The Second Letter of Rasham,

Sent to the Torah Sages in Venice

מִכְתָּבוֹ הַשֵּׁנִי שֶׁל רַשַ״ם, שֶׁנִּשְׁלַח לַחֲכָמֵי הַתּוֹרָה בְּוֶנֶצְיָה

Great mountains (טוּרֵי רַבְרְבֵי), pillars of exile, who know knowledge and understand wisdom (עַמּוּדֵי גּוֹלָה יוֹדְעֵי דָּעַת וּמְבִינֵי מַדָּע), the goodly in appearance before the Dweller of the habitation (טוֹבֵי מַרְאֶה לִפְנֵי שׁוֹכֵן מְעוֹנָה), and those who have strength within them to stand in the palace of the Holy King (וַאֲשֶׁר כֹּחַ בָּהֶם לַעֲמוֹד בְּהֵיכְלָא דְּמַלְכָּא קַדִּישָׁא), bound with the bond of the seventy faces of the Tree of Life—the Orayta [Torah] (קְשׁוּרִין בִּקְשָׁרָא דְּשִׁבְעִין אַנְפִּין דְּאִילָנָא דְּחַיֵּי אוֹרַיְּיתָא)—to be a wall of fire and a supernal mountain surrounding the ruined city (לְהֱוֵי חוֹמְתָא דְּאֶשָּׁא וְטוּרָא עִילָּאָה סְחוֹר דְּקַרְתָּא חוּרְבָּא), that they may merit to behold its rebuilding (דְּנִזְכֵּי לְמֶחֱזֵי בְּבִנְיָנָה), and abundant peace upon the throne of King Messiah (וּשְׁלָמָא רַבָּא עַל כּוּרְסְיָא דְּמַלְכָּא מְשִׁיחָא). They are the seed blessed by God from Heaven (אִנּוּן זַרְעָא דְּבֵרֵיךְ אֱלָהָא מִן שְׁמַיָּא).

Incline your ears to hear the words of a worm and not a man (הַטּוּ אָזְנְכֶם לִשְׁמוֹעַ דִּבְרֵי תּוֹלָעַת וְלֹא אִישׁ), a shoot from the stump of the children of our exile (חוֹטֶר מִגֶּזַע בְּנֵי גָלוּתֵנוּ), who went out from the land of those who contend with us (שֶׁיָּצָא מֵאֶרֶץ בַּעֲלֵי רִיבֵנוּ). He sat in forest and desert (יָשַׁב בַּיַּעַר וּבַמִּדְבָּר), a place of brier, thorn, and thistle (מָקוֹם שָׁמִיר וָשַׁיִת וָדַרְדַּר); there he tended and there he lay down (שָׁם רָעָה וְשָׁם רָבִיץ), for his father and mother had forsaken him (כִּי עֲזָבוּהוּ אָבִיו וְאִמּוֹ).

He walked in darkness and had no light (הָלַךְ בַּחֲשָׁכִים וְאֵין נֹגַהּ לוֹ). He was appointed in the nights upon his bed (פָּקִיד בַּלֵּילוֹת עַל מִשְׁכָּבוֹ), to discern by what way the light is divided, and to know the place of dawn (אֵי זֶה דֶּרֶךְ יֵחָלֵק אוֹר לָדַעַת שַׁחַר מְקוֹמוֹ); to guard against the paths of the violent one (מִלִּשְׁמוֹר אֹרְחוֹת פָּרִיץ), to walk in the paths of El [God] (לָלֶכֶת בְּמַעְגְּלוֹת אֵל), to seek wisdom from Him and to hear words of truth (לִדְרוֹשׁ מִמֶּנּוּ חָכְמָה וְלִשְׁמוֹעַ דִּבְרֵי אֱמֶת).

And he set in his heart sorrow and grief at all times (וַיָּשֶׂם עַל לִבּוֹ דְּאָגָה וְיָגוֹן בְּכָל עִתּוֹתָיו) to return his soul from the pit (לְהָשִׁיב נַפְשׁוֹ מִנִּי שַׁחַת), to be illumined by the Light of Life (לְאוֹר בְּאוֹר הַחַיִּים), to strengthen in the right hand of God (לְחַזֵּק בִּימִין אֱלֹהָא), and to cast away his left (וּלְהַשְׁלִיךְ מִמֶּנּוּ שְׂמֹאל), in his troubles he raised his voice (בְּצָרוֹת לוֹ יָרִים קוֹל), unto the head, and said “Holy!” (עַד הָרֹאשׁ וְאָמַר קָדוֹשׁ), to make a sukkah of peace (לַעֲשׂוֹת סֻכַּת שָׁלוֹם), for it is better to take refuge in Hashem than to trust in princes (כִּי טוֹב לַחֲסוֹת בַּה׳ מִבְּטוֹחַ בִּנְדִיבִים), for they are Tanninim and will perish (כִּי הֵם תַּנִּינִים וְיֹאבֵדוּ), but He shall stand forever (וְהוּא לְעוֹלָם יַעֲמוֹד); see and give ear to this (רְאוּ וְהַאֲזִינוּ זֹאת), give greatness to our God (הָבוּ גֹודֶל לֵאלֹקינוּ).

In the twelfth month (בַּחֹדֶשׁ שְׁנֵים עָשָׂר), in the year “For I have heard sayings” (בִּשְׁנַת כִּי שָׁמַעְתִּי אִמְרֵי״ם), let us go, walking to appease the face of Hashem (נֵלְכָה הָלוֹךְ לַחֲלוֹת אֶת פְּנֵי ה׳), and to seek Hashem Tzevaot (וּלְבַקֵּשׁ אֶת ה׳ צְבָאוֹת), I too shall go (אֵלְכָה גַם אֲנִי) into the palace of strangers (בַּאַרְמוֹן זָרִים), in the great city destined to become desolation (בַּקַּרְתָּא גְדוֹלָה הָעֲתִידָה לִהְיוֹת שְׁמָמָה), and I shall tread upon burning pitch (וְאַרְצָה לַזֶּפֶת בֹּעֲרָה).

There came a messenger from your eminence (בָּא שָׁם שָׁלִיחַ מִמַּעֲלַתְכֶם), and in his hand a scroll of a book (וּבְיָדוֹ מְגִלַּת סֵפֶר). And he spread it before me (וַיִּפְרוֹשׂ אוֹתָהּ לְפָנַי), and it was filled with sweet and abundant words (וְהִיא מְלֵאָה דְבָרִים נְעִימִים וְרַבִּים), and in my mouth they were as sweet as honey (וְהָיוּ בְּפִי כִּדְבַשׁ לְמָתוֹק), as I read them with the eyes of my understanding (בְּקָרְאִי בָם בְּעֵינֵי שִׂכְלִי), and I said to respond with an answer to your eminence (וְאָמַרְתִּי לְהָשִׁיב מַעֲנֶה לְמַעֲלַתְכֶם), a small portion of what… (מִקְצָת מָה) Already known to the honor of your Torah (כְּבָר יָדוּעַ אֵצֶל כְּבוֹד תּוֹרַתְכֶם) is the matter of the vision which I wrote from the city of Monishtiryao (עִנְיָן הַמַּרְאָה אֲשֶׁר כָּתַבְתִּי מֵעִיר מוֹנִישְׁטִירִיאָו) To Moreinu HaRav Rabbi Yosef Taitatzak, may his Rock guard him and keep him. (לְמַהֲר״ר יוֹסֵף טִיטְצָאק יִצ״וּ), for when I was there (כִּי בְּהִיוֹתִי שָׁם), he asked from me to inform him of the matter of my journey from Portugal (שָׁאַל מִמֶּנִּי לְהוֹדִיעַ לוֹ עִנְיָן נְסִיעָתִי מִפֻּרְטוּגָאלִי), in what manner it occurred (בְּאֵיֹזֶה אֹפֶן הָיְתָה), and I wrote to him everything according to its way (וְכָתַבְתִּי לוֹ הַכֹּל כְּפִי דַרְכּוֹ), and I vowed to write also all that will yet pass over me in the kingdom of Edom (וְנָדַרְתִּי לִכְתֹּב גַּם כָּל הָעָתִיד לַעֲבוֹר עָלַי בְּמַלְכוּת אֱדוֹם).

And in that vision your eminence will see all that passed over me from Portugal until my arrival from Togarmah to the land of Edom (וּבַמַּרְאָה הַהִיא יִרְאוּ מַעֲלַתְכֶם כָּל מַה שֶׁעָבַר עָלַי מִפֻּרְטוּגָאל עַד בּוֹאִי מִתּוֹגַרְמָה לְאֶרֶץ אֱדוֹם), where I am today seized in the hand of the King of Kings (אֲשֶׁר אֲנִי הַיּוֹם בָּהּ תָּפוּשׂ בְּיַד מֶלֶךְ מַלְכֵי), the kings - the Holy One Blessed Be He (הַמְּלָכִים הקב״ה), by the hand of His servant, my master David (עַל יַד עַבְדּוֹ אֲדוֹנִי דָוִד), without permission to do anything except that which they show me from Heaven (בִּלְתִּי רְשׁוּת לַעֲשׂוֹת דָּבָר חוּץ מִמַּה שֶׁיְּרָאוּנִי מִן הַשָּׁמַיִם).

And now I have come to tell your eminence the uprightness of true words (וְעַתָּה בָּאתִי לְהַגִּיד לְמַעֲלַתְכֶם קֹשֶׁט דִּבְרֵי אֱמֶת). Upon my arrival in Ancona (בְּהַגִּיעִי לְאַנְקוֹנָה), immediately a band of evildoers surrounded me (תֵּכֶף סְבָבוּנִי עֲדַת מְרֵעִים), and they informed against me before the bishop (וְהִלְשִׁינוּ עָלַי לִפְנֵי הָהֶגְמוֹן), saying how I had dwelled with the tents of Kedar (בְּאָמְרָם אֵיךְ שָׁכַנְתִּי עִם אוֹהֲלֵי קֵדָר), and now I am peace (וְעַתָּה אֲנִי שָׁלוֹם). And he sent for me (וְשָׁלַח בַּעֲדִי), and Jews went with me from there and from Togarmah (וְהָלְכוּ עִמִּי יְהוּדִים מִשָּׁם וּמִתּוֹגַרְמָה) to see what would happen (לִרְאוֹת אֵיךְ יִפּוֹל דָּבָר). And he asked me about the matter (וְשָׁאַל מִמֶּנִּי עַל הָעִנְיָן), and I said to him: they have told you the truth (וְאָמַרְתִּי לוֹ: אֱמֶת הִגִּידוּ לְךָ). And he replied to me: what did you see to do so? (וְהֵשִׁיב לִי: מַה רָּאִיתָ עַל כָּכָה).

And I answered him: that Hashem, He is HaElohim (וְעָנִיתִי לוֹ: כִּי ה׳ הוּא הָאֱלֹהִים), He is truth and His Torah is truth, and there is none else (הוּא אֱמֶת וְתוֹרָתוֹ אֱמֶת וְאֵין עוֹד). And he was silenced like a dead carcass (וְנִתְאַלֵּם כְּפֶגֶר מֵת), and great fear fell upon the men who were with me (וְהָאֲנָשִׁים אֲשֶׁר הָיוּ עִמִּי חֲרָדָה גְדוֹלָה נָפְלָה עֲלֵיהֶם). And he dismissed me in peace (וּפִטְּרַנִי לְשָׁלוֹם), but commanded me that I should not preach to the gentiles against their religion (אֲבָל צִוָּנִי שֶׁלֹּא אֶדְרֹשׁ לַגּוֹיִים נֶגֶד דָּתָם). And with all that (וְעִם כָּל זֶה), every time I would preach (בְּכָל פַּעַם שֶׁהָיִיתִי דּוֹרֵשׁ), there would come to the synagogue princes and priests and many people (הָיוּ בָּאִים בֵּית הַכְּנֶסֶת שָׂרִים וְכוֹמְרִים וְעָם רַב).

And I also engaged in disputation with one bishop in the market (וְגַם עָשִׂיתִי וִכּוּחַ עִם הֶגְמוֹן אֶחָד בַּשּׁוּק), and this was the cause that the Duke of Urbino took me with him (וְזוֹ הָיְתָה סִיבָּה שֶׁהוֹלִיכַנִי עִמּוֹ הַדּוּכָּס מֵאוּרְבִּינוֹ), and in his land I left my servants (וּבְאַרְצוֹ הִנַּחְתִּי הַמְשָׁרְתִים שֶׁלִּי), and I went through hardship (וְהָלַכְתִּי דֶרֶךְ בָּצָרָה), I alone, and no man was with me (אָנֹכִי לְבַדִּי וְאֵין אִישׁ אִתִּי), for so I was commanded (כִּי כֵן צוותי). And on the fifth day of my journey (וּבְיוֹם הַחֲמִישִּׁי לְנְסִיעָתִי), I saw the place from afar (רָאִיתִי הַמָּקוֹם מֵרָחוֹק) which is for us a stumbling block (אֲשֶׁר הוּא לָנוּ לְמִכְשׁוֹל) for all our sins which we have sinned against Hashem our God (עַל כָּל חַטֹּאותֵינוּ אֲשֶׁר חָטָאנוּ לַה׳ אֱלֹהֵינוּ), and we have not entreated His face to return from our iniquity (וְלֹא חִילִּינוּ פָנָיו לָשׁוּב מֵעֲו‍ֹנֵנוּ), to listen to His voice and to gain insight in His truth (לִשְׁמֹעַ בְּקֹלוֹ וּלְהַשְׂכִּיל בַּאֲמִיתּוֹ).

And I lifted my eyes to the heavens and I wept a great weeping (וְנָשָׂאתִי עֵינַי לַשָּׁמַיִם וּבָכִיתִי בֶּכִי גָּדוֹל) over my iniquity and the iniquity of the people of our nation (עַל עֲו‍ֹנִי וְעַל עֲו‍ֹן בְּנֵי עַמֵּנוּ), and I opened my mouth opposite the Gates of Tears and I said (וּפָתַחְתִּי פִּי נֶגֶד שַׁעֲרֵי דִמְעָה וְאָמַרְתִּי):

Hashem Tzevaot, until when will You not have mercy upon Yerushalayim and upon the cities of Yehudah (ה׳ צְבָאוֹת, עַד מָתַי אַתָּה לֹא תְרַחֵם אֶת יְרוּשָׁלַ‍ִם וְאֶת עָרֵי יְהוּדָה), over all the evils which have been committed by those who bear the horn in this accursed city (עַל כָּל הָרָעוֹת אֲשֶׁר עָשׂוּ הַנֹּשְׂאִים קֶרֶן בַּקַּרְתָּא הָאֲרוּרָה הַזֹּאת), to cause us distress and to scatter us from our land (לְהַצֵּר לָנוּ וּלְזָרוֹתֵנוּ מֵאַרְצֵנוּ). For in our sins and in the iniquities of our forefathers (כִּי בַּחֲטָאֵינוּ וּבַעֲו‍ֹנוֹת אֲבוֹתֵינוּ), Yerushalayim and Your people are for a reproach to all our surroundings (יְרוּשָׁלַ‍ִם וְעַמְּךָ לְחֶרְפָּה לְכָל סְבִיבוֹתֵינוּ).

