json/Jewish Thought/Rishonim/Yesod Mora VeSod HaTorah/English/Sefaria Community Translation.json

{
    "language": "en",
    "title": "Yesod Mora VeSod HaTorah",
    "versionSource": "https://www.sefaria.org",
    "versionTitle": "Sefaria Community Translation",
    "actualLanguage": "en",
    "languageFamilyName": "english",
    "isSource": false,
    "direction": "ltr",
    "heTitle": "יסוד מורא וסוד תורה",
    "categories": [
        "Jewish Thought",
        "Rishonim"
    ],
    "text": {
        "Title Page": [
            "Book of The foundation of Fear and the Secrets of the Torah (Sefer Yesod Mora v'Sod Torah)",
            "The comprehensive wise companion, the divine philosopher.",
            "Rabbi Abraham Ibn Ezra",
            "This Torah book speaks with reverence about the order of the commandments of the Torah, their divisions, and their aspects. It delves into the study of wisdom and knowledge, the books of the Prophets and the Writings, and stands on the words of the Oral Torah to delve into the foundations of the true wisdom and understand these commandments that a person should observe and live by. In its last two gates, it discusses the secret of the revered Name and its letters in the depths of understanding and profound intellect.",
            "First printed in Constantinople (Istanbul) by R.Tz. (Rav Tzvi) and in Venice as well, and in various other editions.",
            "And it is currently unavailable, therefore I have reprinted it together with the letter of Shabbat, and I have added from the Prophets, Writings, and the words of our Sages, as the good hand of God was upon me.",
            "The publisher is Shmuel Vaksman."
        ],
        "Introductory Poem": [
            "A poem for Rabbi Avraham ibn Ezra",
            "One, without a beginning, His glory fills all space, Yet exalted upon the lips of each human race.",
            "Understanding hearts recognize their Creator's might, For anyone who denies Him is truly in the wrong and not right.",
            "To His people, He revealed His name and His honor, Displaying His fire and His flames on Sinai, forever.",
            "Indeed, they saw no form, no image to behold, But a faithful covenant He gave, a truth to uphold.",
            "As for me, I am humbled, seeking His guidance, And in His words, I found His secrets and His providence.",
            "I will build a house for His Torah, strong and upright, Fostering the fear of our God, my lifelong delight."
        ],
        "Introduction": [
            "See, the book is called \"Y'sod Morah ve-Sod Torah.\"",
            "To Avraham, his son Meir. The Spaniard, Ibn Ezra.",
            "Avraham the author said, \"Behold, I have been inspired to speak, and I desire to elaborate, for I need a solid foundation. With the help of the Sublime and Exalted, I will arrange twelve gates.\"",
            "And I say at the beginning, that man is not permitted to be like a beast, except through his higher soul, wisdom. It is through this wisdom that he shall return to the glorious name that was given to him, in order to manifest it in the physical form, to learn from the deeds of his Master and to observe His commandments. And all wisdom shall give life to its possessor, and the wisdoms are many, and each one is elevated, and all of them are like the steps of a ladder ascending to the heights of true wisdom. Fortunate is the one whose eyes are opened to their depths, and they flow towards the name of the Divine and His goodness in their end."
        ],
        "": [
            [
                "There are wise men among the people of Israel whose wisdom lies in their knowledge of the words of tradition. Their distinguished signs, precious hints, and all the concealed and revealed aspects, including vowels, cantillation marks, missing or extra letters, large and small letters, and the punctuation upon them, as well as the count of verses, words, and letters in each book and scroll. The truth is that there is a reward for the actions of those who uphold the tradition, for they are like the guardians of the city walls, ensuring that the Torah of God and the holy books are preserved in their proper form, without addition or subtraction. It is beneficial for the discerning one to understand their words and to pay attention to the nuances of the texts, for the words are like bodies and the nuances like souls. If one does not understand the nuances, all their toil and effort will be in vain. It is similar to one who possesses a book of remedies but only counts the pages, columns, and letters, without grasping the true essence. Such efforts will not be able to heal the ailment. The wise keeper of tradition, who has not studied other wisdom, is like a camel carrying silk, but the silk will not benefit them, nor will they benefit from the silk.",
                "\"And there are others whose wisdom lies in the intricacies of language, knowing the grammar rules, their divisions, the serving and root letters, the names and verbs, those that stand alone and those that are derived in various ways. They understand the nuances of pronunciation, the meanings of words, and how actions are connected. Truly, it is a splendid wisdom, for its possessors know how to speak with clarity in writing or in poetic form. Many nuances are explicitly derived from the structure of language, such as the commandment 'Love your neighbor as yourself' (Leviticus 19:18), which does not include the word 'את' as it appears in the commandment 'Love the Lord your God' (Deuteronomy 6:5), and the faithful testimony that is written concerning the stranger, 'You shall love him as yourself' (Leviticus 19:34), without adding 'the stranger' as it appears in 'Love your neighbor' (Deuteronomy 10:19). The reason for this is deeply rooted, as explained in its proper context. The truth is that it is good for the discerning one to study this wisdom, but not to immerse oneself in it day after day, reading the books of Rabbi Yehuda the Meticulous, the first book of Rabbi Marinus, and the twenty-two books of Rabbi Samuel the Nagid. Regarding such endeavors, Solomon said, 'Of making many books there is no end' (Ecclesiastes 12:12).\"",
                "\"And there are others who constantly engage in the study of the Torah, the Prophets, and the Writings, including their translation into Aramaic. They ponder in their hearts, striving to uncover the deeper meanings according to their abilities, reaching higher levels. The truth is that the Torah is a source of life and the foundation of all the commandments. However, the discerning one lacks the power to fully grasp the essence of a single commandment from the written Torah alone unless they also delve into the words of the Oral Torah. As it is written in the Sabbath commandment (Exodus 20:10), 'But the seventh day is a Sabbath to the Lord your God; on it you shall not do any work.' \"You shall not do any work...\" Who will explain to us the various types of work and their derivatives? And the measurements of the Sukkah, and how much is the required size? And the general principles that apply to all the commandments require interpretation based on the traditions passed down from the Patriarchs. Even all the festivals, whether they depend on the appearance of the middle or corrected moon, or according to the position that the moon is correctly aligned to show, or according to the visible appearance and the many variations due to the length and width and the arch of the appearance, corresponding to the expanse of the earth and the deviation of the moon's path to the right or left of the line of the zodiac. And on which location the calculation of the moon is based, for between Jerusalem and this island there is a difference of four straight hours where the sun rises on them initially as clear evidence from the wisdom of the lunar phenomena. And there are still many commandments whose interpretations are not known from the Torah itself but require reasoning, as stated in Deuteronomy 10:16. \"You shall not eat upon the blood...\" from the words of Shaul (Deuteronomy 24:16), and fathers shall not be put to death for their children from the words of Amatzia. But the main benefit is in relation to the effort exerted to know the names of the cities of Israel, the words of the judges and kings, the construction of the First Temple and the future one, and the words of prophecy that have passed, some of which are future and can be studied, while others have been examined like blind men feeling a wall, one saying this and another saying that. If only we knew the Book of Psalms, which is all songs and prayers, even though it is said that it does not contain future prophecies. The same applies to Job and the books of Solomon, and the Scrolls and Ezra. And we cannot know the timing of the end from the Book of Daniel, for it is not known as I have explained in its place. And if we observe day and night in all these matters, we will not have the knowledge of a commandment that enables us to attain eternal life in the world to come. Therefore, it is said (Baba Metzia 31a). The study of Scripture is an immeasurable quality; it is only beneficial for the discerning individual who delves into the secrets of the Holy Language from the Scriptures. For from it come life's outcomes, understanding the foundation of the Torah and the secret of reverence. Even the translation is beneficial, even though it is not entirely based on the literal meaning. ",
                "And there are many wise individuals who have not studied the tradition, nor have they acquired a deep understanding of language; in their eyes, it is vanity. They have not even read the Scriptures, although they have only learned the nuances of the Talmud from their youthful days, which is an interpretation of the Mishnah. They follow various paths, and all of them are correct, for through the Talmud, we come to know all the commandments that a person must fulfill to live by them. However, it is not proper for a discerning individual to be devoid of the wisdom of Scripture. For when one finds in the Talmud a statement such as \"it is not known in which book it is written,\" and whether it is to be understood literally, through interpretation, or through a mere allusion, due to their abundance of wisdom and their extensive analysis, they extract one thing from another. They understand the plain meaning better than all the generations that came after them. And behold, one who has not studied the Scriptures does not know how to read the verse, and he also needs to know the intricacies of language, for it will guide us to contemplate many things in the Torah that our predecessors, who were great sages in all wisdom, did not explicitly explain. Those who came after them will only understand their explicit words. There are also matters in the Talmud whose meaning they did not know, such as in Tractate Rosh Hashanah, which appears multiple times at length, and a secret is born before midnight, both for us and for them. And the ability of an intelligent person to know all of this is impossible if he does not study the wisdom of the constellations and understand the movements of the sun and the moon. He also cannot know the wisdom of the constellations if he does not first study the wisdom of the measurements, for it is like a ladder firmly planted on the ground, with its head reaching the heavens. And by standing on the constellations and the seasons, one will recognize the majestic work of the Lord. So it is said by our Sages, \"Anyone who does not contemplate the seasons and constellations, the verse applies to him, 'They have not regarded the work of the Lord'\" (Isaiah 5:12). Furthermore, if one does not know the wisdom of measurements, they will not understand the principles of measurements in the laws of Eruvin, including the forty-nine measurements of Rabbi Nathan. And the intelligent person will not comprehend how the soul of a person resembles its Creator in five aspects if they do not study the wisdom of the soul and become familiar with it. They will not understand it unless they first study the wisdom of the origins of the heavens and the earth, which is exceedingly profound. Additionally, it is necessary for the intelligent person to know the wisdom of logic, as it is the balance of all wisdom. Our predecessors already cautioned us in Pirkei Avot (2:14), \"Be diligent in the study of Torah and know what to respond to the heretic.\"",
