whole body ⟦...⟧
and say ⟦...⟧ where ⟦...⟧
⟦...⟧
and thus he shall do for 3 days ⟦...⟧
and all the time that he does so he shall say ⟦...⟧
afterwards he shall take ⟦...⟧
and anoint with it the ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
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this is Mordechai etc. this is Judah etc. Mr. Sh.
as stated in the Zohar Parashat Vayechi as written there
and he sent Judah before him etc. see there at length
concerning the kingdom of the House of David which is the aspect of Malchut
which has nothing of its own etc. as is known
except for what it receives from the Yesod etc.
and therefore he sent Judah before him to show etc.
and corresponding to this on the Sitra Achra is Esau the wicked
who is the aspect of Malchut of the Sitra Achra
and therefore Jacob sent messengers before him to
Esau his brother to the land of Seir the field of Edom
which is the aspect of Malchut of the Sitra Achra which is
red as it is written why is your apparel red
and this is the field as it is written for in the field he found her
the damsel cried and there was none to save her etc.
and it is written a man knowing hunting a man of the field
and this is and Jacob sent messengers before him
meaning before he himself arrives there he sent
the messengers to clarify the sparks that fell
there in the aspect of a field and this is and Jacob sent
messengers etc. and understand this well
When Rava would shoot an arrow, he would say:
I want it to fall into two thousand bones of the Pappa River.
Rava said: He who wishes to marry a woman should examine
her brothers, as it is written: "And Aaron took Elisheba, the daughter of Amminadab,
the sister of Nahshon, to him for a wife." Since it is stated, "the daughter of Amminadab,"
do I not know that she is the sister of Nahshon? Why does the verse say "the sister of
Nahshon"? From here, one who marries a woman examines her brothers. It was taught: Most
sons resemble the brothers of the mother. It was taught: A man should not marry a woman
neither from a family of epileptics nor from a family of lepers, and this is
when it has been established three times; the children will suffer and will not be healed.
Rava said: This man who marries a woman and she stayed for ten years
and did not give birth, it is not only necessary for him to divorce her because he does not fulfill procreation
and multiplication, but even if he marries another woman it is also not [required], as said
Rav Yehuda said Shmuel: In every place where it is said "You are children
of the Lord your God," a man should not marry a divorcee or a halutzah because
it is said, "For you are a holy people to the Lord your God," and a divorcee
and a halutzah are not holiness. And he disagrees with Rabbi Eliezer, for said
Rabbi Eliezer: Anyone who does not engage in procreation and multiplication, it is as if
he spills blood, as it is said: "Whoever sheds the blood of man, by man shall his blood
be shed," and it is written after it: "And you, be fruitful and multiply." Rabbi Eleazar
says: It is as if he diminishes the Divine Image, as it is said: "For in the image of God
He made man," and it is written after it: "And you, be fruitful and multiply." Ben
Azzai says: It is as if he spills blood and diminishes the Divine Image, as it is said:
"And you, be fruitful and multiply." They said to Ben Azzai: Some preach well
and fulfill well; some fulfill well but do not preach well; you preach
well but do not fulfill. Ben Azzai said to them: And what
can I do since my soul desires the Torah? It is possible for the world to be sustained
by others. It was taught: Rabbi Eliezer says: Anyone who does not
engage in procreation and multiplication, it is as if he spills blood. Rabbi Joshua
says: It is as if he diminishes the Divine Image. Ben Azzai says: It is as if
he spills blood and diminishes the Divine Image ⟦...⟧
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Sought
S S
S S
Ask a priest, for the good hand of the Lord is upon us; this is the table which
is before the Lord. And the high priest said to him: Thus shall you say to the house of
Jacob and tell the children of Israel: Thus shall you bless the children of Israel,
saying to them: The Lord bless you and keep you; the Lord make His face shine upon you
and be gracious to you; the Lord lift up His countenance upon you and give you peace. And they shall put
My name upon the children of Israel, and I will bless them. And it came to pass on the day
that Moses had finished setting up the tabernacle, and had anointed it and sanctified
it and all its furnishings, and the altar and all its vessels, and had anointed them
and sanctified them; that the princes of Israel, heads of their fathers' houses,
who were the princes of the tribes and were over those who were numbered, offered; and they brought
their offering before the Lord, six covered wagons and twelve oxen;
a wagon for every two of the princes, and for each one an ox; and they presented them
before the tabernacle. And the Lord spoke to Moses, saying: Take it from them,
that they may be used in doing the service of the tabernacle of meeting; and you shall give them to the Levites,
to every man according to his service. And Moses took the wagons and the oxen,
and gave them to the Levites. Two wagons and four oxen
he gave to the sons of Gershon, according to their service; and four wagons and
eight oxen he gave to the sons of Merari, according to their service, under the hand of Ithamar
the son of Aaron the priest. But to the sons of Kohath he gave none, because the service of the sanctuary
belonged to them; they had to carry it upon their shoulders. And the princes offered for the dedication of the altar
on the day that it was anointed, even the princes offered their offering before
the altar. And the Lord said to Moses: They shall offer their offering, one prince on each day,
for the dedication of the altar. And he who offered his offering on the
first day was Nahshon the son of Amminadab, of the tribe of Judah.