And now, hear, our God, the prayer of Your servant and his supplications (וְעַתָּה, שְׁמַע אֱלֹהֵינוּ אֶל תְּפִלַּת עַבְדְּךָ וְאֶל תַּחֲנוּנָיו), to cast down the horns of the nations (לְיַדּוֹת קַרְנוֹת הַגּוֹיִים), and to remove the stumbling block from the way (וּלְהָסִיר מִכְשׁוֹל מִנִּי דָרֶךְ), so that the Holy Stone may be opened (לִהְיוֹת פְּתוּחָה הָאֶבֶן הַקְּדוֹשָׁה), one stone which You have placed before Your holy kohanim (אֶבֶן אֶחָת אֲשֶׁר נָתַתָּה לִפְנֵי כֹּהֲנֶיךָ הַקְּדוֹשִׁים), to clothe them with righteousness and salvation (לְהַלְבִּישָׁם צֶדֶק וְיֶשַׁע), to cause the horn of Your Mashiach to sprout (לְהַצְמִיחַ קֶרֶן מְשִׁיחֶךָ).

Pardon, please, the iniquity of Your land (תִּמְחַל נָא עֲו‍ֹן אַרְצְךָ) and the iniquity of Your sons, the children of Your covenant (וְעֲו‍ֹן בָּנֶיךָ בְּנֵי בְרִיתֶךָ), whom You have exiled among the nations (אֲשֶׁר הִגְלִיתָ בֵּין הָאֻמּוֹת). And remember for us the covenant and the kindness which You swore to our fathers from days of old (וּזְכֹר לָנוּ הַבְּרִית וְהַחֶסֶד אֲשֶׁר נִשְׁבַּעְתָּ לַאֲבוֹתֵינוּ מִימֵי קֶדֶם), and shine Your face upon Your desolate Sanctuary (וְהָאֵר פָּנֶיךָ עַל מִקְדָּשְׁךָ הַשָּׁמֵם), for the sake of the Master and for the sake of Your Name which is called upon Your city and upon Your people (לְמַעַן אֲדֹנָי וְלְמַעַן שִׁמְךָ הַנִּקְרָא עַל עִירְךָ וְעַל עַמֶּךָ).

Still I am speaking and praying such words (אֲדַיִן אֲנִי מְדַבֵּר וּמִתְפַּלֵּל כַּדְּבָרִים הָאֵלֶּה), and my eyes like a fountain overflowing (וְעֵינַי כְּמַעְיָן הַמִּתְגַּבֵּר), and my strength left me (וַעֲזָבַנִי כֹּחִי), and no soul remained in me (וְנְשָׁמָה לֹא נִשְׁאָרָה בִּי), and I gathered strength and prayed the afternoon prayer in the field before entering the city (וְנִתְחַזַּקְתִּי וְהִתְפַּלַּלְתִּי מִנְחַת עֶרֶב בַּשָּׂדֶה קֹדֶם כְּנִיסַת הָעִיר). And when I reached the blessing "Go’el Yisrael [Redeemer of Israel]" (וּבְהַגִּיעִי לִבִּרְכַּת ״גּוֹאֵל יִשְׂרָאֵל), I heard a voice speaking in my ears (שָׁמַעְתִּי קוֹל מְדַבֵּר בְּאָזְנַי), and it was my Rabbi (וְהוּא מֵהָרַבִּי שֶׁלִּי), and he said to me (וַיֹּאמֶר אֵלַי): “And Se’ir shall possess his enemies” (וְהָיָה יְרָשָׁה שֵׂעִיר אֹיְבָיו). And in the blessing “Who gathers the dispersed of His people Israel” (וּבִבִּרְכַּת "מְקַבֵּץ נִדְחֵי עַמּוֹ יִשְׂרָאֵל), I heard again that voice (שָׁמַעְתִּי גַּם כֵּן אוֹתוֹ הַקּוֹל), and it said: “And Israel does valiantly” (וְאָמַר: ״וְיִשְׂרָאֵל עֹשֶׂה חָיִל). And in the blessing “King Who loves righteousness and justice” (וּבִבִּרְכַּת ״מֶלֶךְ אוֹהֵב צְדָקָה וּמִשְׁפָּט), I heard: “For Hashem will judge His people” (שָׁמַעְתִּי: ״כִּי יָדִין ה׳ עַמּוֹ).

And in the blessing “Who breaks enemies and humbles wanton ones” (וּבִבִּרְכַּת ״שׁוֹבֵר אוֹיְבִים וּמַכְנִיעַ זֵדִים), I heard: “At the time their foot will slip” (שָׁמַעְתִּי: ״לְעֵת תָּמוּט רַגְלָם). And in the blessing “Support and trust for the righteous” (וּבִבִּרְכַּת ״מִשְׁעָן וּמִבְטָח לַצַּדִּיקִים), I heard: “And on His servants He will have compassion” (שָׁמַעְתִּי: ״וְעַל עֲבָדָיו יִתְנֶחָם). And in the blessing “Who builds Jerusalem” (וּבִבִּרְכַּת ״בּוֹנֵה יְרוּשָׁלַ‍ִם), I heard: “Vengeance is Mine, and recompense” (שָׁמַעְתִּי: ״לִי נָקָם וְשִׁלֵּם). And in the blessing “Who causes the horn of salvation to sprout” (וּבִבִּרְכַּת ״מַצְמִיחַ קֶרֶן יְשׁוּעָה), I heard: “And Edom shall be a possession” (שָׁמַעְתִּי: ״וְהָיָה אֱדוֹם יְרָשָׁה).

And at the end of my prayer I entered the city (וּבְסוֹף תְּפִלָּתִי נִכְנַסְתִּי בַּקַּרְתָּא), and I went to the house of a gentile, a host (וְהָלַכְתִּי בְּבֵית גּוֹי בַּעַל מַחֲנֶה), and I gave him the horse and my precious garments (וְנָתַתִּי לוֹ הַסּוּס וְהַבְּגָדִים הַחֲמוּדִים שֶׁלִּי), and I said to him: I have in this land a beloved one whom I have loved from ancient days and early years (וְאָמַרְתִּי לוֹ: יֵשׁ לִי בָּאָרֶץ הַזֹּאת אֲהוּבָה אֶחָת אֲשֶׁר אֲהַבְתִּיהָ מִימֵי עוֹלָם וּשְׁנִים קַדְמוֹנִיּוֹת), and my soul is bound with her soul (וְנַפְשִׁי קְשׁוּרָה בְּנַפְשָׁהּ), and her father and mother have placed her in secret (וְאָבִיהָ וְאִמָּהּ שָׂמוּהָ בַּמִּסְתָּרִים), and it is impossible for me to speak with her (וְאִי אֶפְשָׁר לִי לְדַבֵּר עִמָּהּ), except in disguise as a poor man begging at the doors (אֶלָּא כְּמִתְנַכֵּר בִּבְגָדֵי דַּלִּים הַחוֹזְרִים עַל הַפְּתָחִים); seek them for me and I will go (תְּבַקְּשֵׁם לִי וְאֵלֵךְ).

And that gentile did so (וַיַּעַשׂ כֵּן הַגּוֹי הַהוּא), and I put on the garments (וְלָבַשְׁתִּי הַבְּגָדִים), and I returned the glow of my face to blackness (וְהֶחֱזַרְתִּי זִיו פָּנַי לְשָׁחוֹר), and I tied filthy linen garments, soiled with oil, on my feet (וְקָשַׁרְתִּי בִגְדֵי פִשְׁתִּים צוֹאִים מְטֻנָּפִים בְּשֶׁמֶן עַל רַגְלַי). And I walked gloomy, despised, and degraded among men (וְקוֹדֵר הָלַכְתִּי, נִבְזֶה וַחֲדַל אִישִׁים), like a man of pains and known to sickness (כְּאִישׁ מַכְּאֹבוֹת וִידוּעַ חֹלִי), in whom there is no soundness (אֲשֶׁר אֵין בּוֹ מְתֹם). And I passed through the streets of the city (וְעָבַרְתִּי בִּרְחוֹבוֹת הָעִיר) until the bridge over the Tiber River (עַד הַגֶּשֶׁר אֲשֶׁר עַל נְהַר טִיבְרִי), near the fortress of the Pope (קָרוֹב לְמִבְצַר הָאַפִּיפְיוֹר), where the poor and the sick are (שָׁם הַדַּלִּים וְהַחוֹלִים), and I sat among them like one struck, smitten by Elohim (וְיָשַׁבְתִּי בְתוֹכָם כְּנָגוּעַ מֻכֵּה אֱלֹהִים), for thirty days (שְׁלוֹשִׁים יוֹם).

Delicate bread I did not eat (לֶחֶם חֲמוּדוֹת לֹא אָכַלְתִּי), and meat and wine did not enter my mouth (וּבָשָׂר וְיַיִן לֹא בָא אֶל פִּי). And it came to pass at the end of the thirty days (וַיְהִי בְּסוֹף הַשְּׁלוֹשִׁים יוֹם), on the tenth of the twelfth month-it is the month of Adar, the year 290 (1530) (בַּעֲשִׂירִי לַחֹדֶשׁ שְׁנֵים עָשָׂר הוּא חֹדֶשׁ אֲדָר שְׁנַת ר״ץ)-the word came to the youth (דָּבָר אֶל הַנַּעַר). Around midnight, and a deep sleep fell upon me (כַּחֲצוֹת לַיְלָה וְתַרְדֵּמָה נָפְלָה עָלַי), and behold, the elder whom I saw at first in the vision came to me (וְהִנֵּה הַזָּקֵן אֲשֶׁר רָאִיתִי בַּתְּחִלָּה בַּמַּרְאָה בָּא אֵלַי), and he said: My son, now I have come to make you understand what will befall the nations among whom you dwell (וַיֹּאמֶר: בְּנִי, עַתָּה בָאתִי לְהָבִינְךָ אֵת אֲשֶׁר יִקְרֶה לָעַמִּים אֲשֶׁר אַתָּה בְּקִרְבָּם).

Come with me to the ruins of Yerushalayim where you were at first (בֹּא עִמִּי לְחֻרְבוֹת יְרוּשָׁלַ‍ִם אֲשֶׁר הָיִיתָ שָׁם בָּרִאשׁוֹנָה). And he took me and brought me to the place between the two mountains which are in the Land of the Tzvi (וַיִּקָּחֲנִי וְהוֹלִיכַנִי אֶל מְקוֹם שְׁנֵי הֶהָרִים אֲשֶׁר הֵם בְּאֶרֶץ הַצְּבִי), between Mount Tzion and Yerushalayim (בֵּין הַר צִיּוֹן וִירוּשָׁלַ‍ִם), and between Tzfat and Damascus (וּבֵין צְפַת וְדַמֶּשֶׂק), which I had already seen in a vision long ago (שֶׁכְּבָר רְאִיתִים בַּחֲזוֹן מֵאָז), and their form is on my seal, upon the two lameds of my name and its title (וּדְמוּתָם עַל חוֹתָמִי עַל שְׁנֵי הַלָּמ״דִים אֲשֶׁר בִּשְׁמִי וּבְכִינוּיוֹ), for from the day I saw them, they were set on my seal as a sign (כִּי מִיּוֹם שֶׁרְאִיתִים שֻׂמּוּ עַל חוֹתָמִי כְּאוֹת). And of these two mountains, the one on the right, which faces Tzfat and Damascus, is the smaller (וּמֵאֵלֶּה שְׁנֵי הֶהָרִים, הַיְמָנִי אֲשֶׁר מִמּוּל צְפַת וְדַמֶּשֶׂק הוּא הַקָּטָן). And the one on the left, which faces Mount Tzion and Yerushalayim, is the greater (וְהַשְּׂמָאלִי אֲשֶׁר מִמּוּל הַר צִיּוֹן וִירוּשָׁלַ‍ִם הוּא הַגָּדוֹל). And while we were there (וּבְהִיוֹתֵנוּ שָׁמָּה), he stood me upon my feet on the top of the right-hand mountain (הֶעֱמִידַנִי עַל רַגְלַי עַל רֹאשׁ הַהָר הַיְמָנִי), and he said to me: Lift up now your eyes toward the left-hand mountain and tell me what you see (וַיֹּאמֶר אֵלַי: שָׂא נָא עֵינֶיךָ אֶל מוּל הָהָר הַשְּׂמָאלִי וְהִגַּדְתָּ לִי מַה אַתָּה רוֹאֶה).

And I said: I see a man clothed in white garments, and in his hand are scales (וָאֹמַר: רוֹאֶה אֲנִי אִישׁ לָבוּשׁ הַבַּדִּים לְבָנִים וּבְיָדוֹ הַמֹּאזְנַיִם), and above him is a man greater than he, clothed in garments yet whiter and more exalted, whom I saw at the beginning (וְעָלָיו הָאִישׁ הַגָּדוֹל מִמֶּנּוּ לָבוּשׁ בְּדִים יוֹתֵר לְבָנִים וְחֲשׁוּבִים אֲשֶׁר רְאִיתִיו בַּתְּחִלָּה). And the man holding the scales stood on the mountain, and the other man was above him, as in the first vision (וְהָאִישׁ אֲשֶׁר בְּיָדוֹ הַמֹּאזְנַיִם הוּא עַל רֹאשׁ הָהָר, וְעָלָיו הָאִישׁ הַשֵּׁנִי כַּאֲשֶׁר בַּמַּרְאָה הָרִאשׁוֹנָה). And while he spoke with him, the mountains drew near together (וּבְדַבְּרוֹ עִמּוֹ נִתְקָרְבוּ הֶהָרִים), and the greater man remained between the earth and the heavens, above our heads (וַיִּשָּׁאֵר הָאִישׁ הַגָּדוֹל בֵּין הָאָרֶץ וּבֵין הַשָּׁמַיִם מִמַּעְלָה לְרָאשֵׁינוּ). And because I was upon the smaller mountain, the legs of the man upon the left-hand mountain rose up (וּלְהִיוֹתִי בָּהָר הַקָּטָן, גָּבְהוּ רַגְלֵי הָאִישׁ אֲשֶׁר עַל הָהָר הַשְּׂמָאלִי), until my head was level with his knees (עַד הֱיוֹת רֹאשִׁי מוּל בִּרְכָּיו).

