DOCSLIB.ORG

Luach for Vayak'hel-Pekudei

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Luach for Vayak'hel-Pekudei Baruch Hashem! Luach for Week of Vayak'hel-Pekudei Chabad NP - www.chabadnp.com 28 Adar - 6 Nissan 5781 / March 12-19 Friday, 28 Adar ● Shabbat Candle Lighting at 5:56 PM ● Kabbalat Shabbat - (P. 154) ● Kiddush on p. 179 ● Today in Jewish History Decree Against Ritual Circumcision Rescinded (2nd century) In Talmudic times, Adar 28 used to be celebrated to commemorate the rescinding of a Roman decree against ritual circumcision, Torah study and keeping the Shabbat. The decree was revoked through the efforts of Rabbi Yehudah ben Shamua and his fellow rabbis. (Megillat Taanit, Rosh Hashanah 19a) 29 Adar - Shabbat Vayak'hel-Pekudei - Hachodesh Torah Reading Vayak'hel-Pekudei: Exodus 35:1 - 40:38 Parshat Hachodesh: Exodus 12:1-20 Shabbat Hachodesh Machar Chodesh: Ezekiel 45:18 - 46:15; Samuel I 20:18; Samuel I 20:42 Earliest Mincha: 12:49 PM ● Laws and Customs Parshat Hachodesh On the Shabbat that falls on or before the 1st of Nissan, a special reading called "Hachodesh" (Exodus 12:1-20) is added to the regular Shabbat Torah reading. Hachodesh recounts G-d's historic communication to Moses in Egypt on the 1st of Nissan (2 weeks before the Exodus) regarding the Jewish calendar, the month of Nissan and the Passover offering. ● Bless New Month This Shabbat is Shabbat Mevarchim (“the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of the upcoming month of Nisan, which occurs tomorrow (Sunday). Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. The molad for the month of Nissan is on Saturday at 7:03 PM and 5 Chalokim. (See here for an explanation on the Molad and Chalokim) ● Omit Tzidkatecha Tzedek in Afternoon Prayers ● Kiddush for Shabbat day on pg. 249. ● Shabbat Ends at 6:54 PM ● Havdalah on p. 297 ● Today in Jewish History Jews Commanded 1st Mitzvah (1313 BCE) Shortly before sundown on the 29th of Adar, G-d commanded Moses regarding the mitzvah of sanctifying the crescent new moon and establishing a lunar calendar. This is the first mitzvah the Jews were given as a nation. Moses had difficulty envisaging the moon's appearance at the exact moment of its monthly rebirth. After the sunset, G-d showed Moses the crescent new moon of the new month of Nissan, showing him the precise dimensions of the moon at the moment the new month is to be consecrated. For the generations that followed, each new month was ushered in when two witnesses testified before the Sanhedrin (rabbinic supreme court) that they had seen the molad, the new moon. In the 4th century CE, Hillel II foresaw that the Jews would no longer be able to follow a Sanhedrin-based calendar. So Hillel and his rabbinical court established the perpetual calendar which is followed today -- until Moshiach will come and reestablish the Sanhedrin. Sunday, 1 Nissan- Rosh Chodesh Nissan ● Laws and Customs Today is Rosh Chodesh ("Head of the Month") for the month of Nissan. Special portions are added to the daily prayers: Hallel (p. 307-312) is recited -- in its "partial" form -- following the Shacharit morning prayer, and the Yaaleh V'yavo prayer is added to the Amidah (Shacharit - p. 50, Mincha p. 108) and to Grace After Meals (p. 92); the additional Musaf prayer is said (p. 313-319). ● Tachnun (confession of sins, Shacharit - p. 54-60, Mincha p. 112-114)) and similar prayers are omitted. ● Blessing on Blooming Trees A special mitzvah, which can be fulfilled only once a year, is to recite the prayer made upon seeing a fruit tree in bloom: “Blessed are you G-d our G-d, king of the universe, who left nothing lacking in His world, and created within it good creatures and good trees with which He gives pleasure to people.” Today is the first opportunity to make this blessing, but it can be done anytime during the month of Nissan (referred to by the Torah as "the month of spring" ). Many visit botanical gardens during this time, so as to avail themselves of an opportunity to observe this beautiful mitzvah. 