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 07, 5768 – April 11/12,
2008 |
Seventh
Year of the Shmita Cycle |
Candle Lighting and Havdalah Times
Olympia, Washington, U.S. Brisbane,
Australia
Friday Apr. 04, 2008 – Candles at 7:37 PM Friday Apr. 04, 2008 – Candles at
5:17 PM
Saturday Apr. 05, 2008 – Havdalah 8:44 PM Saturday
Apr. 05, 2008 – Havdalah 6:09 PM
San Antonio, Texas, U.S. Kuala Lumpur, Malaysia
Friday Apr. 04, 2008 – Candles at 7:40 PM Friday Apr. 04, 2008 – Candles at
7:02PM
Saturday Apr. 05, 2008 – Havdalah 8:35 PM Saturday
Apr. 05, 2008 – Havdalah 7:50 PM
Atlanta, Georgia, U.S. Singapore,
Singapore
Friday Apr. 04, 2008 – Candles at 7:48 PM Friday Apr. 04, 2008 – Candles at
6:52 PM
Saturday Apr. 05, 2008 – Havdalah 8:45 PM Saturday Apr. 05, 2008 – Havdalah
7:41 PM
Cebu,
Philippines Jakarta,
Indonesia
Friday Apr. 04, 2008 – Candles at 5:51 PM Friday Apr. 04, 2008 – Candles at
5:35 PM
Saturday Apr. 05, 2008 – Havdalah 6:42 PM Saturday Apr. 05, 2008 – Havdalah
6:24 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
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Shabbat |
Torah
Reading: |
Weekday
Torah Reading: |
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רַב-לָכֶם |
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|
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“Rav Lakhem” |
Reader 1 – D’barim 2:2-4 |
Reader 1 – D’barim 2:31-34 |
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“long enough to you” |
Reader 2 – D’barim 2:5-8 |
Reader 2 – D’barim 2:35-37 |
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“Bastante” |
Reader 3 – D’barim 2:9-13 |
Reader 3 – D’barim 2:31-37 |
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D’barim (Deut.) 2:2-30 |
Reader 4 – D’barim 2:14-16 |
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Ashlamatah: Obad. 1:21 + Mic. 3:9 -4:5 |
Reader 5 – D’barim 2:17-19 |
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Reader 6 – D’barim 2:20-23 |
Reader 1 – D’barim 2:31-34 |
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Psalm: 108 |
Reader 7 – D’barim 2:24-30 |
Reader 2 – D’barim 2:35-37 |
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Maftir – D’barim 2:28-30 |
Reader 3 – D’barim 2:31-37 |
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N.C.: Matityahu 26:6-13 |
Obad. 1:21 + Mic. 3:9 -4:5 |
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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 2:2-30
|
RASHI |
TARGUM PSEUDO JONATHAN |
|
2.
¶ Adonai said to me to say, |
2.
And the Lord spoke to me, saying: |
|
3.
"Enough of you circling this mountain! Turn yourselves northward. |
3.
It is enough for you to have dwelt about this mountain: turn you to the
north, |
|
4.
And command the people as follows, "You are crossing into the border of
your brothers, the descendants of Esav who live in Seir. They will be afraid
of you, so you must be extremely cautious. |
4.
and command the people, saying, You are to pass by the border of your
brethren, the children of Esau, who dwell in Gebala, and they will be afraid
of you; be very heedful therefore; |
|
5.
Do not incite them. For I will not give you of their land as much as a
footstep, because for Esav's inheritance have I designated Mount Seir. |
5.
provoke them not; for of their land I have not given you as much as the sole
of the foot; for I have given Mount Gebal an inheritance unto Esau on account
of the honour which he did unto his father. |
|
6.
Food are you to buy from them with money and eat [it]; also water are you to
purchase from them with money and drink [it.] |
6.
You will buy fresh provision of them for silver, that you may eat, and water will
you buy with silver, to drink. |
|
7.
For Adonai, your G-d, has blessed you in all your handiwork; He has been
intimately concerned with your traversing this great wilderness. It is now
forty years [that] Adonai, your G-d, is accompanying you; you have lacked
nothing." |
7.
Be careful that you vex them not : for
the Lord your God has blessed you in all the works of your hands, he has
supplied your wants in your journeying in the great wilderness; these forty
years has the Word of the Lord your God been your helper; you have not wanted
anything. |
|
8.
We passed over from our brothers, the descendants of Esav, who live in Seir,
from the Arava road, from Elat and from Etzyon-Gover. We turned and passed
over by way of the wilderness of Moab. |
8.
So we passed by our brethren the sons of Esau, who dwell in Gebala, from
Elath and the fortress of Tarnegola and turned and went by the way of the
wilderness of Moab [JERUSALEM. So we passed by our brethren the sons of Esau,
who dwell in Gebala, by the way of the plain from Elath and from the fortress
of Tarnegola, and we turned and went by the way of the wilderness of Moab.] |
|
9.
Adonai said to me, "Do not besiege Moab and do not intimidate them with
war. For I will not give you [any] of his land as inheritance, for to Lot's
descendants have I given Or as inheritance. |
9.
And the Lord spoke to me, saying: You will not aggrieve the Moabites, nor
make war against them; for I have not given you their land to inherit,
because I have given Lachaiath for a possession to the children of Lot. |
|
10.
The Eimim originally lived there--- a people great and numerous and powerful
like the Anokim. |
10.
The Emthanaia dwelt in it of old, a people great and many, and mighty as the
giants. |
|
11.
They, too, were considered Refaim like the Anokim; the Moabites called them
Eimim. |
11.
The giants who dwelt in the plain of Geyonbere were also reputed as the
giants who perished in the Flood; but the Moabites called them Emethanee. |
|
12.
And in Seir lived the Chorim originally, but the descendants of Esav
inherited them and drove them out [to make room] for themselves and settled
in their stead, as Yisrael will have done to the land of its inheritance that
Adonai has given them. |
12.
And in Gebala dwelt the Genosaia in old times, and the Bene Esau drove them
out and destroyed them, and dwelt in their place; as did Israel in the land
of their inheritance, which the Lord gave to them. |
|
13.