                "In the words of our sages, there are many statements that require evidence and interpretation, such as in Pirkei Avot (3:4) \"One who is awake at night\" [referring to studying Torah at night], and in Pesachim (111a) \"And [he] drank water\" [referring to the wisdom of measurements]. And the matter of the letter of the daughter of the voice [the Shekhinah] is derived from the laws of the constellations. And the matter of the moon and its relationship with the sun is derived from the wisdom of the constellations. Similarly, many things in the Scriptures require interpretation, as mentioned by Kohelet regarding the four elements, which are the heavens, the earth, the wind, and the dust. It is written (Kohelet 1:5) \"And the sun rises and the sun sets\" corresponding to the heavens, (Kohelet 1:4) \"And the earth stands forever,\" (Kohelet 1:6) \"And the wind goes round and round,\" and it does not come to an end, (Kohelet 1:7) \"All the rivers flow into the sea,\" and these four are mentioned in the portion of Bereishit (Genesis 1:1) \"The heavens and the earth,\" (Genesis 1:2) \"And the spirit of God hovered over the waters.\" And similarly, in Isaiah (40:12), \"Who measured the waters in the hollow of His hand and marked off the heavens with a span, and calculated the dust of the earth in a measure,\" and in Psalms (104:2), \"He stretches out the heavens like a curtain, He lays the beams of His chambers on the waters,\" and His angels are the winds that roam over the water. And likewise, in Psalms (33:7), \"He gathers the waters of the sea together as a heap; He sets the deeps in storehouses. Let all the earth fear the Lord; let all the inhabitants of the world stand in awe of Him.\" And similarly, it is mentioned in Psalms (33:6) regarding the word of God, \"By the word of the Lord the heavens were made, and all their host by the breath of His mouth.\" And similarly (Job 28:25), \"To establish a weight for the wind and apportion the waters by measure.\" For He looks to the ends of the earth and sees under the whole heavens. And thus it is written (Proverbs 30:4), \"Who has ascended to heaven and come down? Who has gathered the wind in His fists? Who has wrapped up the waters in His garment? Who has established all the ends of the earth? What is His name, and what is His Son's name? Surely you know!\" And thus it is written elsewhere (Job 38:18), \"Have you comprehended the expanse of the earth? Declare, if you know all this!\" And all is prepared for the understanding one. And many such things are mentioned at the end of the Book of Psalms, as fire and hail, snow and mist, stormy wind fulfilling His word. And thus the waters are above the heavens, and how the luminaries and the stars are in one expanse, and all is true. And the sages of the Talmud in our generation are diverse in their approaches. There are those who delve into matters of prohibition and permission, and there are those who possess knowledge of the Midrashim, and they too provide new insights and seek meaning for every word, whether surplus or lacking. And now, let me state a general principle: Know that the prophets do not guard the words themselves in their years; rather, they guard the meanings alone, which are the essence, as in the words of Eliezer (Genesis 24), \"The Lord, before whom I have walked, will send His angel with you.\" And Isaac said to Esau (Genesis 27), \"So that my soul may bless you before I die.\" And Rebekah said (Genesis 27), \"So that I may bless you before the Lord before my death.\" And in the dream (Genesis 41), \"Handsome in appearance and robust in form,\" and in the interpretation, it is not stated thus, but to Balaam (Numbers 22), it is said, \"You shall not curse them at all, and indeed, you shall bless them.\" And in the words of Moses (Numbers 21), \"And he sent messengers to Sihon, saying, 'Let me pass through your land; I will not turn aside into field or vineyard.'\" But Moses changed it and said, \"We will not pass through the field.\" And it is written (Exodus 32), \"Now, leave Me alone, and let My anger flare up against them, that I may consume them.\" But Moses changed it and said, \"Turn from Your burning anger and relent from this disaster against Your people.\" And there are many such instances. And behold, in the Ten Commandments (Exodus 20), \"Remember\" (Deuteronomy 5), \"Observe\" (Exodus 20), \"You shall not covet\" (Deuteronomy 5), \"You shall not desire\" (Exodus 20), \"And any false oath\" (Deuteronomy 5), \"And any vain oath.\" The letters 'vav' (ו) in \"Avnei\" (אבני) are missing, and Moses changed it to have a 'vav' (ו). Also, \"You shall not commit adultery\" - this is an addition and a rebuke, and the intelligent one will understand.",
                "And there are those who boast in the Talmud; therefore, all his activities are in the order of damages. He also receives a reward for instructing the naive and straightening the twisted. But if all of Israel were righteous, there would be no need for the order of damages.",
                "Furthermore, there are commandments that are not obligatory for everyone, but only one individual can fulfill them on behalf of the public. For example, sounding the shofar on Yom Kippur and Memorial Day, the daily burnt offering, additional offerings, the public Torah reading, and similarly, one judge is sufficient to rectify all the perversions in a public setting. Each person is obligated to improve themselves, recognize the commandments of the Creator who formed them, and understand their own actions. Then they will know their Creator. Thus, Moses said, \"Show me Your ways, that I may know You\" (Exodus 33:13), and the prophet said, \"Let not the wise man boast in his wisdom\" (Jeremiah 9:22), indicating that true wisdom is to know God. It is written in the Torah, \"You shall know this day and consider it in your heart\" (Deuteronomy 11:2), and David said, \"Know the God of your fathers and serve Him with a whole heart\" (1 Chronicles 28:9), for this is why humanity was created. And after one has rectified themselves, they may rectify others if they are able. Our ancient sages, may their memory be blessed, knew the secrets of the Divine Chariot (Merkavah) and the measurement of celestial heights. However, it should be emphasized that they only expounded upon these matters. Their words require interpretation, just as the words of the Torah do, as it is written, \"Let us make man in our image, after our likeness\" (Genesis 1:26). In the prophecy of Ezekiel, it is described as \"the appearance of a man from above\" (Ezekiel 1:26), and it further states, \"in the likeness of the appearance of the glory of the Lord\" (Ezekiel 1:28). At the end of it all, this book [the Sefer Yetzirah] alludes to this secret. ",
                "And there are some of the geniuses who composed a book and called it \"Sefer HaYichud\" (The Book of Unity) according to the understanding of the scholars. However, there are few accurate statements in it, for wise interpretation by oneself, as it is said, \"We do not know, for the knower does not know, nor is it known even to the weighty that the Name created the world out of desire for renewal.\" How can a person seek to know something so lofty and sublime that he himself does not know his own soul and body? Only the one who knows the wisdom of the generations and all its evidences, the wisdom of interpretation to understand the principles, which are the guardians of the boundaries, the wisdom of the constellations with conclusive evidence from the wisdom of calculation, the wisdom of measures, and the wisdom of values, can ascend to a higher level of understanding the secrets of the soul, the higher angels, and the world to come. This knowledge comes from the Torah, the words of the prophets, and the teachings of the sages of the Talmud. He will become wise and understand deep secrets that have been concealed from many. I will interpret some of them, and our great genius, Rabbi Saadia Gaon, composed a book on beliefs that contains gateways that cannot be measured in his words.",
                "And now, I will discuss the commandments based on the understanding that I have reached. May the Lord guide me in the straight path, for who is a better teacher than Him."
            ],
            [
                "How honorable is the wisdom of expression, and its beginning is the understanding of the five words. For there is a higher general principle that encompasses lower principles and details. And the lower general principle is called \"the close one\" to the higher general principle, and the close one to the details is called \"the low one.\" And behold, the higher general principle, like a comprehensive body, includes stones, stars, metals, plants, and living beings. And the living beings, as a lower general principle, include birds, animals, humans, and fish. And humans, as a lower level, include Reuben and Simeon. And we find the mention of the number of birds in Parashat Shemini, which is twenty, and in Parashat Re'eh, it is mentioned as \"one and twenty.\" And our ancient sages said that \"Re'eh\" means \"see,\" and likewise, \"Eiyeh\" means \"where is she?\" And Rabbi Marinus posed a question: If \"Eiyeh\" means \"where is she?\" What is the reason for the repetition of the word? And our sages answered that the Scripture mentioned it in two languages to prevent criticism. If so, it would mention the names of all birds in every language. But the name was given only in a language that the people understand, and this is the truth. And the answer to this question is explained by the wisdom of expression, for \"Eiyeh\" is a higher general principle that includes \"Diyah\" and \"Da'ah,\" as it is written: \"And the bird did not return\" (Genesis 8:10), which includes the turtle-dove and the young pigeon. Or the Scripture could say: \"And they shall die in the graves\" (Amos 7:9), or in another place: \"And they shall be destroyed in Beth-Aven\" (Hosea 10:8). Furthermore, two letters are taken from \"Da'ah.\" Therefore, in all wisdom and arts, a person does not seek to know the details because a person does not have the capacity to know their entirety and how many they are, for they are never fixed on one form forever, as they constantly change, while the general principles remain forever.",
                "And there was a great need for me to mention the general principle before discussing the commandments, for I have seen many wise scribes who enumerate the 613 commandments in various ways.",
                "Some of them count in a concise manner, mentioning each commandment once, while others count three commandments corresponding to each one that is written three times. Our sages have expounded on this in many ways. Some enumerate the general principles and the specifics, while others count only the general principles separately and the specifics separately. And there are those who count a single commandment that appears in two languages with the same meaning.",
                "And in the pursuit of truth, there is no end to the number of commandments, as the poet said, \"I have seen an end to all perfection; Your commandment is exceedingly broad.\" (Psalms 119:96) And if we were to count the principles, the general rules, and the enduring commandments, the commandments would exceed six hundred and thirteen. The awesome Name knows the sincerity of my heart, that I have not composed this book to demonstrate my wisdom or to reveal hidden secrets, but rather to glorify God and respond to the ancients. For I know and acknowledge that there were wise and God-fearing individuals who preceded me, and even in this generation, there are immensely wise sages. I am but a companion to the generous scholar who learned from books that I have composed for him. Due to my great affection for him, I was compelled to devote my soul to writing this book on the commandments, for I have seen that he is a truthful man who fears God greatly.",
                "There is a higher principle, as stated in Deuteronomy 10:13, \"To keep all the commandments of the Lord,\" which includes positive and negative commandments. The phrase in Leviticus 23, \"And you shall serve the Lord your God,\" encompasses all positive commandments that involve one's heart, mouth, and actions, which are fundamental or explicitly mentioned. The phrase in Deuteronomy 14:23, \"To fear the Lord,\" includes all negative commandments, and it is derived from the positive commandment, and the reason for it is that one should guard themselves from immorality out of their fear of God, just as a servant fears his master and refrains from doing evil while being constantly aware of his presence. Others may be drawn to their desires and not fear the king, thinking that he may not know their actions or out of disrespect, shame, and disgrace. The phrase in Deuteronomy 13:5, \"After the Lord your God, you shall walk,\" includes acts of kindness, righteousness, and loving peace. The prophet Micah said, \"He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness?\" (Micah 6:8). This encompasses honoring one's father, not committing murder, adultery, theft, false testimony, or coveting. It also includes refraining from speaking falsehood, not showing favoritism to the powerful, not accepting bribes, not oppressing one's neighbor, and maintaining just weights and measures. It includes not delaying payment or taking revenge, and providing for the poor and the stranger. If lending money to my people, do not charge interest. Deal kindly with widows and orphans, do not afflict them. There are many more commandments that they have passed, and what is the need to mention them all in six hundred? Examples include the gathering of the hyssop, not leaving the manna overnight, the construction and transportation of the Tabernacle, the waving of the banners, the sending away of the impure, the hand and the peg in the camp, going out to war against the enemy, the blessings and curses, the altar on Mount Ebal, writing the Torah, the cities of refuge, the war against Amalek, and many others.",
                "And there were commandments that were given specifically to Moses alone, such as building the altar of earth, making a covenant with Israel, breaking the tablets, erecting the Tabernacle, observing the seven days of consecration, anointing the Tabernacle and his brothers and sons, placing the Urim and Thummim on the breastpiece, placing the tablets of the covenant in the ark, making the copper serpent, and other commandments like making the incense burners and having the priests carry the Torah from the side of the ark outward, preserving the jar of manna, and Aaron's staff.",
                "And there are commandments that have a higher general principle, as stated in Leviticus 11:8: \"Of their flesh you shall not eat, and their carcasses you shall not touch; they are unclean to you.\" And the scribes of the commandments have enumerated every prohibition in matters of forbidden relationships because they have unique legal consequences in the court. The term \"karet\" (excision) encompasses all of them. They also calculated the prohibition of every unclean animal, twenty species of birds, all creeping creatures on land, creeping creatures of the air, and abominations of the water. We know that the impurity of the eight creeping creatures is severe, and because there is only one distinguishing sign that renders a pig, a rabbit, and a hare kosher, it was necessary to state: \"You shall not touch their carcasses\" (Leviticus 11:11). The reason is that you are holy; do not touch any carcass that would render you impure. The same applies to fish: \"You shall abhor their carcasses\" (Leviticus 11:12). They are mentioned together with other carcasses, but there is no karet or lashes for one who touches them.",
