תָּנוּ רַבָּנַן: בִּזְמַן שֶׁהַחַמָּה לוֹקָה — סִימָן רַע לְכׇל הָעוֹלָם
כּוּלּוֹ. מָשָׁל לְמָה הַדָּבָר דּוֹמֶה? לְמֶלֶךְ בָּשָׂר וְדָם שֶׁעָשָׂה
סְעוּדָה לַעֲבָדָיו וְהִנִּיחַ פָּנָס לִפְנֵיהֶם, כָּעַס עֲלֵיהֶם וְאָמַר
לְעַבְדּוֹ: טוֹל פָּנָס מִפְּנֵיהֶם וְהוֹשִׁיבֵם בַּחוֹשֶׁךְ.  

Apropos the fact
that rain on Sukkot is an indication of divine rebuke, the Gemara cites
several related topics. The Sages taught: When the sun is eclipsed it is a
bad omen for the entire world. The Gemara tells a parable. To what is
this matter comparable? It is comparable to a king of flesh and blood
who prepared a feast for his servants and placed a lantern [panas]
before them to illuminate the hall. He became angry at them and said to
his servant: Take the lantern from before them and seat them in darkness. 

תַּנְיָא רַבִּי מֵאִיר אוֹמֵר: כׇּל זְמַן שֶׁמְּאוֹרוֹת לוֹקִין — סִימָן
רַע לְשׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל, מִפְּנֵי שֶׁמְּלוּמָּדִין בְּמַכּוֹתֵיהֶן.
מָשָׁל לְסוֹפֵר שֶׁבָּא לְבֵית הַסֵּפֶר וּרְצוּעָה בְּיָדוֹ, מִי דּוֹאֵג — מִי
שֶׁרָגִיל לִלְקוֹת בְּכׇל יוֹם וָיוֹם הוּא דּוֹאֵג.  

It is taught in a baraita
that Rabbi Meir says: When the heavenly lights, i.e., the sun and
the moon, are eclipsed, it is a bad omen for the enemies of the Jewish
people, which is a euphemism for the Jewish people, because they are
experienced in their beatings. Based on past experience, they assume that
any calamity that afflicts the world is directed at them. The Gemara suggests a
parable: This is similar to a teacher who comes to the school with a
strap in his hand. Who worries? The child who is accustomed to be beaten
each and every day is the one who worries. 

תָּנוּ רַבָּנַן: בִּזְמַן שֶׁהַחַמָּה לוֹקָה — סִימָן רַע לַגּוֹיִם.
לְבָנָה לוֹקָה — סִימָן רַע לְשׂוֹנְאֵיהֶם שֶׁל יִשְׂרָאֵל. מִפְּנֵי
שֶׁיִּשְׂרָאֵל מוֹנִין לַלְּבָנָה, וְגוֹיִם לַחַמָּה. לוֹקָה בַּמִּזְרָח —
סִימָן רַע לְיוֹשְׁבֵי מִזְרָח. בַּמַּעֲרָב — סִימָן רַע לְיוֹשְׁבֵי מַעֲרָב.
בְּאֶמְצַע הָרָקִיעַ — סִימָן רַע לְכׇל הָעוֹלָם כּוּלּוֹ.  

The Sages taught in another baraita:
When the sun is eclipsed, it is a bad omen for the other nations.
When the moon is eclipsed, it is a bad omen for the enemies of the Jewish
people. This is due to the fact that the Jewish people calculate
their calendar primarily based on the moon, and the other nations
calculate based on the sun. When the sun is eclipsed in the east, it
is a bad omen for the residents of the lands of the east. When it is
eclipsed in the west, it is a bad omen for the residents of the lands of
the west. When it is eclipsed in the middle of the sky, it is a bad
omen for the entire world. 

פָּנָיו דּוֹמִין לְדָם — חֶרֶב בָּא לָעוֹלָם. לְשַׂק — חִיצֵּי רָעָב
בָּאִין לָעוֹלָם. לָזוֹ וְלָזוֹ — חֶרֶב וְחִיצֵּי רָעָב בָּאִין לָעוֹלָם. לָקָה
בִּכְנִיסָתוֹ — פּוּרְעָנוּת שׁוֹהָה לָבֹא. בִּיצִיאָתוֹ — מְמַהֶרֶת לָבֹא.
וְיֵשׁ אוֹמְרִים חִילּוּף הַדְּבָרִים.  

