Language, Religion, Tradition

[Koichos]

In this week's ceremonial, public Tοrah-reading for Parashat ‘T'tzavveh’ (i.e., Sh'mοt 27:20-30:10; see here, here and here) we are introduced to the word צִִיץ tzitz (Sh'mοt 28:36): the shiny gold head-plate that the Chief-Kοhen wore on his forehead (see also Parashat ‘P'ḳudei’ 39:30 and Parashat ‘Tzav’ 8:9).

Page 574 of the שבי״ל Concordance gives two senses of the word (as does page 992 of Dr. Sh'lomoh Mandelkern's excellent Concordance): one defined as

.א. שֵֵׁם, כְְּמוֹֹ פֶֶֶּרַַח וְְנִִצָָָּה​

i. noun: like flower and blossom.

---

—occurring (in the Tοrah) just once, in Parashat ‘Ḳoraħ’ 17:23.

and the other defined as

.ב. שֵֵׁם, טַַס זָָָהָָָב מֵֵאִִיר​

ii. noun: a gleaming, gold plate.

---

—occurring three times (all in the Tοrah), as linked above.

Our Sages provide the following description of the צִִיץ (second sense; the first clause of which Rash"i quotes in his explanatory notes on Sh'mοt 28:36):

וְְהָָָתַַּנְְיָָָא: צִִיץ כְְּמִִין טַַס שֶֶֶׁלְְּ־זָָָהָָָב וְְרוֹֹחַַב שְְׁתֵֵּי אֶֶֶצְְבָָָּעוֹֹת וּמֻֻֻקָָָּף מֵֵאוֹֹזֶֶֶן לְְאוֹֹזֶֶֶן; וְְכָָָתוּב עָָָלָָָיו בִִּשְְׁנֵֵי שִִׁיטִִין יוֹֹ"דּ הֵֵ"א לְְמַַעְְלָָָה וְְקֹֹדֶֶֶשׁ לַַמֶֶֶ"דּ לְְמַַטָָָּה. וַַאֲֲֲמַַר רִִבִִּי אֶֶֶלִִיעֶֶֶזֶֶֶר בְְּרִִבִִּי יוֹֹסֵֵי: "אֲֲֲנִִי רְְאִִיתִִיו בְְּעִִיר רוֹֹמִִי וְְכָָָתוּב קֹֹדֶֶֶשׁ לַַייָָָ בְְּשִִׁיטָָָה אַַחַַת"׃​

It was taught: The tzitz was like a kind of gold plate two finger's breadth wide that engirdled [the forehead] from ear to ear, and engraved on it in two lines was [the Explicit Name] yοd, he, vav, he above and ḳοdesh l' [lit., 'sanctified to...'] below [i.e., two rows of four letters each]. However, Ribbi Eliˁezer b'Ribbi Yοsei said: 'I saw it in the city of Rome [where it was taken after Y'rushalaïm was captured and the Bayit Sheni destroyed] and the inscription was ḳοdesh ladοnai [lit., 'sanctified to Adοnai'] all on one line'.

The information that the Chief-Kοhen’s tzitz (an artifact dating right back to Y'tziyat Mitzrayim) was still in existence late in the 2nd century CE - together with the eyewitness testimony of Ribbi Eliˁezer, son of Ribbi Yοsei Hag'lili (‘Yοsei the Galilean’), that he had personally seen it in Rome - give rise to the interesting question of what eventually became of it, and the fascinating possibility that, still today, it may be hidden away in the Vatican's secret archives.

 

[Koichos]

:כְְּמָָא אִִמָָָרְְיֵֵיא בְְּלִִשָָָּׁנַַן
".בִִּשְְׂרֵֵיו מַַרִִּירָָָא", "דִִּמֵֵּיו מַַרִִּירָָָא" אַַו "דִִּמֵֵּיו יַַקּוּרָָָא"
".דִִּמַַּו חִִלְְיָָָא"
".לוֹֹעְְתַַּו תֻֻּלְְתִִּיתָָא־אִִילַַהּ מָָָא־גּוֹֹן חַַבְְלָָא"​

Some sayings in Aramaic:
'His flesh is bitter', 'his blood is bitter' or 'his blood is heavy'—about a repulsive and unsympathetic person.
'Her blood is sweet'—about a graceful and warmhearted girl.
'Her lower lip hangs like a rope'—about an angry woman.

