(When it falls on Shab•ât′  it is commemorated the previous day.)

Annually – Wood offering by Ben-Zatu Ben- Y^әhudah family and by Kohanim, L^әwiyim and all whose tribal descent was in doubt.

The Haph•târ•âh′  is Y^әsha•yâh′ u 49.14 – 51.3.

Annually – Wood offering by Ben-Pakhat-Moav Ben- Y^әhudah family.

The Haph•târ•âh′  is Y^әsha•yâh′ u 54.11 – 55.5.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 521 – The D^әvar (i.e. Oral Law) of é--ä comes, via Khajai ha-Nâ•vi′, to Z^әru-Bavel Ben-Sh^әa•altiyeil, Khajai 1.1.

B.C.E. 459 – Ezra ha-Kohein, the Sopheir (Torah scribe), arrived in Y^әrushâ•la′yim after the Exile in Iraq, Ezra 7.8-9.

B.C.E. 434 – Ezra begins another wall in Y^әrushâ•la′yim; completes it 52 days from today, N^әkhemyah 6.15.

Annually – Qum•ran′  kha•sid•im′  Tz^әdoq•im′  celebrate Festival of Firstfruits of Wine, 50 days after Festival of Firstfruits of Wheat, Yadin, Vol. I, The Temple Scroll.

The Haph•târ•âh′  is Y^әsha•yâh′ u 51.12 – 52.12.

B.C.E. 0005 – Miryam, wife of Yo•seiph′ Ben-Dâ•wid′, becomes pregnant with Y^әho•shu′a.

B.C.E. 601 – Y^әkhëz•qeil′ ha-Nâ•vi′ sees vision of Elohim: a fiery figure, a man with ink marks the foreheads of the inhabitants of Y^әrushâ•la′yim, Y^әkhëz•qeil′ ha-Nâ•vi′ 8.1ff.

The Haph•târ•âh′  is Y^әsha•yâh′ u 54.1-10.

The Haph•târ•âh′  is Y^әsha•yâh′ u 60.1-22.

Annually – Wood offering by Ben-Adin Ben-Y^әhudah family (on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar).

Annually – Moeid Shemen (Appointed-festival of [Firstfruits of] Olive-oil (Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar).

Annually – Feast of Wood Offering on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar. (Six days in addition to the intermediate Shab•ât′ )

B.C.E. 521 – Khajai ha-Nâ•vi′, the malakh of é--ä, proclaims the Malakhut (mission) of é--ä to the kindred to work in the Beit-é--ä Tz^әvâ•ot of their Elohim), Khajai 1.13-15.

In years in which pâ•râsh•at′  Ni•tzâv•im′  coincides with Shab•ât′  Shuv•âh′ , the Ma•ph^әtir′  and Haph•târ•âh′  for Shab•ât′  Shuv•âh′  are read.

In years in which Ni•tzâv•im′  is read alone or combined with wa-Yei′ lëkh, the Haph•târ•at′  Ni•tzâv•im′  Tei•mân•it′  is read, beginning one pâ•suq′  earlier than the other traditions: Y^әsha•yâh′ u 61.9 – 63.9, not the S^әphâ•râd•it′  and Ashk^әnazit 61.10 – 63.9.

B.C.E. 434 – Ezra completes his wall in Y^әrushâ•la′yim in 52 days.

When coinciding with Shab•ât′  Shuv•âh′ , the Haph•târ•at′  Tei•mân•it′  Shab•ât′  Shuv•âh′  is recited. (See the Haph•târ•âh′  there.)

When coinciding with Pâ•râsh•at′  Ni•tzâv•im′ , see the Haph•târ•âh′  there.

Otherwise, the Haph•târ•at′  Tei•mân•it′  is Y^әkhëz•qeil′ 17.22 – 18.32; not the S^әphâ•râd•it′  and Ashk^әnazit Y^әsha•yâh′ u 61.10 – 63.9.

B.C.E. 434 – Verification and documentation of yukhasin; Kohanim lacking proper genealogical documentation to Aharon declared invalid, N^әkhemyah 6.15; 7.64, 73.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

Popularly Rosh ha-Shanah (New Year); but see wa-Yiq•râ′ 23.23-25.

B.C.E. 593 – (day of month uncertain) Khâ•nân′  Y^әhud•âh′  Bën-A•zur′  dies, fulfilling the prophesy of Yirm^әyahu ha-Nâ•vi′ 8.17.

B.C.E. 586 – (day of month uncertain) G^әdalyah, Yirm^әyahu ha-Nâ•vi′ 41.1ff.

B.C.E. 434 – Ezra reads Torah to B^әnei-Yis•râ•eil′, N^әkhemyah 7.72 – 8.14.

B.C.E. 971 – Conclusion of first Khag in Beit ha-Miq•dâsh′ hâ-Ri•shon′, Div•rei′ ha-Yâm•im′ Beit 7.10.

This is the Shab•ât′  which falls between Yom T^әruah (Rosh ha-Shanah) and Yom Kipur.

This Ma•ph^әtir′  and Haph•târ•âh′  takes precedence over the weekly Ma•ph^әtir′  and) Haph•târ•âh′ : Hosheia 14.2-10 (not adding the S^әphâ•râd•it′  Mikhah 7.18-20 or Ashk^әnazit Yo•eil 2.11-27).

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

Mo•tzâ•ei′ Shab•ât′ Shuv•âh′  Israel ends Y^әru•shâ•lay′im Daylight Savings Time and returns to Y^әru•shâ•lay′im Universal Time.

The Haph•târ•at′  Tei•mân•it′  is Y^әkhëz•qeil′ 17.22 – 18.32; not the S^әphâ•râd•it′  and Ashk^әnazit Sh^әmu•eil′  Beit 22.1-51.

B.C.E. 0007.10.01 – Second astronomical conjunction confirms to the Iranian astrologer-astronomers ("magi") that Beit-Lëkhëm is the birth place of the Mâ•shi′akh, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 2.8-9. Y^әho•shu′ a, who had been born on the first conjunction, B.C.E. 0007.05.29, was now 4 months old.

Over the next couple of weeks, the Iranian astrologer-astronomers organize, provision and move their caravan to Beit-Lëkhëm to set up a one-night (one-week, one month?) vigil over each house with a young male infant in Beit-Lëkhëm, repeating the cycle as necessary until confirmation of the correct house by a third conjunction. This process required only a couple of months as the third and final confirmation conjunction occurred on B.C.E. 0007.12.05.

Ca. B.C.E. 519 – Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ taught that obedience is better than fasting – even on this day; Z^әkhar•yâh′ 7.1-7.

B.C.E. 539 – Z^әru-Bavel Ben-Sh^әa•altiyeil and Yeishua Bar-Yotzadaq keep Sukot after arriving in Y^әrushâ•la′yim after the Exile in Iraq (Bavel) to rebuild the Beit-ha-Miq•dâsh′ ha-Sheini, Ezra 1.1 with 3.1ff.

B.C.E. 434 – Ezra celebrates Sukot, N^әkhemyah 8.14-18.

29 C.E. – Y^әho•shu′a Ben-Yo•seiph′ Ben-Dâ•wid′ has moved from the Galil to Y^әrushâ•la′yim in time to keep Sukot, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 19.1.