And his offering was one silver platter, the weight of which was one hundred and thirty shekels, one
silver bowl of seventy shekels, according to the shekel of the sanctuary, both of them full
of fine flour mixed with oil for a grain offering; one gold pan of ten shekels,
full of incense; one young bull, one ram, one lamb
in its first year, for a burnt offering; one kid of the goats for a sin offering; and for the sacrifice
of peace offerings: two oxen, five rams, five male goats, five
lambs in their first year. This was the offering of Nahshon the son of Amminadab.
On the second day Nethanel the son of Zuar, prince of Issachar, did offer;
he offered for his offering one silver platter, the weight of which was one hundred and thirty shekels,
one silver bowl of seventy shekels, according to the shekel of the sanctuary,
both of them full of fine flour mixed with oil for a grain offering; one gold pan of
ten shekels, full of incense; one young bull, one ram,
one lamb in its first year, for a burnt offering; one kid of the goats for a sin offering;
and for the sacrifice of peace offerings: two oxen, five rams, five male goats, five
lambs in their first year. This was the offering of Nethanel the son of Zuar.
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I, the undersigned, acknowledge that on the day of the New Moon of
Shevat, the year 5670 from creation, I sold and gave with a complete conveyance
from now into the hand of our friend Yechezkel Yosef Katz, may his light shine, the sum of one hundred
and fifty Mejidie Riyals which are five thousand and seven hundred
Grosz, and I received their payment from his hand to mine in cash and in full,
and from this day forward, neither I nor my representatives have any claim or response
against the aforementioned buyer nor against his representatives; and I have acquired from the hand of the aforementioned
seller with a complete and full acquisition from now, with an instrument fit to acquire
therewith, not as a mere assurance and not as a formulaic document, but rather with the severity of
all deeds and regulations of our Sages of blessed memory that are customary in Israel, which are made
according to the correction of the Sages, of blessed memory, not to be changed and not to be exchanged from this
day and forever, and everything is valid, clear, and established.
Declares the young Yosef Chaim Yitzchak Katz, S.T.
Declares the young Eliyahu Yosef Katz, S.T.
Declares the young Moshe Shimon, S.T.
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I, the undersigned, acknowledge that on the aforementioned day I sold
and gave with a complete conveyance from now into the hand of our friend Yechezkel
Yosef Katz, may his light shine, the sum of one hundred and fifty Mejidie Riyals
which are five thousand and seven hundred Grosz, and I received their payment
from his hand to mine in cash and in full, and from this day forward, I have no
claim or response, nor do my representatives, against the aforementioned buyer and against
his representatives; and I have acquired from the hand of the aforementioned seller with a complete and full acquisition
from now, with an instrument fit to acquire therewith, not as a mere assurance
and not as a formulaic document, but rather with the severity of all deeds and regulations
of our Sages of blessed memory that are customary in Israel, which are made according to the correction of the Sages, of blessed memory,
not to be changed and not to be exchanged from this day and forever,
and everything is valid, clear, and established.
Declares the young Yosef Chaim Yitzchak Katz, S.T.
Declares the young Eliyahu Yosef Katz, S.T.
Declares the young Moshe Shimon, S.T.
For the sake of the unification of the Holy One, Blessed be He, and His Shekhinah
May it be Your will, L-rd my G-d and G-d of my ancestors, that You grant me the merit
to learn and to teach, to keep, to perform, and to fulfill all the words of Your Torah
in love; and enlighten my eyes with the light of Your Torah, and make my heart cleave to Your commandments,
and unite my heart to love and fear Your Name, that we may never be ashamed,
for in You we have trusted, and in Your holy, great, and awesome Name
we have trusted; let us exult and rejoice in Your salvation. And Your mercies, L-rd our G-d,
and Your abundant kindnesses, may they not forsake us forever and ever, Amen Selah.
May the pleasantness of the L-rd our G-d be upon us; and the work of our hands establish for us,
and the work of our hands, establish it. Unveil my eyes that I may perceive wonders from Your Torah.
Teach me, O L-rd, the way of Your statutes, and I will keep it to the end. Give me understanding, and I will keep
Your Torah and observe it with all my heart. Guide me in the path of Your commandments,
for in it I delight. Incline my heart to Your testimonies and not to unjust gain.
Turn away my eyes from beholding vanity; revive me in Your way. Behold, I have longed
for Your precepts; revive me in Your righteousness. May Your mercies come to me, O L-rd, Your salvation
according to Your word. Then I shall have an answer for him who taunts me, for I trust in Your word.
And do not snatch the word of truth utterly out of my mouth, for I have hoped
for Your ordinances. And I will keep Your Torah continually, forever and ever.