---

:אִִמָָָרְְיֵֵיא חֵֵינֵֵיא רֵֵאשׁ שִִׁמָָָּא טָָָבָָָא
".טָָָב שִִׁמָָָּא מִִן שִִׁמְְּנָָָא טָָָבָָָא"
".נָָשָָָּׁא עַַינֶֶֶיו פָָָּלְְטִִי וְְשִִׁמֵֵּיו לָָָא פָָָּלֶֶֶֶט"
".מִִיל נָָָשָָָּׁא פִִּישׁ שִִׁמֵֵּיו, מִִיל תַַּוְְרָָָא פִִּישׁ מִִשְְׁכֵֵּיו"​

Sayings on the importance of a good name:
'A good name is better than good oil.'
'A man's eye shall be put out, but his name shall not.'
'When a man dies, his name remains; when a bull dies, its skin remains.'

 

[Koichos]

בַַּרּוּכֵֵיא יַַקּוּרֵֵיא דְְּלִִבִִּי, שַַׁבְְּתָָָא בְְּרִִיכְְתָָָּא וּבָָָהוּרְְתָָָּא הָָָוְְיָָָא־לְְכוֹֹן וּלְְכֻֻל אַַבְְּיָָָנְְכוֹֹן. רַַחְְמָָָָנּוּלָָָא מִִן לִִבְְּכוֹֹן לָָָא פָָָּרְְקָָָא וּמִִן בֵֵּילְְכוֹֹן לָָָא תָָָּימָָָא. אִִדַַמוּן בְְּדְְהָָָא פִִּיּוּטָָָא בַַּקָָָא שַַׁבְְּתָָָא פָָָּלְְטֵֵיחְְן בְְּחוּבָָָּא וְְרַַחְְמָָָנּוּלָָָא. אַַהָָָא פִִּיּוּטָָָא מִִן אַַרְְעָָָא דְְּיַַמַַּן אַַי דְְּתֵֵימְְנָָָא, חַַד פִִּלְְגֵֵּו בְְּלִִשָָָּׁן־קֻֻֻדְְשָָָׁא־י(לֵֵהּ) וְְהוֹֹ־חֵֵין פִִּלְְגֵֵּו בְְּלִִשָָָּׁנַַן עַַתּוּקָָָא־י(לֵֵהּ)׃

Spoiler

=("בַַּיִִת ב׳ בְְּשָָָׂפָָָה "מְְלִִיצָָָה)
הָָָא אַַגַַּדְְתָָָּא עְְנֵֵא־לְְהוֹֹן סָָָפְְּרֵֵיא
בְְּמַַעֲֲלֵֵי־שַַׁבָָָּא גִִּלְְיֵֵיא חָָָדְְרִִי מַַלְְאֲֲֲכֵֵיא
לְְמִִּנְְיָָָנָָָא דִִּבְְנֵֵיא/בְְנוֹֹנֵֵיא יָָָהֲֲֲבִִי כְְּלִִילֵֵיא
מַַהְְדְְּרִִי מַַשְְׁבְְּחִִי הָָָוֵֵא שְְׁמֵֵיו רַַבָָָּא

=("בַַּיִִת ב׳ בִִּשְְׂפַַת "יוֺֺמְְיוֺֺם)
הַַאי אַַגַַּדְְתָָָּא מֻֻֻדְְעִִירָָָא־לְְהוֹֹן כַַּלְְבָָָנֵֵיא
בְְּמַַעֲֲלֵֵי־שַַׁבְְּתָָָא גִִּלְְיֵֵיא חָָָדְְרִִי מַַלְְאֲֲכֵֵיא
טָָא מִִּנְְיָָנָא דִִּיד בְְּרוֹֹנַַוֵֵיא יָָהֲֲבִִי לְְהוֹֹן כְְּלִִילֵֵיא(=תָָָּגֵֵיא/תָָָּנְְגֵֵ׳יא)
מַַהְְדְְּרִִי פָָּסְְנִִי הָָוֵֵא שְְׁמֵֵיו רוֹֹרְְבָָא

=("בַַּיִִת ד׳ בְְּשָָָׂפָָָה "מְְלִִיצָָָה)
יָָָתְְבִִי בְְּמַַדְְרְְשָָׁא בָָּרְְכִִי לְְקִֻדְְשָָׁא
בְְּצַַפְְרָָא וְְרַַמְְשָָׁא וְְזִִיוְְהוֹֹן כְְּאֶֶשָָּׁא
בְְּרֵֵישׁ כּל נָָָשָָָּׁא כְְּלִִילָָא דְְּקֻֻדְְשָָׁא
רַַעְְוְְהוֹֹן אַַלוֹֹעֵֵא רָָזָָא רַַבָָּא