This is the Shab•ât′  which falls between Khag ha-Suk•ot′ and Sh^әmin•i′ A•tzër′ët.

B.C.E. 521 – Khajai ha-Nâ•vi′ prophesies that the kavod of the Beit-ha-Miq•dâsh′ ha-Sheini would be greater than the kavod of the Beit-ha-Miq•dâsh′ hâ-Rishon, Khajai 2.1, 9.

Note: In Israel, Sh^әmini Atzeret and Simkhat Torah coincide (Seventhmonth 22). In the Galut, however, Shmini Atzeret is observed on Seventhmonth 22 while Simkhat Torah is observed the following day (Seventhmonth 23).

B.C.E. 521 – Khajai ha-Nâ•vi′ prophesies Z^әru-Bavel Ben-Sh^әa•altiyeil would be like a signet ring, Khajai 2.20.

B.C.E. 434 – Ëz′râ fasts in t^әShuv•âh′ , B^әnei-Yis•râ•eil′ separate themselves from all b^әnei neikhar (sons of foreigners, sons of unfamiliar) and intermarriages, N^әkhemyah 9.1.

The Haph•târ•at′  Tei•mân•it′  is Y^әsha•yâh′ u 42.1-16, not the S^әphâ•râd•it′  Y^әsha•yâh′ u 42.5-21 or Ashk^әnazit Y^әsha•yâh′ u 42.5 – 43.11.

The Haph•târ•at′  Tei•mân•it′  and Ashk^әnazit is Y^әsha•yâh′ u 54.1 – 55.5, not the S^әphâ•râd•it′  Y^әsha•yâh′ u 54.1-10.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

"The pre-Exilic name is Bul (M^әlakhim Aleph 6.38)… It is believed to be etymologically connected to Arahsammu, the Assyrian for 'eighth month.'" ("Marheshvan," Ency. Jud., 11.971). I hadn't noticed this before and was tipped off to this by a short D^әvar Torah in Beit-ha-K^әnësët yesterday (2005.10.29) given by Khayim Tawil, professor of ancient languages at Yeshivot University, who frequently visits his son, who lives here. Though I didn't understand it (in Hebrew, of course), Ya•eil relayed the highlights to me when we got home. Prof. Tawil had been apprised by a Mori who was staying with him for a while. Apparently, it wasn't uncommon for the mem and vav to be metathesized.

This also reinforces two principles: [1] the greater pristinity of the Yemenite tradition and [2] the antiquity of this month being the eighth month, as documented in the Bible; not the second month of a New Year.

B.C.E. 964 – (day of month undetermined) Seven years after having begun, Shlomoh ha-Melekh finishes building the Beit-ha-Miq•dâsh′ hâ-Rishon during this month, M^әlakhim Aleph 6.38.

B.C.E. 521 – (day of month undetermined) D^әvar é--ä comes to Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ answering his pleading for t^әShuv•âh′ , Z^әkhar•yâh′ 1.1.

The Haph•târ•at′  Tei•mân•it′  is Y^әsha•yâh′ u 40.25 – 41.17, not the S^әphâ•râd•it′  and Ashk^әnazit Y^әsha•yâh′ u 40.27 – 41.16.

c. B.C.E. 930 – During his reign (beginning in B.C.E. 933), Yaravam Ben-N^әvat seduced all of B^әnei-Yis•râ•eil′ except Y^әhudah away from Beit-Dâ•wid′ into idolatry, introducing an idolatrous festival, M^әlakhim Aleph 12.32-32.

The Haph•târ•at′  Tei•mân•it′  and Ashk^әnazit is M^әlakhim Beit 4.1-37, not the S^әphâ•râd•it′  M^әlakhim Beit 4.1-23.

The Haphtarâh is M^әlakhim Aleph 1.1-31.

The Haph•târ•at′  Tei•mân•it′  is Malâkhi 1.1 – 3.4, not the S^әphâ•râd•it′  and Ashk^әnazit Malâkhi 1.1 – 2.7.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 603 – (the day of the month uncertain) Y^әhudah and Yis•râ•eil′ proclaim a tzom (fast) after Barukh Ben-Neiriyah reads the scroll of Yirm^әyahu ha-Nâ•vi′ in the Beit-ha-Miq•dâsh′, Yirm^әyahu 36.1-9.

28 C.E. – (day of month uncertain) Miryam's cousin, Elisheva Bat- Z^әkharyah ha-Kohein (who became pregnant in Firstmonth), gives birth to Yokhanan 'ha-Matbil' Ben-Z^әkharyah ha-Kohein.

B.C.E. 519 – Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ teaches that obeying Torah is better than fasting, Z^әkhar•yâh′ 7.1ff.

The Haph•târ•at′  Tei•mân•it′  is Hosheia 11.7 – 12.14, not the S^әphâ•râd•it′  Hosheia 11.7 – 12.12 or Ashk^әnazit Hosheia 12.13 – 14.10.

The Haph•târ•at′  Tei•mân•it′  and S^әphâ•râd•it′  is Ovadyâh, not the Ashk^әnazit Hosheia 11.7 – 12.12.

The Haph•târ•âh′  is Amos 2.6 – 3.8.

The Haph•târ•âh′  is M^әlakhim Aleph 3.15 – 4.1.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 2458 – Noakh sees the tops of mountains after the waters of the Mabul recede, b^ә-Reish•it′ 8.5.

B.C.E. 480 – (day of month uncertain) Iranian king Akhashveirosh (Xerxes I) makes Esteir queen of Iran in the seventh year of his reign (B.C.E. 486-465), Esteir 2.6.

Annually – Wood offering by Ben-Adin Ben-Y^әhudah family – again on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar.

B.C.E. 459 – Ezra appoints a Beit-Din to consider what to do about intermarriages, Ezra 10.16.

The Haph•târ•âh′  is Y^әkhëz•qeil′ 37.15-28.

B.C.E. 575 – A refugee from Y^әrushâ•la′yim comes to Y^әkhëz•qeil′ ha-Nâ•vi′ in Iraq (under the rule of N^әvu-khad-netzar), reporting to him how bad the conditions were in Y^әrushâ•la′yim (Y^әkhëz•qeil′ 33.21).

The Haph•târ•âh′  is M^әlakhim Aleph 2.1-12.

B.C.E. 597 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies against Mitzrayim, Y^әkhëz•qeil′ 29.1.

B.C.E. 0007 – Third astronomical configuration confirms vigil in Beit-Lëkhëm over the house of Y^әho•shu′a Ben-Dâ•wid′, identifying him as the Mâ•shi′akh. With this new information, the Iranian astronomer-astrologer scientists (of their day; Persian "Magi"), who had been conducting the vigil, went to visit the house and present the family with gifts. The astronomical configurations, caravanserie travel and vigil had taken over six months. Y^әho•shu′a was born on the first astronomical configuration – 6 months and 1 week earlier, on B.C.E. 0007.05.29 (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 2.10-12 with notes).

