B.C.E. 521 — Z^әkharyah Ben-Berekhyah Ben-Ido ha-Navi 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^әkharyah 1.7ff.

Sometime during the winter of 29-30 C.E. — Ribi Y^әhoshua 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).

This Ma•ph^әtir′  and Haph•târ•âh′  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′  is Yirm^әyahu ha-Navi 34.8 — 35.19, not the S^әphâ•râd•it′  and Ashk^әnazit (34.8-22 & 33.25-26).

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^әkhezqeil ha-navi laments over Mitzrayim (Egypt), Y^әkhezqeil 32.1.

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

29 C.E. — Ribi Y^әhoshua predicts his death, soon after the collection of the half-sheqel tax for the maintenance of the Beit-ha-Miqdâsh 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-Miqdâsh hâ-Rishon (after the Iraqi Exile) is completed, celebrating Khanukhah, Ezra 6.15-16.

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

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•âh′  is Y^әkhezqeil 43.10-27.

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"!

B.C.E. 595 — Y^әkhezqeil ha-navi prophesies against Mitzrayim, Y^әkhezqeil 32.17.

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 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.

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-Navi 52.31.

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

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′ .

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-Reishit 8.13.

B.C.E. ca. 1466 to 1449 — (the year following the Y^әtziah, 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-Yisra·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-Yisra·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^әkhezqeil ha-navi prophesies that Bavel will conquer Mitzrayim (Egypt), Y^әkhezqeil ha-navi 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^әrushalayim, 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 Ribi Y^әhoshua), becomes pregnant with Yokhanan 'ha-Matbil' Ben-Z^әkharyah ha-Kohein.

Annually — Wood Offering by the Ben-Arakh Ben-Y^әhudah family (on the Qumran khasidim Tz^әdoqim calendar).

Annually in Messianic Age — Y^әkhezqeil ha-navi prophesies that on this date a whole yearling calf is to be sacrificed to make a khata·ah for the Beit-ha-Miqdâsh, Y^әkhezqeil ha-navi 45.18.

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.

B.C.E. 596 — Y^әkhezqeil ha-navi prophesies against Mitzrayim (Egypt), Y^әkhezqeil ha-navi 30.20.

Annually in Messianic Age — Y^әkhezqeil ha-navi 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^әkhezqeil ha-navi 45.20.

B.C.E. 718 — In the first year of his reign, Y^әkhizqiyahu, sanctified the porch of the Beit-é--ä, the Qodesh, Divrei ha-Yamim Beit 29.3, 17.

30 C.E. — Miryam (sister of Marta & Elazar, whom Ribi Y^әhoshua enlivened) anoints Ribi Y^әhoshua 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 Ribi Y^әhoshua Bën-Yoseiph Bën-Dâwid ha-Mâshiakh from Beit Pajâh into the Beit-ha-Miqdâsh in Y^әrushalayim through the Sha·ar ha-Rakhamim, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.1ff. Returning from Y^әrushalayim to Beit Khanan in the evening, Ribi Y^әhoshua curses a fig tree, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.18ff.

B.C.E. 1410 — Yisra·eil came up from the Eimeq Yardein to camp in Jiljal (corrupted to "Gilgal") on the eastern edge of Y^әrikho, Y^әhoshua ha-Navi Bin-Nun 4.19.

B.C.E. 562 — In Iraq, Y^әkhezqeil ha-navi envisions Y^әrushalayim, Y^әkhezqeil ha-navi 40.1.

30 C.E. — Dawn, Ribi Y^әhoshua walks to the Beit-ha-Miqdâsh from Beit Khanan, finding fig tree 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-Miqdâsh (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 21.12ff).

The Haph•târ•âh′  is Malâkhi 3.4-24. 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^әyahu ha-Navi 7.21-28; 9.22-23, not the S^әphâ•râd•it′  and Ashk^әnazit Yirm^әyahu ha-Navi 7.21 — 8.3; 9.22-23.

B.C.E. 539 — Z^әru-Bâvël Bën-Sh^әa·altiyeil and Yeishua Bën-Yotzâdâq depart for Y^әrushalayim to begin building the Beit-ha-Miqdâsh ha-Sheini after the Exile, Ezra 5.2 with 8.31.