=("בַַּיִִת ד׳ בִִּשְְׂפַַת "יוֺֺמְְיוֺֺם)
יָָתְְבִִי גַַּו מִִדְְרָָשָָׁא בָָּרְְכִִי לֵֵהּ לְְקֻֻדְְשָָׁא
בְְּבְְקַַתָָּא וְְעַַצְְרְְתָָּא(=וְְרַַמְְשָָׁא) וְְשַַׁוְְקְְהוֹֹן מָָא גּוֹֹן אֶֶשָָּׁא/נוּרָָא
בְְּרֵֵישׁ כּל נָָָשָָָּׁא כְְּלִִילָָא(=תָָָּגָָָא/תָָָּנְְגָָָ׳א) דְְּקֻֻדְְשָָׁא
אַַבְְּיָָנְְתְְּהוֹֹן אַַלוֹֹעֵֵא רָָזָָא/סֵֵרָָּא רוֹֹרְְבָָא​

 

[Koichos]

חֲֲֲבֵֵרִִים יְְקָָָרִִים, שָָָׁבֽוּעַַ מְְבֹֹרָָָךְְ וְְטוֹֹב יְְהֵֵא לָָָכֶֶֶם. תָָָּמִִיד שָָָׁוֶֶֶה לָָָלֶֶֽכֶֶת לְְבָָָתֵֵי כְְנֶֶֽסֶֶֶת שֶֶֶׁל עֵֵדוֹֹת שׁוֹֹנוֹֹת. כׇׇׇּל עֵֵדָָה שָָָָׁמְְרָָָה מַַֽשֶֶֶּׁהוּ אַַחֵֵר אוֹֹ בְְגִִרְְסָָָה שׁוֹֹנָָָה מִִמָָָּסֹֹֽרֶֶֶת אֲֲֲרָָָמִִית. לְְמָָָשָָָׁל אֵֵֽצֶֶֶל עֵֵדוֹֹת אַַשְְׁכְְּנַַז עֲֲֲדַַֽיִִן נָָָָהוּג לוֹֹמַַר בְְּשַַׁבָָָּתוֹֹת אַַחֲֲֲרֵֵי קְְרִִיאַַת הַַהַַפְְטָָָרָָָה שְְׁתֵֵּי בְְְרָָָכוֹֹת בַַּאֲֲֲרָָָמִִית בַַּבְְלִִית "יְְקוּם פֻֻֻּרְְקָָָן"׃

(הַַבְְּרָָָכָָָה הָָָרִִאשׁוֹֹנָָָה)
,יְקוּם פֻּרְקָן מִן שְׁמַיָּא
,חִנָּא וְחִסְדָּא וְרַחֲמֵי
,וְחַיֵּי אֲרִיכֵי וּמְזוֹנֵי רְוִיחֵי וְסַיַּעְתָּא דִשְׁמַיָּא
,וּבַרְיוּת גּוּפָא וּנְהורָא מַעַלְיָא
זַרְעָא חַיָּא וְקַיָּמָא
.זַרְעָא דִּי לָא יִפְסוֹק וְדִי לָא יִבְטוֹל מִפִּתְגָּמֵי אוֹרַיְתָא
,לְמָרָנָן וְרַבָּנָן חֲבוּרָתָא קַדִּישָׁתָא
.דִּי בְאַרְעָא דְיִשְׂרָאֵל וְדִי בְּבָבֶל
,לְרֵישֵׁי כַלֵּי וּלְרֵישֵׁי גַלְוָתָא
וּלְרֵישֵׁי מְתִיבָתָא וּלְדַיָּנֵי דְּבָבָא
,לְכָל תַּלְמִידֵיהוֹן וּלְכָל תַּלְמִידֵי תַלְמִידֵיהוֹן
.וּלְכָל מַאן דְּעָסְ֯קִין בְּאוֹרַיְתָא
,מַלְכָּא דְעָלְ֯מָא יְבָרֵךְ יַתְהוֹן
יַפִּישׁ חַיֵּיהוֹן וְיַסְגֵּא יוֹמֵיהוֹן
,וְיִתֵּן אַרְכָּא לִשְׁנֵיהוֹן
וְיִתְפָּרְ֯קוּן וְיִשְׁתֵּזְ֯בוּן
.מִכָּל עָקָא וּמִכָּל מַרְעִין בִּישִׁין
מָרָן דִּי בִשְׁמַיָא יְהֵא בְסַעְדְּ֯הוֹן
.כָּל זְמַן וְעִדָּן, וְנֹאמַר אָמֵן

