Handwritten Hebrew Book
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A Cohen said so much these to him upon us ⟦illegible⟧ ⟦illegible⟧ to all the face of his hand ⟦illegible⟧ upon us ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
At the time when the Lord G-d of Hosts, blessed be His name forever Blessed be His name, He is blessed and exalted above all blessing and praise Amen and Amen so may it be the will and the holy Lord is honored ⟦illegible⟧ The law of the Lord is perfect, restoring the soul; the testimony of the Lord is faithful, making wise the simple. The precepts of the Lord are right, rejoicing the heart; the commandment of the Lord is pure, enlightening the eyes. The fear of the Lord is clean, enduring forever; the judgments of the Lord are true, they are righteous altogether. More to be desired are they than gold, yea, than much fine gold; sweeter also than honey and the honeycomb. Moreover by them is Thy servant warned; in keeping of them there is great reward. Errors, who can understand? Cleanse Thou me from secret faults. Keep back Thy servant also from presumptuous sins; let them not have dominion over me; then shall I be faultless, and I shall be clear from great transgression. <del>⟦illegible⟧</del> Let the words of my mouth and the meditation of my heart be acceptable before Thee, O Lord, my Rock and my Redeemer. O Lord, open Thou my lips; and my mouth shall declare Thy praise. Blessed art Thou, O Lord; teach me Thy statutes. Happy are they that are upright in the way, who walk in the law of the Lord. Happy are they that keep His testimonies, that seek Him with the whole heart. Yea, they do no unrighteousness; they walk in His ways. Thou hast ordained Thy precepts, that we should observe them diligently. Oh that my ways were directed to observe Thy statutes! Then should I not be ashamed, when I have regard unto all Thy commandments. I will give thanks unto Thee with uprightness of heart, when I learn Thy righteous judgments. I will observe Thy statutes; O forsake me not utterly. Wherewithal shall a young man keep his way pure? By taking heed thereto according to Thy word. With my whole heart have I sought Thee; O let me not err from Thy commandments. Thy word have I laid up in my heart, that I might not sin against Thee. Blessed art Thou, O Lord; teach me Thy statutes. With my lips have I declared all the judgments of Thy mouth. I have rejoiced in the way of Thy testimonies, as much as in all riches. I will meditate in Thy precepts, and have respect
On Monday, the eighth day of the month of Adar Sheni, the year five thousand five hundred and eighteen from the creation of the world, according to the count we use here in the city of Baghdad, which sits on the Tigris River; how the pleasant young man, the honored Rabbi Isaac, son of the late honored Rabbi Joseph, may his soul rest in Eden, said to the dear and esteemed Mrs. Simcha, daughter of the late honored Rabbi Abraham, may his soul rest in Eden: "Be my wife according to the law of Moses and Israel, and I will work, honor, nourish, and support you as is the custom of Jewish men who work, honor, nourish, and support their wives in truth. And I give you your virginity dower, two hundred silver zuzim, which is due to you, and your food, your clothing, your necessities, and to live with you as is the way of the world." And this Mrs. Simcha consented and became his wife. And this is the dowry she brought to him from her father's house, whether in silver, gold, jewelry, clothing, or bedding. All this, the groom, the honored Rabbi Isaac, accepted upon himself for one hundred and fifty Franz rials. And the groom, the honored Rabbi Isaac, consented and added from his own fifty Franz rials. Thus, the total amount of this marriage contract—dowry and supplement— is two hundred Franz rials, besides the basic marriage contract due to her. And thus said the groom, the honored Rabbi Isaac: "The responsibility and stringency of this marriage contract, dowry, and supplement, I accept upon myself and upon my heirs after me, to be paid from all the best of my properties and possessions under the entire sky, which I have acquired and which I may acquire."
