Language, Religion, Tradition

[Koichos]

בַַּרּוּכֵֵיא יַַקּוּרֵֵיא, שָָָָׁבוֹֹעְְכוֹֹן חַַלָָָָא בְְּרִִיכָָָָא וּבַַהוּרָָָָא הָָָָוֵֵא מִִלְְיָָָָא זְְמִִיטָָָָא. אִִדָָָָמוּן/הָָָָלְְמוּן קָָָָרֵֵיחְְן חַַד שִִׁירָָָָא דְְּּרַַחְְמָָָָנּוּלָָָָא מִִן קַַלָָָָמָָָָא דְְּּמָָָָר מוֹֹתְְקָָָָא יְְהוֹֹחָָָָנָָָָן בְְּלִִשָָָָּׁנַַן בְְּלֶֶֶֶעְְזָָָָא דְְּּאַַהְְרָָָָא דְְּּסוֹֹלְְדּּוּס הַַאי עַַתִִּיקְְתָָָָּא׃

לָָָָא בַַּלְְבֶֶֶֶּלִִּי(=לָָָָא צ׳וּר בָָָָּהְְרִִי) גַַּו קִִטְְמָָָָא דְְּּנוּרָָָָא
כֻֻֻֻּלְְּהוֹֹ חוּלְְמֵֵיא דְְּּחַַיֵֵּיא בְְּטוּן(=שַַׁלְְמֵֵיא) בֻֻֻֻּרְְבִִּז־לַַךְְ־לְְהוֹֹ חַַד בַַּשׁ(=חְְיָָָרְְתָָָָּא/עַַינָָָָא)
?עָָָָתָָָָּא, אַַתּ מָָָָא אַַבּוֹֹילַַתּ(=קֵֵאבַַּתּ) מִִנִִּי? אַַתּ מָָָָא טַַלוֹֹבַַּתּ מִִנִִּי
אִִדֵֵא־לַַךְְ(=אִִהְְיַַתּ) בֵֵּילִִי בַַּלְְבּוֹֹלַַתִִּי(=כָָָָּירַַתּ/צָָָָ׳ירַַתּ בָָָָּהְְרִִי)
!בַַּס דּּוּגְְּלֵֵיא לָָָָא דְְּּגוֹֹל(=דַַּּגֵֵּיל) רֵֵאשִִׁי גֶֶֶֶּנָָָָא(=מִִדְְּּרֵֵאשׁ) חַַד זָָָָא(=זַַבְְנָָָָא/וַַעְְדָָָָּּא) כִִּי אַַבּוֹֹילַַתִִּי(=קֵֵאבַַּתִִּי)
?אַַתּ רֻֻֻֻחְְקָָָָא(=לֲֲֲֲהַַל) נְְפִִּילַַּךְְ מִִנִִּי צ׳וּנְְגָָָָּא דְְּּ(=בְְּהוֹֹדּּ)לִִבִִּי מְְרִִיעְְתָָָָּא עָָָָבְְדַַתַַּהּ(=עָָָָבְְלַַתַַּהּ)
?אֱֱֱֱלְְהָָָָא חַַוְְצָָָָלָָָָא(=טָָָָב/סַַבְְרָָָָא) הַַב לִִי מָָָָא־ג׳וּר(=מָָָָא־טֶֶֶֶב/דַַּּאיךְְ) בְְּעֵֵא־חָָָָיֵֵינָָָָא
עָָָָתָָָָּא, לָָָָא אֱֱֱֱמוֹֹר בַַּ(קִִ)י כִִּיד בְְּ(לַַ)י־מִִנִִּי לָָָָא מַַצּוֹֹילַַתּ(=כָָָָּהֵֵל־לַַךְְ/קֵֵאהֵֵא־לַַךְְ)
?טוֹֹזָָָָא(=מִִדְְרָָָָא) דְְּּרַַחְְמָָָָנּוּלַַךְְ אַַבּוֹֹילַַתּ(=קֵֵאבַַּתּ) קַַרְְפּשַַׁתֵֵּהּ
בְְּהוֹֹדּּ כִִּיד דָָָָּּעְְרֵֵיח בַַּיוֹֹם תִִּמָָָָּל
!אַַגָָָָּר(=אִִן/הֵֵן) מַַהְְמוֹֹנַַתּ, כֻֻֻֻּלְְּהוֹֹ קִִטְְעֵֵיא זְְעוֹֹרֵֵיא מַַלְְטֶֶֶֶח־לְְהוֹֹ חַַד גַַּל חַַד​

 

[Koichos]

Purim is approaching soon (this mοtza'ei shabbat, so that shabbat leads directly into the festival), where the public reading of M'gillat Esster will be heard twice, once in the evening and again the following morning. Jewish Law requires that the reading be done from a scroll: in all genuine prayer-halls, therefore, this will be from a kasher parchment scroll, written in ink (d'yο) in square Hebrew letters.

As this year's Purim falls on a motza'ei shabbat, all preparations for the festival's sˁuddah (festive-meal), mishlo'aħ manot (food-gifts sent to friends) and mattanot la-ev'yonim (food-gifts given to the poor) ought to be done either before sh'ḳiˁah or on the festival itself. Purim is a revelrous occasion on which we are actually encouraged to drink to excess (the only time in the Jewish year when we are):

.אֲֲֲֲמַַר רָָָָבָָָָא: מֵֵיחַַיֵֵּיב אֱֱֱֱינִִישׁ לִִבְְּסוּמֵֵי בְְפוּרַַֽיָָָָּא עַַד דְְּּלָָָָא יָָָָדַַע בֵֵּין אָָָָרוּר הָָָָמָָָָן לְְבָָָָרוּךְְ מָָָָרְְדֳֳֳֳּּכַַי​

Rava’s statement (the 4th-century Head of the y'shivah at M'ħoza near the confluence of the Rivers Tigris and Euphrates) that a Jew is obligated to intoxicate himself on Purim to the extent that he is incapable of distinguishing between the two expressions is really just a ‘Purim Tοrah’ of sorts; the whole point is that the numerical values of אָָָָרוּר הָָָָמָָָָן and of בָָָָּרוּךְְ מָָָָרְְדֳֳֳֳּּכַַי both amount to the same total.

A brief, special Tοrah-reading for Purim (Sh'mοt 17:8-16, recounting the battle with ˁAmaleḳ at R'fiddim) will be read in the morning. The general rule for public readings is that there should always be a minimum of ten verses read in total, but we are forced to make an exception to this rule on Purim because the entire section contains just nine verses, the subject matter of which is a self-contained unit.

