Esnoga Bet Emunah
7104 Inlay St SE, Lacey, WA 98513
Telephone: 360-584-9352 - United States of America
© 2008
E-Mail: gkilli@aol.com
Triennial
Cycle (Triennial Torah Cycle) / Septennial Cycle (Septennial Torah Cycle)
|
Three and 1/2 year
Lectionary Readings |
Fourth
Year of the Reading Cycle |
|
Nisan 14, 5768 – April 18/19,
2008 |
Seventh
Year of the Shmita Cycle |
Shabbat HaGadol – Sabbath The Great
Candle Lighting Times
Olympia, Washington, U.S. Brisbane,
Australia
Friday Apr. 18, 2008 – Candles at 7:47 PM Friday Apr. 18, 2008 – Candles at
5:10 PM
Eve of First day Passover Eve of First
day Passover
Shabbat, April 19, 2008 Candles after: 8:55 PM Shabbat, April 19, 2008
Candles after: 6:02 PM
Eve of Second day Passover Eve of Second
day Passover
Sunday, April 20, 2008 Candles after: 8:57 PM Sunday,
April 20, 2008 Candles after: 6:01 PM
Monday, April 21, 2008 Holiday Ends: 8:58
PM Monday,
April 21, 2008 Holiday Ends: 6:00 PM
San Antonio, Texas, U.S. Kuala Lumpur, Malaysia
Friday Apr. 18, 2008 – Candles at 7:45 PM Friday Apr. 18, 2008 – Candles at
7:00PM
Eve of First day Passover Eve of First
day Passover
Shabbat, April 19, 2008 Candles after: 8:40 PM Shabbat,
April 19, 2008 Candles after: 7:50 PM
Eve of Second day Passover Eve of Second
day Passover
Sunday, April 20, 2008 Candles after: 8:41 PM Sunday,
April 20, 2008 Candles after: 7:50 PM
Monday, April 21, 2008 Holiday Ends: 8:41
PM Monday, April 21, 2008 Holiday
Ends: 7:49 PM
Atlanta, Georgia, U.S. Singapore,
Singapore
Friday Apr. 18, 2008 – Candles at 7:53 PM Friday Apr. 18, 2008 – Candles at
6:50 PM
Eve of First day Passover Eve of First
day Passover
Shabbat, April 19, 2008 Candles after: 8:51 PM Shabbat,
April 19, 2008 Candles after: 7:39 PM
Eve of Second day Passover Eve of Second
day Passover
Sunday, April 20, 2008 Candles after: 8:51 PM Sunday,
April 20, 2008 Candles after: 7:39 PM
Monday, April 21, 2008 Holiday Ends: 8:52 PM
Monday,
April 21, 2008 Holiday Ends: 7:39 PM
Cebu,
Philippines Jakarta,
Indonesia
Friday Apr. 18, 2008 – Candles at 5:52 PM Friday Apr. 18, 2008 – Candles at
5:33 PM
Eve of First day Passover Eve of First
day Passover
Shabbat, April 19, 2008 Candles after: 6:43 PM Shabbat, April 19, 2008
Candles after: 6:22 PM
Eve of Second day Passover Eve of Second
day Passover
Sunday, April 20, 2008 Candles after: 6:43 PM Sunday, April 20, 2008
Candles after: 6:21 PM
Monday, April 21, 2008 Holiday Ends: 6:44 PM Monday,
April 21, 2008 Holiday Ends: 6:21 PM
For
other places see: http://chabad.org/calendar/candlelighting.asp
Coming
Festivals: Pesach - Passover
Evening
Saturday April 19 – Evening Sunday April 27
For
further study see: http://www.betemunah.org/passover.html;
http://www.betemunah.org/chronology.html; http://www.betemunah.org/redemption.html;
http://www.betemunah.org/haggada.html; http://www.betemunah.org/pcustoms.html
Shabbat HaGadol – Sabbath The Great
|
Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
|
רְאֵה
הַחִלֹּתִי |
|
|
|
“R’eh HaChiloti” |
Reader 1 – D’barim 2:31-35 |
Reader 1 – D’barim 3:23-26 |
|
“See I have begun” |
Reader 2 – D’barim 2:36-38 |
Reader 2 – D’barim 3:27-29 |
|
“Mira, ya he comenzado” |
Reader 3 – D’barim 3:1-4 |
Reader 3 – D’barim 3:23-29 |
|
D’barim (Deut.) 2:31 – 3:22 |
Reader 4 – D’barim 3:5-7 |
|
|
Ashlamatah: Joshua
10:12-21 |
Reader 5 – D’barim 3:8-11 |
|
|
Special: Malachi 3:4-24 |
Reader 6 – D’barim 3:12-17 |
Reader 1 – D’barim 3:23-26 |
|
Psalm: 109 |
Reader 7 – D’barim 3:18-22 |
Reader 2 – D’barim 3:27-29 |
|
|
Maftir – D’barim 3:20-22 |
Reader 3 – D’barim 3:23-29 |
|
N.C.: Matityahu 26:14-16 |
Malachi 3:4-24 |
|
Roll of Honor:
This Torah commentary comes to you courtesy of His
Honor Rosh Paqid Adon Hillel ben David and most beloved family, and that of His
Honor Paqid Adon David ben Abraham, and that of Her Excellency Giberet Sarai
bat Sarah and beloved family, as well as that of His Excellency Adon Barth
Lindemann and beloved family and that of His Excellency Adon John Batchelor and
beloved wife, and that of His Excellency Adon Ezra ben Abraham and his beloved
wife Giberet Karmela bat Sarah, as well as Her Excellency Giberet Hannah bat
Sarah and beloved family. For their regular and sacrificial giving, providing
the best oil for the lamps, we pray that G-d’s richest blessings be upon their
lives and those of their loved ones, together with all Yisrael, amen ve amen!
Also a great thank you to all who send comments to
the list about the contents and commentary of the weekly Seder.
If you want to subscribe to our list and ensure
that you never lose any of our commentaries, or would like your friends also to
receive this commentary, please do send me an E-Mail to ravybh@optusnet.com.au with
your E-Mail or the E-Mail addresses of your friends. Toda Rabba!
Rashi &
Targum Pseudo Jonathan for: Deuteronomy 2:31 – 3:22
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
31.
¶ Adonai said to me, "See, I have begun defeating before you
Sichon and his land. Begin inheriting--- to inherit his land." |
31.
And the Lord said to me, See, within the space of a sun and a moon I
have begun to deliver Sihon and his country into your hand; begin you to cast
him out, to inherit his land. |
|
32.