'Nasi' of the Day Beginning today, and continuing through Nissan 13, we recite the verses (from Numbers ch. 7) describing the offerings made by the "princes'' (nesi'im) of the 12 tribes of Israel (see "Mishkan inaugurated"). Today we read of the gift bought by Nachshon ben Aminadav, the nasi of the tribe of Judah, on this date. Tomorrow we read of Issachar's gift, and so on for the 12 tribes. On the 13th of Nissan we read G-d's instructions to Aaron regarding the kindling of the menorah, which represents the participation of the priestly tribe of Levi. Following the verses of the day's "Nasi," we recite a short prayer in which we say, "...if I, Your servant, am from the tribe of ___ whose section of the Nasi I have read today in Your Torah, may all the holy sparks and holy illuminations that are included within the holiness of this tribe shine upon me, to grant me understanding and intelligence in Your Torah and my awe of You, to do Your will all the days of my life...." Text of today's Nasi in Hebrew and English. ● Today in Jewish History Creation of man (in thought) (3761 BCE) The Talmud (Rosh Hashanah 10b-11a) cites two opinions as to the date of G-d's creation of the universe: according to Rabbi Eliezer: "The world was created in Tishrei" (i.e., the sixth day of creation--the day on which Adam and Eve were created--was the 1st of Tishrei, celebrated each year as Rosh Hashanah); according to Rabbi Joshua, "The world was created in Nissan." As interpreted by the Kabbalists and the Chassidic masters, the deeper meaning of these two views is that the physical world was created in Tishrei, while the "thought" or idea of creation was created in the month of Nissan. Monday, 2 Nissan Today's 'Nasi': Issachar In today's "Nasi" reading, we read of the gift bought by the nasi of the tribe of Issachar, Nethanel ben Tzuar, for the inauguration of the Mishkan. Text of today's Nasi in Hebrew and English. ● Omit Tachnun ● Tachnun (confession of sins, Shacharit - p. 54-60, Mincha p. 112-114)) and similar prayers are omitted. ● Today in Jewish History First Red Heifer Prepared (1312 BCE) On the 2nd of Nissan, one day after the inauguration of the Tabernacle, Moses prepared the very first Red Heifer, in order to ritually purify the Jewish nation in preparation for the bringing of the Paschal Lamb in the newly erected Sanctuary. ● Passing of Rashab (1920) The fifth Lubavitcher Rebbe, Rabbi Sholom DovBer Schneersohn ("Rashab"), was born in the White Russian town of Lubavitch in 1860. After the passing of his father, Rabbi Shmuel (in 1882), he assumed the leadership of Chabad-Lubavitch. Famed for his phenomenal mind and analytical treatment of Chabad Chassidism, Rabbi Sholom DovBer wrote and delivered some 2,000 maamarim (discourses of Chassidic teaching) over the 38 years of his leadership. In 1897, he established the Tomchei Temimim yeshivah, the first institution of Jewish learning to combine the study of the "body" of Torah (Talmudic and legal studies) with its mystical "soul" (the teachings of Chassidism); it was this unique yeshivah that produced the army of learned, inspired and devoted Chassidim who, in the decades to come, would literally give their lives to keep Judaism alive under Soviet rule. In 1915, Rabbi Sholom DovBer was forced to flee Lubavitch from the advancing WWI front and relocated to the Russian city of Rostov-on-Don. In his final years, he began the heroic battle against the new Communist regime's efforts to destroy the Jewish faith throughout the Soviet Union. Rabbi Sholom DovBer passed away in Rostov on the 2nd of Nissan, 1920. His last words were: "I'm going to heaven; I leave you the writings." Tuesday, 3 Nissan ● Laws and Customs Today's 'Nasi': Zebulun In today's "Nasi" reading , we read of the gift bought by the nasi of the tribe of Zebulun, Eliav ben Cheilon, for the inauguration of the Mishka Text of today's Nasi in Hebrew and English. ● Today in Jewish History Levites Inducted (1312 BCE) Following the procedure G-d prescribed (Numbers 8:5-22), Moses inducted the Levites into Tabernacle service. The induction ceremony included sprinkling them with the ashes of the Red Heifer which was prepared the day beforehand. Wednesday, 4 Nissan ● Laws and Customs Today's 'Nasi': Reuben In today's "Nasi" reading , we read of the gift bought by the nasi of the tribe of Reuben, Elitzur ben Shedeur, for the inauguration of the Mishkan. Text of today's Nasi in Hebrew and English. Thursday, 5 Nissan ● Laws and Customs Today's 'Nasi': Shimon In today's "Nasi" reading , we read of the gift bought by the nasi of the tribe of Shimon, Shlumiel ben Tzurishadai, for the inauguration of the Mishkan. Text of today's Nasi in Hebrew and English. ● Today in Jewish History Spies to Jericho (1273 BCE) Two days before the conclusion of the thirty-day mourning period following the passing of Moses on Adar 7, Joshua dispatched two scouts--Caleb and Pinchas--across the Jordan River to Jericho, to gather intelligence in preparation of the Israelites' battle with the first city in their conquest of the Holy Land. In Jericho, they were assisted and hidden by Rahab, a woman who lived inside the city walls.
