Passover 2010 - Pesach 2010

[mitzi]

When is Passover in 2010 / Pesach in 2010 ?

"Passover in 2010 or Pesach in 2010 will commence either just after sunset or just after nightfall on Monday, March 29, 2010, depending on the authoritative rabbinical opinion one follows. Nightfall is defined in Jewish law as being "the end of sunset", and occurs anytime from 20 minutes to 1 hour after sunset, depending on one's geographic latitude and where one is located. For Jews who celebrate Passover for 7 days (most Reform Jews, some Conservative Jews, and Jews living in Israel), Passover in 2010 will end either at sunset or at nightfall (depending on the authoritative rabbinical opinion one follows) on Monday, April 5, 2010. For Jews who celebrate Passover for 8 days (some Reform Jews, most Conservative Jews, and Jews living outside Israel), Passover in 2010 will end either at sunset or at nightfall on Tuesday, April 6, 2010 (Jews who live outside Israel are known as Diaspora Jews, where the word "diaspora" is derived from Greek and means either "dispersion" or "scattering". In Hebrew, the equivalent words are "Tefutzah", meaning "scattered", or "Galut", meaning "exile". Diaspora, Tefutzah, and Galut all refer to the Jewish people being dispersed among all the other nations outside of Israel). The exact time for when Passover in 2010 will begin either just after sunset or just after nightfall on March 29, 2010 depends on the geographic latitude and location of a person in the world. Similarly, the exact time for when Passover in 2010 ends either at sunset or at nightfall also depends on the geographic latitude and location of a person in the world." LINK

PASSOVER 2010, 5770

First Seder - Night of Monday, March 29
First Day - Tuesday March 30
Second Seder - Night of Tuesday March 30
Second Day - Wednesday, March 31
Seventh Day - Monday, April 5
Eighth Day - Tuesday, April 6

reb shlomo carlebach singing 2: LINK

Shlomo Carlebach: LINK

Happy Pesach (Passover)!!!

[mitzi]

I hope I had made some thoughts here - but within the content of this message are some questions about the covenant of pieces (or halves). It's kinda of mesh or jumble of thought but I hope someone from the Jewish side can explain:

From the Passage: Shabbat Ha-Hodesh - Shemot - Exodus 12:1-20

You shall keep watch over it until the fourteenth day of this month; and all the assembled congregation of the Israelites shall slaughter it at twilight (beyn ha’ar’bayim –between the eveningsבֵּין הָעַרְבָּיִם) The Pesach was set aside from the tenth day to the end of the fourteenth day. At twilight (between the evenings) it was slaughtered by the whole community (adat).

and,

They shall take some of the blood and put it on the two doorposts and the lintel of the houses in which they are to eat it. 8 They shall eat the flesh that same night; they shall eat it roasted over the fire, with unleavened bread and with bitter herbs. 9 Do not eat any of it raw, or cooked in any way with water (mebushal bamaym מְבֻשָּׁל בַּמָּיִם – cooked in water), but roasted—head, legs, and entrails—over the fire. 10 You shall not leave any of it over until morning; if any of it is left until morning, you shall burn it.

The blood from the animal was used to mark the doorposts and lintel to mark the houses of the Yerushalayim (Yisraelim - or this way). The meal eaten that night consisted of three things the lamb or goat yearling, unleavened bread and bitter herbs. The Pesach was to be roasted over fire. Also it was not to be left over until morning else the reminder was to be burnt.

*************************
Pesach celebrates two festivals in one - both the agricultural and of shepherding. On reading this point and also about the above passage- seems to point toward Brit between HaShem and His Creation and also relationship between HaShem and Adam, Chava and Cain and Abel? This passage also seems to point toward the covenant of pieces ( or the “Brit bein HaBetarim ) - when reading that the lamb had to slaughtered between the evenings (twilight) - isn't that the halfway mark?