And Sichon went out toward us, he and his entire people, to wage war in
Yahatz. |
32.
And Sihon came out to meet us, he and all his people, to do battle at Jehaz. |
|
33.
Adonai, our G-d, defeated him before us, and we smote him and his sons and
his entire people. |
33.
And the Lord our God delivered him up before us, and we smote him, and his
children, and all his people. |
|
34.
We conquered all his cities at that time and annihilated every city's men,
woman, and children; we left no survivor. |
34.
And we subdued all his cities at that time, and destroyed all the towns, the
men, women, and children, we left none to escape; |
|
35.
Only the animals we plundered for ourselves, and the booty of the cities that
we conquered. |
35.
only the cattle took we for prey and the spoil of the towns which we subdued.
|
|
36.
From Aroer, which is on the bank of Wadi Arnon--- and the city that is in the
wadi---up to Gilad, there was no city that was stronger than we. All of it
did Adonai, our G-d, defeat before us. |
36.
From Aroer, on the bank of the river Arnona, and the city which is built in
the midst of the river, even unto Gilead, there was no city too strong for
us, the Lord our God gave all of them up before us. |
|
37.
Only the land of the descendants of Ammon did you not attack--- all along
Wadi Yabok and the hill cities--- everything Adonai, our G-d, commanded. |
37.
Only to the land of the children of Ammon we went not near, nor to any place
on the river Jobeka, nor to the cities of the mountain, according to all that
the Lord our God had commanded us. |
|
|
|
|
1.
We turned and went up the Bashan road. Og, King of the Bashan, went out
toward us, he and his entire people, to [wage] war in Edrei. |
1.
And turning, we went up by the way of Mathnan: and Og the king of Mathnan
came out to meet us, he and all his people, to give battle in Edrehath. |
|
2.
Adonai said to me, "Do not fear him, for I have put him in your
hand, with all his people and his land, and you will do to him as you did to
Sichon, King of the Emorites who was living in Cheshbon." |
2.
And the Lord said to me, Fear him not; for into your hand I have
delivered him, and all his people, and his land; and you will do to him as
you have done to Sihon king of the Amoraah, who dwelt in Heshbon.
[JERUSALEM. When Mosheh saw that wicked/lawless one, he trembled before
him, and said, Is not this he who did scoff at our father Abraham and Sarah,
and said to them, “You are like trees planted by a fountain of water, but you
bear no fruit?” Therefore did the Holy One, blessed be He, and let His Name
be glorified, cause him to wait, and prolong him many years alive, to show to
him the generations, because He would deliver him into the hands of his
(Abraham's) children: therefore the Word of the Lord said to Mosheh, Be not
afraid of him, for into your hand have I given him up, and all his people,
and his land, and you will do to him as you have done to Sihon. king of the
Amoraee, who dwelt in Heshbon.] |
|
3.
Adonai, our G-d, put into our hand also Og, King of the Bashan, and his
entire people; and we smote him without leaving him a survivor. |
3.
And the Lord our God gave up into our hands Og the king of Mathnan, and all
his people; and we smote him till no remnant remained to him. |
|
4.
We conquered all his cities at that time; there was no city that we did not
take from them--- sixty cities, the entire province of Argov, the kingdom of
Og in the Bashan. |
4.
And we subdued all his cities at that time, there was no city which we took
not from them, sixty cities, the whole boundary of Targona, the kingdom of Og
in Mathnan. |
|
5.
All of these were fortified cities with high walls, gates and bolts; besides
very many unwalled cities. |
5.
All these cities were fortified, surrounded with high walls, shut up with
gates and bars; besides open towns very many. [JERUSALEM. All these cities
were fortified, surrounded with high walls, with gates and bars.] |
|
6.
We annihilated them as we had done to Sichon, King of Cheshbon, annihilating
every city's men, women, and children. |
6.
And we utterly destroyed their cities: as we did to Sihon king of Heshbon, so
destroyed we with every city the men, women, and children. |
|
7.
And all the animals and the booty of the cities we plundered for ourselves. |
7.
But all the cattle, and the prey of the cities, we made a spoil for
ourselves. |
|
8.
At that time we took the land from the possession of the two Emorite kings
who were on the other side of the Yarden, from Wadi Arnon to Mount Chermon. |
8.
And at that time we took from the power of the two kings of the Amorites the
land beyond the Jordan, from the streams of Arnona unto Mount Hermon. |
|
9.
The Tzidonites call Chermon Siryon, and the Emorites call it Sneer. |
9.
The Sidonaee call Hermon the fruit‑producing Mount, but the
Amoraee call it the Snowy Mountain, because the snow never ceases from it
either in summer or winter. [JERUSALEM. The Sidonaee call Hermon the fruit‑producing land, but
the Amoraee call it the land which multiplies the fruits of the tree.] |
|
10.
All the cities of the plain and entire Gilad and the entire Bashan to Salcho
and Edre'i; cities of Og's kingdom in the Bashan. |
10.
All the cities of the plain, and all Gilead, and all Mathnan, unto Selukia
and Edrehi, cities of the kingdom of Og in Mathnan. |
|
11.
For only Og, King of the Bashan, survived from the remainder of the giants.
Look, his bed---an iron bed--- isn't it in Rabbat of the descendants of
Ammon: nine amohs its length and four amohs its width, in a man's amoh. |
11.
For only Og king of Mathnan remained of the remnant of the giants who
perished in the deluge. Behold, his bedstead was a bedstead of iron; behold,
it is placed in the archive-house in Rabbath, of the Bene Ammon, nine-cubits
its length, and four cubits its breadth, in the cubit of his own (stature).
[JERUSALEM. Is it not placed in the citadel of the Bene Ammon ?] |
|
12.
And this land we inherited at that time. From Aro'er which is on Wadi Arnon
and half of the Gilad hills and its cities--- I gave to the Reuvenites and
the Gaddites. |
12.
And this land which we took in possession at that time, from Aroer unto the
border of the river, and half of Mount Gilead, and the cities, I have given
to the tribe of Reuben and Gad; |
|
13.
And the rest of the Gilad and all of the Boshon, the kingdom of Og, I gave to
half the tribe of Menashe. The entire Argov province throughout the Bashan,
that is called the land of the giants. |
13.
but the remaining part of Gilead, and all Mathnan, the kingdom of Og, I have
given to the half tribe of Menasheh; all the limit of the region of Targona,
and all Mathnan, which is called the land of the giants. |
|
14.
Yair son of Menashe took all of the Argov province until the border of the
Geshurites and the Ma'achasites; and he named them for himself--- the
Boshon---the cities of Chavos Yair until this day. |
14.
