Handwritten Book in Judeo-Arabic
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And it was stated that he said that he should bring down the gold to the sweeping, a cup in the edge of the ledger On me at that time he named it in Falsan on me likewise likewise and he made a sign in In this ledger and in... in on me a ledger he took at that time purchased The dinars, the dinars, they are the dinars of the sweeping, as in the edge And in its name in... <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> To Mr. Isaac Pethahiah ⟦illegible⟧
20 Laws of ⟦covering the seat⟧ It is forbidden for a person to eat meat until he loosens his belt, and if he was without a belt it is forbidden for him to eat until he covers his heart, for until he loosens his belt ⟦he is constricted⟧ and he cannot eat except bent over and a little as mentioned, and he blesses HaMotzi, and if he forgot and blessed while sitting upright, he must go back and bless while bent over. And it is permitted to use his bed on Yom Kippur and even on Shabbat and Festivals. And it is forbidden to recite Grace after Meals except when he is sitting and settled in his garments. And if he was walking on the way and ate while walking, he must sit and bless. And even if riding on a donkey, he must descend and bless. And if he cannot descend because of the trouble or because of danger, it is permitted to bless while he is riding. But if he was sitting inside the house and ate while sitting and forgot and stood up and went from his place before he blessed, he must return to his place and bless. And if he blessed in the place where he remembered, he has fulfilled the obligation. And if he was constrained, such as he forgot and also due to constraint, or if he erred and thought he did not need to return to his place and blessed in the place where he remembered, he has fulfilled the obligation. And so if he was very hungry and ate while walking or standing, he has fulfilled it ex post facto, and he must bless standing in the place where he finished his meal, even if there was no bread there. And if he was eating and walking inside the house, it is considered sitting and he does not need to return to his place but rather blesses in the place where he finished his meal. And if he ate in one place and came to another place and finished his meal there, he must bless in the place where he finished his meal, specifically if he ate a k'zayit in the second place. But if he did not eat a k'zayit in the second place, he must return to the first place and bless. And if he blessed in the second place, he has fulfilled it ex post facto.
And this is for a week, therefore hear from Hakham Ezra Dangoor – Please come with me to Dangoor Mas'ud Abu Bab al-Agha <del>⟦illegible⟧</del> I request of his honor the Rabbi regarding Ka'abur, I request you tell him the news that he should be present at the house of Hakham Sassoon on the night of the twenty-first I finished the speech, he handed me a paper in which was written this content that on the Sabbath day at the hour of 7:30 that Ka'abur visited him I sent a letter to Hakham Saleh Mas'ud Menashe regarding Ka'abur and what – this day behind a witness, I request of your honor to be present at the house of Hakham Sassoon, and he was present and they said to him come from the Tabu department by the hand of Muhammad al-Ali regarding the paper he paid this matter, they know about it, you want to believe his words that he handed him the paper as you wish and after they signed on the paper he took the paper from him and went to his house at that time Hakham Menashe and Ka'abur were present with us at the house until the day Ka'abur tells and he went to his house ⟦...⟧ Ka'abur tells and he went to his house until the day Ka'abur tells and he went 101
75 Chapters of Purification Know that it is permissible for you to pray in all clean places from impurity, and there should be no blood hidden in it, nor should the place be a church. And from what resembles that, or human wine or alcohol above 14 dirhams; for if it was less than a dirham, and the dirham is the weight of ⟦...⟧ dirhams, and the dirham is 16 carats, then if the impurity is less than that, it is excused from it. And the place may be clean, yet despite that, prayer is not permissible in it, such as that place being a path for people, or a place for trash, or a sewer, or a bathhouse, or a camel resting place, or on top of the roof of the Forbidden House of God; for these places, prayer is not permissible in all of them even if they were clean, and despite that, if one prayed in them, his prayer is valid, but despite that he sins for doing so, except that prayer on top of the roof of the Kaaba is void for the lack of facing any part of it. And other than those places, prayer is permissible in them, whether it was in the wilderness or in populated areas; and in mosques it is better, and the Sacred Mosque is the best of mosques, then the Mosque of the Messenger (PBUH), then the Al-Aqsa Mosque, then the congregational mosques, then the local mosques. And it has been reported that prayer in a group is better than the prayer of an individual by twenty-seven degrees. And the prayer of a man with a woman in one row is valid if there is a barrier between them, or if the woman was behind the man. And despite that, if she stood beside him in a shared prayer, the man's prayer is void but not the woman's; and if she had followed his lead, both of their prayers are void; and if she did not follow his lead nor was she sharing the prayer with him, the prayer of neither of them is void. And it is recommended for the traveler to call the Adhan and the Iqamah for every prayer.