The Haph•târ•at′  Tei•mân•it′  is Y^әkhëz•qeil′ 16.1-14, not the S^әphâ•râd•it′  Yirm^әyahu ha-Nâ•vi′ 1.1 – 2.3 or Ashk^әnazit Y^әsha•yâh′ u 27.6 –— 28.13.

The Haph•târ•at′  Tei•mân•it′  is Y^әkhëz•qeil′ 28.24 – 29.21, not the S^әphâ•râd•it′  and Ashk^әnazit Y^әkhëz•qeil′ 28.25 – 29.21.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 1412 – B^әnei-Yis•râ•eil′ are camped on the east bank of the N^әhar Yardein, D^әvarim 1.1-3.

Note: The Haph•târ•at′  Tei•mân•it′  this week is Y^әsha•yâh′ u 18.7 – 19.25, not the Ashk^әnazi selection (Yirm^әyahu ha-Nâ•vi′ 46.13-28).

The Haph•târ•at′  Tei•mân•it′  is Y^әsha•yâh′ u 6.1-13 & 9.5-6, not the S^әphâ•râd•it′  (6.1-13) or Ashk^әnazit (6.1 – 7.6 & 9.5-6).

B.C.E. 521 – Z^әkharyah Ben-Berekhyah Ben-Ido ha-Nâ•vi′ sees the vision of a man riding a sorrel horse among the hadas (myrtle) bushes, along with other horses: an assortment of sorrel, chestnut and white; Z^әkhar•yâh′ 1.7ff.

Sometime during the winter of 29-30 C.E. – Rib′i Y^әho•shu′a teaches Halakhah with his fellow rabbinic P^әrushim; he tends the ill and teaches (cf. The Netzarim Reconstruction of Hebrew Matityahu (NHM) 19.3 – 20.3).

The Haph•târ•at′  Tei•mân•it′  is Yirm^әyahu ha-Nâ•vi′ 34.8 – 35.19, not the S^әphâ•râd•it′  and Ashk^әnazit (34.8-22 & 33.25-26).

The Haph•târ•âh′  is M^әlakhim Aleph 5.26 – 6.13.

"îÄùÑÌÀðÌÄëðÇñ àÂãÈø îÇøáÌÄéï áÌÀùÒÄîçÈä" (Aramaic – "From when Adar enters, rejoicing increases"; Ma•sëk′ët Ta•an•it′ 29a)

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant. T^әhil•im′ .

B.C.E. 595 – Y^әkhëz•qeil′ ha-Nâ•vi′ laments over Mitzrayim (Egypt), Y^әkhëz•qeil′ 32.1.

B.C.E. 480 – Haman slanders Y^әhudim to Akhashveirosh (Iranian king Xerxes I), Esteir 3.7.

29 C.E. – Rib′i Y^әho•shu′a predicts his death, soon after the collection of the half-sheqel tax for the maintenance of the Beit-ha-Miq•dâsh′ ha-Sheini, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 17.22 – 18.35.

B.C.E. 517 – In the sixth year of the reign of Darius, restoration of the Beit-ha-Miq•dâsh′ hâ-Rishon (after the Iraqi Exile) is completed, celebrating Khanukhah, Ezra 6.15-16.

The Haph•târ•âh′  is Y^әkhëz•qeil′ 43.10-27.

B.C.E. 595 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies against Mitzrayim, Y^әkhëz•qeil′ 32.17.

The Haph•târ•at′  Tei•mân•it′  is M^әlakhim Aleph 18.1-46, not the S^әphâ•râd•it′  M^әlakhim Aleph 18.20-39 or Ashk^әnazit M^әlakhim Aleph 18.1-39.

The Haph•târ•at′  Tei•mân•it′  and S^әphâ•râd•it′  is M^әlakhim Aleph 7.13-26, not the Ashk^әnazit M^әlakhim Aleph 7.51 – 8.21. (In years when two pâ•râsh•ot′  are combined, the Haph•târ•âh′  for the second parashah takes precedence.)

B.C.E. 550 – In his 37^th year of imprisonment, Y^әhoyakhin, king of Y^әhudah, is given a reprieve by Iraqi king Ëvil M^әrodakh, M^әlakhim Beit 25.27; Yirm^әyahu ha-Nâ•vi′ 52.31.

The Shab•ât′ preceding, or coinciding with, the first day of the last month of the Judaic year. (Note that one doesn't handle money on Shab•ât′.)

This Ma•ph^әtir′ , Sh^әm•ot′ 30.11-16, and Haph•târ•âh′ , M^әlâkh•im′ Beit 12.1-17, takes precedence over the weekly Ma•ph^әtir′  and) Haph•târ•âh′ .

In modern times, the annual half-Shëq′ ël is offered at Purim, before Minkhâh and the reading of the M^әgilâh. Outside of Israel, the local half-coin is offered (half-dollar, etc.) with the proceeds going to the poor.

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

The Haph•târ•at′  Tei•mân•it′  and S^әphâ•râd•it′  is M^әlakhim Aleph 7.40-50 (which the S^әpharadim also follow), not the Ashk^әnazit M^әlakhim Aleph 7.51 – 8.21. (In years when two pâ•râsh•ot′  are combined, the Haph•târ•âh′  for the second parashah takes precedence.)

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

The Haph•târ•at′  Tei•mân•it′  is Y^әsha•yâh′ u 43.21 – 44.6, not the S^әphâ•râd•it′  and Ashk^әnazit Y^әsha•yâh′ u 43.21 – 44.23.

This Ma•ph^әtir′  and Haph•târ•âh′  takes precedence over the weekly Ma•ph^әtir′  and Haph•târ•âh′ .

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

The Haph•târ•at′  Tei•mân•it′  is Yirm^әyâh′u ha-Nâ•vi′ 7.21-28; 9.22-23, not the S^әphâ•râd•it′  and Ash•k^әnaz′im Yirm^әyâh′u ha-Nâ•vi′ 7.21 – 8.3; 9.22-23.

B.C.E. 479 – On this date Iranian king Akhashveirosh (Xerxes I) issues the proclamation to Haman authorizing the execution of all Y^әhudim. However, in response to the plea of his Jewess Queen Esteir (Ivrit Hadasâh), King Akhashveirosh granted that the Y^әhudim should arm and defend themselves. Over the next two days (13^th-14,^th), the Y^әhudim slaughtered 500 of their enemies in Shushan, the ancient capital of Iran (Persia, land of the "magis"); as a result of which the 14^th & 15^th are declared commemorative holidays (Esteir 3.13-22).

This is the commemoration of the story in the book of Esteir (actually Hadasah; corrupted to 'Esther').

The parashah is Sh^әmot 17.8-16 (and, on the eve, the recitation of Esteir).

Today, Jews (only) offer a symbolic annual half-Shëqël before Minkhâh and the reading of the M^әgilâh at Purim. Outside of Israel, the local half-coin is offered (half-dollar, etc.) with the proceeds going to the poor.

During the recitation of Esteir, unlike other communities of Orthodox Jews, the Tei•mân•im′  don't make noise after the name Hâ•mân′  (not "HEY-men"). Also, the congregation repeats aloud, after the reader, the following p^әsuqim after the reader: 2.5; 7.10; 8.15-16 & 10.3. (Reading a translation does not satisfy the mi•tz^әw•âh′ .)