And Jair bar Menasheh took the whole limit of the region of Targona, unto the
limit of Korze and Antikiros, [JERUSALEM. All the limit of Atarkona, unto the
limit of the city of Aphikeras,] and called them by his own name Mathnan, the
towns of Jair, unto this day. |
|
15.
And to Machir I gave the Gilad. |
15.
But I gave Gilead to Makir. |
|
16.
And to the Reuvenites and to the Gaddites I gave from the Gilad to Wadi
Arnon, within the wadi and the border, until Yabok, the wadi at the border of
the descendants of Ammon; |
16.
To the tribe Reuben and the tribe Gad have I given from Gilead to the river
Arnona, half of the valley and its limit, unto the stream of Jubeka on the
limit of the children of Ammon, |
|
17.
and the Arava and the Yardein and the border; from Kinneres until Arava Lake,
the salt lake, beneath the slopes of the crest to the east. |
17.
the plain also, the Jordan, the boundary from Genesar to the sea of the
plain, and the city of Tebaria, which is by the Sea of Salt, the limit of the
outflow of waters from the heights of the east. [JERUSALEM. The plain, the
Jordan, and the limit from Ginosar to the sea of the plain, the Sea of Salt,
under the place of the pouring forth of ashes from the east.] |
|
18.
I commanded you at the time, saying, "Adonai, your G-d, has given you
this land to inherit it. Cross over in the forefront, ahead of your brothers
the B’ne Yisrael, all valorous soldiers. |
18.
And I commanded you, the tribe of Reuben, and of Gad, and the half tribe of
Menasheh, at that time, saying: The Lord your God hath given this land to you
to possess it; but you are to go over armed before your brethren, every one
girded for the host. |
|
19.
But your wives and your children and your cattle--- I know you own much
cattle--- will live in your cities, which I have given you. |
19.
Only your wives, your children, and your cattle, (for I know that you have
much cattle,) shall abide in your cities which I have given you, |
|
20.
Until Adonai grants your brothers [peace] like you, and they too inherit the
land that Adonai, your G-d, is giving them across the Yardein. Then will you
return each of you to his inheritance that I have given you. |
20.
until the time when the Lord will have given rest to your brethren as to you,
that they also may possess that land which the Lord your God hath conferred
upon you; then shall you return every one to his inheritance which I have
given you. |
|
21.
And Yehoshua I commanded at that time, to say, "Your eyes will be seeing
that everything Adonai, your G-d, did to these two kings, so will Adonai do
to all the kingdoms that your are crossing into. |
21.
And I instructed Jehoshua at that time, saying: Your eyes have seen all that
the Lord your God has done to these two kings; so will the Lord do unto all
the kingdoms to which thou art passing over. |
|
22.
Do not fear them, for Adonai, your G-d, is the One Who is waging war
for you." |
22.
Fear them not, for the Word of the Lord your God fights for you. |
|
|
|
Midrash Rabba D’barim (Deuteronomy) 2:31
– 3:22
21. AND THE LORD SAID
UNTO ME: BEHOLD, I HAVE BEGUN TO DELIVER UP SIHON AND HIS LAND, etc. (II, 31).
Halakhah: If a Jew is journeying on the road on the eve of Sabbath [Friday] and
is overtaken by nightfall and he has in his hand money or any other object, how
will he act (as it is not permissible to carry on the Sabbath)? The Rabbis have
learnt as follows (Shab. 153a): If nightfall overtakes a man on the road [on
Friday] he hands over his purse to a non-Jew. And why is it permissible to hand
over one's purse to a non-Jew? R. Levi said: When the children of Noah were
charged [to observe certain laws], they were given seven Laws only (cf. Sanh.
56a; Gen. R. XVI, 6), the observance of the Sabbath not being among them;
therefore have the Rabbis permitted a Jew to hand over objects to a non-Jew. R.
Jose b. Hanina said: A non-Jew who observes the Sabbath whilst he is
uncircumcised incurs liability for the punishment of death. Why?
Because [non-Jews] were not commanded concerning it. And what is your reason
for saying that a non-Jew who observes the Sabbath becomes liable to the
punishment of death? R. Hiyya b. Abba said in the name of R. Johanan: In
mundane affairs, when a king and his consort are sitting and conversing
together, should one come and interrupt them, does he not thereby make himself
liable to punishment of death? So, too, the Sabbath is [a reunion] between
Israel and God, as it is said, It is a sign between Me and the children of
Israel (Ex. XXXI, 17); therefore any non-Jew who, being
uncircumcised, thrusts himself between them incurs the penalty of death. The
Rabbis say: Moses declared before God: ‘Master of the Universe, just because
the Gentiles have not been commanded to observe the Sabbath, wilt You show
favour to them if they do observe it?’ God replied to him: 'Do you really fear
this? By your life, even if they fulfil all the commandments in the Torah, yet
will I cause them to fall before you.’ Whence this? Because the text says,
BEHOLD, I HAVE BEGUN TO DELIVER UP BEFORE YOU.
22. Another explanation:
BEHOLD, I HAVE BEGUN. etc. This bears out what Scripture says, To bind their
kings with chains (Ps. CXLIX, 8). And what is meant by ‘their kings’?
R. Tanhuma said: Literally their kings. And their nobles with fetters of
iron (ib.): these are their guardian angels [in heaven] above; for
God does not exact punishment of any nation before he first exacts punishment
of its guardian angel. How? Before God drowned Pharaoh and all the
Egyptians in the sea he first drowned their guardian angel. How is this to be
inferred from the Scripture? The Rabbis say: It is not written, 'horses and
their riders,’ but The horse and his rider has He thrown into the sea
(Ex. XV, 1); this refers to their guardian angel (for otherwise the plural
would have been used). And when the Egyptians came out in pursuit of the
Israelites the Israelites lifted up their eyes and saw the guardian angel of
the Egyptians hovering in the air. Whence this? R. Isaac said: Because it is
written, Behold, Egypt was marching after them (Ex. XIV, 10); that is,
their guardian angel. This is the force of the words, ‘To bind their kings
with chains, etc.’ The same, too, happened when Sihon and Og sought to
attack Israel; God said to Moses: ‘See, I have caused their guardian angel to
fall,’ as it is said, BEHOLD, I HAVE BEGUN TO DELIVER UP SIHON, etc. [Since in
fact He had not yet begun to deliver Sihon, we assume that it means that He had
already prepared Sihon's overthrow by destroying his guardian angel.]