("הַַבְְּרָָָכָָָה הַַשְְּׁנִִיָָָּה, הַַבְְּרָָָכָָָה לַַקָָָּהָָָל אֲֲֲשֶֶֶׁר נֶֶאֱֱֱמֶֶֽרֶֶת עַַל יְְדֵֵי "שְְׁלִִֽיחַַ הַַצִִּבּוּר)
,יְקוּם פֻּרְקָן מִן שְׁמַיָּא
,חִנָּא וְחִסְדָּא וְרַחֲמֵי
,וְחַיֵּי אֲרִיכֵי וּמְזוֹנֵי רְוִיחֵי וְסַיַּעְתָּא דִשְׁמַיָּא
,וּבַרְיוּת גּוּפָא וּנְהורָא מַעַלְיָא
זַרְעָא חַיָּא וְקַיָּמָא
.זַרְעָא דִּי לָא יִפְסוֹק וְדִי לָא יִבְטוֹל מִפִּתְגָּמֵי אוֹרַיְתָא
,לְכָל קְהָלָא קַדִּישָׁא הָדֵין
.רַבְרְ֯בַיָּא עִם זְעֵרַיָּא טַפְלָא וּנְשַׁיָּא
,מַלְכָּא דְעָלְ֯מָא יְבָרֵךְ יַתְכוֹן
יַפִּישׁ חַיֵּיכוֹן וְיַסְגֵּא יוֹמֵיכוֹן
,וְיִתֵּן אַרְכָּא לִשְׁנֵיכוֹן
וְתִתְפָּרְ֯קוּן וְתִשְׁתֵּזְ֯בוּן
.מִכָּל עָקָא וּמִכָּל מַרְעִין בִּישִׁין
,מָרָן דִּי בִשְׁמַיָּא יְהֵא בְסַעְדְּ֯כוֹן
.כָּל זְמַן וְעִדָּן, וְנֹאמַר אָמֵן​

 

[ReasonableMatic]

 

[Koichos]

The reading for this week's Tοrah-section (Parashat ‘Ki Tissa’ or Sh'mοt 30:11-34:35; see here, here, here and here) is, by convention in many communities, divided such that the first two readings (which are invariably accorded to a Kοhen followed by an ordinary Levi) are drawn out to ensure that a Levi is assigned the reading of the gold-calf incident in which his ancestors, the L'viyyim, did not partake.

In fact, it was only round about 3,000 men (who numbered over 600,000 excluding the L'viyyim—this figure is stated on three separate occasions: Parashat ‘P'ḳudei’ 38:26; and Parashat ‘B'midbar’ 1:46 and 2:32 - which, according to 1:1 and what follows, was held just 11 months after the calf incident) who actually participated in the idolatry—i.e., 0.497% or just under half of one percent of the nation.

וַיַּֽעֲשׂ֥וּ בְנֵֽי־לֵוִ֖י כִּדְבַ֣ר מֹשֶׁ֑ה וַיִּפֹּ֤ל מִן־הָעָם֙ בַּיּ֣וֹם הַה֔וּא כִּשְׁלֹ֥שֶׁת אַלְפֵ֖י אִֽישׁ׃​

So the L'viyyim did according to Mοsheh’s directive, and there fell on that day some three thousand men of the nation. (Sh'mοt 32:28)

However, those who mobbed Aharοn and demanded he make them an idol were not part of Yisra'el. Consider the following passage:

וַַיְְדַבֵֵּ֥ר יְְיָָ֖ אֶֶל־מֹֹשֶֶׁ֑ה
לֶֶךְְ־רֵֵ֕ד
כִִּ֤י שִִׁחֵֵ֣ת עַַמְְּךָָ֔ אֲֲשֶֶׁ֥ר הֶֶֽעֱֱלֵֵ֖יתָָ מֵֵאֶֶ֥רֶֶץ מִִצְְרָָֽיִִם׃
סָָ֣רוּ מַַהֵֵ֗ר מִִן־הַַדֶֶּ֨רֶֶךְְ֙ אֲֲשֶֶׁ֣ר צִִוִִּיתִִ֔ם עָָשׂ֣וּ לָָהֶֶ֔ם עֵֵ֖גֶֶל מַַסֵֵּכָָ֑ה
וַַיִִּשְְׁתַַּֽחֲֲווּ־לוֹֹ֙ וַַיִִּזְְבְְּחוּ־ל֔וֹֹ וַַיֹֹּ֣אמְְר֔וּ
אֵֵ֤לֶֶּה אֱֱלֹֹהֶֶ֨יךָָ֙ יִִשְְׂרָָאֵֵ֔ל
אֲֲשֶֶׁ֥ר הֶֶֽעֱֱל֖וּךָָ מֵֵאֶֶ֥רֶֶץ מִִצְְרָָֽיִִם׃​