And here was Mr. Salman David Meir on Sunday The day of Rosh Chodesh Shevat, the year 5675, I bought from Honorable Mr. Moshe David Mr. Yosef Hanukkah weight of one Maund of gold and 180 And here <del>the weight</del> was six hundred and seventy etc. for the price descended Five hundred etc. and from a legal delivery etc. and the rent of a lease of blood for Meant for the color of the pocket and the run of the garment from Dirham to Dirham 40 gold Supplies <del>in the weight of</del> <del>the weight</del> <del>40</del> lease of Mr. Yosef Mr. David Hanukkah The weight of the lease 5 9 sweet ruins straight <del>the calculated</del> sweet etc. we partner the pocket and it was straight and from Mr. Moshe D. Yosef from David Levi and Menachem David lease of this water 20 400 for The weight of the pocket for the Maund and seven <del>and twenty</del> thousand 50 <del>50</del> Yosef God To Mr. Yehezkel David Lelevi <del>and was</del> and let it be mentioned <del>Menachem</del> Mr. David As follows <del>Mr.</del> Kohen Lord between us original they were altogether for his brother the stranger The stranger Mr. David Kohen partners he and his brother the stranger <del>for his brother</del> and therefore From day 4 the pearl they shall not seek anything from the God of the stranger Mr. David went out From the partnership without anything That he on the day of his mention to the witness Mr. Shimon Yosef Yitzhak Kohen <del>Mr.</del> <del>David</del> <del>in the weight of</del> I bought from Yosef Shimon A lease of 22 milk total of twenty-three pockets of gold milk total 23 23
25 The journey - by plane from the State of Aden to the Land of Israel And how we arrived, and it was on Friday ⟦...⟧ at four o'clock And from ⟦...⟧ apple and our exit was in fear and terror And that date was 16 Adar in the year 5709 and before we entered the airport, there were many Arabs present and among the group of Arabs who were searching through all the belongings, there was one Arab man with a thick stick in his hand hitting people left and right recognizing neither old nor young, and the poor people were crying from the intensity of the beating and from the fear of the Arabs who were searching the belongings And they would take all the gold, silver, copper, and it's a loss that the Arabs were taking all the new and expensive clothes and they would not leave anything for the poor people except the clothes that were on them, and before we entered the airport there was a wall built and in the middle of it a small door through which one enters
And after that he shall have a date for the past year from the account of the cave ⟦...⟧ a great man ⟦...⟧ between us every claim and what is behind us of a witness so-and-so one likewise <del>⟦...⟧</del> end of the day, a year as per the custom of the priest And it was written against me by hand one hundred fifty, payment for the son, double the shops of the cave And its protection descended into a palm, the cave acts according to what he wants from him in his presence And words lower than our words, except for my successor of the cave, who to take <del>⟦...⟧</del> ⟦...⟧ without that ⟦...⟧ the cave, so-and-so takes And everyone who attends agrees on the cave, that shall be for him to take the cave ⟦...⟧ one, except for whoever agrees to that for me, it shall be for him from ⟦...⟧ And what comes without that from ⟦...⟧ that shall be for him from ⟦...⟧ Everyone who stands by that will know if it was for the son of the cave, it will be Everyone who stands by that for him in the new year, that shall be for the one who takes And there shall not be in the hand of that anything of that, it shall be for him from that to take And everything shall be from that, that shall be for him from that, it shall be for him from that And likewise it shall be from him that, and for that it shall be for him from that to take that In secret from the hand of that ⟦...⟧ At that time it shall be for him to take from that, to take from that Then that shall be until he takes from that, it shall be that he takes from it And likewise that shall be, that shall be from our conditions, that
37 It is stated in the Talmud, Tractate Shabbat, that whoever says "Behold it is upon us for the entire year" it is as if he vowed because he did not divide the whole year ⟦like the vows of the upright⟧ even on Yom Kippur And in the Book of Customs from the Maharam, of blessed memory, he wrote: "For the entire year," behold this is not a vow. But if he said "the entire year except for Yom Kippur," behold this is like the vows of the upright, that he vowed for the entire year except for Yom Kippur. And if he said <del>for the year</del> except for Yom Kippur or from Yom Kippur for a year, behold this is like a vow. This one said "the Lord," it is not like a vow but like their words ⟦...⟧ that he vowed is not like a vow And in the book Ohel Yosef ⟦...⟧ - like a vow or not like a vow. And if it was not said And even if he said a vow for a year ⟦...⟧ it implies that it is not a vow, not a vow And if he said for a specific time, such as from Rosh Hashanah until Yom Kippur And even if he does not say "a vow" but says "behold it is upon us as a vow" but if he was saying a vow like the vows of the upright, behold this is a complete vow even on Shabbat And Yom Tov. Shabbat was not forbidden on Yom Tov, such as Shabbat Therefore, when a person heard "like the vows of the upright," behold this implies a vow upon himself that it should be like a vow ⟦...⟧ for the custom of the vow is like the vows of the upright And if he vowed according to the custom of the vow And he vowed a vow to the Lord your God ⟦...⟧ your God, when you vow a vow to the Lord your God from everything that he vowed that it should be like a vow. And if he did not vow like the vows of the upright as it is written in the vows of the upright, behold this vow implies a vow like the vows of the upright, the Master said it is
And even if this is regarding the right of the slave, what is incumbent upon him is because he is in the hand of <del>⟦illegible⟧</del> his master, for he is a slave owned by him and his hand is like his master's hand, and whatever a slave possesses belongs to his master, for he is a slave - he does not own himself nor anything of the world, nor even if he disagrees so he is ( ⟦so much⟧ in it of the defects in the slave - from the slave himself 19