                "And there are negative commandments where if one violates the prohibition, it becomes an affirmative duty to rectify the transgression. For example, Exodus 12:10 states: \"You shall not leave any of it until morning; whatever remains until morning you shall burn with fire.\" If any of the Passover offering remains until morning, it is then incumbent upon the individual to burn it. If they do not leave any of it, then it is better. Similarly, in Deuteronomy 25:5, it is stated: \"If brothers dwell together, and one of them dies and has no son, the wife of the dead man shall not be married outside to a stranger; her husband's brother shall go in to her and take her as his wife.\" This is not an obligatory commandment unless the brother-in-law willingly chooses to perform the levirate marriage. If he does not desire to marry her, the court does not compel him.",
                "And there is another general principle regarding forbidden sexual relationships: some prohibitions are based on the concept of species, while others are not limited to specific species. For example, in human beings and animals, there are prohibitions against same-sex relations, as stated in Genesis 8:1: \"And God remembered Noah and all the beasts and all the cattle that were with him in the ark.\" This includes the honor that they were created together in one day. Similarly, in Exodus 21:33, it is mentioned that if a bull or a donkey falls into a pit, there is a greater consequence. The same principle applies to horses, oxen, and camels. Furthermore, there are prohibitions regarding a female that are not based on species, such as the prohibition against a man's mother, sister, or daughter. There are also prohibitions regarding relations with another man's wife, performing levirate marriage with a woman, or marrying a woman and her sister. There is also a prohibition against having relations with a woman who is not married according to Jewish law, as she has severed her connection to her people and her God. Ruth expressed this sentiment in Ruth 1:16, saying, \"Your people shall be my people, and your God my God.\" If she engages in relations while not in a state of sanctity, she desecrates herself and her God. There is also a prohibition against treating one's wife as a virgin or a widow and against relations with one's wife during her menstrual and postpartum period, which results in impurity for both male and female.",
                "And there are passages that resemble commandments, but none of them are obligatory commandments, such as the case of a woman of beautiful appearance. The scripture does not permit taking her as a wife until certain conditions are met. Do not be puzzled by the verse in Deuteronomy 21:11 that states, \"And you desire her and take her to yourself as a wife,\" for the meaning is similar to Pharaoh's thought in Genesis 12:19, \"And take her for me as a wife,\" according to his own thoughts. The same applies to Balak in Numbers 21:1, \"And he fought against Israel.\" The conclusive proof is found in Deuteronomy 21:13, which states, \"And afterward, you may go in to her and be her husband, and she shall be your wife.\" The conditions are that he brings her into his home, does not leave her in another domain, shaves her head, and lets her nails grow, similar to the case of a leper. There is no need to mention that she must undergo ritual purification with the waters of menstruation, as it is written elsewhere in Numbers 31:19, \"You and your captives.\" In Deuteronomy 21:13, it is stated, \"And she shall remove the clothing of her captivity from upon her,\" which she used in idolatrous worship, as it is written in Genesis 35:2, \"And change your garments.\" In Deuteronomy 21:13, it is also stated, \"And she shall weep for her father and her mother,\" whether they are alive or deceased. All these conditions may cause the man to reconsider and not take her as a wife. The one who takes an Israelite woman as a wife should not impose these conditions on her, for they are more stringent than the desire he has for her. The entire passage does not contain obligatory commandments except for Deuteronomy 21:14, \"You shall not sell her.\" Similarly, in the blessings (Birkat HaMitzvot), we are obligated to bless obligatory commandments.",
                "And there are cases where the Name (of God) permits something with certain conditions, such as with regard to ritual slaughter (shechita). If one blesses in the manner prescribed for the slaughter of the Passover lamb, it is an obligatory commandment, similar to circumcision. However, the Name did not command us with an obligatory commandment to slaughter (animals); rather, it prohibits eating raw meat until its blood is properly drained through ritual slaughter alone, not in any other way. Now, this blessing is similar to the blessing of marriage, which mentions the prohibition of forbidden relationships and betrothals and permits marriage. Similarly, one who blesses before performing ritual slaughter, inspects and removes the forbidden fats and sinews, and then blesses the Name after consuming the meat. Here, his reward is evident. However, if one does not perform all these actions, there is punishment upon him. Yet, all these actions are not obligatory commandments, for the essence is not as such. Undoubtedly, one who abstains and refrains from eating meat, as Daniel abstained, will receive greater reward from the Name. Thus, one who fasts daily need not recite the blessing after meals. Likewise, a Nazirite is not obligated to sanctify and differentiate (himself) or to drink the four cups (of wine); the obligation lies solely in the abstinence. I mentioned all of this because I heard about a pious sage who used to wander in the streets seeking someone who had poultry so that he could slaughter them, with the intention of fulfilling a hundred blessings each day.",
                "And there are prohibitions that include warning statements which provide their reasoning, such as \"and his heart shall not turn away\" and \"he shall not cause the people to turn away\" and \"he shall not move the breastplate\" as it is securely fastened, or \"he shall not turn away.\" Similarly, \"he shall not die in battle.\" Without the tradition (received from the Sages), it would have been appropriate for these to be understood as actual prohibitions (that one should not deviate from).",
                "And there are commandments that include matters of permission, such as \"to the stranger who is within your gates you may sell\" (Deuteronomy 14:21) and \"you shall cast it to the dog\" (Exodus 22:30), for the reasoning is connected to \"And you shall be holy men to Me.\" Regarding torn flesh, it is not meant for your consumption but should be thrown to the guarding dog of your flock. Therefore, we learn from the tradition that it would always appear this way to them (the Israelites). \"In them, you shall serve\" (Exodus 20:5), for all the commandments were handed down from the hands of the forefathers, and there is no distinction between the words of the commandments and the words of the Torah, for both were given to us, and they received them from their forefathers, and their forefathers received them from the prophets, and everything came from the mouth of the Almighty through Moses.",
                "Here is a parable regarding a commandment that is considered as two, such as \"Remember\" and \"Keep\" the Sabbath, and sanctifying the Sabbath, and finding pleasure, and making preparations, and acquiring desired items, and refraining from speaking mundane matters. These are many commandments, but the essence is \"You shall not do any work\" (Exodus 20:10). And behold, one is obligated to remember throughout the week which day is the seventh day, and it shall be kept for him. And \"remember\" means like \"keep\" and sanctify, that one should not engage in work on that day, as stated by Jeremiah. And the pleasure is the rest from physical labor, and finding desired items and refraining from doing anything related to work. And within these warnings, \"circumcise the foreskin of your heart\" (Deuteronomy 10:16) is included in the positive commandments, and \"do not be stiff-necked\" (Numbers 31) is included in the negative commandments. I asked the great scholars of the generation for the interpretation, and their response was to reject it, holding firmly to their established positions, along with their disciples who lack the discernment to distinguish between truth and falsehood.",
                "And behold, those who have warnings are similar to a person who counts how many grasses are written in a book of botany, yet he does not recognize the benefit of each one and what their names signify. Some of them are mentioned in the book under two names, and he thinks they are two separate entities, like \"Remember, do not forget\" (Deuteronomy 9:7). And it is also possible for you to place the verse in its appropriate context. Likewise, there are many commandments written in the Torah, but no one pays them proper attention.\n"
            ],
            [
                "There is a commandment that is essential, and it has limitations, such as the Nazirite who abstains from wine and any grape product throughout the duration of their vow. Wine increases desire and clouds the mind. We see this in the example of Daniel, who abstained from wine during Passover, even though it is only a rabbinic prohibition. Similarly, the Nazirite is prohibited from consuming vinegar, grape products, raisins, and grape seeds. They must not shave their hair, allowing themselves to appear attractive to women. The reason for this is that if one takes a vow to abstain from wine alone, they will not be fully dedicated and holy to the name of God unless they observe all the mentioned commandments. Our ancestors acted similarly on Yom Kippur, where eating is forbidden. This is the essence because any form of self-affliction that connects with the soul in the entire scripture is considered a fast. It is so because the soul's desire resides in the liver (Deuteronomy 12:20), as it is stated, \"The desire of your soul.\" (Job 33:20) \"His soul longs for food.\" Leviticus 7:18 states, \"The soul that eats.\" The witnesses confirm this, as it is written in Isaiah 58:3, \"Why have we fasted, and you do not see it? Why have we afflicted our souls, and you take no notice?\" The reason is twofold. Similarly, in Isaiah 58:5, it says, \"Is this the kind of fast I have chosen, a day for a person to humble himself? Is it only for bowing one's head like a reed and for lying in sackcloth and ashes? Will you call this a fast and a day pleasing to the Lord?\" Furthermore, in Isaiah 58:5, it states, \"You will call, and the Lord will answer; you will cry for help, and he will say: Here am I.\" I have already explained the concept in Psalm 35:13, \"But as for me, when they were ill, my clothing was sackcloth; I humbled myself with fasting, and my prayer returned to my own lap.\" Why does the word \"Nefesh\" (soul) begin with a Bet in the context of fasting? It is because it is also forbidden to drink during fasting. This is found in Deuteronomy 14:23, \"And you shall eat before the Lord your God, in the place that he will choose to make his name dwell, the tithe of your grain, your wine, and your oil.\" In the case of Daniel, in Daniel 10:12, it says, \"I did not eat any choice food; no meat or wine touched my lips.\" This teaches us to comprehend and engage in fasting. There is no mention of bathing during fasting, and they said that one may wash if they have a seminal emission. How eager were the ancient sages! As it is said in Pirkei Avot 2:1, \"Be as careful with a minor commandment as with a major one.\" Additionally, in Pirkei Avot 4:2, it states, \"The reward for a mitzvah is a mitzvah.\" ",
                "In the Ten Commandments, the first five correspond to our relationship with God; they are attached to the heart and are more severe. The sixth commandment, \"You shall not murder,\" is as stringent as a donkey's mouth in comparison to human speech. In general, it can be said that every punishment of karet (spiritual excision) or death penalty is for the violation of a negative commandment because it arouses greater anger than the laziness to perform what is commanded. I have not found karet associated with positive commandments except for circumcision, as it is a sign of the covenant that stands in the body throughout one's life. It is only an obligation once, upon the father of the newborn or the father appointed by the court. If the child grows up and does not undergo circumcision, karet is imposed. Similarly, karet applies to those who neglect to observe the Passover, as it is a crucial remembrance of the Exodus from Egypt and an essential foundation for all the commandments. Therefore, it is written in Exodus 34:17-18, \"You shall not make for yourself any gods of cast metal... You shall observe the Feast of Unleavened Bread,\" and in Deuteronomy 6:21, \"We were slaves to Pharaoh in Egypt.\"",
                "And now I will present to you one comprehensive commandment that encompasses all positive commandments, and it is karet, as it embodies the essence of every cursed act that is performed in secret. It applies to forbidden relationships, such as those between a father-in-law and daughter-in-law, and a brother and sister, when they engage in an intimate union without suspicion. As for animals, they do not possess the ability to speak, but the Torah explicitly states in Deuteronomy 27:26, \"Cursed is he who does not uphold the words of this Torah, to perform them in secret.\" When the transgression is committed openly, the court will either coerce or pass judgment upon the offender. Therefore, it is appropriate to interpret these matters as stated in Haggai 2:13, \"If one who is unclean by contact with a corpse touches any of these.\" The sin offering serves as evidence that intentional transgression, done openly, desecrates the name of God. We have observed that all Israel has passed through the commandment in Deuteronomy 20, \"You shall not let any living soul survive,\" by virtue of their oath not to profane the name of God."