Now, arise and cross for yourselves Wadi Zered." And we crossed Wadi
Zered. |
13.
Now arise, and pass over the stream of Tarvaja. And we crossed the stream of
Tarvaja. |
|
14.
The time that [it took] us to go from Kadesh Barnea until we crossed Wadi
Zered was thirty-eight years, until the end of the entire generation, the men
of war, from within the camp, as Adonai had sworn about them. |
14.
And the days in which (from the time) we came from Rekem Giah till we crossed
the stream of Tarvaja, were thirty and eight years, until all the generation
of the men of war were wasted out from the camp, as the Lord had sworn to
them. |
|
15.
Adonai's plague, too, attacked them to rout them from within the camp, until
their end. |
15.
But a plague also from the Lord had scourged them to consume them from the
host, until they were brought to an end. |
|
16.
When they had finished--- all the men of war--- to die out from among the
people; |
16.
And when all the men of war, the makers of the high places, were consumed by
dying out of the host, |
|
17.
Adonai addressed me, to say, |
17.
the Lord spoke with me, saying: |
|
18.
"You are today crossing the border of Moab---at 'Or. |
18.
You are this day to pass the border of Moab towards Lechaiath. |
|
19.
When you approach [the area] facing the descendants of Ammon, do not besiege
them and do not intimidate them, for I will not give you of the land of the
descendants of Ammon an inheritance, because to the descendants of Lot have I
given it as an inheritance. |
19.
But coming near over against the children of Ammon, you are not to vex, nor
provoke them to war; for I have not given you the land of the Bene Ammon for
a possession: I have given it an inheritance to the children of Lot, for the
sake of Abraham's righteousness/generosity. |
|
20.
It, too, is considered a land of giants; giants having lived in it
originally--- the Ammonites called them Zamzumim. |
20.
That also was accounted a land of giants; in old time the giants dwelt in it,
and the Ammonites called them Zimthanee, |
|
21.
A people great and numerous and powerful like the Anokim. Adonai destroyed
them from before them, and they drove them out and settled in their stead. |
21.
a people great and mighty as giants: but the Word of the Lord destroyed them,
and drove them out before them, and they dwelt in their place; |
|
22.
As He had done to the descendants of Esav living in Seir, from before whom He
destroyed the Chori, and they drove them out and settled in their stead until
today. |
22.
as He did for the Bene Esau who dwell in Seir: for He destroyed the Horaee
before them, and drove them out, and they dwell in their place to this day. |
|
23.
And the Avim who had been living in Chatzeirim till Azah--- Caftorim who had
left Caftor destroyed them and settled in their stead. |
23.
And the rest of the escaped of the Kenaanah which dwelt in the cities of
Dephia to Gaza, the Kapotkaee who came out of Kapotkaia destroyed them, and
dwelt in their place. |
|
24.
Arise to travel, and cross Wadi Arnon. See, I have put into your hand Sichon,
King of Cheshbon, the Emorite and his land---begin inheriting [it] by
intimidating him with war. |
24.
Arise, take your journey, and pass over the river Arnona; behold, I have
delivered into your hands Sihon the king of Heshbon and the Amoraah, and his
land: begin to drive them out, and to provoke him to wage war. |
|
25.
Today I begin to place fear of you and awe of you upon the peoples under the
whole heaven, so that they will hear your reputation and will shiver and
tremble before you." |
25.
Today I will begin to put thy terror and fear upon the faces of all the
peoples which are under the whole heavens who will hear the report of thy
virtue, that the sun and moon have stood still, and have ceased from speaking
(their) song for the space of a day and a half, standing still in their
habitation until you had done battle with Sihon; and they will shiver and tremble
before you. |
|
26.
I sent emissaries from the wilderness of Kedemot to Sichon, King of Cheshbon,
with the following peaceful statement: |
26.
And I sent messengers from Nehardea, which is by the wilderness of Kedemoth,
to Sihon king of the Amorites, with words of peace, saying, |
|
27.
"Let me pass through your land. I will travel only on the highway, I
will not deviate right or left. |
27.
I would pass through your land; by the way which is the beaten road will I
go; I will not turn aside to do you harm on the right hand or the left. |
|
28.
Food for money sell me so I can eat, and water for money sell me so I can
drink--- just let me cross on foot. |
28.
I will buy fresh provision with silver, to eat, and you will give me water
for silver, to drink; I will only pass through: |
|
29.
As the descendants of Esav did for me who live in Seir and the Moabites who
live in Or; until I will have crossed the Yarden into the land that Adonai,
our G-d, is giving us." |
29.
as the Bene Esau, who dwell in Gebal, and the Moabites, who dwell in
Lechaiath have done to me, until the time that I pass over the Jordan into
the land which the Lord our God gives us. |
|
30.
But Sichon, King of Cheshbon, was not willing to let us traverse it, because Adonai,
your G-d, had hardened his spirit and emboldened his mind in order to put him
in your hand this day. |
30.
But Sihon the king of Heshbon was not willing to allow us to pass through his
borders; for the Lord our God had hardened the form of his spirit, and made
his heart obstinate, to deliver him into your hand as at this day. |
|
|
|
Midrash Rabba D’barim (Deuteronomy)
2:2-30
15.
YOU
HAVE COMPASSED THIS MOUNTAIN LONG ENOUGH (II, 3). Halakha: What is the reward
of a Jew who is zealous in his observance of the duty of honouring father and
mother? The Rabbis have learnt thus (Peah I, 1): “These are the things the
fruits of which a man enjoys in this world while the stock remains for the
World to Come: the honouring of father and mother, etc.” R. Abbahu said: R.
