Or 17093

Or 17093 (1) - (25): Dated sermons for Rosh Hashanah season:

Or 17093 (1): Sermon for Rosh Hashanah 5629 [Anno Mundi = 17-18 September 1868 CE]. (Side A, column B is written with the page held upside down.)

Or 17093 (2): Sermon for Rosh Hashanah day, before the sounding of the shofar, 5640 [Anno Mundi = 18-19 September 1879 CE]. Introductory apology, plus sermon. After the opening lemma, from Midrash [Exodus] Rabbah on Pericope Tetsaṿe (section 38:4), on the efficacy of prayer, HED’s first words form an acrostic of the Tetragrammaton, imbedded in a seasonable phrase (‘Man trembles and a slave turns himself’ / יחרד האיש וילפת העבד).

Or 17093 (3): Sermon for Rosh Hashanah 5642 [Anno Mundi = 24-25 September 1881 CE]. The epigraph, from Numbers 10:10, ‘On the days of your rejoicing and on your festivals, you shall sound the blast …, and these shall be for you a commemoration …’, relates to the sounding of the shofar. After the opening lemma, from Leviticus Rabbah section 29:9-10, HED’s first words form an acrostic of the Tetragrammaton, imbedded in a seasonable phrase that he reworked into its final form, from ‘Let the heart tremble and let the limbs turn’ / יחרד הלב וילפת האיברים to ‘Let the heart melt and let the limbs tremble’ / ימס הלב ויחרדון האיברים.

Or 17093 (4): Sermon for Rosh Hashanah 5643 [Anno Mundi = 14-15 September 1882 CE]. After the opening lemma, from Midrash [Leviticus] Rabbah on Pericope Emor, section 29:1, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the expression of divine praise, ‘May the Creator be praised and may the Fashioner be exalted’ / ישתבח הבורא ויתעלה היוצר.

Or 17093 (5): Sermon for second day of Rosh Hashanah 5649 [Anno Mundi = 7 September 1888 CE]. In the heading, the alphanumeric designation of the year is reordered, and the millennial is omitted, thus forming a supplication to God to make it rain: תמט”ר. After the opening lemma, from Yalḳut Shim‘oni on Pericope Ha’azinu / האזינו, section 942:4, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the same expression of divine praise employed in the sermon of Rosh Hashanah 5643 [above, MS Or 17093 (4)]. Quire includes original pagination.

Or 17093 (6): Sermon for Rosh Hashanah 5650 [Anno Mundi = 26 September 1889 CE], Thursday of the week of Torah portion Ha’azinu / האזינו; taken from the sermon of the year 5647. After the opening lemma, from Midrash Tanḥuma on Pericope Ha’azinu / האזינו (section 4), HED’s first words form an acrostic of the Tetragrammaton, imbedded in the same seasonable phrase that he used in 5640 [above, MS Or 17093 (2)].

Or 17093 (7): Sermon for the first day of Rosh Hashanah 5653 [Anno Mundi = 22 September 1892 CE], Thursday. After the opening lemma, from Midrash Tanḥuma (Pericope Beha‘alotkha / בהעלותך, section 9), HED’s first words form an acrostic of the Tetragrammaton, imbedded in the seasonable phrase ‘let the hearts tremble and the sinners repent’ / יחרדו הלבבות וישובו החוטאים. Quire includes original pagination.

Or 17093 (8): Sermon for Rosh Ḥodesh [= the beginning of the month of] Elul, Sunday of the Pericope Shofṭim / שופטים, Year 5653 [Anno Mundi = 13 August 1893 CE]. Elul is the month of taking account of one’s state of soul, in preparation for Rosh Hashanah, which comes one month later. After the epigraph from the beginning of the week’s Torah portion, Deuteronomy 16:18, ‘Judges and officers shall you place for yourselves in all of your gates that the Lord, your God, gives to you according to your tribes; and they shall judge the nation with righteous judgment’, and the opening lemma from Babylonian Talmud Berakhot 5a, on suffering, taking account of one’s state of soul, and spiritual cleansing, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the seasonable phrase ‘let the wise lend ear, and let the understanding ones listen’ / יאזינו החכמים וישמעו הנבונים. Quire includes original pagination.

Or 17093 (9): Sermon for Rosh Hashanah 5654 [Anno Mundi = 11-12 September 1893 CE], when there was a cholera epidemic. After the opening lemma, from Midrash Rabbah on Pericope Emor / אמור (section 29:7), HED’s first words form an acrostic of the Tetragrammaton, imbedded in the seasonable phrase ‘Let a person peer intently and man of heart understand’ /יביט האדם ויבין הנלבב.