The custom of îÄùÑÀìåÉçÇ îÈðåÉú has continued among Y^әhud•im′  since Ës•teir′  9.19,22. The N^әtzâr•im′ , and increasingly Orthodox rabbis, recommend providing îùìåç îðåú to poor, hospitalized, shut-in and elderly Jews rather than swapping sweets with one's usual Jewish friends and neighbors. Check with local senior homes, hospitals and the Jewish Community Center (JCC) for rarely-visited or unemployed Jewish residents and bring them a kâ•sheir′  (or none at all!) îùìåç îðåú. Work with the JCC.

All of the children, and many adults, come in costumes. In our Beit ha-K^әnës′ ët, there's a party for the children immediately after the recitation of Ësteir and another party, later in the evening, for the adults. (See Yâeil's Pur•im′  2000 costume, click to enlarge.)

Hâ•mân′  was an Iranian (Persian) Prime Minister! Why not refer to today's Iranian president as "Hâ•mân′ -dinejad"!

This Ma•ph^әtir′  and Haph•târ•âh′  takes precedence over the weekly Ma•ph^әtir′  and Haph•târ•âh′ .

Order paper on Pârâh Adumâh, in English or Hebrew, in our N^әtzarim Judaica Shoppe in our Mall. Read the Hebrew free: ñîìéåú äôøä äàãåîä.

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

The Haph•târ•at′  Tei•mân•it′  is Sh^әmu•eil′  Beit 6.1 – 7.3, not the S^әphâ•râd•it′  Sh^әmu•eil′  Beit 6.1-19 or Ashk^әnazit Sh^әmu•eil′  Beit 6.1 – 7.17.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. ca. 2459 – On this day, receding water levels after the Mabul permit removing the roof of the teivah (box, corrupted to "ark"), b^ә-Reish•it′ 8.13.

B.C.E. ca. 1466 to 1449 – (the year following the Y^әtzi•âh′, which occurred ca. 1467 to 1450) the Mishkan was erected at the foot of Har Karkom (=Har Sinai) in the Israeli Negev, Sh^әmot 40.2, 17.

B.C.E. ca. 1449, during this month – B^әnei-Yis•râ•eil′ journeyed to Qadeish, in Midbar Tzin, in the Israeli Negev (30 km S of modern-day Dimona). There, Miryam died and was buried. Also, B^әnei-Yis•râ•eil′ rebelled over the lack of water, b^ә-Midbar 20.1-2.

B.C.E. 718 – In the first year of his reign, Y^әkhizqiyahu, began to sanctify the Beit-é--ä, the Qodesh, Divrei ha-Yamim Beit 29.3, 17.

B.C.E. 568 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies that Bavel will conquer Mitzrayim (Egypt), Y^әkhëz•qeil′ ha-Nâ•vi′ 29.17.

B.C.E. 459 – In seventh year of his reign, Iranian king Artakhshast (Artaxerxes I, reigned 465-453) proclaims freedom of religion for Y^әhudim in, and freedom to return to, Y^әhudah and Y^әrushâ•la′yim, Ezra 7.1, 8.

B.C.E. 458 – Ezra's Beit-Din reaches decision on what to do concerning intermarriage: they sent their foreign wives away and offered a ram, Ezra 10.17.

B.C.E. 0005, during this month – Elisheva Bat- Z^әkharyah ha-Kohein, cousin of Miryam (mother of Rib′i Y^әho•shu′a), becomes pregnant with Yokhanan 'ha-Matbil' Ben-Z^әkharyah ha-Kohein.

Annually – Wood Offering by the Ben-Arakh Ben-Y^әhudah family (on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar).

Annually in Messianic Age – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies that on this date a whole yearling calf is to be sacrificed to make a khata•ah for the Beit-ha-Miq•dâsh′, Y^әkhëz•qeil′ ha-Nâ•vi′ 45.18.

The Haph•târ•at′  Tei•mân•it′  is M^әlâkh•im′ Beit 7.1-20 & 13.23, not the S^әphâ•râd•it′  and Ash•k^әnaz′ it M^әlâkh•im′ Beit 7.3-20. (In years when two pâ•râsh•ot′  are combined, the Haph•târ•âh′  for the second pârâsh•âh′ takes precedence.)

B.C.E. 596 – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies against Mitzrayim (Egypt), Y^әkhëz•qeil′ ha-Nâ•vi′ 30.20.

Annually in Messianic Age – Y^әkhëz•qeil′ ha-Nâ•vi′ prophesies that on this date a whole yearling calf is to be sacrificed to make a kipur for the the errant and simple-minded, Y^әkhëz•qeil′ ha-Nâ•vi′ 45.20.

B.C.E. 718 – In the first year of his reign, Y^әkhiz•qi•yâh′ u, sanctified the porch of Beit-é--ä, the Qo′dësh, Div•rei′ ha-Yâm•im′ Beit 29.3, 17.

30 C.E. – Mir•yâm′ (sister of Mâr•tâh′ & Ël^әâ•zâr′ , whom Rib′i Y^әho•shu′a enlivened) anoints Rib′i Y^әho•shu′a with cologne worth 2,500 sh^әqalim, valuation given in earliest extant source mss., see note The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.1.

30 C.E. – Procession of Rib′i Y^әho•shu′a Bën-Yo•seiph′ Bën-Dâ•wid′ ha-Mâ•shi•′′akh from Beit Paj•âh′  into the Beit-ha-Miq•dâsh′ in Y^әrushâ•la′yim through Sha′ ar hâ-Ra•kham•im′, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.1ff. Returning from Y^әrushâ•la′yim to Beit Khâ•nân′  in the evening, Rib′i Y^әho•shu′a curses a fig tree, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.18ff.

B.C.E. 1410 – Yis•râ•eil′ came up from the Ei′ meq Yardein to camp in Jiljal (corrupted to "Gilgal") on the eastern edge of Y^әrikho, Y^әho•shu′a ha-Nâ•vi′ Bin-Nun 4.19.

B.C.E. 562 – In Iraq, Y^әkhëz•qeil′ ha-Nâ•vi′ envisions Y^әrushâ•la′yim, Y^әkhëz•qeil′ ha-Nâ•vi′ 40.1.

30 C.E. – Dawn, Rib′i Y^әho•shu′a walks to the Beit ha-Miq•dâsh′ from Beit Khâ•nân′ , finding the fig tree, which he had cursed the evening before last, withered (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.18ff). Later in the day, he drives merchandisers of religious items from the Beit ha-Miq•dâsh′ (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.12ff).

The No•sakh′ Balad•i′ Haph•târ•âh′  is the regular weekly selection. However, in 5770, Mo•rësh′ët Âv•ot′ joined the Sha′mi in following the S^әphârâd•i′ and Ash•k^әnaz′im traditions: Malâkh•i′ 3.4-24.

This Maph•tir′ and Haph•târ•âh′  takes precedence over the weeklyMaph•tir′ and) Haph•târ•âh′ .