Eliezer the Great was asked by his disciples: 'Can you give an example of
[real] honouring of parents.’ He replied: ‘Go and see what Dama b. Nethina of
Askelon did. His mother was mentally afflicted and she used to slap him in the
presence of his colleagues, and all that he would say was, "Mother it is
enough!"’ Our Rabbis say: Once the Sages came to him to Askelon, where he
lived, to buy from him a precious stone [to replace one] lost from the
vestments of the [high] priest, and they fixed the price with him at a thousand
golden pieces. He entered the house and found his father asleep with his leg
stretched out on the chest wherein the stone was lying. He would not trouble
him, and he came out empty-handed. As he did not produce the stone the Sages
thought that he wanted a higher price, and they therefore raised their offer to
ten thousand golden pieces. When his father awoke from his sleep Dama entered
and brought out the stone. The Sages wished to give him ten thousand golden
pieces, but he exclaimed: ‘Heaven forfend! I will not make a profit out of
honouring my parents; I will only take from you the first price, one thousand
golden pieces, which I had fixed with you.’ And what reward did the Holy One,
blessed be He, give him? Our Rabbis report that in the very same year his cow
gave birth to a red heifer (Cf. Num. XIX) which he sold for more than ten
thousand golden pieces. See from this, how great is the merit of honouring
father and mother. R. Simeon b. Gamaliel said: No son has ever honoured his
parents as I have done, and yet I find that Esau honoured his father even more
than I. How? R. Simeon b. Gamaliel said: I usually waited on my father dressed
in soiled clothes, but when I went out into the street I discarded these
clothes and put on instead handsome clothes. Not so Esau; the clothes in which
he was dressed when attending on his father were his best. The proof for this
is this. When he went out hunting in order to bring venison to his father that
he might bless him, what did Rebekah who loved Jacob do? She gave him dainties
and said to him, 'Go to your father and receive the blessings before your
brother receives them.’ Whereupon Jacob said to her, ‘Mother, do you not know
that Esau my brother is “A hairy man, and I am a smooth man” (Gen. XXVII, 11):
Perhaps my father will discover that I am not Esau and I will be put to shame
before him.’ Whence this? Because it is said, “Peradventure my father will feel
me, etc.” (ib. 12). She replied to him: ‘My son, your father's eyes are dim; I
will dress you with the fine clothes which your brother wears when he attends
on your father, and when you come to him and he takes hold of your hand he will
think that you are Esau and he will bless you.’ And whence this? Because it is
said, “And Rebekah took the choicest garments of Esau, etc.” (ib. 15), that is
to say those which he was wont to wear when attending on his father, as it is
said, “And put them upon Jacob her younger son” (ib.). Hence when Jacob came to
him, what did Isaac say? “The voice is the voice of Jacob, but the hands are
the hands of Esau” (ib. 22).1 Isaac blessed him and he went out. Then Esau
arrived and entered into the presence of his father. Isaac asked him, ‘Who are
you addressing me in such a loud voice?’ He replied: ‘I am your son, your
firstborn, Esau’ (ib. 32). As soon as he heard his voice he knew that he was
Esau. He said to him: “My son, Your brother came with guile, and has taken away
your blessing” (ib. 35). Thereupon Esau began to cry and to complain: “Come and
see what this quiet man of whom it is written, “And Jacob was a quiet man,
dwelling in tents” (Gen. XXV, 27), has done to me. Not enough that he mocked me
for selling him my birthright, Behold, now he has taken away my blessing” (ib.
XXVII, 36). Hence you learn that Esau was most scrupulous in honouring his
parents. R. Judan said: When Israel came to wage war with him, God showed to
Moses the mountain where the Patriarchs are buried. God said: ‘Moses, say to
Israel, you cannot successfully attack him! There is still owing to him the
reward for the respect he paid to those who lie buried in this mountain.’
Whence this? From what we read in the context, “YOU HAVE COMPASSED THIS
MOUNTAIN LONG ENOUGH.”
16. Another explanation:
YOU HAVE COMPASSED THIS MOUNTAIN LONG ENOUGH. This bears out what Scripture
says, “Who will bring me into the fortified city- mazor? (Ps. LX, 11). This
refers to Rome. And why does David call it ‘mazor’? Because it is a city which
oppresses (mezirah) and diminishes (mebazerah) Israel. Another explanation: ‘Mazor.’
The city which is well fortified on all sides, so that no man is able to capture
it. Another explanation: ‘Mazor.’ The city which all strive to diminish
[weaken]. R. Johanan said: David yearningly exclaimed, "’Who will bring me
into the fortified city"? Would that I were able to exact vengeance from
her?’ God said to him: ‘David, can you then prevail over her?’ David replied:
‘Master of the Universe, Who will lead me unto Edom’ (ib.), i.e. He who long
ago gave me sovereignty over Edom, will also give me dominion over this mighty
people (i.e. Edom = Rome). Whence do we know that David had dominion over Edom?
Because it says, “And he put garrisons
(nezibim) in Edom” (II Sam. VIII, 14). What are ‘nezibim’? R. Simon said: Camps;
the Rabbis said: Statues. R. Judah b. Simon said: The Holy One, blessed be He,
said: ‘David, I know that your hands are quick and determined, and I desire to
rule My world through them.’ Another explanation: [God said]: 'David, I need
[Rome] for future generations. Already long ago Moses, your teacher, desired to
attack them and I said, ENOUGH FOR YOU (RAB LAKEM): Let the teacher (rab) charge his disciples, COMPASS THIS
MOUNTAIN.
17. Another explanation:
YOU HAVE COMPASSED LONG ENOUGH. This bears out what Scripture says, “Resign yourself
unto the Lord, and wait patiently for Him,” etc. (Ps. XXXVII, 7). What is meant
by, “Wait patiently (hitholel) for Him”? Wait patiently for the Lord, as the
Scriptural text elsewhere says, “Why are you cast down, O my soul? And why
rnoan you within me? Hope you in God: for I will yet praise Him,” etc. (Ps. XLII,
12). Another explanation: “And wait patiently for Him.” R. Tahlifa of Caesar
said: What is implied by “And wait patiently for Him”? “Should affliction
befall you, accept it with rejoicings (be-helah). Fret not yourself because of
him who prospers in his way” (PS. XXXVII, 7). This refers to Esau of whom it
says, “Wherefore does the way of the wicked/lawless prosper?” (Jer. XII, 1).
