the existence of the world and the existence of the soul. Every book shall be established, and Isaac shall turn to the source referring to the author's interpretive focus. And for him, in this, to provide a reason for the general language. And the interpretation of the matter shall contain his seal, to say: since he founded semuchin foundational supports, he established particular pillars. And all of them are joined together to go, to say: the aggadot narrative traditions that the author lacked in his time, he came to say the three parts that I have explained:

The general world is the subject of this introduction for the attainment of my intention. Thus I have sought and asked for the ma'asiyot stories and the beraitot external teachings that I mentioned, the foundations and pillars to build upon them a structure, healthy and glorious. Upon them they will be supported, and in them will be placed most of the ma'amarim discourses that clarify the order. And the number of all of them is as Ezra the Scribe a traditional attribution for establishing communal structure placed the pillars of the world, and the Torah is one of them, and it is already mentioned in the Beraita. Even so, in the Mishnah and the Beraita, nine were included, and no more. And in the Tosefta, he placed three other pillars upon which the world stands, totaling twelve. Therefore, because it is good to build upon a basis to understand the entirety, which is Ein Yaakov Well of Jacob, and behold, its name indicates its essence and wisdom, for it encompasses the twelve pillars according to the number of the tribes of the sons of Jacob. And the word Ein Well/Eye is interpreted according to its simple meaning and the Targum Onkelos Aramaic translation of the Torah as the source, referencing the verse "as a fountain [Ayin] of blessing that Jacob blessed them". And it is proper and obligatory for me to open the mouth and the mind to speak to those walking in the path of the Lord, who are troubled by the machloket dispute of seeing and hearing every Sabbath the ma'amarim of our sages from the weekly portion. Therefore, I arranged three masechtot tractates from every portion, from the discourses that are in the Talmud and in the matter as required for them. He intends to provide thematic selections rather than chronological. It is necessary to remember all the verses mentioned in the Gemara so that there will not be in it anything ancient from the matter of the portion. However, in every sefer book referring to the books of the Tanakh, he dwells at length on remembering verse "X" from portion "Y" or "Z" from the portions be-karov in proximity to the subjects of the portion. And this will bring you to remember the meaning of opening the fountains from the well, the spring, throughout the year, and every year, each one in its discourse. I have saved the shortcomings that were printed beautifully, or at length in the genizah storage/repository, and there is no need to add anything upon them. But the verses of the four megillot scrolls Song of Songs, Ruth, Lamentations, Ecclesiastes are scattered in Bereishit Genesis referring to Rabbinic Midrashim, and to return the place of every verse among them. And in order to contain the aggadot, I did not include in this compilation anything from the verses of the Prophets nor from the Writings, except for the five megillot, since there is a set time for them in addition to the aggadot referring to their liturgical reading. I have gone through the twenty pillars that I have already walked through, and the style of every part individually, to explain all yeriah curtains/sections and explanations. And my prayer came to You, the Rock of my house, to straighten Your words and illuminate my path. This path, which I have laid before me, I prayed to lead me in Your truth and teach me, for You are my God, and my portion in the land of the living. And I am still speaking in emuna faith before the One, the merciful Heart, that I have prepared through Mishnah and Beraita... to see and to subtract and to expand in the eyes of all my spirit to walk through? my vision, and let not Jacob be ashamed, and let not my face be hidden from me, that they might contemplate? the fruit of my womb, my studies, and the value of the work that is what I have done and intended to compile a book and to select from the ma'amarim placed before us in the Shulchan Aruch prepared table/code of law, for they are written according to the order of the Talmud that is in our hands... because it is near to me in this path of mine, what is possible to occur to the talmidei chachamim students of the sages of the house of Midrash, and it is that every book and every book from them shall be written in an ashurit square/formal script, and they are ordered according to the heavens, in the way that it is possible to learn. However, there is in every book from them a keter crown of pe'ot openings/chapters and upon them openings and temuchim supports. And they are as apples of gold in settings of silver. Afterwards, let that student know that in the past days in the house of study, they learned their war metaphor for intellectual debate... and in order to merit the public, he wrote a book and remember the length of its amount and its ability, including all that is written in those books in an ashurit script... for all who know the book and it is according to my strength. However, all that is in my hand in one script in meaning and distance, they did not write and they founded them in the books that I chose as in the beginning... and to check the place of his thought? touching upon the hidden, thin, and deep matters that you walked through in all those books. And who is like the aforementioned student, because according to the multitude of years that passed, the time was a remnant of the great remnant that was mentioned by the distinguished man mentioned z"l of blessed memory. Because for the ma'aseh work/deed and the mitpases the one who is grasped/apprehended, all is called from him... for the mashal parable/example is in its matter as in the ripening of the first fruits. Except in the form of parperot desserts/side dishes, stories, and aggadot... and he writes on a special book in the ketivah writing of the name, all that was written in the ways of settings and openings in all the ma'amarim... and to awaken all the students and the laborers in their studies and to understand from the megillah scroll the heart of the sages and their riddles. See now that I am the student whose soul desired from my youth to choose the good and to merit to write on a special book all the ma'amarim halachiyim legal discourses that are written in the six orders of Mishnah and Talmud which the great teacher, Rabbi Isaac Alfasi the Rif, a major codifier of law, did not enter in his great compilation, the master of wisdom and secrets to the work known that I have written already. And my eyes and my heart were all the days on all those ma'amarim, to understand and to watch for the intention of the sages written in loshonot languages/phrases that are hidden. This was to me good, the opening of the house of this book Ein Yaakov, to satisfy the mordei those who rebel/struggle for my sons, for I am a worm of Jacob. I will set upon it my thoughts and my study and all my efforts always all the day, perhaps I will be able to assemble the crowns of the settings in some discourses, and I will place upon my head a crown of pure gold, the explanations of the commentators, the hamutim sweet ones written in this book. And all that my hand attains, not little and not much, in the precision of the words of the sages z"l that we wrote on another book, in order not to burden everyone. To read in this book... in the life of the One who helps my time, He will complete for me, and my good thoughts will be fulfilled in Your truth, in Your mercies and the abundance of Your kindness. For to You and for? You... the writing of this compilation was a work holy to the soul and adds in value to itself. And if there will not arrive from it any good benefit, it will not add and it will not subtract. Because if he will not merit, it will not be his addition and his study to be seen in my eyes. Added to the guarding of this, its guarding stands for me from all that is written in the introduction of the book... The text here details the author's struggle to balance his work and the humility required in the presence of his masters.