If, during an
eclipse, the visage of the sun is red like blood, it is an
omen that sword, i.e., war, is coming to the world. If the sun is
black like sackcloth made of dark goat hair, it is an omen that arrows
of hunger are coming to the world, because hunger darkens people’s faces.
When it is similar both to this, to blood, and to that, to
sackcloth, it is a sign that both sword and arrows of hunger are coming to
the world. If it was eclipsed upon its entry, soon after rising, it
is an omen that calamity is tarrying to come. If the sun is eclipsed upon
its departure at the end of the day, it is an omen that calamity is
hastening to come. And some say the matters are reversed: An eclipse in the
early morning is an omen that calamity is hastening, while an eclipse in the
late afternoon is an omen that calamity is tarrying. 

וְאֵין לְךָ כׇּל אוּמָּה וְאוּמָּהּ שֶׁלּוֹקָה, שֶׁאֵין אֱלֹהֶיהָ לוֹקֶה
עִמָּהּ, שֶׁנֶּאֱמַר: ״וּבְכׇל אֱלֹהֵי מִצְרַיִם אֶעֱשֶׂה שְׁפָטִים״. וּבִזְמַן
שֶׁיִּשְׂרָאֵל עוֹשִׂין רְצוֹנוֹ שֶׁל מָקוֹם אֵין מִתְיָרְאִין מִכׇּל אֵלּוּ,
שֶׁנֶּאֱמַר: ״כֹּה אָמַר ה׳ אֶל דֶּרֶךְ הַגּוֹיִם אַל תִּלְמָדוּ וּמֵאוֹתוֹת
הַשָּׁמַיִם אַל תֵּחָתּוּ כִּי יֵחַתּוּ הַגּוֹיִם מֵהֵמָּה״ — גּוֹיִם יֵחַתּוּ,
וְאֵין יִשְׂרָאֵל יֵחַתּוּ.  

The Sages said: There
is no nation that is afflicted whose god is not afflicted with it, as it is
stated: “And against all the gods of Egypt I will mete out judgment; I am God”
(Exodus 12:12). The Gemara adds: When the Jewish people perform God’s will,
they need not fear any of these omens, as it is stated: “Thus
says the Lord: Learn not the way of the nations, and be not dismayed at the
signs of Heaven; for the nations are dismayed at them” (Jeremiah 10:2). The
nations will be dismayed, but the Jewish people will not be dismayed,
provided they do not follow the ways of the nations.  

תָּנוּ רַבָּנַן: בִּשְׁבִיל אַרְבָּעָה דְּבָרִים חַמָּה לוֹקָה: עַל אָב
בֵּית דִּין שֶׁמֵּת וְאֵינוֹ נִסְפָּד כַּהֲלָכָה, וְעַל נַעֲרָה הַמְאוֹרָסָה
שֶׁצָּעֲקָה בָּעִיר וְאֵין מוֹשִׁיעַ לָהּ, וְעַל מִשְׁכַּב זְכוּר, וְעַל שְׁנֵי
אַחִין שֶׁנִּשְׁפַּךְ דָּמָן כְּאֶחָד.  

The Sages taught that on account
of four matters the sun is eclipsed: On account of a president of the
court who dies and is not eulogized appropriately, and the eclipse is a
type of eulogy by Heaven; on account of a betrothed young woman who
screamed in the city that she was being raped and there was no one to
rescue her; on account of homosexuality; and on account of two
brothers whose blood was spilled as one. 

בשביל ד' דברים - לא
שמעתי טעם בדבר:  

RASHI  

Abraham
Zacuto 

 Rabbi Abraham Zacuto was born in
Salamanca, Spain in 1452. He studied Tora with his father Shemuel Zacuto and
with rabbi Isaac Abohab. He was a great Tora scholar, very well versed in
Talmud, Jewish Law, Philosophy and Mysticism. He also studied astronomy
in the famous university of Salamanca and taught in the universities of
Zaragoza and Cartagena. 

In
1492, when the Jews were expelled from Spain he fled to Portugal. The
Portuguese King Joao the 2nd appointed him as the Royal Astronomer and the
Historian of the court. In 1497, upon the arrival of the new King Manuel,
the Jews of Portugal underwent a forced conversion, in other words, they were
declared Christians by Royal decree, and if found practicing Judaism they would
be killed by the Inquisition in the infamous Autos de Fe. He fled to Tunis and
later on managed to arrive to Jerusalem, where he died in 1515 (Other versions
have him living his final days in Damascus, Syria). 

