AI en Translation, Pages 51-75
Page 52
From
May He reward, bless, and have mercy
And may the Compassionate One of Heaven pray for you and rest His Presence within you
And may He pity and have compassion for you and open for you the gates of Torah and the gates
of wisdom and the gates of good livelihood, and may you merit to see the consolation of
Zion in the rebuilding of Jerusalem Amen. And after asking of your good welfare
may it be accepted like the moon in its brightness and like the sun in its radiance and like a watered garden
when the rain descends upon it, so may you be enriched with delight and satisfied with favor
and full of the blessing of the Lord according to your good soul and the soul of your uncle who seeks your welfare
the good one, the honorable Rabbi David, may his Rock and Redeemer protect him. After good and pleasant greetings, we have come to tell
that all the rumors which you heard of the plague, may the Merciful One protect us, which
was here in our city, are all a lie and a falsehood; there was nothing but
a very small amount, and now, praises to God may He be blessed, it has ceased completely and there is
no bad thing and no breach and no going out and no cry in our streets
only joy and gladness shall be heard in our streets and the voice of a groom and the voice of a bride
and all the people, blessed be the Lord, are in the line of health and life and peace.
And regarding the mirror that you wrote about, behold it is kept in our hand
until the Lord shall expand our borders and we shall send it to you, for now
no caravan is available to go to you and also the roads are a bit
disrupted, and God willing, soon we shall send it to you either by a faithful messenger or
by a caravan that will go to you. And peace.
So are the words of your uncle who seeks your welfare
So says your servant and attendant
Ezra ⟦...⟧
⟦illegible text rotated 90 degrees in margin⟧
It was the house of Kafîr
Rabbi David who traveled to the ⟦...⟧ took rice and took one hundred and seventy dinars with him. He stayed
at the house of Khawaja Menashe, and a partnership was established between him and Khawaja David and ⟦...⟧
and Khawaja Abraham examined Khawaja David's son from ⟦...⟧ - the group -
the ruin on the day they wrote the document, there was talk that everyone should go to his place, and he wrote
Khawaja David wrote a document to Abraham saying after Khawaja Menashe goes
to his family, they take from the house of Abraham, not ⟦...⟧
Sarah a dinar to Khawaja Abraham, and they give it to Khawaja David from the ruin
And Khawaja Abraham gave him his handwriting for the aforementioned amount without the ruin
The last document from ⟦...⟧ no David they seek from him, another says to them
Go to the ruin another day, another day, another day, he said to them nothing comes to you
from me ⟦...⟧ Abraham and Sarah seek from Abraham and he used to say to them
during the aforementioned period, and a document remains in Abraham's hand known to
all the people that it paid the money of Khawaja Menashe, and now he does not
want to hand it over
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00 and imprisoned there present
To the state of the beloved Anas and after who went out from the city
Which is in it dirhams to a state and between what has arrived
And if it was on the road dirhams in who I was like that and between who is for me
At ⟦illegible⟧ to dirhams ⟦illegible⟧
In the which dirhams in that which state and between who in dirhams state
And to dirhams in that which the beloved which which beloved beloved
To state and between who dirhams in ⟦illegible⟧ and between beloved dirhams
To state and between dirhams which which in dirhams beloved state as
State and between who which which and between beloved which which in dirhams
Which which which which and between dirhams in dirhams state
Dirhams ⟦illegible⟧ and between dirhams in dirhams state and between dirhams
State 100 that and between which which which which and between dirhams
Which dirhams which in dirhams which which which which
Which which which which which which which which which which
Which dirhams beloved and between which dirhams which in dirhams
Which in dirhams which and between dirhams which which which
Which which which which states and between which which dirhams states
Which and between which dirhams in dirhams which and between dirhams
In which which in which which which in which which which
In which in which which dirhams which which in which
Which dirhams in which which which which which which which
Which which which which which which which which which which
Which which which which which which autumn which which which
Which which which which which which which which which which
And if a person is sick or insane, it is not permissible for him,
and it has been said in some books that one who is in a state of severe
drunkenness is not permitted to pray, and the prayer is invalid; and likewise for one
who does not have complete intellect, the prayer is not valid from him. But as for slight
drunkenness, where it is possible for him despite that to speak understandable words,
he is not prevented from prayer. Some people say that drunkenness,
meaning being drunk, prevents prayer until he recovers from
his drunkenness. If the drunkenness is minor, he is not prevented from prayer.
And what we have mentioned regarding the conditions of prayer, this is what must be
present in the worshiper before entering into prayer. But as for what must be
more emphasized at the time of prayer, it is humility and submission, and that is to be
fearful and humble before the Lord, Exalted is He, and to stand before Him like an abject
servant before his master, and to be looking downwards like one looking
at the ground, and not raising his sight to the sky, and casting himself toward
the wall, being like the dead. It is necessary for him to have at the time of prayer
clean clothes and a pure place, and it is necessary for him to have a partition (sutrah)
if he is praying in the desert, and it is necessary for him to be facing the Qiblah (direction).
The worshiper should have priestly garments as the Scripture said:
"Worship the Lord in the beauty of holiness," and its interpretation is the sacred adornment, which is
the Tzitzit and Tefillin, for that is the adornment of the soul. As for the adornment of the body,
it is clean and new clothes, and that he be turbaned with a pure turban.
Standing before God, Exalted is He, requires fear and trembling as
David, peace be upon him, said: "Serve the Lord with fear and rejoice with trembling," and he also said:
"I will bow down toward Your holy temple in fear of You," and Solomon, peace be upon him, said: "Be not
rash with your mouth, and let not your heart be hasty to utter a word before God; for
God is in heaven, and you are on earth; therefore let your words be few."
And among the conditions of prayer is that his voice be very low, heard
only by himself, as Hannah said, and the saying "only her lips moved," and the saying
"her voice was not heard," and along with that, his heart must be with God.
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⟦...⟧ no ⟦...⟧
portion
And I besought the Lord at that time, saying, O Lord God, Thou hast begun
to show Thy servant Thy greatness, and Thy mighty hand; for what God is there
in heaven or on earth, that can do according to Thy works, and according to Thy might? I pray Thee, let me go over,
and see the good land that is beyond the Jordan, that goodly mountain, and Lebanon.
But the Lord was wroth with me for your sakes, and would not hear me: and the Lord said unto me, Let it suffice thee;
speak no more unto Me of this matter. Get thee up into the top of Pisgah, and lift up thine eyes
westward, and northward, and southward, and eastward, and behold it with thine eyes: for thou shalt not go over this Jordan.
But charge Joshua, and encourage him, and strengthen him: for he shall go over before this people, and he shall cause them to inherit
the land which thou shalt see. So we abode in the valley over against Beth-peor.
Now therefore hearken, O Israel, unto the statutes and unto the judgments, which I teach you,
for to do them, that ye may live, and go in and possess the land which the Lord God of
your fathers giveth you. Ye shall not add unto the word which I command you,
neither shall ye diminish ought from it, that ye may keep the commandments of the Lord your God which I command
you. Your eyes have seen what the Lord did because of Baal-peor: for all the men
that followed Baal-peor, the Lord thy God hath destroyed them from among you. But ye
that did cleave unto the Lord your God are alive every one of you this day. Behold, I have taught you
statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land
whither ye go to possess it. Keep therefore and do them; for this is
your wisdom and your understanding in the sight of the nations, which shall hear all these statutes,
and say, Surely this great nation is a wise and understanding people. For what nation is there so great,
who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for?
And what nation is there so great, that hath statutes and judgments so righteous as all this law,
which I set before you this day? Only take heed to thyself, and keep thy soul
diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart
all the days of thy life: but teach them thy sons, and thy sons' sons; specially the day that thou stoodest
before the Lord thy God in Horeb, when the Lord said unto me, Gather Me the people together, and I will make them hear
My words, that they may learn to fear Me all the days that they shall live
upon the earth, and that they may teach their children. And ye came near and stood under the mountain;
and the mountain burned with fire unto the midst of heaven, with darkness, clouds, and thick darkness. And the Lord spake
unto you out of the midst of the fire: ye heard the voice of the words, but saw no similitude;
only ye heard a voice. And He declared unto you His covenant, which He commanded you to perform,
even ten commandments; and He wrote them upon two tables of stone. And the Lord commanded me
at that time to teach you statutes and judgments, that ye might do them
in the land whither ye go over to possess it. Take ye therefore good heed
unto yourselves; for ye saw no manner of similitude on the day that the Lord spake unto you
in Horeb out of the midst of the fire: lest ye corrupt yourselves, and make you a graven image, the similitude
of any figure, the likeness of male or female, the likeness of any beast that is
on the earth, the likeness of any winged fowl that flieth in the air, the likeness of any
thing that creepeth on the ground, the likeness of any fish that is in the waters beneath the earth:
and lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and
the stars, even all the host of heaven, shouldest be driven to worship them, and serve them,
which the Lord thy God hath divided unto all nations under the whole heaven.
But the Lord hath taken you, and brought you forth out of the iron furnace, even out of Egypt,
to be unto Him a people of inheritance, as ye are this day.
