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This is the regular, seventh-day-of-the-week ùÑÇáÌÈú that follows
This îÇôÀèÄéø and äÇôÀèÈøÈä takes precedence over the weekly îÇôÀèÄéø and äÇôÀèÈøÈä.
(Note for advanced tal•mid•im′ : Because the îÇôÀèÄéø is not within the week's úÌåÉøÈä section, a second ñÅôÆø úÌåÉøÈä, previously scrolled to the îÇôÀèÄéø section, is brought out for the îÇôÀèÄéø. During the return of the 1st ñÅôÆø úÌåÉøÈä to the àÂøåÉï ÷ÉãÆùÑ and the bringing to the áÌÄéîÈä of the 2nd ñÅôÆø úÌåÉøÈä, the ÷ÀäÄìÌÈä recites úÌÀäÄìÌÄéí é"è.)
The úÌåÉøÈä portion for ùÑÇáÌÈú Khol ha-
The îÇôÀèÄéø for ùÑÇáÌÈú Khol ha-
(If the special ùÑÇáÌÈú of the 7th Day of Khag ha-
éÀçÆæÀ÷Åàì ì"å ì"æ – ì"æ é"ã
The äÇôÀèÈøÈä for
This was RibꞋi Yᵊho•shuꞋa's last weekly ùÑÇáÌÈú. Next 3rdday (1996.04.09) marks the day (in 1996) that he was executed (on the Judaic calendar, of course). He was brought before Pilate about 0600 (Yᵊru•shâ•laꞋyim Universal Time), after which he was led to the execution site and nailed to the stake at about 0850. The skies turned overcast and gloomy around midday (unusual, though not rare, in Israel outside of winter) and he lost consciousness at about 1515 hrs.
Burial was completed before dusk — as ërꞋëv ùÑÇáÌÈú of the 7thday of Khag ha-Matz•otꞋ (in 1996.04.10) approached. He remained buried until dusk of ërꞋëv (regular, seventh-day-of-the-week) ùÑÇáÌÈú (in 1996.04.12). His sepulcher was discovered already empty at 
notes to ch. 28 in concert with a current Judaic calendar.
Ha•lâkh•âhꞋ upholds a resurrection into ha-O•lâmꞋ ha-•BaꞋ. However, this äÇôÀèÈøÈä doesn't necessarily support physical or "bodily resurrection" as many – Jews as well as Christians – simplistically assume.
37.11 — "Then he said to me, 'Bën-â•dâmꞋ, these òÂöÈîåÉú are ëÌÈì of Beit Yis•râ•eilꞋ."
These "òÂöÈîåÉú … éÀáÅùÑåÉú îÀàÉã" (very dry bones, 37.2) are ëÌÈì (37.11) of Yi•sᵊ•râ•eilꞋ. That is, it can refer to resurrecting the kindred as an entirety, rather than resurrecting particular individuals. Therefore, we must also consider, in this light, what îÄ)÷ÄÌáÀøåÉúÅéëÆí) of "ëÌÈì of Yi•sᵊ•râ•eilꞋ" may be and what that can tell us.
As a people, ÷ÄáÀøåÉúÅéëÆí (of Yi•sᵊ•râ•eilꞋ) seems to refer primarily to the Sho•âhꞋ. It is appropriate that Yom ha-Zi•kar•onꞋ la- Sho•âhꞋ (Holocaust Remembrance Day) is near (1996.04.16).
Just as the "òÂöÈîåÉú … éÀáÅùÑåÉú îÀàÉã" are ëÌÈì of Beit Yis•râ•eilꞋ, the resurrection from their ÷ÀáÈøåÉú doesn't necessarily refer to individuals but likely refers, instead, to the Jews as an am, rising up out of the ÷ÀáÈøåÉú of the Sho•âhꞋ. Similarly, putting sinews, flesh and skin on the bones is most likely an idiom meaning "fleshing out" the state of Israel from the bare structure (bones) that rose from the ÷ÀáÈøåÉú of the Sho•âhꞋ.
Following this reasoning, the breath of life (37.6, 9-10) would, accordingly, refer to the UN decision, wrought by é--ä, to recognize Israel as a state.
Then, as reflected in 37.12-13, é--ä brought Israel (the people) into her own state — being revitalized by Jews (sinews, flesh and skin) from the four corners of the earth (37.9). Jews making a•liy•âhꞋ from the four corners of the earth are still "breathing" new life into Israel even today!
It turns out that, after thousands of years looking forward to these prophecies, the select have seen the fulfillment of this äÇôÀèÈøÈä – in our lifetime!!!
Interestingly, it was on 3rdday of the week (6thday of Khag ha- notes 28.1.2), as ërꞋëv ùÑÇáÌÈú Khol ha- 27.1-2). This corresponds to the modern era in the years 1996, 1999, 2000, 2002, 2003, 2006, 2009 & 2020. Cf. the Mâ•shiꞋakh Bën-Yo•seiphꞋ "Suffering Servant" of Yᵊsha•yâhꞋu 52.13 — 53.8 who brought about the messianic redemption of Israel (Yᵊsha•yâhꞋu 53.12). Later that day, he was brought before Pilate the first time and arrangements were undoubtedly made to appear before King Herod after ùÑÇáÌÈú (which fell on Firstmonth 17 that year), and probably after King Herod's Hellenist Sunday off.
RibꞋi Yᵊho•shuꞋa spent ùÑÇáÌÈú Khol ha- 27:2).
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| Tor•âhꞋ | Translation | Mid•râshꞋ RibꞋi Yᵊho•shuꞋa: NHM |
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