30 C.E. — Aristocratic Hellenist Pseudo-Tz^әdoqim, described by the Qumran khasidim Tz^әdoqim as "Wicked Priests," polemicize Ribi Y^әhoshua, who teaches analogies in the Beit-ha-Miqdâsh ha-Sheini according to T^әhilim 118.22-23; he teaches the Qumran khasidim Tz^әdoqim about the Great mitzwah; poses the implications of T^әhilim 110.1 — that the Mashiakh being Dawid's son – versus being his adon – condemns 'holier-than-thou' sanctimony (poorly translated as "hypocrisy"). He then retires to Har ha-Zeitim to lament over Y^әrushalayim and, finally, returns to Beit Khanan, 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 Akhashveirosh (Xerxes I) grants Haman a written proclamation, (Esteir 3.12).

30 C.E. — Y^әhudah "Ish-Q^әraiyot" Ben-Shimon, agrees to betray Ribi Y^әhoshua to the Hellenist Pseudo-Tz^әdoqim, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 26.14-16.

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

B.C.E. 1410 — Y^әhoshua ha-Navi Bin-Nun commemorates Pesakh, Y^әhoshua ha-Navi 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), Yoshiyahu Ben-Amon makes the greatest celebration of Pesakh since the days of Sh^әmu•eil′  ha-Navi, Divrei ha-Yamim Beit 35.1ff.

c. B.C.E. 537 — Z^әru-Bavel Ben-Sh^әa·altiyeil and Yeishua Bar-Yotzadaq celebrate Pesakh in Y^әrushalayim after the Exile in Iraq, Ezra 6.19.

30 C.E. — Ribi Y^әhoshua celebrates Pesakh for the last time, NHM 26.17ff.

Messianic Age — Y^әkhezqeil ha-navi prophesies that the seven days of Pesakh and Khag ha-Matzot will continue to be observed, Y^әkhezqeil ha-navi 45.21-25.

B.C.E. 1467 — On this day the Y^әtziah began from Pi-Tom ("Hellenized to "Pithom" and later renamed by R*a-Moses to R*a-Moses, Hellenized to "Rameses"), in the lower delta of northern Mitzrayim (Egypt), b^ә-Reishit 13.4 with b^ә-Midbar 33.3.

Only the Roman-allied Hellenist Boethusian-Herodian 'Pharisee-rabbis' — co-partners with the 'Sadducees' as the primary persecutors of Ribi Y^әhoshua (The Netzarim Reconstruction of Hebrew Matityahu (NHM) 22.15-22; 23.15-36 with notes) — held that wa-Yiqra 23.11 referred to the Shab•ât′  of the 7^th day of the week (Talmud, Masëkët M^әnâkhot 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 Pesakh itself ("Omer," Ency. Jud. 12.1383).

Immediately following Havdâlâh: recite counting of the first day of the Omër.

Annually — Festival of the Waving of the Omer (sheaf) of Barley: First day of the counting of the Omer (recited on the eve).

Annually — Festival of the Waving of the Omer (sheaf) of Barley: Second day of the counting of the Omer.

Annually — Festival of the Waving of the Omer (sheaf) of Barley: Third day of the counting of the Omer.

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

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.)

Annually — Festival of the Waving of the Omer (sheaf) of Barley: Fourth day of the counting of the Omer.

30 C.E. — The second day of the week in 30 C.E. Ribi Y^әhoshua 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 Omer (sheaf) of Barley: Fifth day of the counting of the Omer.

0030.04.09 C.E. — 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.

On this day the Hellenist Pseudo-Tz^әdoqim posted guards from their own Beit-ha-Miqdâsh Sentry Unit to guard Ribi Y^әhoshua's tomb.

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

Annually — Festival of the Waving of the Omer (sheaf) of Barley: Sixth day of the counting of the Omer.

B.C.E. 557 — Daniyeil has his vision of a man clothed in linen, Daniyeil 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 Pesakh (which always falls on Firstmonth 21).

30 C.E., after dusk (having begun the 10^th Day of the counting of the Omer) — 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 Ribi Y^әhoshua was already empty, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.1ff with related notes. ^№1 Ribi Y^әhoshua had been resurrected on Shab•ât′ ! (Sun-g*o*d-day resurrection wasn't introduced until the 5^th-century C.E.—see documentation in our History Museum⇒'Times & Seasons')

№1. 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").

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.

30 C.E. — Ribi Y^әhoshua appears to Miryam of Migdal and Miryam Zavdiyeil ha-Leiwi, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.8ff. The Hellenist Pseudo-Tz^әdoqim 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 Omer, 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 Omer + 39 = 49^th day of the counting of the Omer ⇒ the day before Shâvuot) he was buried the second time.