And I will walk in at liberty, for I have sought Your precepts. And I will speak
of Your testimonies before kings and will not be ashamed. And I will delight
in Your commandments, which I love. And I will lift up my hands to Your commandments,
which I love, and I will meditate on Your statutes.
May the words of my mouth and the meditation of my heart be acceptable before You, O L-rd, my Rock and my Redeemer.
My help is from the L-rd, Maker of heaven and earth. Cast your burden upon the L-rd,
and He will sustain you; He will never allow the righteous to be moved. And I in You
will trust. Blessed be the L-rd forever, Amen and Amen.
I was already calling out your words, I was
as a benefit, a loss, as... [illegible] and he replied to him ⟦line⟧
and a manifest caller, but he said to him, go ⟦line⟧
A caller calls to me, another caller says to me
this one says: Lift up every day my heart
and the second says: All flesh is grass, and all its goodness is like the flower of
the field. The grass withers, the flower fades, because the breath of the Lord blows
upon it; surely the people is grass. The grass withers, the flower fades; but the word of
our God shall stand for ever. Get thee up upon a high mountain,
O thou that tellest good tidings to Zion; lift up thy voice with strength, O thou that tellest
good tidings to Jerusalem; lift it up, be not afraid; say unto the cities of
Judah: Behold your God! Behold, the Lord God will come as a mighty
one, and His arm shall rule for Him; behold, His reward is with Him, and His recompense
before Him. Even as a shepherd that feedeth his flock, that gathereth the lambs in his arm,
and carrieth them in his bosom, and gently leadeth those that give suck. Who hath measured the waters in the hollow of his hand,
and meted out heaven with the span, and comprehended the dust of the earth in a measure,
and weighed the mountains in scales, and the hills in a balance?
Who hath directed the spirit of the Lord, or being His counsellor hath informed Him?
With whom took He counsel, and who instructed Him, and taught Him in the path of right,
and taught Him knowledge, and made Him to know the way of discernment? Behold,
the nations are as a drop of a bucket, and are counted as the small dust of the balance; behold,
He taketh up the isles as a very little thing. And Lebanon is not sufficient fuel, nor the beasts thereof
sufficient for burnt-offerings. All the nations are as nothing before Him; they are accounted
by Him as things of nought, and vanity. To whom then will ye liken God? or what
likeness will ye compare unto Him? The image perchance a craftsman melted, and the goldsmith
spreadeth it over with gold, and the silversmith casteth silver chains. He that is too impoverished
for such an offering chooseth a tree that will not rot; he seeketh unto him a cunning craftsman to set up
an image, that shall not be moved. Know ye not? Hear ye not?
Hath it not been told you from the beginning? Have ye not understood
the foundations of the earth? It is He that sitteth upon the circle of the earth ⟦line⟧
I will exalt You, my God the King, and I will bless Your name forever and ever.
Every day I will bless You, and I will praise Your name forever and ever.
Great is the Lord
and highly praised, and His greatness is unfathomable. One generation to another shall praise Your works,
and shall declare Your mighty acts. Of the glorious splendor of Your majesty and Your wondrous works
I will speak. And they shall speak of the might of Your awesome acts, and I will tell of Your greatness. The memory of Your abundant goodness
they shall express, and they shall sing of Your righteousness. The Lord is gracious and merciful, slow to anger and great in kindness.
The Lord is good to all, and His mercies are over all His works. All Your works shall thank You, O Lord,
and Your pious ones shall bless You. They shall speak of the glory of Your kingdom and talk of Your power,
to make known to the sons of man His mighty acts, and the glorious splendor of His kingdom. Your kingdom
is a kingdom for all worlds, and Your dominion is in every generation. The Lord supports all
who fall and straightens all who are bent down. The eyes of all look to You with hope, and You
give them their food in its time. You open Your hand and satisfy the desire of every living thing.
The Lord is righteous in all His ways and pious in all His works. The Lord is near to all who call upon Him,
to all who call upon Him in truth. He will fulfill the desire of those who fear Him; He will hear their cry
and save them. The Lord watches over all who love Him, but all the wicked He will destroy.
My mouth shall speak the praise of the Lord, and let all flesh bless His holy name forever and ever.
And we will bless the Lord from now and forevermore. Hallelujah.
For the conductor, a psalm of David. May the Lord answer you in the day of distress; may the name of the God of Jacob fortify you.
May He send your help from the sanctuary and support you from Zion. May He remember all your offerings and your burnt sacrifice
accept as fat, Selah. May He give you according to your heart and fulfill all your counsel. We will sing for joy
at your victory, and in the name of our God we will raise our banners; may the Lord fulfill all your requests.
Now I know that the Lord has saved His anointed; He will answer him from His holy heavens with the mighty
victories of His right hand. Some trust in chariots and some in horses, but we in the name of the Lord our God
will mention. They have bowed down and fallen, but we have risen and were encouraged. O Lord, save;
may the King answer us on the day we call.