Because of the man who brings wicked/lawless devices to pass. This refers to
Esau who conducts trials with guile. How? A judge of the [Roman] government
tries a man for murder and asks him, ‘Why did you murder?’ The latter denies [the
charge]. He then asks him, ‘And wherewith did you murder the man; with a sword,
or with a spear, or with a knife?’
Another
explanation: “Resign yourself unto the Lord, and wait patiently for Him.” R.
Joshua b. Levi said: When the enemies came to destroy Jerusalem, there were
sixty thousand myriads of evil spirits standing at the gate of the Temple ready
to engage them in battle; but when they saw the Shekhinah looking on in
silence, as it is written, “He has drawn back His right hand from before the
enemy” (Lam. II, 3), they too gave way. R. Judah b. Simon said: [Moses said to
Israel]: 'He sees the enemy destroying His house and He is silent and yet you
wish to attack him; the reward for the honour he showed his parents is still
owing to him.’’ YOU HAVE COMPASSED LONG ENOUGH THE MOUNTAIN. What is meant by
COMPASSING THE MOUNTAIN (HAR)? R. Hanina said: Esau paid very great attention
to his parent (horo), namely his father whom he had the duty of supplying with
meals. Whence this? [It is written], “Now Isaac loved Esau, because he did eat
of his venison” (Gen. XXV, 28). R. Samuel b. R. Gedaliah said: God said: 'I
will reward [Esau] for this.’ When Jacob offered gifts to Esau, what did Esau
answer him? ‘I have enough-rab (Gen. XXXIII, 9); do not trouble yourself.’ God
declared: ‘With this very expression he paid respect to him Jacob and with this
very same expression will I command him [Jacob's descendants] to keep away
[from attacking] him’; YOU HAVE COMPASSED LONG ENOUGH.
18. Another explanation:
YOU HAVE LONG ENOUGH. R. Aha said: If you touch him [Esau] you will really be
attacking yourselves.’ How? His father blessed him with but one blessing, And
by your sword will you live (Gen. XXVII, 40), but Jacob he blessed with ten
blessings. Whence do we know this? For so it is written, “So God give you of the
dew of heaven,” etc. (ib 28 f); if his one blessing is nullified your ten
blessings too will be nullified. Hence, YOU HAVE COMPASSED LONG ENOUGH.
19. R. Berekiah said:
When Esau entered his father's presence and discovered that Jacob had taken
away the blessings he asked him, ' Have you not left even one blessing for me?
' as it is said, “Have you not reserved a blessing for me (ib. 36)? Isaac
replied: “Even if I bless you, the blessing will be his; for have I not said
thus [to him]? Be lord over your brethren” (ib. 29); the servant and all that
he has belong to the master.’ What is the meaning of, TURN YOU NORTHWARD-
ZAFONAH (II. 3)? R. Hiyya interpreted: Moses said to Israel: ‘If you see that
he [Esau] seeks to make war on you, then do not stand up to him but hide
(hazinu) yourselves from him, until his world [his day of sovereignty] has
passed.’ That is the force of the words, TURN YOU NORTHWARD. R. Judah b.
Shallum said: Israel complained before God: 'Master of the Universe, his father
blessed him with the words, "By the sword will you live," and You did
approve of the blessing, and You say unto us, "Hide yourselves before him?"
Whither will we flee?' God replied: ‘When you see that he would attack you,
then flee to the Torah.’ And ZAFONAH (E.V. ‘NORTHWARD’) surely means the Torah,
as it is said, “He lays up (yizpon) [play on words] sound wisdom for the upright”
(Prov. II, 7). Another explanation of ZAFONAH: R. Isaac said: The
Holy One, blessed be He, said [to Israel]: 'Wait, the King Messiah has yet to
come to fulfil the words of the Scripture, “Oh, how abundant is Your goodness
which You have laid up (zafan-ta) for them that fear You’ (Ps. XXXI,
20).
20. AND COMMAND YOU THE
PEOPLE, SAYING (II. 4). God said to him [Moses]: ‘Not you [Israel] alone do I
command, but you also are to command your children.’ God said to Moses: ‘You
charge also the leaders of the generations to come that they should treat him
[Esau] with respect.’ This is what is implied in the words, AND COMMAND THE
PEOPLE, SAYING. R. Samuel b. Nahman said: When Esau and Jacob met, the former
said, ‘Jacob, my brother, let us two walk together in this world as one.’ Jacob
replied: ‘Let my lord, I pray, pass over before his servant’ (Gen. XXXIII, 14).
What is the meaning of ‘Let... pass over’? Do, you enjoy your world first. What
is the meaning of, “And I will journey on gently, according to the pace of the
cattle that are before me... and according to the pace of the children” (ib.).
Jacob said to Esau: 'I have yet to raise up Hananiah, Mishael, and Azariah,’ of
whom Scripture says, Children in whom
was no blemish (Dan. I, 4). Another explanation: He said to him: ‘I have
yet to raise up the Messiah,’ of whom it is written, “For a child is born to us”
(Isa. IX, 5). “Until I come unto my Lord unto Seir” (Gen. XXXIII, I4). R.
Samuel b. Nahman said: We have searched all the Scriptures and we have nowhere
found [it stated] that Jacob ever came together with Esau at Seir. What then is
the meaning of, 'Unto Seir’? Jacob [meant] to say to him: 'I have yet to raise
up judges and saviours to exact punishment from you.’ Whence this? For it is
said, And saviours shall come up on mount Zion to judge the mount of Esau
(Obad. I, 21). Israel asked God: ‘Master of the Universe, how
long will we remain subjected to him?' He replied: 'Until the day comes of
which it is written, “There will step forth a star out of Jacob and a sceptre
shall rise out of Israel” (Num. XXIV, 17); when a star will step forth
from Jacob and devour the stubble of Esau.’ Whence this? For it is said, “And
the house of Jacob will be a fire, and the house of Joseph a flame, and the
house of Esau for stubble, and they will kindle in them and devour them; and
there will not be any remaining of the house of Esau” (Obad. I, 18). God said:
‘At that time I will cause my kingdom to shine forth and I will reign over
them,’ as it is said, “And saviours will come up on Mount Zion, to judge
the mount of Esau; and the kingdom will be the Lord's” (ib. 21).