Rabbi
Abraham Zacuto engaged in astronomical research, an indispensable knowledge for
navigating the seas. In 1478 he wrote his major astronomical work, Ha-Ḥibbur ha-Gadol. This book along with
other books and treatises on astronomy (e.g., “On the solar and lunar eclipses”) were
translated to Spanish and Latin. In 1496 the King Joao sought his
advice before sending Vasco da Gama on his sea expedition to India, around the
Southern coast of Africa. Rabbi Zacuto prepared the naval-astronomical
calculations. He instructed the expedition to use his newly perfected astrolabe
(an astrolabe capable to determine latitude while at sea) and his
maritime tables and charts, especially the Almanach Perpetuum (or Biur
Luhoth) which revolutionized ocean navigation.  

Rabbi
Zacuto wrote many Tora books as well. His most famous book in Hebrew is called
sefer yohasin (ספר יוחסין) “The book of
lineage”, a superb
book of Jewish history since Biblical times until his own days. 

Rabbi David Sedley  

Christopher Columbus was depressed. This was
his third voyage to the Caribbean, but this time an infestation of shipworm had
left his boats so full of holes that he had no alternative but to beach them
just off the coast of Jamaica.  

He sat on the deck, under a palm frond
awning, starving, suffering from gout and awaiting rescue. He wrote angry
letters to Queen Isabella complaining that Nicolás de Ovando, governor of
Hispaniola, had abandoned him (luckily, he had no way of sending the letters to
his benefactor and queen).  

He had been marooned on the island since June
25, 1503. Six months later some 50 men — more than half his crew and mainly the
seasoned mariners — led by Francisco and Diego de Porras, mutinied against him.
The mutineers took canoes and forced dozens of the native people to row them
the 600 kilometers (380 miles) to Hispaniola.  

Despite several attempts, the current and winds kept forcing them back,
so they set up camp inland. In the process, they murdered, raped, or pillaged
many of the local people.  

For the first few months, Chief Huero, leader of one of the biggest
tribes of the Arawak Indians on the island, had been happy to provide food to
the marooned Spanish sailors. But after the mutineers had killed his people, he
stopped sending food, leaving Columbus and his men to starve.  

Page from Abraham
Zacuto’s Almanach Perpetuum. (Public Domain/ Wikimedia Commons) 

Luckily, Columbus thought of a plan to convince Huero to once again
supply his men with food. Before he left Spain, the great explorer had met with
Rabbi Abraham Zacuto and
received from him his chart of astronomical tables, which he took with him on
all his voyages (these tables are now in the Columbian library in Portugal).  

Columbus saw that Zacuto had predicted a lunar eclipse for the night of
February 29, 1504. So he warned Huero that if he didn’t supply provisions for
him and his men, God would publicly display His anger. The tribal chief scoffed
until a few hours later when the moon started to disappear. He ran quickly to
Columbus and begged him to leave the moon alone.  

Columbus’s son Ferdinand described what happened:  

With great howling and lamentation, they came running from every
direction to the ships, laden with provisions, praying the Admiral to intercede
by all means with God on their behalf; that he might not visit his wrath upon
them.  

Columbus used his hourglass to time when the
eclipse was nearly finished (it lasted for 48 minutes), then emerged from his
cabin to say that he had prayed and God would forgive the people.  

The Arawak continued to feed Columbus and his
men until the Spaniards were finally rescued on June 29, 1504.  

o this is the story of how a rabbi from Salamanca, whose ancestors had
been expelled from France in 1305, indirectly saved the life of the Spanish
discoverer of the New World.  

But Zacuto’s tables were much more than a trick to fool the indigenous
people. No seafarer at that time would leave port without his astronomical
charts. For example, Vasco di Gama met with Zacuto before setting off around
the Cape of Good Hope on his voyage to India.  

Zacuto also designed a new type of astrolabe,
which mariners used to determine their latitude while at sea. He taught
astronomy at the universities of Zaragoza and then Cartagena and was Royal
Astronomer and Historian to the King of Portugal, until Manuel I expelled the
Jews.  

In addition to several invaluable
astronomical works, Zacuto wrote a history book entitled Sefer Yuchasin, and a
kabbalistic book called Matok Lanefesh, in which he discusses the soul, the
afterlife, and the resurrection of the dead.  

