Understand, my people, prepare a preface

A decorative flourish or paraph appears at the top left of the first line.

A great announcement from the undersigned, by order of the revered and exalted General Committee here in Paris—may it be built and established—known by the name Chebrat Kol Yisrael Chaverim Alliance Israélite Universelle. I stand today before your honors to summon my opponents, the household of David Setton, to a Torah trial concerning the estate of the late nobleman, Mr. Abraham David Setton, and the widow of the nobleman, the elite David Joseph Ezra, who passed away in the land of India with his blessing. I ask of your honors: understand, reflect, and weigh in the scales of justice your opinion on everything written in this letter. Treat it with care, as my opponents are also important members of the company, and it is not hidden from your holy eyes what is written about the two judges in the Torah, in the section of Shoftim Judges (Deuteronomy 18), "The two men who have the dispute shall stand before the Lord, before the priests and the judges who will be in those days," and again, "The judges shall inquire thoroughly." Behold, "A false witness, a false witness testified against his brother." From here we learn that the Lord Himself is present among the judges when they deliberate. We also find this written in the Book of Psalms, chapter 82, "A Psalm of Asaph: God stands in the congregation of God; in the midst of the gods He judges." "God" referring to the judges as representatives of divine justice is a title for the judges. So it is written in Deuteronomy 19 and 4, "Judges," and written in the section of Ki Tetze When you go out, "If there is a dispute between men, they shall approach the court, and they shall judge them, and they shall justify the righteous and condemn the wicked."

It is as clear as the sun that I have not come, heaven forbid, before you so that you would favor me in judgment because I am poor and destitute. Is it not written in the section of Kedoshim Holy ones (Leviticus 19): "You shall do no injustice in court; you shall not show partiality to the poor or deference to the great, but you shall judge your neighbor with justice. You shall not go about as a talebearer among your people; you shall not stand idly by the blood of your neighbor; I am the Lord. You shall not hate your brother in your heart; you shall surely rebuke your neighbor, and not bear sin because of him. You shall not take vengeance, nor bear any grudge against the children of your people, but you shall love your neighbor as yourself; I am the Lord." Behold, I know, I truly know—may the Merciful One have pity—that not even one letter of the aforementioned scriptures is hidden from your eyes. Yet, it is good for Israel to remind them of the Torah of the living God, which He gave to His congregation for the sake of their holy ancestors, as it is written: "Remember Abraham, Isaac, and Israel, Your servants, to whom You swore by Yourself." There is no need to elaborate, for it is already known and famous that there is no other law in the world besides it; it is written, "For it is your life and the length of your days," and "All her ways are ways of pleasantness, and all her paths are peace." I have heard a report about this holy society, that with justice it judges its neighbor.

It is known to all of mankind who possess a living intellect that two things are necessary for people: a person of knowledge walks in integrity, and especially when acting on behalf of the many, it is the nature to behave according to one's understanding and mind, with knowledge and honesty, in order to find favor and grace in the eyes of others, as it is written, "You shall find favor and good sense." If the opposite occurs, such a person is a fool and a madman. Furthermore, a second point: a person of knowledge, even if they do not find favor in the eyes of the people, will not cause disputes to provoke them further or increase their hatred. Logic does not dictate that people—specifically, the wealthy—should harm a poor, knowledgeable person who has committed no sin, crime, or guilt. For about five weeks now, I have come here to your holy camp. The severe cry of the Lord rests upon Israel, upon the children of the Covenant, that they should testify regarding the living of this group. If it is found among these living, knowledgeable people that I have not sinned against the house of David Setton, and yet they have looted, robbed, and taken from my hand everything I own, from a thread to a shoelace, then let them testify! How much better it is to be among the living! A madman or one who alienates himself from the dead will not encounter the abandoned and the afflicted. They will not cause harm, even if people like them are present. It is not necessary to say that there is some reason for the matter, for arguments have rolled between me and wealthy, great men, famous in the world, who have conspired against me with the sages and rabbis of Jerusalem—may it be rebuilt and established—and in their investigation, all the sages were found to be merciful to the people of Israel and their leaders. They are strengthened by the holy Lord for their benefit, and the sign of this is [in the] darkness... The text ends abruptly here.