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

The Haph•târ•at′  Tei•mân•it′  and S^әphâ•râd•it′  is Y^әkhëz•qeil′ 22.1-16, not the Ashk^әnazit Amos 9.7-15. (In years when two pâ•râsh•ot′  are combined, the Haph•târ•âh′  for the second parashah takes precedence.)

B.C.E. 539 – Z^әru′ -Bâ•vël′  Bën-Sh^ә•al•tiy•eil′  and Yei•shu′ a Bën-Yo•tzâ•dâq′  depart for Y^әrushâ•la′yim to begin building the Beit-ha-Miq•dâsh′ ha-Shein•i′  after the Exile, Ëz•râ′  5.2 with 8.31.

30 C.E. – Aristocratic Hellenist Pseudo-Tz^әdoq•im′ , described by the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  as "Wicked Priests," polemicize Rib′i Y^әho•shu′a, who teaches analogies in the Beit-ha-Miq•dâsh′ ha-Shein•i′  according to T^әhil•im′  118.22-23; he teaches the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  about the Great mitz•wâh′; poses the implications of T^әhil•im′  110.1 – that the Mâ•shi′akh being Dâ•wid′'s son – versus being his •don′ – condemns 'holier-than-thou'—"frum"—sanctimony (poorly translated as "hypocrisy"). He then retires to Har ha-Zeit•im′  to lament over Y^әrushâ•la′yim and, finally, returns to Beit Khâ•nân′ , The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.23 – 26.12.

If the fourteenth falls on Shab•ât′  then this is observed on Firstmonth 12)

B.C.E. 480 – Iranian king A•khash•vei•rosh′  (Xerxes I) grants Hâ•mân′  a written proclamation, (Ës•teir′  3.12).

30 C.E. – Y^әhud•âh′ "Ish-Q^әrai•yot′ " Bën-Shim•on′ , agrees to betray Rib′i Y^әho•shu′a to the Hellenist Pseudo-Tz^әdoq•im′ , The Netzarim Reconstruction of Hebrew Matityahu (NHM) 26.14-16.

(If the fourteenth falls on Shab•ât′  then the burning of Khâ•meitz′  is observed on Firstmonth 13.)

B.C.E. 1410 – Y^әho•shu′a ha-Nâ•vi′ Bin-Nun commemorates Pës′ akh, Y^әho•shu′a Bin-Nun 5.10.

B.C.E. 617 – In the 18^th year of his reign (which historians date as beginning in B.C.E. 635), Yo•shi•yâh′ u Bën-A•mon′  makes the greatest celebration of Pës′ akh since the days of Sh^әmu•eil′  ha-Nâ•vi′, Div•rei′ ha-Yâm•im′ Beit 35.1ff.

c. B.C.E. 537 – Z^әru′ -Ba•vël Bën-Sh^әal•tiy•eil′  and Yei•shu′ a Bar-Yo•tza•daq′  celebrate Pës′ akh in Y^әrushâ•la′yim after the Exile in Iraq, Ëz•râ′  6.19.

30 C.E. – Rib′i Y^әho•shu′a celebrates Pës′ akh for the last time, NHM 26.17ff.

Messianic Age – Y^әkhëz•qeil′  ha-Nâ•vi′ prophesies that the seven days of Pës′ akh and Khag ha-Matz•ot′ will continue to be observed, Y^әkhëz•qeil′ ha-Nâ•vi′ 45.21-25.

B.C.E. 1467 – On this day the Y^әtzi•âh′ began from Pi-Tom′  ("Hellenized to "Pithom" and later renamed by Ra-Moses to Ra-Moses, Hellenized to "Rameses"), in the lower delta of northern Mitz•râ′ yim (Egypt), b^ә-Reish•it′  13.4 with b^ә-Mid•bar′  33.3.

Only the Roman-allied Hellenist Boethusian-Herodian faction of 'Pharisee-rabbis' – who were co-partners with the 'Sadducees' as Hellenist collaboraters and primary persecutors of Rib′i Y^әho•shu′a (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 22.15-22; 23.15-36 with notes) – held that wa-Yiq•râ′ 23.11 referred to the Shab•ât′  of the 7^th day of the week (Tal•mud′ , Masëkët M^әnâkh•ot′  65a-b) whereas the rabbis (mainstream 'Pharisees') argued that in this context the word 'Shab•ât′ ' was to be understood not as the weekly Shab•ât′  but as a special Shab•ât′  and meant the first day of Pës′ akh itself ("Omer," Ency. Jud. 12.1383).

Immediately following Hav•dâl•âh′ : recite counting of the first day of the O′ mër.

Annually – Festival of the Waving of the O′ mër (sheaf) of Barley: First day of the counting of the O′ mër (recited on the eve).

Annually – Festival of the Waving of the O′ mër (sheaf) of Barley: Second day of the counting of the O′ mër.

Annually – Festival of the Waving of the O′ mër (sheaf) of Barley: Third day of the counting of the O′ mër.

The intermediate, (seventh-day-of-the-week, regular) Shab•ât′ .

This Maph•tir′ and Haph•târ•âh′  takes precedence over the weeklyMaph•tir′ and) Haph•târ•âh′ .

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

Annually – Festival of the Waving of the O′ mër (sheaf) of Barley: Fourth day of the counting of the O′ mër.

30 C.E. – The second day of the week in 30 C.E. Rib′i Y^әho•shu′a is subpoenaed before the Roman ruler, Pontius Pilate, the first time (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 27.15ff).

Annually – Festival of the Waving of the O′ mër (sheaf) of Barley: Fifth day of the counting of the O′ mër.

Firstmonth 20, 3790, ër•ëv′ Shab•ât′ of the 7^th Day of Khag ha-Matz•ot′  (0030.04.09 C.E.): Crucifixion (first entombment at dusk on this eve of Firstmonth 21)

According to the almost unanimous consensus of all Judaic calendar conversion programs from the Jet Propulsion Laboratory and NASA on down, this fell on the third day of the week that year—meaning that exactly 3 days and 3 nights later came the regular weekly ër•ëv′ Shab•ât′! (All of these datings are excerpted from the original source: The Netzarim Reconstruction of Hebrew Matityahu (NHM), © 1972 by Yirmeyahu Ben-David. Further details are found in NHM chapter 28-29 w/corresponding notes.

On this day the Hellenist Pseudo-Tz^әdoq•im′  posted guards from their own Beit-ha-Miq•dâsh′ Sentry Unit to guard Rib′i Y^әho•shu′a's tomb.

This would seem an appropriate day for N^әtzâr•im′  to fast (dawn to dusk); however, the rejoicing of Khag ha-Matz•ot′  (and the entirety of Firstmonth) trumps fasting. Thus, this day is a memorial day; yet, rejoicing in Khag ha-Matz•ot′  trumps fasting or mourning.

Annually – Festival of the Waving of the O′ mër (sheaf) of Barley: Sixth day of the counting of the O′ mër.

B.C.E. 557 – Dâniy•eil′ has his vision of a man clothed in linen, Dâniy•eil′ 10.4.

In 30 C.E. – as in 2002, 2003, 2006, 2009 & 2020, the weekly Shab•ât′  occurred on Firstmonth 24, the third day after the special Shab•ât′  of the 7^th Day of Pës′ akh (which always falls on Firstmonth 21).