In Sefer Yuchasin, Zacuto wrote of himself (Section 1, aleph,
Rabbi Eliezer ben Yehuda):  

I was in Spain and in other Christian
countries when my books on astronomy were published, and they would call me
‘Rabbi Abraham Zacuto of Salamanca.’ And I am permitted to boast of this,
because the Sages said ‘What is the wisdom through which you will be considered
wise in the eyes of the gentiles? It is calculating the astronomical seasons
and constellations’ (Shabbat 75a).
And I can testify to Heaven that they praised the Jews greatly for this. But my
only intent was to understand the words of our Sages and the laws that they
wrote about this. 

So, although Zacuto was praised for his
scientific knowledge, his goal was not primarily to be a scientist, but rather
to understand the words of the rabbis.  

Maimonides writes (Hilkhot Yesodei Hatorah
2:1-2)  

Which is the path to the love and fear of
Him? When a person contemplates His tremendous wondrous actions and creations,
and sees in them His infinite, unbounded wisdom, immediately he comes to love,
praise, exalt and desire with a great desire to know God… And when he considers
these very same things immediately he recoils and is afraid, and knows that he
is a small, lowly creature standing with weak, superficial knowledge before the
One who has perfect knowledge. 

According to Maimonides, both love and fear
of God come from studying God’s creations. Maimondes then spends the next three
chapters explaining physics and metaphysics in detail, so that his readers will
be able to attain love and fear of God. Although his science is taken from
ancient Greek philosophers and appears outdated to us nowadays, his point
remains valid.  

For Maimonides, the path to loving God, and
to fearing God, begins with understanding the greatness of God through studying
science.  

If it was
good enough to save Columbus’s life, maybe it is good enough for us.
 

R’ Yonasan
Eybeschutz makes the ingenious suggestion that the Gemara is actually referring
to sunspots (“which have no known cause”), not eclipses.[10] Although “the details of sunspot
formation are still a matter of ongoing research,”[11] and the formation and location of
individual sunspots are not entirely predictable,[12] sunspots are nevertheless considered by
scientists to be just as rooted in the laws of nature as eclipses.
Additionally, our Gemara refers to both the sun and the moon (and the
“luminaries”), and while starspots do exist,[13] to the best of my knowledge there are no
moonspots. 

The Rema (Toras Ha-Olah 1:8) asks how
the Sages can attribute reasons to a solar eclipse, which is a natural
occurrence. Whether or not people sin, the solar eclipse will happen. What are
these reasons? He quotes the Akeidas Yitzchak
(Vayechi, ch. 32) and Yesod Olam (3:17) who each
interpret this passage allegorically. The Akeidas Yitzchak explains that
solar eclipse really refers to the death of the righteous, the lights of our
community who are extinguished. Yesod Olam goes in the other direction.
He understands the four reasons for a solar eclipse as allegories for the
movement of the moon. For example, the two brothers who die refer to the sun
and the moon who both lose their light, so to speak, during a solar eclipse.
Rema offers a different allegorical interpretation, connecting the four reasons
to the movements of the astrological signs relating to a solar eclipse. 

Centuries later, Rav Chaim Elazar Shapiro (Divrei Torah 6:93) offered an
additional allegorical interpretation. He compares the moon’s receipt of light
from the sun to the Jewish people’s receipt of divine attention or overflow.
When that is blocked in any way, it signifies a distance from God. 

Significantly, Rema explains that a solar
eclipse can be a bad omen even though it is a natural phenomenon. The basic
premise of astrology is that there are times of the year that are good for
certain things and bad for other things, which can be understood by examining
the stars. While great rabbis debated the legitimacy of astrology (e.g. Rambam
was against, Ibn Ezra was in favor), Rema explains that a solar eclipse is no
different. It is a natural phenomenon like the movement of the stars, which
those who accept astrology recognize as meaningful to people. Centuries later,
the Aruch La-Ner (Sukkah 29a)
and Ben Yehoyada (Sukkah 29a)
explained the bad omen similarly, as a time when bad things happen naturally. 