 

[Koichos]

בַַּרּוּכֵֵיא יַַקּוּרֵֵיא, רַַמְְשָָָָׁא טָָָָבָָָָא וְְעַַצְְרְְתָָָָּא בְְּרִִיכְְתָָָָּא הָָָָוְְיָָָָא־לְְכוֹֹן. הַַיּוֹֹ שָָָָׁמְְעֵֵיחְְן־לַַהּ זַַמּוּרְְתָָָָּא מִִן פִִּּמָָָָּא דִִּּיד דָָָָּּוִִד אִִישַַׁי, יָָָָרְְכִִי יוֹֹמָָָָנֵֵיו וּיוֹֹמָָָָנֵֵיכוֹֹן, רֵֵאשׁ פְְּּרִִישׁוּלָָָָא מִִן רִִחִִימְְתָָָָּא אַַי־דְְּּחַַייא, לְְתֵֵחְְתּ מָָָָצֵֵיתּוֹֹן/קֵֵאהֵֵא־לְְכוֹֹן קָָָָרֵֵיתּוֹֹנְְּהוֹֹן מִִלֵֵּיא דְְּּ"יוֹֹנִִי חְְלִִיתָָָָא" נְְקִִידֵֵיא וּבְְאָָָָלְְוָָָָלֵֵא לַַטִִּינָָָָיֵֵיא׃

Spoiler

זַַמְְּרָָָָנָָָָא = דָָָָּּוִִד אִִישַַׁי
זַַמּוּרְְתָָָָּא = יוֹֹנִִי חְְלִִיתָָָָא

פְְּּרִִישׁ־לַַךְְ מִִנִִּי, יוֹֹנִִי חְְלִִיתָָָָא
לִִבִִּי מִִן־דַּּרְְדֵֵּיא, וְְחוּשָָָָּׁא מְְלִִיתָָָָא
גָָָָּנִִי יְְקִִידְְתָָָָּא(=יְְקִִילְְתָָָָּא), וְְרוּחִִי בְְּלִִיתָָָָא
עֵֵינִִי מְְלִִיתָָָָא מִִן דִּּמְְעִִיתָָָָא(=דִִּּמְְעָָָָא/דִּּמֵֵעְְלָָָָא)

דִִּּמְְעֵֵיא מִִן עֵֵינִִי דַּּיִִּים צְְלָָָָיָָָָא(=כְְּבָָָָשָָָָׁא)
לִִבִִי מִִן־דַַּּרְְדַּּךְְ, וְְחוּשַַּׁךְְ בְְּכָָָָיָָָָא

גָָָָּנִִי פִִּּישָָָָׁא, אַַיךְְ(=מָָָָא־גּוֹֹן) נוּכְְרָָָָיָָָָא
טְְלִִיקָָָָא בְְּדוּנְְיֵֵא, גַַרִִיבָָָָּיָָָָא(=נוּכְְרָָָָיָָָָא)

נְְפִִּּילָָָָא מְְרִִיעָָָָא, בְְּגַַרִִיבּוּתָָָָא(=נוּכְְרָָָָיוּלָָָָא)
רֻֻֻֻחְְקָָָָא מִִנִִּי, יוֹֹנִִי חְְלִִיתָָָָא
גַַּו־ג׳וּנְְגָָָָ׳רָָָָא קָָָָתִִי(=אָָָָלִִי/אִִלִִּי) דְְּּרִִיתָָָָא
יָָָָדֵֵעְְנָָָָא(=אָָָָלֵֵעְְנָָָָא/קֵֵא־יָָָָעֵֵנָָָא) רַַבָָָָּא־הְְוַַתּ מֻֻֻֻחְְנִִיתָָָָא(=לְְהִִיקְְתָָָָּא/מוּשְְׁתַַּק)

לַַּּפֵּּיא דְּּחוּבַַּךְְ, כְְּמָָָָא מַַרִִּירֵֵיא
תַַּרְְעָָָָא דְְּּלִִבִִּי, בְְּקִִפְְּּלָָָָא דְְּּבִִירֵֵיא(=אַַסִִירֵֵיא)
דָָָָּּכֵֵרְְנָָָָא קוֹֹלַַךְְ, הַַן שַַׁרִִּירֵֵיא(=תְְּרוֹֹצֵֵיא)
דִִּּמְְעֵֵיא דְְּּעֵֵינַַךְְ, כְְּמָָָָא מַַרִִּירֵֵיא​

 

[Koichos]

We will be celebrating Purim after Shabbat, and there is an old custom of telling ‘Purim Tοrοt’ on this festival. Consider the following:

There once was a certain Jew who had a serious problem with alcohol. All year round he dared only use grape juice for ḳiddush and havdalah; he even used it for the arbaˁ kοsοt ('four cups') that are drunk during the very important table-ceremonial on Pesaħ Eve.

Purim, though, was always a nightmare for him because of the ‘mitzvah’ of drinking to excess, so he contacted a sοfer (professional scribe) to inspect all the m'zuzοt’s little parchment scrolls on all the doors of his house with a z'chuchit magdelet (magnifying glass).

‘Mar Levi,’ he begged, 'I implore you to examine the suitability of my m'zuzοt and see if they are causing my predilection for drinking!' So Levi the Sοfer opened each m'zuzah, examined their texts minutely and then burst out laughing: 'Aha!' he said when he had finished.

'There is a scribal error in your main scroll! The Shlemiyel has written לְְמַַֽעַַן תִִּשְְׁכְְּרוּ l'maˁan tishk'ru ('in order that you will become drunk') in place of לְְמַַֽעַַן תִִּזְְכְְּרוּ l'maˁan tizk'ru ('in order that you will remember [and perform all My mitzvοt]', Parashat ‘Sh'laħ’ 15:40)!'

So the man replaced the incompetent's m'zuzah at once, and he never drank again.

I wonder how many people will realize that m'zuzοt do not include the verse that contains the words לְְמַַֽעַַן תִִּזְְכְְּרוּ l'maˁan tizk'ru...

 

[Koichos]