30 C.E., after dusk (having begun the 10^th Day of the counting of the O′ mër) – Although the three-day period (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 12.40) was satisfied as Shab•ât′  began on Firstmonth 24, the women were unable to visit the sepulcher then because it was Shab•ât′ . After dusk on this weekly Shab•ât′ , the women found the sepulcher of Rib′i Y^әho•shu′a was already empty, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.1ff with related notes. Note 1 Rib′i Y^әho•shu′a had been resurrected on Shab•ât′ ! (Sun-god-day resurrection wasn't introduced until the 5^th-century C.E.—see documentation in our History Museum⇒'Times & Seasons')

Note 1. The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28:1-4: Οψε δε σαββατων τη επιφωσκουση εις μιαν σαββατων (Opse de sabbaton tei epifoskousei eis mian sabbaton; "late Shab•ât′  with the waning-of-twilight in one of the Shab•ât′ s")— according to the earliest extant source mss.: à (Codex Sinaiticus), β (Codex Vaticanus), Latin a-3, Sy^p (P^әshit^әtâ′) and Ëv′ën Bo•khan′.

By Judaic reckoning, dusk of the seventh day of the week concludes the weekly Shab•ât′  – thereby beginning the first day of the week, not sunrise of the next morning (nor even midnight) as reckoned by the Romans and other gentiles! The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.1-4 with note 28.1.1. Return to text

30 C.E. – Rib′i Y^әho•shu′a appears to Miryam of Migdal and Miryam Zavdiyeil ha-Leiwi, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.8ff. The Hellenist Pseudo-Tz^әdoq•im′  bribe the Italian Royal Guard soldiers to claim they had fallen asleep (then a capital offense – no way they would all fall asleep) and the body had been stolen from the tomb, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.12-15.

This first appearance, on the 10^th day of the counting of the O′ mër, began a 40-day period (10^th day + 39 = 40) during which he was seen by his talmidim (Ma•avâr 1.3), after which (10^th day of the counting of the O′ mër + 39 = 49^th day of the counting of the O′ mër ⇒ the day before Shâvuot) he was buried the second time.

The Haph•târ•at′  Tei•mân•it′  is Y^әkhëz•qeil′ 20.1-20, not the S^әphâ•râd•it′  Y^әkhëz•qeil′ 20.2-20 or Ashk^әnazit Y^әkhëz•qeil′ 22.1-16. (The Haph•târ•âh′  for the second parashah takes precedence.)

In Y^әru•shâ•la′ yim, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 971 – 480 years after the Y^әtzi•âh′, in the fourth year of his reign, Shlom•oh′ ha-•Mël′ëkh began building the Beit ha-Miq•dâsh′ hâ-Ri•shon′, M^әlâkh•im Âl′ëph 6.1; Div•rei′ ha-Yâm•im′ Beit 3.2.

The Haph•târ•âh′  is Y^әkhëz•qeil′ 44.15-31.

30 C.E. – Rib′i Y^әho•shu′a is seen, after his execution, by his tal•mid•im′ on Har Mei•ron′ , The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.16ff.

Annually – Wood Offering by Bën-Porosh Bën-Y^әhudâh family

Pâ•râsh•at′  b^ә-Har is often combined with the next, Pâ•râsh•at′  b^ә-Khuqotai. Check the date of Pâ•râsh•at′  b^ә-Khuqotai to see if it's the same.

The Haph•târ•at′  Tei•mân•it′  is Yirm^әyahu ha-Nâ•vi′ 16.19 – 17.14. When Pâ•râsh•at′  b^ә-Har is combined with Pâ•râsh•at′  b^ә-Khuqotai, however, the latter's Haph•târ•âh′  is read.

B.C.E. 718 – Y^әkhizqiyahu keeps second Pës′ akh Seider because they were unable to observe the first Pës′ akh Seider, Divrei ha-Yamim Beit 30.2-15.

Annually – Second Pës′ akh Seider for those who were unable to observe the first Pës′ akh Seider due to being tamei (contaminated), b^ә-Midbar 9.11.

B.C.E. 1451 – B^әnei-Yis•râ•eil′ murmured against Mosheh Rabeinu in northern Midbar Sinai near present-day Al-Arish, b^ә-Reish•it′ 16.1.

B.C.E. 2459 – On this day the Mabul began, b^ә-Reish•it′ 7.11.

The Haph•târ•at′  Tei•mân•it′  is Y^әkhëz•qeil′ 34.1-27, not the S^әphâ•râd•it′  and Ashk^әnazit Yirm^әyahu ha-Nâ•vi′ 16.19 – 17.14.

B.C.E. 1450 – On this day, the cloud is taken up from the Mishkan and B^әnei-Yis•râ•eil′ follow the cloud from Har Karkom eastward to Midbar Paran in the eastern Israeli Negev near the modern Jordanian border, b^ә-Midbar 10.11.

The Haph•târ•âh′  is Hosheia 2.1-22.

B.C.E. 2458 – On this day, the waters of the Ma•bul′ receded to normal levels, b^ә-Reish•it′ 8.14.

If Secondmonth 28 falls on a sixthday, then Yom Y^әrushâ•la′yim is celebrated a day earlier.

See the Y^әrushâ•la′yim links in Ganei (gardens of) Y^әho•shu′a.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 596 – On this day, Y^әkhëz•qeil′ ha-Nâ•vi′ prophesied against Mitzrayim (Egypt), Y^әkhëz•qeil′ 31.1.

The Haph•târ•âh′  is Shophtim 13.2-25.

Calculations of astronomical events, described in The Netzarim Reconstruction of Hebrew Matityahu (NHM) (2,2 with notes 1.18.1 & 2.2.1), demonstrate and confirm that Rib′i Y^әho•shu′a the Mâ•shi′akh was born on B.C.E. 0007.05.29 on the Gregorian calendar (if it had been in use at that time). This would equate to Thirdmonth 3 in 3754 if the modern form of the Judaic calendar had been in use. Since the present form of the Judaic calendar (fixing the order of seven leap years in every 19-year cycle) wasn't introduced until 358-9 C.E. and the rabbis tinkered with it, refining it, into the 10^th century C.E. ("Calendar," Ency. Jud., 5.43-53), one cannot expect the ancient calendar to be closer than a day or two of the correct astronomical date and projections of the modern Judaic calendar back before these refinements. (Modern solar calendars and atomic clocks still need tinkering to keep them relevant. Perhaps surprisingly, though, today's Judaic calendar is acknowledged to be the most accurate calendar in existence.)

According to the NT (Lu. 4.17), Y^әho•shu′a read the (Ma•ph^әtir′  and) Haph•târ•âh′  selection in Beit-ha-K^әnësët for the first Shab•ât′  of Thirdmonth (on the ancient Triennial Cycle): Y^әsha•yâh′ u 60.17 – 61.9. Reading the Haph•târ•âh′  of one's Bar mitz•wâh′ annually has always been customary. Even more likely, this Haph•târ•âh′  selection marks Rib′i Y^әho•shu′a's actual Bar mitz•wâh′, which is the reason it was specially noted. Since one's Bar mitz•wâh′ is celebrated on the Shab•ât′  following one's thirteenth birthday (on the Judaic calendar), this Haph•târ•âh′  selection then indicates Rib′i Y^әho•shu′a's birthweek. Scholars already know that he was born this time of year and not in the winter. Further, as documented in The Netzarim Reconstruction of Hebrew Matityahu (NHM), the astronomical descriptions pinpoint his birthdate to BCE 0007.05.29, perfectly corroborating this Bar mitz•wâh′ selection.