R’ Yitzchak Arama (the Akeidas Yitzchak) also
interprets the Gemara allegorically. He rejects out of hand its straightforward
reading as preposterous and false, declaring that “it is not a condition of
adherence to the Torah to accept obvious falsehoods.” He approvingly cites the
Muslim philosopher al-Ghazali’s rejection of a similar idea of eclipses
constituting omens apparently held by Muhammad, in the course of which
al-Ghazali states that greater harm is caused to religion by one who takes such
things literally and accepts them than by one who challenges them 

Rabbi Yeshayahu
Horowitz (Shelah haKadosh) and Rabbi Chaim
ibn Attar (Or haHayim haKadosh). The former takes the views that God
cannot know which moral choices people will make, but this does not impair His
perfection. The latter considers that God could know the future if He wished,
but deliberately refrains from using this ability in order to avoid the
conflict with free will.[7] 

Maharal (Be’er Ha-Golah, ch. 6, p.
106) explains that the Gemara is offering reasons why God established
nature in such a way that there would be solar eclipses. If people did not sin,
we would merit eternal light. However, because God knew people would sin, He
created the world in such a way that solar eclipses would happen. The Gemara is
not offering the reason for a solar eclipse (which is nature) but the reason
behind the reason (why nature is that way). The Shelah (Hagahos to
Bereishis, quoted in Sedeih Tzofim, Sukkah 29a)
explains similarly  

The Shelah Hakadosh, in parashas
Noach, addresses a similar question regarding the os of the keshes, which is
also meant to be connected .. 

Guy on the roof 

You forgot to make the fence 

The fallen one will fall  

Was supposed to fall 

So why am I responsible  

Because I am the irresponsible agent  

Hashem knew 

And arranged pelony guilty  

The way I explained  

Set up Split Sea, set up Sun would stop 

Phenomenon like clock work 

Set up now  

Free choice  

With foreknowledge  

לפעמים כי ככר, לרשחי כאשר כך, הוא כאמח אך
מצאו כאשר גלולים, כחמים עצמה כחמה נמצא
כזמנים ככלי הכטה, וכחמים אלו אין להם סכה ילועה,
ומכל שכן זמן ילוע וחשכון, וכאשר יהיו כה כחמים, אין
וא״כ זהו ליקוי כחמים, כמו
כלי מכהיק
כל כך אורה
אפסה אורה, וזהו סיכח עונש, כאמח, כי החמה חמה
וזהו מאורוח לוקין. וכאמח לעכירוח שנוללו כנו אין אנו
אכל מהחמה, אור קצח כהעלר כלום כו מרגישים
קלמונים הרגישו למאול כחסרון אורה כרוכ או כמעט,
אלמה כי
הוא חשכח אור, וכל כך מיעוט שפעח ככני
כמאמר כחוללה, פעולחו וכל וכמחכונחו, כצחצחו
גלול עונש ולכך משמש, אלם אלם
יולילהו הפילוסוף
כמה שקרה כחמים לחמה וקלרוח, כי למאול גכרו, וזהו
חטאים שהזכירו חז״ל, ולפי גולל ככל עון, כן כסיכוח
עול. עיי״ש ע״כ. כמאורוח. והקלרוח הליקוי יקרה
ממונקאטש זצ״ל כלכרי חורה )ח״ו הגה״צ כזה ומ״ש
אות צג-צד( 

עיין מ״ש הגה״ק ר׳
צלוק הכהן מלוכלין שם. גמ׳.
כספר קומץ המנחה )חלק א אות יח( וז״ל: לקוח
כשיעמול ירח כינה לארץ. ולקוח לכנה כשיעמול החמה
ארץ כינה לחמה. לכן כשלכנה לוקה סימן רע לישראל כי
הרע המגיע לארץ ממנה עצמה וכן ישראל פרי מעלליהם
יאכלו. אכל חמה לוקה סימן רע לאו״ה שגמול מעשיהם
הם ואין המערכח כפי כעוה״ז המגיע ורע לעוה״כ
גם כלכנה הגורמים
אלא ל״א או יאמר כי ליקוי לכנה
עמו רע
לישראל כמ״ש נעלר
האור. וזהו סימן עצמה
של פמליא נחמעטה כיהמ״ק וכשנחרכ כצרה אנכי
מעלה. אכל ליקוי החמה העלר האור לרואים ולא כחמה.
וחסר כמקומו
כשלימוח שהשפע לאו״ה רע סימן וזה
להם. ע״כ 