Or 17093 (10): Sermon for the Year 565? [either 5654 or 5655], in which Rosh Hashanah is on Monday and Tuesday. This is either a draft of the sermon for Rosh Hashanah 5654 [contained in MS Or 17093 (9), see above] or a similar sermon for Rosh Hashanah 5655 [Anno Mundi = 1-2 October 1894 CE]. The last alphanumeric digit of the year’s number is ambiguous, being either a ד or a ה, viz. 4 or 5.

Or 17093 (11): Sermon for the Sabbath which coincides with Rosh Ḥodesh [= the beginning of the month of] Elul [the first day of which is 30 Av] 5654 [Anno Mundi = 1 September 1894 CE], after the prophetic reading (mafṭir / מפטיר) in the synagogue service.

Or 17093 (12): Sermon for Rosh Hashanah, Tuesday, 5657 [Anno Mundi = 8 September 1896 CE]. [A later note, which was scored out, adds: and Thursday, Year 5656.] After the opening lemma, from Leviticus Rabbah (section 29:6), HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘The matter is known, and the concept is well known’ / ידוע הדבר ומפורסם הענין.

Or 17093 (13): Sermon for Rosh Hashanah 5657 [Anno Mundi = 8-9 September 1896 CE]. After the opening lemma, from Sifre on Numbers 10:10, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘The sages will intelligise and the creatures will believe’ / ישכילו החכמים ויאמינו הברואים. The bottom of side B breaks off mid-sentence, with a catchword in the margin; but no following page has survived.

Or 17093 (14): Sermon for the second day of Rosh Hashanah 5659 [Anno Mundi = Sunday 18 September 1898 CE]. After the opening lemma, from Genesis Rabbah section 55, on the binding of Isaac, followed by a list of key points, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘The wise will understand, and the understanding will intelligise’ / יבינו החכמים וישכילו הנבונים. A substantial section is attributed to the work ‘Aḳedah / עקידה (by Isaac Arama) Portal 18.

Or 17093 (15): Sermon for Rosh Hashanah, Tuesday, first day of Rosh Hashanah, year 5660 [Anno Mundi = 5 September 1889 CE]. After the opening lemma, from Genesis Rabbah section 56:9, on the binding of Isaac, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘Those who listen will understand, and those who backslide will intelligise’ / יבינו השומעים וישכילו השובבים.

Or 17093 (16): Sermon for the second day of Rosh Hashanah, 5662 [Anno Mundi = 15 September 1901 CE]. As indicated in the header with the year’s ‘sign’, viz. ‘Saturday-Deficient-Tuesday' - זח”ג, that year the first day of Rosh Hashanah was on a Saturday. As such the shofar was not sounded that day, and Sunday, the second day of Rosh Hashanah, was the first day for shofar. (“Deficient” = the months Marḥeshṿan and Kisleṿ both have only 29 days that year; and “Tuesday” is the first day of Nisan and Passover that year.) After the opening lemma, a midrash on the binding of Isaac presumably Yalḳut Shim‘oni on Genesis 22:14, end of section 101, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘The knowers will know, and the listeners will understand’ / ידעו היודעים ויבינו השועים.

Or 17093 (17): Sermon for the day of Rosh Hashanah of the year 5663 [Anno Mundi = 2-3 October 1902 CE], which fell on Thursday and Friday. The epigraph on divine justice, from Deuteronomy 32:4, ‘The Rock, Whose deed is perfect; for all of His ways are justice. Trusty God with no injustice; righteous and upright is He’, is followed by a midrashic passage from Deuteronomy Rabbah on Pericope Ṿa-’Etḥanan / ואתחנן (section 33) on awe of God, augmented with the ‘Ets Yosef / עץ יוסף commentary. Then HED begins with the statement, ‘Among the foundations of faith is to know that what is truly sought of man is that he exert himself to draw down flow from heaven to earth, thereby also fulfilling the will of the Holy Blessed One’ / הנה מיסודי האמונה הוא לדעת כי המבוקש האמיתי מהאדם הוא שישתדל להוריד את ההשפעה מן השמים לארץ וימלא לזה גם רצון הקב”ה. Quire includes original pagination.

Or 17093 (18): Sermon for Rosh Hashanah year 5664 Anno Mundi [= 22-23 September 1903 CE], which fell on Tuesday and Wednesday. The epigraph, from Deuteronomy 30:11-14, ‘For this commandment … is not beyond you … it is not in heaven … for this matter is very close to you, in your mouth and in your heart, to do it’, is followed by the discussion in Midrash Ecclesiastes Rabbah of Ecclesiastes 1:15, ‘A distortion that cannot be fixed’: ‘In this world, one who is distorted can be fixed’. Quire includes original pagination.

