AI English Translation, Pages 126-150
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 ⟦...⟧
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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
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
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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 ⟦...⟧
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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
⟦...⟧
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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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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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"
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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
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⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧ ⟦illegible⟧
57
You have the strength to extend power for Your mercies are upon You, strength will not fail to extend patience
and language, and the whole world's strength contains from Your mercy and Your greatness to contain Your power and You did not create
in the world <del>⟦illegible⟧</del> that would be similar as you have merited
And You wish to grant merit to the entire world so that they all do not perish and they all return in repentance
A great one went to study Torah with Hashem, and it is written 'For the lips of a priest should guard knowledge
and they should seek Torah from his mouth for he is an angel of the Lord of Hosts,' and if the Rabbi is similar to an angel
of the Lord of Hosts, they should seek Torah from his mouth, and if not, they should not seek Torah from his mouth. And it happened with a certain
Rabbi who was not decent, and people were saying bad things about him, and he was a great
student and had a great name and everyone was in need of his Torah, and he [the student] thought in his mind
to leave him and prevent himself from studying Torah from him, and afterwards he said, I will go
to such and such a Rabbi and ask him for advice on what to do. And he went to him and he said to him, My son, if
the Rabbi was similar to an angel of the Lord of Hosts, seek Torah from his mouth, and if not, do not seek
Torah from his mouth. And that student went and left that Rabbi and did not study anything more from him.
And after some days he saw in a dream, and behold the Rabbi is sitting and preaching and the Shekhinah is standing over him
<del>⟦illegible line⟧</del>
And the student also went in the dream and heard the sermon from the Rabbi and saw in the dream that the whole
world and the ministering angels hear the sermon, and the student woke up from his sleep
and said, Woe to me that I have lost such a good pearl, and he went to that wise man whom he had asked
for advice and said to him, I saw such and such in a dream. The wise man said to him, Dreams speak
vanity, and do not worry about the dream at all, and do not go to him to study Torah from him.
And it came to pass after these things that that Rabbi died and was buried with great honor, and that
student went to his grave and saw a snake coiled on his grave, and the student wanted
to throw a stone at the snake, and the snake opened its mouth and wanted to swallow the student.
A story about Elijah of blessed memory, may his memory be for a blessing.
Rabbi Joshua ben Levi said, once I was walking on the road and Elijah of blessed memory
was walking with me, and we were walking on the road and we reached the entrance of a house of a poor and needy man, and that
poor man had one cow from which he and the members of his household ate and made a living, and when that
poor man saw Rabbi Joshua and Elijah of blessed memory, he received them with a pleasant countenance.
Peace be upon him
To me 1901 Kislev
This letter came to me from my father, may God have mercy on him, and its reply is on the side of the aforementioned letter
And the reply is that I wrote to him that I entered into a partnership with K' Yehezkel
With a capital of 10 hundred (1000) Ottoman liras with a shop, and 6 hundred (600) liras from K' Yehezkel's side
The total is 16 thousand liras and the profit and loss are divided equally, except for the shop rent
which is upon us, and each one takes a salary of 100 rupees every month, and the household expenses
he pays from his pocket, and after the year we settle accounts and whatever remains of the profit we divide
equally; and I also wrote to him that Al-Hajj Salih Bash A'yan requested of me that I be
his agent in Basra just as K' Yosef Zilka was, and I wrote to him to inquire about that
because in my mind K' Yosef Zilka was not profiting anything from that, but rather was losing
from his own pocket as assistance to the aforementioned Hajj, so is it suitable for me to enter into that or not?
And the reply came to me from him saying to me: my son, it is not permissible for you to enter a partnership with K' Yehezkel
except after you take from him a wealthy and capable guarantor who will pay you your capital
and the profit when needed, and these words are correct and extremely sensible.
And as for the matter of Al-Hajj Salih Bash A'yan, he wrote to me
that this is goodness and a blessing because the Hajj is a great and capable man
and he might benefit you a lot in the future, and even if you lose
something small from your pocket it is no matter, for I
approve of that, and from God comes success.
And I entered the partnership with K' Yehezkel ⟦...⟧ without a guarantor and without a document
as he knows that, and from God is protection, and I wrote to Al-Hajj Salih Bash A'yan that
he should send me the authorizations and I am ready for all his services and now
we await a reply from Al-Hajj Salih Bash A'yan
He who left us, our God and Lord, Exalted is He, over that which will be a cause
in taking it within the totality of the goodness of God the Exalted, that shall be by His hand.