And the elder who was with me said to me (וַיֹּאמֶר אֵלַי הַזָּקֵן אֲשֶׁר עִמִּי): Open your mouth and speak to him, and ask him what shall be the judgment of the nation from which I took you (פְּתַח פִּיךָ וְדִבַּרְתָּ אֵלָיו וְשָׁאַלְתָּ מִמֶּנּוּ מַה יִּהְיֶה מִשְׁפַּט הָאֻמָּה אֲשֶׁר לְקַחְתִּיךָ מִשָּׁם). I said to him: How can a servant of my master speak to this my master? (אָמַרְתִּי לוֹ: אֵיךְ יוּכַל עֶבֶד אֲדֹנִי לְדַבֵּר אֶל אֲדֹנִי זֶה), for I am not worthy-for what am I, and what is my life, and what are the works of my righteousness or the uprightness of my hands to come and cleave to seek from before this master, whether small or great? (שֶׁאֵינִי כְדַאי, כִּי מָה אֲנִי וּמָה חַיַּי, וּמַה פֹּעַל צִדְקִי וְיוֹשֶׁר יָדַי לָבוֹא לְהִסְתַּפֵּחַ לִדְרוֹשׁ מִלִּפְנֵי אֲדֹנִי זֶה קָטֹן אוֹ גָדוֹל). And the man said to me: Do not fear, peace be to you, my son (וַיֹּאמֶר אֵלַי הָאִישׁ: אַל תִּירָא, שָׁלוֹם לְךָ בְּנִי), ask of me and I will give, for for this I have come (שְׁאַל מִמֶּנִּי וְאֶתְּנָה, כִּי עַל זֶה בָּאתִי).

And I bowed and prostrated myself face-down to the ground and I said (וָאֶקֹּד וָאֶשְׁתַּחֲוֶה אַפַּיִם אָרְצָה וָאֹמַר): Today your servant knows that I have found favor in your eyes, my master (הַיּוֹם יָדַע עַבְדְּךָ כִּי מָצָאתִי חֵן בְּעֵינֶיךָ אֲדֹנִי); let my master now speak in the ears of his servant and tell me the judgment of the nation in whose midst I was on the bridge (יְדַבֵּר נָא אֲדֹנִי בְּאָזְנֵי עַבְדּוֹ וְיַגֵּד לִי מִשְׁפַּט הַגּוֹי אֲשֶׁר הָיִיתִי בְתוֹכָם עַל הַגֶּשֶׁר).

And he answered and said to me: This is the book in which is written the future vengeances to come upon them (וַיַּעַן וַיֹּאמֶר לִי: זֶה הַסֵּפֶר אֲשֶׁר כָּתוּב בּוֹ הַנְּקָמוֹת הָעֲתִידוֹת לָבוֹא עֲלֵיהֶם), for all the evil that they did to us (עַל כָּל הָרָעָה אֲשֶׁר עָשׂוּ בָנוּ), speak to the elder and he will tell them to you (דַּבֵּר לַזָּקֵן וְיַגִּידָם לָךְ). And he gave the book into the hand of the elder (וַיִּתֵּן הַסֵּפֶר בְּיַד הַזָּקֵן). And who would give that I had permission to write the visions of that book! (וּמִי יִתֵּן וְהָיָה לִי רְשׁוּת לִכְתֹּב מַרְאוֹת הַסֵּפֶר הַהוּא). And he read in it and returned it to the man (וַיִּקְרָא בּוֹ וְהֶחֱזִירוֹ לָאִישׁ), and the man said to him: Go and tell the youth who is with you what you read (וַיֹּאמֶר לוֹ הָאִישׁ: לֵךְ וְהַגֵּד לַנַּעַר אֲשֶׁר אִתָּךְ מַה שֶּׁקָּרָאתָ).

And he took me by the hand and said: Let us go to the place where you stood (וַיִּקָּחֲנִי בְּיָדוֹ וַיֹּאמֶר: נֵלֵכָה לַמָּקוֹם שֶׁעָמַדְתָּ בוֹ), and we walked until the bridge and I sat in my place as at the first (וַהֲלַכְנוּ עַד הַגֶּשֶׁר וְיָשַׁבְתִּי בִּמְקוֹמִי כְּבָרִאשׁוֹנָה). And while I was there, I lifted my eyes and I saw one great beast (וּבְהִיוֹתִי שָׁם נָשָׂאתִי עֵינַי וָאֵרֶא חַיָּה אַחַת גְּדוֹלָה), and its form was like a winged bird flying over the earth (וּדְמוּת לָהּ כְּעוֹף כָּנָף יָעוּפֵף עַל הָאָרֶץ), of many colors (מִגְּוָונִים הַרְבֵּה), and it was rising from the Salt Sea (וְהוּא עוֹלֶה מִיַּם הַמֶּלַח), and it rested on the fortress beside the river (וַתֵּחָן עַל הַמִּבְצָר אֲשֶׁר מִצַּד הַנָּהָר). And I said to the elder: What is this, my master? (וָאֹמַר לַזָּקֵן: מַה זֶּה אֲדֹנִי)

And he said to me: She is the mother of the great sea monsters (וַיֹּאמֶר אֵלַי: הִיא אֵם הַתַּנִּינִים הַגְּדוֹלִים), who dwells in the cities of the sea (הַיּוֹשֶׁבֶת בְּכַרְכֵי הַיָּם), and her name is Kerum (וּכְרוּם שְׁמָהּ), she who brings disgrace to the sons of man (הַגּוֹרֶם זְלוּת לִבְנֵי אָדָם), and she receives strength from the end of all flesh (וְהִיא מְקַבֶּלֶת כֹּחַ מִקֵּץ כָּל בָּשָׂר). And when this bird moves, the windows of heaven are opened (וּבְנִסְעוֹ הָעוֹף הַזֶּה נִפְתָּחִים אֲרֻבּוֹת הַשָּׁמַיִם), and cursing rains come upon all the places over which it flies (וּבָאִים גִּשְׁמֵי קְלָלָה עַל כָּל הַמְּקוֹמוֹת שֶׁהוּא מְעוֹפֵף עֲלֵיהֶם).

And were it not for the covenant which Elohim gave between Himself and all flesh when they sinned on the earth (וְלוּלֵא הַבְּרִית אֲשֶׁר נָתַן אֱלֹהִים בֵּינוֹ וּבֵין כָּל בָּשָׂר בִּהְיוֹתָם חוֹטְאִים בָּאָרֶץ), the world would return to chaos (יַחְזֹר הָעוֹלָם לְתֹוהוּ). And while I stood, I saw another image of a bird, small compared to the first (וּבְעוֹמְדִי רָאִיתִי עוֹד דְּמוּת עוֹף קְטַנָּה בֶּעָרֶךְ הָרִאשׁוֹנָה), of a pale hue, exceedingly beautiful (מִגָּוֶן חִוֵּר יָפֶה עַד מְאֹד), and it rose from the Great Sea (וְהִיא עוֹלָה מִן הַיָּם הַגָּדוֹל) and rested above her companion (וַתֵּנַח לְמַעְלָה מֵחֲבֶרְתָּהּ). And I said: What are these, my master? (וָאֹמַר: מַה אֵלֶּה, אֲדֹנִי)

And he said to me: Ziz Shaddai (וַיֹּאמֶר אֵלַי: זִיז שַׁדַּי), who dwells upon the moist stones (הַיּוֹשֶׁבֶת עַל הָאֲבָנִים הַמְּפוּלָמוֹת), which are submerged in the deep (הַמְּשׁוּקָעוֹת בַּתְּהוֹם), from which emerge sweet waters and rains of blessing and life and all goodness (שֶׁמֵּהֶם יוֹצְאִים מַיִם מְתוּקִים וּגְשְׁמֵי בְּרָכָה וְחַיִּים וְכָל טוֹב). And there birds make nests (וְשָׁם צִפּוֹרִים יְקַנֵּנוּ) to be free in the land (לִהְיוֹת דְּרוֹר בָּאָרֶץ), and to satisfy the land with the fruit of the work of God (וּלְהַשְׂבִּיעַ לָאֲדָמָה מִפְּרִי מַעֲשֵׂה הָאֵל). And she always stands against the bird that rises from the Salt Sea (וְהִיא תָּמִיד כְּנֶגֶד הָעוֹף הָעוֹלֶה מִיָּם הַמֶּלַח), to break her strength (לִשְׁבּוֹר כֹּחָהּ). And beneath them are beasts, small with great (וְתַחְתֵּיהֶם חַיּוֹת קְטַנּוֹת עִם גְּדוֹלוֹת). And when our God judges (וּבִזְמַן שֶׁאֱלֹהֵינוּ שׁוֹפֵט), this one He lowers and that one He lifts (זֶה יַשְׁפִּיל וְזֶה יָרִים).

If He judges in strict justice, He lowers the small one (אִם שׁוֹפֵט בְּדִין, יַשְׁפִּיל הַקְּטַנָּה), and if in mercy, He lowers the great one (וְאִם בְּרַחֲמִים, יַשְׁפִּיל הַגְּדוֹלָה). And now they are exalted together to perform righteousness and judgment (וְעַתָּה יָרוּמוּ יַחַד לַעֲשׂוֹת צְדָקָה וּמִשְׁפָּט)-righteousness with Yisrael (צְדָקָה עִם יִשְׂרָאֵל), and judgment with all the nations (וּמִשְׁפָּט עִם כָּל הָעַמִּים). For a cup is in the hand of Hashem (כִּי כוֹס בְּיַד ה׳), to pass over the daughter of Edom (לַעֲבוֹר עַל בַּת אֱדוֹם); the inhabitants of Botzrah shall drink it (יִשְׁתוּ יוֹשְׁבֵי בָּצְרָה), and with them all the wicked of the earth (וְעִמָּם כָּל רִשְׁעֵי אָרֶץ), to humble all their horns (לְהַשְׁפִּיל כָּל קַרְנֵיהֶם), and to lift the horns of the righteous (וּלְהָרִים קַרְנוֹת צַדִּיק).

Then (אֱדַיִן) the elder was speaking with me (הַזָּקֵן מְדַבֵּר עִמִּי), and the feather of the great beast fell (וְנָפְלָה נוֹצַת הַחַיָּה הַגְּדוֹלָה), and a storm wind stirred in Hashem (וְרוּחַ סְעָרָה נוֹסְסָה בַּה׳), and scattered it (וַיָּפֶץ אוֹתָהּ), and in its place remained another feather like ravens (וְנִשְׁאֲרָה בְּנוֹצָה אַחֶרֶת כְּעֹרְבִים), beneath the first, which was of many colors (תַּחַת הָרִאשׁוֹנָה שֶׁהָיְתָה מִכַּמָּה גְּוָונִים). And there were voices and lightnings as on a stormy day (וְהָיוּ קוֹלוֹת וּבְרָקִים כְּיוֹם הַגֶּשֶׁם). But in the small bird there was no change and no movement (וּבָעוֹף הַקָּטָן לֹא הָיָה חִלּוּף וְלֹא נְסִיעָה). And the lightning descending from heaven separated between us and the beasts (וְהַבְּרָקִים הַיּוֹרְדִים מִן הַשָּׁמַיִם הָיוּ מַבְדִּילִים בֵּינֵינוּ וּבֵין הַחַיּוֹת), and great fear and trembling fell upon me (וּפַחַד גָּדוֹל וּרְעָדָה גְּדוֹלָה נָפְלָה עָלַיי).

And I drew near to the elder who was with me and said (וָאֶקְרַב לַזָּקֵן אֲשֶׁר עִמִּי וָאֹמַרְתִּי): Behold, the heavens were not worthy to know the will of their Creator (הֲלֹא הַשָּׁמַיִם לֹא זָכוּ לָדַעַת רְצוֹנוֹ שֶׁל בוֹרְאָם), and how shall a man, filthy and defiled with all kinds of impurity and evil deed like me, be worthy to know? (וְאֵיכָה יִזְכֶּה לָדַעַת גֶּבֶר נֶאֱלָח וּמְלוּכְלָךְ בְּכָל מִינֵי גִּעוּל וְרֹעַ פֹּעַל כָּמוֹנִי) Truly, His abundant mercies are upon all His creatures (אָמְנָם רַחֲמָיו הָרַבִּים עַל כָּל יְצוּרָיו), and He does not repay them according to the work of their hands (וְלֹא יְשַׁלֵּם לָהֶם כְּמַעֲשֵׂה יְדֵיהֶם), for El is long-suffering and called Master of Mercies (כִּי אֵל אֶרֶךְ אַפַּיִם הוּא וּבַעַל הָרַחֲמִים נִקְרָא).

Please, my master, tell your servant what these great and awesome visions are (אָנָּא אֲדֹנִי, הַגֵּד לְעַבְדְּךָ מַה הַמַּרְאוֹת הַגְּדוֹלוֹת וְהַנּוֹרָאוֹת הָאֵלֶּה), for I know that nothing is hidden from before the eyes of my master (כִּי יָדַעְתִּי כִּי אֵין נִסְתָּר מִנֶּגֶד עֵינֵי אֲדֹנִי), who saw everything written in the book in the hand of the man who spoke to us in the holy mountains (שֶׁרָאָה הַכֹּל כָּתוּב בַּסֵּפֶר אֲשֶׁר בְּיַד הָאִישׁ הַדּוֹבֵר אֵלֵינוּ בְּהַרְרֵי קֹדֶשׁ), and may the kindness of my master grow great upon me (וְיִגְדַּל נָא חֶסֶד אֲדֹנִי עָלַי), to bestow his kindness upon me (לְהֵיטִיב חַסְדּוֹ עִמִּי), just as He has done from the day of the covenant until now (כְּמוֹ שֶׁעָשָׂה מִיּוֹם הַבְּרִית עַד עַתָּה). And he answered and said to me (וַיַּעַן וַיֹּאמֶר לִי):

Know, my son, that the great bird which you saw (דַּע בְּנִי כִּי הָעוֹף הַגָּדוֹל אֲשֶׁר רָאִיתָ) is a sign for earthquake and flood (הוּא מוֹרֶה עַל רַעַשׁ וּמַבּוּל). The flood shall be in this land and in another land from the northern ends of the earth (הַמַּבּוּל יִהְיֶה בָּאָרֶץ הַזֹּאת וּבְאֶרֶץ אַחֶרֶת מִצַּד צָפוֹן אַפְסֵי אָרֶץ), and the earthquake in your native land (וְהָרַעַשׁ בְּאֶרֶץ מוֹלַדְתְּךָ). When the beast is above the earth (כַּאֲשֶׁר הַחַיָּה לְמַעְלָה מִן הָאָרֶץ), the waters shall be upon the houses (יִהְיוּ הַמַּיִם עַל הַבָּתִּים). And the falling of the feather of the beast is a sign for the confusion of the inhabitants of Botzrah (וְנוֹצַת הַחַיָּה שֶׁנָּפְלָה מוֹרָה עַל בִּלְבּוּל יוֹשְׁבֵי בָּצְרָה), who are within her (הֵם בָּהֶם), and for the confusion of those fleeing from the earthquake and the flood (וְעַל בִּלְבּוּל הַבּוֹרְחִים מִן הָרַעַשׁ וְהַמַּבּוּל). And the small bird which rested above her companion (וְהָעוֹף הַקָּטָן שֶׁנָּחָה לְמַעְלָה מֵחֲבֶרְתָּהּ), came to shield the inhabitants of the whole land (בָּאָה לְהָגֵן עַל יוֹשְׁבֵי כָּל הָאָרֶץ), to uphold the covenant which Elohim swore not to pass again the waters of Noach (לְקַיֵּם הַבְּרִית אֲשֶׁר נִשְׁבַּע אֱלֹהִים מֵעֲבוֹר מֵי נֹחַ).