7Then Adοnai said to Mοsheh,
"Go, descend −
your people that you have brought up from Mitzrayim have acted corruptly;
8they have quickly left the way that they were commanded and have made for themselves a melted [gold] calf,
worshiping it and making offerings to it, proclaiming:
'Look, Yisra'el, these are your gods
that have brought [plural] you up from Mitzrayim'." (Sh'mοt 32:7-8)

The 'people' the Deity refers to in verse 7, and the speakers in verse 8, are not part of Yisra'el: 'YOUR people that YOU have brought' is a reference to the 'great rabble' of heathens whom Mοsheh had permitted to leave together with the escaping Yisr'elim (see Sh'mοt 12:38).

It was they who had announced to Yisra'el (verse 8) 'Look, Yisra'el, these are YOUR gods [plural]', because the speakers were idol-worshiping gentiles who had no understanding of the One Gοd and so they would naturally have spoken about 'gods' in the plural.

 

[Koichos]

אֲֲֲכִִילָָָה achilah (eating)
שְְׁתִִיָָָּה sh'tiyyah (drinking)
יְְשִִׁיבָָָה y'shivah (sitting)
הֲֲֲלִִיכָָָה halichah (walking)
שֵֵׁינָָָה sheinah (sleeping)
בִִּיאָָָה bi'ah (intimacy)

Every action you take has one of God's Titles in it: י and ה.
This is to show that you cannot move an inch without His energy that He gives you.
But how do you make your actions holy? You need the ו and the ה.

In the word מִִצְְוָָָה mitz'vah, you have the ו and the ה.
If you perform an 'action' (י and ה) for the sake of the 'commandment' (ו and ה),
you complete the Four-Lettered Divine Name: י and ה and ו and ה.

 

[Koichos]

The ancient halachic midrash ‘M'chilta’ on the book Sh'mοt (Massechta D'vaħοdesh, parashah 7) states that the nation assembled at Mount Ħοrev in the Sinai Desert heard the words זָָָכוֹֹר zachοr ('Remember!' - Parashat ‘Yitrο’ 20:8) and שָָָׁמוֹֹר shamοr ('Protect!' - Parashat ‘Va'etḥannan’ 5:12) pronounced in a single utterance, a feat that is obviously impossible for a human orator to accomplish.

This is commemorated in the first stanza of the 16th-century ḳabbalist Sh'lοmοh Halevi Al-Ḳabbitz’s beautiful poem לְְכָָָה דוֹֹדִִי L'chah Dοdi ('Come, my beloved...'), which is sung in all Jewish prayer-houses every Friday evening immediately before Shabbat commences:

שָָָׁמוֹֹר וְְזָָכוֹֹר בְְּדִִבּוּר אֶֶחָָד
!הִִשְְׁמִִיעָָָנוּ הָָָאֵֵל הַַמְְיוּחָָָד
יְְיָָָ אֶֶחָָָד
וּשְְׁמוֹֹ אֶֶֶחָָָד
!לְְשֵֵׁם וּלְְתִִפְְאֶֶֶרֶֶת וְְלִִתְְהִִלָָּה​

'Protect' and 'Remember' in a single utterance
The Solitary Deity did cause us to hear!
Adοnai is One
And His Name is One,
For fame, and splendor, and praise!

On a similar tack, Onḳ'lοs’s Targum (the officially recognized targum of the Torah as a continuous verse-by-verse interpretive Aramaic translation of the communal Tοrah-readings) translates Parashat ‘Va'etḥannan’ 5:19 (based on our Sages of antiquity here) as follows:

...יָָָת פִּתגָָָמַַיָָָּא הָָָאִִלֵֵּין מַַלֵֵּיל יְְיָָָ עִִם כָָָּל קְְהָָָלְְכוֹֹן בְְּטוּרָָָא מִִגּוֹֹ אִִישָָָׁתָָָא עֲֲֲנָָָנָָָא וַַאֲֲֲמִִטְְּתָָָא קָָָל רַַב וְְלָָָא פָָָסִִיק​

These decrees did Adοnai speak to your entire assembly at the mountain from the heart of the fire, the cloud and the darkness [with] a great Voice that did not pause...