Thursday, 18th of the month of Iyar, year 5683 in Baghdad, may G-d establish it
To my dear and pleasant brother, Mr. Ezekiel, may his Rock and Redeemer preserve him
After greetings of goodness and pleasantness. I inform you that on Sunday of last week
I received your dear letter dated 10th of Nisan this year, and I rejoiced in your good wellbeing
thanks to G-d, blessed be He. And I learned from it regarding the matter of the shipment you sent me
via Mr. Joseph Sassoon, may his Rock and Redeemer preserve him, which is a sum of 30 (thirty) pounds
English, and you wrote to me that I should take them from him and send you a receipt
Today I went to him and he handed over the aforementioned sum to me, and I gave him a receipt
as per your command, and I hereby thank you very much for your great kindness and love
that you always do with me; may G-d, blessed be He, reward you according to your righteousness
and lengthen your days in goodness and your years in pleasantness, Amen. And you also informed me
that you sent me a sum of 15 Sterling via the Ottoman Bank through
Mr. Menashe Daniel, may his Rock and Redeemer preserve him, and you wrote to me that I should go to him and take
the aforementioned sum and hand over to him the receipt which you sent me inside the letter
Immediately I went to him and handed him the receipt and received the aforementioned sum
which is fifteen English pounds, and I handed them over to my mother
may she be built and established, and she blesses you with all her heart that G-d, blessed be He, should prosper
your way in all that you turn to, and may you do valiantly for the Torah and for the commandments
and may you merit to see children and children's children engaging in Torah and commandments
Amen. And we too, all of us here, bless you with a full mouth
and with a whole heart, that G-d, blessed be He, should give you a good and long life
until one hundred and twenty years, flourishing and fresh and joyful
and all that you do shall prosper in your hand, Amen, may it be so willed.
Therefore, my dear brother, do not withhold from me your dear letters
to gladden me with your good wellbeing always. And peace to you and to all who are joined
to you, from me, your brother who seeks your peace and your welfare all the days
Ezra Reuben Dangoor
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Essay
In one great path, I will seek from those words of the Holy Torah
And it was said that it justifies the words of Daniel, peace be upon him, to Nebuchadnezzar: "Redeem your sins with righteousness."
I wish it to be known that charity repels calamity, expands sustenance, and increases life.
If the rain were withheld—may God honor you—and a famine occurred—God forbid—and the people rose up,
the Muslims, praying the prayers for ⟦...⟧, they would not be answered even if they cried out
from morning until evening, and they would remain in hunger, hardship, thirst, and great distress.
But when God wills to have mercy on His creation and send down rain, He brings mercy to them
through our children, the students of the Talmud Torah. They take with them ⟦...⟧, one carries the Torah scroll,
and they go out into the wilderness and recite Psalms, and after that they recite a prayer
specifically for the cessation of rain, and they weep and cry out before God the Exalted,
and they remain asking Him for mercy and forgiveness. Then God the Exalted accepts
their prayer and has compassion on them and pities His creation, and sends down rain for them at that
moment and hour. Everyone rejoices and says: "This is the blessing of the Jewish children
who recited and prayed and asked of God the Exalted, and He answered them immediately."
And I testify for myself that this matter happened to me several times and I saw it
with my own eyes. Even if there were no other virtue than this, it would be enough for us to love
the Talmud Torah and to strengthen those who uphold it, because through it the world is inhabited and through it
mercy and blessing descend from heaven. Were it not for the breath of the mouths of the children
of the house of our teacher, the world would not be sustained, as it is said: "Out of the mouths of babes and sucklings You have established
strength," etc. I have experienced this matter many times, and it has been proven to me that
the whole world exists through the blessing of the school children. Were it not for their prayers
and their recitation of the Torah, the world would have been destroyed long ago. And it has
misled ⟦...⟧ people who say that he who teaches his son
⟦...⟧ will turn out poor and will have no portion in
the world, and will have nothing but a crust
of dry bread.
The second day, Iyar, the father turned and called, take it for that hair-seller who took it
from Mordechai he took it, and all the shops that are at the gate of the inn and at the gate of
the big market, and all the shops that are inside the inn from the side
on the right, and born to that one from the states 1250, and the left side which is 6881
and everyone who entered the inn from the shops of the coppersmith and the papermaker and others
and that was born to the inn at the gate of the inn from the left side
from there and into the inside of the inn, he placed his hand on the shops which are
those which are inside the inn from the left side, and the shops which are
inside, unlike the shops which are on the right, and those which are inside
the inn from the right side belong to that one, and the shops which are inside the inn
from the left side belong to that one, and the shops which are inside the inn
from the right side belong to that one, and the shops which are inside the inn
from the left side belong to that one, and the shops which are inside the inn
from the right side belong to that one, and the shops which are inside the inn
from the left side belong to that one, and the shops which are inside the inn
from the right side belong to that one, and the shops which are inside the inn
from the left side belong to that one, and the shops which are inside the inn
from the right side belong to that one, and the shops which are inside the inn
from the left side belong to that one, and the shops which are inside the inn
from the right side belong to that one, and the shops which are inside the inn
from the left side belong to that one, and the shops which are inside the inn
from the right side belong to that one, and the shops which are inside the inn
from the left side belong to that one, and the shops which are inside the inn
from the right side belong to that one
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Rin
On the twelfth chapter concerning the five senses and what is related
to them, and that is a total of five sections. The first section on mentioning touch.
Know that this sense is the first sense created for the animal,
and by it the animal becomes an animal, and if it ceases, its being an animal ceases.
That is because the rest of the senses were only created for the animal for benefits which
do not cause its being an animal to cease by their cessation, such as sight; for the animal,
if it goes blind, its being an animal does not cease. There are animals that do not see,
and animals that do not hear, nor smell, nor taste, such as shellfish and others.
But as for touch, it is not possible for there to be an animal lacking it, nor is it possible for
an animal to live without touch. This is so because this sense
is like the introduction to the rest of the senses and the foundation for them. That is because the animal
only needs nourishment to preserve its individual self, and nourishment is a body among
bodies. If the animal did not have a sense by which it recognizes the body suitable
to its temperament so that it may feed on it, and the body contrary to its temperament so that it may flee
from it, it would perish and cease and not remain. Therefore, this sense became
necessary in the existence of the animal. As for the rest of the senses, they are subordinate to it
and complementary to it. That is because sight is only needed by the animal to see
nourishment from a distance and seek it, or to see the harmful and flee from it; and
sight is not the cause of its being an animal, but rather a cause for its safety. Likewise,
hearing, smell, and taste; these senses were only created for the animal
to seek safety only.
May the Merciful protect us, likewise in the year 5643 the people of Baghdad (the elite) all went out to the desert
and stayed there nearly a month of the plague, all the people of Baghdad went to the desert so
thus, O Lord, protect it, O Lord, mend the servant, and we today are in great comfort
Praise be to God for the safety of <del>⟦illegible⟧</del> and what do you want from
God. I do not want the State of Israel and I do not want nor do I want idle
talk from you at all
My brother, for an oath of mine shall not pass that he would never go to the desert
And he stayed and accepted the decree of God and stayed in Baghdad and he died, he and his wife and his son
No one remained of them, thus, O Lord, protect it, O Lord, mend the servant
And let our blood not go in vain, and we today are in great comfort and we thank
God, our religion is flourishing ⟦...⟧ worldly, and let no sorrow come to us
from the ruler regarding the soldier, and by God, my brother, from the day they went to the desert
a wave occurred in the city the likes of which has never occurred in the whole world, theft
and killing and looting, even the Jews who stayed in the city took a great
beating and their property was looted and great injustice befell them that cannot be borne
Thus may God the Exalted protect it from His presence, O Lord protect it, O Lord mend the servant
from the sorrow that we are in regarding the soldier, and by God, my brother,
if you were to witness our condition, you would weep blood for us because of the
injustice that we are in regarding the soldier, may God help
From the day they went to the desert, a wave occurred in the city the likes of which has never occurred
in the whole world, theft and killing and looting, even the Jews who stayed
in the city took a great beating and their property was looted and there was upon them
great injustice that cannot be borne
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L
And if you wish to buy gold or silver, then this is what
it shall be according to what is written and its cause, and that is that you place
the silver dirham in your hand and read over it what follows, and it is this
And you shall rise early at dawn and say seven times over that
dirham and say: O Ehyeh Asher Ehyeh, O El Shaddai, the
gold belongs to the kings and the silver belongs to the kings, and I am the poor servant
of whom You are my Creator and Provider, and You give to me from Your grace, O Lord
of the worlds, Amen, Good <del>⟦illegible⟧</del> Selah
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Raz
⟦illegible⟧
⟦illegible⟧
⟦illegible⟧
Others near Z
Hand of Khalifa, Wardah daughter of Eliezer, forty-six similarly
⟦...⟧ another man but finished for the lights on the aforementioned Wardah
Al-Majid and on the day mentioned, the proxy of a man from the four feddans for performance
⟦...⟧ it is said Khader Khawaja wrote buried in the court
⟦...⟧
And it went out but for that reason Khawaja Din but from the notebooks of the aforementioned Wardah
Written ⟦...⟧
He took for him from the four and their total is three hundred and twenty-five similarly
And a second Khawaja went out for the light six from the day mentioned to the aforementioned Wardah
⟦...⟧
Five Wardan and a man's proxy from him but it went out for them but in that discharge
As that but from the four and their total is two hundred and twenty-five similarly
And the wage of the ⟦...⟧ came out against them
A messenger for them the amount 7 and reached them from the notebooks of Joseph ⟦...⟧
But to him it is returned to them that it be in their hand that but
And they saw him do that Dawidari ⟦...⟧ from the notebooks completed from the amount similarly
⟦...⟧ and that went out H. Al-Majid from it went out for the aforementioned Wardah by the hand of but arrival
⟦...⟧
⟦...⟧
The child took from the four and it went out for them but in that discharge
⟦...⟧
That is my notebook and he wrote to me a discharge of that Khawaja ⟦...⟧ the four that shall not be for the aforementioned Wardah
⟦...⟧
Since that is from twenty-six karaz of the four but a debt ⟦...⟧
far from any person and from any settlement in the land, and this plague was very heavy
upon each and every man of us, and we became like a man without strength, and we became like sheep who have no
shepherd; and it came to pass when the princes of the province saw that there was no man and that there was no helper for us,
they sent and took from us all silver vessels and all gold vessels and all precious garments
that we had, and all household items, and all that their hands found to take, they took,
and they left us nothing; and also our clothes that were upon us, they stripped from us
and gave them to their men, and also our wives and our sons and our daughters
they took for themselves as slaves and handmaids; and it came to pass when they saw that nothing was left
to us and that we were naked, they covered us with disgrace and contempt, and everyone who passed
over us would spit in our faces and say: Alas for you, for you have become a despised and lowly people
very much; and it came to pass when we saw that evil from the Lord was determined against us, and that there was
no helper or supporter for us, we lifted our eyes to the heavens and cried out to the Lord, God of
our fathers, and we entreated before Him with all our heart and with all our soul, perhaps He would have pity
and have mercy on us and save us from the hand of our enemies; and it came to pass when the Lord heard
our voice and saw our affliction and our toil and our oppression, He sent His angel
and saved us from the hand of our enemies, and He granted us mercy before all our captors;
and it came to pass when the princes of the province saw that the Lord was with us and that He fought for us,
they sent us away free for our souls and gave us all that they had taken
from us, and also our wives and our sons and our daughters they returned to us,
and they gave us provisions for the way and accompanied us until we came to a settled land;
and it came to pass when we came to a settled land and saw that the Lord had done with us
great kindness and many wonders, we thanked the Lord for all the good He bestowed upon us,
and we told of all His awesome deeds that He did with us in the sight of all the nations;
and everyone who heard was astonished and said: Truly the Lord is a living God and eternal King.