And these miracles shall be for you as a sign (וְהַנִּסִּים הָאֵלֶּה יִהְיוּ לְךָ לְאוֹת). And do not stand in this place (וְאַל תַּעֲמוֹד בַּמָּקוֹם הַזֶּה), and when the flood comes, you shall return here (וְהָיָה בַּעֲבוֹר הַמַּבּוּל תָּשׁוּב פֹּה). And in these days there shall be the earthquake in the kingdom of Portugal (וּבַיָּמִים הָאֵלֶּה יִהְיֶה הָרַעַשׁ בְּמַלְכוּת פּוֹרְטוּגָאל), and when the flood is in Botzrah, it shall also be in the north (וּבִהְיוֹת הַמַּבּוּל בְּבָצְרָה יִהְיֶה גַּם כֵּן בַּצָּפוֹן). And the lightning descending from heaven which separated between you and the birds (וְהַבְּרָקִים הַיּוֹרְדִים מִן הַשָּׁמַיִם שֶׁהִבְדִּילוּ בֵּינְךָ וּבֵין הָעוֹפוֹת), signifies that after the flood, two great stars will be seen (מוֹרִים כִּי אַחַר הַמַּבּוּל יֵרָאוּ שְׁנֵי כּוֹכָבִים גְּדוֹלִים): one above the fortress where the birds were (הָאֶחָד עַל הַמִּבְצָר שֶׁהָיוּ שָׁם הָעוֹפוֹת), and the second (וְהַשֵּׁנִי) over the great abomination who sits in the clefts of the high rock, her dwelling (עַל הַתּוֹעֵבָה הַגְּדוֹלָה הַיּוֹשֶׁבֶת בַּחַגְוֵי סֶלַע מָרוֹם שִׁבְתָּהּ). And each star shall have a great tail of the color purple (וְיִהְיֶה לְכָל כּוֹכָב וְכוֹכָב זָנָב גָּדוֹל מִגְּוָנָא אַרְגְּוָנָא), and they shall be in the eyes of the inhabitants of Botzrah for several days (וִיהְיוּ לְעֵינֵי יוֹשְׁבֵי בָּצְרָה יָמִים מִסְפָּר), and all shall prophesy evil upon them (וְכוּלָּם יִתְנַבְּאוּ עֲלֵיהֶם לְרָע). And the star that appears over the abomination (וְהַכּוֹכָב הַנִּרְאֶה עַל הַתּוֹעֵבָה) shall indicate that there shall lodge there a great weeping over Botzrah (יוֹרֶה שָׁם יָלִין בֶּכִי גָּדוֹל עַל בָּצְרָה) and all her cities that are in the west of Togarmah (וְכָל עָרֶיהָ שֶׁהֵם בְּמַעֲרָבָהּ שֶׁל תּוֹגַרְמָה), for they shall become a possession to their enemies (כִּי יִהְיוּ יְרֻשָּׁה לְאוֹיְבֵיהֶם), who are the guardians of the religion of the children of Yishma‘el (שֶׁהֵם הַשּׁוֹמְרִים דָּתָם שֶׁל בְּנֵי יִשְׁמָעֵאל).p1-3

And the second star shall indicate that this inheritance shall not be eternal (וְהַכּוֹכָב הַשֵּׁנִי יוֹרֶה שֶׁזֹּאת הַיְּרוּשָּׁה לֹא תִהְיֶה עוֹלָמִית), but only until Israel does valiantly, to become morning of rejoicing (אֶלָּא עַד שֶׁיִּשְׂרָאֵל עוֹשֶׂה חָיִל לִהְיוֹת לַבֹּקֶר רִנָּה). And the fear that you feared from the lightnings (וְהַפַּחַד שֶׁפָּחַדְתָּ מִן הַבְּרָקִים) indicates that at the time when the two stars shall appear in the eyes of the people (מוֹרֶה כִּי בִּזְמַן שֶׁיֵּרָאוּ שְׁנֵי הַכּוֹכָבִים לְעֵינֵי הָעָס), a great fear shall pass over you (עָתִיד לַעֲבוֹר עָלֶיךָ פַּחַד גָּדוֹל), for transgressors of your people shall seek your life (כִּי יְבַקְּשׁוּ פוֹשְׁעֵי עַמְּךָ לָקַחַת אֶת נַפְשֶׁךָ). But do not fear, for they shall not prevail over you (אֲבָל אַל תִּירָא כִּי לֹא יוּכְלוּ לָךְ). And from that time until seven months (וּמֵאוֹתוֹ הַזְּמַן עַד שִׁבְעָה חֳדָשִׁים), when thirty years shall be complete for you p1-4(כִּי יִמָּלְאוּ לְךָ שְׁלֹשִׁים שָׁנָה), to receive three supernal degrees (לְקַבֵּל דַּרְגִּין עִילָּאִין תְּרֵי וְחַד), to wear garments of fine linen (לִלְבּוֹשׁ בִּגְדֵי שֵׁשׁ), instead of that you aroused your soul to die (תַּחַת אֲשֶׁר הֵעַרְתָּ לָמוּת נַפְשֶׁךָ), then you shall have permission to go to the place that you knowp1-5 (אָז יִהְיֶה לְךָ רְשׁוּת לָלֶכֶת אֶל הַמָּקוֹם אֲשֶׁר יָדַעְתָּ), for on account of that I brought you across from the land of Togarmah (כִּי עַל זֶה הֶעֱבַרְתִּיךָ מֵאֶרֶץ תּוֹגַרְמָה).

And you have also known the earthquake of the kingdom of Portugal (וְגַם יָדַעְתָּ רַעַשׁ מַלְכוּת פּוֹרְטוּגָאל), and the flood which is in the north - what they come for (וְהַמַּבּוּל אֲשֶׁר בְּצַד צָפוֹן עַל מַה הֵם בָּאִים). And now I go to witness the transformation of ‘Efron and Ḥirum (וְעַתָּה אֲנִי הוֹלֵךְ לִרְאוֹת חִלּוּף ״עֶפְרוֹן״ וְ״חִירוּם״), for when in “‘Efron” is found “‘Of Ran” (כִּי בִּהְיוֹת ב״עֶפְרוֹן״ - עוֹ״ף רָ״ן), it will be a gift granted to those who dwell in the dust (יִהְיֶה מַתָּנָה נְתוּנָה לְשׁוֹכְנֵי עָפָר), to rejoice upon the Tree of Life (לָרוֹן עַל אִילָנָא דְּחַיֵּי). And then all the souls that are in the body shall be completedp1-6 (וְאָז יִכְלוּ כָּל הַנְּשָׁמוֹת שֶׁבַּגּוּף), and the wicked shall be no more to disparage (וּרְשָׁעִים עוֹד אֵינָם לְזַלְזֵל) in matters that stand at the heights of the world (סָבִיב בְּדְבָרִים הָעוֹמְדִים בְּרוּמוֹ שֶׁל עוֹלָם).

And the King, living and enduring (וְהַמֶּלֶךְ חַי וְקַיָּם), shall be chai ve-ram in the secret of the Vav of the Holy Name (יִהְיֶה ח״י וְר״ם בְּרָזָא דּוא״ו דְּשֵׁמָא קַדִּישָׁא), which is the staff in the hand of Ya'akov (דְּהוּא מַקְּלָא דְּבִידֵי יַעֲקֹב), to lean upon it the Righteous of the nation called Adam (לְמִשְׁעֵן עֲלוֹהִי צַדִּיקַיָּיא דְעַמָּא דְּקָרָא לוֹן אָדָם). And then they shall say: Blessed is Hashem this day, who has given to David a wise son (וְאָז יֹאמְרוּ: בָּרוּךְ ה׳ הַיּוֹם אֲשֶׁר נָתַן לְדָוִד בֵּן חָכָם). That day - a single day that is known to Hashem (הַהוּא יוֹמָא, יוֹמָא חַדָּא דְּהוּא יָדִיעַ לַה׳), and on that very day (וּבְהַהוּא יוֹמָא מַמָּשׁ) the Holy Spirit shall rest upon the King Messiah (תָּנוּחַ עַל מַלְכָּא מְשִׁיחָא רוּחַ קַדִּישָׁא), a spirit of wisdom and understanding (רוּחַ חָכְמָה וּבִינָה), to reign over a great people (לְאַמְלָכֵיהּ עַל עַמָּא רַבָּא).

To be for the time of evening a light, to illuminate the night (לְהֱוֵי לְעִדָּן רַמְשָׁא נְהוֹר לְאַנְהָרָא לֵילְיָא). Afterwards, the dead of the world shall awaken from the dust (לְבָתַר יִתְעָרוּן מֵעָפָר מֵתֵי עַלְמָא), and it shall be renewed in complete existence (וְיִתְחַדַּשׁ בְּקִיּוּמָא שְׁלִים), with no Satan and no evil occurrence (אֵין שָׂטָן וְאֵין פֶּגַע רָע), and Hashem shall give rest to His people (וַה׳ הֵנִיחַ לְעַמּוֹ). And it came to pass, when the elder finished speaking such words (וַיְהִי כַּאֲשֶׁר כִּלָּה הַזָּקֵן לְדַבֵּר כַּדְּבָרִים הָאֵלֶּה), that Shlomo awoke and spread his hands toward the heavens and said (וַיִּיקַץ שְׁלֹמֹה וַיִּפְרוֹשׂ כַּפָּיו הַשָּׁמַיִם וַיֹּאמַר): Hashem, God Yisrael (ה׳ אֱלֹהֵי יִשְׂרָאֵל), I give thanks before You that You have dealt with me in kindness today for the sake of Your abundant mercies and not according to my righteousness (מוֹדֶה אֲנִי לְפָנֶיךָ שֶׁעָשִׂיתָ עִמִּי חֶסֶד הַיּוֹם לְמַעַן רַחֲמֶיךָ הָרַבִּים וְלֹא כְצִדְקִי), and for the sake of Your kindness and not for my merit (וּלְמַעַן חַסְדְּךָ וְלֹא בְּזְכוּתִי).

For what am I that I should be informed of a lofty matter, over which a guardian is stationed? (כִּי מַה אֲנִי לְהוֹדִיעֵנִי דָבָר גָּבוֹהַּ אֲשֶׁר עָלָיו שׁוֹמֵר), but all is by Your great goodness, to bestow good upon the guilty (אֶלָּא הַכֹּל עַל יַד טוּבְךָ הַגָּדוֹל לִגְמוֹל לַחַיָּבִים טוֹבוֹת), that You have rewarded me today not according to the work of my hands (שֶׁגְּמַלְתַּנִי הַיּוֹם לֹא כְמַעֲשֵׂה יָדַי), but according to Your righteousness, O living El (כִּי אִם כְּצִדְקָתְךָ אֵל חַי), for I have seen what I have seen, and my soul has been spared (כִּי רָאִיתִי מַה שֶּׁרָאִיתִי וְתִנָּצֵל נַפְשִׁי).

Blessed are You, Adonai, who bestows good upon the guilty (בָּרוּךְ אַתָּה אֲדֹנָ"י הַגּוֹמֵל לַחַיָּבִים טוֹבוֹת). And it came to pass in the morning, as dawn rose (וַיְהִי בַּבֹּקֶר כַּעֲלוֹת הַשַּׁחַר), I went to the house of the gentile host and took the garments I had left there (הָלַכְתִּי לְבֵית הַבַּעַל מַחֲנֶה וְלָקַחְתִּי הַבְּגָדִים שֶׁהִנַּחְתִּי שָׁם). And as my hands were weak and my body very frail (וּלְהִיוֹתִי רְפֵה יָדַיִם וּגְוִי יָשָׁן מְאֹד), I sought Hashem in my heart to recognize a man of Bnei Yisrael among the gentiles (דָּרַשְׁתִּי אֶת ה׳ בִּלְבָבִי לְהַכִּיר אִישׁ מִבְּנֵי יִשְׂרָאֵל בֵּין הַגּוֹיִים). And I stood at the crossroads where many people were passing (וְאֶתְיַצֵּב עַל אֵם הַדֶּרֶךְ אֲשֶׁר שָׁם מַעֲבָר אֲנָשִׁים רַבִּים), and Hashem granted me as my heart desired (וַיִּתֵּן לִי ה׳ כִּלְבָבִי), and I called out to one of the passersby and distinguished him from among the others (וָאֶקְרָא אֶל אֶחָד מֵהָעוֹבְרִים וְאַבְדִּילֵהוּ מִיֶּתֶר הָעָם), and I asked him: What is your name? (וָאֶשְׁאַל לוֹ: מַה שִּׁמְךָ) And he said: Menachem (וַיֹּאמֶר: מְנַחֵם).

And I said to him: Are there rabbis among you? (וָאֹמַר אֵלָיו: יֵשׁ רַבָּנִים בֵּינֵיכֶם) And he said: There are (וַיֹּאמֶר: יֵשׁ). And because he answered with a hesitant tone (וּמִפְּנֵי הֲשִׁיב[וּ] בִּשְׂפָה רָפָה), I discerned that they are not upright (הִכַּרְתִּי כִּי לֹא יְשָׁרִים הֵמָּה). And I said to him: Tell me their names and I will know the good (וָאֹמַר אֵלָיו: הוֹדִיעֵנִי אֶת שְׁמוֹתָם וְאֵדַע הַטּוֹב). And he listed their names from his mouth (וְנִקְּבוּ בְּשֵׁמוֹת מִפִּיו), and I understood among them (וָאָבִין בָּהֶם), and behold, among their names was a man named Yehudah son of the Rav Shabtai, of blessed memory (וְהִנֵּה בְּמִסְפַּר שְׁמוֹתָם אִישׁ שְׁמוֹ יְהוּדָה בֶּן הָרַב שַׁבְּתַי ז״ל), whom I recognized as having ancestral merit (שֶׁהִכַּרְתִּי הֱיוֹת בּוֹ זְכוּת אָבוֹת). And I said: Call him to me (וְאָמַרְתִּי: קְרָא אֹתוֹ אֵלַי). And he called him, and he came (וַיִּקְרָאֵהוּ וַיָּבֹא).