The good ones shall then thank God who bestowed upon our master and teacher Blessed in His grace the man such as Menachem, light of the world, in the world Who comes to his resting place, light of the world, blessed be our master and teacher peace They shall rest, and on this it is said, my mouth shall speak the praise of the Lord Blessed is He who gives strength to the weary and to those who have no power He increases might, and to those who have no rest He shall increase Peace, quietness, and security for him, and this is what we learned In Tractate Avot: He used to say, one hour of repentance And good deeds in this world is better than all the life of the world to come And one hour of spiritual satisfaction in the world to come is better Than all the life of this world, as it is said, better is a day in Your courts Than a thousand; I chose to stand at the threshold of the house of my God rather than dwell In the tents of wickedness. And it says, Lord, I love the habitation of Your house And the place where Your glory dwells. And I will walk in my integrity; redeem me And be gracious to me. My foot stands on level ground; in assemblies I will bless the Lord. ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ And now I said that wickedness and evil shall not cease From the midst of the earth, and the Lord is righteous in all His ways And pious in all His deeds; blessed is the True Judge The righteous in all His ways and the pious in all His deeds Ruler of His world to do in it according to His will, and who Shall say to Him, what are You doing? And who shall say to Him, what are You performing?
And even though our Master, the Beit Yosef, wrote in Orach Chayim Siman 551, Section 10 that it is permitted to wash to leave until after the Ninth of Av and not to wear it, this refers to a case where he has only one shirt, for then it is permitted to wash it; but where he has another shirt, it is forbidden to wash even to put aside, as is proven in the Mishnah Berurah there, subsection 53, and so too the Machatzit HaShekel wrote there that even after the washing also if it is slightly burnt, and so too for medical purposes it is permitted to wash so that there will not be a bad smell on it, and there is no issue of Honor of the Sabbath in this, for ultimately there is no Honor of the Sabbath when he washes to put aside. And nevertheless, if he washes via a gentile it is permitted even if he has another shirt, provided that it is for the sake of the Sabbath; and if the shirt was extremely soiled, it is permitted to wash via a gentile even if he has several shirts because it is considered as if he has no shirt to change into because it is repulsive to him. Also the Rema, of blessed memory, ruled there in the Gloss that the custom is to forbid washing even via a gentile and even for others and even if he only has one shirt. The Magen Avraham wrote there in subsection 55 that this specifically means when he has only one shirt, for then it is forbidden via a gentile, and it implies that if he has another shirt it is permitted via a gentile; but where he has only one shirt it is forbidden via a gentile because it appears like a deception. And even though the Magen Avraham wrote there that for us who practice the permission to wear a laundered shirt on the Sabbath, it is possible that it is permitted to wash via a gentile for the sake of the Sabbath even from Thursday, one can say these words apply when he has no other shirt, and it follows the opinion of our Master, of blessed memory, who holds that since he washes for the sake of the Sabbath, it is permitted to wash via a gentile.
In the name of the Merciful, King of the World, written and signed Witnesses that were before us, we the court who are signed below, how on the fifth day of the week, which is the eleventh day of the month of ⟦illegible⟧ Nisan, the year five thousand seven hundred and eighteen from the creation of the world, according to the count we count here in Baghdad the city that sits on the rivers Tigris and Euphrates and the waters of wells, how there came before us Abraham son of Ezra Isaac and requested from us that we write for him a deed of sale according to law and statute for a shop of his which he bought from the honorable Isaac son of David Mizrahi on the twenty-sixth day of the month of Adar, the year five thousand seven hundred and seventeen from the creation of the world and the mentioned shop stands in the market called by the name Shuk al-Halwaniya, and the boundaries of the mentioned shop are these: from the east side the shop of the honorable Joseph Abraham, and from the west side the shop of the honorable Isaac David, and from the north side the public way, and from the south side the shop of the honorable Elijah Rahamim, and all this was done before us and we signed our names on this deed After this came before us the honorable Joseph Abraham mentioned above and confessed before us a complete confession that all that is written in this deed regarding the boundaries of the shop is correct and true and he has no claim against the mentioned shop, and all this was done before us on the day mentioned above and we signed our names on this deed to be in the hand of Abraham mentioned above as proof and as merit and as complete proof, and all this was done according to law and statute before us and we signed our names on this deed to be in the hand of Abraham mentioned above as proof and as merit and as complete proof, and all this was done according to law and statute before us and we signed our names on this deed to be in the hand of Abraham mentioned above as proof and as merit and as complete proof, and all this was done according to law and statute before us and we signed our names on this deed I, Ezra Abraham Isaac, scribe of the city Abraham Isaac Mizrahi, Judge in Baghdad Isaac Abraham, Judge here in Baghdad
Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow? He said to him: Wicked man, why do you strike your fellow?