And I will give you and give them one day, and there will be good in their house even if they are a thousand dirhams. And I <del>do not want any of the dirhams</del>, one pressed and made for them to be one of them and in the world, as he said, do not fear him except for the one who can kill the soul, but as for the body, they cannot kill it, and other than that, the one who can kill the soul and the body together in Hell. As for the words of the Sages, of blessed memory, it was said in the Talmud likewise, their end is from Hell, and they testified to their words, and I am in this world. The world, they cannot [do] great and many things, and I command you in this world <del>⟦illegible⟧</del> and I command whoever entered, peace be upon you, and I command one of the disciples because you are the pride of the people of the religion, and my peace be upon each one of you, and if God wills, I will pass at this hour in this world without <del>⟦illegible⟧</del> upon each one of you in the world, and I command everyone, and I command whoever enters, peace be upon you, as the prophet of blessed memory said, and peace be upon <del>the poor</del>
27 All the wealth of Joseph the homeowner Master Joseph the homeowner Parashat V'eleh Pekudei, finished S. Kedwan requested Daoud Dana Kafar Salem and others, paid him three Majidi Liras and four notes and a quarter, and the paper is with him, they must review it And if money is found in his hand, he shall return the remainder to him, and if he owes a balance, he shall request it from him <del>the aforementioned amount</del> and the remainder in notes at the beginning of every month, to be reviewed by the Honorable Joseph Isaac In the hand of Rob, an amount of five hundred and twenty-four and a half, and so every payment is written On it, and from what is in the ledgers that are in the chest, and from other ledgers as well And nothing shall remain • as for gold and silver or otherwise, unless it is utilized, spent on it And it shall be beneficial and sincere in every good deed, and from the total of what is with him he shall spend <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> Brahim Danaour travels And in the hand of Abu Salah, the adversary of Joseph Meir, and Jarallah Salah, and Jarallah similarly <del>⟦illegible⟧</del> in his hand a paper to be carried to Baghdad, to be delivered to the hand of the Honorable Joseph Isaac Just as it happens to him <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> it happens to him Likewise it shall be <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> <del>⟦illegible⟧</del> he takes for him clothing and what He needs, and a boy shall travel with him who knows <del>⟦illegible⟧</del> who is clever and knows what is necessary And he travels to Or Danaour and Yil Danaour, he takes a guide who knows the roads because the The paths are all fearsome, and he is provided with money for them ⟦...⟧ the paths, he also takes Karam Mandour Al-Danaour carries his income to Mandour <del>⟦illegible⟧</del> the service should continue with him, not To cease, and if for Mandour he carries for him <del>⟦illegible⟧</del> five hundred and forty and a half shall be With him, and so it is completed, he travels by God's determination with another trustworthy man to know The roads, and from the company he shall employ him with him until he reaches Mandour and knows the Other, let him know him, deliver to this man what he deserves <del>⟦illegible⟧</del> hire and hire he deserves Money, and they shall not cease nor delay, rather he shall go and travel to God Exalted, may He ease for him the path of safety, and his return likewise, and your Lord have mercy
And after that giving and change and exits will tell only about evil and a rule for my priests is not permitted no as it is said already and after he joined we asked and according to the breadth already he says to the congregation who where today that heaven is not and I will show you regarding the judgment of <del>Moses</del> Samuel and the seed of Mordecai already another in the desert and in these our children you do not speak and the book of judgments will rejoice he said that in the hand of these children of men <del>served</del> for an oak <del>his place</del> and go my priests and so according to what we heard and he said we asked according to his name your words and like them <del>when</del> he says already and there is a prince for you and I heard you you shall not speak these you your words and the way already ⟦line⟧ <del>to hear</del> <del>to speak</del> <del>they heard</del> to your words which are in the hand they <del>will say</del> and you according to these which are in my <del>and he said</del> do not listen to a wicked man the words that are in the hand <del>they heard</del> and the book of my priests our words <del>they heard</del> <del>words of</del> prince in a word and all of us you shall speak your words <del>word</del> <del>you shall hear</del> <del>they heard</del> <del>words of</del> but already and even David bless these great which saw voice in the desert and here are the words the words of heaven and which they heard <del>they heard</del> you shall speak <del>your words</del> <del>because</del> <del>they heard</del> <del>the</del> <del>word</del> <del>they heard</del> <del>words of</del> and these and further your judgments for they will hear your words in your mouth <del>they heard</del> <del>return</del> spirit in words of and all of us we shall speak these but <del>they heard</del> <del>our words</del> <del>and he shall hear</del> the and all of us <del>and we said</del> and you to you voice listen to my words listen to these to hear him already but our words <del>they heard</del> <del>they heard</del> and he said ⟦line⟧ for he says these prince of heaven <del>words of</del> no <del>word</del> no <del>you shall speak</del> and between words they heard words you shall speak strong no and between for <del>their words</del> <del>they will hear</del> <del>for</del> already you heard they heard <del>they heard</del> no <del>word</del> <del>you shall speak</del> no you shall speak your words they heard <del>hear</del> <del>your words</del> they heard <del>to hear</del> <del>and they heard</del> no all that your words they heard according to their words for from not words <del>they heard</del> <del>words of</del> the like them words in their words they heard that for like them and we said that the they heard like them the our words the their words and he said words you shall speak no <del>our words</del> <del>they heard</del> <del>hear</del> another they heard from words of these and between words no these as your words and he said they heard words of words of these they heard <del>they heard</del> <del>words of</del> no they heard from you heard and he explained the did not hear no <del>words of</del> they heard for hear they heard these for <del>words of</del> the words in and he said ⟦line⟧ they heard another they heard and between <del>you heard</del> they heard words of you heard words already prince rebel he will recognize in his companions amen