Since the eye would shed tears while it does not benefit it due to an excuse, even if from one aspect,
and that was occurring by His hand at the time that was written for him.
And I believe in that which was the end that reached to that,
and God said to him from His grace, may He make that a good outcome <del>⟦...⟧</del> and if that were
at any time, then He, the Exalted, shall have mercy. And if he refrained in that matter
regarding that which happened to him at that time, then God the Exalted shall make that
by His hand, and even if that were very difficult for him, He, the Exalted, shall make that easy for him.
And let him not fear anything at all, since that was from God the Exalted, so let him not fear anything
except He is One. For if he knows that thing is difficult for him, let him pray for
our prophet Moses, peace be upon him <del>⟦...⟧</del> and let him rely on God, for He is sufficient for him.
So there is no doubt that God the Exalted will make that good for him and for this place
from that thing which we mentioned, that it will be good for him and for all who
seek that for him. And if he believed regarding that, that it would become a matter of harm for him,
then that would be the cause of the righteousness of the people of that place and your family and all
the people, O my brother, listen –
at the time of that,
if there is something in your hand and you saw that thing becoming such, then do not
fear from that, that anything will come of it except that it will be for the good,
and that will be a cause for good for all people, and you will be the cause of that, O my brother.
So do not fear that thing and ask God the Exalted to make that for good and for blessing,
and to make that a sign for him and for everyone who sees it, by the permission of God the Exalted, for He is capable of that.
⟦...⟧ God the Exalted shall make that a cause of good and blessing by your hand, O my brother,
from that thing which we mentioned to you, that it will be for good and for health from that.
And peace be upon whoever follows the guidance and all who ⟦...⟧
Pain
From the total of what I wrote for my lord father and many such letters of meaning
which I found to be good and the accepted words of fine composition –
and likewise others from the strange anecdotes and witticisms
And I begin that with a sermon
in congratulation for the honor, O my lord, owner of the house, to you a thousand thousand greetings and passion in
in your house flourishing with goodness, through the turns of time, and may your life be long
and may you find joy in your children and your children's children, and as mentioned in the Prophet, happy are you and it is well with you
Your wife shall be like a fruitful vine in the recesses of your house; your children like olive plants around your table
Behold, for thus shall the man be blessed who fears the Lord; the Lord bless you from Zion; and see the good of Jerusalem
all the days of your life; and see your children's children, peace be upon Israel, Amen, so may it be His will
Amen, Forever, Selah, and Eternity. O my lord, may God the Exalted make it a blessed house
and inhabited with goodness, happiness, blessing, and mercy upon you and upon all
the people of your house, great and small, and may He not show you any harm in it, nor let you hear in it
bad news, and may He grant you in it ample sustenance, and gather your family in it in goodness and
health, safety, mercy, and long life, and may He repel from you and from it all
dangers and calamities, and may He bring back to you the holidays and the passing years in it
in goodness, health, joy, and permanent continuous happiness, Amen O Lord of the worlds
I hope from God the Exalted that He makes it a blessed house, flourishing with its people, populated
with goodness, grace, blessing, and mercy, and may He grant you in it life, safety, and sustenance
ample, and an easy life, and goodness of soul, and clarity of mind, along with long life
and health of the body, and safety from all calamities and defects, and may He bring back to you
in it the holidays and the passing years, you and all who belong to you, and may you remain in
the protection of God and His care always, forever, eternally, Amen Forever Selah
On this day, which is the 21st of Tishrei in the year 5657, a transaction took place
between Khoja Aboud Salem and Abraham Isaac and Khoja Aboud
who <del>⟦illegible⟧</del> in all of that, that the aforementioned Abraham Isaac owes
one thousand four hundred and sixty girsh in the form of notes and cleared debts.
Likewise, they had in the hand of Mordechai Khoja bin Hayyim, and he is with the
debt in the safety of its entry and in the proceeds of the past year.
And the settlement between them has been completed regarding the receipt of that amount from the hand of
the aforementioned Khoja Mordechai, and that the payment was completed from the hand of the aforementioned
Abraham Isaac for the children who are with them, and that what was received from Khoja Mordechai
is the amount he spoke of in that note, because the amount that Khoja
Mordechai has is that which was paid for that which was
with Abraham, and that note has been completed because he received from the aforementioned
Khoja the remainder of the receipt.