And if he made a vessel with a sharp threshing-sledge he is exempt, but <del>that it was not caused</del> the shape of the vessel except by the striking of the hammer and the smoothing of the wood, and this one did not perform an action on the body of the vessel but rather pressed the shape into the mold, and this is not called plowing nor building, but rather striking with a hammer since it completes the work, and this applies when he performs an action on the body of the vessel such as if he engraved shapes into it or if he made holes in it, but here he did not do anything except press the shape into the mold, and he is not liable on account of building. And it is explained in the Mordechai, chapter 'Klal Gadol', that he who makes etc. a vessel in a mold is liable on account of building, and it is explained there that this refers to making a vessel from metal, and there he performs an action on the body of the vessel by flattening the plate and extending its shape by means of the mold, which is not the case in our matter where the vessel is made and lacks only the shape, and there is no action on the body of the vessel here, and this is clear. Furthermore, it seems that we require the making of a vessel that lasts, and anything that does not last for many days is exempt, and here the shape does not last, for as soon as they put into it something hot or moist, the shape is erased and it returns to its former state, and there is no vessel here and he is exempt. ⟦And see in the Responsa Rav Pe'alim part 1, Orach Chaim, sign 38, who also wrote this reasoning⟧ Says the young Yosef Chaim, may his Rock protect and sustain him ⟦...⟧
and took one leg from him so that you may see him through it and after this he gave and speaks with him and shows him great joy and hugs him and kisses him and says to him come blessed of the Lord happy are you that you merited this and happy is your portion and after he enters that world they lead him to a place prepared for him and they clothe him in eight cloud-garments of glory and two crowns on his head one of precious stones and pearls and one of Parvaim gold and every righteous person has a canopy for himself according to his honor as it is said: for over all the glory shall be a canopy and streams of balsam emerge from it and before him eight hundred rose-myrtles and each and every one has a canopy for himself according to his honor as it is said: for over all the glory shall be a canopy and streams of balsam emerge from it and before him eight hundred rose-myrtles and each and every one has a canopy for himself according to his honor as it is said: for over all the glory shall be a canopy and streams of balsam emerge from it and before him eight hundred rose-myrtles and each and every one has four rivers of milk and of wine and of balsam and of honey and the canopy of each and every one is made like a vine of gold and thirty pearls are fixed in it and each and every pearl shines like the brightness of the sun and the Shekhinah is above them and every righteous person says to his fellow show us the glory of the Shekhinah and the Holy One Blessed be He says to them behold this comes leaping over the mountains skipping over the hills behold this stands behind our wall gazing through the windows peering through the lattices and every righteous person points with his finger and says behold this is our God we have waited for Him and He will save us this is the Lord we have waited for Him let us be glad and rejoice in His salvation and they see the Holy One Blessed be He eye to eye as it is said: for eye to eye they shall see when the Lord returns to Zion and they tremble before the Shekhinah and fall on their faces and the Holy One Blessed be He says to them my children do not be afraid come with me to Eden in which there is no fear nor dread nor trembling nor terror but all is joy and gladness and they see there four groups of ministering angels and in their hands are flags and in the hand of each and every one is a flag and the radiance of their faces is like the brightness of the firmament and when they see the righteous one entering Eden they rejoice toward him and say to him he shall enter in peace they shall rest on their beds each one walking in his uprightness and the Holy One Blessed be He walks before them and all the righteous see Him and point to Him with a finger