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And the letter that came from Baghdad to Papa from the 24th day of Tishrei
which contains what I mentioned, and it is our duty to clarify all of that in this
book, and that is according to the ⟦the⟧ copy that is in the Baghdad letter, and this is
the letter: its words: And after this which you learned from all the people
and also you learned from them that the income that comes from the tax
and that which is owed for the brokerage of salt is for every kor of salt there must
be given 6 fulus. In that time, the kor was at 1000 ⟦...⟧
and in this year which is the year one thousand nine hundred and seventy-
nine of the Seleucid era, the kor was at more than that according to the time
according to the era. And in that time, the income that was due
on salt was 8000 fulus. And in this year which is
one thousand nine hundred and ninety-nine of the Seleucid era, the income was
five thousand fulus. And that income that was in the time
which we mentioned, which is 8000 fulus, there was spent from it
in every year to the king 1500 fulus. And in this year which
is one thousand nine hundred and ninety-nine of the Seleucid era, the income was
five thousand fulus. And in this year which is one thousand nine
hundred and ninety-nine of the Seleucid era, the income was five thousand
fulus. And in this year which is one thousand nine hundred and ninety-
nine of the Seleucid era, the income was five thousand fulus.
And in this year which is one thousand nine hundred and ninety-nine
of the Seleucid era, the income was five thousand fulus. And in this year
which is one thousand nine hundred and ninety-nine of the Seleucid era, the
income was five thousand fulus. And in this year which is one thousand
nine hundred and ninety-nine of the Seleucid era, the income was five
thousand fulus. And in this year which is one thousand nine hundred
and ninety-nine of the Seleucid era, the income was five thousand fulus.
And you, His service is upon me (or upon) the site without delay and it will never be dispensable. And if
of those respected brothers who do... with great might
<del>the holy</del> and their intention is pure. And time has decreed upon us a great distress
And His service is contrary, for He does not want a treasury, nor does He want money, nor does He want prestige, nor
And His service is great. And with all this, He wants humility
paying money to people so they go visit the graves of the righteous and seek mercy for him
that he emerges fresh and healthy in body and lives for a long time until he becomes
His service requires having a broken heart, submissive and humble
the ⟦...⟧ with him likewise, then he will be accepted by God Almighty
This is what He deserves from His service as King David, peace be upon him, said: "The sacrifices of God are a broken spirit; a broken and contrite heart, O God, You will not despise."
And such is His service likewise, so he will be beloved by God Almighty
You knew that He does not turn away a poor person disappointed
That except the brothers, if it be so, then He will accept this from him
That is, that he knows and feels that we are servants of Isaac and Rebecca, may they have mercy
And His service is committed and seen, he wrote it: And that also will be a proof with him
Without that, it will never be completed for him, even for a single minute without that
<del>Then that</del> it will be for him purely out of love by the hand of good ⟦...⟧ which will be a cause
He said, he who realizes that it is necessary for him to have that, as King David, peace be upon him, said
This is necessary, and in your prayer mention that, as it is said: "Let Your hand be ready to help me"
He who realizes, realizes how he should proceed for a minute in that, to more and as
And the intention is that this work ends in goodness and wellness, returning to be built thus and so
For the sake of this, His service may be if he seeks forgiveness for his sins and for error
paying the penalty for denial of oaths and vows and other major sins (11)
And well he should take to heart and not forget that it be permissible and not forbidden
That will come out as this
On the 6th day of the month of Nisan, the year 5648
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⟦illegible⟧ <del>⟦illegible⟧</del> ⟦illegible⟧
After remembering a little on the Sabbath to his soul, a well and its smoke in them on the day of the verse
Beshalach <del>to his soul a well</del> <del>⟦illegible⟧</del> <del>there</del> and this is on the rivers of Babylon
Here more well is mentioned and from the man of the heavens ⟦four faces⟧
And you said there is no correctness before a well and in the hand of a man there he does not supervise this
But supervises the moon to ⟦illegible⟧ <del>⟦illegible⟧</del>
And the moon was on that day with so-and-so son of so-and-so to so-and-so son of so-and-so
<del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del>
And let this be for a witness a sign with so-and-so ⟦illegible⟧ ⟦house of creator⟧ to the side and in his hand a mouth to
Another our Creator, Merciful One, to distinguish the moon faces of a man and in his hand a book
And furthermore there is in the name of so-and-so a different l' he will snatch faces of a man and in his hand a book and light etc.
But to distinguish the moon faces of an eagle and after so-and-so l' so-and-so mouth
And if the side is not in the Sabbath 1 or 2 ⟦illegible⟧ <del>⟦illegible⟧</del> <del>⟦illegible⟧</del>
On day 1 and at midnight at hour 1 he ate on the Sabbath ⟦illegible⟧ <del>⟦illegible⟧</del>
Liable etc. and regarding another man and regarding so-and-so a well and in his hand a book etc. and it shall be for him
In the name of so-and-so engaged in 1 so-and-so according to all his will 1 ⟦illegible⟧ <del>⟦illegible⟧</del> on
Every so-and-so to with so-and-so evidence by sight ⟦illegible⟧ to ⟦illegible⟧ engaged
Likewise on Saturday night <del>⟦illegible⟧</del> so-and-so to and between in whom who is over all his will and so for him
In the name of so-and-so they shall not do evil (name of so-and-so p' l' another so-and-so and desired the good
So-and-so to faces standing in another name here
⟦Uri Abu Nesman⟧ so-and-so ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
L
⟦illegible⟧
Page 61
With God's help
Sermon for the Wise Priest ⟦line⟧ Parashat Vayechi
The son of Joseph said to the master of the prison that the interpretation of dreams belongs to God
In all wisdom and every atonement, until the dream is solved, one shall never be called a wise man
And it is said in the Zohar, Parashat Behar-Bechukotai: 'And this is the law of the burnt offering,' she is the one that rises from the spirit, and this spirit
namely etc., see there. And similarly it is found in the Zohar, Parashat Vayechi, page 215, side A: And behold, this against
this, God created this world corresponding to the Upper World, and everything that is in this
is in that. And just as the body is a garment for the soul, and the body is made of skin, flesh, sinews,
and bones, so the soul, which is a Divine light, also has a garment similar to the body's garment, and they are
the power of action, the power of speech, and the power of thought. And the essence of man is the soul,
for the body is nothing but a garment for the soul; likewise, the body does not receive reward or punishment,
but rather the soul. And the parable for this: a man struck his fellow with a stick and injured him,
the judgment is upon the man who strikes and not upon the stick with which he struck. Thus the body
is like the stick in the hand of the soul, and therefore the reward and punishment are all upon the soul.
And this is what King Solomon, peace be upon him, said: 'For God shall bring every work into judgment,
with every hidden thing,' etc. And since the matter is so, that the body is considered as nothing compared to
the soul, therefore a man must strive for the essence, which is the soul ⟦...⟧
⟦...⟧ to fulfill the commandments and engage in the Torah, which are the food of the soul, like bread and meat
which are the food of the body. <del>And behold, just as the body</del> And behold, just as the body, if it lacks food,
will then grow thin and weaken beyond measure, so it is with the soul: if it lacks the food
of Torah and commandments, it will grow thin and weaken greatly until it remains like a dead body in the World
of Truth. And this is what the verse says: 'For not by bread alone shall man live, but by everything that proceeds
from the mouth of the Lord shall man live.' The explanation is: the essence of man's vitality is on that which proceeds from the mouth of the Lord, which is the Torah,
as it is said: 'Out of the mouth of the Most High proceed not evil and good.' And this is what the verse says
in the portion: 'And Jacob lived in the land of Egypt seventeen years; so the days of Jacob,
the years of his life, were a hundred and forty-seven years.' And Rashi, of blessed memory, explained: Why is this portion closed?
Because once our father Jacob passed away, the eyes and hearts of Israel were closed from the misery of the bondage.