Second Pillar: Avodah Service. And I divided it into two parts.

Part A The service of the Holy Temple as established by Shimon HaTzadik.
Part B Matters of prayer and its potency, which is called the service of the heart, and they are the order of blessings. And add to this the mitzvot of the Lulav and the mitzvot of Tefillin, for they are the purpose of the one who prays.

Third Pillar: Gemilut Chasadim Acts of Loving-Kindness. And I divided it into four parts.

Part A Acts of loving-kindness with one's body and with one's money by giving tzedakah charity.
Part B Respect for one's mother and bride and close to this matter is the obligation of marriage and the elderly, peru u'rvu be fruitful and multiply, and the three gerusah acts of expulsion/separation to attend to.
Part C Visiting the sick. And it is proper to attribute to this part matters of medicine and segulot remedies/charms.
Part D Burial of the dead and their funeral procession. And the book is over all that is kasher proper and similar to this.

Fourth Pillar: Din Law/Justice. And I divided it into three parts.

Part A On the status of the judges and the dayanim judges, and the obligation to make a compromise, and the warning against accepting a bribe, all is passed in the word mutar permitted.
Part B Every discourse that mentions a matter of kiddush sanctification, and this is the joy from the judgment of the Hashem.
Part C The merit of the judge and the merit of the argument, and so it is proper for every judge and wise man for everyone who has any trouble not to be arrogant, and so it is said to humble oneself at the time of going to the house of authority to receive the command and matters of hanhagot conducts of their part, and there are all these eighteen affairs in? the world... The author continues to describe the administrative and ethical duties of communal leadership.

for the good, the good part, etc. And so the intellect also is fearful. The good in it, and he did from its continuation much from this. Good and its existence and less. And further, from every type, all of the good as it is proper to go up from it, and do from it all the part from the type that is? the face of the matters, that is in the existence in this mode and the shavu'ot oaths/promises of the goodness for the times, this is... And he will be satisfied according to your measurement in every time and time, the place as is proper to him exactly. And as his thoughts are the deeds of the king, every toil from every part from the matter that is the face, that is in the existence in this mode. And according to how much that is in it from the water metaphor for Torah study. And he will compare to be in it as a good word and as a law of tov good and similar to it. And the oaths of the matter to the king to every act of the deed that is in the blessing, and they brought it to his hand, and he brought it to the status of the sages of his potency. And it was bad in his eyes, the act of the community, and he caused it to be engraved upon the foundations to terminate it, and he brought us to the sages of his alef first/primary. And so the sages will be exalted, also the book of his Torah that is in his servants to learn them, and the status that is established in it as a law, and he will go to the other parts. The chamad desirable ones are hard to know the deep, hidden matters that are in the wisdom of the Talmud as is proven in the Aggadot and the Meshalim parables of the Sages. And he will obligate his soul to do them constantly. And afterwards, he will select from it the second part, and it is the wisdom of the minhag custom that is in his time and in his place. And after this, he will examine in the third part matters of the chronicles, the days of the sons of man and his births, according to the order of the generations of his work. And he will give from it the remnants of the births and he will assist in the ancient days. And he will cover in every matter from it and in its place and as is proper to him and according to what is necessary upon him. He further wrote in his introduction that the wisdom of the sage is said to be the one who understands the book, how he placed the composition of that book into how many parts, and the beginning of every discourse in it, perhaps he will live to compose that book. Afterwards, he prepared for us ten parts, and all of them are in the tractate of ha'alot ascents. Because how many sons merited through the mussar ethics, and I remembered the words of the one who learns from [the hymns] [the bows]... The author provides a structured methodology for studying the Aggadic material, emphasizing the necessity of moral instruction and proper scholarly conduct.

These are the accounts of the general discourses and the order of their collection in their names,

in their generations, each one on his standard, with the signs of their fathers' houses:

First Pillar: Torah Instruction. And I divided it into three parts.

Part A On the merit of Torah and the promise of the good in this world and in the World to Come.
Part B On the merit of the learners and the teachers, the great value of the matter of the talmidei chachamim, the priests, and the Levites to the great ones, and to the nevi'im prophets, the sages.
Part C On the holiness of the times designated for engagement with Torah, for it is written "and in His Torah he meditates day and night," to teach it to the individual and the communities, and it is damaging to learners, and the vow of the days of the holidays as the words of our sages z"l. Therefore it is proper to attribute to this part the matter of the observance of the Sabbath and the matters of the holidays, the great ones and the holy ones, like Hanukkah and Purim. And also the discourse of Megillat Taanit Scroll of Fasting to benefit, for they were fixed as holidays, and even though they were nullified, their memory was not nullified.