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, `, 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^әtziah, in the fourth year of his reign, Shlomoh ha-Melekh began building the Beit-ha-Miqdâsh hâ-Rishon, M^әlakhim Aleph 6.1; Divrei ha-Yamim Beit 3.2.

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

30 C.E. — Ribi Y^әhoshua is seen after his execution by his talmidim on Har Meiron, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 28.16ff.

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

The Haph•târ•at′  Tei•mân•it′  and S^әphâ•râd•it′  is Y^әkhezqeil 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.)

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

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

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

B.C.E. 1451 — B^әnei-Yisra·eil murmured against Mosheh Rabeinu in northern Midbar Sinai near present-day Al-Arish, b^ә-Reishit 16.1.

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

B.C.E. 2459 — On this day the Mabul began, b^ә-Reishit 7.11.

B.C.E. 1450 — On this day, the cloud is taken up from the Mishkan and B^әnei-Yisra·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.

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-Navi 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.

The Haph•târ•at′  Tei•mân•it′  is Y^әkhezqeil 34.1-27, not the S^әphâ•râd•it′  and Ashk^әnazit Yirm^әyahu ha-Navi 16.19 — 17.14.

B.C.E. 2458 — On this day, the waters of the Mabul receded to normal levels, b^ә-Reishit 8.14.

If Secondmonth 28 falls on a sixthday, then Yom Y^әrushalayim is celebrated a day earlier.

See the Y^әrushalayim links in Ganei (gardens of) Y^әhoshua.

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^әkhezqeil ha-navi prophesied against Mitzrayim (Egypt), Y^әkhezqeil 31.1.

The Haph•târ•âh′  is Hosheia 2.1-22.

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 Ribi Y^әhoshua the Mashiakh 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 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^әhoshua 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 Mitzwah annually has always been customary. Even more likely, this Haph•târ•âh′  selection was Ribi Y^әhoshua's actual Bar Mitzwah, which is the reason it was specially noted. Since one's Bar Mitzwah is celebrated on the Shab•ât′  following one's thirteenth birthday (on the Judaic calendar), this Haph•târ•âh′  selection then indicates Ribi Y^әhoshua's birthweek. Scholars already know that he was born this time of year and not in the winter. As documented in NHM, the astronomical descriptions pinpoint his birthdate to BCE 0007.05.29, perfectly corroborating this Bar Mitzwah 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 Torah portion was Sh^әmot 24 – now part of Mishpatim (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^әhoshua turned 13 ca. Thirdmonth 3 of 3767 (0007 C.E.). In 3767, Y^әhoshua'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^әhoshua's Bar Mitzwah 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^әhoshua's Bar Mitzwah, in 3767 on the Judaic calendar (0007 C.E.), was the first Shab•ât′  of Thirdmonth – the week of his birthdate. 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•âh′  is Shophtim 13.2-25.

B.C.E. 1451 — B^әnei-Yisra·eil jouney from the area of Al-Arish on the northern coast of the Har Sinai southward through Midbar Sinai, camping at the foot of Har Karkom (=Har Sinai) in the Israeli Negev, b^ә-Reishit 19.1.

Annually — On this day, the Qumran khasidim Tz^әdoqim celebrated Bikorei Khitim (Firstfruits of Wheat).

The Haph•târ•at′  Tei•mân•it′  is Z^әkharyah 2.14 — 4.9, not the S^әphâ•râd•it′  and Ashk^әnazit Z^әkharyah 2.14 — 4.7.

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′ .

The Haph•târ•âh′  is Y^әhoshua ha-Navi Bin-Nun 2.1-24.

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.

Haphtârâh, Sh^әmueil Âlëph 20.18-42, takes precedence over the regular Haphtârâh.

(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•âh′  is Shmueil Aleph 11.14 — 12.22.

B.C.E. 602 — Y^әkhezqeil ha-navi sees vision from Elohim: Four çéåú like ëøåáéí having four faces, Y^әkhezqeil ha-navi 1.1.

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).

B.C.E. 586 — Famine during the Seige of Y^әrushalayim 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-Navi 39.2; 52.6-7.

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

The Haph•târ•âh′  is Mikhah 5.6 — 6.8.

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 mitzwah 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.