I have signed my name on the notebook of the commandment and also in this book of good memory and agreement
And let it be a Song of Ascents and Happy is every one who fears the Lord, who walks in His ways. These I have established here by the hand of a humble servant
Son of my honored lord and father, the honorable Rabbi Pinchas Nissim HaLevi, may his soul rest in Eden
⟦flourish⟧
Page 62
Raz
This is the translation of Kapparot
And the Kapparot according to us, which is called in Arabic 'Kaffarah', is when a person takes a rooster
as an atonement for each of his household members on the 9th of Tishrei and circles it around his head three times
and says 'This is my substitute, etc.' and it is not permitted to slaughter the chickens except in the early morning of the 9th of Tishrei
and he gives the fee to the Shochet from someone else <del>and it is not counted from</del> eating the Kaffarah and he throws the feathers .. and with the blood
and covers it with his own money in soft earth <del>and prays Mincha</del> and the most important thing is that if
any of the blood of the Kapparot falls on his clothes, it must be washed before prayer because blood is impure and prayer is not permitted
in impure clothing, etc. And that is as we mentioned, that the slaughter must be in the morning
because of the household chores, and Yom Kippur requires extra preparation in food and drink
and the labor of cooking and baking. Therefore, the man should take upon himself the concern for this
aspect and not leave all the household work <del>on</del> <del>the woman</del> to the woman because she has much work
and as Solomon (peace be upon him) said: 'The wisdom of women builds her house, etc.' and among the laws of this night is
that they seek forgiveness from one another, the father from the mother and the mother from the father
and the children from the father and mother and the servants from their masters. And the brother from his brother and from his neighbors
and the friend from his friend so that they may have atonement on the following day, by having the heart of each one
clear toward his brother and no malice, rancor, or hatred remains in his heart, and that is because
God Almighty forgives a person's sins which are between him and God, as it is said: 'For on this day He shall atone
for you, etc.' but as for sins between him and his fellow, God does not forgive them until
his fellow is appeased. And that is because God Almighty loves peace and desires peace among people
and likewise, on this night one should not eat heavy food such as garlic, leeks, eggs,
milk, and fish, and one should not drink much wine for fear that he might see a nocturnal emission in his sleep
'lest He see an unseemly thing in you and turn away from you' and this night is very sacred to God
Almighty. Joy and gladness are required on it, and they should wear white and clean clothes and spread
good bedding and light the lamps and bless God and thank Him for what He has given them
of blessings, and they should eat and drink and ask God to complete the fast for them
in goodness and health and to write them in the Book of Life and Peace, Amen
And not from the blood of the tithe, etc.
To our dear son Yosef Eliyahu Khoja, our beloved brother, may the Creator protect him from every dream, misfortune, and pain.
The aforementioned Excellency, of the highest titles, etc. Regarding your well-being, we are, blessed be
God, mostly praiseworthy, in a thousand goodnesses, and we always ask about your safety and your health.
May God protect you from every evil and from every harm, Amen <del>and so may it be His will</del>. And furthermore, my
dear brother, as the proverb says: "He who loves you, informs you." And today, it has been
five months for me in Baghdad, and I have not seen from you a letter, nor news, nor greetings, despite
the presence of letters coming to Baghdad from your side to people other than us. This thing hurts
the heart very much, and I did not hope for this action from you toward your brother who
loves you and cherishes you. So do not blame me, my brother, for this reproach, because the lover reproaches,
and this is evidence of the love and familiarity between us. So I hope from God Almighty that you are
in complete health and wellness, and that you bring us good tidings about your health, safety, and your good livelihood.
As for your brother, he is now in Baghdad. He was working in the
British Consulate in Baghdad, but unfortunately, he was dismissed from work because
the Iraqi government requested from all departments the dismissal of foreign employees
and the appointment of Iraqi employees in their place. So he became idle from work, and this
matter affected us greatly because he was relying on God and on this salary.
But we ask God, Glory be to Him and Exalted is He, to open for us the door of livelihood
from another side, for livelihood is from God Almighty, and He is the Provider, Possessor of Firm Power.
And I am writing this letter to you while I am troubled in mind regarding your brother,
because he does not know any work other than writing (clerical work), and now writing has become very,
very scarce <del>⟦illegible⟧</del> and there is no work in the market. But we rely on God
and we ask Him to bring relief to all of Israel. And we have made up our minds and wanted to travel
to Jerusalem <del>the Holy City</del> to visit, and from there we will go to live ⟦as we planned⟧ and seek His goodness,
Exalted is He, so that we may see you and find rest with you by seeing your face, O my soul (you).
And I believe that you will not disappoint us <del>⟦illegible⟧</del> and that you
would help us with a small thing so that we may reach you in safety.
And we wanted to travel.
Page 63
Noah
To God who says praise . . . as King David, peace be upon him, said -
Upon Israel <del>his</del> far from the people I dwelled in the city and he was for him -
In the year ⟦...⟧ and he asked for mercy upon me and loved me above them all and they loved me very much
And the King loved me and all the greats of the kingdom and even the ministers loved me
Praise to the Speaker said to be ⟦...⟧ then not four
You said and you loved me and I gave them all to them with all of them ⟦...⟧ -
He says and you loved human beings because the King and the deputies are standing and always
In the heart of all people and they loved me and the end of the matter he said in Your name lest I be
Like a human being ⟦...⟧ by the holy names and the angels and the seraphim and the living beings and the wheels
And they shall say Amen and they loved them and loved me and I gave peace to all the nations
And you loved me because everything and the angels will say to me in Your name Merciful God Merciful
Who asked for grace and mercy and love and loved me in the heart with a complete love and especially in
Their eyes and may He grant me favor in the eyes of the King and the ministers and everyone who sees me shall love me
With complete love and may He grant me favor and grace and mercy in the eyes of the King and all the greats of the kingdom
In their hearts to ⟦...⟧ all to have mercy and loved me and loved me with a whole heart
And have mercy on me as a father has mercy on children Amen Selah.
And so I gave peace between a man <del>and his fellow</del> and his fellow to mercy and love and peace
And between a man and his wife and between a man and his fellow and between ⟦...⟧ Selah Amen Selah for love
And peace and mercy are the angels for love and peace and mercy are the angels
And I gave love and peace in the heart of every person to love and peace and mercy in the heart of the person
Love and peace and mercy in the heart of every person and they loved me with a whole heart Amen Selah
And I gave peace and mercy in the heart of all people and may it be Your will, O Lord my God
And God of my fathers, that You act for the sake of Your great and holy and awesome name and grant me favor and grace
And mercy in the eyes of all who see me and they shall love me with complete love and peace and mercy
In the heart of every person Amen Selah and so may it be Your will Amen Selah.
A story that happened with the priests of the city of Damascus, that a poor man came and sold them
a large and very precious pearl, and they bought it from him very cheaply.
The poor man went on his way, and the priests rejoiced in it greatly, and they looked at the pearl
and said, let us go and sell it to the king, for it is fit for kings. And they took
it and went before the king, and when the king saw it he was very astonished and said:
Truly it is a very precious and important pearl, but it is pierced,
and I do not want it. Rather, listen to me: if there is wisdom and understanding in you
to seal this hole so that it is whole, I will give you many times its value,
but if not, and you cannot return it as it was, I will take your heads. When they heard
this thing, the priests were very grieved at heart and went out from before the king
with great despair, and they thought thoughts of what to do in this matter. They went
and found a man great in wisdom and told him the story. He said to them:
Do not fear, I will fix it so that it will be whole as at first. He took
it from their hand and threw it into the sea and told them: Go and tell the king
that it was lost from your hand. When the priests heard this thing, they cried out at him
and said to him: What have you done to us? Will not the king kill us all,
and you as well will be killed with us? But this wise man was laughing at them and said to them:
Do not fear, return to the king's house and you will see the pearl placed in the box
of the king in its original place. The priests went and saw the pearl placed
in its place, and they saw the deed and were very wondered and rejoiced with great joy,
and they went to the wise man
and said: Blessed be the Name who created wise men in His world, Amen, may it be His will.
Page 64
Noah
A remedy to extract
the fetus from the womb of
its mother if it has not emerged
on time and it shall live by the help
of God, may He be blessed, etc.
The explicit name Chesed
and after it "And thou shalt love"
And he shall write on valid and pure deer parchment between the eyes of the writer in complete purity
for his name and his mother's name and for her name and her mother's name ⟦and⟧ he shall write
And these are the names that he shall write on the forehead of the woman with ⟦dye⟧ and kohl and he shall write
And he shall say at the time he writes on the forehead of the woman in complete purity and shall say
May it be Your will, O Lord our God and God of our fathers, that You send a complete healing
to So-and-so daughter of So-and-so and extract the offspring from her womb for a good life and for peace
Amen. And he shall write on the forehead thus: in the name of Ehyeh Asher Ehyeh, in the name of Shaddai
And write also on the right shoulder of the woman these names in the name of Raphael the Angel
of the Covenant, and on the left shoulder he shall write these names in the name of Gabriel
and in the name of Michael, and on the abdomen he shall write these names in the name of Uriel
and in the name of Raphael, and on the right thigh he shall write these names in the name of
YHVH Tzvaot, and on the left thigh he shall write these names in the name of
Elohim Tzvaot, and on the right leg he shall write these names in the name of Shaddai
and on the left leg he shall write these names in the name of Adonai, and on
the hands he shall write these names in the name of YHVH Tzvaot, and on
the right arm he shall write these names in the name of Elohim Tzvaot
and on the left arm he shall write these names in the name of Shaddai
and on the chest he shall write these names in the name of Adonai, and on
the back he shall write these names in the name of YHVH Tzvaot, and on
the neck he shall write these names in the name of Elohim Tzvaot, and on
the head he shall write these names in the name of Shaddai, and on
the face he shall write these names in the name of Adonai, and on
the eyes he shall write these names in the name of YHVH Tzvaot, and on
the ears he shall write these names in the name of Elohim Tzvaot, and on
the mouth he shall write these names in the name of Shaddai, and on
the nose he shall write these names in the name of Adonai, etc.