⟦Homily⟧ Rabbi Isaac said: At the hour that the Holy One, Blessed be He, created the world, He saw that the world could not endure because of the attribute of Justice. He arose and created the attribute of Mercy and associated it with the attribute of Justice. And this is what is said: 'In the beginning God [Elohim] created,' and afterwards, 'On the day that the Lord [YHVH] God made earth and heaven.' A parable of a king who had empty glass cups. The king said: 'If I put hot water into them, they will crack; and if cold, they will contract.' What did the king do? He mixed hot water with cold and put it in them, and they endured. So said the Holy One, Blessed be He: 'If I create the world with the attribute of Mercy, behold, sins will proliferate; and if with the attribute of Justice, the world cannot endure. Rather, behold, I create it with the attribute of Justice and with the attribute of Mercy, and would that it endure.' <del>⟦illegible⟧</del> Another matter: 'The Lord by wisdom founded the earth; by understanding He established the heavens; by His knowledge the depths were broken up, and the skies drop down the dew.' In the way of the world, a king of flesh and blood builds a palace; he does not build it from his own mind, but from the mind of a craftsman. And the craftsman does not build it from his own mind, but he has parchments and tablets to know how he makes the rooms, how he makes the small doors. So was the Holy One, Blessed be He, looking into the Torah and creating the world. And the Torah said: 'In the beginning [Reshit] God created,' and there is no 'Beginning' but Torah, as it is said: 'The Lord possessed me at the beginning of His way.' And there is no 'Elohim' but a Judge, as it is said: 'You shall not revile the judges [Elohim].' Another matter: 'In the beginning God created'—this is what the verse said: 'For great is the Lord, and greatly to be praised; He is to be feared above all gods.' In the way of the world, a king of flesh and blood is praised in the province, and the great men of the province are praised with him, for they carry his burden, and the world does not know who is the king, but
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Shem Tov Isaac Abraham Jacob Moses Aaron Joseph David Solomon Sermon for the 1st Day of Passover ⟦line⟧ Speak to the children of Israel, that they turn back and encamp before Pi-hahiroth between Migdol and the sea—before Baal-zephon; opposite it you shall encamp by the sea. And Rashi of blessed memory explained: Pi-hahiroth is Pithom, and now its name is called Pi-hahiroth because they became free men [Bnei Chorin], and only Baal-zephon remained there in order to mislead the Egyptians, so they would say their deity is powerful since the calamity did not affect it. And it is written: And I will harden Pharaoh's heart, and he shall follow after them; and I will be honored through Pharaoh, and through all his host; and the Egyptians shall know that I am the Lord. And they did so. And it was told to the king of Egypt that the people had fled; and the heart of Pharaoh and of his servants was turned against the people, and they said: 'What is this we have done, that we have let Israel go from serving us?' And he made ready his chariot, and took his people with him; and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over all of them. And the Lord hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel; and the children of Israel went out with a high hand. And the Egyptians pursued after them, and overtook them encamping by the sea, all the horses and chariots of Pharaoh, and his horsemen, and his army, by Pi-hahiroth, before Baal-zephon. And when Pharaoh drew nigh, the children of Israel lifted up their eyes, and, behold, the Egyptians were marching after them; and they were sore afraid; and the children of Israel cried out unto the Lord. And they said unto Moses: 'Because there were no graves in Egypt, hast thou taken us away to die in the wilderness? wherefore hast thou dealt thus with us, to bring us forth out of Egypt? Is not this the word that we spoke unto thee in Egypt, saying: Let us alone, that we may serve the Egyptians? For it were better for us to serve the Egyptians, than that we should die in the wilderness.' And Moses said unto the people: 'Fear ye not, stand still, and see the salvation of the Lord, which He will work for you today; for whereas ye have seen the Egyptians today, ye shall see them again no more for ever. The Lord will fight for you, and ye shall hold your peace.' And the Lord said unto Moses: 'Wherefore criest thou unto Me? speak unto the children of Israel, that they go forward.' And one must know why He commanded the Holy One, blessed be He that they should turn back and encamp before Pi-hahiroth and what benefit is there in this return and on the contrary by this they will mislead Egypt to say entangled they are in the land
⟦...⟧ And that which must be known in this section is that God, may He be exalted, commanded Moses our Teacher, peace be upon him, during his lifetime to write for them this song and teach it to the Children of Israel, as He said: "Now therefore write ye this song for you, and teach thou it the children of Israel: put it in their mouths, that this song may be a witness for me against the children of Israel." And that is because God, may He be exalted, knew that this nation would deny [Him] after entering the Land and would worship strange gods and abandon His worship, may He be exalted, as He said: "And this people will rise up, and go a whoring after the gods of the strangers of the land, whither they go to be among them, and will forsake me, and break my covenant which I have made with them. Then my anger shall be kindled against them