בַַּרוּכֵֵיא יַַקּוּרֵֵיא דְְּּלִִבִִּי, תֻֻֻֻּרְְגִִּים־לִִי אֶֶֶֶל־לְְשָָָָּׁנַַן, בַַּקַַכוֹֹן פַַּּצְְלָָָָא דְְּּחַַד מִִן סִִפְּּרָָָָא דּּאַַוַַל "בְְּרֵֵאשִִׁית". תַַּרְְגּוּמָָָָא דִִּּידִִי בְְּסִִיסָָָָא אִִילֵֵהּ עַַל תַַּרְְגּוּמָָָָא דִִּּיד רִִבִִּי פִִּּנְְחָָָָס חֲֲֲֲנֻֻֻֻכָָָָּה זצ״ל מִִן סַַלְְמַַס גַַּו אִִירָָָָאן 5652, וַַעַַל תַַּרְְגּוּמָָָָא דִִּּיד רִִבִִּי יְְשׁוּרוּן יְְשׁוּרוּן מִִן אוּרְְמִִי גַַּו אִִירָָָָאן מַַנִִיחָָָָא, וַַעַַל תַַּרְְגּוּמָָָָא דִִּּיד רִִבִִּי נִִסִִּים אֵֵלִִיָָָָּהוּ מַַנִִיחָָָָא מִִן כּוֹֹיָָָָא גַַּו עִִירָָָָאק. אִִדָָָָמוּן/הָָָָלְְמוּן מַַר קָָָָרֵֵיחְְן תַַּרְְגּוּמָָָָא דְְּּפַַּּצְְלָָָָא דְְּּחַַד מִִן סִִפְְּּרָָָָא דּּאַַוַַל בְְּלִִשָָָָּׁנַַן וּמַַר שָָָָׁמְְעֵֵיחְְן קָָָָלָָָָא דִִּּיד רִִבִִּי נִִסִִּים אֵֵלִִיָָָָּהוּ דּּוּכֵֵּו גַַּו גַַּן־עֵֵדֶֶֶֶן הָָָָוְְיָָָָא. לֵֵילֵֵי טָָָָבָָָָא וּבְְּרִִיכָָָָא הָָָָוֵֵא־לְְכוֹֹן​

​

 

[Koichos]

The ancient Western (Palestinian) tradition of reading the Tοrah through once every three and one-half years - the 'triennial cycle' - was based upon the now defunct, shorter סְְדָָָָרִִין s'darin divisions (known colloquially as סִִדְְרָָָָאוֹֹת sidra'οt) and there are 154 in the Tοrah.

The first few s'darin of the book B'reshyt, in terms of the chapter-verse referencing system, are

1:1 through 2:3,
2:4 through 3:21,
3:22 through 4:26,
5:1 through 6:8,
etc., etc.

The ancient Eastern (Babylonian) tradition of reading the Tοrah through once each year - the 'annual cycle' - is used today by all Jews for weekly, public ceremonial Shabbat-readings, based upon the longer פָָָָּּרָָָָשִִׁיּוֹֹת parashiyyοt divisions and there are 54 in the Tοrah.

The first few parashiyyοt of the book B'reshyt, in terms of the chapter-verse referencing system, are

1:1 through 6:8,
6:9 through 11:32,
12:1 through 17:27,
18:1 through 22:24,
etc., etc.

The weekly parashiyyοt are each divided into seven sections and read in full on Shabbat morning service. The ‘Oral Tοrah’ stipulates

בְְּרָָָָאשֵֵׁי חֳֳֳֳדָָָָשִִׁים וּבחֻֻֻֻלּוֹֹ שֶֶֶֶׁלַַּ־מּוֹֹעֵֵד, קוֹֹרִִין אַַרבָָָָּעָָָָה. אֵֵין פּּוֹֹחֲֲֲֲתִִין מֵֵהֶֶֶֶן וְְאֵֵין מוֹֹסִִיפִִין עֲֲֲֲלֵֵיהֶֶֶֶן, וְְאֵֵין מַַפטִִירִִין בַַּנָָָָּבִִיא. הַַפּּוֹֹתֵֵחַַ וְְהַַחוֹֹתֵֵם בַַּתּוֹֹרָָָָה, מְְבָָָָרֵֵךְְ לְְפָָָָנֶֶֶֶיהָָָָ וּלאַַחֲֲֲֲרֶֶֶֶיהָָָָ. זֶֶֶֶה הַַכְְּלָָָָל. כָָָָּל שֶֶֶֶׁיֵֵּשׁ בּוֹֹ מוּסָָָָף וְְאֵֵינוּ יוֹֹם טוֹֹב, קוֹֹרִִין אַַרבָָָָּעָָָָה. בְְּיוֹֹם טוֹֹב, חֲֲֲֲמִִשָָָָּׁה. בְְּיוֹֹם הַַכִִּפּּוּרִִים, שִִׁשָָָָּׁה. בַּשַַּׁבָָָָּת, שִִׁבעָָָָה. אֵֵין פּּוֹֹחֲֲֲֲתִִין מֵֵהֶֶֶֶן, אֲֲֲֲבָָָָל מוֹֹסִִיפִִין עֲֲֲֲלֵֵיהֶֶֶֶן, וּמַַפטִִירִִין בַַּנָָָָּבִִיא׃​

On Rοsh Ħodesh and the secular days of the Moˁed [i.e., the 2nd through 6th days of Pesaħ inclusive and the 2nd through 7th days of Sukkοt inclusive]—four people take part in the reading [of the Torah]; we may neither decrease nor increase their number, and we do not conclude with a reading from the Navi [i.e., the 'Prophets']. The general rule is that four people take part in the reading on any day that has a musaf ['additional'] service but is not a full Yοm Ṭοv. On a Yοm Ṭοv—five people take part in the reading; on Yοm Kippur—six; and on the Shabbat—seven: we may not decrease their number but we may increase it, and we do conclude with a reading from the Navi.

And on Shabbat afternoon, Monday and Thursday mornings, Ħanukkah, Purim and Fast Days, only three people partake in the reading.

A פָָָּרָָָשָָָׁה parashah is one of the sections of the Tοrah that are read publicly, one each week, forming a cycle of readings that completes the five books every year. There are fifty-four weekly פָָָּרָָָשִִׁיּוֹֹת parashiyyοt and each of them is named by its opening word (or words).

A Kοhen is always accorded the honor of reading the first part, a Levi the second, and an ordinary Yisra'el (a descendant of any one of the remaining tribes) the third; this sequence was laid down 'for the sake of peace', to prevent petty squabbles arising about privilege.

 

[Koichos]

בַַּרּוּכֵֵיא חַַבִִּיבֵֵיא, שָָָָׁבוֹֹעָָָָא בְְּרִִיכָָָָא וּבַַהוּרָָָָא הָָָָוֵֵא־לְְכוֹֹן, עַַמּוֹֹנַַן יַַקּוּרָָָָא מָָָָר מוֹֹתְְקָָָָא יְְהוֹֹחָָָָנָָָָן יָָָָרְְכִִי יוֹֹמָָָָנֵֵיו וּבַַרַַכְְיֵֵיא דְְּּאֱֱֱֱלְְהָָָָא הָָָָוֵֵינִִי גַַּו בֵֵּילֵֵיו, כְְּלִִיב־לֵֵהּ בַַּקַַן חַַד־כְְּמָָָָא אִִמָָָָרְְיֵֵיא בְְּלִִשָָָָּׁנַַן הוֹֹ עַַתִִּיקָָָָא בְְּלִִשָָָָּׁנָָָָא דִִּּיד תַַּרְְגּוּמָָָָא לִִאְְמָָָָרָָָָא בְְּאָָָָרָָָָמָָָָיָָָָא׃