Miracle of 1926 Elazar Katzir as I am not making you will cause - and Jacob Katzir
Katzir by your mouth wounded and the secret woke up to the father and to forty -
All as wounded and when doubled as on as and forbidden Katzir
and will cause for your mouth wounded and robbed the father and it is written and he said below and it was
a wounded cub robbed this father and bride came robbed a wounded cub and snatched him
Alhani seller of <del>⟦illegible⟧</del> to me a miracle prayer I go to the cub
and he shall rob the lyre of Solomon forever and he shall decree and they and robbed on a map of your destruction
and said to him your destruction traveled after <del>⟦illegible⟧</del> to you
from day to day an elephant I go to you broker <del>⟦illegible⟧</del> to you a cub and struck him
born after and pushed <del>⟦illegible⟧</del> much was born after more a cub prepared for you after day 26
Katzir went <del>⟦illegible⟧</del> the head of his son from here became a shadow here he went and the lord rejoiced
day 26 an eagle was born much head of his child <del>⟦illegible⟧</del> from here to the eagle
eagle judged
and it was your father's light and your preparation on the head of the lyre a cub is born day 26 -
in the plowing on the head <del>and your grace</del> and your grace like a cub <del>to the cub</del> 26 to the cub
and returned from a cub <del>to your walking</del> <del>to do</del> 40 but outside to here day
and his mouth named it there so a broker and forever <del>is written</del> it was decreed upon him a great cub
and will spread the skin on the skin gathered the skin for him <del>is written</del> secret to the beloved
40 but length of days and years of life etc. and he answered and said a great skin
to the core for me so your opinion a cub your thigh <del>⟦illegible⟧</del> and did your destruction and your destruction for me
and did your thigh a cub and your destruction for him was told to me so from your wine to the cub
and the words of the wise came to him <del>as</del> a lyre <del>⟦illegible⟧</del> and he shall rest the eye
and the lord went out among them and will run and your preparation made a duplicate of your palm on his shoulder and your thigh
Page 65
R. Yud Gimmel
and as he ministered to me and tore for me ⟦...⟧ to me his beauty to me baker and all as it was fire
under the thigh like a lyre and one thigh and a leg like a lyre for him and a stand of fire for a small house
all who have longings for the wall of a lyre who sees himself
in a lyre that is not like them shall not see himself as a lyre as if he were fire
standing before a lyre and torn before a lyre and what is before a lyre and ten thousand merits
that are by the hand of his fire in the world thus by the hand of the first in the world the sages and they are of fire
and your nose when he plays the lyre even though the whole world is but
a corridor before the world to come and since he called to call his fellow into the world
to come to an accounting
and even if there remained after a lyre that he had but one lyre he would
see himself as a lyre for the whole world is worthwhile for the sake of
that lyre for the whole world was created for this and like this he said to him
it is the way of a person to pay a maneh to this one who goes with him to the bathhouse to take
his clothes thus and so but you for free entered the bathhouse and took
clothes that have no end let this one come and take a reward corresponding to them all
be it that all that comes to your hand do not be wicked in your own eyes and make yourself wicked
even if the whole world says of you that you are righteous
be in your own eyes as a wicked person
and be careful with the words of the early ones like coals of fire so that you do not get burned
for their bite is the bite of a fox and their sting is the sting of a scorpion
and their hiss is the hiss of a serpent and all their words are like coals of fire
make your Torah fixed and your labor temporary
⟦...⟧
And a tailor told you so and traveled with a tailor who was in the land of Khorasan, you will profit
And he returned to find a tailor who had a bag of bread and everything with him
He said, true is he who said to you that God provides for a tailor in the land of Khorasan
So a tailor traveled with him to Khorasan on a fine road
And that other tailor took a bag of bread and they traveled a long way the whole path
And you are of them, they ate alone and did not give anything from that bag of bread to him
Until the bag of bread was empty: and hunger intensified for him and he said to them, give me bread
to eat with you; they said, we will not give to you until you pluck out your right eye and we will give you
bread to eat; the tailor said to them, shall I pluck out my eye for the sake of eating bread? They said to him
Yes, we will give you bread; he plucked out his right eye and they gave him bread and he ate and they traveled
The second day his bread was finished and he grew hungry and said to them, give me bread to eat; they said
We will not give to you until you pluck out your left eye and we will give you bread; he said to them
A tailor, shall I pluck out my second eye and remain blind, how shall I work? They said to him
If you want bread, pluck out your eye, or else die of hunger; he plucked out his eye
The left one and they gave him bread and he ate and they traveled until they drew near to arriving at
the land of Khorasan; they said to him, you are blind, do not come with us as we enter the city
<del>⟦illegible⟧</del> the people will laugh at us and say these people are bringing a blind man with them
and we are tailors, we sew and earn, and you are blind, you are of no use for anything
And they left him and went away from him, and he sat weeping and saying, O Lord, You know my state
and what happened to me with these tailors; and he heard the sound of the speech of Jinn
While he was sitting under a large tree, he climbed up it out of fear of them
And they came and sat under the tree and they were four Jinn, and one of them said
O group, listen to what happened to me in this year; I was living
in the house of such-and-such merchant and I saw his daughter, very beautiful, and I loved her
And whenever I want to approach her, she prevents me with a charm upon her and I cannot
get close to her except if she washes her head and removes the charm from her
then I enter into her, and she became mad, and no medicine benefits her, nor
incantations, nor writings, until they take leaves from this tree and fumigate it
under her hem, then she will be cured and become healthy as before: and the second said, I
was living in the ruin of such-and-such and I saw beneath it a great treasure
And whenever they come to build it, I demolish it so they do not take the treasure
And the treasure does not come out unless they take leaves from this tree
And slaughter a white lamb and wipe its blood on the leaves and throw them
into the ruin, the treasure will come out and they will take it: and the third said, I
was living in a water spring and I blocked it, and they do not know how to open it
And it will not open unless they take leaves from this tree and put them
in the face of the spring, it will open and its water will flow: and the fourth said, I
was living in the city of such-and-such and its king has a daughter and she
is blind, and there is no medicine for her unless they take leaves from this tree
And squeeze its water into her eyes, she will open them and become sighted
And the roosters crowed and they left ⟦line⟧
Page 66
M
And if the reader wants to know how to compound the medicine of the lamp
which is called the medicine of kohl, and that the kohl should be good and that
the kohl <del>the</del> should be good and that the kohl should be good and that the kohl
and a thousand years ⟦and sixty-nine⟧ years <del>the</del> and that the kohl is
the medicine of the lamp and that the kohl is that which should be good and that
⟦two thousand and seven hundred and sixty⟧ years and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
and that the kohl is that which should be good and that the kohl is that which
should be good and that the kohl is that which should be good and that the kohl
And these gold dinars are entirely silver and sides surrounding that nullification from us
of 9 dinars written for her hesitation because like this 7 from every measure
And for you, if it is not specified, it will be brought to 7 if it is found for him as a whole
And news like it is expensive
And therefore your condition is that the circulation is until 7 like one who sees a nullification of 7 and in it that
The thing they return it upon its mercy that 7 will be for him a definition of your condition
And it was said in this matter of ⟦taking from his knowledge⟧ for an opinion of 7, a matter of 7 and these your conditions as this
In it a matter of 7 and these for the sight of 7, for whoever doubted in it your path
Everything that he sees otherwise completely from his knowledge for you to you like this
Like these things hesitation but like the matter of 7 like this the word and these
But things by the hand of a word like your condition ⟦your pain⟧ like that
And already it remains like this spirit of your words ⟦that 7 for an opinion 7 in this and these as this⟧
Because it returns like this and in this except for a bad news the life of like this
For the speaker it returns like this as this and when it is complete and in news as the life
And like them many but in a quantity of hand nullification like it for a dispute it is seen
Like this already revolved and these like this we see and it rises ⟦elevated⟧ like this 7 he sees
As his place like all these enough for us ⟦see see not⟧ the length of life of blood and when
Purity of like this but like this returns to him 7 ⟦its inheritance⟧ and everything and nullification is enough for us
And even a hand of nullification he nicknames it a throne enough for us ⟦faded⟧ and already
But ⟦see see not⟧ it fills a throne
Your path like the wealth of profit and already
It will be entirely a judgment of 7 and great
7 that it returns like the matter of 7
Page 67
Page ⟦...⟧
Date 24 Kislev year ⟦...⟧
For ⟦...⟧ in the house of ⟦...⟧ between ⟦...⟧
Which is there ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
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When I heard and saw such a life, and they were like those who went up from the whole world to You, O Lord
And I did not know what this was and why the earth trembled so and was shaken, for also noise and rage
came upon it like a demon and a demon upon me, and because they feared and trembled for their souls in the great city that was
a princess among the provinces and has now fallen wonderfully and has no comforter, and so was fulfilled upon them what was said
a cup of sorrow and a cup of fury etc. And now my brothers and friends, please listen and I will tell you all the events
for You, O Lord, are my refuge, Most High etc. for no evil shall befall etc. and no plague shall come near your tent
And in my approach to the city on the 2nd day of the month of Av in the year 5693 [1933], I saw and behold the city was perplexed
for I am poor and needy and my heart is hollow within me etc. and the heart of the multitude of people feared and expanded
And Isaac trembled with a very great trembling and said, Who then is he that has taken venison and brought it to me
and I have eaten of all before you came and have blessed him? yea, and he shall be blessed etc. And when Esau heard the words of
his father, he cried with a great and exceeding bitter cry, and said unto his father, Bless me, even me also, O my father
And he said, Your brother came with guile, and has taken away your blessing. And he said, Is not he rightly named Jacob? for he has supplanted me
these two times: he took away my birthright; and, behold, now he has taken away my blessing. And he said, Have you not reserved a blessing for me?