—that is, during the Revelation at Mount Ħοrev there were no pauses in the Divine Voice's speech (unlike a human pausing for breath).

The renowned 11th-century scholar Rav Sh'lοmοh Yitzħaḳi or ‘Rash"i’ in his note ad locum cites Targum Onḳ'lοs’s translation, adding:

לֹֹא הוֹֹסִִיף לְְהֵֵרָָָאוֹֹת בְְּאוֹֹתוֹֹ פּוּמְְבֵֵּי׃​

Never again did He reveal Himself with such publicity.

The Deity's 'personal appearance' at Mount Ħοrev in the Sinai Desert that took place on 6th Sivvan 2488, seven weeks after Yisra'el left Egypt, was a one-off: a unique event in history which will never occur again—either involving us or any other nation of human beings.

־־־־־־־־־־־־​

.שַַׁבְְּתָָָא בְְּרִִיכְְתָָָּא דִִשְְׁלָָָמָָָא​

 

[Koichos]

A great Rav was once expounding the saying of one of the early tanna'im or 'teachers', ben Bag-Bag (Pirḳei Avοt, chapter 5, para. 22),

.הֲֲֲפוֹֹךְְ בַַּהּ וַַהפוֹֹךְְ בַַּהּ, דְְּכֹֹלָָָא בַַּהּ​

Turn [the Tοrah] around and then turn it around again, because everything is in it!

when a smart-aleck called out 'Can you teach the law of pid'yοn ha-ben (redeeming the first-born son) from the first verse of B'reshyt?'

The Rav scratched his head, thought for a moment and answered, 'You allow me to use the entire verse, but I need only the first word -

!בְְּרֵֵאשִִׁית - בֵֵּן רִִאשׁוֹֹן, אַַחַַר שְְׁלֹֹשִִׁים יוֹֹם תִִּפְְדֶֶּה​

B'reshyt - Ben (son) Rishοn (the first), Aħar (after) Sh'lοshim (thirty) Yοm (days) Tifdeh (you must redeem)!

 

[Koichos]

...בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹקִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ​

1At the start of the Deity's creating of Heaven and Earth...

The Tοrah’s opening word is in סְְמִִיכוּת (this is the technical term for Hebrew's genitive or 'constructive' case) and means 'At the start of [such-and-such]', so that verse 1 is not a complete sentence; it is grammatically a subordinate clause of time, and so, too, is verse 2:

...וְהָאָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם...​

...2when the Earth was amazingly empty and darkness covered the surface of the deep and a wind from the Deity was blowing across the water's surface...

The main clause is actually verse 3:

וַיֹּ֥אמֶר אֱלֹקִ֖ים יְהִ֣י־א֑וֹר וַֽיְהִי־אֽוֹר׃...​

...3the Deity said: 'There should be Light!'—so there was Light.

Verses 1 and 2 only tell you when that happened. The opening sentence is not about a grand 'Beginning of Everything' but just says that the Deity's first creative act with respect to Heaven and Earth was to call Light into existence. As Rash"i points out, if the meaning had been 'At the start,' rather than 'At the start of [such-and-such]', the text would have had to begin with בָָָּרִִאשׁוֹֹנָָָה rather than בְְּרֵֵאשִִׁית.

The first sentence of the Tοrah therefore comprises three verses, as follows:

בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹקִ֑ים אֵ֥ת הַשָּׁמַ֖יִם וְאֵ֥ת הָאָֽרֶץ; וְהָאָ֗רֶץ הָֽיְתָ֥ה תֹ֨הוּ֙ וָבֹ֔הוּ וְחֹ֖שֶׁךְ עַל־פְּנֵ֣י תְה֑וֹם, וְר֣וּחַ אֱלֹקִ֔ים מְרַחֶ֖פֶת עַל־פְּנֵ֥י הַמָּֽיִם; וַיֹּ֥אמֶר אֱלֹקִ֖ים: "יְהִ֣י־א֑וֹר!" וַֽיְהִי־אֽוֹר׃​

1At the start of the Deity's creating of Heaven and Earth, 2when the Earth was amazingly empty and darkness covered the surface of the deep and a wind from the Deity was blowing across the water's surface, 3the Deity said: 'There should be Light!'—so there was Light. (B'reshyt 1:1-3)

The 'Creation Chapter' is not intended to teach the chronological sequence of events or the order in which the various elements were created, for which reason verse 2 talks about 'water' before its creation has ever been mentioned. As our Sages say here and here and Rash"i quotes several times in his commentary on the Tοrah, אֵֵין מֻֻֻקְְדָָָּם וּמְאֹֹחָָָר בַַּתּוֹֹרָָָה (there is no 'earlier' or 'later' in the Tοrah).