Load more

Recommended publications
  • Megillat Taanit- the Scroll of Fasting
    Chapter Eight Megillat Taanit- The Scroll of Fasting VeredNoam Introduction 339 Text, Translation, Structure 341 Historical Events Mentioned 345 Date and Origin 348 The Scholion and its Two Versions 350 The Scroll's Status in Rabbinic Literature 356 Editions 361 Selected Bibliography 362 Introduction Talmudic scholars have on occasion wondered at the lack of historiography and historical awareness in the literature of the sages. Many have concluded that our rabbis were indifferent to the events of their day as well as to the rest of the post-biblical Jewish history. These scholars have argued that the rabbis had viewed their own purpose as limited solely to their work in the fields of halakha and exegesis.' In this light, it is surprising to discover that a document of a semi-historical character is the first to have been produced by our early sages, and that they regarded this document with respect and granted it special status. This Document is Megillat Taanit. MegTaan originated among the sages of the Second Temple era and is the earliest known Pharisaic document to have survived. The Scroll is essentially a list of about thirty-five dates drawn up in Aramaic and arranged in calendar order. Its goal, as stated in its opening sentence, is to keep the Jews from fast­ ing on 'days on which miracles had been performed for Israel'.2 On days com­ memorating especially important events, in the opinion of the compiler of the Scroll, it was forbidden not only to fast, but even to eulogize the deceased. The dates listed are, in the main, those of joyous events of various kinds that befell the Jewish people during the Second Temple era.
    [Show full text]
  • Lions and Roses: an Interpretive History of Israeli-Iranian Relations" (2007)
    Florida International University FIU Digital Commons FIU Electronic Theses and Dissertations University Graduate School 11-13-2007 Lions and Roses: An Interpretive History of Israeli- Iranian Relations Marsha B. Cohen Florida International University, [email protected] DOI: 10.25148/etd.FI08081510 Follow this and additional works at: https://digitalcommons.fiu.edu/etd Part of the International Relations Commons Recommended Citation Cohen, Marsha B., "Lions and Roses: An Interpretive History of Israeli-Iranian Relations" (2007). FIU Electronic Theses and Dissertations. 5. https://digitalcommons.fiu.edu/etd/5 This work is brought to you for free and open access by the University Graduate School at FIU Digital Commons. It has been accepted for inclusion in FIU Electronic Theses and Dissertations by an authorized administrator of FIU Digital Commons. For more information, please contact [email protected]. FLORIDA INTERNATIONAL UNIVERSITY Miami, Florida LIONS AND ROSES: AN INTERPRETIVE HISTORY OF ISRAELI-IRANIAN RELATIONS A dissertation submitted in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY in INTERNATIONAL RELATIONS by Marsha B. Cohen 2007 To: Interim Dean Mark Szuchman College of Arts and Sciences This dissertation, written by Marsha B. Cohen, and entitled Lions and Roses: An Interpretive History of Israeli-Iranian Relations, having been approved in respect to style and intellectual content, is referred to you for judgment. We have read this dissertation and recommend that it be approved. _______________________________________
    [Show full text]
  • Possible Misreading in 1 Maccabees 7:34 in Light of Its Biblical Model
    JBL 138, no. 4 (2019): 777–789 https://doi.org/10.15699/jbl.1384.2019.5 Possible Misreading in 1 Maccabees 7:34 in Light of Its Biblical Model matan orian [email protected] Center for the Study of Conversion and Inter-Religious Encounters, Ben-Gurion University of the Negev, Beer Sheva, 8410501, Israel First Maccabees 7:34 employs four verbs to describe the offensive speech by Nicanor, the Seleucid general, addressed to the Jewish elders and priests. The third verb indicates that Nicanor defiled his audience. While this has led scholars to associate 1 Maccabees with the Jewish concept of gentile impurity, several factors suggest that, at this point, an error found its way into the Greek translation from the original Hebrew. The present argument comprises three steps. First, I use the biblical Sennacherib story, featured in the background of the Nicanor episode in 1 Maccabees, as a means of reconstructing the relevant original Hebrew verb employed by 1 Maccabees. Second, I suggest a possible misreading of one