Or 17093 (19): Sermon for the second day of Rosh Hashanah 5665 [Anno Mundi = 11 September 1904 CE]. That year the two days of Rosh Hashanah fell on Saturday and Sunday [and thus there was no shofar blowing on the first day]. After the epigraph, Deuteronomy 32:3, ‘When I invoke the name of the Lord, give greatness to our God’, and extracts from Babylonian Talmud Megilah 34a – 35a on the shofar and its meaning, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘Let man tremble, and let one who fears … turn himself’ / יחרד האדם וילפת הירא.

Or 17093 (20): Sermon before shofar blowing, second day of Rosh Hashanah 5669 [Anno Mundi = 27 September 1908 CE]. [The first day was Saturday, and thus had no shofar blowing.] Epigraph: Deuteronomy 32:1-3, ‘Hearken, O heavens, so that I may speak … let my teaching fall like rain … When I invoke the name of the Lord, give greatness to our God’. Lemma from Deuteronomy Rabbah 2:11, on God’s attentiveness to prayer.

Or 17093 (21): Sermon for Rosh Hashanah 5670 [Anno Mundi = 16 September 1909 CE], Thursday; an intercalated year. After the epigraph, ‘On the seventh month, on the first of the month’ (Leviticus 23:24), and excerpts from the associated passage in Leviticus Rabbah, section 29, ‘renew your deeds; polish your deeds; and I shall rise from the throne of judgment and sit on the throne of compassion’ HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘The matter is known, and the concept is well known’ / ידוע הדבר ומפורסם הענין, as in the sermon for Rosh Hashanah 5657 [MS Or 17093 (12)].

Or 17093 (22): Sermon for the second day of Rosh Hashanah 5672 [Anno Mundi = 24 September 1911 CE]. Rosh Hashanah having been on Saturday and Sunday, there was no shofar blowing on the first day. Taken from the book Kise Eliyahu / כסא אליהו.

Or 17093 (23): Sermon for Rosh Hashanah 5673 [Anno Mundi = 12 September 1912 CE], Thursday. The year’s sign: Thursday-Full-Tuesday (= first day of Rosh Hashanah is on Thursday; the months Marḥeshṿan and Kisleṿ both have 30 days; the beginning of the month of Nisan and the first day of Passover are Tuesday). Epigraph: Deuteronomy 32:1-3, ‘Hearken, O heavens, so that I may speak … let my teaching fall like rain … When I invoke the name of the Lord, give greatness to our God’. Lemma from Deuteronomy Rabbah 2:11, on God’s attentiveness to prayer. Compare the sermon for Rosh Hashanah 5669 [MS Or 17093 (20)].

Or 17093 (24): Sermon before shofar blowing, 5674 [Anno Mundi = 2 October 1913 CE]. After the lemma from Yalḳut Shim‘oni [presumably on Numbers 29:1, in section 782], discussing God’s rising from the throne of judgment and sitting on the throne of compassion, HED’s first words form an acrostic of the Tetragrammaton, imbedded in the phrase ‘Let the congregation hearken, and let the listeners understand’ / יאזינו הקהל ויבינו השומעים.

Or 17093 (25): Sermon for the second day of Rosh Hashanah, year 5689 [Anno Mundi = 16 September 1928 CE], which was a Sunday [and thus the shofar was not blown on the previous day, it having been a Saturday]. ‘I shall begin with what is alluded to in the esoteric aspect [of the Binding of Isaac], as written in the prayer-book (?); and afterwards I shall begin with the Binding of Isaac, the seasonal topic’.

Or 17093 (26): Sermon on the sounding of the shofar and its effect, moving from ethical to homiletical, to esoteric realms. Written on a single sheet of paper that was folded and cut into hand-size quadrants such that the quadrants remain slightly connected. These quadrants are cut in a manner that when the page is folded, a booklet is formed. The text is positioned on each side of each quadrant in a manner that facilitates reading without the need to reposition the booklet. All that is required is the turning of the mini-pages.

Or 17093 (27): Sermon offering a parable to understand the concept of shofar blowing, from Rabbi Isaac Farḥi, the ‘Jerusalemite Preacher’ / יצחק פרחי, המגיד הירושלמי (Israel, 5539 – 5613 Anno Mundi = 1778/9 – 1853 CE).

Or 17093 (28): Sermon, including justification and guidelines for an appropriate sermon in preparation for hearing the shofar: arousal to repentance. Answers author of Kise Eliyahu / כסא אליהו’s critique of the practice.

Or 17093 (29): ‘Sermon of PaRDeS – musar prior to the blowing of the shofar’ / דרוש פרד”ס מוסר קודם תקיעת שופר. PaRDeS / פרד”ס, which literally means ‘orchard’, when given as an acronym, refers to the four senses of scripture: Peshaṭ / פשט = the plain sense; Remez / רמז = allusion; Derash or Derush / דרש - דרוש = ‘searching’ / ‘expository’; and Sod / סוד = esoteric. HED’s sermon will traverse these senses, with an emphasis on ‘musar’ / מוסר = ethics.