 

[Koichos]

.רֵֵאשׁ־יַַרְְחָָָָא חַַלָָָָא בְְּרִִיכָָָָא וּפְְּצִִיחָָָָא וְְשָָָָׁבוֹֹעָָָָא בְְּרִִיכָָָָא וְְנִִיחָָָָא רֵֵאשׁ כֻֻֻֻּל עַַם יִִשְְׁרָָָָאֵֵל וְְכֻֻֻֻל אַַבְְּיָָָָנְְכוֹֹן וְְרֵֵאשׁ כֻֻֻֻּלַַּהּ עוֹֹלַַמָָָָא​

 

[Koichos]

While the months of the Hebrew calendar have to be lunar in character (because of Parashat ‘Bο’ 12:2 and Parashat ‘Pinħas’ 28:14), the years have to be solar (because of Parashat ‘R'eh’ 16:1) because the Tοrah stipulates that the Pesaħ festival must always be in the spring. Consequently, periodic luni-solar adjustments are necessary to ensure that Pesaħ does not retrogress backwards into the winter.

The resolution, called סוֹֹד הָָָָעִִבּוּר sοd ha-ˁibbur ('the secret of [how to arrange] the calendar') by our Sages here, here and here, was made by inserting a 13th month (called Adar Sheni or ‘Second Adar’) into the calendar immediately before the month of Nisan, which had the effect of delaying Pesaħ for a whole month and, in turn, reconciling these two conflicting properties of our luni-solar calendar.

This is why we have years of 353, 354 or 355 days and, seven times in every 19-year cycle (the 3rd, 6th, 8th, 11th, 14th, 17th and 19th years), we have a year of 13 months (which is always 30 days long), which has 383, 384 or 385 days. The present 19-year cycle began with 5777 (in the autumn of 2016), and this year, 5784, is the 8th year of the cycle so that we are in the year with the additional month.

Today marks 1st Adar II. It is interesting to note, by the way, that although the two '12th months' are called 'Adar I' and 'Adar II', really Adar 'I' is the additional month because the festival of Purim is celebrated in Adar 'II' (on the 14th of the month). What's more, Adar 'I' has 30 days and Adar 'II' always has only 29, just as the ordinary Adar in an ordinary bissextile or non-intercalary 12-month year does.

 

[Koichos]

The most common Hebrew word for a month is חֹֹֽדֶֶֶֶשׁ ħοdesh, and this word literally means 'renewal'; the other, less common, word for a month is יֶֶֽרַַח yeraħ (and this is closely related to יָָָָרֵֵֽחַַ yare'aħ, one of the Hebrew names for the moon). The use of a word for month that denotes 'renewal' is a clear indication that our months are to be lunar in character, each starting when the moon is in its 'new' phase.

As each lunation averages just over 29½ days, no month can ever have less than 29 days or more than 30 days and so the months of the year proceed, in order, alternately 29 days and 30 days. The 8th and 9th months, however, vary: both months have 29 days in a 353-day year; the 8th month has 29 days in a 354-day year whereas the 9th month has 30 days; and both months have 30 days in a 355-day year.

Month​	Hebrew name​	Number of days​
1st	Nisan	30
2nd	Iyyar	29
3rd	Sivan	30
4th	Tammuz	29
5th	Av	30
6th	Elul	29
7th	Tishri	30
8th	Marħeshvan	29 or 30
9th	Kislev	29 or 30
10th	Ṭevet	29
11th	Sh'vaṭ	30
12th	Adar	29

 

[Koichos]

The tradition of covering the head when praying and eating derives from the Tοrah-requirement that the kοhanim wear a head-covering while officiating in the Bayit, during the course of which the majority of what they did was pray and consume the meat of the ḳοrbanοt.

The ‘Oral Tοrah’ states clearly that the kοhanim (who were Yissra'el’s 'professional' pray-ers) were required to wear what the 'Written Tοrah’ calls מִִגְְבָָָָּעוֹֹת 'hats' (Parashat ‘T'tzavveh’ 28:40; Parashat ‘Tzav’ 8:13), although the former uses the alternative term מִִצְְנֶֶֶֶפֶֶֶֶת.

Can anyone possibly imagine ‘Yaˁaḳοv leaving’ with his head uncovered?