And Isaac answered and said unto Esau, Behold, I have made him your lord, and all his brethren have I given to him for servants;
and with corn and wine have I sustained him: and what shall I do now unto you, my son? And Esau said unto his father, Have you
but one blessing, my father? bless me, even me also, O my father. And Esau lifted up his voice, and wept. And Isaac his father answered
and said unto him, Behold, your dwelling shall be the fatness of the earth, and of the dew of heaven from above; and by your sword shall you live,
and shall serve your brother; and it shall come to pass when you shall have the dominion, that you shall break his yoke from off your neck. And Esau hated
Jacob because of the blessing wherewith his father blessed him: and Esau said in his heart, The days of mourning for my father are at hand;
then will I slay my brother Jacob. And these words of Esau her elder son were told to Rebekah: and she sent and called
Jacob her younger son, and said unto him, Behold, your brother Esau, as touching you, does comfort himself, purposing to kill you. Now therefore, my son,
obey my voice; and arise, flee you to Laban my brother to Haran; and tarry with him a few days, until
your brother's fury turn away; until your brother's anger turn away from you, and he forget that which you have done to him: then I will send,
and fetch you from thence: why should I be deprived also of you both in one day? And Rebekah said to Isaac, I am weary
of my life because of the daughters of Heth: if Jacob take a wife of the daughters of Heth, such as these which are of the daughters of the land, what good shall
life do me? And Isaac called Jacob, and blessed him, and charged him, and said unto him, You shall not take a wife of the daughters of
Canaan. Arise, go to Padan-aram, to the house of Bethuel your mother's father; and take you a wife from thence of the daughters of Laban
your mother's brother. And God Almighty bless you, and make you fruitful, and multiply you, that you may be a multitude of people; and give you the
blessing of Abraham, to you, and to your seed with you; that you may inherit the land wherein you are a stranger, which God gave unto Abraham.
And Isaac sent away Jacob: and he went to Padan-aram unto Laban, son of Bethuel the Syrian, the brother of Rebekah, Jacob's
and Esau's mother. When Esau saw that Isaac had blessed Jacob, and sent him away to Padan-aram, to take him
a wife from thence; and that as he blessed him he gave him a charge, saying, You shall not take a wife of the daughters of Canaan; and that Jacob obeyed
his father and his mother, and was gone to Padan-aram; and Esau seeing that the daughters of Canaan pleased not Isaac
his father; then went Esau unto Ishmael, and took unto the wives which he had Mahalath the daughter of Ishmael Abraham's son, the sister of Nebajoth,
to be his wife. And Jacob went out from Beersheba, and went toward Haran. And he lighted upon a certain place, and tarried there all night, because
the sun was set; and he took of the stones of that place, and put them for his pillows, and lay down in that place to sleep. And he dreamed, and behold
a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it.
And, behold, the Lord stood above it, and said, I am the Lord God of Abraham your father, and the God of Isaac: the land whereon you
lie, to you will I give it, and to your seed; and your seed shall be as the dust of the earth, and you shall spread abroad to the west, and to the east, and to the north,
and to the south: and in you and in your seed shall all the families of the earth be blessed. And, behold, I am with you, and will keep you in all places whither you go
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30
The talk of our greatness is that 9 is known among us <del>we forgave</del> we forgave in familiarity in what
The lion's calamity, oh this 9, oh its departure from among us became an Arab gift to the state
Good from our scribe for that ⟦...⟧ you that pure gold from
⟦...⟧ after ⟦...⟧ and that ⟦...⟧ in a day without taking and returning 9 of familiarity
What is between us ⟦...⟧ all of it now being first and every time ⟦...⟧ for familiarity not
It will be ⟦...⟧ and for him this 9 ⟦...⟧ blessed things, oh masters of the age who
Fell for them in this world and the hereafter 9 said from the words of the masters of every era saturation
⟦...⟧ 115 our world 9 ⟦...⟧ vision and it was a thousand ⟦...⟧ that image ⟦...⟧
This once this 9 ⟦...⟧ commanded for a lion from whoever calls out or hears speech to him ⟦...⟧
And it was cast upon a dear state, this lion ⟦...⟧ from the world it shall be a remembrance
Of good ⟦...⟧ <del>⟦...⟧</del> this but a male remembrance and the world turns a ledger
To write his name and there remains a remembrance to be written in ⟦...⟧ its end a great loss
Speech
And a report of a great male remembrance and a report 9 and all for the lion that he calls from oil he wants
To hear the voice of a lion or be faithful in speech, being the remembrance of a king ⟦...⟧
Male memory rules male memory, this is a lion, male memory passed 12 <del>⟦...⟧</del> a state to be feared not
Yes, a male calls out and says 9 the world remembers my memory, the image points and indicates my memory
Hour and news of my memory and I was entrusted first
⟦faded text at bottom⟧
And we shall return to the 9th of Av according to the portion of Jeremiah ⟦line⟧
Portion of: Hear the word of the Lord, O house of Jacob, and all the families of the house of Israel. Thus says the Lord: I remember for you the kindness
of your youth, the love of your bridal days, your following after Me in the wilderness, in a land not sown. Israel is holy to the Lord,
the firstfruits of His harvest; all who eat of it shall be guilty, evil shall come upon them, says the Lord. Thus says the Lord:
The people who survived the sword found favor in the wilderness; I will go to give rest to Israel. From afar the Lord appeared to me,
and with an eternal love I have loved you; therefore I have drawn you with kindness. Again I will build you and you shall be built, O virgin of Israel;
again you shall adorn your tambourines and go forth in the dance of merrymakers. Again you shall plant vineyards in the mountains of Samaria;
planters shall plant and shall redeem them. For there is a day when watchmen shall call in the mountains of Ephraim: Arise and let us go up to Zion,
to the Lord our God. For thus says the Lord: Sing with gladness for Jacob, and shout at the head of the nations; announce,
praise, and say: O Lord, save Your people, the remnant of Israel. Behold, I am bringing them from the north country,
and I will gather them from the ends of the earth, among them the blind and the lame, the pregnant woman and she who gives birth together; a great assembly shall return here.
With weeping they shall come, and with supplications I will lead them; I will cause them to walk by streams of water in a straight path, they shall not stumble
in it; for I have been a father to Israel, and Ephraim is My firstborn. Hear the word of the Lord, O nations, and tell
coming from afar, and say: He who scattered Israel will gather him, and guard him as a shepherd guards his flock. For the Lord has ransomed
Jacob and redeemed him from a hand stronger than his. And they shall come and sing on the height of Zion, and stream to the goodness of the Lord, for grain and for wine
and for oil, and for the young of the flock and the herd; and their soul shall be like a watered garden, and they shall not continue to pine away anymore. Then
the virgin shall rejoice in the dance, and young men and old together; and I will turn their mourning into joy, and I will comfort them and make them rejoice
from their sorrow. And I will satiate the soul of the priests with fatness, and My people shall be satisfied with My goodness, says the Lord. Thus says the Lord:
A voice is heard in Ramah, lamentation, bitter weeping; Rachel is weeping for her children; she refuses to be comforted for her children,
for he is not. Thus says the Lord: Restrain your voice from weeping and your eyes from tears; for there is a reward for your work, says the Lord,
and they shall return from the land of the enemy. And there is hope for your future, says the Lord, and children shall return to their border. I have surely heard
Ephraim bemoaning himself: You have chastised me and I was chastised, like an untrained calf; turn me back and I shall return, for You are the Lord my God.
For after my turning back I repented, and after I was made known I smote upon my thigh; I was ashamed and also confounded, because I bore
the reproach of my youth. Is Ephraim my dear son? Is he a darling child? For as often as I speak of him, I do earnestly remember him
still; therefore my heart yearns for him; I will surely have compassion on him, says the Lord. Set up signposts for yourself, make landmarks for yourself;
set your heart toward the highway, the way you went; return, O virgin of Israel, return to these your cities. How long
will you waver, O backsliding daughter? For the Lord has created a new thing in the earth: a woman shall encompass a man. Thus says the Lord of Hosts,
the God of Israel: Again they shall say this word in the land of Judah and in its cities, when I return their captivity: May the Lord bless you,
O abode of righteousness, holy mountain. And Judah and all its cities shall dwell in it together, farmers and those who travel with the flock. For
I have satiated the weary soul, and every pining soul I have filled. Upon this I awoke and saw, and my sleep was sweet to me.
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Page ⟦...⟧
And likewise if they want to travel to another country, he walks with one of them; likewise it would be if he left
from a land, for whatever is on the path, if a need arises for him or he stays in a lodging, he is with him.
And if he enters with one of them, he is with him always until Allah provides him relief, and he is
with him always in every place; and likewise he used to do with every one of the companions of the Messenger of Allah,
may Allah bless him and grant him peace. And from this secret the Prophet, may Allah bless him and grant him peace, said: Allah, Allah, regarding my companions!
Do not take them as a target after me; for whoever loves them, by my love he loves them, and whoever hates them, by my hatred he hates them.
And whoever harms them has harmed me, and whoever harms me has harmed Allah, and whoever harms Allah, He is likely to seize him with the seizing of the Mighty and Powerful.
And likewise regarding the rights of the saints, Allah Almighty said in a Hadith Qudsi: Whoever is hostile to a friend of Mine, I have declared war against him.