According to the Tei•mân•i′  Nosakh Baladi tradition, the earlier parashot, Khuqat and Balaq, would have been combined. As a result, this parashah would have been read a week earlier. However, this frequently caused children who are away from home in the öä"ì and in y^әshivot to miss a parashah when they would come home for Shab•ât′  during this period when the 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.

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′  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.

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.)

Beginning in äúùñ"â/2003, the Tei•mân•i′  Nosakh Baladi in Israel have adapted to follow the calendar of the other traditions in Israel that, in most years (check the dates), combine Matot and Masei (see the next parashah, below). This includes the Tei•mân•i′  Shami.

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

According to the Tei•mân•i′  Nosakh Baladi.The Haph•târ•at′  Tei•mân•it′  (and S^әphâ•râd•it′ ) is Yirm^әyahu ha-Navi 2.4-28; 4.1-2, not the Ashk^әnazit Yirm^әyahu ha-Navi 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, Khanan Y^әhudah Ben-Azur, a rebellious navi (prophet), breaks wooden yoke from the shoulders of Yirm^әyahu ha-Navi, prophesying the breaking of the yoke of Iraq; Yirm^әyahu ha-Navi prophesies that Khanan Y^әhudah Ben-Azur would die within one year, Yirm^әyahu ha-Navi 28.1-16.

50 days after Festival of Firstfruits of Wheat – on the Qumran khasidim Tz^әdoqim 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-Navi, Yirm^әyahu ha-Navi 1.1-5

B.C.E. 586 — the captain of Iraqi king N^әvu-khad-netzar burned the Beit-ha-Miqdâsh hâ-Rishon, Yirm^әyahu ha-Navi 3.12; M^әlakhim Beit 25.8-9.

B.C.E. 519 — Z^әkharyah Ben-Berekhyah Ben-Ido ha-Navi taught that obedience is preferred over fasting, Z^әkharyah 7.1-7.

Annually — Wood Offering by Ben-S^әna·av Ben-Binyamin family.

B.C.E. 600 — The z^әqanim of Yisra·eil come to inquire of Y^әkhezqeil ha-navi, Y^әkhezqeil ha-navi 20.1

70 C.E. — On this day, the Roman Italian General, Titus, destroyed the Beit-ha-Miqdâsh 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.

(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-Navi, 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^әrushalayim after the Exile in Iraq, Ezra 7.8-9.

B.C.E. 434 — Ezra begins another wall in Y^әrushalayim; completes it 52 days from today, N^әkhemyah 6.15.

Annually — Qumran khasidim Tz^әdoqim 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 Yoseiph Ben-Dawid, becomes pregnant with Y^әhoshua.

B.C.E. 601 — Y^әkhezqeil ha-navi sees vision of Elohim: a fiery figure, a man with ink marks the foreheads of the inhabitants of Y^әrushalayim, Y^әkhezqeil ha-navi 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 Qumran khasidim Tz^әdoqim calendar).

Annually — Moeid Shemen (Appointed-festival of [Firstfruits of] Olive-oil (Qumran khasidim Tz^әdoqim calendar).

Annually — Feast of Wood Offering on the Qumran khasidim Tz^әdoqim calendar. (Six days in addition to the intermediate Shab•ât′ )

B.C.E. 521 — Khajai ha-Navi, 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^әrushalayim 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^әkhezqeil 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.

B.C.E. 971 — Conclusion of first Khag in Beit-ha-Miqdâsh hâ-Rishon, Divrei ha-Yamim Beit 7.10.

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′ .

Popularly Rosh ha-Shanah (New Year); but see wa-Yiqra 23.23-25.

B.C.E. 593 — (day of month uncertain) Khanan Y^әhudah Ben-Azur dies, fulfilling the prophesy of Yirm^әyahu ha-Navi 8.17.

B.C.E. 586 — (day of month uncertain) G^әdalyah, Yirm^әyahu ha-Navi 41.1ff.

B.C.E. 434 — Ezra reads Torah to B^әnei-Yisra·eil, N^әkhemyah 7.72 — 8.14.

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^әkhezqeil 17.22 — 18.32; not the S^әphâ•râd•it′  and Ashk^әnazit Sh^әmu•eil′  Beit 22.1-51.

B.C.E. 586 — This commemorates the slaying G^әdalyah (Yirm^әyahu 41.1-2; M^әlakhim Beit 25.25).