letter on the part of the Greek translator. Finally, I propose that a similar, earlier verse in 1 Maccabees, 1:24b, may have been conducive to the translator’s commission of this mistake, thus offering an insight into his way of thinking. I. A Verb Clearly out of Context First Maccabees 7:34 employs four verbs to describe the insulting nature of the speech by Nicanor, the Seleucid general, directed at the Jewish elders and the priests of the Jerusalem temple who emerged from the temple to greet him: “he mocked them, derided them, defiled them, and spoke arrogantly” (ἐμυκτήρισεν αὐτοὺς καὶ κατεγέλασεν αὐτῶν καὶ ἐμίανεν αὐτοὺς καὶ ἐλάλησεν ὑπερηφάνως).1 The third verb, “defile,” plainly differs from the other verbs in this verse: it does not relate to the nature of the speech but rather to a cultic or ritual consequence of some physical act committed by Nicanor.
    [Show full text]
  • Studies in Rabbinic Hebrew
    Cambridge Semitic Languages and Cultures Heijmans Studies in Rabbinic Hebrew Studies in Rabbinic Hebrew Shai Heijmans (ed.) EDITED BY SHAI HEIJMANS This volume presents a collec� on of ar� cles centring on the language of the Mishnah and the Talmud — the most important Jewish texts (a� er the Bible), which were compiled in Pales� ne and Babylonia in the la� er centuries of Late An� quity. Despite the fact that Rabbinic Hebrew has been the subject of growing academic interest across the past Studies in Rabbinic Hebrew century, very li� le scholarship has been wri� en on it in English. Studies in Rabbinic Hebrew addresses this lacuna, with eight lucid but technically rigorous ar� cles wri� en in English by a range of experienced scholars, focusing on various aspects of Rabbinic Hebrew: its phonology, morphology, syntax, pragma� cs and lexicon. This volume is essen� al reading for students and scholars of Rabbinic studies alike, and appears in a new series, Studies in Semi� c Languages and Cultures, in collabora� on with the Faculty of Asian and Middle Eastern Studies at the University of Cambridge. As with all Open Book publica� ons, this en� re book is available to read for free on the publisher’s website. Printed and digital edi� ons, together with supplementary digital material, can also be found here: www.openbookpublishers.com Cover image: A fragment from the Cairo Genizah, containing Mishnah Shabbat 9:7-11:2 with Babylonian vocalisati on (Cambridge University Library, T-S E1.47). Courtesy of the Syndics of Cambridge University Library. Cover design: Luca Baff a book 2 ebooke and OA edi� ons also available OPEN ACCESS OBP https://www.openbookpublishers.com © 2020 Shai Heijmans.
    [Show full text]
  • Orality and the Redaction of the Babylonian Talmud
    Oral Tradition, 14/1 (1999): 52-99 Orality and the Redaction of the Babylonian Talmud Yaakov Elman Classic Rabbinic literature of the third and fourth centuries, both in its Palestinian and Babylonian exemplars, presents us with the elements of a theology of oral transmission that reflected, justified, and shaped the oral transmission of Rabbinic learning.1 Despite the plethora of data indicating the privileged position of oral transmission, there has been a disinclination to acknowledge this possibility, if only because of the massive amount of material that had to be memorized—2711 folio pages—and the existence of alternative paradigms in Greco-Roman culture. In the following remarks, I shall attempt to marshal the data that point to the overwhelming likelihood that this legal material (about two-thirds of the total) was orally transmitted, and that the analytical and dialectical redactional layer, perhaps 55% of the Babylonian Talmud (hereafter: the Bavli), was also orally composed. This long period of oral transmission and composition took place against a background of what I shall term “pervasive orality” in Babylonia, as contrasted with the greater prevalence of written transmission in the Greco- Roman cultural sphere. Study of the Bavli is potentially fruitful for understanding the effects of orality in light of three advances that have been made within the field of recent Talmudic study, each of which may affect our understanding of the interplay of oral and written texts in Rabbinic Babylonia. One relates to the history of Middle Hebrew, one to the question of oral transmission in Amoraic times (fourth-fifth centuries), and one to the dating of the anonymous, framing, or interpretive comments on the remaining attributed material, including large amounts of interpolated dialectic.