            ],
            [
                "There are communal obligations, such as the offerings, the showbread, the wine libations, and the oil for the lamps. There are also specific obligations for known families, such as the obligations of the High Priest, the regular priests, the Levites, and the general population, all of which encompass numerous commandments. Each individual, regardless of their family status, has unique obligations, such as the obligations of the king, the Nazirite, the metzora (leper), and those who are ritually impure. Most commandments apply to both males and females. There are specific obligations for males alone, such as circumcision, the case of a nocturnal emission, redeeming the firstborn, and observing the laws of levirate marriage. There are specific obligations for females alone, such as the laws of menstruation, childbirth, the Sotah (suspected adulteress), and various types of vows. Some obligations depend on other factors, such as the offerings and additional sacrifices in the designated place, or observing certain commandments three times. There are other obligations that depend on specific circumstances, such as if we have a son, we circumcise and redeem him if he is a firstborn; if we plant a fruit tree, we observe the laws of orlah (forbidden fruit of a young tree); if we possess a field or vineyard, we tithe them; if we lend money to another Jew, we are prohibited from charging interest; if we become jealous of our wives, a specific process is followed; if we have slaves or maidservants or anyone who takes a wife, specific rules apply. There are many commandments similar to these, most of which have specific laws and regulations. There are numerous commandments that depend on specific times, such as circumcision on the eighth day, and various age categories from one month to sixty years. There are also many commandments that pertain to specific days, such as the offerings and circumcision during the night, and the observance of Passover and the counting of the Omer at night. There are distinctions between day and night, such as the designated time for slaughtering the Passover offering, lighting the candles, and the arrival of the impure individuals to the camp. There are specific times during the day, like the afternoon prayer (Mincha) and the beginning of the Passover sacrifice. There are also specific times during the week, such as the Sabbath, and specific times during the year, like the holiday of Shavuot, Memorial Day, Yom Kippur, and the festival of Shemini Atzeret. There are seven-day periods for certain commandments, like the observance of matzah during Passover. The reason for this is that the verse mentions the Passover and says, \"You shall eat unleavened bread for seven days, and there shall be no leavened bread seen with you\" (Deuteronomy 16:3). The purpose is to remember the day of the Exodus. The verse mentions this reason, as during the seven days, the Israelites ate matzah while the cloud was guiding them day and night until Pharaoh pursued them. Only then did Moses split the sea, and the Israelites continued to eat matzah until the Tabernacle was established. The same applies to the seven days of Sukkot and the eight-day observance of lighting the Hanukkah candles. The Megillah (Book of Esther) is read at its designated time. The recitation of Hallel (psalms of praise) is completed in eighteen days and one night, and it is also recited on every Rosh Chodesh (new moon) and during the six days of Passover. The counting of the Omer lasts for seven weeks, and the sanctification of the seventh year and the Jubilee year occur at specific intervals. There are many commandments that are not dependent on specific factors or times, and they are obligatory for all individuals, both males and females, who are obligated in the commandments of the King (i.e., the entire Torah).",
                "And there are many commandments that are not dependent on any particular factor or specific time, and they are obligatory for all individuals, both males and females, regardless of their social status - whether they are a king, a priest, rich, poor, an Israelite, a convert, healthy, or afflicted. These commandments are the fundamental ones.\n"
            ],
            [
                "The fundamental commandments that are not dependent on place, time, or any other factor are deeply rooted in the heart. They are the precepts, such as the charge that is entrusted to someone who is appointed to fulfill it. Therefore, King David said (Psalms 19:10), \"The precepts of the Lord are upright, causing joy to the heart.\" These commandments were already known and weighed in the minds of the people before the giving of the Torah by the hand of Moses. They are numerous, like the Ten Commandments, except for the observance of the Sabbath, which was altered by Moses. Concerning these commandments, it is said (Genesis 26:5), \"Because Abraham obeyed My voice and kept My charge, My commandments, My statutes, and My laws.\" If Jacob, our forefather, had known the prohibition of all incestuous relationships, he would not have married two sisters simultaneously. Therefore, it is stated (Leviticus 18:27), \"For all these abominations, the people of the land who were before you have done, and the land became defiled.\" This includes engaging in same-sex relations, which is contrary to the will of God and is abhorred in its entirety. Similarly, engaging in intercourse with other kinds and bestiality are prohibited. Therefore, it is appropriate to interpret (Leviticus 20:17) \"The near kinswoman\" as referring to a person who has a close familial connection with his sister, who is the daughter of his father and mother. In the same manner, it is said (Exodus 14:30), \"And Israel saw the Egyptians dead on the seashore.\" Consequently, Abraham said (Genesis 20:12), \"Besides, she is truly my sister, my father's daughter, though not my mother's daughter.\" This serves as evidence that there is no punishment from the court for such cases. If one objects and asks why the prohibition is against the sister and not the brother, one might similarly ask why the distinction is made between a virgin and a non-virgin. However, this is not the proper legal argument to make in these cases.",
                "There are commandments that serve as reminders of the fundamental commandments, such as the observance of the Sabbath, which commemorates the work of Creation, and the cessation of slave labor, which recalls the Exodus from Egypt. Similarly, the Passover, the matzah, the bitter herbs, the Feast of Tabernacles, the mezuzah, the hand and head Tefillin, and the tzitzit are all reminders. Although the blue thread is not indispensable, similar to how the absence of bitter herbs does not invalidate the obligation of eating matzah, the blue thread serves as a reminder. Therefore, the robe of the High Priest is entirely made of blue, and the golden plate on the headgear is tied with a blue cord. However, one should not wrap themselves in a prayer shawl or perform a complete mitzvah while in the marketplace, as the heart may be more prone to wander after the eyes than during prayer. I mention this because I have witnessed many individuals who are not God-fearing, yet they wrap themselves in a prayer shawl out of self-respect. The ephod and the breastplate also serve as memorials. Similarly, the sciatic nerve, which is prohibited for consumption, serves as a reversal of the eating of the Passover offering. Now I will explain that just as when a father receives upon himself and his descendants the obligation of hearing the voice of the father, as in the days of Purim and the laws of fasting, it is written in the scroll (Esther 9:27), \"And Esther the queen, the daughter of Abihail, and Mordecai the Jew, wrote with full authority to confirm this second letter of Purim.\" They established the days of Purim for themselves and for their descendants, as the prophets and elders of the earlier generations enacted these fasts due to the calamities that befell them. Thus, they fulfilled the words of the four fasts that are recorded in the Twelve Prophets. If one does not transgress the commandments of our Lord, it is enough. And the reason for this matter is so that the kindness that the Lord bestowed upon Jacob, who alone is our father and does not share it with others like Abraham and Isaac, is remembered. For the Lord chose him and did not mix with his descendants, unlike those whom the Lord did not choose, like the Canaanites, as mentioned in the Torah (Genesis 9:25): \"Cursed be Canaan; a servant of servants shall he be unto his brethren.\" Canaan, who is from the descendants of Shem, the father of all the Hebrews, was cursed and not redeemed through their food and wine, as it is stated. And the prophet said (Hosea 12:3): \"He took his brother by the heel,\" and the meaning of \"the sons trembled\" (meaning, the sons of Jacob) is explained there in Hosea. And it testifies regarding Judah, and afterwards it says, \"in the womb he took his brother by the heel,\" which means that the Lord granted him strength so that his hand would grasp the heel of Esau before he emerged from the womb. And he did not do so for every newborn. And those who claim that this occurred after his birth is not plausible, for it is written, \"His hand took hold,\" and if it were according to their words, it would have been written, \"And afterward his brother came out, and his hand took hold.\" Furthermore, while he was still in the womb, Jacob grasped his brother's heel, and in his strength, he contended with God and struggled with the angel but could not prevail. And behold, he has a great merit. Additionally, according to the wisdom of physicians, each organ retains the impression of its form if it is healthy, and the opposite is true as well. And because it is written (Genesis 32:26), \"And he touched the socket of Jacob's thigh,\" therefore, he would not eat from that day forward. They are obligated to show honor to their father, and I needed to elaborate on this matter because it is understood according to the straightforward meaning. Only the statute is mentioned, and there is nothing like the rite of circumcision. As it is written (Leviticus 12:3), \"And on the eighth day, the flesh of his foreskin shall be circumcised.\" It is also written concerning the matter (Deuteronomy 5:16), \"The orphan and the widow you shall remember, for you were slaves in Egypt, and you shall not overpower the works of my hands, says the Lord.\""
            ],
            [
                "There are commandments that are clearly explained in the Torah, and there are commandments whose true interpretation we only know from the mouths of the holy scribes who received them from their fathers and learned teachers. Without the tradition, one would be able to interpret them differently. And there are commandments that we have received from them, yet they are not explicitly mentioned in the Torah. As a general rule, if not for the members of the Great Assembly, the Men of the Mishnah and the Talmud, the Torah of our God would have been forgotten and its memory lost, God forbid. It is they who established everything on its proper basis and clarified for us the commandments with great precision and all the laws as they received them. Some commandments have clear evidence from the Torah, while others require interpretation, and some rely on logical inference. Those who have understanding can discern when to apply interpretation and when to apply a literal understanding, for all their words are not in one mode. And the One who has granted them wisdom will grant them their deserved reward. In the book of Jeremiah (Jeremiah 17:22), it is written, \"Do not carry a burden out of your houses on the Sabbath day.\" This is not explicitly mentioned in the Torah. There are many commandments that were received by the fathers and have a mention in the Torah, and there are others that do not have a mention. And I will mention some of these, such as the daily blessings, prayers, grace after meals, and Hallel. Rav says in his life that \"He is your praise, and He is your God\" (Deuteronomy 10:21). There's the recitation of the Shema, eruv, Kiddush, Havdalah, three meals, and some say the Shabbat candle. Similarly, the blowing of the Shofar on the Day of Remembrance, if not for the tradition, it would seem that it is on Rosh Chodesh Nissan, for it is the main day before the period of truth enters, and therefore it is said to be the Day of Judgment. And similarly, the Lulav, for it is not explicitly mentioned in the Torah, only \"And you shall take for yourselves\" (Leviticus 23:40), and if not for the tradition, it would have a different interpretation. And similarly, the counting of the Omer, for they distinguished between \"And you shall count for yourselves\" (Leviticus 23) and \"And you shall count for her\" (Leviticus 15). And similarly, the prohibition of eating a treifah, which has a respected reason from the wisdom of the heavens' generations. And similarly, the seven days of marriage celebration, mourning, visiting the sick, burying the dead, the Hanukkah candle, reading the Megillah, the four cups [of wine], and I have already explained that \"And he shall possess her\" (Numbers 27:11) is a general source for all these matters."