23. Another explanation:
I HAVE BEGUN. etc. This bears out what Scripture says, Hope deferred makes
the heart sick (Prov. XIII, 12). R. ‘Azariah said: This verse refers to the
salvation yet to come. How? When the prophet says unto Israel, Yet once, it
is a little while, and I will shake the heavens and the earth (Hag. II, 6),
they reply, ’Hope deferred makes the heart sick.’ But when the prophet
said, Behold, thy salvation comes (Isa. LXII, 11), they replied, But
desire fulfilled is a tree of life (Prov. loc. cit.). Another explanation: ‘Hope
deferred’; this refers to Pharaoh, upon whom Moses continued to bring
plagues, and after each plague Israel thought that they were going to be set
free. ’But desire fulfilled is a tree of life’; this refers to the
wars of Sihon and Og, of whom God immediately said to Moses, BEHOLD, I HAVE
BEGUN TO DELIVER UP. Another explanation: What is the meaning of BEHOLD, I HAVE
BEGUN? God said to Moses: Moses, see, I have cast down their guardian angel.’
R. Abba b. Kahana said: This is like unto a king who has his son's enemy bound
in fetters before him, and says to him, 'Do unto him whatever you desire.’ [The
previous passage stressed the words I HAVE BEGUN, whereat this emphasises the
word SEE, God showing him Sihon's guardian angel overthrown.]
24. Another
interpretation of BEHOLD, I HAVE BEGUN. R. Samuel b. Nahman said: When Israel
came out of Egypt and the Holy One, blessed be He, wrought for them all these
miracles, dread of them fell upon all the nations of the world, as it is said, Terror
and dread falls upon them (Ex. XV,
16). And when Israel were about to make war on Sihon and Og, the Amorites
inquired of one another, ‘By your life! Is this nation which seeks to make war
on us strong or not? Of how many peoples is it made up?' And they answered, 'They
are the children of three nations’ [of priests, Levites, and Israelites; or,
the descendants of the three Patriarchs, Abraham, Isaac, and Jacob]. Sihon and
Og exclaimed: 'Seeing that the whole of this nation are children of three
peoples, let us arm ourselves and attack them and we will kill them.’ Whence
this? [Scripture says], THEN SIHON CAME OUT AGAINST US (II, 32). Moses and
Israel came to the borders of Edrei. Moses said unto them [Israel]: ‘Let us
encamp here, and in the morning we will enter the city.’ As they were about to
enter, [it was so dark] that nothing could as yet be seen. Moses lifted up his
eyes and beheld Og sitting upon the wall with his feet touching the ground;
Moses said [to himself], ‘I do not know what I see; these people must have
built up an additional wall during the night.’ Whereupon God said to Moses:
‘Moses, what you see is Og.’ R. Johanan said: The length of his feet was
eighteen cubits. Thereupon Moses became frightened, but God said, ‘Do not fear,
because I will make him fall before you.’ Whence this? Scripture says, AND THE
LORD SAID UNTO ME: FEAR HIM NOT (III, 2). Og then uprooted a mountain and threw
it upon Israel, but Moses took a pebble and pronounced over it the Divine Name
[The Tetragrammaton] and thus kept the mountain from falling. Israel exclaimed,
'Cursed be the hands which throw thus,’ and the Emorites answered, 'Blessed be
the hands which uphold thus.’
25. Another explanation:
AND THE LORD SAID UNTO ME: FEAR HIM NOT: FOR I HAVE DELIVERED HIM INTO YOUR
HAND. It is not written here, ‘For I will deliver him into your
hand,’ but, FOR I HAVE DELIVERED HIM INTO YOUR HAND! God said:
Already in the days of Abraham did I decree his fate.’ How? When Lot his nephew
was taken captive, Og came and informed Abraham, as it is said, And there
came one that had escaped-hapalit (Gen. XIV, 13). R. Levi said in the name
of Bar Kappara: His name was Palit and the reason why he was called Og is
because when he came he found Abraham occupied in the preparation of unleavened
bread and Passover cakes [play upon the name Og and ’ugoth (‘ cakes ‘)].
He did not, however, come for the sake of Heaven [on a mission of charity], but
on account of the beauty of Sarah. He said to himself: 'I will bring him the
tidings and my troop will kill him and I will marry his wife Sarah.’ God said
to him, ‘Wicked/Lawless man, is that your intention! By your life, I will give
you the reward for your journey, and will prolong your years. And as for your
planning to kill Abraham and to marry Sarah, you will perish by the hand of her
descendants.’ Another explanation: FOR I HAVE DELIVERED HIM INTO YOUR HAND. It
is not written, 'For I will deliver him into your hand, but FOR I
HAVE DELIVERED HIM INTO YOUR HAND. Already in the days of Isaac
did I decree his fate. How? When Abraham circumcised Isaac he made a feast and
invited all the kings of Canaan, as it is said, And Abraham made a great
feast, etc. (Gen. XXI, 8). Why ’great’? Because all the great men were
there. Og too was there, and people on that occasion said to him, 'Did you not
declare that Abraham was a barren mule and could not beget children?’ When he
looked at Isaac he exclaimed, ‘What, this one! He is nought! I can kill him
with my finger.’ God said to him: ‘You speak thus! You will yet live to see
thousands and tens of thousands of descendants coming from him and by their
hand will you fall.’ Another explanation: FOR I HAVE DELIVERED HIM. It is not
written, 'For I will deliver him into your hand,’ but, FOR I HAVE
DELIVERED HIM INTO YOUR HAND. Already in the days of Jacob did I decree
his fate. How? When Jacob entered before Pharaoh to bless him, as it is said, And
Jacob blessed Pharaoh (Gen. XI.VII, 10), Og was there present and on that
occasion Pharaoh said to Og, ‘Did you not say, "Abraham is a barren mule
and will beget no children," and, behold, here is his grandson with his
seventy descendants?’ Whereupon Og began to cast an evil eye upon them (to harm
them); whereupon God said to him: 'You wicked/lawless man, why do you cast your
evil eye upon My children? May your eye run out; you are destined to fall by
their hand.’ This is what the text says, FOR I HAVE DELIVERED HIM INTO YOUR
HAND. God said to Israel: ‘Just as in this world the nations have heard your
fame, and fear and dread you, so too will it be in the time to come,’ as it is
said, And all the peoples of the earth will see that the name of the Lord is
called upon you; and they will be afraid of you (Deut. XXVIII, 10).