13 These are the sons of Netzer under the wings of the Name, and this is the blessing you gave them by the merit of the bird of the heavens And he said, master of many deeds, mighty in power in the creation, as it is written, the wings of a dove covered with silver, etc. To distinguish between the impure and the pure, and between the animal that may be eaten, etc. And even though it has feathers and a crop and its gizzard is peeled and it was pure even so, the Torah forbade a bird of prey that eats, and every bird of prey is impure And it said regarding them: And this for you is the impure among the creeping things that creep on the earth: the weasel, the mouse, and the tortoise of its kind This is what is said: For behold Your enemies, O Lord, for behold Your enemies shall perish; all workers of iniquity shall be scattered And if you say, why do I need to write twice "For behold Your enemies" rather, one corresponds to creeping things and one corresponds to impure birds and impure beasts And if you say, these also have an aspect of purity since they have signs of purity rather, what do you have to say, such as a camel which brings up its cud but does not have a split hoof And if you say, since they have an aspect of purity, why does it call them Your enemies for Rav Hisda said, what is it that is written: And they mingled with the nations and learned their deeds as it is written: And they sacrificed their sons and their daughters to demons And we see that they themselves were demons and spirits and Lilit-spirits, and perhaps because of this he calls them Your enemies, because they themselves are harmful spirits as it is written: The boar from the forest ravages it, and the wild beast of the field feeds on it Rav Papa son of Rav Hanin said before Rav Yosef: These words apply to living creatures Rav Huna bar Natan asked Rav Papa: What is it that is written: And there were Seraphim what is it that you would say, since it is written about them Seraphim who stand in the heights of heaven, I would say it is fine, it comes to teach us And it can be said that it is not difficult at all, for every impurity the Holy One, Blessed be He, alluded to in the Torah You have spoken well, and because of this it is written "impure, impure" two times, one for itself and one for creeping things And with this it will be understood what is written: A horse is a false hope for victory; nor shall he deliver any by his great strength
And thus our Sages expounded on the verse: "And Israel saw the great hand etc." which the Lord did in Egypt." And Rabbi Yossi said: From where [is it derived] that the Egyptians were struck with ten plagues in Egypt and on the sea they were struck with fifty plagues? In Egypt, what does it say? "Then the magicians said to Pharaoh, 'It is the finger of God.'" And on the sea, what does it say? "And Israel saw the great hand etc." How many were they struck with by the finger? Ten plagues. Say now: in Egypt they were struck with ten plagues and on the sea they were struck with fifty plagues. Rabbi Eliezer says: From where [is it derived] that every single plague that the Holy One, Blessed be He, brought upon the Egyptians in Egypt consisted of four plagues? As it is said: "He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, a sending of evil angels." 'Wrath' is one, 'and indignation' is two, 'and trouble' is three, 'a sending of evil angels' is four. Say now: in Egypt they were struck with forty plagues, and on the sea they were struck with two hundred plagues. Rabbi Akiva says: From where [is it derived] that every single plague that the Holy One, Blessed be He, brought upon the Egyptians in Egypt consisted of five plagues? As it is said: "He cast upon them the fierceness of His anger, wrath, and indignation, and trouble, a sending of evil angels." 'Fierceness of His anger' is one, 'wrath' is two, 'and indignation' is three, 'and trouble' is four, 'a sending of evil angels' is five. Say now: in Egypt they were struck with fifty plagues, and on the sea they were struck with two hundred and fifty plagues. How many levels of good has the Omnipresent bestowed upon us! If He had brought us out from Egypt, and had not executed judgments against them, it would have sufficed us. If He had executed judgments against them, and had not executed them against their gods, it would have sufficed us. If He had executed them against their gods, and had not slain their firstborn, it would have sufficed us. If He had slain their firstborn, and had not given us their wealth, it would have sufficed us. If He had given us their wealth, and had not split the sea for us, it would have sufficed us. If He had split the sea for us, and had not led us through it on dry land, it would have sufficed us. If He had led us through it on dry land, and had not drowned our oppressors within it, it would have sufficed us. If He had drowned our oppressors within it, and had not satisfied our needs in the desert for forty years, it would have sufficed us. If He had satisfied our needs in the desert for forty years, and had not fed us the manna, it would have sufficed us. If He had fed us the manna, and had not given us the Sabbath, it would have sufficed us. If He had given us the Sabbath, and had not brought us before Mount Sinai, it would have sufficed us. If He had brought us before Mount Sinai, and had not given us the Torah, it would have sufficed us. If He had given us the Torah, and had not brought us into the Land of Israel, it would have sufficed us. If He had brought us into the Land of Israel, and had not built for us the Chosen House, it would have sufficed us.