    [Show full text]
  • Women and Chanukah
    Women and Chanukah The Talmud (Shabbat 23a) teaches that ‘women are obligated in regard to the [mitzvah of the] Chanukah light for they, too, were part of that miracle.’ The story of Judith is often given as one of the ways that women are understood to have been part of the miracle, along with Hannah and her seven sons, and not forgetting the daughter of Mattisyahu (ben Yochanan the High Priest). Mattisyahu’s daughter was engaged to be married and at her wedding feast, before the Syrian-Greek official arrives to exercise his droit de seigneur, she tears off her own dress so that she will first be seen naked by Jewish men rather than by the oppressors. Her courageous actions finally shame her father and brothers into action, preventing the official from defiling her and beginning the famous rebellion the next time an idolatrous sacrifice was offered in their village… (see Megillat Taanit - 17 Elul & Midrash Maaseh Chanukah) In North African Jewish communities, Rosh Hodesh Tevet, which falls on the (sometim es sixth and) seventh night of Chanukah, was celebrated as Chag haBanot, the Festival of the Daughters. There is a tradition of Rosh Hodesh being marked as a women’s holiday, and for R.H. Tevet this grew to include celebration of Judith and other female heroes associated with Chanukah. Chag haBanot traditions included: - women going to the synagogue to touch the Torah and pray for the health of their daughters - parents giving gifts to and blessing their daughters - bridegrooms giving gifts to their brides - girls who had been fighting
    [Show full text]
  • Hanukah in the Rabbinic Texts Rabbi Steven Carr Reuben
    Hanukah in the Rabbinic Texts Rabbi Steven Carr Reuben 1. Shabbat 21b:10-22a:2 The Gemara asks: What is Hanukkah, and why are lights kindled on Hanukkah? The Gemara answers: The Sages taught in Megillat Ta’anit: On the twenty-fifth of Kislev, the days of Hanukkah are eight. 2. II Maccabees 10:18 (124 BCE in Greek, probably in Alexandria) …The sanctuary was purified on the 25th day of Kislev…this joyful celebration went on for eight days, it was like Sukkot, for they recalled how only a short time ago they had kept the festival while living like animals in the mountains and so they carried lulavim and etrogim, and they chanted hymns to God who had triumphantly led them to the purification of the Temple. A measure was passed by the public assembly that they entire Jewish people should observe these days ever year. 3. Pesikta Rabbati (Post 200 CE, written in Hebrew in Israel) Why are the lights kindled during Hanukah? At the time the sons of Hashmon triumphed over the kingdom of Greece, they entered the Temple and found there eight spears of iron which they grooved out, poured in oil and kindled wicks. 4. Megillat Taanit, Kislev 7-8 (1st century CE in Israel) On the twenty fifth of the month is Hannukka, eight days on which one does not eulogize because when the Greeks entered the Temple they defiled all the oil there. When the hand of the Hasmoneans was made strong and they defeat the Greeks, they checked (in the Temple) and only found one jar of oil sealed with the mark of the High Priest which remained undefiled.
    [Show full text]
  • Meyer, Dissertation (8.19.17)
    THE DIVINE NAME THE DIVINE NAME IN EARLY JUDAISM: USE AND NON-USE IN ARAMAIC, HEBREW, AND GREEK By ANTHONY R. MEYER, B.A., M.A. A Thesis Submitted to the School of Graduate Studies in Partial Fulfilment of the Requirements for the Degree Doctorate of Philosophy McMaster University © Copyright by Anthony R. Meyer, July 2017 McMaster University DOCTORATE OF PHILOSOPHY (2017) Hamilton, Ontario (Religious Studies) TITLE: The Divine Name in Early Judaism: Use and Non-Use in Aramaic, Hebrew, and Greek AUTHOR: Anthony R. Meyer B.A. (Grand Valley State University), M.A. (Trinity Western University) SUPERVISOR: Professor Daniel A. Machiela COMMITTEE MEMBERS: Professor Eileen Schuller, Professor Stephen Westerholm NUMBER OF PAGES: viii + 305 i Abstract During the Second Temple period (516 BCE–70 CE) a series of developments contributed to a growing reticence to use the divine name, YHWH. The name was eventually restricted among priestly and pious circles, and then disappeared. The variables are poorly understood and the evidence is scattered. Scholars have supposed that the second century BCE was a major turning point from the use to non-use of the divine name, and depict this phenomenon as a linear development. Many have arrived at this position, however, through only partial consideration of currently available evidence. The current study offers for the first time a complete collection of extant evidence from the Second Temple period in Aramaic, Hebrew, and Greek in order answer the question of how, when, and in what sources the divine name is used and avoided. The outcome is a modified chronology for the Tetragrammaton’s history.