            ],
            [
                "Pay attention and contemplate that all the mitzvot that are fundamental or dependent on a specific matter or are mentioned or received traditions are positive or negative commandments explicitly stated or derived from their roots. Their secret is in the negative commandment, as it is written: \"The children of Israel shall keep the Sabbath, to observe the Sabbath\" (Exodus 31:16). Sabbath observance is not an action but rather refraining from action and resting from it. As it is written: \"And He rested on the seventh day from all His work\" (Genesis 2:2), meaning to prepare before the Sabbath so that no work is done on that day. Similarly, it is written: \"You shall afflict your souls\" (Leviticus 16:29), and the meaning is to not indulge in eating and drinking, for affliction transforms pleasure. And likewise, it is written: \"And you shall sanctify yourselves, and you shall be holy\" (Leviticus 20:7), meaning do not defile your souls by consuming anything abhorrent and corrupt in its origins. And the Nazirite, who shall not drink wine, is deemed holy.",
                "Now, behold, all the mitzvot can be categorized into three ways: firstly, through belief in the heart; secondly, through speech; and thirdly, through action. Each mitzvah is fundamentally based on one of these aspects. If a mitzvah is dependent on speech or action, it still requires belief in the heart. Without it, everything is in vain and futile. Our Sages of blessed memory said: \"The Merciful One desires the heart\" (Sanhedrin 106b), indicating that God examines the heart and investigates the kidneys. As it is written: \"But the word is very near to you, in your mouth and in your heart, that you may do it\" (Deuteronomy 30:14). This verse encompasses the three ways: \"in your mouth\" refers to speech, and \"in your heart\" refers to belief in the heart, so that you may fulfill the commandments through action. Similarly, it is written: \"What does the Lord your God ask of you but to fear the Lord your God, to walk in all His ways, to love Him, to serve the Lord your God with all your heart and with all your soul\" (Deuteronomy 10:12). King David said: \"He who has clean hands and a pure heart, who has not lifted up his soul to falsehood\" (Psalms 24:4). And it is also written: \"He who walks uprightly and does what is right and speaks truth in his heart\" (Psalms 15:2-3).",
                "Now, pay attention, for there is no difficulty in refraining from negative commandments for those who have understanding, as God has implanted in the intellect the ability for a person to guard against any harm. The analogy can be drawn to a doctor who advises a person who is unaware of the foods that can harm them based on their constitution: \"Do not eat anything that I warn you against, for if you eat them, you will fall ill and die.\" A person of knowledge does not desire to eat something that would harm them; rather, they would find it repulsive and abhorrent, even though they may have heard that it is a delicious food. Instead, they prioritize the essential foods for sustaining life and do not seek after life merely through eating, for this is the way of animals who lack a soul that continues to exist after separation from the body. Is it not written in the Torah: \"Let the earth bring forth living creatures\" (Genesis 1:24)? Water brings forth living creatures, but this does not apply to humans alone. Rather, humans are made in the likeness of angels. If an angel lives forever, then one who is in their likeness should also be immortal. Therefore, one of the wise individuals stated that the punishment for transgressing negative commandments is executed through one of the four types of death imposed by the court, such as stoning or death by the hands of Heaven. However, the reward for fulfilling positive commandments is granted. Our sages brought a proof that there is a reward for refraining from negative commandments, as it is written: \"You shall not eat it, so that it will be good for you\" (Deuteronomy 13:19). And some say that the reward will return to the one mentioned at the end of the verse: \"For you shall do what is right\" (Deuteronomy 12:25). Others say that the verse \"You shall not eat it\" (Deuteronomy 12:16-17) refers to refraining from negative commandments. The verse above it (Deuteronomy 12:16-17), \"You shall pour it out on the ground like water, so that you will not eat it,\" means that one should not consume blood, for blood is the soul, and this is known from the wisdom of tradition. It is also true that the fear of God, which is a positive commandment, encompasses all positive and negative commandments, as Moses mentioned in another place (Deuteronomy 10) \"to fear the Lord your God, to keep all His commandments and statutes which I command you today for your good.\" They include both positive and negative commandments, for one who refrains from transgressing out of fear of God, it is good for them. The phrase \"for your good\" encompasses the good of this world and the world to come, and the reward for fulfilling positive commandments, as they involve effort. The analogy is like someone who exhausts themselves under the guidance of a doctor to prepare a meal that will be beneficial for them to eat. In return, they receive their reward, and their action is presented before them. It is good for you to receive reward and escape punishment. The true goodness lies in a person who observes the commandments of the Divine Physician, as the physician neither benefits nor harms them, as Eliphaz said (Job 35:6): \"If you are righteous, what do you give Him? Or what does He receive from your hand? Your wickedness affects a man like yourself.\" Now I will reveal to you a precious secret that we have found written: \"Why do you afflict yourselves, Lord, departing from Your ways?\" (Isaiah 33:17) and \"You are the one who troubled their hearts\" (1 Kings 18:37). And Moses said (Deuteronomy 30:15), \"See, I have set before you today life and good, and death and evil,\" and furthermore (Lamentations 3:38), \"Do not both good and ill proceed from the mouth of the Most High?\" And our sages said (Niddah 30b), \"Everything is in the hands of Heaven, except for the fear of Heaven.\" Know that the cultivated vegetation of the earth is superior to the uncultivated vegetation, and there are those that are fat and those that are lean. In a true analogy, I will explain that there are three forces in the living beings. If you wish, you can call them by three names: Neshamah (soul), Ruach (spirit), and Nefesh (life force). The Nefesh is the vegetative force that resides in the liver, and every living being and plant partake of this force. This Nefesh is the body's inclination and desire for food and sensual pleasures. The Ruach resides in the heart and is the source of a person's vitality. It encompasses both humans and animals, and it is also a physical force. When this Ruach departs, resembling the air leaving the body, the person dies, and this departing Ruach becomes intensified and becomes the source of anger. And the soul is the highest and its power is in the brain, and the characteristics of human beings and their inclinations vary. Some possess them in great strength, while others are weakened, and there are those who have them in a balanced measure. There is no need to elaborate, for the soul seeks what benefits it from the actions of God, for He is the source of its life. And the soul seeks the pleasures of the body for its own well-being. Now, the spirit is intermediate, and because there is a need for the brain to connect to the liver and the heart, both of them are connected to the brain. The general principle is that each aspect complements the other. Therefore, the Hebrews have referred to them as the soul, spirit, and life force. And all of them are interconnected with the body. If a person consumes foods that warm the blood, their anger will increase. And behold, the actions of the body are influenced by the spirit. If the body is in good condition, and another person angers them with their words or actions, the power of the spirit will intensify in the heart, generating heat in the body. Thus, the body undergoes changes due to the influence of the spirit. And every intelligent person should guide their body according to the needs of their soul, while the soul remains unchanged amidst the body's changes. This is the great elevation that God has granted to Israel, for if they observe the commandments of God, there is no need for physicians, with the help of God, as Asa did. Thus, the verse is captured, and there is no contradiction in the phrase (Exodus 21:19), \"And he shall cause him to be thoroughly healed,\" for it is not an easy matter, but rather, it is like (1 Kings 1:12) \"And he shall heal the altar of the Lord.\" It is not like (Deuteronomy 32:39) \"I wound, and I heal,\" and in the case of Job (Job 5:18), \"He woundeth, and his hands make whole.\" And thus, the army of heaven is divided by the Lord among all the nations. This is the interpretation of the verse (Isaiah 24): \"The Lord of hosts will reign over the host of the heights.\" And this corresponds to the one who accepts the wisdom of astrology and relies on fate. But the name (of God) was given to Israel as an inheritance and to remove them from the dominion of the constellations, as long as they are under His dominion and fulfill what is commanded in His Torah. Therefore, the ancients said (Shabbat 129a): \"There is no mazal (constellation) for Israel.\" And for this reason, it is written (Exodus 33:16), \"Then we shall be distinguished, I and Your people.\" And one cannot argue how the laws of heaven can be changed. Here is the proof: The goodness in its entirety is intended for all good, and for a little evil, it is not in the path of wisdom to prevent what is mostly good. Therefore, there is power in the discerning individual to choose between good and evil, for decrees are made based on the recipient. Thus, it is written (Deuteronomy 15:4), \"Except that there shall be no needy among you,\" implying that everything or the majority is good. Similarly, it is written (Deuteronomy 15:4), \"Only if you carefully listen.\" And the individual can benefit his soul in the future."