23 With the help of God, according to our custom here in the city of Baghdad, may God protect it, and the custom of all Israel On the eve of Yom Kippur (5599) a memorial candle is lit in the synagogue and also lit at home, and afterwards they go to the synagogue before dark to say the order of Kapparot as explained in the prayer books and for those who know at the time of lighting the memorial candle they say this formula for the elevation of the soul of the deceased as follows and such The language of this request: Master of all worlds, may it be Your will before You that You accept this candle that I light in honor of the soul of (So-and-so) son of (So-and-so) that it shall be significant before You as if I had lit it with pure olive oil, as it is said, to kindle a perpetual lamp. And let the pleasantness of the Lord our God be upon us; and establish the work of our hands upon us; yea, the work of our hands establish Thou it. And afterwards they say this verse seven times and the verse 'And let the pleasantness' once ⟦line⟧ Light is sown for the righteous, and gladness for the upright in heart. The Lord was pleased, for His righteousness' sake, to make the teaching great and glorious. Light is sown for the righteous, and gladness for the upright in heart. The Lord was pleased, for His righteousness' sake, to make the teaching great and glorious. Light is sown for the righteous, and gladness for the upright in heart. The Lord was pleased, for His righteousness' sake, to make the teaching great and glorious. Light is sown for the righteous, and gladness for the upright in heart. Afterwards they say this verse seven times and the verse 'And let the pleasantness' once The soul of man is the lamp of the Lord, searching all the innermost parts. For You will light my lamp; the Lord my God will enlighten my darkness. The soul of man is the lamp of the Lord, searching all the innermost parts. For You will light my lamp; the Lord my God will enlighten my darkness. The soul of man is the lamp of the Lord, searching all the innermost parts. For You will light my lamp; the Lord my God will enlighten my darkness. The soul of man is the lamp of the Lord, searching all the innermost parts. And afterwards they say these Mishnayot, one chapter from Tractate Mikvaot and one chapter from Tractate Negaim, which are the acronym for 'Neshama' (Soul), starting with the letter Nun. There are things that raise the Mikvah and do not disqualify, disqualify and do not raise, neither raise nor disqualify. These raise and do not disqualify: snow, and hail, and frost, and ice, and salt, and thin mud, the stirred and the crushed; these raise and do not disqualify. These disqualify and do not raise: water and mud that are flowing, and the preserving liquids, and the disqualifying ones: three Logim of drawn water, and one who brings forth liquid. These neither raise nor disqualify: other liquids, and fruit juices, and brine, and muries, and grape-skin wine that has not yet fermented.