    [Show full text]
  • The Beginning of the Christian Era Revisited: New Findings
    Article The Beginning of the Christian Era Revisited: New Findings Liberato De Caro 1 , Fernando La Greca 2 and Emilio Matricciani 3,* 1 Istituto di Cristallografia, Consiglio Nazionale delle Ricerche, IC-CNR, 70126 Bari, Italy; [email protected] 2 Dipartimento di Studi Umanistici, Università degli Studi di Salerno, 84084 Fisciano, Italy; fl[email protected] 3 Dipartimento di Elettronica, Informazione e Bioingegneria, Politecnico di Milano, 20133 Milano, Italy * Correspondence: [email protected] Abstract: We have re-examined and discussed all chronological, historical and astronomical elements which can be referred to the year of Herod the Great’s death, which occurred—according to Josephus— after a lunar eclipse and before Passover. Since the XIX century, most scholars still assume the eclipse occurred on 13 March 4 BC, so that Dionysius Exiguus was wrong in calculating the beginning of the Christian era—by four years at least—because Herod the Great must have been alive when Jesus was born. We have solved the apparent incompatibility of the events narrated by Josephus, occurring between the eclipse of 13 March 4BC and a too-near Passover (12 April 4 BC), by determining another date after studying all eclipses visible from Jerusalem in near years. This analysis—supported by a novel simulation of naked–eye visibility of partial lunar eclipses—has shown that the most eligible eclipse associable to Herod’s death occurred in the night of 8–9 November 2 AD. Besides this astronomical finding, our conclusion is also supported by significant correlation between segmented sleep and eclipse intervals; by its compatibility with the long sequence of events narrated by Josephus and with the rabbinic tradition about Herod’s death.
    [Show full text]
  • When Does Counting the Omer Begin? After the Shabbat” (Leviticus 23:15)
    When Does Counting the Omer Begin? after the Shabbat” (Leviticus 23:15). Jewish“ ,ממחרת השבת The omer or “sheaf” offering takes place interpreters have debated the exact meaning of this phrase for two millennia, resulting in all four possible dates being adopted by one Jewish sect or another. Prof. Marvin A. Sweeney , Dr. Rabbi Zev Farber A Sefirat ha-Omer booklet (“Counting of the Omer”) c. 1800 Zürich, Braginsky Collection, B327, f. 50 The Omer Offering of First Sheaf ollowing its description of the laws of the Matzot festival, Leviticus 23 describes the requirement to bring the omer :sheaf”), the first cut of grain, to the priest“ ,עומר) F Lev 23:10 …When you enter the land that I am giving to you and you ויקרא כג:י …ִכּי ָתבֹאוּ ֶאל ָהָאֶרץ ֲאֶשׁר ֲא ִני ֹנֵתן ָלֶכם ַ וְּקצְרֶתּם reap its harvest, you shall bring the first sheaf of your harvest to the ֶאת ְקִציָרהּ ַוֲהֵבאֶתם ֶאת עֶֹמר ֵראִשׁית ְקִציְרֶכם ֶאל ַהכֵֹּהן. priest. 23:11 He shall elevate the sheaf before YHWH for acceptance in כג:יאְוֵהִניף ֶאת ָהעֶֹמר ִלְפֵני ְי-הָוה ִלְרצְֹנֶכם ִמָמֳּחַרת ַהַשָּׁבּת .your behalf; the priest shall elevate it on the day after the shabbat ְיִניֶפנּוּ ַהכֵֹּהן. Unlike the Pesach offering and Matzot Festival, no exact date is given for this omer offering, only that it happens after the shabbat when the harvest is first reaped.[1] Establishing the correct date of the omer offering was especially important since the date for the Bikkurim festival (also called Shavuot) is determined by it: Lev 23:15 And from the day on which you bring the sheaf of elevation ויקרא כג טו וְּסַפְרֶתּם ָלֶכם ִמָמֳּחַרת ַהַשָּׁבּת ִמיּוֹם ֲהִביֲאֶכם ֶאת .offering– the day after the sabbath — you shall count off seven weeks עֶֹמר ַהְתּנוָּפה ֶשַׁבע ַשָׁבּתוֹת ְתּ ִמיֹמת ִתְּהֶייָנה.