By the hands of Khoja Aboud and Abraham Isaac and Mordechai bin Hayyim
On the 21st of Tishrei in the year 5657
With God's help
And I shall begin in order
For if he does not steal the robbery and the theft and the lost item he shall not return them
which are in his hand and he shall admit to the truth, what is written after it? 'And the priest shall make atonement for him' etc.
The Holy One, Blessed be He, said to him: 'When you do this and return to Me with all your heart, I forgive you
for all that you have done' etc. and so it says: 'Return, O Israel, to the Lord your God'
etc. 'Take words with you and return to the Lord; say to Him: Forgive all iniquity and receive us graciously
so we will offer the bulls of our lips' etc. 'I will heal their backsliding, I will love them freely' etc.
'I will be as the dew to Israel; he shall blossom as the lily, and cast forth his roots as Lebanon' etc.
'His branches shall spread, and his beauty shall be as the olive tree, and his fragrance as Lebanon. They that dwell under his shadow shall return;
they shall revive as the corn, and blossom as the vine; the scent thereof shall be as the wine of Lebanon' etc. 'Who is wise, and he shall understand these things? Prudent,
and he shall know them? For the ways of the Lord are right, and the just shall walk in them; but the transgressors shall fall therein'
etc. 'Who is a God like unto Thee, that pardoneth iniquity, and passeth by the transgression of the remnant of His heritage? He
retaineth not His anger for ever, because He delighteth in mercy. He will again have compassion upon us; He will subdue our iniquities;
and Thou wilt cast all their sins into the depths of the sea. Thou wilt show faithfulness to Jacob, and mercy to Abraham,
which Thou hast sworn unto our fathers from the days of old' etc. 'Return, O Israel, unto the Lord thy God;
for thou hast stumbled in thine iniquity' etc. 'And it shall come to pass in that day, that a great horn shall be blown; and they shall come
that were lost in the land of Assyria, and they that were dispersed in the land of Egypt; and they shall worship the Lord in the holy
mountain at Jerusalem' etc. 'And the Lord shall be King over all the earth; in that day
shall the Lord be One, and His name One' etc. 'And they shall come to Zion with singing, and everlasting joy
upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away' etc.
'Be glad in the Lord, and rejoice, ye righteous; and shout for joy, all ye that are upright in heart' etc. 'Light is sown for the righteous,
and gladness for the upright in heart' etc. 'Rejoice in the Lord, ye righteous; and give thanks at the remembrance of His holiness'
etc. 'May our eyes see and our heart rejoice and our soul exult in Your salvation in truth
Who says to Zion: Your God reigns' etc. 'The Lord shall reign for ever and ever, Amen and Amen'
The order of Vayikra is completed with the help of Him who dwells in the highest heavens
By the young one, Abdallah Abraham Joseph, may his Rock and Redeemer preserve him, the year 5660
You will slaughter our families along with our children, and we will be your slaves,
and you shall reign over the land. Thus spoke the King of Egypt to them; he answered and said to them,
'Do not fear, for I will show you kindness; sell your houses and your fields
and come to me, and I will give you silver and gold and every good thing; do not spare your belongings.'
And they did not know that the king spoke to them with cunning. And why did the king do all this?
Because he heard that they had silver and gold and precious stones and pearls,
and he wanted them to come to him and take them and go and leave their houses full
of every good thing, and they should take their silver and their gold and all that they had and come to
the king; and he would give them houses to dwell in, and vineyards and gardens and orchards, and they would dwell
securely and eat and drink and rejoice with great joy. And they dwelt there for five years,
and they would go and come to the king and to the ministers to see the king's face
and to ask of his welfare and the welfare of the queen, and they saw all that belonged to the king.
After five years, all the people of Egypt came before the king and said to him, 'Our lord
the king, how long will these Jews dwell with us in the land of Egypt while they
eat and drink and rejoice and see good, while we are in toil and great sorrow?
And now, if it please the king, let it be written to destroy them and to take all that they have.'