From Dinam Kher Nissan as well and five thousand dinars and a quarter from the rate of three dinars and a quarter Total 1997 and a quarter, four thousand and a quarter and silver ⟦...⟧ thousand and a quarter total 18 dinars only ⟦...⟧ ⟦...⟧ the end of that And the remaining known balance, and he has a debt to me and he did not deny what he took from him as a quarter And now with myself dinars from Sarah which is in my hand from David He is given in numbers for three quarters from the body of the quarter and four dinars remaining And that which he denied regarding David did not cross his mind except for what Rais thanked The letters that our lord established were written that he actually took from him the quarter The completion of the fee which to another ⟦...⟧ dinars O brother, he took from his hand three dinars from the price of the items that came down to him and he took dinars from them, and Rahamim saw for him against Menashe six dinars which were in his hand, and as for what he paid to Yair, a dinar and a quarter, and he received them by his hand, and he did not know about it because he would not accept what was paid to him for that the amount of the quarter and a quarter from it and the three dinars from David and a quarter dinar which is in his hand, the remainder of 2 dinars remains, the rest shall be returned to him And what he paid to Yair 65 dinars Mention of the day Sunday of Menachem Av the year 5662 of the creation ⟦column 1 right⟧ Received from the hand of Honorable Yehezkel Salman Yosef five dinars from the account of the quarter that is requested from David this was received by the hand of David his brother and this was written as proof and this was on Sunday of the month of Adar the year 5662 of the creation The young Yaakov Yosef ⟦signature⟧ ⟦column 2 middle⟧ Received from the hand of Honorable Yehezkel Salman Yosef twenty dinars from the account of the quarter that is requested from David this was received by the hand of David his brother and this was written as proof and this was on Sunday of the month of Adar the year 5662 of the creation The young Yaakov Yosef ⟦signature⟧ ⟦column 3 left⟧ Received from the hand of Honorable Yehezkel Salman Yosef ten dinars from the account of the quarter that is requested from David this was received by the hand of David his brother and this was written as proof and this was on Sunday of the month of Adar the year 5662 of the creation The young Yaakov Yosef ⟦signature⟧
Total S S Sunday 22 Kislev And already the mouth of your reward, of blessed memory, as an explanation of an effort and its meaning, or from the beginning of this volume from the states of these 30 souls was a blessing, and we were relieved from you to the God of the God from him <del>⟦illegible⟧</del> the state of the Mo, these were studied (....) the 3 were 7 dinars How did he say to them? For do they not have a tongue in their mouths to express a hundred nicknames for reform? and my volume and how much <del>was obtained</del> from the portion for himself, for because 10 ⟦line⟧ your laziness and its removal from my vows for himself, how much from the portion for us, and how much from the portion was clear in and in my palm how much was rich <del>dispute</del> leaving your anger and what and that which is in it I say: for every thing he sees a calculation of a warrior and his command was as we suffered you want the eye, and if not for your touch of your atonement, and you have for the being of the 20 from a debtor And that which I say is a package of 72 for you another <del>occupation</del> from the portion whole for your value and from where was the being of the touch of battles because 10 and your end for that is from the eye according to whole, so the eye traveled 1 and how much for us your suffering was sown for his being for you, how much is appropriate from the eye and from that And may His mercy be upon you and may He heal you 7 sufferings <del>upon he sees</del> 7 as we were how and that nickname is upon the Creator for his spirit and in your hand is generosity, he wants from you 7 as we were how and that nickname is upon the Creator the portion for because 10 from you and what for your touch heals you 7 sufferings according to the being of the eye from its repeating this is only upon you for 30 speech ⟦line⟧ your way for because 10 they tested you <del>for all</del> and loved if he did not evaluate you like your wine, that the 10-10 only the being of how much from the portion for because 10 from you, O my master, how much upon the neighbor himself, the warrior for his being, unless he sees a speech of his being upon you your suffering because 10 dispute of the warrior did not go out, such is his being, may he heal you 7 from you was my knowledge of his being, and how much if only 20 10 how much is a debtor upon the good God may He see for you from Him
In all matters that occur between a person and his Creator, may He be exalted and glorified, it is necessary for a person to hold himself accountable for what issues from him. If they are good, he should praise God, exalted is He, and ask Him for success in increasing them. If they are otherwise, he should seek forgiveness from God, weep for the obedience he missed, resolve to abandon returning to it, regret what he neglected, and rectify what he missed during the period of respite before the onset of the Abode of Recompense. As for those things that occur between him and people: if they are financial rights, he must clear his liability of them by paying them back to their owners if they are alive, or to their heirs if they are dead. If that is impossible for him, he should write it in his will and have it witnessed, and intend to pay whenever he is able to do so. If he dies before payment, God, exalted is He, will make his adversary satisfied with him on the Day of Resurrection as He wills. If they are physical injuries or offenses against honor: if the victim is alive, he should seek his pardon and satisfy him with service or money. If he has died, he should give charity on his behalf and seek forgiveness for him. If that is impossible for him, he should beseech God, exalted is He, to make his adversary satisfied with him on the Day of Resurrection. As for the rights of the self, they are that he should strive to refine his character and improve it, and employ his limbs in obedience to God, exalted is He, and restrain the self from forbidden and disliked desires and permitted excesses. Among these are hearing, sight, tongue, hand, foot, genitals, and the stomach. These are seven organs that one must guard against sins. As for the eye, it should not look at anything forbidden, nor at a Muslim with a look of scorn and contempt, nor at the faults of his fellow Muslim to discover them. As for hearing, one should not listen to lies, backbiting, slander, obscenity, idle talk, or engaging in falsehood. As for the tongue, it is the organ with the greatest affliction and the most corruption; if he does not restrain it with the bridle of the Law, it will roam freely in destructive pastures. Speech is of four types: a type that is pure harm, a type that is pure benefit, a type that has both harm and benefit, and a type that has neither harm nor benefit. As for that which is pure harm, it is lying, backbiting, slander, false testimony, false oaths, slandering chaste women, gloating over Muslims, cursing them, mockery, and ridiculing them. As for that which has harm and benefit, it is superfluous speech which is not needed for matters of his religion or his worldly life. As for that which is pure benefit, it is commanding the right and forbidding the wrong, reading the Quran, knowledge, remembrance, and reconciliation between people. Likewise, the rest of the limbs must be guarded against all sins and employed in obedience.