Ketubim: Targum Tehillim (Psalms) 108:1-14
|
JPS Translation |
TARGUM |
|
1. A Song, a Psalm of David. |
1. A song and psalm composed
by David. |
|
2. My heart is steadfast, O God; I will sing, yes, I
will sing praises, even with my glory. |
2. My heart is firm, O God; I will praise and sing
indeed, my glory. |
|
3. Awake, psaltery and harp;
I will awake the dawn. |
3. Sing praise, O harp and lyre; I will sing praise at
dawn. |
|
4. I will give thanks unto You, O LORD, among the
peoples; and I will sing praises unto You among the Gentiles. |
4. I will give thanks in Your
presence among the peoples, O Lord, and I will sing praise to You among the
Gentiles. |
|
5. For Your mercy is great above the heavens, and Your
truth reaches unto the skies. |
5. For Your goodness is
great above the heavens, and Your truth reaches to the sky. |
|
6. Be You exalted, O God, above the heavens; and Your
glory be above all the earth. |
6. Be exalted above the heavens,
O God, and may Your glory be on all the inhabitants of the earth. |
|
7. That Your beloved may be delivered, save with Your
right hand, and answer me. |
7. So that Your beloved ones
will be delivered; redeem with Your right hand and answer me. |
|
8. God spoke in His holiness, that I would exult; that
I would divide Shechem, and mete out the valley of Succoth. |
8. God speaks from the place
of His Presence; I will be glad, I will divide spoil with the inhabitants of
Shechem; and with the inhabitants of the plain of Succoth I will measure the
border. |
|
9. Gilead is mine, Manasseh is mine; Ephraim also
is the defence of my head; Judah is my sceptre. |
9. Mine is Gilead, mine is
Manasseh; those of the house of Ephraim are the strength of my head,
and my scribe is from those of the house of Judah. |
|
10. Moab is my washpot; upon Edom do I cast my shoe;
over Philistia do I cry aloud. |
10. I have trampled the
Moabites like my washing-pot; I will cast my sandal over the kingdom of Edom;
I will shout over the kingdom of the Philistines. |
|
11. Who will bring me into the fortified city? Who will
lead me unto Edom? |
11. And now because I
sinned, who will lead me to the fortress of wicked Rome? Who will lead me to
Constantinople of Edom? |
|
12. Have You not cast us off, O God? And You go not
forth, O God, with our hosts? |
12. Behold, because we have
sinned in the presence of the LORD He has forsaken us, and His presence does
not go out with our armies. |
|
13. Give us help against the adversary; for vain is the
help of man. |
13. Give us help from the
oppressor, for vain is the redemption of the son of man. |
|
14. Through God we will do valiantly; for He it
is that will tread down our adversaries. |
14. In God we will
show might, and He will trample our oppressors. |
|
|
|
Ketubim: Midrash Tehillim (Psalms) 108:1-14
I. A song,
a Psalm of David. My heart is prepared, O God; I
will sing, yea, I will sing praises (Ps.
108:1-2). Elsewhere, this is what Scripture says: And I set my face unto the Lord
God, to seek by prayer and supplications (Dan. 9:3). But is not prayer the same as supplication?
The distinction between them is this. Righteous/Generous men first incline themselves
toward the Holy One, blessed be He, so that He will listen to their
prayers. And so our Rabbis taught: A man must begin to pray only in a
mood of humility—not in a mood of frivolity, nor in a mood of lightness, nor in a
mood of banter—so that the Holy One, blessed be He, will
listen to his prayer. For in saying, Then David the king went in, and sat before the Lord (2 Sam. 7:18), does Scripture mean that sitting is permitted in the presence of
the Holy One, blessed be He? Does not a man pray only in a
standing position, as it is said Then stood up Phinehas, and
prayed (Ps. 106:30)? How, then, can it be said Then
David ... sat before the Lord? What
the verse implies, however, is not that he sat, but that he had his
heart set to pray.' Indeed, since he asked at once: Who am 1, O Lord God, and what is my house? (2 Sam. 7:18), his humility means that he had
prepared his heart for prayer, as is said You will prepare their heart, You will cause Your
ear to attend (Ps. 10:17).
R.
Samuel bar Nahmani taught: When you prepare your heart for prayer, you may be assured that your prayer
will be heard by the Holy One, blessed be He,
for it is said You will prepare their heart, You will
cause Your ear to attend, and again If the people ... will pray unto
the Lord ... You in heaven will hear their prayer (I Kings 8:45). Scripture also says, For Ezra had prepared his heart (Ezra 7:10) and The king granted him all his
request, according to the hand of the Lord his God upon him (ibid. 7:6). So, too, you find that of Hezekiah who prayed
for Israel it is said Hezekiah had prayed for them,
saying: The good Lord pardon (2 Chron. 30:18), but before he prayed, he had
prepared his heart, as is said He
prepared his whole heart to seek God, the Lord, the God of his fathers (ibid. 30:19). And because he prepared his heart, the Holy One, blessed be He,
hearkened to his prayer, and healed the people (ibid. 30:20). Scripture also says, Then
the priests, the Levites, arose and
blessed the people; and their voice was
heard of the Lord, and their prayer came up to His holy habitation, even unto heaven (ibid. 30:27). David said: Accordingly, behold, I will prepare
my heart so that the Holy One, blessed be He, will hear my prayer. Hence it is
said My heart is prepared, O God; I
will sing, yes, I will sing praises (Ps. 108:2).
II. Another interpretation of My heart is prepared, O God. David said: "I will
prepare my heart as incense." Therefore it is written Let my prayer be prepared as
incense before You (Ps. 141:2). The Holy
One, blessed be He, answered David: "You have prepared for your prayer. Therefore
I will prepare your throne, as is said And your house and your kingdom
will be made sure for ever before you; your throne will be prepared for ever (2 Sam. 7:16)."
I will sing, yes, I will sing praises,
even with my glory (Ps. 108:2).