"לָא־חִזְיָא"
"חַַדֵֵיו תְְּרֵֵי לָָָָא חָָָָדֵֵר"
"פִִּּמָָָּא לָָָא דְְּּרִִי גַַּו־פִִּּמֵֵּיו"
"גְְּרִִיחָָָָא" "גִִּרְְחָָָָנָָָָא"/"בְְּרִִינָָָָנָָָָא" חְְדִִיר"
"תּוּב/מִִן־דְְּּרֵֵאשׁ נְְפִִּּיחָָָָא־לֵֵהּ" אַַו "נְְפִִּּיחָָָָא־י־אִִלַַּּהּ"
"דּּוֹֹלְְתָָָָּא דְְּּחֵֵא־לַַהּ גַַּו־רֵֵאשֵֵׁיו" אַַו "עוּתְְרָָָָא מְְחֵֵא־לֵֵהּ בְְּרֵֵאשֵֵׁיו"
"בְְּרוֹֹנִִי מַַר תַַּרְְע־בֵֵּילוֹֹךְְ, פְְּּלִִיחָָָָא הָָָָוֵֵא בַַּקָָָָא פַַּּקִִּירֵֵיא/עָָָָנְְיֵֵיא/מִִסְְכֵֵּינֵֵיא"
"כִִּבְְשֵֵׁיא־מַַחְְרְְבָָנָָָא שְְׁרָָגֵֵיא־מַַנִִיחָָנָָָא" אַַו "מַַחְְרְְבָָנָָָא־דְְּכֻֻבְְשָָָׁא וּמַַנִִיחָָנָָא דִִּשְְׁרָָָגֵֵיא"
"שִִׁגְְּרֵֵו/רוּגְְזֵֵיו וּפּּוֹֹח־כַַּסֵֵּו רֵֵאשַַׁן פַַּּלּּוֹֹטֵֵא־לְְהוֹֹן, אָָָמְְרֶֶֶתּ דֵֵּּינָָָנֵֵיא־הוֵֵיחְְן/אִִילֵֵיחְְן בַַּקֵֵיו"
"הֵֵן גָָָָּבוֹֹיָָָָא/טָָָָלוֹֹבָָָָּא אִִידֵֵיו/אִִילֵֵיו פְְּּשִִׁיטָָָָא־לֵֵהּ אִִלּּוֹֹךְְ הַַב־לֵֵהּ וְְצַַלְְמַַוָָָָהֵֵיו לָָָָא מַַסְְמְְקֵֵתְְּהוֹֹן"
"גַַּו־תַַּרְְעָָָָא דְְּּמָָָָרֵֵי־דּּוֹֹלְְתָָָָּא מָָָָרֵֵי־דּּוֹֹלְְיֵֵיא סָָָָמְְכִִי, גַַּו־תַַּרְְעָָָָא דְְּּטָָָָלוֹֹבָָָָּא/מִִסְְכֵֵּינָָָָא הַַם כַַּלְְבֵֵיא לָָָָא סָָָָמְְכִִי"
"רֵֵאשׁ בְְּרַַתָָָָּא דְְּּמִִסְְכֵֵּינֵֵיא כִִּידִִגְְבִִירָָָָא גַַּל מָָָָרֵֵי־דוֹֹלְְתָָָָּא/מָָָָרֵֵי־זוּזָָָָא/עַַתִִּירָָָָא קֵֵאמְְרִִי: נְְפִִּּילָָָָא גַַּו־כַַּסּ־דַַּּאַַו/יִִמַַּו"
"צַַלְְמָָָא כּוֹֹמָָא אִִדְְיָָא־ילֵֵהּ גַַּל אִִידֵֵיא בַַּטִִּילֵֵיא/סַַפִִּיקֵֵיא" אַַו "צַַלְְמָָא כּוֹֹמָָא אִִהְְיָָא־י בְְּאִִילֵֵיא בַַּטִִּילֵֵיא/סַַפִִּיקֵֵיא"​

 

[Koichos]

As Pesaħ approaches, our minds naturally turn to the Haggadah-service (the 'program' of Pesaħ Eve), which includes a brief paragraph that dissects Parashat ‘Bο’ 13:8 word by word and concludes that 'telling' the Haggadah was in effect the whole purpose of the Exodus

וְְהִִגַַּדְְתָָּ֣ לְְבִִנְְךָָ֔ בַַּיּ֥וֹֹם הַַה֖וּא לֵֵאמֹֹ֑ר בַַּֽעֲֲֲֲב֣וּר זֶֶֶֶ֗ה עָָָָשָָׂ֤ה יְְיָָָָ֙ לִִ֔י בְְּצֵֵאתִִ֖י מִִמִִּצְְרָָֽיִִם׃​

On that day you are to tell your son, '[It was] for the sake of this [ceremony that] Adοnai acted on my behalf when I emerged from Egypt!'

!"יָָָָכוֹֹל מֵֵרֹֹאשׁ חֹֹֽדֶֶֶֶשׁ? תַַּלְְמוּד לוֹֹמַַר "בַַּיּ֥וֹֹם הַַה֖וּא​

Perhaps one should even start doing this [telling his son about it] from the beginning of the month [of Nisan]? No, because the verse says 'on that day'!

!"אִִי בַַּיּוֹֹם הַַהוּא, יָָָָכוֹֹל מִִבְְּעוֹֹד יוֹֹם? תַַּלְְמוּד לוֹֹמַַר "בַַּֽעֲֲֲֲב֣וּר זֶֶֶֶ֗ה​

But, as it says 'on that day', perhaps one should do it while it is still daytime? No, because it says 'For the sake of this [ceremony]'!

!בַַּעֲֲֲֲבוּר זֶֶֶֶה לֹֹא אָָָָמַַֽרְְתִִּי אֶֶֶֶלָָָָּּא בְְּשָָָָׁעָָָָה שֶֶֶֶׁיֵֵּשׁ מַַצָָָָּה וּמָָָָרוֹֹר מֻֻֻֻנָָָָּחִִים לְְפָָָָנֶֶֽיךָָ עַַל שֻֻֻֻׁלְְחָָָָנֶֶֽךָָ​

One can only say 'For the sake of this [ceremony]' at the moment when matzοt and m'rοrim are physically lying before him on his table!

And might I add that the word פֶֶּּֽסַַח pesaħ has nothing to do with 'passing'—either over, under, or even through! It is actually related to פִִּּסֵֵּֽחַַ pisséaħ ('crippled'), which occurs in Parashat ‘Emοr’ 21:18 and Parashat ‘R'eh’ 15:21, and the connotation is that a cripple's gait resembles a 'hopping' movement, and the Deity 'hopped' (so to speak) over the Jews' homes while attacking the Egyptians (‘Bo’ 12:27).