And the king answered and said to them, 'This thing that you have spoken is not good, to do
evil to them, for they came to take refuge in my shadow and ate my bread and drank my wine
and rejoiced in my joy; and now, how shall I stretch out my hand against them to harm them when they
have done me no evil, but only good have they done with me? And I have sworn to them
on the day they came to me that I would not do them harm all the days of my life, and they trusted
in my oath and dwelt with us securely; and now, how shall I do this evil thing,
and how shall I lift my face before their God? For He is the God of gods and the Lord
of lords, who shows no partiality and takes no bribe, and He executes justice for the orphan
and the widow, and loves the stranger, giving him bread and clothing. And you know what
He did to Pharaoh and to all his people and to all his army at the Red Sea, for He drowned them in the Red Sea
because they wanted to harm them. And now, guard your souls and do not speak
any more of these words, lest He be angry with you and with all your people and destroy you.'
Awake
Rabbi ⟦...⟧ said ⟦...⟧ the Holy One, Blessed be He ⟦...⟧
did not know ⟦...⟧
⟦...⟧
because ⟦...⟧
Israel ⟦...⟧
to him ⟦...⟧
because ⟦...⟧
because ⟦...⟧
⟦...⟧
⟦...⟧
because ⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
⟦...⟧
Arrival on Friday, 20 Tammuz, year 5687
And he told me that Khawaja Ezra Khadhuri arrived from Baghdad and with him the fees
It is known that all the fees arrived and the letter that was with them, and the boy told me
That day was Friday, a conversation whose explanation would be long, along with the arrival of the letter
He ordered its permanence with me and said this letter is private to me, so there is no need for it to be with
In these days we are in the utmost confusion regarding the brother Eliyahu Yosef Meir
Since he arrived from Baghdad last Tuesday with the people of his house
And I was in Basra on Tuesday, and he told me the letter was with him, another
letter in which is all that happened, and he spoke many words with the brother Menashe Ezra
until the end of that, and today is our concern, Friday morning, a letter reached us from Baghdad
To Mr. Yehezkel, from that time we went to the station except that God decreed and what He willed
He did; they arrived safely with all their belongings. Khadhuri Shamash arrived privately
bringing the letter
This reached him, this is its answer, this is its meaning, O my brother, and so an atonement ⟦...⟧ deprived us of you
I thought he would have more humanity than this because I explained to him
sufficiently, and what will be my answer from your Excellency? Except that the letter arrived
inverted; the reason for that is that there must be honesty and love between us
and sincerity, and God willing that will be for the sake of reward, and the retribution will be from God Almighty
These are matters that God knows, He rewards people for their deeds, and God willing
I will see you in the best condition, and God willing it will be the last of the letters, and peace be upon everyone
And Khadhuri Shamash kisses your hands
30 Adar II, year 5687
VZ
59
A bit of a deed of a pious man
One day he was sitting before Elijah, of blessed memory, and he was telling
him the deed of this pious man who was sitting in his house and was
occupied with Torah and commandments, and this pious man was pious and God-fearing,
and every single day he was occupied with Torah and commandments, and on the
Sabbath day
he was reading in the Torah and in the Prophets and in the Writings, and one day
<del>and he was</del> he was sitting in his house
and he was reading in the Torah and he heard the voice of his daughter
crying, and he went to her and said to her: My daughter, why are you crying?
And she said to him: Father, see that this man who came to me and wanted
to commit a sin with me, and I did not want to commit a sin.
And her father said to her: Do not cry, for this man who came to you
is not a man, but he is Satan.
Another deed of a pious man
One day a pious man was sitting in his house and was reading in the Torah,
and <del>he was</del> sitting before him was Elijah, of blessed memory, and he was telling
him the deed of this pious man who was sitting in his house and was
occupied with Torah and commandments, and this pious man was pious and God-fearing,
and every single day he was occupied with Torah and commandments, and on the
Sabbath day he was reading in the Torah and in the Prophets and in the Writings, and one day
he was sitting in his house and he was reading in the Torah and he heard
the voice of his daughter crying, and he went to her and said to her: My daughter, why
are you crying? and she said to him: Father, see that this man who came
to me and wanted to commit a sin with me, and I did not want
to commit a sin. And her father said to her: Do not cry, for this man
94
VZ
And this story is written
in the book of the history of the kings, which Sennacherib king of Assyria composed in the time of King Hezekiah,
peace be upon him. And it is said in it that when he besieged Jerusalem and pressured it
very severely, and Rabshakeh went up and stood blaspheming and cursing and saying to them, 'Surrender the city,
otherwise I will make you eat [people's] dung and drink your urine.' When the people of Jerusalem heard that,
great fear came upon them, and they went to King Hezekiah and informed him of that. When
King Hezekiah heard that, he tore his clothes and wore sackcloth and entered the Holy Temple and prayed before
God, blessed be His name, and said, 'O Lord of the worlds, You know what has happened to us from these
infidels and how they blaspheme and curse us. So help us, O Lord of the worlds, with Your vast mercy,
and accept our prayer and answer our request and destroy them quickly, in the blink of an eye.'