David said: I will sing on account of the glory which You have given me, as is said Who am I, O Lord God, and what is my house, that You have
brought me hither? (2
Sam. 7:18)—that is, brought me to my
kingship. Hence, my glory. Therefore I have not been
sleeping, but have awaked the dawn with psaltery and harp, as it is
said Awake, psaltery and harp; I will awake the dawn (Ps. 108:3). David went on: Never has dawn come upon me and found me
asleep. For I am wont to awake the dawn. Hence he said, I will awake the dawn, and also At midnight I will rise to give
thanks unto You (Ps.
119:62), and further I
rose early at dawn, and cried (Ps. 119:147).
I
will give thanks unto You, O Lord, among the peoples (Ps. 108:4). For what reason? Because Your mercy is great above the heavens (ibid. 108:5)—mercy on my behalf which
reaches comfort me,
and did show me mercy. Even thus Scripture says, And
David comforted Bath-sheba his wife ... and she bore a son ... and He sent [comfort] by
the hand of Nathan the prophet, and he
called his name Yedidiah ("Beloved of the Lord") (2 Sam. 12:24-25).
Ashlamatah: Obadiah 1:21 + Micah 3:9 -4:5
21.
And saviours will come up on mount Zion to judge the mount of Esau; and the
kingdom will be the LORD'S. {P}
1. And I said: Hear, I pray you,
you heads of Jacob, and rulers of the house of Israel: is it not for you to
know justice?
2. Who hate the good, and love
the evil; who rob their skin from off them, and their flesh from off their
bones;
3. Who also eat the flesh of My
people, and flay their skin from off them, and break their bones; yes, they
chop them in pieces, as that which is in the pot, and as flesh within the
caldron.
4. Then will they cry unto the
LORD, but He will not answer them; yes, He will hide His face from them at that
time, according as they have wrought evil in their doings. {P}
5. Thus says the LORD concerning
the prophets that make My people to err; that cry: 'Peace', when their teeth
have anything to bite; and whosoever puts not into their mouths, they even
prepare war against him:
6. Therefore it will be night
unto you, that you will have no vision; and it will be dark unto you, that you
will not divine; and the sun will go down upon the prophets, and the day will
be black over them.
7. And the seers will be put to
shame, and the diviners confounded; yes, they will all cover their upper lips;
for there will be no answer of God.
8. But I truly am full of power
by the spirit of the LORD, and of justice, and of might, to declare unto Jacob
his transgression, and to Israel his sin. {S}
9.
Hear this, I pray you, you heads of the house of Jacob, and rulers of the house
of Israel, that abhor justice, and pervert all equity;
10.
That build up Zion with blood, and Jerusalem with iniquity/lawlessness.
11.
The heads thereof judge for reward, and the priests thereof teach for hire, and
the prophets thereof divine for money; yet will they lean upon the LORD, and
say: 'Is not the LORD in the midst of us? No evil will come upon us'?
12.
Therefore will Zion for your sake be ploughed as a field, and Jerusalem will
become heaps, and the mountain of the house as the high places of a forest. {P}
1.
But in the end of days it will come to pass, that the mountain of the LORD'S
house will be established as the top of the mountains, and it will be exalted above
the hills; and peoples will flow unto it.
2.
And many Gentiles will go and say: 'Come you, and let us go up to the mountain
of the LORD, and to the house of the God of Jacob; and He will teach us of His
ways, and we will walk in His paths'; for out of Zion will go forth the Law,
and the word of the LORD from Jerusalem.
3.
And He will judge between many peoples, and will decide concerning mighty
nations afar off; and they will beat their swords into ploughshares, and their
spears into pruning-hooks; nation will not lift up sword against nation,
neither will they learn war any more.
4.
But they will sit every man under his vine and under his fig-tree; and none will
make them afraid; for the mouth of the LORD of hosts has spoken.
5.
For let all the Gentiles walk each one in the name of its god, but we will walk
in the name of the LORD our God forever and ever! {P}
Midrash of Matityahu (Matthew) 26:6-13
6.
While
Yeshuah was in Bet Khanan in the house of Shimon the leper,
7.
A
woman came near to him with an alabaster flask of very precious perfume, and
she poured it on his head as he was reclining for dinner.
8.
Seeing
it the Talmidim (Rabbinic disciples), were indignant, saying, “To what purpose
is all this waste?”
9.
This
could have been sold for a great price and given to the poor.
10.
Knowing
this, Yeshuah, said to them, “Why do you bring trouble upon this woman? Trully,
she has worked a noble work upon me.
11.
For
you will always have the poor with you, but you will not always have me.
12.
Her
putting this spice on my body portends my burial.
13.
Amen,
I tell you, wherever the joyful news will be recited in all of the hosts, what
she has done will be told also, as a memorial to her.
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.
Exodus 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.
Exodus into the Promised Land under Joshua (anticipated) 31:1 - 34:12
2nd
Level Menorah: Covenant Stipulations and Worship - Deut 11.26 - 26:19
A.
Covenant renewal in convocation 11:26-32
B. Public worship at the central sanctuary
and in local towns 12:1 - 14:21
C. Laws on human affairs in
relation to God 14:22 - 16:17
X. Laws
on leadership and authority—executive and judicial 16:18 - 21:9
C. Laws
on human affairs in relation to others 21:10 - 25:19
B. Public worship at the central sanctuary
and in local towns 26:1-15
A.
Mutual covenant commitments between the LORD and Israel 26:16-19
3rd
Level Menorah: Laws on Leadership and Authority - Deut 16:11 - 21:9
A.
You will appoint judges and officials in your towns
16:18-20
B. Do not erect an Asherah or sacred
pillar besides the LORD’s altar 16:21-22
C. Do
not sacrifice a blemished animal to the LORD 17:1
X Laws on
leadership—judicial, political, and priestly 17:2 - 19:19
C Lex Talionis is intended
as a deterrent to false witnesses 19:20-21
B. Humanitarian concerns: holy
war—deferments and limits 20:1-20
A.
Unsolved murder—role of elders and judges 21:1-9
4th
Level Menorah: Laws on Leadership - Deut 17:2-19:19
A.