In the triennial cycle in use at that time, this Haph•târ•âh′  selection was assigned to the first Shab•ât′  in Thirdmonth (Babylonian "Sivan") and the Tor•âh′ portion was Sh^әm•ot′ 24—now part of Mishpât•im′ (cf. chart "Triennial Cycle," Ency. Jud., 15.1387).

Uncertainties surrounding days lost or unaccounted for in medieval times as a result of the world's adoption of the Julian and Gregorian calendars render even the retrojection of Julian and Gregorian dates, before these calendars existed, somewhat uncertain. Every computer model attempting to convert dates on the Judaic calendar to Julian or Gregorian dates before the Julian and Gregorian calendars came into existence is, therefore, necessarily subject to some inaccuracy.

Being born within a a day or two of Thirdmonth 3 of 3754 (B.C.E. 0007.05.29), based on computer calculations of the recorded astronomical phenomena (see Thirdmonth 3), Y^әho•shu′a turned 13 ca. Thirdmonth 3 of 3767 (0007 C.E.). In 3767, Y^әho•shu′a's birthday–intercalated from the modern Judaic calendar—again fell on Firstday of the week. This would indicate that, on the pre-358 C.E. Judaic calendar, Y^әho•shu′a's Bar mitz•wâh′ was celebrated on the second Shab•ât′  of Thirdmonth, i.e. Thirdmonth 9, 3767 (0007.05.07 C.E.). When we take into account that the ancient Judaic calendar could easily have intercalated Thirdmonth 3 a day earlier than that indicated by projecting the modern Judaic calendar back, it then coincides with the first Shab•ât′  of Thirdmonth, confirming this Haph•târ•âh′  selection.

The Haph•târ•âh′  selection then strongly corroborates that Y^әho•shu′a's Bar mitz•wâh′, in 3767 on the Judaic calendar (0007 C.E.), was the first Shab•ât′  of Thirdmonth–the week of his birthdate–that year. This corroborates the computer calculations of the astronomical observations surrounding his birth (cf. Thirdmonth 3, above, and The Netzarim Reconstruction of Hebrew Matityahu (NHM) 1-2 with notes, particularly 2.2.1 and 1.18.1).

The Haph•târ•at′  Tei•mân•it′  is Z^әkhar•yâh′ 2.14 – 4.9, not the S^әphâ•râd•it′  and Ash•k^әnaz′it Z^әkhar•yâh′ 2.14 – 4.7.

B.C.E. 1451 – B^әn•ei′-Yis•râ•eil′ journey from the area of Al-Arish on the northern coast of the Sin•ai′ southward through Mid•bâr′ Sin•ai′, camping at the foot of Har Sin•ai′, in the Israeli Nëg′ëv (b^ә-Reish•it′ 19.1).

Annually – On this day, the Qum•ran′  Kha•sid•im′  Tz^әdoq•im′  celebrated Bi•kor•ei′ Khit•im′ (Firstfruits of Wheat).

The Haph•târ•âh′  is Y^әho•shu′a ha-Nâ•vi′ Bin-Nun 2.1-24.

The Haph•târ•âh′  is Shmueil Aleph 11.14 – 12.22.

B.C.E. 480 – On this day, Iranian king Akhashveirosh (Xerxes I) grants Esteir's petition that the Y^әhudim be armed and authorized to defend themselves a few months later… on Twelfthmonth 13 of the following year (B.C.E. 479), Esteir 8.9-14.

According to the Tei•mân•i′  Nosakh Baladi tradition, this Pâ•râsh•at′  would be combined with áì÷ (see next week's Pâ•râsh•at′ ). However, this frequently caused youths who are away from home in the öä"ì and in y^әshivot (as well as those who travel or vacation) to miss a parashah when they would come home for Shab•ât′  during this period when other traditions differ. Consequently, beginning in äúùñ"â/2003, the Tei•mân•i′  Nosakh Baladi (at least here in Israel) have adapted to the calendar used by other traditions, including Tei•mân•i′  Shami.

The Haph•târ•âh′  according to the Tei•mân•i′  Nosakh Baladi is Shophtim 11.1-40 (rather than 1-33 as in other traditions).

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 602 – Y^әkhëz•qeil′ ha-Nâ•vi′ sees vision from Elohim: Four çéåú like ëøåáéí having four faces, Y^әkhëz•qeil′ ha-Nâ•vi′ 1.1.

According to the Tei•mân•i′  No•sakh′ Ba•lad•i′ tradition, in certain years this Pâ•râsh•at′  is combined with çË÷ÌÇú (see last week's Pâ•râsh•at′ ). However, here in Israel this frequently caused relatives who are away from home (in the öä"ì, y^әshivot, vacation abroad, etc.) where there is no Beit ha-k^әnës′ët Teimân•i′ and have to pray in some other Orthodox tradition to miss a pârâsh•âh′ (and sit through a duplicate) whether they were away or home for Shab•ât′  during this during this couple of weeks that the traditions differ. Consequently, beginning in äúùñ"â (2003), the Tei•mân•i′  No•sakh′ Balad•i′ (at least here in Israel) have adapted this issue to the calendar used by other traditions, including Tei•mân•i′  Sha′mi.

The Haph•târ•âh′  is Mikh•âh′ 5.6 – 6.8.

B.C.E. 586 – Famine during the Seige of Y^әrushâ•la′yim by Iraqi king N^әvu-khad-netzar, no bread in the city, breach opens up in city wall, M^әlakhim Aleph 25.3; Yirm^әyahu ha-Nâ•vi′ 39.2; 52.6-7.

According to the Tei•mân•i′  No•sakh′ Ba•lad•i′ tradition, in certain years this Pâ•râsh•at′  is combined with çË÷ÌÇú (see last week's Pâ•râsh•at′ ). However, here in Israel this frequently caused relatives who are away from home (in the öä"ì, y^әshivot, vacation abroad, etc.) where there is no Beit ha-k^әnës′ët Teimân•i′ and have to pray in some other Orthodox tradition to miss a pârâsh•âh′ (and sit through a duplicate) whether they were away or home for Shab•ât′  during this during this couple of weeks that the traditions differ. Consequently, beginning in äúùñ"â (2003), the Tei•mân•i′  No•sakh′ Balad•i′ (at least here in Israel) have adapted this issue to the calendar used by other traditions, including Tei•mân•i′  Sha′mi.

Although in past years the Haph•târ•âh′  is M^әlakhim Aleph 18.46 – 19.21, because two pâ•râsh•ot′  will be combined next Shab•ât′  in some years the Haph•târ•âh′  for Matot won't be read. (The Haph•târ•âh′  for Masei will be read.) Consequently, the Haph•târ•âh′  read for Pinkhas in the year 5753 (2003) was the Haph•târ•âh′  for Matot: Yirm^әyahu 1.1-22 rather than the selection in M^әlakhim Aleph.