Ketubim: Targum Tehillim (Psalms) 109:1-31
|
JPS Translation |
TARGUM |
|
1. For the Leader. A Psalm of David. O God of my
praise, keep not silence; |
1. For praise, composed by
David; a psalm. O God, my praise, do not be silent. |
|
2. For the mouth of the wicked/lawless and the mouth of
deceit have they opened against me; they have spoken unto me with a lying
tongue. |
2. For the mouth of wickedness and the mouth of deceit
are open against me, they have spoken with me [with] a lying tongue. |
|
3. They compassed me about
also with words of hatred, and fought against me without a cause. |
3. And those who speak
hatred have surrounded me, and fought against me for no cause. |
|
4. In return for my love they are my adversaries; but I
am all prayer. |
4. Because I have loved,
they opposed me; but I will pray. |
|
5. And they have laid upon me evil for good, and hatred
for my love: |
5. And they gave me evil for
good, and hatred where I had given love. |
|
6. 'Set You a wicked/lawless man over him; and let an
adversary stand at his right hand. |
6. Appoint over him a wicked
man, and may an adversary stand at his right hand. |
|
7. When he is judged, let him go forth condemned; and
let his prayer be turned into sin. |
7. When he is judged, let
him come out a sinner, and may his prayer become an act of sin. |
|
8. Let his days be few; let another take his
charge. |
8. May his days be few, may
another inherit the number of his years. |
|
9. Let his children be fatherless, and his wife a
widow. |
9. May his sons be orphans,
and his wife a widow. |
|
10. Let his children be vagabonds, and beg; and let
them seek their bread out of their desolate places. |
10. And may his sons yet
wander, and beg, and seek what has become their wasteland. |
|
11. Let the creditor catch all that he has; and let
strangers make spoil of his labour. |
11. May the creditor gather
up all that is his, and may strangers plunder his toil. |
|
12. Let there be none to extend kindness unto him;
neither let there be any to be gracious unto his fatherless children. |
12. May he have none to
extend kindness, and may he have none to pity his orphans. |
|
13. Let his posterity be cut off; in the generation
following let their name be blotted out. |
13. May his end be
destruction; may their name be effaced in the next generation. |
|
14. Let the iniquity/lawlessness of his fathers be
brought to remembrance unto the LORD; and let not the sin of his mother be
blotted out. |
14. May the iniquity of his
fathers be remembered in the presence of the Lord; and may his mother’s guilt
not be effaced. |
|
15. Let them be before the LORD continually, that He
may cut off the memory of them from the earth. |
15. May they be facing the
decree of the Lord always; and may their memory perish from the earth. |
|
16. Because that he remembered not to do kindness, but
persecuted the poor and needy man, and the broken in heart he was ready to
slay. |
16. Because he did not
remember to do good, and persecutes the poor and needy man, and the lowly of
heart, to be slain. |
|
17. Yes, he loved cursing, and it came unto him; and he
delighted not in blessing, and it is far from him. |
17. And he loves cursing,
and it came to him; and he took no pleasure in blessing, and it was far from
him. |
|
18. He clothed himself also with cursing as with his
raiment, and it is come into his inward parts like water, and like oil into
his bones. |
18. And he wore cursing like
a garment, and it entered his body like water, and was like oil to his limbs. |
|
19. Let it be unto him as the garment which he puts on,
and for the girdle wherewith he is girded continually.' |
19. May it be to him like a
garment, let him be wrapped in it; may he gird himself with it as a perpetual
belt. |
|
20. This would mine adversaries effect from the LORD,
and they that speak evil against my soul. |
20. This is the deed of
those who oppose me from [following] the Lord, and of those who speak evil to
my soul. |
|
21. But You, O GOD the Lord, deal with me for Your
name's sake; because Your mercy is good, deliver You me. |
21. And you, O God, the
Lord, deal with me for your name’s sake; deliver me according to your goodness
and kindness. |
|
22. For I am poor and needy, and my heart is wounded
within me. |
22. For I am poor and needy,
and my heart is quiet within me. |
|
23. I am gone like the shadow when it lengthens; I am
shaken off as the locust. |
23. I am finished, like a
shadow when it lengthens; I have wandered like a locust. |
|
24. My knees totter through fasting; and my flesh is
lean, and has no fatness. |
24. My knees stumble from
fasting; my flesh is lean, and no longer fat. |
|
25. I am become also a taunt unto them; when they see
me, they shake their head. |
25. And I have become a
disgrace to them; they will see me, they will shake their heads. |
|
26. Help me, O LORD my God; O save me according to Your
mercy; |
26. Help me, O Lord, my God;
redeem me according to your kindness. |
|
27. That they may know that this is Your hand; that
You, LORD, have done it. |
27. And they will know that
this plague, you, O Lord, have done it. |
|
28. Let them curse, but bless You; when they arise,
they will be put to shame, but Your servant will rejoice. |
28. They will curse, but you
will bless; they will arise and be disappointed, but your servant will
rejoice. |
|
29. Mine adversaries will be clothed with confusion,
and will put on their own shame as a robe. |
29. Those who oppose me will
be clothed in shame, and their infamy will cover them like a cloak. |
|
30. I will give great thanks unto the LORD with my
mouth; yes, I will praise Him among the multitude; |
30. I will thank the Lord
greatly with my mouth, and I will praise him in the midst of the sages. |
|
31. Because He stands at the right hand of the needy,
to save him from them that judge his soul. |
31. For he will stand at the
right hand of the needy, to redeem from the discords of his soul. |
|
|
Ketubim: Midrash Tehillim (Psalms) 109:1-31
I. For the leader. A
Psalm of David. Hold not Your peace, O God of my praise (Ps. 109:1).
Elsewhere, this is what Scripture says: You will fear the Lord your God; Him
will you serve; and to Him will you cleave (Dent. 10:20). If you do
these things, He is your praise, and He is your God (ibid. 10:21). The
people of Israel have praise for no other than the Holy One, blessed be He, and
the Holy One, blessed be He, has praise for no other than the people of Israel,
as is said The people which I formed for Myself, that they might tell of My
praise (Isa. 43:21).
David
said to the Holy One, blessed be He: "Since You are the subject of my
praise, wilt You hold Your peace?" Hold not Your peace, O God of my
praise. Scripture also says, Will You refrain Yourself for these things,
O Lord? Will You hold Your peace, and afflict us very sore? (Isa. 64:11). And
will You hold Your peace at all our afflictions? O God, keep not silence; hold
not Your peace (Ps. 83:2). How can You hold Your peace considering all that
they have done to Your house, as is said Our holy and our beautiful house,
where our fathers praised You, is burned up with fire (Isa. 64:10). The
Holy One, blessed be He, answered the children of Israel: I have long time
held My peace, I have been still, and refrained Myself (Isa. 42:14)—that
is, refrained Myself from crying out at the deeds of the first three kingdoms. But
now on account of Edom Will I cry like a travailing woman (ibid.).