in that day, and I will forsake them, and I will hide my face from them, and they shall be devoured, and many evils and troubles shall befall them; so that they will say in that day, Are not these evils come upon us, because our God is not among us? And I will surely hide my face in that day for all the evils which they shall have wrought, in that they are turned unto other gods." And since God, may He be exalted, knew that, He commanded Moses, peace be upon him, to write for them this song to be a testimony against them at that time, as He said: "And it shall come to pass, when many evils and troubles are befallen them, that this song shall testify against them as a witness; for it shall not be forgotten out of the mouths of their seed: for I know their imagination which they go about, even now, before I have brought them into the land which I sware." So Moses wrote this song the same day, and taught it the children of Israel. And that is because God, may He be exalted, commanded Moses, peace be upon him, to write this song ⟦...⟧ ⟦...⟧ and that
With God's help ⟦...⟧ It seems to me that even though one who says his friend is like him and blesses over him, for he is similar to him like one who has a deceased person for whom he is obligated to mourn over him and to rend his garments for him and also he cannot enter a house of feasting and all the more so in a joy of fellowship, for King Solomon peace be upon him, said: "It is better to go to a house of mourning than to go to a house of feasting" and behold, there it deals with an actual mourner and says it is better to go to a house of mourning so that he will take the day of death to heart and return in complete repentance, and "from the evil the righteous is gathered," etc. And if so, in our case as well where a deceased person died for him ⟦...⟧ <del>And behold in our case where a deceased person died for him ⟦...⟧</del> <del>⟦...⟧ but ⟦...⟧</del> <del>⟦...⟧</del> ⟦line⟧ And even so, he is permitted to go to a house of feasting and it is not like an actual mourner, for there it is a scriptural decree that it is forbidden and "all the days of the poor are evil"—these are the days of mourning when he does not see a good sign ever and is not permitted to laugh, but here even according to the one who says it is actual mourning, that is specifically regarding the rending of garments, but regarding joy it is permitted, and all the more so for us since we do not rule like him in this matter, rather we require that there be an actual deceased person and a direct relative, but without this, it is not mourning at all and it is permitted to go to a house of feasting and all the more so in a mitzvah meal for it is permitted and he is performing a mitzvah And what Maran of blessed memory wrote in section 340, paragraph 20, it appears that anyone one mourns for, one mourns with him, that is because of the honor of the mourner and because of enmity, but here there is no concern of enmity
Regarding the matter of the vow that Reuben vowed during his father's lifetime to bind and provide a Torah scroll for the synagogue, provided he does not sell it due to poverty and hardship, and now he has lost his assets and wishes to sell it, whether he can sell it or not. Answer: The matter is clear that he cannot sell it, for we maintain that one who consecrates a vessel for the Temple repair cannot redeem it and cannot change it from one level of holiness to another holiness. And even if they collected charity, it is permitted to change it for a matter of a commandment, such as Torah study or to marry off poor orphans, male and female, and the like, but to change it for a secular matter is forbidden. And Rabbeinu Yeruham, of blessed memory, wrote in Mesharim Path 19 Part 3 as follows: And if the community or the treasurers stipulated to change it for whatever they wish, it is permitted to change it even for a secular matter, end of quote. And he wrote further there as follows: One who consecrates his assets without specification, they go to the Temple repair, and they are not redeemed except for money, and the money falls to the Temple repair and the assets go out to secular status. And the Rosh, of blessed memory, wrote in a response, Principle 13 Section 14: Reuben who bought a Torah scroll and placed it in the synagogue to read from it, and now he wishes to remove it from there and place it in another synagogue or to sell it because he is poor and the hour is very pressed for him, let our teacher instruct us if the permission is in his hand. Answer: It appears that he cannot remove it from the authority of the synagogue. And an incident occurred with one who wanted to remove a Torah scroll from the synagogue to take it to another place, and the case came before the sages of the generation and they forbade it because it is like one who gave it as a gift to that place, and since the people of the place acquired it, it is not in his hand to remove it from their hand, and all the more so to sell it to others, end of quote of the Rosh, of blessed memory.