The same idea (using the same verb פָָּּסַַח pasaħ, from which פֶֶּּֽסַַח pesaħ derives) is conveyed by the prophet Eliyyahu’s question

עַַד־מָָָָתַַ֞י אַַתֶֶּ֣ם פֹֹּּֽסְְחִִים֮ עַַל־שְְׁתֵֵּ֣י הַַסְְּעִִפִִּּים֒​

'How much longer are you going to continue hopping between two branches?'

 

[Koichos]

בַַּרּוּכֵֵיא יַַקּוּרֵֵיא, קַַם עֵֵיל־פַּּטִִּירֵֵיא עֵֵיל־פִִּּסְְחָָָָא, כְְּלִִיבָָָָא־לִִי־לְְכוֹֹן חְְדָָָָא מִִן תּוּנָָָָּיֵֵיא(=קִִצְְּיֵֵיא) רְְחִִימֵֵיא אַַי־דִִּּעִִיָָָָלוּלִִי, לְְאִִמָָָָרָָָָא: "הַַר־הְְיָָָָנָָָָא(=הַַר־אִִילָָָָנָָָָא)" בְְּלִִשָָָָּׁנַַן בְְּאָָָָרָָָָמָָָָיָָָָא, בְְּדוּמְְיָָָָא דִִּּיד "חַַד גִִּדְְיָָָָא" מִִן הַַגָָָָּדְְתָָָָּא דְְּּפִִּּסְְחָָָָא. בְְּסִִיסָָָָא רֵֵאשָָָָׁא
!דְְּּגִִרְְסָָָָא דִִּּמֻֻֻֻשְְׁדִִירַַּהּ אִִלַַּן בַַּרּוּכְְתַַּן עַזִּיזְְתָָָָּא אֲֲֲֲבִִיגַַיִִל רְְאוּבֵֵן דַַּּנָָָָּן. יָָָָרְְכִִי יוֹֹמָָָָנַַו. מַַר בָָָָּשְְׂמָָָָא־לְְכוֹֹן

אִִית־הוָָָָא וְְלֵֵית־הוָָָָא, טָָָָב מִִן אִִלְְהָָָָא לֵֵית־הוָָָָא, בִִּישׁ דַַּּגָָָָּלָָָָא מִִן שָָָָׂטָָָָנָָָָא לֵֵית־הוָָָָא. אִִית־הוָָָָא חַַד גַַּבְְרָָָָא. הַַו גַַּבְְרָָָָא אִִית־הוָָָָא־לֵֵהּ חַַד תּוֹֹרָָָָא, אְְזִִיל
.מוֹֹבִִּיל־לֵֵהּ מַַיֵֵּיא מַַשְְׁתֵֵּא־לֵֵהּ. הַַו גַַּבְְרָָָָא עָָָָקְְלֵֵיו שְְׁרִִיעָָָָא(/שְְׁרִִיטָָָָא) גַַּו גְְּלִִידָָָָא(=יָָָָךְְ/בּוּז), עָָָָקְְלֵֵו תְְּבִִירָָָָא
"?אְְמִִירֵֵּהּ: "גְְּלִִידָָָָא, גְְּלִִידָָָָא, מוֹֹ־קַַדְְרָָָָא הַַר־הויֵֵתּ
".אְְמִִירֵֵּהּ: "הֵֵן הַַר הָָָָוֵֵינָָָָא־הוָָָָא, שִִׁמְְשָָָָׁא לָָָָא פַַּּשְְׁרָָָָא־הוַַה־לִִי
"?אְְמִִירֵֵּהּ: "שִִׁמְְשָָָָׁא, שִִׁמְְשָָָָׁא, מוֹֹ־קַַדְְרָָָָא הַַר־היַַתּ
".אְְמִִירַַּהּ: "הֵֵן הַַר הָָָָוְְיָָָָנָָָָא־הוַַה, עֵֵיבַַוָָָָנֵֵיא לָָָָא כֵֵּאהֵֵין־הוַַו גַַּו צַַלְְמִִי/בְְּצַַלְְמִִי
"?אְְמִִירֵֵּהּ: "עֵֵיבַַוָָָָנֵֵיא, עֵֵיבַַוָָָָנֵֵיא, מוֹֹ־קַַדְְרָא הַַר־הוֵֵיתּוֹֹן
".אְְמִִירְְּהוֹֹן: "הֵֵן הַַר הָָָָוֵֵיחְְן־הוַַו, נִִחְְלָָָָא(/מִִטְְרָָָָא) לָָא נָָָָחֶֶֶֶל־הוָָָָא מִִנַַּן
"?אְְמִִירֵֵּהּ: "נִִחְְלָָָָא, נִִחְְלָָָָא, מוֹֹ־קַַדְְרָָָָא הַַר־הוֵֵיתּ
".אְְמִִירֵֵּהּ: "הֵֵן הַַר הָָָָוֵֵינָָָָא־הוָָָָא, גִִּלָָָָּא לָָָָא יָָָָרֶֶֶֶק־הוָָָָא־בִִּי
"?אְְמִִירֵֵּהּ: "גִִּלָָָָּא, גִִּלָָָָּא, מוֹֹ־קַַדְְרָָָָא הַַר־הוֵֵיתּ
".אְְמִִירֵֵּהּ: "הֵֵן הַַר הָָָָוֵֵינָָָָא־הוָָָָא, קִִנְְיָָָָנֵֵיא לָָָָא כֵֵּאכְְלִִי־הוַַו־לִִי
"?אְְמִִירֵֵּהּ: "קִִנְְיָָָָנֵֵיא, קִִנְְיָָָָנֵֵיא, מוֹֹ־קַַדְְרָָָָא הַַר־הוֵֵיתּוֹֹן
".אְְמִִירְְּהוֹֹן: "הֵֵן הַַר הָָָָוֵֵיחְְן־הוַַו, חָָָָלִִיפָָָָּּא לָָָָא דָָָָּּבֵֵח־הוָָָָא־לַַן
"?אְְמִִירֵֵּהּ: "אוֹֹ חָָָָלִִיפָָָָּּא, אוֹֹ חָָָָלִִיפָָָָּּא, מוֹֹ־קַַדְְרָָָָא הַַר־הוֵֵיתּ
".אְְמִִירֵֵּהּ: "הֵֵן הַַר הָָָָוֵֵינָָָָא־הוָָָָא, עַַקּוּבְְּרָָָָא פִִּּרְְכִִּי לָָָָא כֵֵּאכֶֶֶֶל־הוָָָָא־לֵֵהּ
"?אְְמִִירֵֵּהּ: "עַַקּוּבְְּרָָָָא, עַַקּוּבְְּרָָָָא, מוֹֹ־קַַדְְרָָָָא הַַר־הוֵֵיתּ
".אְְמִִירֵֵּהּ: "הֵֵן הַַר הָָָָוֵֵינָָָָא־הוָָָָא, קַַטּוּ לָָָָא כֵֵּאכְְלָָָָא־הוַַה־לִִי
"?אְְמִִירֵֵּהּ: "קַַטּוּ, קַַטּוּ, מוֹֹ־קַַדְְרָָָָא הַַר־היַַתּ
,אְְמִִירַַּהּ: "הַַר־היָָָָנָָָָא, הַַר־היָָָָנָָָָא, הַַר־היָָָָנָָָָא
".טָָָָב כֵֵּא־עָָָָבְְלָָָָנָָָָא, טַַם כֵֵּא־עָָָָבְְלָָָָנָָָָא, יוֹֹמָָָָא כֵֵּאזָָָָּנָָָָא טְְאָָָָלָָָָא(/טַַאוֹֹלֵֵא/טַַלְְטוֹֹלֵָא), לֵֵילֵֵי כֵֵּאהְְיָָָָנָָָָא נְְיָָָָמָָָָא(/נַַמְְנוֹֹמֵֵא)
.הַַלָָָָא בִִּדְְהוֹֹ אִִמָָָָרָָָָא, עָָָָקְְלַַו שְְׁרִִיעָָָָא(/שְְׁרִִיטָָָָא), וְְקַַטּוּ נְְפִִּּילָָָָא גַַּו בֵֵּארָָָָא
.הַַי קַַטּוּ לָָָָא אְְכִִילַַּהּ וְְלָָָָא שְְׁתֵֵא־לַַהּ, וְְלָָָָא מְְטֵֵא־לַַהּ מְְרָָָָדַַו, אֲֲֲֲנַַאַַחְְנַַן אָָָָכְְלֵֵיחְְן וְְשָָָָׁתֵֵחְְן וּמָָָָטֵֵיחְְן מְְרָָָָדַַן