Or 17093 (30): ‘Sermon for the day of Rosh Hashanah, before the shofar blowing; copied from the book Derekh Yesharah / דרך ישרה by Rabbi Abraham Antebi / אברהם ענתיבי, Judge [in the Jewish court] of the holy community of Aram Tsova [= Aleppo, Syria], Portal of Judgment. It is a sermon for the day of Rosh Hashanah, before the sounding of the Shofar.’ The sermon begins, ‘Cry out a proclamation with might before the People of Israel’ / כרוזא קרי בחייל לפני בני ישראל. It is published Antebi’s work entitled Ohel Yesharim / אהל ישרים, published multiple times. It is possible that HED confused the title of this work with the similar Derekh Yesharah / דרך ישרה.

Or 17093 (31): ‘Sermon for the first day of Rosh Hashanah, from the work Ye‘arot Devash / יערות דבש’, by Rabbi Jonathan Eybeschutz (alt. Eibeschutz, Eibeschitz; Yiddish: אייבשיץ); with glosses by HED. The sermon begins, ‘“Seek the Lord when He is to be found” (Isaiah 55:6): Our Sages of blessed memory say: [These are] the 10 days between Rosh Hashanah and Yom Kipur’ (Babylonian Talmud Rosh Hashanah 18a).

Or 17093 (32): ‘Sermon for the day of Rosh Hashanah, from the work Ye‘arot [Devash] / יערות [דבש] with a few glosses incorporated within’. A fair copy of the previous item [Manuscript Or 17093 (31)] followed by additional material.

Or 17093 (33): Collection of Rosh Hashanah – shofar sermons: [1] end of sermon from Divre Shelomo / דברי שלמה, sermon for the second day of Rosh Hashanah 5334 [Anno Mundi = 1573 CE], folio 219[c]-d; [2] ibid., sermon for the second day of Rosh Hashanah 5335 [Anno Mundi = 1574 CE], folio 293a; [3] an unidentified sermon on the sounds of the shofar blasts; and [4] a sermon on the merit of Abraham, apparently from work entitled Sha‘are ratson / שערי רצון.

Or 17093 (34): Sermon for Rosh Hashanah. Lemma: Numbers 10:9, ‘When you enter into a battle in your land’.

Or 17093 (35): Sermon for the Rosh Hashanah season. Opening lemma: Babylonian Talmud Rosh Hashanah 32b: Said Rabbi Avahu: The ministering angels said before the Holy Blessed One: Master of the Universe, why, on Rosh Hashanah and Yom Kippur, do the People of Israel not recite songs before You? … The King is sitting on the throne of Judgment.

Or 17093 (36): Sermon on the power of repentance. Begins with an acrostic of the Tetragrammaton ‘The matter is known and the concept is well-known: how great is the power of repentance!’ / ידוע הדבר ומפורסם העניין כמה גדלה כחה של תשובה. The handwriting does not resemble HED’s.

Or 17093 (37): Chapter-headings for homilies and sermons for Pericope Ṿa-Yelekh / וילך coinciding with the Shabbat Shuvah / שבת שובה = the Sabbath of Repentance, viz. the Sabbath that falls between Rosh Hashanah and Yom Kipur. Covers verses from the Torah reading and from the special haftarah for this Sabbath. Sources cited: Pene Daṿid / פני דוד; Bina la-‘ittim / בינה לעתים; Ḳol sason / קול ששון; Ohel Ya‘aḳov / אהל יעקב; Sha‘are tsedeḳ; Sefer ha-midot / ספר המדות; and Shiure midot / שיורי מדות.

Or 17093 (38): Multiple short homilies on Hosea 14:2, ‘Return O Israel’ etc., the beginning of the haftarah for Shabbat Shuvah / שבת שובה = the Sabbath of Repentance, viz. the Sabbath that falls between Rosh Hashanah and Yom Kipur.

Or 17093 (39): Sermon for Shabbat Shuvah / שבת שובה = the Sabbath of Repentance, viz. the Sabbath that falls between Rosh Hashanah and Yom Kipur. For the lemma, cf. Lamentations Rabbah 5:21 and parallels. ‘The Congregation of Israel said before the Holy Blessed One: Master of the Universe, repentance is up to You; but the Holy Blessed One responded, repentance is up to you’.

Or 17093 (40): Fragment of Yom Kipur sermon. While Yom Kipur is a time of awe, it also is a time of exaltedness, as expressed in the verse (Psalm 2:11) ‘exult in trembling’.

Or 17093 (41): (Fragment of?) Sermon on the shofar.

Or 17093 (42): Sermon on repentance. Lemma from Leviticus Rabbah 29:1, interpreting Leviticus 23:24, 'On the seventh month, on the first of the month': On this day, Adam was judged; and this is a sign for his descendants, who also are judged on this day.

[End]