At that time, Gabriel, peace be upon him, descended with a sword of fire in his hand and burned them
and killed one hundred and eighty-five thousand of them, and all that in a single moment.
And Sennacherib fled and escaped, he and whoever remained with him, to his land, humiliated and broken-hearted.
And it was only by the decree of God Almighty at the hands of the two sons of Sennacherib, Adrammelech and Sharezer,
that the two agreed to kill their father. When he entered to prostrate in the house of his idol, they struck him
with the sword and killed him, and they fled to the mountains of Ararat, and Esarhaddon his son reigned.
// And it is also told about Nebuchadnezzar //
that he loved Daniel, peace be upon him, very much and would never part from him,
nor could he eat or drink except in the presence of Daniel with him. On one of the days,
among the days, Daniel entered to see Nebuchadnezzar while he was sitting with a book in his hand
reading in it. When Nebuchadnezzar saw him, he stood up for him in glorification and greatness,
put it out of his hand, and Daniel sat down and continued talking with him for a long time. Then
Nebuchadnezzar said to Daniel, 'O my master, today I read in this book a strange story,
the likes of which I have never heard before, and it is about Sennacherib and what happened to him with Hezekiah
king of Judah, and how God Almighty destroyed them.'
With the Help of Heaven
Eve of Thursday, 21st of Marheshvan, year 5684 according to the shortened era, Mulla Abdallah
Yosef Salman Sasson
Regarding the apartment which is the property of Yehezkel Daniel and David Yosef Vorobyov
In Jedidat Hassan Pasha, and the neighbors of the house: from the east, the house of Juwaylah
Menachem; from the west, the house of Hakham Sasson Dangour; from the south, the house of
Khawaja Reuben Uziel Yosef Yehuda Daoud; and from the north, the house of the widow Mas'uda
He shall return every year (12) Ottoman gold dinars and he paid for it
From the rent of the mentioned year, three Ottoman gold dinars, remaining for her
Vorobyov in his debt seven and a half dinars <del>⟦illegible⟧</del> Vorobyov knows
That the mentioned house is the property of Yehezkel Daniel and David Yosef
Vorobyov which is the property of Yehezkel Daniel and David Yosef Vorobyov
⟦line⟧
Laki
In the name of God, we shall do
Tuesday, 12 Adar II, the year 5689, I went down to the market and bought soda and went ⟦...⟧
⟦...⟧ weight 22 den' 7 and completed 9 ⟦...⟧ the den' 22/9 minus a quarter
⟦...⟧ Saleh Rahamim Daniel and Shalom David Salman, the brokers, and there were
sales between them at the price of gold, and Saleh Daniel said that
the capital of the gold for us is ⟦...⟧ then the talk happened between Joseph Daniel
and Saleh Daniel, and Joseph Daniel said to Saleh his brother: you do not know
about accounting, and I know about accounting more than you. Then Saleh Daniel said:
I know more than you and I do not accept your words, and I do not want you to involve yourself
between the brokers. And the world was watching them. After that, Saleh Daniel went
to the shop of Ezra ⟦...⟧ and sat with Ezra for a few minutes talking with him.
Then Joseph Daniel came and sat with Ezra for a few minutes also, and they went back to fighting
together; this one saying I know more than you and this one saying I know
more than you, and there was shouting at ⟦...⟧ the market, and the time was noon,
and the people ⟦...⟧ from work stood watching them. After that, came
Meir Daniel, and Joseph and Meir were walking together, and Joseph Daniel went back
to insulting his brother Saleh, saying: this is a donkey who understands nothing and does not know
how to work at all, and such words that are not fitting to be spoken between brothers.
And Joseph was speaking against his brother Saleh in front of the people and in front of the children of
his brother Saleh, and they are Naji, Salim, and Naim. And they were hearing the words of their uncle
Joseph as he insulted their father and said of him that he is a donkey and does not understand.
And the people wondered at this deed and at these words that were issued
from Joseph Daniel against his brother Saleh Daniel.
And may God mend the affairs of all.
Amen