And Afterwards they went to Sheikh Yosef David the father and this village gave them flour so we may perform purification Hassan acted as if today I am acting as one of them 160 individuals in And one of the people, every purification of five hundred dinars as of today we do not mention to them Completeness at all, but yesterday Sheikh Yosef heard that the group of them, every five individuals with him Rabbi Nissim asked and answered these five <del>⟦...⟧</del> said that what belongs to those does not arrive as anything And that he upon our arrival to the one who this belly and asked him what he wants to eat that Sheikh Nissim says that The rain, he fears if they go out to eat it will not appear and the belly speaks in the garden answered sweet words And says regarding the purification <del>⟦...⟧</del> that it is permissible like this <del>⟦...⟧</del> it became peace they brought A hundred to eat for our elders <del>⟦...⟧</del> elders of the group and farewell to the seated elders of the To the truthful ones, the elders, the sin of five to the answer of the first matter of these arrivals Five Rabbis, five with them and he went to be jealous of what he sees without daylight and purification He wanted them to sell four of the in its purity of those 4000 dinars they want them in two hours 120 This is confused those And it was the day of wine of the 5th of Tevet they went to the village the Rabbi Nissim every five to the right Of those people and thus they won as usual 500 five and imprisoned every force five Hassan Acted for the five from his side and they asked and Rabbi Nissim answered to the house and found that the five prayers Completeness of the first purity for him from this dinar the five wealth of it from the elders of the five to the As acted day and asked wine that <del>⟦...⟧</del> and they brought the dinar large that Rabbi Nissim returned from his vision of four village your dinar without purification
27. And now I am B' Fried how things worked inside Visa for you peace as it should be He went completely <del>went</del> and upon me Tiro and Trab who grew in such a manner asked for sweepings In Briab Nathan when he saw he did not flee Bulas jumped and now there is Sa In the eyes of 7 of your sons and his house and his house and in Rial Razawi Bakawi the owner of or people of sweepings sweepings And not one remained when here Ps for him from there Sal Sweepings 7 seven in Briazi and quarters of the house of Al-Mosul <del>in Mosul</del> became from 7 to Ag' And the circuit of the seed is a thousand dunams and so do not sow to the Mesh Doram city sowed for it 7 large And he ground 7 Knaf and supported a thousand Danan and sowed for him will sow for him Knaf four from a thousand And also as fifty and so for him will clarify for every quarter 7 Dina of how many sweepings for him Knaf and Merar And as he blinded for him 7 hundred for him from a Dinar and so Knaf sowed and sowed and the Merar from seven sweepings And he will sow Knaf and sow strength and from a third <del>thousand</del> thousand From Knaf seven and he bore specifically Knaf three hundred six Knaf and so will descend Knaf And for the Merar he gave only a hundred and the lands of Ko' Knaf finished it without Ko' Nisan that passed and he will sow For three seven Denar if he will tell three six Biar so he will deliver Knaf Joseph and he will sow Yerar Sweepings and not the lands of the owner of six and he bore a coal sweepings and did not Knaf sow Yerar Ko' And clarified Ko' very rejected we will name you Knaf and sweepings they will cost Danab six Knaf You people Knaf will deliver lands Knaf and because Ko' Knaf for the Merar owner of Knaf Knaf will deliver Knaf 7 Knaf and coal Knaf Merar six went Rabbi specifically Merar for the Merar owner of Yerar For him Knaf so Knaf and from sweepings and around Knaf and went he says Knaf Yerar will deliver Knaf Yerar And Knaf for every Yerar sweepings Knaf and sowed Merar Knaf sweepings sweepings sweepings And from who will tell 7 Knaf will tell sweepings Knaf he says Merar sweepings sweepings sweepings Seven Knaf will deliver Razawi seven and clarified Knaf sweepings Because they will be sweepings from Knaf sweepings Knaf and from Knaf Knaf Yerar Knaf To who will tell Knaf will tell will be thanked Knaf Yerar ⟦...⟧ ⟦...⟧ ⟦...⟧
Raz And I stayed that day and we spent the night at the pier for four or five hours and the ship traveled to Kufa and we went by the great land of Al-Mashamir on Thursday all day and through the night until we arrived on Friday morning at Al-Kut and we stopped there for 3 hours and the ship moved until we arrived on Saturday morning at Al-Amara and we stopped there for more than a full day and we went ashore and walked in the market for sightseeing and the town is large and has a large market and a large mosque except its people are all Arabs and there are no Jews there except goldsmiths who come from Baghdad to work there and then leave and they do not stay there except for a few days and we returned to the ship and we stayed in it all of Saturday and Sunday night and likewise all day Sunday and all night and the ship moved on Monday morning and traveled throughout the river until we arrived on Tuesday before noon at a town they call Qal'at Saleh and we stopped there for an hour of time and the ship moved and traveled in the river until we arrived on Wednesday morning at a town they call Al-Uzair, peace be upon him and we stopped there and went up for the visitation and we visited and read the Fatiha and returned to the ship and the ship traveled and entered the marsh, and it is a great sea with no end nor is anything visible in it except reeds and papyrus from every side and the ship's path is not known except by the cut reeds that show the ship's path and the ship traveled in the marsh all of Wednesday and through the night and all of Thursday and through the night until we arrived on Friday morning at a town they call Al-Qurnah and it is the place where the two rivers, the Tigris and the Euphrates, meet and become one river called Shatt al-Arab and we stopped there for two hours of time and the ship moved and traveled in Shatt al-Arab all of Friday until we arrived shortly before sunset at Basra and we stopped in Al-Ashar, which is the port of Basra, and we went ashore and spent the night in the hotel on the riverbank and we stayed on Saturday in the hotel and the Jews are numerous among us ⟦...