⟦illegible⟧ To bestow on those who love me substance, and I will fill their treasuries How goodly are thy tents, O Jacob, thy dwellings, O Israel Blessed shalt thou be when thou comest in, and blessed shalt thou be when thou goest out Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle The increase of thy kine, and the young of thy flock The Lord bless thee, and keep thee; The Lord make his face to shine upon thee, and be gracious unto thee The Lord lift up his countenance upon thee, and give thee peace <del>⟦illegible⟧</del> And as for me, in the abundance of Thy lovingkindness will I come into Thy house; I will worship toward Thy holy temple in the fear of Thee. Lord, I love the habitation of Thy house, and the place where Thy glory dwelleth. And I will worship and bow down, I will bend the knee before the Lord my Maker. And as for me, may my prayer unto Thee, O Lord, be in an acceptable time O God, in the abundance of Thy lovingkindness, answer me with the truth of Thy salvation <del>⟦illegible⟧</del> The Lord of hosts is with us; the God of Jacob is our high tower. Selah O Lord of hosts, happy is the man that trusteth in Thee. Lord, save the King, answer us in the day that we call. Blessed be our God, who hath created us for His glory, and hath separated us from them that go astray, and hath given us the Law of truth and planted everlasting life in our midst. May He open our heart unto His Law, and place His love and fear within our hearts, and to do His will, and to serve Him with a perfect heart, that we may not labor in vain nor bring forth for confusion. May it be Thy will, O Lord our God and God of our fathers, that we may keep Thy statutes in this world and merit, and live, and see, and inherit goodness and blessing for the years of the Messianic age and for the life of the world to come So that my glory may sing praise to Thee, and not be silent. O Lord my God, I will give thanks unto Thee for ever The Lord was pleased, for his righteousness' sake, to make the teaching great and glorious ⟦...⟧ ⟦...⟧ ⟦...⟧
And take money for charity and tell them that this is money belonging to [so-and-so] and they shall give it into the hand of the charity collector for every need for the distribution of charity is from Heaven and in His hand is everything and in His hand is strength and might and in this merit may they be worthy and rejoice from every trouble and distress from Heaven may He send him a complete recovery and a good life and peace Amen Selah And may it be Your will before You, O Lord our God and God of our fathers, that You have pity and compassion in Your abundant mercies upon Your servant [so-and-so] son of [so-and-so] and send him a complete recovery from Heaven, recovery of the soul and recovery of the body from before Your throne of glory and send him angels of mercy and peace and let there be for him help and assistance from Heaven and have pity and compassion on him in [Your] abundant mercies from Heaven and may it be Your will before You, O Lord our God and God [of] our fathers that You have pity and compassion on him ⟦...⟧ ⟦...⟧ and may it be Your will before You, O Lord our God and God [of] Ⓐ And may it be Your will before You, O Lord our God and God [of] ⟦...⟧ and may it be Your will before You, O Lord our God and God of our fathers that You have pity and compassion upon Your servant [so-and-so] son of [so-and-so] and send him a complete recovery from Heaven recovery of the soul and recovery of the body and send him angels of mercy and peace and let there be for him help and assistance from Heaven and have pity and compassion on him in [Your] abundant mercies from Heaven and may it be Your will before You, O Lord our God and God of our fathers that You have pity and compassion on him and send him a complete recovery from Heaven recovery of the soul and recovery of the body and let there be for him help and assistance from Heaven and have pity and compassion on him in Your abundant mercies from Heaven and may it be Your will before You O Lord our God and God of our fathers that You have pity and compassion on him ⟦...⟧
⟦illegible⟧ <del>I, the undersigned, acknowledge and confess that I have received into my hand from Mr. Yosef</del> <del>son of David Yitzhak, a sum of two hundred and fifty Raij dinars, and the aforementioned funds</del> <del>I have established against myself as a loan and interest as is customary among us merchants</del> And so, I have established the aforementioned debt as an obligation of person and property, both that which I have acquired and that which I will acquire under all the heavens, not to evade and not to smuggle away at all in the world, and I obligate myself and my heirs after me to pay to the bearer of this document the aforementioned sum for a period of six months from today, and I hereby accept upon myself the trustworthiness of the aforementioned lender and anyone coming on his behalf like two valid witnesses forever regarding every single claim that the aforementioned lender may claim against me and against my heirs after me, whether regarding