And I said to him: I am a servant of Shlomo, who sent me on his business (וָאֹמַר אֵלָיו: אֲנִי עֶבֶד שְׁלֹמֹה אֲשֶׁר שְׁלָחַנִי עַל עִסְקָיו), and he remained in the city of Pisaro with the duke from there (וְהוּא נִשְׁאַר בְּעִיר פִּיסָארוֹ עִם הַדּוּכָּס מִשָּׁם), and behold, I am very weak from the journey (וְהִנְנִי חָלוּשׁ מְאֹד מִן הַדֶּרֶךְ), therefore bring me now to the house of one of Bnei Yisrael (עַל כֵּן הֱבִיאַנִי נָא אֶל בֵּית אֶחָד מִבְּנֵי יִשְׂרָאֵל). And he gave me bread and cooked food to restore my soul (וַיַּאֲכִילֵנִי לֶחֶם וּלְפָתָן לְהָשִׁיב נַפְשִׁי), and he brought me to the synagogue (וַיּוֹלִיכֵנִי אֶל בֵּית הַכְּנֶסֶת), and he commanded one of his acquaintances to honor me with all his strength (וְצִוָּה אֶל אֶחָד מִמְּכָרָיו לְכַבְּדֵנִי בְּכָל כֹּחוֹ).

And the informers knew the place of my dwelling (וַיֵּדְעוּ הַמַלְשִׁינִים מְקוֹם שִׁבְתִּי), and they informed on me to the court (וַיַּלְשִׁינוּ עָלַי אֶל הַמִּשְׁפָּט), and they placed guards at the gates of the city to seize me (וַיָּשִׂימוּ שׁוֹמְרִים עַל שַׁעֲרֵי הָעִיר לְתָפְשֵׂנִי). And since the Pope was not in the landp1-7 (וַיַּעַן כִּי הָאַפִּיפְיוֹר לֹא הָיָה בָּאָרֶץ), I leapt over the wall of the city and went to meet him (דִּילַגְתִּי שׁוּר חוֹמוֹת הָעִיר וְהָלַכְתִּי לִקְרָאתוֹ), and the horse remained in the city (וְהַסּוּס נִשְׁאַר בָּעִיר).

And after he reassured me (וְאַחַר אֲשֶׁר הִבְטִיחַנִי), I went to the synagogue on Shabbat (הָלַכְתִּי אֶל בֵּית הַכְּנֶסֶת בְּיוֹם הַשַּׁבָּת), and I waited until the time of removing the Torah scroll (וְצִפִּיתִי עַד עֵת הוֹצָאַת סֵפֶר תּוֹרָה), for they had not noticed my return (כִּי לֹא הִרְגִּישׁוּ בְּחֻזְרִי). And I ascended to the bimah and began to preach on the verse, “Blessed is the man who trusts in Hashem” (וְעָלִיתִי לַבִּימָה וּפָתַחְתִּי לִדְרוֹשׁ עַל פָּסוּק ״בָּרוּךְ הַגֶּבֶר אֲשֶׁר יִבְטַח בַּה׳״). And so I did every Shabbat (וְכֵן עָשִׂיתִי מִדֵּי שַׁבָּת בְּשַׁבָּתוֹ), each day in its time (דְּבַר יוֹם בְּיוֹמוֹ), and this was my way until I departed from there (וְזֶה דַרְכִּי עַד נְסִיעָתִי מִשָּׁם), from fear of the waters of the flood as I was commanded (מִפַּחַד מֵי הַמַּבּוּל כַּאֲשֶׁר צוּוֵיתִי).

And in those days I heard them saying that the prince David had come to Italy (וּבַיָּמִים הָהֵם שָׁמַעְתִּי אוֹמְרִים שֶׁבָּא הַשַּׂר דָּוִד לְאִיטַלְיָא), and upon him too passed the cup of denunciations from the wicked among our people (וְגַם עָלָיו עָבַר כּוֹס הַהַלְשָׁנוֹת מֵרִשְׁעֵי בְּנֵי עַמֵּנוּ). And it was in my mind that in seeing his face, he would teach me understanding (וְהָיָה בְּדַעְתִּי, כִּי בִּרְאוֹתִי פָנָיו יְאַלְּפֵנִי בִינָה). But the conversation was reversed (וְהָיָה חִלּוּף הַדְּבָרִים), for he asked of me (כִּי הוּא שָׁאַל מִמֶּנִּי). And I do not believe the matter (וְאֵין אֲנִי מַאֲמִין בַּדָּבָר), but that he is a Great Sage (אֶלָּא שֶׁהוּא חָכָם גָּדוֹל), and what he says-that he does not know Torah or wisdom-is in order to deceive the minds of men (וּמַה שֶּׁהוּא אוֹמֵר שֶׁאֵינוֹ יוֹדֵעַ תּוֹרָה וְחָכְמָה הוּא כְּדֵי לִגְנוֹב דַּעַת הַבְּרִיּוֹת), and also to see how I conduct myself with him (וְגַם לִרְאוֹת אֵיךְ אֲנִי מִתְנַהֵג עִמּוֹ).

And since this is my intention (וּבְהִיוֹת כַּוָּנָתִי כָּךְ), I am always before him like a servant before his master (אָנֹכִי תָּמִיד אֶצְלוֹ כְּעֶבֶד לִפְנֵי רַבּוֹ). And when I was in Venice, where I went to speak with the printer (וּבְהִיוֹתִי בְּווִינִיצִיָּאִיָּה שֶׁהָלַכְתִּי שָׁם לְדַבֵּר עִם בַּעַל הַדְּפוּס), to print for me awesome and profound things from the secrets of the holy Torah (לְהַדְפִּיס לִי דְּבָרִים נוֹרָאִים וַעֲמֻקִּים מִסִּתְרֵי הַתּוֹרָה הַקְּדוֹשָׁה), to bring merit to all who study them (לְזַכּוֹת כָּל הַהוֹגֶה בָּם), there was there a worthless man who appeared to be faithful p1-8(הָיָה שָׁם אִישׁ בְּלִיַּעַל וְהָיָה כְּאִישׁ אֱמוּנִים), and his name was Ya'akov Mantin, may his name be erased (וּשְׁמוֹ יַעֲקֹב מַאנטִי״ן יִש"וּ)p1-9, and he was a pagan physician entirely (וְהוּא רוֹפֵא אֱלִיל כֻּלּוֹ). And he had a dispute with a certain physician, a man of Ephrathite lineage, and his name was Eliyahu [Halfan] (וְהָיָה לוֹ רִיב עִם רוֹפֵא אֶחָד בֶּן אִישׁ אֶפְרָתִי וּשְׁמוֹ אֵלִיָּהוּ [חַלְפָן]).

And I sought to make peace between them but he refused (וְרָצִיתִי לַעֲשׂוֹת שָׁלוֹם בֵּינֵיהֶם וְלֹא רָצָה), and his intention was to go to Botzrah (וְהָיְתָה דַעְתּוֹ לָלֶכֶת לְבָצְרָה), but I did not allow him, saying to him: for the day of their downfall is near, from the waters of the flood (וְלֹא הִנַּחְתִּיו בְּאָמְרִי לוֹ: כִּי קָרוֹב יוֹם אֵידָם מִמֵּי הַמַּבּוּל). And he went to another city, saying he did not want to remain in a land with his enemies (וְהָלַךְ לְעִיר אַחֶרֶת בְּאָמְרוֹ שֶׁאֵינוֹ רוֹצֶה לַעֲמוֹד בָּאָרֶץ עִם אוֹיְבָיו). And seeing that I had affection for the aforementioned physician (וּבִרְאוֹתוֹ כִּי הָיְתָה לִי אַהֲבָה עִם הָרוֹפֵא הַנִּזְכָּר), he turned against me as an enemy (נֶהְפַּךְ עָלַי לְאוֹיֵב).

And meanwhile, the flood came upon the land of Botzrah (וּבֵין כָּךְ הַמַּבּוּל הָיָה עַל אֶרֶץ בָּצְרָה), and people would say to him: Why do you repay evil for good? (וְהָיוּ אוֹמְרִים לוֹ: מַדּוּעַ אַתָּה מְשַׁלֵּם רָעָה תַּחַת טוֹבָה) And he replied: That wisdom is like the wisdom of the magicians (וְהֵשִׁיב: כִּי הַחָכְמָה הַהִיא כְּחָכְמַת הַחַרְטֻמִּים), and he made against me many, many denunciations before the authorities (וְעָשָׂה לִי כַּמָּה וְכַמָּה הַלְשָׁנוֹת לִפְנֵי הַשָּׂרָרָה), to fulfill the saying of our Sages: “When the rim of the carpenter’s bowl tightens, within it mustard burns” (לְקַיֵּם מַאֲמַר רַז״ל: ״כְּפָא דּחַק נַגָּרָא בְּגוֹהּ נִשְׂרֹף חַרְדְּלָא״).

For were it not that Hashem helped me (כִּי לוּלֵא ה׳ עֶזְרָתָה לִּי), they would almost have done me harm (כִּמְעַט הָיוּ עוֹשִׂים לִי רָעָה). And through Jews they gave me the poison of death (וְעַל יְדֵי יְהוּדִים נָתְנוּ לִי סַם הַמָּוֶת), but from this too Hashem saved me (וְגַם מִזֶּה הִצִּילַנִי ה׳). And after I recovered, I went to Botzrah to observe the stars and their form (וְאַחַר שֶׁנִּתְרַפֵּאתִי הָלַכְתִּי לְבָצְרָה לִרְאוֹת הַכּוֹכָבִים וּדְמוּתָם). And before they came, I told everything to the pope and to some of the cardinals of the great court (וְקוֹדֶם בּוֹאָם הִגַּדְתִּי הַכֹּל לָאֲפִיפְיוֹר וּלְקִצָּת הַחַשְׁמַנִּים מִגְּדוֹלֵי הֶחָצֵר), written in a book (כָּתוּב עַל סֵפֶר), and I also wrote to the king of Portugal through his ambassador (וְגַם כָּתַבְתִּי לְמֶלֶךְ פּוֹרְטוּגָאל עַל יְדֵי הָאִינְבֶּשְׁדוֹרִי שֶׁלּוֹ), for I had spoken words with him in his chamber (כִּי דִּבַּרְתִּי דִּבְרֵי עִמּוֹ בַּחֲדָרוֹ).

And after the earthquake came, they were greatly astonished (וְאַחַר שֶׁבָּא הָרַעַשׁ תָּמְהוּ מְאֹד), and that ambassador said to me (וַיֹּאמֶר לִי הָאִינְבֶּשְׁדוֹרִי הַהוּא): If the king had known before your departure from Portugal that you were so wise (אִלּוּ הָיָה הַמֶּלֶךְ יוֹדֵעַ קֹדֶם נְסִיעָתְךָ מִפּוֹרְטוּגָאל כִּי אַתָּה כָּל כָּךְ חָכָם), he would have given you permission to conduct yourself in whatever religion you desired (הָיָה נוֹתֵן לְךָ רְשׁוּת לְהִתְנַהֵג בְּאֵיזוֹ דָּת שֶׁתִּרְצֶה). And every day, he and all his servants honored me greatly in his house before the pope (וּבְכָל יוֹם וָיוֹם הוּא וְכָל עֲבָדָיו הָיוּ עוֹשִׂים לִי כָבוֹד גָּדוֹל בְּבֵיתוֹ לִפְנֵי הָאֲפִיפְיוֹר). And the cardinals made themselves into groups and parties (וְהַחַשְׁמַנִּים עָשׂוּ לָהֶם כִּתִּים כִּתִּים, חֲבוּרוֹת חֲבוּרוֹת), upon seeing the great honor which the pope bestowed upon me (בִּרְאוֹתָם הַכָּבוֹד הַגָּדוֹל שֶׁעָשָׂה לִי הָאֲפִיפְיוֹר).

Some of them said: Let him be executed (מֵהֶם הָיוּ אוֹמְרִים: יֵהָרֵג), for he is liable to death because he disparaged the impure waters which passed over him in Portugal (שֶׁהוּא חַיָּיב מִיתָה עַל שֶׁהוּא מְזַלְזֵל הַמַּיִם הַזֵּידוֹנִים שֶׁעָבְרוּ עָלָיו בְּפוֹרְטוּגָאל). And some of them said: Let him not be killed, for he is a great sage and has told us the future (וּמֵהֶם הָיוּ אוֹמְרִים: אַל יֵהָרֵג, שֶׁהוּא חָכָם גָּדוֹל וְהִגִּיד לָנוּ הָעֲתִידוֹת), and they honored me before the multitude with their words and their actions (וְהָיוּ מְכַבְּדִים אוֹתִי בִּפְנֵי הֲמוֹן הָעָם בִּדְבָרֵיהֶם וּבִפְעֻלּוֹתֵיהֶם). And the voice was heard from that wicked informer Ya'akov Mantin in Venicep1-10 (וְהַקּוֹל נִשְׁמַע מֵאוֹתוֹ הָרָשָׁע הַמַלְשִׁין יַעֲקֹב מַאנטִין בְּווִינִיצִיאָה), and he said to the Jews who were there (וַיֹּאמֶר לַיְּהוּדִים אֲשֶׁר שָׁם):

“Now I will arise and go to Botzrah to pursue after the Jewish man whose name is Shlomo, to harm him until he returns to his corruption or is burned by fire (עַתָּה אָקוּם וְאֵלְכָה לְבָצְרָה לִרְדֹּף אַחַר הָאִישׁ הַיְּהוּדִי אֲשֶׁר שְׁמוֹ שְׁלֹמֹה לְהָרַע לוֹ עַד אֲשֶׁר יָשׁוּב לְסוּרוֹ אוֹ יִשָּׂרֵף בָּאֵשׁ). And Hamanp1-11 came to the city of Botzrah (וַיָּבוֹא הָמָן לְעִיר בָּצְרָה), and he went first to the ambassador of Portugal (וְהָלַךְ בָּרִאשׁוֹנָה לְבֵית הָאִינְבְּשְׁדוֹרִי מִפּוֹרְטוּגָאל), and said to him (וַיֹּאמֶר לוֹ): Why do you not feel zealous for the honor of your master the king concerning this man who stands in the court of the pope (לָמָּה אַתָּה לֹא תְקַנֵּא לִכְבוֹד הַמֶּלֶךְ אֲדֹנֶיךָ עַל דְּבַר זֶה הָאִישׁ הָעוֹמֵד בַּחֲצַר הָאֲפִיפְיוֹר), who was a scribe in the house of the king like one of his servants, and now he is a Jew? (אֲשֶׁר הָיָה סוֹפֵר בְּבֵית הַמֶּלֶךְ כְּאַחַד מִמְשָׁרְתָיו וְעַתָּה הוּא יְהוּדִי)” And the ambassador answered him (וַיָּשֶׁב לוֹ הָאִינְבְּשְׁדוֹרִי):

This is not our way, nor is such a thing done in our land (אֵין זֶה דַּרְכֵּנוּ וְלֹא יֵעָשֶׂה כֵן בִּמְקוֹמֵנוּ), to go tale-bearing, one who informs in secret (לִהְיוֹת הוֹלֵךְ רָכִיל מְלָשְׁנִי בַּסֵּתֶר); only someone like you deserves such wickedness (רַק לְאִישׁ כָּמוֹךָ רִשְׁעֲךָ). And he went out from before him in shame and disgrace (וַיֵּצֵא מֵעִם פָּנָיו בְּבוּשָׁה וּכְלִימָּה), and he went before the judges, scholars of religion and law (וְהָלַךְ לִפְנֵי הַשּׁוֹפְטִים יוֹדְעֵי דָּת וְדִין), with “the voice - the voice of Ya'akov” and “the hands - the hands of Esav” to do harm (בְּקוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו לְהָרֵעַ), and with all the strength of his power (וּבְכָל מַאֲמְצֵי כֹחוֹ).