    [Show full text]
  • {PDF} Chanukah Lights Kindle
    CHANUKAH LIGHTS PDF, EPUB, EBOOK Michael J Rosen,Robert Sabuda | 16 pages | 03 Nov 2011 | Candlewick Press,U.S. | 9780763655334 | English | Massachusetts, United States Chanukah Lights PDF Book The Mishna late 2nd century mentions Hanukkah in several places, [16] but never describes its laws in detail and never mentions any aspect of the history behind it. Chanukah Crafts. As a child we used to drive through certain neighborhoods to look at the lights Reply. The requirement to position the menorah, or Chanukiah, at the door or window, symbolizes the desire to give the Chanukah miracle a high-profile. Let the candles burn themselves out. Let them burn while you're out of the house. Michaela Figliomeni Oct 24, Summer vacation. We can do the same. We kindle these lights for the miracles and the wonders, for the redemption and the battles that you made for our forefathers, in those days at this season, through your holy priests. This is because Friday night is the start of Shabbat, or the day of rest, and lighting the menorah constitutes as work which should not be done after Shabbat begins. When Holofernes' soldiers found his corpse, they were overcome with fear; the Jews, on the other hand, were emboldened and launched a successful counterattack. Therefore, the Hanukkah menorah is lit first with larger candles than usual, [87] followed by the Shabbat candles. Miracle of the Maccabees. She went back to his tent with him, where she plied him with cheese and wine. On the first night only, you'll also say the Shehecheyanu blessing:.
    [Show full text]
  • Young Israel of Hollywood-Ft. Lauderdale
    “ YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE ' -' ADAR I –ADAR II 5779 Volume 11, Issue 7, March 2019 Rabbi Yosef Weinstock, Senior Rabbi Rabbi Adam Frieberg, Assistant Rabbi Rabbi Edward Davis, Rabbi Emeritus Dr. P.J. Goldberg, President MARCH 2019 Purim Edition: Important Purim Information Inside (upside down address and bulk mail inditia) Permit No. 3329 No. Permit FT LAUD FL LAUD FT U.S. POSTAGE PAID POSTAGE U.S. Organization Nonprofit Expert Vision Care Eye Surgeons and Consultants is one of the most respected ophthalmology groups in South Florida. Our physicians, Dr. Alan Mendelsohn and Dr. Nathan Klein provide up-to-date eye care services with state of the art equipment in a beautiful and relaxing office setting. Alan Mendelsohn, M.D., F.A.C.S. - “Top Doctor” Awardee twelve consecutive years - Bascom Palmer Eye Institute Fellowship Trained - Pioneer Cataract Surgeon Nathan Klein, O.D. - Comprehensive Adult and Pediatric Care - Renown Contact Lens Specialist - Expert in Diagnosing and Treating Dry Eyes Our extended hours include Sunday mornings and Monday evenings 4651 Sheridan Street, Suite 100, Hollywood, FL 33021 954.894.1500 PLEASE SEE OUR WEBSITE www.myeyesurgeons.com for sight-saving suggestions! YOUNG ISRAEL OF HOLLYWOOD-FT. LAUDERDALE MARCH 2019 PAGE 3 RABBI’S MESSAGE OUR FASCINATION WITH THE MOON In an emotional and historic moment for Israel, the upwards direction. We must recognize that regression, mistakes Beresheet unmanned spacecraft dreamed up by the nonprofit and pitfalls can and will happen. Coming to terms with this organization SpaceIL launched flawlessly in a SpaceX Falcon 9 reality ensures that such lapses are momentary, they don’t rocket from Cape Canaveral Air Force Station in Florida at consume us, and we are able to move on to greater heights.
    [Show full text]