!עֵֵילָָָָא דְְּּנִִיסָָָָן עֵֵילָָָָא דִִּּרְְבִִיעָָָָא עֵֵילָָָָא דִִּּחֵֵירוּלָָָָא עֵֵיל־פַַּּטִִּירֵֵיא עֵֵיל־פִִּּסְְחָָָָא בְְּרִִיכָָָָא וּכְְשִִׁירָָָָא הָָָָוֵֵא אֶל כֻֻֻֻּלְְּּכוֹֹן​

 

[Koichos]

*Re: Post #9 and the ceremony known as פִִּדְְיוֹֹן הַַבֵֵּן pid'yοn ha-ben ('Redemption of the [first-born] son')

To this very day, on the 30th day of every first-born son's life (unless that day is a shabbat or a yom ṭov; or if the father is a kοhen or a levi or if the mother is a bat kοhen or a bat levi), the father presents his first-born son to a kοhen and makes the following declaration:

!אִִשְְׁתִִּי הַַיִִּשְְׂרְְאֵֵלִִית יָָָלְְדָָָה לִִי בֵֵּן זֶֶֶה הַַבְְּכוֹֹר
My Yisr'elit wife has given birth for me to this son [who is] the firstborn!​

after which the kοhen asks him

?אֵֵיזֶֶֶה תִִּרְְצֶֶֶה יוֹֹתֵֵר: בִִּנְְךָָ בְְּכוֹֹרְְךָָ זֶֶֶה, אוֹֹ חֲֲֲמִִּשָָָׁה סְְלָָָעִִים שֶֶֶׁנִִּתְְחַַיַַּבְְתָָָּ בְְּפִִדְְיוֹֹנוֹֹ
Which would you prefer: [to keep] this, your first-born son, or the five sh'ḳalim of silver that you are obligated to give me as his redemption?​

and the father answers

חָָָפֵֵץ אֲֲֲנִִי לִִפְְדּוֹֹת אֶֶֶת בְְּנִִי, וְְהֵֵא לְְךָָ דְְּמֵֵי פִִדְְיוֹֹנוֹֹ שֶֶֶׁנִִּתְְחַַיַַּבְְתִִּי מִִן הַַתּוֹֹרָָָה׃
I wish to redeem my son, and here is the price of his redemption for you, that I am obligated by the Tοrah to give you.​

The father then gives the kοhen silver coins weighing at least five sh'ḳalim according to the ‘sanctuary sheḳel’ (which weighed twice as much as the 7g or ¼ oz. ‘common sheḳel’, with a value of 70g or 2½ oz. of pure silver), and the kοhen returns his first-born son to him.

The sum of money (a fixed weight of silver) that the father is obligated to pay the kοhen for his son's 'redemption' is given in the Tοrah:

...וּפְְדוּיָָָו֙ מִִבֶֶֶּן־חֹ֣דֶֶֶשׁ תִִּפְְדֶּ֔ה בְְּעֶ֨רְְכְְּךָ֔ כֶּ֛סֶֶֶף חֲֲֲמֵ֥שֶֶֶׁת שְְׁקָָָלִ֖ים בְְּשֶׁ֣קֶֶֶל הַַקֹּ֑דֶֶֶשׁ​

The amount of his redemption, [which is to be performed] from the age of one month, according to your valuation, is to be five sh'ḳalim of silver according to the Sanctuary sheḳel... (Parashat ‘Ḳοraħ’ 18:16)

Before Hashem reserved it specifically to the kοhanim, it was the first-born son's 'birthright' of serving as the family units 'priest' that the wicked ˁEsav held in such low esteem that he was willing to 'sell' it to his twin-brother Yaˁaḳov for a piddling bowl of lentil soup!

 

[Koichos]

The festival of Shavuˁοt, also known as yοm habikkurim ('the Day of First-Fruits'), is often called z'man mattan tοrateinu (‘the Time of Giving of our Tοrah’) because the summer harvest festival and God's gift of the Tοrah to us happens to be the same date: 6th of Sivan.

In this week's Tοrah-reading (at Parashat ‘Emοr’ 23:15) we are required to count seven complete weeks starting on the second day of Pesaħ and then to celebrate the fiftieth day as the summer harvest festival—which is why we call it ‘Shavuˁοt’ (Parashat ‘R'eh’ 16:10)

...וּסְְפַַרְְתֶּ֤ם לָָָכֶֶֶם֙ מִִֽמָּֽחֳֳרַ֣ת הַַשַַּׁבָָָּ֔ת מִִיּוֹֹם֙ הֲֲֲבִ֣יאֲֲֲכֶֶֶ֔ם אֶֶת־עֹ֖מֶֶר הַַתְְּנוּפָ֑ה​

You are to count for yourselves, starting on the day after the festival day - the day on which you bring the ˁοmer of the 'waved offering'... (‘Emor’ 23:15)

---

...שִִׁבְְעָ֥ה שָֽׁבֻֻעֹ֖ת תִִּסְְפָָָּר־לָ֑ךְ מֵֽהָָָחֵ֤ל חֶֶרְְמֵֵשׁ֙ בַַּקָָּמָָ֔ה תָָּחֵ֣ל לִִסְְפֹּ֔ר​

You are to count off seven weeks for yourself, starting from the time that the sickle is first applied to the standing grain... (‘R'eh’ 16:9)

And so the 'first day' to be counted is 16th Nisan; the fifteenth day is 30th Nisan and 1st Iyyar is the sixteenth day; 29th Iyyar is the forty-forth day and 1st Sivan is the forty-fifth day; 5th Sivan is the forty-ninth day and 6th Sivan, that is Shavuˁοt, is the fiftieth day.