And the judges answered, saying (וַיַּעֲנוּ הַשּׁוֹפְטִים לֵאמֹר): We cannot do anything without witnesses (לֹא נוּכַל לַעֲשׂוֹת מְאוּמָה בְּלֹא עֵדִים); if it is in your hand to bring witnesses, all your desire we shall fulfill (אִם יֵשׁ לְאֵל יָדְךָ לְהָבִיא עֵדִים כָּל חֶפְצְךָ נַשְׁלִים). And he went out and returned to seek witnesses from among the gentiles of Portugal who were then found in Botzrah (וַיֵּצֵא יָצָא וְשׁוּב לְבַקֵּשׁ עֵדִים מִגּוֹיִים מִפּוֹרְטוּגָאל אֲשֶׁר נִמְצְאוּ שָׁם אָז בְּבָצְרָה), to know from them whether they knew me (לָדַעַת מֵאִתָּם אִם הֵם מַכִּירִים אוֹתִי). And he labored and found witnesses and brought them to the court (וְיָגַע וּמָצָא עֵדִים וַיְבִיאֵם לְבֵית הַדִּין), and they wrote accusation against me to convict me in judgment (וְכָתְבוּ שִׁטְנָה עָלַי לְחַיְּבֵנִי בְּמִשְׁפָּט).

And they summoned me before them to know from me how and what the matter was (וַיִּקְרָאוּנִי לִפְנֵיהֶם לָדַעַת מֵאִתִּי, אֵיךְ וּמַה הָיָה הַדָּבָר), and upon what do I rely to be a Jew (וְעַל מָה אֲנִי נִשְׁעָן לִהְיוֹת יְהוּדִי), after I had in former days been of another nation (אַחֲרֵי כִּי בַּיָּמִים הַקַּדְמוֹנִים הָיִיתִי לְעַם אַחֵר). And greater than this - that I publicly preach concerning religious matters (וּגְדוֹלָה מִזּוֹ, כִּי אֲנִי דּוֹרֵשׁ בָּרַבִּים בְּעִנְיְנֵי הַדָּת), and such a thing is not to be done (וְכָךְ לֹא ייֵעָשֶׂה). And then I showed them the letter of protection from the popep1-12 (וְאָז הֶרְאֵיתִי לָהֶם הַבִּטָּחוֹן מֵהָאֲפִיפְיוֹר), written and signed (כָּתוּב וְחָתוּם), how he gave me authority and permission to do as I wished, and no man shall protest in my hand (אֵיךְ הוּא נוֹתֵן לִי כֹּחַ וְרְשׁוּת לַעֲשׂוֹת כִּרְצוֹנִי וְאִישׁ לֹא יִמְחֶה בְּיָדִי).

And they took the letter of protection from me in fierce wrath (וַיִּקְחוּ הַבִּטָּחוֹן מִיָּדִי בַּחֵמָה שְׁפוּכָה), and they went before the pope in burning anger (וַיֵּלְכוּ לִפְנֵי הָאֲפִיפְיוֹר בַּחֲרִי אַף), and said to him: Why should such a thing come forth from you? And if you pervert justice, why do you appoint us judges? (וַיֹּאמְרוּ לוֹ: לָמָּה תֵצֵא כָזֹאת מִלְּפָנֶיךָ, וְאִם אַתָּה מְעַוֵּת הַמִּשְׁפָּט, לָמָּה תָשִׂים אוֹתָנוּ שׁוֹפְטִים) And he answered and said to them: I also know-be silent (וַיָּשֶׁב אֲמָרָיו לָהֶם: גַּם אָנֹכִי יָדַעְתִּי, הַחֲשׁוּ); for a secret matter is between me and him (כִּי דְּבַר סֵתֶר לִי אֵלָיו), and not that the law is thus, but the time requires it (וְלֹא שֶׁהַדִּין כָּךְ, אֶלָּא שֶׁהַשָּׁעָה צוֹרֶכֶת כָּךְ).

And it came to pass when the man saw that he could not prevail against me (וַיְהִי כִּרְאוֹת הָאִישׁ כִּי לֹא יוּכַל לִי), he took the first vision which I had sent to Rabbi Yosef Taitatzak, may his Rock preserve him and grant him life (וַיִּקַּח אֶת הַמַּרְאָה הָרִאשׁוֹנָה אֲשֶׁר שָׁלַחְתִּי אֶל כַּמָּה״ר יוֹסֵף טִיטְצָאק יִצ״וּ), and the copy of it was stolen in his hand (וְהֶהָעְתָּק מִמֶּנָּה גָּנוּב הוּא אִתּוֹ). And he translated it into the language of the Christians (וְהֶעֱתִיקָהּ לְלָשׁוֹן נוֹצְרִי), and showed it to several cardinals (וְהֶרְאָה אוֹתָהּ לְכַמָּה חַשְׁמַנִּים), to make them ashamed and humiliated for what the Pope endures contrary to their faith (לְמַעַן יֵבוֹשׁוּ וְיִכָּלְמוּ מִמַּה שֶׁסוֹבֵל הָאֲפִיפְיוֹר נֶגֶד דָּתָם).

Until the end of the matter, due to many inciters and agitators (עַד כִּי תַּכְלִית הַדְּבָרִים, מֵרֹב מַסִּיתִים וּמַדִּיחִים), the pope granted permission to the judges to do as the law requires (נָתַן הָאֲפִיפְיוֹר רְשׁוּת אֶל שָׂרֵי הַמִּשְׁפָּט לַעֲשׂוֹת כַּאֲשֶׁר הַדִּין נוֹתֵן). And to me he said: You, remain here with me (וְלִי אָמַר: אַתָּה פֹּה עֲמוֹד עִמִּי), lest those who seek your soul harm you (פֶּן יִפְגְּעוּ בְּךָ הָאֲנָשִׁים הַמְְבַקְשִׁים אֶת נַפְשֶׁךָ), for I, in protecting my honor, had said: seize him and burn him, for there is no rescuer (כִּי לִהְיוֹתִי חָס עַל כְּבוֹדִי אָמַרְתִּי: תִּפְשֻׂהוּ וְתִשְׂרְפוּהוּ, כִּי אֵין מַצִּיל).

And Hashem, may He be blessed, for His mercies and kindnesses which are not ended (וְהָאֵל יִתְבָּרַךְ לְמַעַן רַחֲמָיו וַחֲסָדָיו כִּי לֹא תַמּוּ), caused before them a man in my image and likeness (הִקְרָה לִפְנֵיהֶם אִישׁ בְּצַלְמִי כִּדְמוּתִי), wearing garments like mine (לָבוּשׁ הַבְּגָדִים כִּבְגָדַי), and they seized him in panic and haste (וַיִּתְפְּשֻׂהוּ בְּבֶהָלָה וּבְחִפָּזוֹן), and they burned him in fire (וְשְׂרָפוּהוּ בָּאֵשׁ). And they came and told in the house of the Pope, saying (וַיָּבֹאוּ וַיַּגִּידוּ בֵּית הָאֲפִיפְיוֹר לֵאמֹר): The man whom you wished to honor has been burnt by fire (הָאִישׁ אֲשֶׁר חָפַצְתָּ בִּיקָרוֹ הָיָה לִשְׂרֵפַת אֵשׁ).

And I was hidden in a chamber within a chamber (וַאֲנִי הָיִיתִי חֶדֶר בְּחֶדֶר לְהֵחָבֵא), and when I came before him, he was shaken from seeing me (וּבְבוֹאִי לְפָנָיו נִבְהַל מֵרְאוֹת), and he called to the chief judge and said to him: What is this deed you have done? Behold, with us is Rabbi Shlomo, and you have burned another in his stead! (וַיִּקְרָא לַשַּׂר הַשּׁוֹפֵט וַיֹּאמֶר לוֹ: מַה הַמַּעֲשֶׂה הַזֶּה אֲשֶׁר עֲשִׂיתֶם, הִנֵּה אִתָּנוּ ר׳ שְׁלֹמֹה, וְאַתֶּם שְׂרַפְתֶּם אַחֵר תַּחְתָּיו). And now hurry and write in the place of judgment that the man who was burned blasphemed, cursed, and reviled the king and his god (וְעַתָּה מַהֵר וּכְתוֹב בִּמְקוֹם הַמִּשְׁפָּט כִּי הָאִישׁ הַנִּשְׂרָף חֵרֵף וְגִדֵּף וְקִלֵּל בְּמַלְכּוֹ וֵאלֹהָיו), and let it not be known that it was in place of Rabbi Shlomo that he was burned (וְאַל יִוָּדַע כִּי בִּתְמוּרַת ר׳ שְׁלֹמֹה נִשְׂרָף), lest the world be led astray after him (פֶּן יִטְעוּ הָעוֹלָם אַחֲרָיו). And they hastened to do so (וַיְמַהֲרוּ לַעֲשׂוֹת כֵּן).

Then I said to the Pope (אָז אָמַרְתִּי אֶל הָאֲפִיפְיוֹר): Your eyes have already seen the stars as I foretold you beforehand (כְּבָר רָאוּ עֵינֶיךָ הַכּוֹכָבִים כַּאֲשֶׁר הִגַּדְתִּי לְךָ מֵרֹאשׁ), and you knew what would befall you according to the indication of these stars (וְאַתָּה יָדַעְתָּ אֶת אֲשֶׁר יִקְרֶה אוֹתְךָ כְּפִי הוֹרַאַת הַכּוֹכָבִים הָאֵלֶּה), for here shall lodge weeping, and in the morning-joy (כִּי פֹּה יָלִין בֶּכִי וְלַבֹּקֶר רִנָּה). Send me, please, for I have no permission to remain here any longer for the trial (שְׁלָחֵנִי נָא כִּי אֵין לִי רְשׁוּת לַעֲמוֹד פֹּה יוֹתֵר עַל הַנִּסָּיוֹן). And he sent me in peace (וַיִּשְׁלְחֵנִי לְשָׁלוֹם), and I rode upon a swift horse by night (וָאֶרְכַּב עַל סוּס קַל בַּלַּיְלָה), and with me a good company sent from him (וְעִמִּי חֲבוּרָה טוֹבָה שְׁלוּחָה מֵאִתּוֹ). And all these things that I have related to you (וְכָל הַדְּבָרִים הָאֵלֶּה אֲשֶׁר סִפַּרְתִּי אֲלֵיכֶם), you shall recognize and know that they are true (תַּכִּירוּ וְתֵדְעוּ שֶׁהֵם אֱמֶת), from the written testimony of the heads of the communities of Botzrah and the Rabbis (מִכְּתַב עֵדוּת מֵרָאשֵׁי קְהִלּוֹת בָּצְרָה וְהָרַבָּנִים), which I am sending you (אֲשֶׁר אֲנִי שׁוֹלֵחַ לָכֶם).

And many other things like these from the sufferings that befell me (וּדְבָרִים רַבִּים כָּהֵנָּה וְכָהֵנָּה מִתְּלָאוֹת אֲשֶׁר מְצָאוּנִי), I am too weary to write them (נִלֵּיתִי לִכְתָבָם), for a book would not contain them (כִּי לֹא יָכִילֵם סֵפֶר). And also to cover the shame of our people (וְגַם לַחֲסוֹת עַל חֶרְפַּת בְּנֵי עַמֵּנוּ), not to expose their nakedness and disgrace (לְבִלְתִּי גַלּוֹת עֶרְוָתָם וּקְלוֹנָם), for all the abominations they have done to me (עַל כָּל הַתּוֹעֵבוֹת אֲשֶׁר עָשׂוּ אִתִּי); perhaps you will hear some of them from the mouths of passers-by (אוּלַי תִּשְׁמְעוּן קְצָתָם מִפִּי עוֹבְרֵי דֶרֶךְ).

And now behold, I dwell here and remain (וְעַתָּה הִנְנִי יוֹשֵׁב פֹּה וּמִתְעַכֵּב), in this Galilee (בַּגָּלִיל הַלָּז), to await the time and season which Hashem promised me (לְצַפּוֹת עֵת וּזְמַן אֲשֶׁר הִבְטִיחַנִי ה׳), to do with me wonders according to His will and desire (לַעֲשׂוֹת עִמִּי נִפְלָאוֹת כְּחֶפְצוֹ וּרְצוֹנוֹ), and He shall be with me and guard me (וִיהִי עִמִּי וְיִשְׁמְרֵנִי), as He has helped me until now (כַּאֲשֶׁר עַד כֹּה עֲזָרָנִי), and from Him shall come my help (וּמִמֶּנּוּ יָבוֹא עֶזְרִי), to complete all that I am obligated to do (לְהַשְׁלִים כָּל אֲשֶׁר עָלַי לַעֲשׂוֹת), for there is yet a vision for the appointed time (כִּי עוֹד חָזוֹן לַמּוֹעֵד), and a time for every purpose (וְעֵת לְכָל חֵפֶץ), until the Holy One, Blessed be He, declares the power of His works to His people (עַד שֶׁיַּגִּיד הקב״ה כֹּחַ מַעֲשָׂיו לְעַמּוֹ).

For in 28 are included the works of Hashem (כִּי בְּכ״ח נִכְלָלִים מַעֲשֵׂה ה׳), in 28 times (בְּכ״ח עִתִּים); and behold, in the 28 times which Shlomo the king, peace be upon him, spoke in the book of Kohelet (וְהֵן בִּכ״ח עִתִּים שֶׁאָמַר שְׁלֹמֹה הַמֶּלֶךְ ע״ה בְּסֵפֶר קֹהֶלֶת):

First, a time to give birth (הָרִאשׁוֹן, עֵת לָלֶדֶת), when the Holy One, Blessed be He, created the heavens and the earth (כְּשֶׁבָּרָא הקב״ה שָׁמַיִם וָאָרֶץ), the world became impregnated and gave birth to Adam haRishon (הִתְעַבֵּר הָעוֹלָם וְיָלַד אֶת אָדָם הָרִאשׁוֹן), and Hashem blessed him and placed him in Gan Eden to guard His commandments (וַיְבָרְכֵהוּ ה׳ וַיַּנִּיחֵהוּ בְּגַן עֵדֶן לִשְׁמוֹר מִצְו‍ֹתָיו).

And a time to die, when he did not keep what He had commanded him (וְעֵת לָמוּת, כַּאֲשֶׁר לֹא שָׁמַר אֵת אֲשֶׁר צִוָּהוּ), for he was expelled from Gan Eden and his soul was drawn toward death (כִּי גֹּרַשׁ מִגַּן עֵדֶן וְהֶעֱרָה נַפְשׁוֹ לָמוּת).