And likewise it is necessary for the disciple to be with his Sheikh like the dead in the hands of the washer, who turns him as he wishes,
and he should be in his hands like the ball in the hand of the polo stick, which strikes it as it wishes; for if he is not with his Sheikh in this manner,
he will not benefit from him at all and will never be advantaged by him. And likewise it is necessary for the disciple not to object to his Sheikh in anything
of the matters; and if he sees from him something whose outward appearance he disapproves of, he should submit that to him and interpret that in a good way, and say:
Perhaps there is a reason for that which I do not know, just as happened to Moses, peace be upon him, with Al-Khidr, peace be upon him,
regarding that, and his story is <del>famous</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del>
likewise in doing such-and-such, or he commands me to do such-and-such; for the disciple's objection to his Sheikh deprives him
of the benefit from him and cuts off the path of will for him; for the path of the folk is built upon submission,
according to the saying: Whoever submits is safe, and whoever submits gains, and whoever does not submit regrets, and whoever does not submit is not safe.
And likewise it is necessary for the disciple not to hide anything of his states from his Sheikh, nor of what happens to him
of good or evil; rather he should present to him all that happens to him, subtle or significant, so that his Sheikh may be
upon insight regarding his affair and be his doctor who treats him; for if he hides anything of that from him,
that would be a flaw in his path and a deficiency in his will, like the patient who, if he hides from the doctor
anything of his illness, he will not be able to treat him as is proper, and perhaps his destruction will be
in that thing which he hid from him. Therefore it is necessary for the disciple to be truthful with
his Sheikh in all matters entirely, outwardly and inwardly. And Allah takes charge of your guidance.
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Chapter
(13)
And when Haman the wicked heard these words, he was filled with wrath against Mordecai.
And he sent and called for all the wise men of the nations of the world and said to them, "Do you not know
that we are human beings more important than they, and at all times we
are men and rulers over them? And why does this Mordecai not bow or prostrate
before me?" They answered and said to him, "Because he is of the seed of the Jews, who do not bow or
prostrate except to their God in heaven." And when Haman the wicked heard these words
he said to them, "Do not say to me again that he is of the seed of the Jews,
for I know that all peoples prostrate and bow before me, except for this people
who do not bow or prostrate except to their God alone. And now
I ask of you that you advise me: what should I do with that
man, and how can I execute a bad judgment upon him?" They all answered and said
to him, "We are not able to give you advice concerning him, for all kings and rulers
who rose against them were not able to overcome him; and anyone who sought to do them harm,
he himself fell into their hands. And for this, we cannot give you advice
concerning him, for their God is called the Great God and Ruler in heaven and on earth,
and He does His will in the upper and lower realms, and whoever stands against Him is
not able to withstand Him. For we have heard what He did to Pharaoh and to all his people
when Israel crossed the sea, and what He did to Sihon and Og, the kings
of the Amorites, who were strong and mighty, and who could stand before them?
And what He did to the thirty-one kings whom Joshua
son of Nun killed and delivered them into the hands of the children of Israel. And what He did
to Sisera and all his camp, that He delivered them into the hand of a woman and sold them
into the hand of the children of Israel. And what He did to Goliath the Philistine who fell by the hand
of David, King of Israel, and what He did ⟦...⟧
⟦...⟧
A thousand ways in the service of the Emir of the King of the low state, except for the one who left you Turkish to lower me and I
at that time we return calling <del>the</del> the King to you, for he is within your palm, he takes me, he takes likewise, he takes
he takes from us the service of the King to amuse him and inquire what he did, his sending to the King
and I lower me and he reaches the King, then in your palm, your palm, the words of the Merciful, the forgetfulness in
the mind then responded to the words of the King and said he takes me, he takes and go... and highness
the King to the Emir takes your palm in the King takes زاده and said to me, truth is we
a lie from him who mentioned the King and said he takes your palm and go to that, we return, he takes by it their lie
he tells you, you lied, he takes me and what descends from you, O Emir, and woe to you, he takes strength and your soul there
no one but you lowers you, but and your soul shall perish <del>in the</del> your palm, one who asked you takes me
you lied in mentioning the service of the palm, he takes me, your palm flew, they speak and say
and I at that hour responded the King, my sitting, your palm, the King said to you, all
the King takes me, he takes, and he said he takes me, he takes from your palm, he takes me, he takes likewise he takes
truth, he does not lie to me, he takes your palm, he takes me, he takes a lie, he takes me, he takes their lie
the King your palm takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
not a lie, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
a lie, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
your palm takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
a lie, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
he takes your palm, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
the King takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
a lie, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
your palm takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
a lie, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
he takes your palm, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
the King takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
a lie, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
your palm takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
a lie, he takes me, he takes their lie, he takes me, he takes a lie, he takes me, he takes
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20
And the status of Joseph was raised to a peak that no one can describe, as the verse says:
"And Pharaoh took off his ring from his hand, and put it upon Joseph's hand,
and arrayed him in vestures of fine linen, and put a gold chain about his neck;
And he made him to ride in the second chariot which he had; and they cried before him, Abrech."
And he said to him, "I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt."
And the commentator said the meaning of his saying "and without thee shall no man lift up his hand or foot"
is that no one shall ride a horse nor wear a weapon except by your command and prohibition.
And Joseph had seventy scribes who wrote in seventy languages, and he spoke
in seventy languages, and he knew the speech of animals and birds, and he had
a sword from heaven which he girded on, and light would shine from between his eyes.
And when he rode, twenty thousand of the people of the kingdom would walk before him,
and they would call out before him: "This is the mighty ruler, and whoever opposes the command of the Mighty One
shall be killed." Despite this, Joseph was very humble toward people, and he loved
the poor and was compassionate toward them and fulfilled their needs. When the people of Egypt saw him
in this state, they found in their hearts a precious love for him, and they called him father to the king.
And Joseph would ride every day and travel through the markets and look upon the people of the kingdom.
And everyone who looked at Joseph's face would forget hunger because of the intensity of his handsomeness and beauty.
Then the reign of Joseph reached the seven years of plenty, then the seven years of hunger approached,
just as Joseph interpreted the dream. And Joseph would sell wheat to the people and collect for them
dirhams, dinars, and jewels until the treasuries were filled from that
wealth which Joseph the Righteous, peace be upon him, collected.
With the help of the Name, blessed be He, and in His mercy always
⟦purple ink signature/stamp⟧
Yitzhak ⟦...⟧
And after a thousand young lions
Then: champion ⟦...⟧ as a continuation etc. ⟦...⟧ for we the undersigned etc. every young lion is fit because
A matter of ⟦...⟧ other champion once in God most of them H' end of the break ⟦...⟧
⟦...⟧
We shall waive their strength etc. concerning ⟦...⟧
Any because and loaf ⟦...⟧
⟦...⟧
As spoken and written the speech of tagging ⟦...⟧
In a clear mouth ⟦...⟧
⟦...⟧
Which during ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
And remembered upon it ⟦...⟧ it is written and remembered
Therefore we have come to sign today ⟦...⟧ the year 5660 from creation and everything is
firm and established and everything is firm and clear
⟦...⟧
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18
And after that also on the twenty-eighth of the month of Tishrei II in the year nine
hundred and eighty-seven and one thousand of the era, and on this day it was publicized in the city of Baghdad
by David ibn Kaman himself that he had <del>received</del> collected all that...
on account of the words of the sick man at the time of his death from property and other things, and the house became his
at the time of the death of Shelomo ibn Yosef Kaman, and at this time Yedid Bekhor became
a partner with him in the house.
And also on this day a settlement occurred between them, and the entire half became for the mentioned David
and in the second half, in the aforementioned half, Yedid Bekhor also became a partner.
Also, at this time, the aforementioned David collected from him the amount that was due to him
from them, and they have nothing remaining with him, and the house and other things became part of all that belongs
to the sick man in the house of the sick man.
And at that time the aforementioned Shimon testified against him that he had
relinquished and given them the house, the benefits, the utensils and other things, and it came into their hands
in perfection and completeness on the day of the twenty-eighth of the aforementioned month of Tishrei of the aforementioned year.
And the aforementioned David at that time collected all that they had with him.
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Ner Mitzvah 28
A person who comes from the road and has fruit or silver and gold in his hand, there is danger in it
and fear of bandits, for on the Sabbath day he is forbidden to go outside the boundary
and he is not permitted to go with the money in his hand; and how should he act? If he has a donkey with him
he should place the money on it and walk with it while it moves, and if he reaches the place
where he camps, he should take the money off of it. And if he does not have a donkey with him and the money is in his hand
for it is a danger to him if he leaves it in an ownerless place, he should leave it according to his ability
for example, he should place the money before him less than four cubits at a time and walk and return
and return and place the money less than four cubits at a time until he reaches
his destination, provided that he does not carry the money more than four cubits.
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Page 73
The matter
of Solomon
the King
peace be upon him
Rabbi Yochanan in the name of Rabbi Yossi ben Zimra: Anyone who honors the Torah, his body is honored by the creatures
and anyone who profanes the Torah, his body is profaned by the creatures, as it is said: 'For those who honor Me I will honor, and those who despise Me shall be lightly esteemed.'
Rabbi Eleazar says: Anyone who honors the Torah, his body is honored by the creatures, and anyone who profanes
the Torah, his body is profaned by the creatures, as it is said: 'For those who honor Me I will honor, and those who despise Me shall be lightly esteemed.'
It was taught: Rabbi Shimon ben Eleazar says: Anyone who engages in Torah for its own sake merits many things;
and not only that, but the entire world is worth it for him; he is called friend, beloved, loves the Omnipresent,
loves the creatures, gladdens the Omnipresent, gladdens the creatures, and it clothes him in humility and fear,
and fits him to be righteous, pious, upright, and faithful, and distances him from sin and brings him near to
merit, and from him people enjoy counsel and sound wisdom, understanding and strength, as it is said: 'Counsel is mine, and sound wisdom; I am understanding, strength is mine.'