G^әdalyah was appointed governor of Y^әhudah by Iraq (the Babylonians) after their capture of Y^әrushalayim earlier in the year.

Dawn till dusk tzom (fast), Z^әkharyah 7.5; 8.19. See also Yirm^әyahu ha-Navi 41.1-2; M^әlakhim Beit 25.1-2.

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 Mashiakh, 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-Navi taught that obedience is better than fasting – even on this day; Z^әkharyah 7.1-7.

B.C.E. 539 — Z^әru-Bavel Ben-Sh^әa·altiyeil and Yeishua Bar-Yotzadaq keep Sukot after arriving in Y^әrushalayim after the Exile in Iraq (Bavel) to rebuild the Beit-ha-Miqdâsh ha-Sheini, Ezra 1.1 with 3.1ff.

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

29 C.E. — Y^әhoshua Ben-Yoseiph Ben-Dawid has moved from the Galil to Y^әrushalayim in time to keep Sukot, The Netzarim Reconstruction of Hebrew Matityahu (NHM) 19.1.

This is the Shab•ât′  which falls between Sukot and Sh^әmini Atzeret.

B.C.E. 2458 — Teivah (corrupted to "ark") rested on Harei Ararat (the Ararat mountains) in Turkey; waters receding, b^ә-Reishit 8.4.

B.C.E. 521 — Khajai ha-Navi prophesies that the kavod of the Beit-ha-Miqdâsh ha-Sheini would be greater than the kavod of the Beit-ha-Miqdâsh 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-Navi prophesies Z^әru-Bavel Ben-Sh^әa·altiyeil would be like a signet ring, Khajai 2.20.

B.C.E. 434 — Ezra fasts in t^әShuv•âh′ , B^әnei-Yisra·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.

Haphtârâh: Y^әshayâhu 66, takes precedence over the regularly scheduled Haph•târ•âh′  selections (but not over a Special Shab•ât′ ).

When Rosh Khodësh falls on a special Shab•ât′ , e.g. sh^әqâlim, then two Maphtirim are recited: first Shab•ât′  Rosh Khodësh and then the Special Shab•ât′ . The Haphtârâh for the special Shab•ât′  then takes precedence over any other selection.

(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 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-Miqdâsh 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-Navi answering his pleading for t^әShuv•âh′ , Z^әkharyah 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-Yisra·eil except Y^әhudah away from Beit-Dâwid 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 Yisra·eil proclaim a tzom (fast) after Barukh Ben-Neiriyah reads the scroll of Yirm^әyahu ha-Navi in the Beit-ha-Miqdâsh, 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-Navi teaches that obeying Torah is better than fasting, Z^әkharyah 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-Reishit 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 Qumran khasidim Tz^әdoqim 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^әkhezqeil 37.15-28.

B.C.E. 575 — A refugee from Y^әrushalayim comes to Y^әkhezqeil ha-navi in Iraq (under the rule of N^әvu-khad-netzar), reporting to him how bad the conditions were in Y^әrushalayim (Y^әkhezqeil 33.21).

B.C.E. 598 — Y^әkhezqeil ha-navi given his vision of the stewpot, Y^әkhezqeil 24.1.

B.C.E. 588 — Iraqi king N^әvu-khad-netzar sets siege on Y^әrushalayim, M^әlakhim Beit 25.1; Yirm^әyahu ha-Navi 39.1; 52.4.

Commemorates the siege of Y^әrushalayim by Iraq (Bavel) (M^әlakhim Beit 25.1-2; Yirm^әyahu ha-Navi 42.4ff; Y^әkhezqeil 24.1-2).

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

B.C.E. 597 — Y^әkhezqeil ha-navi prophesies against Mitzrayim, Y^әkhezqeil 29.1.

B.C.E. 0007 — Third astronomical configuration confirms vigil in Beit-Lëkhëm over the house of Y^әhoshua Ben-Dawid, identifying him as the Mashiakh. 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^әhoshua 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^әkhezqeil 16.1-14, not the S^әphâ•râd•it′  Yirm^әyahu ha-Navi 1.1 — 2.3 or Ashk^әnazit Y^әsha•yâh′ u 27.6 –— 28.13.

The Haph•târ•at′  Tei•mân•it′  is Y^әkhezqeil 28.24 — 29.21, not the S^әphâ•râd•it′  and Ashk^әnazit Y^әkhezqeil 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-Yisra·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-Navi 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).

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′ .

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 20??.??.??.

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.