A time to plant, when he knew Chavah his wife and they were fruitful and multiplied (עֵת לָטַעַת, כַּאֲשֶׁר יָדַע אֶת חַוָּה אִשְׁתּוֹ וּפָרוּ וְרָבוּ), until they became a great people (עַד אֲשֶׁר הָיוּ לְעַם רָב), and they were planted securely in the world (וְהָיוּ נְטוּעִים בָּעוֹלָם לָבֶטַח), their homes in peace from fear (בָּתֵּיהֶם שָׁלוֹם מִפַּחַד).

A time to uproot what is planted (וְעֵת לַעֲקוֹר נָטוּעַ), when the evil of man increased in the earth and all the thoughts of his heart were only evil all day (כְּד רַבָּה רָעַת הָאָדָם בָּאָרֶץ וְכָל מַחְשְׁבוֹת לִבּוֹ רַק רַע כָּל הַיּוֹם), and He uprooted them from the world with the waters of the flood (וְעָקַר אוֹתָם מִן הָעוֹלָם בְּמֵי הַמַּבּוּל).

A time to kill (וְעֵת לַהֲרוֹג), when all the earth was of one language, and a man said to his neighbor: “Come, let us build us a city” (כְּשֶׁהָיְתָה כָּל הָאָרֶץ שָׂפָה אֶחָת, וַיֹּאמֶר אִישׁ אֶל רֵעֵהוּ: הָבָה נִבְנֶה לָנוּ עִיר), and Hashem scattered them across all the earth, and they were forgotten as one dead from the heart (וַיָּפֶץ ה׳ אוֹתָם עַל כָּל הָאָרֶץ, וְנִשְׁכְּחוּ כְּמֵת מִלֵּב).

A time to heal (וְעֵת לִרְפּוֹא), when Avraham Avinu came and brought healing to the world (כַּאֲשֶׁר בָּא אַבְרָהָם אָבִינוּ וְהֵבִיא רְפוּאָה לָעוֹלָם), for they were sick from the sickness of idolatry (שֶׁהָיוּ חוֹלִים מֵחָלִי הָעֲבוֹדָה זָרָה), as it is said: “And the souls that they made in Charan” (כְּמוֹ דְאַת אָמֵר: ״וְאֶת הַנֶּפֶשׁ אֲשֶׁר עָשׂוּ בְּחָרָן״).

A time to break down (וְעֵת לִפְרוֹץ), when Esav the wicked came and broke through in the holy seed (כְּד בָּא עֵשָׂו הָרָשָׁע וְעָשָׂה פֶּרֶץ בְּזֶרַע קֹדֶשׁ), and he walked in the way of the primordial serpent (וְהָלַךְ בְּדֶרֶךְ הַנָּחָשׁ הַקַּדְמוֹנִי), who breached the world (שֶׁעָשָׂה פֶּרֶץ בָּעוֹלָם).

A time to build (וְעֵת לִבְנוֹת), when Ya'akov Avinu came to complete the building of the world with twelve tribes-tribes of Hashem (כְּד בָּא יַעֲקֹב אָבִינוּ לְהַשְׁלִים בִּנְיַן הָעוֹלָם בִּי״ב שְׁבָטִים – שִׁבְטֵי יָהּ).

A time to weep (וְעֵת לִבְכּוֹת), at the episode of the spies, as it is written: “And the people wept that night” (בְּמְרַגְּלִים, דִּכְתִיב: ״וַיִּבְכּוּ הָעָם בַּלַּיְלָה הַהוּא״), and that night was set as a night of weeping for generations-Tish‘ah be-Av (וְהֻקְבַּע בְּכִיָּה לְדוֹרוֹת – לֵיל ט׳ בְּאָב).

A time to laugh (וְעֵת לִשְׂחוֹק), when Yisrael were in Egypt and they were worked with crushing labor (כְּשֶׁהָיוּ יִשְׂרָאֵל בְּמִצְרַיִם וַעֲבָדוּ בָהֶם בְּפָרֶךְ), and Hashem saw their affliction and their oppression (וַיַּרְא ה׳ אֶת עֳנִיָּם וְאֶת לַחֲצָם). The Holy One, Blessed be He, wished to hasten the end for the sake of the merit of the patriarchs (רָצָה הקב״ה לְמַהֵר הַקֵּץ בִּזְכוּת הָאֲבוֹת), and He said to them: diminish one letter from your name, and I will shorten the exile for your children (וְאָמַר לָהֶם: תְּמַעֲטוּ אוֹת אַחַת מִשְּׁמְכֶם וַאֲדַלֵּג אֶת הַקֵּץ לִבְנֵיכֶם).

Avraham our father said before Him (אָמַר אַבְרָהָם אָבִינוּ לְפָנָיו): Master of the universe (רִבּוֹנוֹ שֶׁל עוֹלָם), how can I do this? (אֵיךְ אֶעֱשֶׂה כָּךְ), if You gave me the hei to be “a father of many nations” (אִם אַתָּה נָתַתָּ לִי הַה״א לִהְיוֹת ״אַב הֲמוֹן גּוֹיִם״), if I return it to You, I shall remain as at first (אִם אַחֲזִירֶנָּה לְךָ אֶשְׁאֵר כַּבָּרִאשׁוֹנָה). Ya'akov said: If I reduce the yud from my name, only “akev” will remain (אָמַר יַעֲקֹב: אִם אֲמַעֵט יו״ד מִשְּׁמִי, יִשָּׁאֵר ״עֵקֶב״). Yitzchak said: If I reduce the yud from my name, only “sachak” (laughter) will remain (אָמַר יִצְחָק: אִם אֲמַעֵט יו״ד מִשְּׁמִי, יִשָּׁאֵר ״שָׂחוֹק״).

For at first his name was spelled Yischak with a shin (שֶׁבָּרִאשׁוֹנָה הָיָה שְׁמוֹ ״יִשְׂחַק״ בְּשִׁי״ן). And to reveal to us this secret, it is written this way in Scripture four times (וּלְגַלּוֹת לָנוּ זֶה הַסּוֹד, כָּתוּב כָּךְ בַּמִּקְרָא ד׳ פְּעָמִים), a faithful testimony that this is his name in the four corners of the earth (לְעֵדוּת נֶאֱמָנָה שֶׁכָּךְ שְׁמוֹ בְּאַרְבַּע פִּינוֹתֵי הָאָרֶץ). And Yitzchak said before the Holy One, Blessed be He: Master of the World, take from me the shin which includes the number of Your Name in the Atbash (וְאָמַר יִצְחָק לִפְנֵי הקב״ה: רִבּוֹנוֹ שֶׁל עוֹלָם, קַח מִמֶּנִּי אֶת הַשִּׁי״ן שֶׁבָּהּ נִכְלַל מִסְפַּר שִׁמְךָ בְּאוֹתִיּוֹת א״ת ב״ש), and give me a tzadik in its place (וְתֵן לִי צַדִּי״ק תַּחְתֶּיהָ), and let Yisrael be in the Egyptian exile for 210 years (וִיהְיוּ יִשְׂרָאֵל בְּגָלוּת מִצְרַיִם רְד״ו שָׁנָה), as the numerical advantage of shin over Tzadik (כְּיִתְרוֹן הַשִּׁי״ן מִן הַצַּדִּי״ק), and no more (וְלֹא יוֹתֵר). And so it was, in the merit of Yitzchak (וְכֵן הָיָה, בִּזְכוּת יִצְחָק). And Yisrael came up from Egypt to receive the Torah which was always laughing before Him (וְעָלוּ יִשְׂרָאֵל מִמִּצְרַיִם לְקַבֵּל הַתּוֹרָה שֶׁהָיְתָה מְשַׂחֶקֶת לְפָנָיו תָּמִיד).

A time to wail (עֵת סְפוֹד), when the angels of peace bitterly weep over the destruction of the Temple (מַלְאֲכֵי שָׁלוֹם מָר יִבְכָּיוּן עַל חֻרְבַּן הַבַּיִת).

A time to dance (וְעֵת רְקוֹד), when Yisrael entered the Land (כְּשֶׁנִּכְנְסוּ יִשְׂרָאֵל לָאָרֶץ). And the reason the Exodus from Egypt is mentioned after the matter of the spies, and the entry into the Land after the destruction (וּמַה שֶׁהִזְכִּיר יְצִיאַת מִצְרַיִם אַחַר דִּבְרֵי הַמְרַגְּלִים, וּכְנִיסַת הָאָרֶץ אַחַר הַחֻרְבָּן), is in order to recall first the calamity and afterward the good (כְּדֵי לְהַזְכִּיר הַפֻּרְעָנוּת תְּחִלָּה וְאַחַר כָּךְ הַטּוֹבָה). For so is the way in Israel-like Yitzchak’s blessing, not like Balaam’s (כִּי כֵן הַדֶּרֶךְ בְּיִשְׂרָאֵל, כִּבְרַכַּת יִצְחָק וְלֹא כִּבְרַכַּת בִּלְעָם). But at first, before the birth of Avraham, He stated the good first-a time to be born, etc. (אֲבָל בָּרִאשׁוֹנָה, קֹדֶם לֵידַת אַבְרָהָם, אָמַר הַטּוֹב תְּחִלָּה: ״עֵת לָלֶדֶת״ וְגוֹ׳).

A time to cast away stones (וְעֵת לְהַשְׁלִיךְ אֲבָנִים), when He cast from Heaven to earth the splendor of Yisrael (כַּאֲשֶׁר הִשְׁלִיךְ מִשָּׁמַיִם אֶרֶץ תִּפְאֶרֶת יִשְׂרָאֵל), “The sacred stones are poured out at the head of every street” (״תִּשְׁתַּפְּכֶנָה אַבְנֵי קֹדֶשׁ בְּרֹאשׁ כָּל חוּצוֹת״), and Yisrael went into exile (וְיָצְאוּ יִשְׂרָאֵל בַּגָּלוּת).

A time to gather stones (וְעֵת לִכְנוֹס אֲבָנִים), at the time of Mordekhai and Esther (בְּעֵת מָרְדֳּכַי וְאֶסְתֵּר), “Go, gather all the Jews” (״לֵךְ כְּנוֹס אֶת כָּל הַיְּהוּדִים״).

A time to embrace (וְעֵת לַחֲבֹק), in the days of Ezra when they came up from Bavel (בִּזְמַן עֶזְרָא כְּשֶׁעָלוּ מִבָּבֶל), as it is said “And I gathered them to the river…” (שֶׁנֶּאֱמַר: ״וָאֲקַבְּצֵם אֶל הַנָּהָר״ וְגוֹ׳), for such is the way of those who return-to embrace one another (כִּי כֵן דֶּרֶךְ הַשָּׁבִים לַחֲבֹק אִישׁ אֶת רֵעֵהוּ).

A time to refrain from embracing (וְעֵת לִרְחֹק מֵחַבֵּק), in the days of the Hasmonean kings, when the kingdom of Yavan prevailed (בִּזְמַן מַלְכֵי בֵית חַשְׁמוֹנַאי שֶׁגָּבְרָה מַלְכוּת יָוָן), and they decreed edicts upon the daughters of Yisrael (וְגָּזְרוּ גְּזֵרוֹת עַל בְּנוֹת יִשְׂרָאֵל).

A time to seek wisdom (וְעֵת לְבַקֵּשׁ חָכְמָה), in the days of Hillel the Elder and Rabbi Akiva (בִּזְמַן הִלֵּל הַזָּקֵן וְרַבִּי עֲקִיבָא), who sought from Hashem to entrust to them the secret of Torah (שֶׁבִּקְּשׁוּ מֵאֵת ה׳ לִמְסוֹר בְּיָדָם סוֹדוֹ שֶׁל תּוֹרָה).

A time to lose (וְעֵת לְאַבֵּד), when Yisrael descended into the exile of Edom (כִּי יָרְדוּ יִשְׂרָאֵל בְּגָלוּת אֱדוֹם), then wisdom was lost from among them (אָז אָבְדָה הַחָכְמָה מִבֵּינֵיהֶם). And to repay them measure for measure (וּלְגְמוֹל לָהֶם מִדָּה כְּנֶגֶד מִדָּה), as it is written: “And I will destroy sages from Edom” (דִּכְתִיב: ״וְהֶאֱבַדְתִּי חֲכָמִים מֵאֱדוֹם״).

A time to keep (וְעֵת לִשְׁמוֹר), to preserve the Torah during that exile (אֶת הַתּוֹרָה בְּאוֹתוֹ הַגָּלוּת), for many decrees and many killings came upon Yisrael in the exile of Edom (שֶׁכַּמָּה שְׁמָדוֹת וְכַמָּה הֲרִיגוֹת עָבְרוּ עַל יִשְׂרָאֵל בְּגָלוּת אֱדוֹם), yet Torah was not forgotten from them (וְלֹא נִשְׁתַּכְּחָה תּוֹרָה מֵהֶם), as it is said: “For it shall not be forgotten from the mouth of his seed” (שֶׁנֶּאֱמַר: ״כִּי לֹא תִשָּׁכַח מִפִּי זַרְעוֹ״).

A time to cast away (וְעֵת לְהַשְׁלִיךְ), when they could no longer stand the trial like the first generations (כְּשֶׁלֹּא יָכְלוּ לַעֲמוֹד בַּנִּסָּיוֹן כָּרִאשׁוֹנִים), because of the severity of the persecutions (מִכֹּבֶד הַצָּרוֹת), and they cast off from themselves the yoke of the commandments (וְהִשְׁלִיכוּ מֵעֲלֵיהֶם עוֹל הַמִּצְוֹת), and went out from among the community of Yisrael (וְיָצְאוּ מִכְּלַל בְּנֵי יִשְׂרָאֵל).

A time to rend (עֵת לִקְרוֹעַ), those who caused apostasy tore the Torah (אוֹתָם שֶׁעָשׂוּ שְׁמַד קָרְעוּ הַתּוֹרָה), and transferred it into many languages (וְהֶעְתִּיקוּהָ לִכְמָה לְשׁוֹנוֹת), and brought it into heresies (וְהוֹצִיאוּהָ לְמִינוּת). And on this it is said: “Do not gaze upon me that I am blackened, for the sun has scorched me; my mother’s sons were angry with me…” (וְעַל זֶה נֶאֱמַר: ״אַל תִּרְאוּנִי שֶׁאֲנִי שְׁחַרְחֹרֶת, שֶׁשְּׁזָפַתְנִי הַשֶּׁמֶשׁ, בְּנֵי אִמִּי נִחֲרוּ בִי״ וְגוֹ׳).