II. For the mouth of
the wicked/lawless and the mouth of the deceitful are opened against me
(Ps. 109:2). What is meant by the words, the mouth ... opened against me?
It means that when the wicked/lawless came into the Temple, they said:
"Where is their god? Let him come down and maintain their cause now, as is
said Where are their gods, the rock in whom they trusted. ... Let him rise
up and help you (Deut- 32:37-38)." Thus they spoke in the Holy Temple
and even more, boasting: Our high hand and not the Lord has done all this!
(ibid. 32:27). Now is not all this an open mouthing against the Lord? Hence it
is said For the mouth of the wicked/lawless and the mouth of the deceitful
are opened against me.
III. They compassed me
about also with words of hatred (Ps. 109:3). What words of hatred? They
speak the words of hatred that their father gave them, for it is said And
Esau hated Jacob (Gen. 27:40—hated him so much that Esau took vengeance and
nursed his hatred.
And
fought against me without a cause (Ps. I09:3)—that is, they fight against me without
provocation. For the people of Israel said: We, when we sent messengers to
Esau, we conducted ourselves with good will, as is said And Moses sent
messengers ... unto the king of Edom: "Thus says your brother Israel ..."
(Num. 20:14). On the other hand, Edom said unto him: ... Lest I come out
with the sword against you (ibid. 20:18). The people of Israel said also: I
am all peace; but when I speak, they are for war (Ps. 120:7). Therefore,
the Holy One, blessed be He, said to Israel: They have not left you in peace.
Hence it is said Thus says the Lord: For three transgressions of Edom, yes,
for four, I will not reverse it: because he did pursue his brother with the
sword (Amos 1:2).
IV. In return for my
love they are my adversaries (Ps. 109:4). The Holy One, blessed be
He, said: Except for Israel there would be no blessing in the world, for it is
said The Lord will command the blessing with you (Deut. 28:8). And
except for Israel, no lights would shine in heaven, as it is said But for
[the people] of My covenant I would not have established day and night, nor the
ordinances of heaven and earth (Jer. 33:24); and the rain
would not come down, for it is said The Lord will open unto you His good
treasure, the heaven to give the rain of your land (Deut. 28:12).
Accordingly, the people of Israel said to the nations of the earth: Because of
us, the Holy One, blessed be He, does all these things for you, and yet you
hate us, as is said In return for my love they are my adversaries. At
the Festival of Tabernacles we offer up seventy bullocks for the seventy
nations, and we pray that rain will come down for them. Yet In return
for my love they are my adversaries: Still I am all prayer
(Ps. 109:4). "Will evil be recompensed for good?" (Jer.
18:20). Even though They have laid upon me evil for good (Ps. 109:5), still I
am all prayer.
Regular
Ashlamatah: Joshua 10:12-21
12.
Then spoke Joshua to the LORD in the day when the LORD delivered up the
Amorites before the children of Israel; and he said in the sight of Israel:
'Sun, stand you still upon Gibeon; and you, Moon, in the valley of Aijalon.'
13.
And the sun stood still, and the moon stayed, until the nation had avenged
themselves of their enemies. Is not this written in the book of Jashar? And the
sun stayed in the midst of heaven, and hasted not to go down about a whole day.
14.
And there was no day like that before it or after it, that the LORD hearkened
unto the voice of a man; for the LORD fought for Israel. {S}
15.
And Joshua returned, and all Israel with him, unto the camp to Gilgal.
16.
And these five kings fled, and hid themselves in the cave at Makkedah.
17.
And it was told Joshua, saying: 'The five kings are found, hidden in the cave
at Makkedah.'
18.
And Joshua said: 'Roll great stones unto the mouth of the cave, and set men by
it to keep them;
19.
but stay not; pursue after your enemies, and smite the hindmost of them; suffer
them not to enter into their cities; for the LORD your God has delivered them
into your hand.'
20.
And it came to pass, when Joshua and the children of Israel had made an end of
slaying them with a very great slaughter, till they were consumed, and the
remnant which remained of them had entered into the fortified cities,
21.
that all the people returned to the camp to Joshua at Makkedah in peace; none
whetted his tongue against any of the children of Israel.
22. Then said Joshua: 'Open the
mouth of the cave, and bring forth those five kings unto me out of the cave.'
23. And they did so, and brought
forth those five kings unto him out of the cave, the king of Jerusalem, the
king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon.
24. And it came to pass, when
they brought forth those kings unto Joshua, that Joshua called for all the men
of Israel, and said unto the chiefs of the men of war that went with him: 'Come
near, put your feet upon the necks of these kings.' And they came near, and put
their feet upon the necks of them.
25. And Joshua said unto them:
'Fear not, nor be dismayed; be strong and of good courage; for thus will the
LORD do to all your enemies against whom you fight.'
26. And afterward Joshua smote
them, and put them to death, and hanged them on five trees; and they were
hanging upon the trees until the evening.
27. And it came to pass at the
time of the going down of the sun, that Joshua commanded, and they took them
down off the trees, and cast them into the cave wherein they had hidden
themselves, and laid great stones on the mouth of the cave, unto this very day.
{S}
Special Ashlamatah: Malachi
3:4-24
(To be read by the greatest Torah Scholar available to
the local community)
1. ¶ Behold, I send My
messenger, and he will clear the way before Me; and the Lord, whom you seek,
will suddenly come to His temple, and the messenger of the covenant, whom you
delight in, behold, he comes, says the LORD of hosts.
2. But who may abide the day of
his coming? And who will stand when he appears? For he is like a refiner's
fire, and like fullers' soap;
3. And he will sit as a refiner
and purifier of silver; and he will purify the sons of Levi, and purge them as
gold and silver; and there will be they that will offer unto the LORD offerings
in righteousness/generosity.
4.
Then will the offering of Judah and Jerusalem be pleasant unto the LORD, as in
the days of old, and as in ancient years.
5.
And I will come near to you to judgment; and I will be a swift witness against
the sorcerers, and against the adulterers, and against false swearers; and
against those that oppress the hireling in his wages, the widow, and the
fatherless, and that turn aside the stranger from his right, and fear not Me,
says the LORD of hosts.
6.
For I the LORD change not; and you, O sons of Jacob, are not consumed.
7.
From the days of your fathers you have turned aside from Mine ordinances, and
have not kept them. Return unto Me, and I will return unto you, says the
LORD of hosts. But you say: 'Wherein will we return?'
8.
Will a man rob God? Yet you rob Me. But you say: 'Wherein have we robbed You?'
In tithes and heave-offerings.
9.
You are cursed with the curse, yet you rob Me, even this whole nation.
10.