This is clear because the kοhen was required to 'wave' the spring barley-harvest of the first sheaf of grain on the second day of Pesaħ (see ‘Emοr’ 23:10-11), and fifty days were to be 'counted off' starting on that day up to Shavuˁοt when the 'first fruits' were offered.

-------------​

Tonight, 7th Iyyar, marks the 22nd day of the seven weeks of the ˁOmer period.

 

[Koichos]

Tradition prescribes that the two verses at Parashat ‘B'haˁalot'cha’ 10:35-36 in the fourth book of our Tοrah be preceded and followed by a ‘reversed נ nun’ or ׆ to separate them from the surrounding text. These marks are the equivalent of modern typography's brackets.

​

תורת אמת - החוֹמַשׁ המפואר עמ' תב​

The Hebrew term נוּן הֲֲֲפוּכָָָה is often translated ‘inverted nun’; however, this is incorrect because the nun’s תָּגִין (ornamental 'crowns' of three little strokes, see above) are nevertheless added to the letter's upper ‘yοd’ so that it is in reality 'reversed' rather than 'inverted'.

 

[Koichos]

PART 1 *Re: post #26 and the festival of Shavuˁot

Tonight, 28ᵗʰ Iyyar, marks the 43ʳᵈ day of the ˁOmer period, just one week from our annual commemoration of z'man mattan tοratenu! The date of God's gift of the Tοrah to us may not be mentioned explicitly, but it can easily be inferred from the 19ᵗʰ chapter of Sh'mot.

As Shavuˁοt approaches, let us consider the sequence of events between Pesaħ (15ᵗʰ Nisan) and Shavuˁot (6ᵗʰ Nisan)...

The Yisr'eli nation left Raˁm'ses (the name of the region of Egypt where Yaˁaḳοv and his family settled, Parashat ‘Vayiggash’ 47:11) in Gοshen, a region of ancient Egypt corresponding roughly to the Nile Delta, מִֽמָּֽחֳרַת הַַפֶֶּֽסַח ‘in the morning after the Pesaħ’ (‘Masˁei’ 33:3) of 15ᵗʰ Nisan and traveled to Sukkοt (‘Bο’ 12:37, ‘Masˁei’ 33:3-5) where they had camped overnight before traveling onward the following day to Etam בִּקְצֵה הַמִּדְבָּר 'at the edge of the desert' (‘B'shallaħ’ 13:20, ‘Masˁei’ 33:6). There, Hashem instructed Mοsheh:

דַּבֵּר֮ אֶל־בְּנֵ֣י יִשְׂרָאֵל֒ וְיָשֻׁ֗בוּ וְיַֽחֲנוּ֙ לִפְנֵי֙ פִּ֣י הַֽחִירֹ֔ת בֵּ֥ין מִגְדֹּ֖ל וּבֵ֣ין הַיָּ֑ם לִפְנֵי֙ בַּ֣עַל צְפֹ֔ן נִכְח֥וֹ תַֽחֲנ֖וּ עַל־הַיָּֽם׃
. . . וְאָמַ֤ר פַּרְעֹה֙ לִבְנֵ֣י יִשְׂרָאֵ֔ל נְבֻכִ֥ים הֵ֖ם בָּאָ֑רֶץ סָגַ֥ר עֲלֵיהֶ֖ם הַמִּדְבָּֽר
וַיֻּגַּד֙ לְמֶ֣לֶךְ מִצְרַ֔יִם כִּ֥י בָרַ֖ח הָעָ֑ם וַ֠יֵּֽהָפֵךְ לְבַ֨ב פַּרְעֹ֤ה וַֽעֲבָדָיו֙ אֶל־הָעָ֔ם וַיֹּֽאמְרוּ֙ מַה־זֹּ֣את עָשִׂ֔ינוּ כִּֽי־שִׁלַּ֥חְנוּ אֶת־יִשְׂרָאֵ֖ל מֵֽעָבְדֵֽנוּ׃
...וַיֶּאְסֹ֖ר אֶת־רִכְבּ֑וֹ וְאֶת־עַמּ֖וֹ לָקַ֥ח עִמּֽוֹ . . . וַיִּרְדֹּ֕ף אַֽחֲרֵ֖י בְּנֵ֣י יִשְׂרָאֵ֑ל וּבְנֵ֣י יִשְׂרָאֵ֔ל​

2Now tell Yisra'el to turn back and camp at Pi-Haħirοt ['The Mouth of Freedom'] between the Migdοl ['tower'] and the sea, in front of the Baˁal-Tz'fοn ['Northern Baˁal']—have them camp by the sea opposite it.
3Then Parˁοh will say about Yisra'el, 'They have gotten lost in the land; the desert has closed in on them!' . . .
5When the king of Mitzrayim [i.e., Parˁοh] was told that the nation had escaped, he and his advisers changed their minds; 'What have we done,' they said, 'releasing Yisra'el from our service?!'
6So he hitched up his chariot and, taking his army with him . . . 8he chased after Yisra'el... (Parashat ‘B'shallaħ’ 14:2-3,5-6,8)

 

[Koichos]

PART 2

Our commentator Rash"i, in his notes on ‘B'shallaħ’ 14:5 (quoting the ‘M'chilta’, the ancient midrash on the book Sh'mοt), explains:

וַיֻּגַּד֙ לְמֶ֦לֶךְ מִצְרַ֔יִם... אִיקְטוֹרִין שָׁלַח עִמָּהֶם, וְכֵיוָן שֶׁהִגִּיעוּ לִשְׁלֹשֶׁת יָמִים שֶׁקָּבְעוּ לֵילֵךְ וְלָשׁוּב וְרָאוּ שְׁאֵינָן חוֹזְרִין לְמִצְרַיִם, בָּאוּ וְהִגִּידוּ לְפַרְעֹה בַּיּוֹם הָרְבִיעִי. בַּחֲמִישִׁי וּבַשִּׁשִּׁי רָדְפוּ אַחֲרֵיהֶם, וְלֵיל שְׁבִיעִי יָרְדוּ לַיָּם, בַּשַּׁחְרִית אָמְרוּ שִׁירָה, וְהוּא יוֹם שְׁבִיעִי שֶׁלַּפֶּסַח, לָכֵן אָנוּ קוֹרִין הַשִּׁירָה בַּיּוֹם הַשְּׁבִיעִי׃​

'It was reported to Mitzrayim’s king'... The Parˁοh sent agents with them [i.e., with Yisra'el] and, when they reached the three days' distance [17ᵗʰ Nisan] that it had been agreed for the people to go and then come back, and it became obvious that they had no intention of returning to Mitzrayim, the agents came back on the fourth day [18ᵗʰ Nisan] and reported this to the Parˁοh. He chased after them throughout the fifth and sixth days [19ᵗʰ and 20ᵗʰ Nisan] overtaking them on the sixth day in the evening; they crossed the sea during the night before the seventh day and sang the 'Song' [‘B'shallaħ’ 15:1-18, the triumphal Song that Mοsheh led the Yisr'elim in singing on the shores of the Suf Sea after their miraculous rescue from the might of the Egyptian army] the following morning—the seventh day of Pesaħ [21ˢᵗ Nisan]—which is why the 'Song' is the ceremonial Tοrah-reading on the seventh day of the Festival.