the principal of the loan, the interest, or the expenses, by his simple word without an oath, without any excommunication, and without any mention of the Name of Heaven at all. And every claim that I may claim or my heirs after me against the aforementioned lender and against anyone coming on his behalf shall be null and void like a broken shard, like a scribal error, and like a joke and a mockery; not as a mere promise (Asmakhta) and not as a template of documents, with the cancellation of all notifications and notifications of notifications that I have given or will give from the day of the creation of the world until now, and with the disqualification of their witnesses according to the opinion of the Rashba, of blessed memory. And we have performed a symbolic act of acquisition from him with a vessel fit to perform an acquisition with, from now, regarding all that is stated above with complete and perfect commandments, not as a result of duress or error, and everything is firm, clear, and established. ⟦illegible⟧ ⟦illegible⟧ ⟦...⟧ Yehezkel ⟦...⟧ ⟦illegible⟧
Furthermore, I found written in the book Kaf HaChaim, section 268, sub-section 80 In the name of the Kabbalist Rabbi Shmuel Vital, of blessed memory, who wrote as follows: I found written in the name of the famous pious one, our teacher Rabbi Isaac Luria Ashkenazi of blessed memory, that whoever does not speak any secular talk on the Sabbath even by way of wit and joking, and all of his words are only regarding the occupation of Torah and fear of Heaven and the needs of the Sabbath meal and words that are very necessary, such as "Shalom Aleichem" and the like, behold, this man is guaranteed that all his sins are forgiven him, even the sin of idolatry, forbidden sexual relations, and bloodshed, Heaven forbid; and it is obvious that the sin of damaging the Covenant is also included. And all this is when he performs a complete repentance for these sins of his, and is very, very careful in this matter every single Sabbath, and this shall be for him a sign and a mark regarding his repentance, that it was accepted before Him, may His name be blessed, and he shall have a portion in the World to Come in the company of the righteous and pious, and may his merit protect us, Amen. He further wrote there in the name of the Kabbalist Rabbi Shmuel Vital, of blessed memory, that whoever does not speak any secular talk on the Sabbath even by way of wit and joking, and all of his words are only regarding the occupation of Torah and fear of Heaven and the needs of the Sabbath meal and words that are very necessary, such as "Shalom Aleichem" and the like, behold, this man is guaranteed that all his sins are forgiven him, even the sin of idolatry, forbidden sexual relations, and bloodshed, Heaven forbid; and it is obvious that the sin of damaging the Covenant is also included. And all this is when he performs repentance complete for these sins of his, and is very, very careful in this matter every single Sabbath, and this shall be for him a sign and a mark regarding his repentance, that it was accepted before Him, may His name be blessed, and he shall have a portion in the World to Come in the company of the righteous and pious, and may his merit protect us, Amen. He further wrote there in the name of the Kabbalist Rabbi Shmuel Vital, of blessed memory,
⟦illegible faded text⟧ Choice silver six hundred and thirty-three we paid which Mr. David Reuben took for David Baruch in the total account of a pure vessel ⟦illegible⟧ <del>took ⟦...⟧</del> <del>⟦...⟧</del> <del>further I gave to the hand of ⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> <del>⟦...⟧</del> ⟦illegible line⟧ further I gave to the hand of David Eliyahu Kuli a sum of twenty-four dinars and a half from the proceeds of the goods he bought from David Kabir and Avraham Bezalel and Meir also Meir and his brother Yosef pay four dinars and a half ⟦...⟧ proceeds of goods <del>⟦illegible line⟧</del> <del>⟦illegible line⟧</del> further I gave to the hand of David Eliyahu Kuli a sum of one hundred reals from the proceeds of the goods he bought from Yosef Zacharia and Menachem Meir and with the approval of Cohen Tzedek he paid to David Eliyahu the money, a sum of one hundred reals, so that he may send to them
With the help of God, 11th ⟦...⟧ Written on Thursday, the 9th of the month of Av, the year 5686 etc. and we, the undersigned, admit that we received the sum of ⟦...⟧ after a few days ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦circled A⟧ ⟦...⟧ ⟦...⟧ and afterwards ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧
B"H ⟦...⟧ However, here we see the words of the ⟦...⟧ and also we from Him, may His name be blessed, and also we hear the voice and mighty ⟦...⟧ our teacher ⟦...⟧ to this ⟦...⟧ and afterwards ⟦...⟧ and we ⟦...⟧ we also ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ ⟦...⟧ as a man speaks to his fellow ⟦...⟧ likewise ⟦...⟧ ⟦...⟧ ⟦...⟧ in Iyar, day ⟦...⟧ as the honored Rabbi ⟦...⟧ years ⟦...⟧ ⟦illegible⟧ ⟦illegible⟧
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