Simchat HaNefesh

[ Ith medicine for bodies and soul ] first of all in it a strong medicine for the concerns to her will find, because many people are stricken with concerns, which are harmful for their bodies and its souls. Who will study the medicine there, its concerns will reduce themselves { and } from him will drop.

[ IITH God confidence in the good one and "bad one" ] secondly large comfort words to her and { louder pieces of advice } will find to show humans that it is itself in no thing praying carrots. Because everything that comes to humans, is from God and is it everything to the good one, and it is better, if it [ its ] suffers punishments [ already ] in the world.

[ III. The soul of humans ] thirdly their large knowledge and { clear } proofs will find, { well-known things to be served } like the soul with humans [ arranged ] is, and that it was created, in order God which will admit everyone.

[ IV. instruction and reprimand by narration ] fourth it large instruction and reprimand, { loud } proof and Gleichnisse and narration find, { it be all moral, contain [ also ] } large arrange, so that everyone, which { nothing far as } a Jew call, the truth recognize must and it further serious with God mine must.

[ V. Ritualbelehrungen/Dinim-Sammlung ] Fuenftens { in it } all ritual instructions to her { and renewals } for the whole year will find, which { Jew is committed to everyone } according to the regulations to hold, and [ so ] everyone can experience to serve God quite. Also instruction over the Nidda, Challa, Hadlaka and all instruction, the to belong [, will it in it find ]. Because into the Weiberbuechlech some errors are contained and [ it is ] also not noted everything. That will find everything to her [ against it ] in this book. Also all ritual instructions concerning the benediction sayings of the enjoying are already { perfectly arranged. There is [ however ] a part [ of them ] in [ others ] Buechern}gedruckt, [ nevertheless ] is already many errors in them. In this book they are quite arranged, so that [ itself ] after them to arrange [ is ].

[ VITH medical pieces of advice ] sixth the most important medical pieces of advice in summarized form to her will find, how they were noted by the Gaon Rabbeinu Mo Maimon, and according to which itself humans were to hold back.

[ VIITH call to the industrious study ] who has God dear and itself and wants to probably do to its soul, is to see in this book to be quite bewandert, then he will be able himself to please quite.

printed in the holy municipality Sulzbach, may protect God it,

in the pressure house of the honourable Rabbiner Rabbi Seckel, God and retains him, son of the honourable Rabbiner Rabbi Ahron, protects printer, gesegneten memory,

in the year "that its people Israel with peace segnet" [ 40+6+10+300+200+1(+240)=797 ] the small counting [ general calendar: 797+1000=1797 ]


In the Gmara [ treatise ] of the Tanit { Taanit 2à bT } is told, how Raw Broka Elijahu hectar-Navi on the market found. Raw Broka Elijahu hectar-Navi asked whether among the people, which are on the market there which are, which [ now already ] are ready for the coming world (due to their Mizwot with dignity).

{ the term of the coming world is closely with the term of the this-lateral world connected, but in its meaning not always clearly. Because the coming world means on the one hand the jenseitige life of the individual soul in the Gan Eden, on the other hand in addition, the again arranged world, which is to replace our jet time world after the messianischen days. Here differences arise. between the rabbinischen, philosophical and kabbalistischen concepts }

Elijahu hectar-Navi answered: "no, it is not anybody among them, which [ now already ] is ready for the coming world (with dignity). When they talked in such a way one while, two people passed. Elijahu hectar-Navi said to Raw Broka: "these two people are ready and worthy [ now already ] for the coming world." There Raw Broka went to them and asked it, what their work is and which good characteristics it to actually have. There they answered: "we are merry people. If we see people, to ensure and trauern, we make them merry." To it a heavy question is to be asked: Like many march alkenes (horse farmhands, and/or Schelme, fool) are present [ nevertheless already ], which make the people laughing; a part [ of them ] insolences and invective talk in addition! Is it a wrong acceptance that they [ already now ] are ready for the coming world? [ or the following is correct: ] Evenly, because the two people were merry and enjoyed, they are worthy for the coming world.

{ the heavy question would like to clarify the alleged contradiction between here at the basis the lying virtue ideal of the word meagreness/seriousness on side and the utterance a Elijahu`s on the other side. }

The solution [ this problem ] is the following: With a right Zaddik the following rule applies: It is not with it anything available, about what it could worry itself, because a holy soul has, as will find their it in this book [ described ].

{ according to the rabbinischen view the Zaddik/Gerechte is someone, which seeks to fulfill the Mizwot and in it is predominantly successful, so that its Mizwot outweigh its sins. In its efforts the Thora to fulfill it is in the constant fight against the bad impulse, which it is able to defeat however by its strong will to the Thora. In the Kabbala the Zaddik is stylized for the ideal picture of perfect humans, who direct the productive forces of the cosmos as foundation of the goettlichen creation act into firm barriers and actively at the receipt, and/or the re-establishment of the order is involved. More exactly in: Scholem, Gershom: Zaddik, the fair one. In: Of the mystischen shape of the divinity. Frankfurt A. M. 1977. }

Now, who there in this [ now - ] world trauert and ensures, its heart is not in the correct [ way ] with God.

{ concerns and mourning are designated here as a sign of a God confidence lacking. The Zaddik is opposite placed to that as exemplary model, which draws for Kirchhahn according to by its crisis-firm God confidence distinguishes. How later is to be recognized, the author publicises an optimistic life attitude contrary to other works of the contemporary Mussarliteratur. }

Das Moralwerk Simchat ha-Nefesch