The account of Yisra'el’s travels in Parashat ‘Masˁei’ continues:

וַיִּסְעוּ֙ מֵֽאֵתָ֔ם וַיָּ֨שָׁב֙ עַל־פִּ֣י הַֽחִירֹ֔ת אֲשֶׁ֥ר עַל־פְּנֵ֖י בַּ֣עַל צְפ֑וֹן וַֽיַּחֲנ֖וּ לִפְנֵ֥י מִגְדֹּֽל׃
וַיִּסְעוּ֙ מִפְּנֵ֣י הַֽחִירֹ֔ת וַיַּֽעַבְר֥וּ בְתוֹךְ־הַיָּ֖ם הַמִּדְבָּ֑רָה וַיֵּ֨לְכ֜וּ דֶּ֣רֶךְ שְׁלֹ֤שֶׁת יָמִים֙ בְּמִדְבַּ֣ר אֵתָ֔ם וַֽיַּחֲנ֖וּ בְּמָרָֽה׃​

7Then they left Etam and turned back toward Pi-Haħirοt which is in front of the Baˁal-Tz'fοn, where they camped in front of the Migdοl;
8then they left Pi-Haħirοt and passed through the middle of the sea into the desert: they traveled through the Etam Desert for three days, and camped at Marah. (‘Masˁei’ 33:7-8)

While the Parashat ‘B'shallaħ’ narrative says:

וַיַּסַּ֨ע מֹשֶׁ֤ה אֶת־יִשְׂרָאֵל֙ מִיַּם־ס֔וּף וַיֵּֽצְא֖וּ אֶל־מִדְבַּר־שׁ֑וּר וַיֵּֽלְכ֧וּ שְׁלֹֽשֶׁת־יָמִ֛ים בַּמִּדְבָּ֖ר וְלֹא־מָ֥צְאוּ מָֽיִם׃
וַיָּבֹ֣אוּ מָרָ֔תָה וְלֹ֣א יָֽכְל֗וּ לִשְׁתֹּ֥ת מַ֨יִם֙ מִמָּרָ֔ה כִּ֥י מָרִ֖ים הֵ֑ם עַל־כֵּ֥ן קָרָֽא־שְׁמָ֖הּ מָרָֽה׃​

22Mοsheh drove Yisra'el onward from the Suf Sea and they emerged into the Shur Desert.
23They traveled through the desert for three days without finding water and then arrived at Marah, but they could not drink the water at Marah because it was bitter—for which reason they called it ‘Marah’ [lit., 'bitter']. (‘B'shallaħ’ 15:22-23)

Thus, Yisra'el crossed the Suf Sea on 21ˢᵗ Nisan and reached Marah on 24ᵗʰ Nisan, traveling onward to the oasis at Eilim, שְׁתֵּים עֶשְׂרֵה עֵינֹת מַַֽיִם וְשִׁבְעִים תְּמָרִים '[where there were] twelve fountains and seventy palm trees' (‘B'shallaħ’ 15:27, ‘Masˁei’ 33:9).

 

[Koichos]

PART 3

From there, according to the account in ‘Masˁei’ 33:10-15,

וַיִּסְע֖וּ מֵֽאֵילִ֑ם וַֽיַּחֲנ֖וּ עַל־יַם־סֽוּף׃
וַיִּסְע֖וּ מִיַּם־ס֑וּף וַֽיַּחֲנ֖וּ בְּמִדְבַּר־סִֽין׃
וַיִּסְע֖וּ מִמִּדְבַּר־סִ֑ין וַֽיַּחֲנ֖וּ בְּדָפְקָֽה׃
וַיִּסְע֖וּ מִדָּפְקָ֑ה וַֽיַּחֲנ֖וּ בְּאָלֽוּשׁ׃
...וַיִּסְע֖וּ מֵֽאָל֑וּשׁ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ם
וַיִּסְע֖וּ מֵֽרְפִידִ֑ם וַֽיַּחֲנ֖וּ בְּמִדְבַּ֥ר סִינָֽי׃ ​

10They left Eilim and camped by the Suf Sea;
11then they left the Suf Sea and camped in the Sin Desert;
12then they left the Sin Desert and camped at Dafḳah;
13then they left Dafḳah and camped at Alush;
14then they left Alush and camped at R'fiddim...
15then they left R'fiddim and camped in the Sinai Desert.

The ‘B'shallaħ’ narrative omits several stages of the journey; however, it does give the date of their arrival in the Sin Desert (אֲשֶׁר בֵּין־אֵילִם וּבֵין סִינָי ‘which is between Eilim and Sinai’) as 15ᵗʰ Iyyar (Parashat ‘B'shallaħ’ 16:1), one month after the Exodus.

The abridged account in Parashat ‘B'shallaħ’ 17:1 omits the stops at Dafḳah and Alush, but hints at a cross-reference to the full account in the Parashat ‘Masˁei’ passage, because the opening words of the account in ‘Masˁei’ include exactly the same phrase,

...וַ֠יִּסְעוּ כָּל־עֲדַ֨ת בְּנֵֽי־יִשְׂרָאֵ֧ל מִמִּדְבַּר־סִ֛ין לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְְיָ֑ וַֽיַּחֲנוּ֙ בִּרְפִידִ֔ים​

Then all Yisra'el traveled away from the Sin Desert on their journeys [as dictated] by Adοnai’s Mouth, and camped at R֚'fiddim... (‘B'shallaħ’ 17:1)

...וַיִּכְתֹּ֨ב מֹשֶׁ֜ה אֶת־מוֹצָֽאֵיהֶ֛ם לְמַסְעֵיהֶ֖ם עַל־פִּ֣י יְְיָ֑​

Mοsheh wrote down all their departures on their journeys [as dictated] by Adοnai’s Mouth... (‘Masˁei’ 33:2)