...בראשית כ״ח י׳: וַיֵּצֵ֥א יַֽעֲקֹ֖ב​

Is it possible to think that ‘Mοsheh went’ without his head being covered?

...דברים ל״א א׳: וַיֵּ֖לֶךְ משֶׁ֑ה​

 

[Koichos]

בַַּרּוּכֵֵיא חַַבִִּיבֵֵיא, שַַׁבְְּתָָָָא בְְּרִִיכְְתָָָָּא וּפְְּצִִיחְְתָָָָּא הָָָָוְְיָָָָא לְְכוֹֹן. הָָָָלְְמוּן אִִדָָָָמוּן מַַקְְבְְּלֵֵיחְְן לַַהּ שַַׁבְְּתָָָָא בְְּאִִמָָָָרְְיֵֵיא בְְּלִִשָָָָּׁנַַן בְְּאָָָָרָָָָמָָָָיָָָָא׃

"פְְּלִִימֵֵיא וּפְְּשִִׁילֵֵיא"
,פְְּשִִׁילָָָָא" = עָָָָקוּם, מְְעֻֻֻֻוָָָָּת"
"נָָָָהַַגְְתָָָָּ אֵֵצֶֶֶֶל רֹֹב הַַדּוֹֹבְְרִִים כִִּ"פְְּצִִ׳ילָָָָא
,לְְדַַעְְתִִּי לְְהַַבְְדִִּיל מִִן "בְְּשִִִׁילָָָָָָא" = בָָָָּשֵֵׁל/מְְבֻֻֻֻשָָָָּׁל
."דּוֹֹבְְרִִים רַַבִִּים מְְשֹֻֻֻֻכָָָָּלִִים אוֹֹתִִיּוֹֹת וְְהוֹֹגִִים "פְְּלִִיצָָָָא

"פִִּמָָָָּא לָָָָא דְְּרִִי גַַּו־פִִּמֵֵּיו"
:פִִּמָָָָּא" = פֶֶֶֶּה, בַַּאֲֲֲֲרָָָָמִִית יֵֵשׁ צוּרוֹֹת רַַבּוֹֹת לַַמִִּלָָָָּה הַַזֹֹּאת"
,"בְְּנִִיבִִים צְְפוֹֹנִִיִִּים נִִשְְׁמַַעַַת כְְּ"פִִּנָָָָּא
,"בְּח׳נאקין וְארביל "תִִּמָָָָּא
"אֵֵצֶֶֶֶל חֵֵלֶֶֶֶק מִִנִִּיבִִים "כִִּמָָָָּא
."אַַךְְ הַַהֲֲֲֲגִִיָָָָּה הַַמְְּקוֹֹרִִית הִִיא "פִִּמָָָָּא" אוֹֹ "פֻֻֻֻּמָָָָּא

"מֵֵהְְבָָָנְְדָָָּרִִי/אָָָָרְְחוּלָָָָא עְְבִִיד־לְְהוֹֹן־לַַן גַַּל לִִבָָָָּא פִִּרְְיָָָָא וּבֵֵּילָָָָא פִִּרְְיָָָָא אֱֱֱֱלְְהָָָָא מַַזִִיד־לְְהוֹֹן"
,מֵֵהְְבָָָָנְְדָָָָּרִִי" אוֹֹ "מֵֵהְְמָָָָנְְדָָָָּרִִי" = אֲֲֲֲרוּחָָָָה/אוֹֹרְְחוֹֹת, מִִלָָָָּה שְְׁאוּלָָָָה מִִן הַַפַַּרְְסִִית"
.בַַּאֲֲֲֲרָָָָמִִית טְְהוֹֹרָָָָה "אָָָָרְְחוּלָָָָא" = אֵֵרוּחַַ/אֲֲֲֲרוּחָָָָה
,מֵֵהְְבָָָָנָָָָא" אוֹֹ "מֵֵהְְמָָָָנָָָָא" = אוֹֹרֵֵחַַ בַַּפַַּרְְסִִית"
."בַַּאֲֲֲֲרָָָָמִִית טְְהוֹֹרָָָָה "אָָָָרְְחָָָָא
,מֵֵהְְבָָָָנְְדָָָָּר" אוֹֹ "מֵֵהְְמָָָָנְְדָָָָּר" = מְְאָָָָרֵֵחַַ בַַּפַַּרְְסִִית"
."בַַּאֲֲֲֲרָָָָמִִית "מַַאְְרְְחָָָָנָָָָא​