Bring you the whole tithe into the store-house, that there may be food in My
house, and try Me now herewith, says the LORD of hosts, if I will not open you
the windows of heaven, and pour you out a blessing, that there will be more
than sufficiency.
11.
And I will rebuke the devourer for your good, and he will not destroy the fruits
of your land; neither will your vine cast its fruit before the time in the
field, says the LORD of hosts.
12.
And all the Gentiles will call you happy; for you will be a delightsome land,
says the LORD of hosts. {P}
13.
Your words have been all too strong against Me, says the LORD. Yet you say:
'Wherein have we spoken against You?'
14.
You have said: 'It is vain to serve God; and what profit is it that we have
kept His charge, and that we have walked mournfully because of the LORD of
hosts?
15.
And now we call the proud happy; yes, they that work wickedness/lawlessness are
built up; yes, they try God, and are delivered.'
16.
Then they that feared the LORD spoke one with another; and the LORD
hearkened, and heard, and a book of remembrance was written before Him, for
them that feared the LORD, and that thought upon His name.
17.
And they will be Mine, says the LORD of hosts, in the day that I do make, even
Mine own treasure; and I will spare them, as a man spares his own son that
serves him.
18.
Then will you again discern between the righteous/generous and the wicked/lawless,
between him that serves God and him that serves Him not. {P}
19.
For, behold, the day comes, it burns as a furnace; and all the proud, and all
that work wickedness/lawlessness, will be stubble; and the day that comes will
set them ablaze, says the LORD of hosts, that it will leave them neither root
nor branch.
20.
But unto you that fear My name will the sun of righteousness/generosity arise with
healing in its wings; and you will go forth, and gambol as calves of the stall.
21.
And you will tread down the wicked/lawless; for they will be ashes under the
soles of your feet in the day that I do make, says the LORD of hosts. {P}
22.
Remember the Law of Moses My servant, which I commanded unto him in Horeb for
all Israel, even statutes and ordinances.
23.
Behold, I will send you Elijah the prophet before the coming of the great
and terrible day of the LORD.
24.
And he will turn the heart of the fathers to the children, and the heart of the
children to their fathers; lest I come and smite the land with utter
destruction.
Midrash of Matityahu (Matthew) 26:14-16
14.
Then
one of the Twelve [Rabbinic Talmidim/Disciples], who was called Judas Ish Kiryat
Y’arim, having proceeded to the chief priests (Greco-Roman oriented Sadducees)
15.
said,
“What will you give me if I will deliver him over to you?” And they negotiated
thirty silver Shekalim (cf. Zechariah 11:12 – approx. four months salary) for
him.
16.
From
then on he sought (cf. Mal. 3:1 – same as “seek”) a fitting
opportunity to deliver him over.
The Rabbi’s Private Prophetic Study
According
to Prof. Duane L. Christensen[1],
The Book of Deuteronomy may be outlined in a four part series of nested Menorah
patterns:
The
Book of Deuteronomy in a Menorah Pattern - Deut 1-34
A.
Eisodus into the Promised
Land under Moses 1:1 - 3:22
B.
Covenant at Horeb - Moses and the
Ten Words 3:23 - 7:11
C.
Life in the Promised
Land—the great peroration 7:12 - 11:25
X.
Moses
proclaims the Torah: Covenant stipulations 11:26 - 26:19
C.
Covenant renewal at
Shechem in the Promised Land 27:1 - 29:9
B.
Appeal for covenant loyalty in the
Promised Land 29:10 - 30:20
A.
Eisodus into the Promised Land under Joshua (anticipated) 31:1 - 34:12
This
special Sabbath before Pesach (Passover) is called Shabbat HaGadol, not on
account of the Torah Seder being read, but on account of the special Ashlamatah
(reading from the Prophets) where it states in Malachi 3:23 – “Behold, I will
send you Elijah the prophet before the coming of the great and
terrible day of the LORD.” But literally in Hebrew: “LiFné Bo (Before
the coming) Yom ADONAI (of the day of Ha-Shem), HaGadol (the
great) V’HaNorá (and the fearful). But we must note that the Hebrew
expression “HaGadol” for the name of this Shabbat is an abbreviation alluding
to the entire phrase: “Yom ADONAI (of the day of Ha-Shem), HaGadol
(the great) V’HaNorá (and the fearful).”
Of
course, this is an allusion to the plague of darkness, where G-d did away with
all non-Torah-observant Israelites whilst the Egyptians could not see what was
happening with Israel. Our Sages have taught that “In Nisan we were redeemed
and in Nisan we will be redeemed.” Thus in the observance of this special
Sabbath we are prophesying that on this particular Sabbath we expect that the
Messiah will have cleansed Israel during a plague of darkness that will befall
the Gentiles. Therefore, the previous verse states: “Remember [to
observe] the Law of Moses My servant, which I commanded unto him in Horeb for
all Israel, even statutes and ordinances.”
On
this special Sabbath it is customary for the Hakham or highest Torah Scholar in
the congregation to deliver a homily (sermon) on the topic of Kashrut
(particularly in respect to the Kpsher Laws for Passover). Thursday night the
head of the household inspected his home and business premises to assure
himself that there is no Chametz (leaven) belonging to him in his home or
business premises. By late Friday morning which is also the fast of the
first-borne, the head of the household or his agent burns all Chamets (leaven)
in his possession.
It
is in conjunction with this “search for leaven” before Pesach (Passover) that
our special Ashlamatah (Malachi 3:1) that it is said: “Behold, I send My
messenger, and he will clear the way before Me; and the Lord, whom you seek,
will suddenly come to His temple, and the messenger of the covenant, whom you
delight in, behold, he comes, says the LORD of hosts.”
This
interesting phrase in Hebrew reads: וּפִתְאֹם
יָבוֹא
אֶל-הֵיכָלוֹ
הָאָדוֹן אֲשֶׁר-אַתֶּם
מְבַקְשִׁים –
Ufit’om (And suddenly) Bo (will come) El-Chekhalo (to his
temple) HaAdon (the Lord/Master) Asher (whom) Atem (you) M’vaq’shim
(are seeking/searching out).” This verb
(Strong’s # H1245) “Baqash” is a primitive root; which in English means “to
search out (by any method; particularly in worship or prayer),” and thus, by
implication, also means “to strive after, ask, beg, beseech, desire, enquire,
get, make inquisition, procure, (make) request, require, seek (for).” Thus the
particular action of searching for leaven though a command that needs to be
obeyed literally to ensure that we enter the week of Pesach without Chametz
(leaven) has more in it that meets the eye.