Law on idolatry within the gates of local towns in the land 17:2-7
B. Law concerning the central tribunal 17:8-13
C. Law of the king 17:14-20
X. Law of the
Levites—endowment of the clergy 18:1-8
C. Law of the prophets 18:9-22
B. Laws concerning the cities of
asylum—manslaughter 19:1-13
A.
Laws on encroachment and witnesses in court
19:14-19
From
the Septennial Lectionary, we can divide the Book of D’barim into the approximately
following 24 Sedarim (sections/readings):
1.
Deuteronomy 1:1-2:1
2.
Deuteronomy 2:2-30
3.
Deuteronomy 2:31-3:22
4.
Deuteronomy 3:23-4:40
5.
Deuteronomy 4:41-6:3
6.
Deuteronomy 6:4-7:11
7.
Deuteronomy 7:12-8:20
8.
Deuteronomy 9:1-29
9.
Deuteronomy 10:1-11:9
10.
Deuteronomy 11:10-12:19
11.
Deuteronomy 12:20-13:19
12.
Deuteronomy 14:1-15:6
13.
Deuteronomy 15:7-16:17
14.
Deuteronomy 16:18-18:13
15.
Deuteronomy 18:14-21:9
16.
Deuteronomy 21:10-23:9
17.
Deuteronomy 23:10-24:18
18.
Deuteronomy 24:19-25:19
19.
Deuteronomy 26:1-28:14
20.
Deuteronomy 28:15-29:8
21.
Deuteronomy
29:9-30:10
22.
Deuteronomy
30:11-31:30
23.
Deuteronomy
32:1-52
24.
Deuteronomy
33:1-34:12
Thus,
this week we are in the second Torah Seder of the book of Deuteronomy (Deut.
2:2-30), and on the first stick of the 7 branch Candelabra – Menorah (Eisodus
into the Promised Land under Moses – Deut. 1:1 - 3:22).
In
our Torah Seder for this week we learn about the observance of the duty of
honouring father and mother and its great rewards. But this is not only limited
to honouring father and mother, for as our Sages have stated that honouring
legitimate authority including that of our Sages and Hakhamim is included in
this Mitzvah (Commandment). For if we are commanded to honour father and mother
who brought us to this earth and reared us, and took good care of us, how much
the more shall we honour our Sages and Hakhamim who opened the doors of the
World-to-come for us!
This
is reflected in our special Qal Va-Chomer in the Midrash of Matityahu for this
Shabbat. Please note that the Qal Va-Chomer in the Peshat is drawn on a literal
argument and therefore different to the Qal Va-Chomer in the Remes which is
drawn on an allegorical statement. Now in the Midrash we have two types of Qal
Va-Chomer: (1) the Qal Va-Chomer Meforash – An explicit argument
from the lighter to the heavier and vice versa drawn on a parable (metaphorical
statement); and (2) Qal Va-Chomer Satum – An implicit argument
from the lighter to the heavier and vice versa drawn on a parable (metaphorical
statement).
Matityahu
26:6-13 reads:
6.
While
Yeshuah was in Bet Khanan in the house of Shimon the leper,
7.
A
woman came near to him with an alabaster flask of very precious perfume, and
she poured it on his head as he was reclining for dinner.
8.
Seeing
it the Talmidim (Rabbinic disciples), were indignant, saying, “To what purpose
is all this waste?”
9.
This
could have been sold for a great price and given to the poor.
10.
Knowing
this, Yeshuah, said to them, “Why do you bring trouble upon this woman? Trully,
she has worked a noble work upon me.
11.
For
you will always have the poor with you, but you will not always have me.
12.
Her
putting this spice on my body portends my burial.
13.
Amen,
I tell you, wherever the joyful news will be recited in all of the hosts, what
she has done will be told also, as a memorial to her.
The
case here is that of an implicit argument from the lighter to the
heavier on a metaphorical statement – i.e. Qal Va-Chomer Satum. Therefore
we have:
Lighter Premise:
Since we are commanded
by the Torah to give to the poor which we will always have with us
Contrast Statement:
how much the more
Weightier Premise:
Are we obliged to give
of the very best to our Torah Scholar who represents G-d’s authority over us!
But
though this seems good at a literal level, Matityahu did not intend us to
interpret this literally but as a metaphor! So what is the metaphorical meaning
of this argument of Qal Va-Chomer Satum?
My
beloved Talmid HH Rosh Paqid Adon Hillel ben David has written[2]:
There
is a folk saying that goes: "A fool gives and a wise man takes".
A fool who gives tzedaka
thinks that he is giving, while a wise man who gives realizes that he is
taking, he is the one who benefits the most from his act of giving!
The
word tzedaka comes from the
Hebrew root tzedek, translated as justice,
according to Strong’s Concordance. Tzedaka, the Hebrew word for helping the
poor, strangers, widows, and orphans is often translated as charity. However, the Hebrew root tzedek
should be translated as justice or fairness. What is the connection between
giving to the poor and justice? To begin to answer this question, lets examine
what the torah teaches us about how we are to give charity to the poor. The
Torah also teaches us the reason why we are obligated to give.
Vayikra
(Leviticus) 19:9-10 And when you reap the harvest of your land, you
shall not reap to the very corners of your field, nor shall you gather the
gleanings of your harvest. And you shall not glean your vineyard, nor shall you
gather every grape of your vineyard; you shall leave them for the poor and
stranger; I am the Lord your God.
Debarim (Deuteronomy)
4:19-22 When you cut down your harvest in your field, and
have forgotten a sheaf in the field, you shall not go again to fetch it; it
shall be for the stranger, for the orphan, and for the widow; that the Lord
your God may bless you in all the work of your hands... And you shall
remember that you were a slave in the land of Egypt; therefore I command you to
do this thing.
Debarim (Deuteronomy) 15:7-9 If
there shall be a needy person among you, any of your brethren in any of your
cities, in the Land that Ha-Shem, your God, gives you, you shall not harden
your heart or close your hand against your destitute brother. Rather, you shall
open your hand to him; you shall lend him his requirement, whatever is lacking
to him. Beware lest there be a lawless thought in your heart, saying, "The
seventh year approaches, the remission year", and you will look
malevolently upon your destitute brother and refuse to give him - then he may
appeal against you to HaShem, and it will be a sin upon you.