A time to sew (וְעֵת לִתְפּוֹר), when Onkelos converted and many other converts (כְּד אִתְגַּיֵּיר אוּנְקְלוֹס וְכַמָּה גֵּרִים אֲחֵרִים), and he translated the Torah (וְתִרְגֵּם אֶת הַתּוֹרָה), and made a stitching for the tears caused by the wicked (וְעָשָׂה תְּפִירָה לַקְּרִיעוֹת שֶׁעָשׂוּ הָרְשָׁעִים). And on this it is said: “Black am I but comely, O daughters of Jerusalem… as the tents of Kedar…” (וְעַל זֶה נֶאֱמַר: ״שְׁחוֹרָה אֲנִי וְנָאוָה בְּנוֹת יְרוּשָׁלַ‍ִם, כְּאָהֳלֵי קֵדָר״). Meaning: comely and beautiful with the translation made in the language of Kedar (רוֹצֶה לוֹמַר: נָאוָה וִיפָה עִם הַתַּרְגּוּם שֶׁנַּעֲשָׂה בִּלְשׁוֹן קֵדָר), for the meaning and the commentary are white and radiant (שֶׁהַמַּשְׁמָעוּת וְהַפֵּרוּשׁ לָבָן וּבָהִיר), “as the curtains of Shlomo” (״כִּירִיעוֹת שְׁלֹמֹה״).

A time to keep silent (וְעֵת לַחֲשׁוֹת), in a time of anger in the world (בִּזְמַנָּא דִּרְוָוגְזָא בְּעָלְמָא), as it is said: “Hide yourself for a little moment, until the wrath passes” (כְּדְאָמַר: ״חֲבִי כִּמְעַט רֶגַע עַד יַעֲבוֹר זָעַם״).

A time to speak (וְעֵת לְדַבֵּר), when there is an awakening in the world, a time of favor (כְּד אִתְעָר בְּעָלְמָא עֵת רָצוֹן), when the gates of mercy are opened (שֶׁאָז יִפָּתְחוּ שַׁעֲרֵי רַחֲמִים), and one should speak and ask for one’s needs (וְיֵשׁ לָאָדָם לְדַבֵּר וְלִשְׁאוֹל צְרָכָיו), and Hashem will fulfill his request (וַה׳ יְמַלֵּא שְׁאֵלָתוֹ).

A time to love Yisrael (וְעֵת לֶאֱהֹב יִשְׂרָאֵל), when Hashem visits them in this exile (כְּשֶׁיִּפְקֹד אוֹתָם ה׳ בַּגָּלוּת הַזֶּה), as it is said: “I have loved you, says Hashem…” (כְּדְאָמַר: ״אַהַבְתִּי אֶתְכֶם אָמַר ה׳״ וְגוֹ׳).

And a time to hate Esav (וְעֵת לִשְׂנֹא לְעֵשָׂו), for the violence he did to his brother Ya'akov (מֵחָמָס אָחִיו יַעֲקֹב), as it is written: “And Esav I have hated” (כַּדִּכְתִיב: ״וְאֶת עֵשָׂו שָׂנֵאתִי״).

A time for war (וְעֵת מִלְחָמָה), when all the nations gather against the Land of the Tzvi (כְּד יֵאָסְפוּ כָּל הַגּוֹיִם אֶל אֶרֶץ הַצְּבִי), as it is written: “And I will gather all the nations to Jerusalem to war” (כְּדִכְתִיב: ״וְאָסַפְתִּי אֶת כָּל הַגּוֹיִם אֶל יְרוּשָׁלַ‍ִם לַמִּלְחָמָה״).

A time for peace (וְעֵת שָׁלוֹם), when Hashem shall go forth and wage war against the nations (כְּשֵׁיצֵא ה׳ וְנִלְחַם בַּגּוֹיִם), “and He shall reprove many peoples, and they shall beat their swords into plowshares” (״וְהוֹכִיחַ לְעַמִּים רַבִּים, וְכִתְּתוּ חַרְבוֹתָם לְאֵתִים״), and Mashiach ben David shall be revealed to us (וְיִגָּלֶה לָנוּ מָשִׁיחַ בֶּן דָּוִד), and he shall speak peace to the nations (וְדִבֵּר שָׁלוֹם לַגּוֹיִם), “and his dominion shall be from sea to sea…” (וּמָשְׁלוֹ מִיָּם עַד יָם וְגוֹ׳), and a time of favor shall be aroused upon us (וְיִתְעוֹרֵר עָלֵינוּ עֵת רָצוֹן), and the times under the moon shall be brought to completion (וְיִתַּמּוּ הָעִתִּים אֲשֶׁר תַּחַת הַיָּרֵחַ), for they contain changes-times for good and times for evil, like the days of the moon (אֲשֶׁר לָהֶם הִשְׁתַּנוּת עִתִּים לְטוֹבָה וְעִתִּים לְרָעָה כִּימֵי הַלְּבָנָה).

And this is what is said: “And abundant peace, until there is no more moon, and his reign from sea to sea…” (וְזֶהוּ שֶׁאָמַר: ״וְרֹב שָׁלוֹם עַד בְּלִי יָרֵחַ, וְיֵרֵךְ מִיָּם עַד יָם״ וְגוֹ׳). And when all these times are completed, within which are hinted the acts of God (וּבְהִשְׁלֵם כָּל אֵלֶּה הָעִתִּים שֶׁבָּהֶם רְמוּזִים מַעֲשֵׂה הָאֵל), then the house of Ya'akov shall inherit their inheritance (יִירְשׁוּ בֵית יַעֲקֹב אֶת מוֹרָשֵׁיהֶם), and of this it is said: “The power of His works He has declared to His people, to give them the inheritance of the nations” (וְעַל זֶה נֶאֱמַר: ״כ״ח מַעֲשָׂיו הִגִּיד לְעַמּוֹ לָתֵת לָהֶם נַחֲלַת גּוֹיִם״). And now we are in the time of love, which Hashem will fulfill in us: “I have loved you with an eternal love, therefore with lovingkindness I have drawn you” (וְעַתָּה אֲנַחְנוּ בְּעֵת הָאַהֲבָה אֲשֶׁר יְקַיֵּם בָּנוּ ה׳: ״אַהֲבַת עוֹלָם אֲהַבְתִּיךְ עַל כֵּן מְשַׁכְתִּיךְ חָסֶד״). Nonetheless, I am fearful lest sin cause, Heaven forbid (אֲבָל כִּי יָרֵא אָנֹכִי פֶּן יִגְרֹם הַחֵטְא חַס וְשָׁלוֹם), or that misfortune might befall me in a place of danger, amidst bands of beasts (וּפֶן יִקְרָאנִי אָסוֹן בִּמְקוֹם סַכָּנוֹת גִּדּוּדֵי חַיּוֹת).

I have said to entreat the faces of those dwelling in the Land of the Tzvi (אָמַרְתִּי לַחֲלוֹת פְּנֵי הַיּוֹשְׁבִים בְּאֶרֶץ הַצְּבִי), that they pray for me toward our holy and glorious House (שֶׁיִּתְפַּלְלוּ עָלַי נֶגֶד בֵּית קָדְשֵׁנוּ וְתִפְאַרְתֵּנוּ), which is the gate through which prayer ascends to Heaven (אֲשֶׁר הוּא שַׁעַר לַעֲלוֹת הַתְּפִלָּה הַשָּׁמַיְמָה), and that they request from the Blessed God (וִיבַקְשׁוּ מֵאֵת הָאֵל יִתְבָּרַךְ), that He be always with me and guard me in every path I walk (יִהְיֶה תָּמִיד עִמִּי וִישָׁמְרֵנִי בְּכָל הַדֶּרֶךְ אֲשֶׁר אֵלֵךְ), and that He be for me a helper and supporter in every place (וִיהִי לִי עוֹזֵר וְסוֹמֵךְ בְּכָל מָקוֹם), for the essence of prayer is in the Holy land (כִּי עִיקַּר הַתְּפִלָּה בְּאֶרֶץ הַקֹּדֶשׁ), and there it is accepted and cherished before the Almighty more than the prayers of angels (וְשָׁם הִיא מְקֻבֶּלֶת וּנְחֶשֶׁבֶת לִפְנֵי הַמָּקוֹם יוֹתֵר מִתְּפִלּוֹת הַמַּלְאָכִים).

And behold, I now reveal regarding this a great secret (וְהִנֵּה אָנֹכִי מְגַלֶּה עַל זֶה סוֹד גָּדוֹל): know that the angels who recite song before the Almighty- their voice is in their wings (דְּעוּ כִּי הַמַּלְאָכִים הָאוֹמְרִים שִׁירָה לִפְנֵי הַמָּקוֹם קוֹלָם בַּכְּנָפַיִם). And on this it is written: “And I heard the sound of their wings…” (וְעַל זֶה כָּתוּב: ״וָאֶשְׁמַע אֶת קוֹל כְּנָפֵיהֶם״). And the Holy One, Blessed be He, made six wings for each (וְעָשָׂה הקב״ה שֵׁשׁ כְּנָפַיִם לְאֶחָד), and with them they praise Him all the days of the week (וּבָהֶם יְשַׁבְּחוּהוּ כָּל יְמֵי הַשָּׁבוּעַ), each day with one wing (בְּכָל יוֹם בְּכָנָף אֶחָד), and they say one to another: “Sing unto Hashem a new song, for He has done wonders” (וְאוֹמְרִים אִישׁ אֶל אָחִיו: ״שִׁירוּ לַה׳ שִׁיר חָדָשׁ כִּי נִפְלָאוֹת עָשָׂה״).

For on each day of Creation there were new acts (שֶׁבְּכָל יוֹם וָיוֹם בְּמַעֲשֵׂה בְּרֵאשִׁית הָיוּ פְּעוּלוֹת חֲדָשׁוֹת), and when the holy Sabbath day arrives (וּבְבוֹא יוֹם שַׁבָּת קֹדֶשׁ), which Hashem blessed and sanctified (אֲשֶׁר בֵּרֲכוֹ ה׳ וְקִדְּשׁוֹ), and it is a great day before Him (וְהוּא יוֹם גָּדוֹל לְפָנָיו), the ministering angels said: Master of the Universe, how shall we praise You on Shabbat, since the wings have been used up by the sixth day? (אָמְרוּ מַלְאֲכֵי הַשָּׁרֵת: רִבּוֹנוֹ שֶׁל עוֹלָם, בַּמֶּה יְשַׁבְּחוּךָ בְּיוֹם הַשַּׁבָּת, שֶׁתַּמּוּ הַכְּנָפַיִם בְּיוֹם הַשִּׁשִּׁי)

And Hashem answered: “From the edge of the earth we have heard song: glory to the righteous one” (וְהֵשִׁיב הקב״ה: ״מִכְּנַף הָאָרֶץ זִמְרָה שָׁמַעְנוּ צְבִי לַצַּדִּיק״), and My praise shall come from My children who are in the Holy Land (וְשַׁבְּחוּנִי עִם בָּנַי שֶׁהֵם בְּאֶרֶץ הַקֹּדֶשׁ). And the angels go and sing together with Yisrael: “May the glory of Hashem be forever; may Hashem rejoice in His works” (וְהוֹלְכִים הַמַּלְאָכִים וְאוֹמְרִים יַחַד עִם יִשְׂרָאֵל: ״יְהִי כְבוֹד ה׳ לְעוֹלָם, יִשְׂמַח ה׳ בְּמַעֲשָׂיו״). And Hashem said: “My secret to Me, My secret to Me” (וְאָמַר הקב״ה: ״רָזִי לִי, רָזִי לִי״), and I have no permission to reveal more (וְאֵין לִי רְשׁוּת לְגַלּוֹת יוֹתֵר). Rather, because (אֶלָּא כִּי), even though “they are renewed every morning” (אַף עַל פִּי שֶׁ״חֲדָשִׁים לַבְּקָרִים״), greater than all is the song of the righteous gentile who keeps faith (רַבָּה מִכֻּלָּם שִׁירָה שֶׁל גּוֹי צַדִּיק שׁוֹמֵר אֱמוּנִים), and on this it is said: “Great is Your faithfulness” (וְעַל זֶה נֶאֱמַר: ״רַבָּה אֱמוּנָתֶךָ״).

I will not lengthen further at this time (לֹא אַרְאִיךְ עוֹד בַּפַּעַם הַזֹּאת). Only know that from all the goodness which Hashem has done for me (רַק דְּעוּ כִּי מִכָּל הַטּוֹב אֲשֶׁר הֵיטִיב ה׳ עִמִּי), I have done good for you in letting you hear new and wondrous things (וְהֵיטַבְתִּי לָכֶם לְהַשְׁמִיעֲכֶם חֲדָשׁוֹת וּנְפָלָאוֹת), and I will send the writings by way of Venice (וְאֲשַׁלַּח הַכְּתָבִים דֶּרֶךְ וֶנִיצְיָה), through a trustworthy man-his name is Maestro Elia the physician (עַל יְדֵי אִישׁ אֱמוּנִים, שְׁמוֹ מָאשְׁטְרוֹ אֵלִיָּה רוֹפֵא), the father-in-law of Maestro Calo the physician (חֹתְנוֹ שֶׁל מָאשְׁטְרוֹ קָאלוֹ רוֹפֵא). And so too shall you do: write to me with steadfast kindness, and send your writings to him in Venice (וְכֵן תַּעֲשׂוּ גַּם אַתֶּם לִכְתֹּב לִי חֶסֶד תָּמִיד וּלְשַׁלֵּחַ הַכְּתָבִים לְיָדוֹ בְּוֶנִיצְיָה).

And since many say things of vanity (וּמִפְּנֵי שֶׁרַבִּים אוֹמְרִים דְּבָרִים שֶׁל תֹּהוּ), and make forged writings (וְעוֹשִׂים כְּתָבִים מְזֻיָּפִים), and proclaim words that I neither spoke nor commanded nor ever conceived (וּמַשְׁמִיעִים דְּבָרִים אֲשֶׁר לֹא דִבַּרְתִּי וְלֹא צִוִּיתִי וְלֹא עָלוּ עַל לִבִּי)-therefore I warn you: give no heed except to writings written by my hand and signed with my name and seal (לָכֵן אַזְהִיר אֶתְכֶם, שֶׁלֹּא תָשִׂימוּ לֵב רַק לִכְתָבִים הַכְּתוּבִים בְּיָדִי וַחֲתוּמִים בִּשְׁמִי וּבְחוֹתָמִי). And let this be established as a true ruling (וְהָיָה זֶה שָׁלֵם מִשְׁפַּט אֱמֶת).

Do not turn aside to words of falsehood (וְאַל תִּשְׁעוּ בִּדְבָרֵי שֶׁקֶר), only in the words of truth which I shall proclaim to you shall you strengthen yourselves (רַק בִּדְבָרֵי אֱמֶת אֲשֶׁר אַשְׁמִיעֲכֶם תַּחֲזִיקוּ), and let your hearts be strong, all who hope in Hashem (וְיֶאֱמָץ לְבַבְכֶם כָּל הַמְיַחֲלִים לַה׳).

Blessed is Hashem forever-amen and amen

בָּרוּךְ ה׳ לְעוֹלָם, אָמֵן וְאָמֵן