And they grant him kingship and dominion and investigation of judgment, and the secrets of the Torah are revealed to him, and he becomes like an ever-strengthening spring
and like a river that does not cease; and he becomes modest, patient, and forgiving of insult; and it magnifies him and exalts him
over all works, as it is said: 'She shall exalt you and lift you up,' etc. Rabbi Joshua ben Levi said: Every single day
a heavenly voice goes out from Mount Horeb and proclaims and says: 'Woe to the creatures for the insult to the Torah!'
For anyone who does not engage in Torah is called 'rebuked,' as it is said: 'As a ring of gold in a swine's snout, so is a beautiful woman without
discretion.' And it says: 'And the tablets were the work of God, and the writing was the writing of God, graven upon the tablets.'
Do not read 'charut' (graven) but 'cherut' (freedom), for you have no free man except one who engages in the study of Torah. And every
one who engages in the study of Torah, behold, he is uplifted, as it is said: 'And from Mattanah to Nahaliel; and from Nahaliel to Bamot.'
We have learned that anyone who despises the Festivals is as if he worships idols, as it is said: 'You shall make you no molten gods,' and thereafter,
'The feast of unleavened bread shall you keep,' etc. Rabbi Eleazar of Modi'in says: One who profanes sacred things and despises
the Festivals, and shames his fellow in public, and violates the covenant of Abraham our father, and interprets
the Torah not according to the law—even if he has in his hand Torah and good deeds, he has no portion
in the world to come. ⟦...⟧
⟦...⟧
Confirmed from the prey of the region, year ⟦...⟧ year ⟦...⟧
It will be year ⟦...⟧ ten and with it another named al-Mansur
In that time his likeness, and they mentioned al-Mansur likewise in time
A hundred in year four in that and with it in the second hundred
A hundred in year eight in that and finished and with it the third hundred
In that in the fourth hundred, a hundred in that in the fifth hundred
Which was in the sixth hundred and in the seventh hundred in the eighth hundred
In that in the ninth hundred in that in the tenth hundred in that
Year nine hundred in that in the eleventh hundred in that
In the twelfth hundred year 1918 which will be
Which will be in the thirteenth hundred in that in the fourteenth hundred
Year nine hundred in that in the fifteenth hundred in that
In the sixteenth hundred in that
Which will be in the seventeenth hundred in that in the eighteenth hundred
Year nine hundred in that in the nineteenth hundred in that
In the twentieth hundred year ⟦...⟧ which will be
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Page 74
What
And the seventh says to them, every wise man among them has a virtue in prayer
just as ⟦for the⟧ prayer there are seven verses from the Torah, in every verse a section
And he who says these seven verses, God shall be with him in a time of distress
Each one <del>of them</del> among those who recite them <del>⟦illegible⟧</del> saves him from every evil and plot
their plot, and if he is under imprisonment, he shall be released from his imprisonment and be safe from every
misfortune <del>and if there is</del> and if there is a bad decree upon him, it shall be nullified for him by the merit
of these seven verses before the Name, may He be blessed
One says every day a person who is like this, seven verses in the day
seven times, and in the night seven times, and in the morning during prayer
he who says them, God shall be with him, and in the morning there shall be a great reward for them
And if there is a decree upon him, it shall be nullified - and the verses are these that
are written below
Blessed be the Lord forever
And let the pleasantness of the Lord our God be upon us; and establish Thou the work of our hands upon us; yea, the work of our hands establish Thou it
He who dwells in the secret place of the Most High shall abide under the shadow of the Almighty. I will say of the Lord: He is my refuge and my fortress; my God
in whom I trust. For He shall deliver thee from the snare of the fowler, and from the noisome pestilence. He shall cover thee with His pinions, and under
His wings shalt thou find refuge; His truth is a shield and a buckler. Thou shalt not be afraid of the terror by night, nor of the arrow that flieth by day
Of the pestilence that walketh in darkness, nor of the destruction that wasteth at noonday. A thousand shall fall at thy side, and ten thousand at thy right hand
it shall not come nigh thee. Only with thine eyes shalt thou behold and see the recompense of the wicked. For Thou, Lord, art my refuge
Thou hast made the Most High thy habitation. There shall no evil befall thee, neither shall any plague come nigh thy tent. For His angels
He will give charge over thee, to keep thee in all thy ways. They shall bear thee up in their hands, lest thou dash thy foot against a stone
Thou shalt tread upon the lion and adder; the young lion and the serpent shalt thou trample under feet. Because he hath set his love upon Me, therefore will I deliver him; I will set him on high
because he hath known My name. He shall call upon Me, and I will answer him; I will be with him in trouble; I will rescue him, and bring him to honour. With long life
will I satisfy him, and show him My salvation
And these are the words of Ben David
'Go forth from your land and from your birthplace etc.' The phrasing 'from your land and from your birthplace'
'and from your father's house' appears redundant, and it is difficult because it should have said: go forth from your father's house, from your birthplace, and from your land.
And it seems plausible to resolve this based on what is stated in the Midrash: that when our father Abraham came to Aram Naharaim
and saw them eating and drinking and acting recklessly, he said: 'If only my portion would not be
with them.' And when he came to the Ladder of Tyre and saw them engaged in weeding
at the time of weeding and in plowing at the time of plowing, he said: 'If only my
portion would be with them.' The Holy One, blessed be He, said to him: 'To your offspring I will give this land.'
And it is difficult, for according to the plain meaning it implies he saw them engaged in the cultivation
of the world and therefore he desired them, yet according to the Midrash it implies
that he saw them eating, drinking, and acting recklessly, and therefore he loathed them.
And how can it be said that he saw them engaged in the cultivation of the world,
for were they not wicked? And furthermore, it is difficult what Rashi, of blessed memory, wrote: 'For your benefit
and for your good, and there I will make you into a great nation, but here you do not merit children.'
This implies that the journey itself is the cause for meriting children. But did our Sages not say:
'Anyone who dwells outside of the Land is like one who has no God, and anyone who dwells in the Land of Israel
is like one who has a God.' And since he has a God, certainly
he will merit children. So why did the verse make the merit dependent on the journey?
And it seems plausible to resolve this based on what the Rabbi, the Kli Yakar, of blessed memory, wrote on the verse:
'And Terah took Abram his son etc. and they went forth with them from Ur Kasdim
to go to the land of Canaan, and they came to Haran and dwelt there.' And the
Rabbi explained that Terah repented and loathed the faith of the Chaldeans,
and therefore he left Ur Kasdim to go to the land of Canaan, which is
the air that makes one wise. And one who has a pure and clean intellect chooses
to dwell in pure air, and one who has a murky and coarse intellect
chooses to dwell in murky air. These are his words, see there. And behold,
it is known that anyone who pursues physical desires, his intellect is
murky and coarse, and anyone who loathes them, his intellect is pure and clean.
Therefore, when Abraham was in Aram Naharaim and saw them
eating and drinking and acting recklessly, pursuing physical
desires, he loathed them because he saw that their intellect was murky
and coarse. And therefore he chose to go to the land of Canaan, which is
the air that makes one wise. And this is what the verse says: 'Go forth for yourself.'
And it can also be said according to what the Rabbi, the Chida, of blessed memory, wrote in the book Chomat Anakh, see there.
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And this is the form of the way of giving the redemption according to the law as among Israel ⬅️ mentioned explicitly
the Torah in the portion of Shelach Lecha that besides giving redemption like the strength of the spirit of their captivity within
generations of the children of Israel within every house, an aspect of spirit, an aspect and existence of honor upon their souls
because they are life to those who find them etc. and this is the tithe within the aspect of the scripture
<del>⟦illegible⟧</del> because according to the tithe within the aspect of the scripture written in the portion of Phinehas
and this is the aspect of the strength etc. ⟦...⟧ because redemption is the aspect of the Shekhinah and this is the aspect of the aspect
etc. and this is the aspect of the strength of redemption
and afterwards the aspect of the strength of redemption
and afterwards they take from the water and place it on the forehead and on the eye in the aspect of "and they shall place upon them"
the aspect of the tithe and this is the aspect of the tithe within the aspect of the scripture that is written
for only in the aspect of merit and the merit of our holy ancestors shall stand to the right of ⟦...⟧ and this is the aspect
of a man who says "and may the pleasantness" etc. and this is the aspect of the aspect of the Shekhinah within the aspect of the aspect
and this is the aspect of the aspect of redemption in the aspect of the Shekhinah etc. and this is the aspect of the aspect of the Shekhinah
and afterwards they take from the water and place it on the forehead and on the eye in the aspect of "and they shall place upon them"
<del>⟦illegible⟧</del>
for only in the aspect of merit and the merit of our holy ancestors shall stand to the right etc. and this is
the aspect of the aspect of the Shekhinah within the aspect of the aspect and this is the aspect of the aspect of the Shekhinah within
the aspect of the aspect of redemption in the aspect of the Shekhinah etc. and this is the aspect of the aspect of the Shekhinah
and this is the aspect of the aspect of the Shekhinah within the aspect of the aspect and this is the aspect of the aspect of the Shekhinah
within the aspect of the aspect of redemption in the aspect of the Shekhinah etc. and this is the aspect of the aspect of the Shekhinah
and this is the aspect of the aspect of the Shekhinah within the aspect of the aspect and this is the aspect of the aspect of the Shekhinah
within the aspect of the aspect of redemption in the aspect of the Shekhinah etc. and this is the aspect of the aspect of the Shekhinah