            ],
            [
                "The one who constantly engages in the study of the Torah, if they have a discerning heart, the Torah becomes their own, and their soul gains understanding beyond what their teachers have taught them. This is expressed in the verse (Psalms 119:99), \"From all my teachers, I have gained understanding.\" How honorable are the words of the ancients who said that everyone is obligated to observe all the commandments and the various statutes that our ancestors established, without seeking reasons for why these commandments were given. Indeed, there are many wondrous and hidden commandments, and if a person does not observe them until they understand their reasons, they will remain without Torah and be likened to a youth who refuses to eat bread until they know how it was plowed, sown, harvested, winnowed, ground, kneaded, baked, and cooked. If they act this way, they will perish from hunger. Rather, it is appropriate to always eat and gradually inquire as one grows, until they know all the questions. Similarly, a discerning person can comprehend many reasons in the Torah that are explained in great detail, while some are explained to only one in a thousand individuals. Our master Moses, peace be upon him, said regarding all the commandments (Deuteronomy 4:6), \"Surely this great nation is a wise and discerning people.\" And if these commandments did not have reasons that we could understand their goodness, how could the nations say that these statutes are righteous and we who observe them are wise? Now, let me mention some of the reasons that are mentioned in the Torah.",
                "It is written (Exodus 13) \"Consecrate to Me every firstborn,\" and it is written (Exodus 13) \"Therefore, I sacrifice,\" and the matter of Shabbat (Exodus 20) \"For six days,\" and likewise the Sabbatical year and the release of slaves (Deuteronomy 15) \"So that you may remember.\" And the commandments of Matzah and Maror, and the appointed festivals in the spring—the measurements, the firstfruits of wheat, and the offering brought before the Lord to express gratitude. And it is written (Deuteronomy 16) \"Each person shall give as they are able, according to the blessing of the Lord your God that He has given you,\" give according to their means, as it says (1 Chronicles 29) \"For everything comes from You, and from Your hand we have given to You.\" And He commanded (Exodus 23) \"They shall not dwell in your land,\" and the reason is lest they lead you astray. And it is written elsewhere (Deuteronomy 20) \"You shall not let any living thing live,\" so that they will not teach you to imitate them, and likewise for intermarriage with the nations and taking their daughters, and the reason (Exodus 34) \"And they will lead your children astray.\" And it is said on Shabbat (Exodus 23) \"So that your ox and your donkey may rest, and your servant's son and the stranger may be refreshed by your cessation of work.\" And the reason (Genesis 9) \"Whoever sheds the blood of man, by man shall his blood be shed, for in His image God made man.\" And (Deuteronomy 24) \"You shall not oppress a hired worker who is poor and needy, whether he is your brother or a stranger,\" for he is a soul to be cherished. And the reason is mentioned (Leviticus 25) \"And she has no child, and returns to her father's house, as in her youth.\" And during the festival of Sukkot (Leviticus 23) \"So that your generations may know,\" and the reason (Leviticus 25) \"You shall not sell land permanently, for the land is Mine,\" and likewise (Leviticus 25) \"For the children of Israel are servants to Me,\" and the reason (Exodus 21) \"They shall not be sold as slaves are sold.\" And He commanded to sound the trumpets for the burnt offering, to serve as a remembrance, as they are sounded in war, as in (Psalms 47) \"God has ascended amid shouting.\" And the tzitzit (fringes) (Numbers 15) \"So that you may remember and perform all My commandments,\" as you see them at all times, and thus \"You shall tie them and inscribe them.\" And it mentioned regarding (Numbers 25) the incident with the Midianites, which had two reasons: one was the matter of Peor, and the other was the scheme they devised to bring further harm to the Israelites through the seduction of the daughter of their leaders. And the reason is mentioned (Deuteronomy 23) \"You shall not abhor an Edomite, for he is your brother; you shall not abhor an Egyptian, for you were a stranger in his land,\" and the reason for the Ammonites and Moabites is that they did not offer you bread and water when you came out of Egypt, and furthermore, Balak was rewarded for his intent to harm you. And the reason is mentioned (Deuteronomy 17) \"He shall not multiply wives for himself, so that his heart does not turn away; nor shall he greatly multiply silver and gold for himself,\" and it is also mentioned (Deuteronomy 17) \"Nor shall he return the people to Egypt.\" And the reason for the Levirate marriage (Deuteronomy 25) is to carry on the family name, so that the children of Israel inherit their fathers' portion, and the reason (Deuteronomy 6) \"What are the testimonies and statutes that the Lord our God commanded you?\" is because we were servants in Egypt, and He redeemed us, and we are obligated to listen to His voice, as He has done this goodness for us, and furthermore (Deuteronomy 6) \"And righteousness will be for us.\" And the reason for the Sabbatical year (Exodus 23) is that the poor of your people may eat, and the reason (Exodus 23) \"You shall not make a covenant with them\" is because the Levite has no portion or inheritance with you, for he serves the honored Lord, and the reason (Exodus 18) \"The first of your grain, which is the best of it, you shall bring to the Lord, and it shall be a blessing for you\" is that the Lord chose to pray for you with it, as in (Leviticus 22) \"And Aaron lifted up his hands.\" And the reason (Deuteronomy 19) for the three cities is lest the avenger of blood pursue the manslayer and shed innocent blood, and the reason for execution and the remaining (Deuteronomy 17) is so that they will hear and fear and not continue to do evil, and the reason (Deuteronomy 20) \"You shall not destroy its trees\" is that man is like a tree of the field. And the reason for the prohibition of a fence around the roof (Exodus 22) is \"You shall not put blood in your house,\" and the reason is \"Lest the fullness of the bloodshed come upon you.\" The reason for mixed fabrics (Deuteronomy 22) is because everything should return to its sanctity, as explained by Rabbi Menachem Sefardi. The reason for killing the young bird (Deuteronomy 22) is when the young girl does not cry out in the city, indicating that she consented to the act, and it occurred outside the city, as when a man rises against his neighbor where no one sees him. The reason for the obligation of leaving the corner of the field (Deuteronomy 15) is because the Lord has called upon you, and the reason for loving the stranger (Deuteronomy 10) is because you were strangers in the land of Egypt. The reason for the laws concerning the orphan, the widow, and the garment pledge (Deuteronomy 15) is \"And you shall remember that you were a slave in Egypt; therefore I command you this.\" And likewise (Deuteronomy 24) \"You shall not take the mill or the upper millstone as a pledge, for he takes a man's life to pledge.\" And the reason for teaching them the song (Deuteronomy 31) is that it shall be a witness for them. The prohibition of consuming blood (Deuteronomy 12) is \"You shall not eat the soul with the flesh,\" and the command is to offer it on the altar, where one soul is exchanged for another, for the blood atones for the soul. And the command is to bring every sacrifice to the tent of meeting, and the reason is that they should not offer sacrifices in the open field, as was the custom in Egypt to sacrifice to the satyrs and to put blood on the lintel and the two doorposts. The reason is explicitly stated (Exodus 23) \"And the destroyer shall not come in to your houses.\" This was already mentioned by Moses at the beginning of his approach to speak to Pharaoh, and the reason for asking \"Why shall we sacrifice?\" (Exodus 5) is \"Lest he meet us with pestilence or with the sword.\" This secret is also well explained in the words of Isaiah, and the intelligent will understand."
            ],
            [
                "The Psalmist said (Psalm 119:18), \"Open my eyes, that I may behold wondrous things out of your law.\" This new month (Exodus 12:2) is for you the beginning of months, the day of birth, which is truly the head, and on it the Tabernacle was established. And on the tenth of this month, the twisted thread is honored, and this happens in the house of disgrace. Likewise (Exodus 12:3), \"On the tenth day of this month,\" and the day of remembrance, I have explained it. And on the Feast of Unleavened Bread and the Feast of Tabernacles, in their completeness and halves, due to the delay during the journey, therefore the eighth day is called Shemini Atzeret. And the word \"mila\" (circumcision) is closer to \"zayin\" (seven) full days, for a moment that remains in it is considered a full day according to the calculation of the Torah, and similarly, a day in the year is considered a full year. The matter of the seventh year is also known as the Sabbatical year, and the seven weeks of years lead to the Jubilee, which is called \"liberty\" (Leviticus 25:10) when a person who is fifty years old is released from the service of work. The second Passover corresponds to the year that passed (Exodus 21:19-23:19). \"You shall not boil a kid in its mother's milk\" (Exodus 23:19) is similar to \"You shall not slaughter it on the same day\" (Leviticus 22:28), \"You shall not take the mother with the young\" (Deuteronomy 22:6), and \"You shall not plow\" (Deuteronomy 22:10). The matter of planting mixed species (Leviticus 19:19) is \"You shall not make any vessel of stone\" (Leviticus 22:24). And likewise (Leviticus 18:4), \"You shall observe My statutes; you shall not make any of your cattle gender with a diverse kind.\" The closing of seven days is a known reason, and likewise the impure woman, the woman who gives birth, and the Nazirite from the age of one month until returning to the place and until the Lord (Numbers 6:2-21). From the age of 20 to 50, there are 30 years. From 50 to 60, there are 10 years. And from 60 to 70, there are 10 years. Therefore, it is like the power of his soul and his body, which is 50, corresponding to the number of the Lord's years. And from there, lacking the Lord, and for the female, it is closer to half. Therefore, it is 23 and 30. The matter of Azazel is like the matter of leprosy, and its secret is explicitly explained in the words of our holy sages. And likewise, the matter of the heifer in the valley, and one who understands the secret of the precision of the language will understand the reason \"which has not served you.\" The genius Rabbi Saadia said that we should not wonder about the matter of the red heifer, which renders the pure impure and the impure pure, because honey is beneficial and harmful depending on the change in the body's constitution caused by the food. The reason for the impure animals, impure birds, and water creatures is known. And the offering of a prostitute and the price of a dog are for the purpose of humiliation, as well as to offer a sacrifice with a blemish or to offer it if the priest has a blemish or a bald head because it is the opposite of the work of God. And like the commandments of tithing (Deuteronomy 14:14-15), \"You shall surely tithe,\" and remember that you were a slave and the Lord redeemed you with a great possession. The prolonged period for sending away the mother bird is not for the purpose of taking the offspring, as it is a permission. Similarly, with honoring one's father and mother, who brought one into this world, and by honoring them, one prolongs their days, as stated in Deuteronomy 22:7, \"And you shall prolong your days.\" And it is said (Leviticus 19:14), \"You shall fear your God; I am the Lord,\" before a deaf person and before a person who does not speak, lest they cause you harm. And similarly, to honor the presence of an elder, and if you do not fear him, fear the Lord, who will bring judgment upon you in your old age. It is written on the face of an idol, figuratively (Jeremiah 10:11), \"The gods that have not made the heavens and the earth.\" And likewise (Exodus 20:22), \"You have seen that from heaven I have spoken with you; you shall not make for yourself any likeness.\" As Moses explained (Exodus 20:21), \"For you saw no form,\" there is no need for you to make a likeness of Me for worship. And I have already explained the incident of the golden calf, that it was not idol worship. And the testimony is (Exodus 32:5), \"Tomorrow is a feast to the Lord,\" as Aaron commanded, and they did so, and it was the next day that they brought burnt offerings. And this is the Lord alone, and it is not like the idols of other gods. The Ark was known by the knowledgeable person who understood the voice that emanated between the two cherubim. Its length was two and a half cubits, and its width was equal to its length in order to fill the Ark. The half-cubit of the thickness of the plank was positioned on top with the legs, similar to the structure of the table, as it is written on its four legs. This term is found in many places in the Holy Language and does not refer to a corner. The faithful testimony and the two rings, as explained by the commentators, should have been two rings. The incense altar was placed between the menorah and the table, outside the curtain, and it was higher than both of them, with ten curtains. Twelve is also a known secret, as well as twenty-eight, and the bronze altar is beneath its cover and extends from its bottom to its half, as it truly is. The secret of the ephod is highly esteemed because it had two stones, which are on the ephod, both on the left and right sides, with six names on each stone. And behold, both of them are stones, and they have no shape, corresponding to the concept of thought, and these are the divisions among the Israelites. The breastplate was made in the likeness of the ephod, and it was square, corresponding to the four points, therefore, you shall not place stone upon stone. The matter of the settings and rings that were always on the ephod, on the account of the great central line that did not incline. The lights correspond to their name, and the \"thummim\" corresponds to the round shape. Moses placed them on the breastplate initially, when they first set up the tabernacle, and the knowledgeable ones will understand."