Debarim
(Deuteronomy) 19:28-29 At the end of three years you shall bring forth all
the tithe of your produce in that year, and shall lay it up inside your
gates... and the stranger, and the orphan, and the widow, who are inside your
gates, shall come, and shall eat and be satisfied; that the Lord your God
may bless you in all the work of your hand which you do.
Thus
we see that tzedaka is an obligation, not an option! We
can also see that charity is but a particular application of justice. From
Judaism's perspective, therefore, one who gives tzedaka is acting justly; One who doesn't, is acting unjustly.
And Torah views this lack of justice as not only mean-spirited but also
illegal.
Every
person is required to give tzedaka
according to his ability. Even a poor person who is himself supported by tzedaka, must give tzedaka. A person who can
only give a little should not hesitate to give, because a little from him is
like a great deal from a wealthier person. We are all obligated to seek
justice!
Now
if seeking the justice of G-d obliges us to give to the poor who will always be
before us, how much the more are we obliged by the same pursuit
of G-d’s justice to give of our very best to the Torah Scholar who opened the
door of the heavens, and the wisdom from above for us? Thus in a metaphor it is
also stated: “Seek as a matter of first priority the government of the Heavens
and His justice, and all these things (food, clothing and a roof over our
heads), will be given to you.” In other words, we are to seek as a matter of
first priority to establish communities that are Torah observant as our Sages
have taught to observe, and to support Torah Scholars as a matter of Divine
Justice!
Note
the text does not say to give to an institution but to give to one’s Torah
Teacher. G-d loves groups that a Torah Teacher can manage not a mega-circus.
G-d wants us to build “real” disciples in the Hebraic sense of the word (i.e.
Torah Scholars, Masters of the Word). Teachers who will serve G-d, not for how
much it is paid but because of the great love for G-d, His Word, and the
earnest desire to see others being equipped also to do the same with scholarly
rigour!
G-d
therefore when instituting His government started with the family – Honouring
father and mother, then to the local community (the larger family) – honouring
Torah Scholars.
In
an article about Pesach Rabbi Adin Steinsaltz stated:[3]
WHAT IS A JEW?
What does it mean to identify
oneself as Jewish?
As a rabbi - someone
who is, one might say, a Jew by profession - I have given a fair amount of
thought to this issue.
The most obvious first
answer, I believe, is that a person is a Jew by religion. In fact, that is a
hard argument to make, as odd as it might seem. There is no basic set of
meaningful principles to which all Jews would agree. And there are huge
variations in both practice and belief.
Are Jews members of a
race? This is clearly not the case. Jews come in every color and exhibit every
combination of ethnic features.
Do Jews belong to a
nation? Following the involuntary exile inflicted on us many centuries ago, the
notion of Jews as a people living in one place, speaking one language, or even
sharing one culture does not fit. Even linguistically, we are splintered.
Hebrew is our official "shared" language, the language of the land of
Israel and of our sacred texts, but many Jews have no knowledge of it at all.
What we are - I
propose - is a family.
We are the biological
or, in the case of converts, the spiritual children of the House of Israel. We
are connected to one another, whether or not we agree with one another, whether
or not we even like one another. We are not a perfect family, but we are a real
family. We are all proud when one of us does good and embarrassed when one of
us does bad. And, as much as we may argue among ourselves, we are always there
to defend or assist one another.
The sense of family is
an integral part of all Jewish holidays, but it is even stronger during the
festival of Passover. The central ceremony of Passover is the seder, which
takes place in the home, not in the synagogue. And the key element of the seder
is in telling the story of our (physical and spiritual) enslavement, our
(physical) liberation, and the attainment of our (spiritual) destiny at Mount
Sinai - that is, the reaffirmation of our identity as the House of Israel.
Next Saturday night,
Jewish families throughout the world will come together and read from the
Haggadah, the text of the seder. They will begin to tell the story by pointing
to the matzah, the unleavened bread, and declaring, "This is the bread of
affliction, which our ancestors ate in the land of Egypt. Let all who are
hungry come and eat. Let all who are needy come and celebrate Passover."
As we look at the
matzah and remember our history - when we were hungry and needy, yes, but also
when we were all together - we realize that part of the family is missing.
There are empty chairs in the house, where a son or a daughter or a cousin
ought to be.
We issue the
invitation and we open the door, but some of them are so far away - from us and
from Judaism - that they don't hear our invitation or see the light from the
open door. If every Jew who cares about the members of the Jewish family will
issue the invitation and open the door, many of these estranged Jews will hear
or see, and drop in for a visit - if not to his own house, then to the house of
a long-lost cousin.
Let us welcome them
back!
What
a most wonderful and succinct definition of Judaism! Yes, Judaism is about
family, and until we realize this, the real meaning of Judaism is lost to us.
We live in communities, move from one community to another, and without a
Jewish community, no matter how small, our Judaism makes no sense. When groups become
too large, this sense of family is lost, and all what we have is a sense of
loneliness in a crowd. That is why, when a community is too big for a Torah
Scholar and his associates to manage, when the sense of family and closeness is
lost, then it is time to create two communities out of the big one.
What
we must keep in sight is that community exists to equip the members of the
family, the company of saints, not to manufacture but to groom in small groups
the Torah teachers that will lead the next communities. Slow but sure and
quality growth! The emphasis is on quality building and quality equipping of
the saints in small groups not in state of the art industrial sausage churning
establishments. My own experience suggests that when we have Passovers over
50-80 people. This whole sense of family is lost.
May
you have a happy preparation for Pesach, and may G-d, most blessed be He richly
bless your community, your family, your parents, and your Torah teacher, amen
ve amen!
Shalom
Shabbat!
Hakham
Dr. Yosef ben Haggai
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
Start
making preparations!
For
a great and good Hagadah please download and print: http://www.betemunah.org/haggada.html