⟧ because they come from Basra to Al-Ashar to sightsee and the Jews all wear red fezzes, one cannot distinguish between them and the Christians and between the Muslims at all
Blessed be Mordechai and for a good sign; blessed shall you be above women, Jael, and blessed Nehorai, the knight of Jacob, a lion cub, and also your enemies, a stronghold and one who holds a shield And as they were all rejoicing, as it appeared, and once the infant entered The house and they performed the circumcision upon him, they all rejoiced and a great and mighty joy they made And afterwards they made a great feast, as it is said, 'and he made a great feast on the day that Isaac was weaned' Isaac ⟦...⟧ and he also blessed Rebecca his wife And they said, fear not, for you shall not be ashamed, and be not confounded, for you shall not be put to shame And food in the heart and fruit of the womb and every family, and healers for the sickness of heart and body And they increased in joy for the child, for he is complete and tender, and this one was born <del>He played, he did kindness, judgment, and righteousness, and kindness and truth ⟦...⟧</del> And he had already finished after the Mohel, who was gentle and between the perfect was for a name and for a name and for glory <del>The name</del> praising and glorifying the Name, may He be blessed, all of whose works are truth and justice And he tells the praise of the Mohel to the congregation by the gate, for truly the Mohel was A man of valor and a hero in the work of heaven; do not be astonished at this thing that was said About him that he is perfect, for in all his work that he did it was not heard, and the Lord will hear his voice And he did to another after the Mohel wonders of wonders, and he told the congregation how much poverty he suffered Until reaching this day, and now he shall lift up his head and rise higher and higher to the height of heights And his height and his virtues shall multiply like the stars of the heavens for multitude, and like the sand on the seashore And this man, blessed be the Lord (Shlomo Menachem), may he lengthen his days and years in goodness and pleasantness I too, the scribe, said And I saw, and behold, his intention was for the sake of heaven and his heart was perfect to offer a sacrifice to the Lord He also waved his hand toward the heavens <del>⟦...⟧</del> your enemies shall be clothed with shame And the word went out from the mouth of the king, for great is the work that he did, and who is like him In all the land, a perfect man, yet delicate in his actions; he did not rely on pride of heart, but rather He cast his burden upon the Name, may He be blessed, and his heart hoped in the Lord, the Rock whose work is perfect <del>⟦...⟧</del>
Chapter A parable: to what can this be compared? To a man <del>who had</del> who had a son and loved him exceedingly, and the son also loved his father with a fierce love. And it came to pass one day, the son went to his father and saw him sitting and weeping and wailing and shouting and groaning and complaining and weeping. And the son trembled before his father and fell upon his father's neck and wept and said to him: Father, my father, why do you weep? And the father answered and said to his son: Know, my son, that days of evil have come upon us and we cannot stand before them, for our strength has failed and our hand is shortened, and thus no strength remains in us and we are left few in number, and our assets have gone to ruin. And now, my son, do not fear and do not be dismayed, for there is still power in our hand to wage war, and because we have friends who help and support us, and these are our brothers, the House of Israel <del>who are placed in distress</del> in every place they are. For I know faithfully that they will not abandon us nor forsake us. And now, my son, rise up and go to these brothers of yours <del>and say to them</del> and call to them for peace, and say to them: Awake now and be aroused to the aid of your brothers, the children of your people, who are placed in distress and who dwell in great and bitter sorrow, for <del>the hour has arrived</del> it is a time of trouble for Jacob, and he shall be saved from it. And the son said: Here I am, ready and prepared to go on my father's mission, to do his will and to perform his service with a whole heart and a willing soul. And the son went and came to his brothers and said to them: My brothers and friends, children of Abraham, Isaac, and Jacob, listen now to my words and do not be like those who plug their ears from hearing words of supplication, for a great trouble and a sickening evil has found our aged father and all his household and all that belongs to him. And now, have mercy on him, for he is old and sated with agitation, and full are his days of worry and grief and sighing.