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 Tags: פרשות parashot, 6th century B.C.E., 33rd century A.M., שבת shabbat, ויקהל, mythopoesis, המשכן the Mishkan, Betsalel, supplementary hypothesis, Oholiav, annual Torah reading cycle, פרשת השבוע Parashat haShavua, redaction criticism
The text of parashat Vayaqhel, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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Tags: mythopoesis, Aharon, המשכן the Mishkan, supplementary hypothesis, annual Torah reading cycle, פרשת השבוע Parashat haShavua, redaction criticism, פרשות parashot, 6th century B.C.E., 33rd century A.M., Kohanim, תצוה
The text of parashat T’tsavveh, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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The text of parashat Terumah, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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Tags: פרשת השבוע Parashat haShavua, ימי השובבים Yemei haShovavim, 31st century A.M., 8th century B.C.E., redaction criticism, פרשות parashot, theophany, mythopoesis, משפטים, covenant code, supplementary hypothesis, Har Sinai, annual Torah reading cycle, halakhot
The text of parashat Mishpatim, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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Tags: redaction criticism, פרשות parashot, שבת shabbat, theophany, mythopoesis, יתרו, Har Sinai, supplementary hypothesis, ימי השובבים Yemei haShovavim, annual Torah reading cycle, פרשת השבוע Parashat haShavua, 31st century A.M., 8th century B.C.E.
The text of parashat Yitro, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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Tags: 31st century A.M., 8th century B.C.E., redaction criticism, פרשות parashot, liberation from mitsrayim, mythopoesis, וארא, ימי השובבים Yemei haShovavim, supplementary hypothesis, annual Torah reading cycle, פרשת השבוע Parashat haShavua
The text of parashat Va’era, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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Tags: פרשת השבוע Parashat haShavua, 31st century A.M., 8th century B.C.E., redaction criticism, פרשות parashot, שמות, mythopoesis, liberation from mitsrayim, ימי השובבים Yemei haShovavim, supplementary hypothesis, annual Torah reading cycle
The text of parashat Shemot, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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The first reading for the Sigd festival, the Revelation at Sinai (Exodus 19-20). . . .
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Tags: Har Sinai, כי תשא, supplementary hypothesis, המשכן the Mishkan, annual Torah reading cycle, the Camp, פרשת השבוע Parashat haShavua, Betsalel, 31st century A.M., Oholiav, 8th century B.C.E., Sukkot Shabbat Hol haMoed, redaction criticism, פרשות parashot, שבת shabbat, theophany, mythopoesis
The text of parashat Ki Tissa, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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A Torah reading of Parashat Shemot in English translation, transtropilized. . . .
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A Torah reading of Parashat Va’era in English translation, transtropilized. . . .
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Tags: 31st century A.M., 8th century B.C.E., redaction criticism, פרשות parashot, liberation from mitsrayim, mythopoesis, בא, ימי השובבים Yemei haShovavim, supplementary hypothesis, annual Torah reading cycle, פרשת השבוע Parashat haShavua
The text of parashat Bo, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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Tags: ימי השובבים Yemei haShovavim, supplementary hypothesis, קריעת ים סוף qriyat yam suf, annual Torah reading cycle, פרשת השבוע Parashat haShavua, 31st century A.M., 8th century B.C.E., שבת shabbat, redaction criticism, שירת הים Shirat haYam, פרשות parashot, Song of the Sea, liberation from mitsrayim, mythopoesis, בשלח b'shalaḥ
The text of parashat B’shalaḥ, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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A Torah reading of Parashat Mishpatim in English translation, transtropilized. . . .
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A Torah reading of Parashat Terumah in English translation, transtropilized. . . .
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A Torah reading of Parashat T’tsavveh in English translation, transtropilized. . . .
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A Torah reading of Parashat Bo in English translation, transtropilized. . . .
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Tags: supplementary hypothesis, פיקודי, annual Torah reading cycle, פרשת השבוע Parashat haShavua, redaction criticism, פרשות parashot, 6th century B.C.E., 33rd century A.M., המשכן the Mishkan, rosh ḥodesh, Betsalel, mythopoesis, Oholiav
The text of parashat Piqudei, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .
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A Torah reading of Parashat B’shalaḥ in English translation, transtropilized. . . .
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A Torah reading of Parashat Vayaqhel in English translation, transtropilized. . . .
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A Torah reading of Parashat Ph’qudei in English translation, transtropilized. . . .
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A Torah reading of Parashat Ki Tissa in English translation, transtropilized. . . .
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This is an English translation of the Torah reading for Ḥol HaMo’ed Sukkot (Exodus 33:12-34:26), transtropilized (a term coined by Fellman to describe texts where the Masoretic cantillation has been applied to the translation). This translation is based on the translations by H.L.Ginsberg, Stone Ed. Tanach, Jerusalem Bible, New King James Bible, and the JPS Tanach (both 1917 & 1999). . . .
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A Torah reading of Parashat Yitro in English translation, transtropilized. . . .
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According to Rabbinic tradition, the 21st of Nissan is the day in the Jewish calendar on which Pharaoh’s army was drowned in the Sea of Reeds, and the redeemed children of Yisrael sang the Song of the Sea, the (Shirat Hayam, Exodus 15:1-19). The song, as included in the the morning prayers, comprises one of the most ancient text in Jewish liturgy. The 21st of Nissan corresponds to the 7th day of Passover, and the recitation of the Shirat HaYam is part of the daily Torah Reading. Rabbi Hillel Ḥayim Yisraeli-Lavery shares a performance of a melody he learned for the Shirat Hayam from צוף דבש Tzuf Devash, a Moroccan synagogue in the Old City of Jerusalem. If there is something about this tune that strikes one as particularly celebratory, it might be because the relationship between G!d and the Jewish people is traditionally described as a marriage consummated with the Covenant at Mt. Sinai. The passage of Bnei Yisrael through the Sea of Reeds towards Mt. Sinai thus begins a bridal march commencing in the theophany at Mt. Sinai, 42 days later. . . .
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