Haftarot online dating


02-Sep-2017 12:00

(10) This technique is essentially the same as that which the rabbis called [TEXT NOT REPRODUCIBLE IN ASCII], lexical analogy, in which deductions are made from linkages created by the presence of lexical analogies common to the two pericopes.

This technique is attributed to Hillel in the first century of the common era and is the second of 13 hermeneutical principles recited daily in the morning service in a quotation from the Sifra, the midrashic commentary to Leviticus attributed to the second-century Tanna R. Fishbane points out that in the so-called Triennial Cycle, while some haftarot were selected because of verbal resonances that link the beginning of the haftarah to the Torah portion, others read in this cycle were also chosen because of their eschatological or messianic messages.

Another example is the chapter at the end of the book of Samuel describing David's thanks to God for all his victories in 2 Samuel 22: 1-51, which is read on the Sabbath when the Torah reading includes the final song of Moses at the end of Deuteronomy.

The existence of such a custom is corroborated by reports in Luke 4: 16-19 and Acts 13: 15 (5) and by the reference to a regular sequence of haftarot in Mishnah Megillah 3: 4 that precedes a passage prohibiting prophetic readings for Minhah on the Sabbath as well as Mondays and Thursdays in Mishnah Megillah 4: 1.

(6) While the selection of specific haftarot has historically varied greatly from community to community and these variations continue to this very day, the custom of reading haftarot is now universal among Jewish communities regardless of origin and denomination.

Fishbane provides an excellent example of this phenomenon when describing the connections between Va-yera' (Genesis 18-22: 24) which begins with the angelic annunciation to Sarah of the birth of her son Isaac and ends with the near-death of Isaac at the aqedah, and the haftarah (2 Kings 4: 1-37 for Ashkenazim, 4: 1-23 for Sephardim), which relates Elisha's annunciation to the Shunamite of the birth of a son and concludes in Ashkenazi communities with the near-death of her son whom Elisha brings back to life.

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The link between them supports the tradition that Isaac actually died and was brought back to life, a view supported not only by several late midrashic sources (12) but perhaps reflected in the resurrection of Jesus, (13) as Fish bane points out.The significance of this preponderance is emphasized by the fact that the Annual Cycle has only 10 haftarot from Isaiah, seven of which come from chapters 40-66, apart from those read on special Sabbaths.



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