After the forcible ouster, in 135 C.E., of Paqid 15 – Y^әhudah – by the first true Roman Christian "pope," the N^әtzarim first re-emerged in the Orthodox Jewish community , with all of the proper Orthodox documentation, in 1985.03, within a generation after Israel re-emerged in modern times.

Paqid 16 – Yirm^әyahu – has been a member in good standing of Orthodox Beit-ha-K^әnësët Morëshët Âvot – Yad Nâ•âmi since 1998. Still, Orthodox authorities were hesitant to acknowledge the N^әtzarim by name, or the office of Paqid 16, in public announcements.

Thanks to those talmidim, whose keeping of the mitz•wâh′ of ma•aseir and t^әrumah prior to Fourthmonth 5765 earned periodic recitations of Mi she-beirakh, Orthodox Beit-ha-K^әnësët Morëshët Âvot – Yad Nâ•âmi began, on Fourthmonth 16, 5765, specifying the N^әtzarim explicitly in the public recitations of Mi she-beirakh, acknowledging "Yirm^әyahu Ben-Avraham, Avinu as Paqid 16 – for the first time in an Orthodox Beit-ha-K^әnësët since 135 C.E.

Beginning in äúùñ"â (2003), the Tei•mân•i′  No•sakh′ Balad•i′ (at least here in Israel) have adapted this issue to the calendar used by other traditions, including Tei•mân•i′  Sha′mi.

The Haph•târ•âh′  is Yirm^әyahu ha-Nâ•vi′ 1.1 – 2.3. In (most) years when two parashot are combined, the Haph•târ•âh′  for the second parashah is read.

This Ma•ph^әtir′  takes precedence over the weekly Ma•ph^әtir′  and the Haph•târ•âh′  takes precedence even over the special Haph•târ•âh′  for Rosh Khodësh.

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

According to the Tei•mân•i′  Nosakh Baladi.The Haph•târ•at′  Tei•mân•it′  (and S^әphâ•râd•it′ ) is Yirm^әyahu ha-Nâ•vi′ 2.4-28; 4.1-2, not the Ashk^әnazit Yirm^әyahu ha-Nâ•vi′ 2.4-28; 3.4.

In Y^әru•shâ•la′ yim, on the eve of every new month, thousands of men and women encircle the gates of the Ko′ tël, dance, sing and chant T^әhil•im′ .

B.C.E. 1412 – Aharon died at age 123 near Qadeish at the edge of the land of Edom in the Israeli Negev at äåø ääø (Hor ha-Har); probably the same as äø çøá (Har Khoreiv), probably also the same as either modern-day äø çãá (Har Khadav) or äø çøåæ (Har Kharoz).

In Hebrew, some of these names are easily miswritten or misread. Both are near Har Karkom, which isn't far from Qadeish Barneiah, about 11 days walk from Khoreiv (probably = modern-day Khadav). They walked via Har Seiair (probably = Har Shazar, also near Har Karkom), and from there to Qadeish Barneiah, b^ә-Midbar 33.38.

B.C.E. 593 (which day during month uncertain) – During this month, Khâ•nân′  Y^әhudah Ben-Azur, a rebellious ha-Nâ•vi′ (prophet), breaks wooden yoke from the shoulders of Yirm^әyahu ha-Nâ•vi′, prophesying the breaking of the yoke of Iraq; Yirm^әyahu ha-Nâ•vi′ prophesies that Khâ•nân′  Y^әhud•âh′  Bën-A•zur′  would die within one year, Yirm^әyahu ha-Nâ•vi′ 28.1-16.

50 days after Festival of Firstfruits of Wheat – on the Qum•ran′  kha•sid•im′  Tz^әdoq•im′  calendar.

This Ma•ph^әtir′  and Haph•târ•âh′  takes precedence over the weekly Ma•ph^әtir′  and) Haph•târ•âh′ .

(Note for advanced tal•mid•im′ : Because the îÇôèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä is brought out for the îÇôèÄéø. During the return of the 1^st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2^nd ñÅôÆø úÌåÉøÈä, ‭ ‬ úÌÀäÄìÌÄéí é"è is recited by the ÷ÀäÄìÌÈä.)

The Haph•târ•at′  Tei•mân•it′  is Y^әsha•yâh′ u 1.1-31.

Annually – Wood Offering by Ben-Yonadav Ben-R^әkhav family.

B.C.E. 587 – The D^әvar é--ä, i.e. the Oral Law, comes to Yirm^әyahu ha-Nâ•vi′, Yirm^әyahu ha-Nâ•vi′ 1.1-5

B.C.E. 586 – the captain of Iraqi king N^әvu-khad-netzar burned the Beit-ha-Miq•dâsh′ hâ-Rishon, Yirm^әyahu ha-Nâ•vi′ 3.12; M^әlakhim Beit 25.8-9.

Annually – Wood Offering by Ben-S^әna•av Ben-Binyamin family.

B.C.E. 600 – The z^әqanim of Yis•râ•eil′ come to inquire of Y^әkhëz•qeil′ ha-Nâ•vi′, Y^әkhëz•qeil′ ha-Nâ•vi′ 20.1

70 C.E. – On this day, the Roman Italian General, Titus, destroyed the Beit-ha-Miq•dâsh′ ha-Sheini (Josephus, Wars, 6.249-50).

Shabat following the 9^th of Fifthmonth

The Haph•târ•âh′  is Y^әsha•yâh′ u 49.14 – 51.3.

Do not look at the sun. It will damage your eyes.. (Further, you're blessing é--ä, not worshipping the sun.)

While the blessing for seeing the moon is recited at every new moon, reciting a blessing upon seeing the new sun would be every morning—resembling sun worship. To avoid the appearance of sun worship, the rabbis sought a different definition for the "new sun."

"Jewish Law stipulates that a special blessing is to be recited when we see the sun at the same place, on the same day of the week, and the same time of day as when it was created [according to rabbinic calculations]. The first chapter in [b^ә-Reish•it′ ], which tells the story of Creation, tells us that the sun was created on a [4^thday]. Precisely one solar year, or 365.25 days (52 weeks and 1.25 days) later, the sun was in the same place – but not on the same day of the week, nor at the same time of day; it was rather but rather a quarter of a day later.

The 'quarter-day' problem is solved every four years, and the 'same day of the week' issue is resolved every seven years – and both problems are solved simultaneously only once every 28 (4x7) years" (IsraelNN.com), at the vernal equinox. Next time: vernal equinox.

The calculation is straightforward. Since the rabbis assert that the sun was created in year 1, the year of the 28 year cycle is simply: (current Judaic year - 1) mod 28.

Of course, among several inaccuracies, this also doesn't take into consideration the orientation of the sun, which revolves on its own axis every 25.3 days at its equator. Incorporating this into the formula would result in reciting the b^әrâkh•âh′  only once every 708+ (28x25.3) years. This is all meaningless since the sun wasn't created ca. B.C.E. 4000 anyway. The only important aspect is periodically acknowledging é--ä as the Creator of the sun without giving the appearance of sun worship.