            ],
            [
                "What will happen with the Torah of our God, and how faithful are His testimonies, and how commendable are His sayings! For the Scripture mentions four ways of a person that vary: sitting, walking, lying down, and rising up, and all of them are active positions. And do not find it difficult to switch between them. Regarding lying down, the reason for lying is similar to \"He will not harm you while you lie down\" (Psalms 5). Our sages in the Talmud distinguished between \"lying\" (shokhev) and \"lying down\" (nishkav), while in the context of the Torah, both refer to lying down. And the testimony is found in Genesis 19, \"Behold, I lay last night with my father.\" Now, lying down refers to awakening, as most of the time, when a person sleeps, he lies down. Thus, the verse in Genesis 28 states, \"And he lay in that place,\" without mentioning that he also slept. The one who is asleep is similar to the dead. Therefore, it is written in 1 Kings 1, \"And David lay down.\" Now, sitting is the resting posture of a person in one place, as if it is half-standing. Standing, on the other hand, refers to being fully erect, as in Leviticus 25, \"And the house shall be raised up.\" Walking is the movement from one place to another, which is the opposite of sitting and lying down. It is like a stretched line from the head to the feet. However, in the book of Psalms, it is written, \"He neither walked, stood, nor sat.\" It does not mention lying down because most of the time when a person lies down, he sleeps. In the Torah, it is written, \"You shall speak of them when you lie down,\" like in Ecclesiastes 36, \"I spoke to my heart, even with my mouth.\" All his activities, regardless of the position, he was commanded to meditate on His Torah. Thus, it is written, \"And you shall meditate on it day and night.\" King Solomon (peace be upon him) said in Proverbs 6, \"When you walk, it shall lead you; when you lie down, it shall watch over you, and when you awaken, it shall speak with you.\" Whether you are standing or sitting, these words teach us that God is one, and there is nothing besides Him. Therefore, it is written in Deuteronomy 6, \"You shall love the Lord your God with all your heart.\" If you desire to stand in this worldly life and in the world to come, love the Name. And at the end of the book, I will reveal to you this secret, for it is the foundation of all wisdom. For the Name alone is the Creator of all and knows the parts of everything in the path of all, for the parts are changing, and the human soul alone, as given by God, is like a ready tablet upon which to write. And in this writing on the tablet is the divine script, which is the knowledge encompassing those born from the four roots, the knowledge of the spheres, the Throne of Glory, the secret of the Divine Chariot, and the Supernal Knowledge. Then the soul will be attached to the glorious God while still in the human being, and likewise, when it separates its power from its body, which is its palace. And it is not proper for an intelligent person to seek in this world only what will be good for the world to come. Do you not see that it is written in matters of forbidden relationships, \"I am the Lord who distances you from forbidden relationships\"? Then one will be among those who cleave to the glorious Name, as the words of Asaph say, \"But as for me, the nearness of God is good for me\" (Psalms 73). And higher than that, for behold, your distant ones shall perish, as David says, \"For You will not abandon my soul to the grave\" (Psalms 16). When my flesh descends there, for the grave is the burial place that is in the depths of the earth, as in Psalms 139, \"And I lie down in Sheol, behold, You are there.\" And David says, \"You will make known to me the path of life\" (Psalms 16). And so says the poet, \"But God will redeem my soul from the power of Sheol\" (Psalms 49), and the word will take me up to a high place, as in Genesis 5, \"And he was not, for God took him\" (referring to Enoch). And as it is written, \"And after glory, you shall take me\" (Psalms 73). And it is written, \"And sanctify yourselves today, and do not approach a woman\" (Exodus 19). Therefore, one who lies with his wife is impure. And it is forbidden for him to pray until he washes himself. This was also mentioned by the sages of the Mishnah, that it was the custom of the people of Israel during the Second Temple period to wash a garment or skin if even a drop fell on it. One should not eat sacred meat. The Scripture emphasizes the stringency regarding menstruation, childbirth, and the Nazirite's consecration. When the days of his vow are completed and he desires to resume drinking wine, he must bring a burnt offering, a sin offering, a peace offering, and shave off his hair at the entrance of the Tent of Meeting, as a way of disgracing himself, for he has distanced himself from his sanctity and descended from his elevated state. Likewise, a woman who has given birth shall bring a one-year-old lamb. The owner of a field shall give tithes, first fruits, forgotten sheaves, corners of the field, and the dough offering. The owner of a vineyard shall observe the prohibition of orlah (uncircumcised fruit trees), the additional tithes, and the consecration of the first fruits. Similarly, the owner of a flock shall give the first shearing, the first-born, and the tenth. And one shall partake of peace offerings, the thigh, the breast, the foreleg, the cheeks, and the stomach alone, as it is written, \"Each person shall give according to what he has, according to the blessing of the Lord your God\" (Deuteronomy 16). The meaning is that it is fitting to give according to what the Lord has given him, and this is the criteria. In the end, Elijah the man of God and also Elisha shall testify to this. "
            ],
            [
                "I cannot speak about the secret of the honorable name until I mention a little about the taste of the letters of the Holy Language. All the letters that a person pronounces with them have five primary places. The first are the throat letters, which are Aleph, Chet, Hei, Ayin. The second are the palate letters, which are Gimel, Yud, Kuf, Kuf. The third are the tongue letters, which are Dalet, Tav, Lamed, Nun, Tav. The fourth are the teeth letters, which are Zayin, Samech, Shin, Resh, Tzadi. The fifth is language, and they are the letters of the Holy Tongue, twenty-two in number. The five were multiplied because they grasped the line that would be wide, and they added on the length to indicate that the word is not adjacent. The second ones are doubled, closing them at the end, and behold, half of their letters are rooted forever, neither subtracted nor added, even though they are multiplied. For example, (Leviticus 13) 'yarakrek,' (Song of Songs 1) 'shacharchorat,' (Leviticus 13) 'adamdam.' And this duplication is for deficiency if the ayin and lamed are doubled, and if the pe and ayin are doubled, the pe and ayin would be duplicated for an advantage, as in (Psalms 45) 'yafifit' and similarly in (Isaiah 17) 'tishgashgi.' And half-letters sometimes serve as roots and sometimes as prefixes or suffixes. And the signs, when vowelized, Aleph, Beit, Mem, Nun, Kaf, Hei, Vav, Ayin, Shin, Resh, and Tav, are appropriate to choose the light ones in pronunciation, so that they express a lot. And behold, the beginning of the letters is Ayin, and after it is Chet, and both of them are heavy. Therefore, they are not found in foreign script, and one who is not accustomed to them in his youth cannot pronounce them. Therefore, the Hebrews chose Aleph and Hei. Half of it is a root and half of it is a prefix, and they chose from the first letters of the Chet family, which are Yod and Kaf, to be adjacent to the chosen ones. And they chose from the letters of the tongue two close ones that are divided, which are Nun and also Tav. And because they are five, and Lamed is light on the tongue, they excluded it from the prefixes. And because it is in the middle, it is exalted above all the letters, and they called it the letter Mem, derived from the word 'limud' (learning), for its essence is to understand the purpose of the matter. And this is the esteemed secret (Genesis 20) said to me and his companions, and because the letters Shin and Sin are difficult, even their connection is difficult. Therefore, the letter Dalet is rooted, and the letter Shin alone serves, and its service is limited because (Psalms 144) 'it is like this to him.' (Song of Songs 1) 'I am Shlomo.' (Genesis 6) Furthermore, the letters Zayin, Tzadi, and Samech, which are the sibilant letters, are very difficult. Also, the letter Reish and the Ayin are difficult for young children who cannot pronounce them until they grow up and strengthen their brain faculties. Therefore, they needed to substitute the three letters of the Shin for them to serve, leaving one letter as a root, which is the Pei. And due to the Aleph being the soft sound of the throat, it comes before the Hei. Thus, it is named at the beginning, and its name comes after it, an letter from the language that is more distant. And after the Hei comes the Vav, and after the Ayin comes the Pei. And behold, the Aleph and Bet serve as a pair, and corresponding to them, Gimel and Dalet have roots from the palate and tongue. Then comes the Vav, which serves as a pair, and corresponding to it, Zayin has roots. And because the ninth letter changes with the Teth, consider it as serving, and after it comes Yod, Kaf, Lamed, Mem, Nun. Thus, there are six letters serving, and after them, there are six roots: Samech, Ayin, Pei, Tzadi, Kuf, Resh. And because the Aleph is the first letter of all the letters, it is not placed at the end, only at the beginning. And the letter Tav serves at the beginning and at the end of the word. And because this letter is similar to the Hei, in the script it was the sign of the feminine language, and the hidden Hei is the letter that reveals wisdom.\" (Exodus 35) The wisdom of the heart, and the Hei made it so that it, too, became hidden. The Shin was made into a Bat, also causing wonder about the Aleph (Genesis 21). 'Send away this maidservant,' he said; the Hei appears twice, referring to the two maidservants. The Tav is called 'Tav' because of the additional line on the Hei. Now I will speak about the continuing letters, which are the foundation of the glorious name. I say that the Aleph is fitting to be the sign of the speaking desert, as it includes both male and female. And the Hei, at the end, signifies femininity. And the Vav, at the end, with a cholam, represents masculinity—hand, foot, or whip (Deuteronomy 32) They will surround him, establish him, and protect him. And the Yod, its beginning is male, and its end is feminine language. Know and understand that the Aleph, at the end, is forever hidden. This is not the case with its companions, the Vav and the Yod. There is no need to mention that the letters Aleph, Hei, Vav, and Yod interchange, invert, and sometimes appear and sometimes disappear (1 Chronicles 2). Yishai and Ishi (Jeremiah 29). Ha'aman (2 Samuel 18). Hahamon they will call Lemar (2 Samuel 19). And for Amasa, Tamar, and Yish, it is written but not pronounced, like Bari. Only the Aleph is essential, added as in Naki (Joshua 10). Hahalchua (Isaiah 44), and there are some letters merged with a dot, like Imlo (Jeremiah 50), or Ezrecha (Isaiah 43). Also, the Hei merges like the Hei (Job 20), stolen, its end (Ruth 4), Asher ahavtich yaldetu (Exodus 21), and likewise (Exodus 20). I am the one that encompasses all nine, and the body is divided into many parts without end. Therefore, it is called Aleph, and the meaning of the letter Hei is like 'Hineh' (behold), and it consists of two lines. It has a profession, and there is another line close to it. Thus, the letter Hei is a sign of femininity at the end (Job 37). And the Vav is like the shape of upright pillars and is doubled to join the lips. And because the letter Hei represents femininity, it is a sign that males should preserve and keep it alive, pursue it. And due to its connection, the word 'many' is in the feminine form at the end, including both males and females. The Vav changed when it joined its companions. And know that the additional Hei at the beginning can be interpreted in two ways: as a form of knowledge or a question. If it is in the form of knowledge, it is similar to the final Hei. And between them, there is a difference in the dot. The Yod serves at the beginning and at the end. And in its beginning, it signifies singular and plural language that is not connected to the speaker's intent. It is like a thought. Thus, it is reversed, one at the beginning and similar to one at the end. For the Yod is a sign of masculine or feminine language, hand, feet, and the visible Yod represents plural language. And near it, the hidden Yod (Lamentations 4). The hands of women.",