שכחכ: )בהגהות לספר בראשית( להשל״ה הקלוש וע״ע
מה על שהקשה זו לוגמא קושיא עול וכן
שאמרו רכוחינו ז״ל על ל׳ לכרים מאורוח לוקין, על אכ 

נספל כהלכה כו׳, הלא
הליקוי הוא כיח
לין שמח ולא
והכקיאים כחכמה זו יכולים וירח, מצל
חנועוח השמש
לחשוכ כאיזה שעה חהיה הליקוי והוא לכר טכעי. ואני
פרק לאיחא
כמסכח שכח מהא מחורץ אומר
שכל זה
כמה מלליקין )לב ע״א( חנא לכי רכי ישמעאל, כי יפול
הנופל ממנו, ראוי זה ליפול מששח ימי כראשיח, שהרי
לא נפל והכחוכ קראו נופל, אלא שמגלגלים זכוח על ילי
ימי מששח רש״י, ופירש חייכ. ילי על וחוכה זכאי
הלורוח מראש, שנגלו לפניו כל קורא לכחיכ כראשיח,
כשניחנה שהרי פורענוחם, וקנס ומעשיהם הלורוח
חורה עליין לא נפל זה וקראו נופל, עכ״ל. ומאחר שכן
ופורענוחם, מעשיהם וילע מראש הלורוח שקרא הוא
על כן המציא הקכ״ה וכרא זו הטכע להיוח הקשח, כי
אז כעמלו כעח עמלו מימי נח ואילך יורה הכריח הזה
עול יהיה ככריחו
שלא נאמן והקכ״ה חוטאים, שהם
הקכ״ה ומכיט ככל מכול. וכן לענין הליקוי, היה
צופה
כעח לקוי שיהיו השמים צכא מהלך וכרא הלורוח,
שראויים ללקוח מפני חטאים הנ״ל. ואל חכהל אח פיך
הנה ככר גלוי וילוע כל החטאים שיהיו ועל זה לאמר,
נראה לעין וכרא
כריאחו, אם כן מעשה הקכ״ה עשה
הכחירה. איפוא ואיה הכרחיים הם האלה שהחטאים
והקושיא הקלומה של יליעה וכחירה היא קשה כענין זה
כזה הארכחי ככר כי לע לעין. ונראה כחוקף יוחר
יראו שם עיין הכחירה, ככיח אלם חוללוח כהקלמה
עיניך וישמח לכך, על לרך ההם הוא על לרך הפשט 

הנ״ל כשם עניינים וישר
ככל טוכ לרך מצאחי עוד
חכם מופלג וזה לשונו, כענין מאורוח לוקין, הגם
כי הליקוי הוא על פי החשכון, מכל מקום לולי החטא
הנכיא שאמר לרך על ומסך, כענן ונעשה המעכה
)ישעיה נט,
ב(, כי אם עונוחיכם היו מכלילים כיניכם לכין
אלהיכם הכלל גופני גשמי, היה הצל כהיר וזך כל כך, לא
יאונה לצליק כל און ולא יעשה רושם והפסק האחל כפני
מאירים והכוככים והלכנה שהשמש כשעה חכירו
כן אורם, מעככים והיסולוח השמים ואין ומזהירים
הלכר הזה. ולהיוח סיכח החטא שכהיוח זה לעומח זה
שנעשה כענן מפסיק, על כן הוא סימן ללכריהם ז״ל. וכן
כענין הקשח נוכל לומר שהגם שהוא לכר טכעי כהיוח
כגכורחו, שכנגלו
השמש וחלק גשומה אחח ארץ חלק
כזכוחם וחחחונים העליונים כח הנוטל החטא אלמלא
וכהירחם, לא היה עושה רושם גשמיי כזה. נמצא עשייח
העליונים כח הנוטל השחנוח סימן גשמיי, רושם
וחחחונים כזכוחם וכהירחם, לא היה עושה רושםגשמיי  

גשמיי, 0ימ; השחנוח על
ידי כזה.
נמצא עשייח רושם
גו6ני מקכל שינוי ונעשה כח מעשינו
כח וחיוח עליוני
ככח היה אם היה
כ; מה
שלא ומקריוח, והשחניוח
שינוי יקכלו שלא מעלה של הנכדלים כשאר עליוני
ומקרה. ודכר זה עיקר גדול ואמוניי, שכ; כידינו על ידי
מעשינו ח0 ושלום השמים לא יחנו טלם והארץ יכולה