Hakham
Shaul (Rabbi Paul), alike any Rabbi today also had a short homily on the topic
of Kashrut for Pesach. He instructs his congregation in Corinth (1 Corinthians
5:6-8):
6. Your boasting [is]
not good! You know that a little leaven [or, yeast] leavens the whole lump [of
dough] [or, causes the whole lump [of dough] to rise], do you not?
7. Clean out the old leaven
[or, yeast], so that you will be a new lump, just as you are unleavened [or,
made without yeast], for also Messiah our Passover [or, Paschal Lamb] was
sacrificed on our behalf.
8. So then we should
be keeping/observing the feast [of Passover], not with old leaven [or, yeast],
nor with leaven of evil and wickedness/lawlessness, but with unleavened [bread]
of integrity and truth.
So,
then the command to search for leaven and dispose of it before celebrating the
Passover has at least two components: (1) the actual seeking, searching out the
home for all physical leaven and disposing of it, and (2) the searching of our
hearts and minds for any lawless ways and habits, dispose of them so that we
can enter into Passover and eat Matzah (the unleavened bread) which is an
allegory for integrity and truth (i.e. Torah).
I
pray that you have all cleansed well physically your homes in preparation for
Passover, but equally that you have also cleansed your hearts and minds so that
we can enter to serve G-d in integrity and truth. The festival of Pesach is not
only a feast that commemorates our redemption from Egypt and announces our
future redemption from the power of Esau, but it also celebrates our active
preparation for well equipped service of G-d in integrity and according to
Torah.
This
“Lekhem Oni” (bread of poor men) that we are about to partake for a whole week
represents also the Mana with which G-d fed the Israelites for forty years in
the wilderness where they were trained thoroughly for service to G-d. This
“Lekem Min Ha-Shamayim” (bread from the Heavens) also represents the key
instrument for our training: G-d’s Torah – as it is written “A person will not
live on bread alone, but on every word coming out of the mouth of God” (Deut
8:3).
Pesach
is not a social event, where the whole extended family comes to celebrate the
season of our freedom, but more important, where we come to commit ourselves to
serious in-depth regular Torah study every day of our lives, for that is our
destiny and our eternal vocation.
May
you and your loves ones have a great Shabbat and Kosher Pesach in every way of
the word, with much joy and gladness, and together with all of our most noble
and beloved Am Yisrael, amen ve amen!
Shalom
Shabbat ve Kosher Pesach Sameach!
Hakham
Dr. Yosef ben Haggai
PESACH FIRST
DAY – Nisan 15 – April 19-20, 2008 – NO WORK
Morning Service:
Torah: Sh’mot (Exodus) 12:21-51; B’midbar
(Numbers) 28:16-25
Ashlamatah: Yehoshua (Joshua) 5:2 – 6:1, 27;
Psalm: 107
N.C. Matityahu 26:17-35
Reader 1 - Sh’mot
Reader 2 - Sh’mot
Reader 3 - Sh’mot
Reader 4 - Sh’mot
Reader 5 Sh’mot 12:43-51
Maftir: B’midbar 28:16-25
Joshua 5:2 – 6:1, 27
PESACH SECOND
DAY – Nisan 16 – April 20-21, 2008 NO WORK
Evening: Counting of the
Omer – Day One
Morning Service:
Torah: Vayikra (Leviticus)
Ashlamatah: II Kings23:1-9; 21-25;
Psalm: 107
N.C. Matityahu 26:36-68
Reader 1 - Vayikra
Reader 2 - Vayikra 23:4-14
Reader 3 - Vayikra
Reader 4 - Vayikra
Reader 5 Vayikra 23:33-44
Maftir: B’midbar 28:16-25
2 Kings 23:1-9, 21-25
PESACH INTERMEDIATE FIRST
DAY – Nisan 17 – April 21-22, 2008
Evening: Counting of the
Omer – Day Two
Morning Service:
Torah: Sh’mot (Exodus) 13:1-16; B’midbar
(Numbers) 28:18-25
Shir HaSHirim (Song of Songs) 1:1 – 2:17
Psalm: 107
N.C. Matityahu 27:50-66
Reader 1 - Sh’mot 13:1-4
Reader 2 - Sh’mot 13:5-10
Reader 3 - Sh’mot 13:11-16
Maftir: B’midbar 28:18-25
Song of Songs 1:1 – 2:17
PESACH INTERMEDIATE
SECOND DAY – Nisan 18 – April
22-23, 2008
Evening: Counting of the
Omer – Day Three
Morning Service:
Torah: Sh’mot (Exodus) 22:24 – 23:19;
B’midbar (Numbers) 28:18-25
Shir HaShirim (Song of Songs) 3:1 – 4:16
Psalm: 107
N.C. Matityahu 26:69 – 27:25
Reader 1 - Sh’mot 22:24-26
Reader 2 - Sh’mot 22:27 – 23:5
Reader 3 - Sh’mot 23:6-19
Maftir: B’midbar 28:18-25
Song of Songs 3:1 – 4:16
PESACH INTERMEDIATE
THIRD DAY – Nisan 19 – April
23-24, 2008
Evening: Counting of the
Omer – Day Four
Morning Service:
Torah: Sh’mot (Exodus) 34:1-26; B’midbar
(Numbers) 28:18-25
Shir HaShirim (Song of Songs) 5:1 – 6:13
Psalm: 107
N.C. Matityahu
27:26-49
Reader 1 - Sh’mot 34:1-10
Reader 2 - Sh’mot 34:11-17
Reader 3 - Sh’mot 34:18-26
Maftir: B’midbar 28:18-25
Song of Songs 5:1 – 6:13
PESACH INTERMEDIATE
FOURTH DAY – Nisan 20 – April
24-25, 2008
Evening: Counting of the
Omer – Day Five
Morning Service:
Torah: B’midbar (Numbers) 9:1-14;
B’midbar (Numbers) 28:18-25
Shir HaSHirim (Song of Songs)
7:1 – 8:14
Psalm: 107
N.C. Matityahu 27:50-66
Reader 1 - B’midbar 9:1-5
Reader 2 - B’midbar 9:6-8
Reader 3 - B’midbar 9:9-14
Maftir: B’midbar 28:18-25
Song of Songs 7:1 – 8:14
For further study see:
http://www.betemunah.org/passover.html;
http://www.betemunah.org/chronology.html;
http://www.betemunah.org/redemption.html;
http://www.betemunah.org/haggada.html;
http://www.betemunah.org/pcustoms.html
May you, your family and loved ones have a great and
kosher Pesach with much joy, gladness, and ample blessings, together with all
of our most noble and beloved Am Yisrael, amen ve amen!