                "And the calculation, its foundation is ten, for every calculation that follows it is either a part or parts of it, or it is renewed due to its multiplication or connection to another calculation, or through the connection of the two numbers in different ways. It is also known that the wheel of wind and fire is one, and likewise the wheel of water and earth, and they are surrounded by eight complete evidential circles. And behold, all of them are ten, according to the forms of the letter Yud, like the form of a circular line that encompasses everything within it. The interpretation of \"Qohelet\" is derived from the word \"gazarat\" (calculation), and the second \"thanksgiving\" consists of two thanksgivings. And behold, the tenth is sanctified, and if it is preceded from above, it is sanctified, and if it is preceded from below, it corresponds to it. Behold, the tenth is sanctified, and behold, there is another separation for the others, nine, for ten is the beginning of the whole, and the number one is not counted. And behold, the number eight is the counted ones, and the first four are two, three, five, and seven. And when you connect the one, which is a root, square, foundation, and corner, to the square of the even numbers, the letter Aleph ascends. And if you connect it to the square of the odd numbers, the letter Yud ascends. And behold, the revered name, when you connect it to the square of the Zayin, the letter Hey ascends. And when you connect it to the square of the Hey, the calculation of the entire name arises. And likewise, the calculation of the two letters in pronunciation, and when you connect it to the square of the Zayin, the number fifty arises, the sanctity of the Jubilee year, and likewise the day of the festival of Shavuot. And behold, the secret of five includes all the numbers that precede it, and the unique name is like the number of the three letters. And the calculation, its foundation is ten, for every calculation that follows it is either a part or parts of it, or it is renewed due to its multiplication or connection to another calculation, or through the connection of the two numbers in different ways. It is also known that the wheel of wind and fire is one, and likewise the wheel of water and earth, and they are surrounded by eight complete evidential circles. And behold, all of them are ten, according to the forms of the letter Yud, like the form of a circular line that encompasses everything within it. The interpretation of \"Qohelet\" is derived from the word \"gazarat\" (calculation), and the second \"thanksgiving\" consists of two thanksgivings. And behold, the tenth is sanctified, and if it is preceded from above, it is sanctified, and if it is preceded from below, it corresponds to it. Behold, the tenth is sanctified, and behold, there is another separation for the others, nine, for ten is the beginning of the whole, and the number one is not counted. And behold, the number eight is the counted ones, and the first four are two, three, five, and seven. And when you connect the one, which is a root, square, foundation, and corner, to the square of the even numbers, the letter Aleph ascends. And if you connect it to the square of the odd numbers, the letter Yud ascends. And behold, the revered name, when you connect it to the square of the Zayin, the letter Hey ascends. And when you connect it to the square of the Hey, the calculation of the entire name arises. And likewise, the calculation of the two letters in pronunciation, and when you connect it to the square of the Zayin, the number fifty arises, the sanctity of the Jubilee year, and likewise the day of the festival of Shavuot. And behold, the secret of five includes all the numbers that precede it, and the unique name is like the number of the three letters.\n"
            ],
            [
                "Blessed be the exalted name of the one and only God, the God of the world, who dwells forever and sits eternally. Selah. He does not change for those who draw near to Him or for the creatures who exist for His glory, in the hands of the honored ones. As the psalmist said (Psalms 148:5), \"For He commanded, and they were created.\" I will give you a parable with the celestial bodies, for the stars of the great sphere that encompasses their movement are all equal in their distance from one another, always and forever. And the movement of the seven ministers also stands on one path, each in its own sphere, only their movements in relation to the fixedness of the earth vary. Some of them go straight in their course, some run swiftly, some pause, some stand still, and some move backward. Their system is ever-changing, without end. At times they come together, and at times they separate. Sometimes they move without looking, and sometimes with seven glances. Sometimes they rise and descend, in large and small cycles. Sometimes they move in a straight line (the zodiac), and sometimes to the left or right. They themselves do not change, increase, diminish, or add to their light, except in relation to the appearance of the eye and the moon, which change based on their distance from the sun. Whatever happens to the celestial ministers, more or less, affects all these mentioned things. Similarly, others also change, all the creatures born on Earth, from the sources, plants, and living beings. It is impossible to find a consistent system lasting thousands of thousands of years. Thus, it is written in the Book of Formation, \"Until eleven, the mouth cannot speak, nor can the ear hear.\" Therefore, in this number, even with many days of sand, since there is nothing on Earth that stands except for the soul of man alone, the exalted name is not mentioned in the work of creation, only the word \"Elohim\" is used, which is also called by their name, like the bees that call their language and tongue. Therefore, our sages said, \"The full name is called on the full world, and called 'with God' until Cain was born.\" And when Eve saw that a man was born, she said, \"I have acquired a man with the Lord.\" And for this reason, Moses did not mention his name to Pharaoh, only the exalted name, the God of the Hebrews, who had the power to perform miracles in the land, was mentioned. Therefore, you will not find this name in the Book of Ecclesiastes, for it speaks of the wisdom of God and the power that He gave to all. It was not present in Moses. Therefore, Jethro said, \"Now I know that the Lord is greater than all the gods,\" referring to the name. He is the God of gods, sometimes referred to by His essence and sometimes by His title. The Lord of Hosts and His throne are called by His name, as it is written in the Chronicles and explicitly mentioned in the book of Samuel. Why is He called by this name? Because \"the name of the Lord of Hosts is seated on the cherubim\" (2 Samuel 6:2), as it is also written, \"I AM WHO I AM\" (Exodus 3:14). Similarly, it is said, \"Like the light of seven days\" (Isaiah 30:26), meaning sevenfold, indicating that each day added more light until the seventh day when it stood complete. And likewise, \"He will fight with the king of the North\" (Daniel 11:11), and \"from within it, a likeness with the appearance of amber, from within the fire\" (Ezekiel 1:4).",
                "Now pay attention, for the unity is the secret of every calculation, and behold, it is not a calculation, for it stands on its own, and it does not require approval from those who come after it. Every calculation is composed of units, and every calculation is made from the two sides of its corners, according to what the one does in one corner of those that exist for it. Therefore, the sages of the Tushia called man \"a small world,\" and this is the secret of Metatron, the Prince of Countenance. This is the secret that our sages mentioned in the five matters. Thus it is written in the measure of \"Koma\" (the heavenly heights). Rabbi Yishmael said, \"Whoever knows his measure in the formation of Genesis, it is guaranteed to him that he is a son of the World to Come, and I and Akiva are guarantors for him.\" And from this path, the discerning one can know the unity, for everything in it is cleaved only by the aspect of complete goodness. The prophet does not have the strength to comprehend it, and the analogy is like the sun passing over the surface of a closed eye, and one cannot see the face of the sun until it passes. Thus it is written, \"I will pass all My goodness before you\" (Exodus 33:19), and behold, they cleaved to all His goodness, like the form of a face, and the creatures that cleave to Him are like backs. And this is \"And you shall see My back\" (Exodus 33:23), and this is the analogy in man, for man speaks and man hears, and the one who learns the wisdom of the soul can understand these matters. For they are not bodies, nor are they like bodies, and because the cause is both distant and near. Therefore, the Hebrews said, \"For the portion of the Lord is His people\" (Deuteronomy 32:9), \"The Lord is my allotted portion and my cup\" (Psalms 16:5), \"My portion is the Lord, says my soul\" (Lamentations 3:24). And it is written, \"They are your people and your inheritance\" (Deuteronomy 9:29), and it is written, \"The Lord Himself is His inheritance\" (Deuteronomy 18). And another way is also true, as it is written, \"Blessed be the Lord, my rock\" (Psalms 18:2), and it is written elsewhere, \"The God of my rock, I take refuge in Him\" (2 Samuel 22:3), and likewise, \"He is your praise\" (Deuteronomy 10), \"The God of my praise\" (Psalms 109:26), and it is written, \"My loving-kindness and my fortress\" (Psalms 144:2), and it is written, \"The God of my loving-kindness\" (Psalms 59:11). Therefore, the secret of prayers is to say, \"I will exalt You, my God, the King\" (Psalms 145:1), \"Bless the Lord, His angels\" (Psalms 103:20), \"Magnify the Lord with me\" (Psalms 34:4). And this secret is the foundation of all this gate, for it is the gate to the Lord, and through it, the righteous shall enter."
            ]
        ]
    },
    "schema": {
        "heTitle": "יסוד מורא וסוד תורה",
        "enTitle": "Yesod Mora VeSod HaTorah",
        "key": "Yesod Mora VeSod HaTorah",
        "nodes": [
            {
                "heTitle": "שער",
                "enTitle": "Title Page"
            },
            {
                "heTitle": "שיר פתיחה",
                "enTitle": "Introductory Poem"
            },
            {
                "heTitle": "הקדמה",
                "enTitle": "Introduction"
            },
            {
                "heTitle": "",
                "enTitle": ""
            }
        ]
    }
}