Torah Reading for Parashat Yitro (Exodus 18:1-20:22): Chantable English translation with trope, by Len Fellman

A Torah reading of Parashat Yitro in English translation, transtropilized. . . .

פָּרָשַׁת מִשְׁפָּטִים | Parashat Mishpatim (Exodus 21:1-24:18), color-coded according to its narrative layers

According to the poetry of the Midrash Tanḥuma, Bereshit 1:1, the words of the Torah were inscribed “black fire on white fire.” For many years, I’ve wanted to look deeply into the black fire and visualize the full spectrum of the Torah’s sources, hidden within the black fire but revealed through a critical analysis . . .

פָּרָשַׁת יִתְרוֹ | Parashat Yitro (Exodus 18:1-20:22), color-coded according to its narrative layers

The text of parashat Yitro, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

Torah Reading for Parashat B’shalaḥ (Exodus 13:17-17:16): Chantable English translation with trope, by Len Fellman

A Torah reading of Parashat B’shalaḥ in English translation, transtropilized. . . .

פָּרָשַׁת בְּשַׁלַּח | Parashat B’shalaḥ (Exodus 13:17-17:16), color-coded according to its narrative layers

The text of parashat B’shalaḥ, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

Torah Reading for Parashat Bo (Exodus 10:1-13:16): Chantable English translation with trope, by Len Fellman

A Torah reading of Parashat Bo in English translation, transtropilized. . . .

פָּרָשַׁת בֹּא | Parashat Bo (Exodus 10:1-13:16), color-coded according to its narrative layers

The text of parashat Bo, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

Torah Reading for Parashat Va’era (Exodus 6:2-9:35): Chantable English translation with trope, by Len Fellman

A Torah reading of Parashat Va’era in English translation, transtropilized. . . .

פָּרָשַׁת וָאֵרָא | Parashat Va’era (Exodus 6:2-9:35), color-coded according to its narrative layers

The text of parashat Va’era, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

Torah Reading for Parashat Shemot (Exodus 1:1-6:1): Chantable English translation with trope, by Len Fellman

A Torah reading of Parashat Shemot in English translation, transtropilized. . . .

פָּרָשַׁת שְׁמוֹת | Parashat Shemot (Exodus 1:1-6:1), color-coded according to its narrative layers

The text of parashat Shemot, distinguished according to the stratigraphic layers of its composition according to the Supplementary Hypothesis. . . .

Torah Reading for Ḥol HaMo’ed Sukkot (Exodus 33:12-34:26): Chantable English translation with trope, by Len Fellman

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). . . .

שירת הים | The Song of the Sea, sung with a Moroccan Nusaḥ performed by R’ Hillel Ḥayim Yisraeli-Lavery

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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