Here's where the confusion starts:

tn Heb “between the two evenings” or “between the two settings” (בֵּין הָעַרְבָּיִם, ben ha’arbayim). This expression has had a good deal of discussion. (1) Tg. Onq. says “between the two suns,” which the Talmud explains as the time between the sunset and the time the stars become visible. More technically, the first “evening” would be the time between sunset and the appearance of the crescent moon, and the second “evening” the next hour, or from the appearance of the crescent moon to full darkness (see Deut 16:6 – “at the going down of the sun”). (2) Saadia, Rashi, and Kimchi say the first evening is when the sun begins to decline in the west and cast its shadows, and the second evening is the beginning of night. (3) The view adopted by the Pharisees and the Talmudists (b. Pesahim 61a) is that the first evening is when the heat of the sun begins to decrease, and the second evening begins at sunset, or, roughly from 3-5 p.m. The Mishnah (m. Pesahim 5:1) indicates the lamb was killed about 2:30 p.m. – anything before noon was not valid. S. R. Driver concludes from this survey that the first view is probably the best, although the last view was the traditionally accepted one (Exodus, 89-90). Late afternoon or early evening seems to be intended, the time of twilight perhaps. LINK

and another point:

Just from those passages.....information regarding the "cock crows" and during what "time" this would happen: Information should be listed for Passover......

"In Hebrew, the word "Sechvee" means both "rooster" and "heart". Learning that the word is spelt alittle different (see torah.org LINK) MB 4: [Sechvi] - the heart is referred to as 'sechvi' in biblical language as it says in the verse 'or who gave the 'sechvi' the ability to distinguish,' and the heart distinguishes and it is through the heart that a person differentiates between day and night. Because the cock also appreciates this (day & night), and through hearing him a person derives benefit in that he now knows that daytime is approaching, and in Arabic a cock is called 'sechvi,' they instituted this blessing on hearing the sound of the cock.

Hence, a cock’s crow (change of properties) is heard exactly at midnight (the time when states change). This crow means that Malchut has already been corrected by the voice of Bina and that this voice is already within Malchut. This is defined as the moment of midnight which marks the beginning of the second half, of perfect good."

"When one hears the sound of the rooster one says the bracha of hanosein
lasechvi vina. In scripture the heart is called sechvi as it is written
(Job 38) 'who gave the heart understanding'. The heart understands, and
with this understanding, one distinguishes between day and night."

another article (but I can't get the website anymore): but this link might help - Hallel on Pesach Night LINK


V. THE FOCUS ON THE EXODUS (Israel came out only after eating of the Korban pesah which is close to the midpoint of midnight)

Beit Shammai said to them: Did Israel [already] leave Egypt that he should mention the exodus from Egypt? Beit Hillel said to them: Even if you wait until the cock's crowing, they would still not have reached half of the redemption. How then do we mention the redemption, when they were not yet redeemed? Surely they only left in the middle of the day, as it is stated: "And it came to pass on that selfsame day, etc." Rather, since he started the mitzva, we say to him, "Finish."
Both Beit Shammai and Beit Hillel demand that the Hallel prior to the meal relate directly and exclusively to the experience of the exodus from Egypt. The extent to which there should be a temporal correspondence between the actual events and their commemoration and reenactment is a matter of dispute between them. Thus, Beit Shammai argue that only the first chapter of Hallel is appropriate, as it refers obliquely to the liberation of the Jews from bondage – "Give praise, O servants of G-d," and not the servants of Pharaoh – which had already occurred by the beginning of the evening. Since the exodus did not take place until the next day, the emotional-spiritual response to that miracle is not yet appropriate. Beit Hillel, on the other hand, suggest a more flexible commemoration, inasmuch as the destiny of the people of Israel had already begun to unfold. They refuse to lock the commemoration into so strict a timetable, since the entire drama of the exodus from Egypt constitutes a single process. In any case, even Beit Hillel concede that the first segment of Hallel functions as a specific means of celebrating the event of the exodus from Egypt. This presents a striking contrast to the standard, unfragmented Hallel, in which the exodus from Egypt is merely one motif, and in which it is nothing more than an example of the kind of miracle that generates the obligation of thanksgiving.

[mitzi]

PESACH: REBIRTHING THE EARTH, THE PEOPLE, & FREEDOM

Issuing this comment: LINK

ORIGINS

Many scholars believe that Pesach is a fusion of two early festivals — one of shepherds (ḤAG HAPPESAḤ ), one of farmers (Chag Ha'Katzir) — that welcomed spring in two quite different ways (Chag he-Aviv Chag he-Aviv (in Hebrew), (the Spring Festival)).

and then the next, LINK

The Torah (Devarim 16:1) assigns great importance to the period of the year when Pesach must be celebrated - Chodesh Ha-Aviv (Spring). The Festival of Freedom, which commemorates the unique historical event of the Exodus, must coincide with
the start of the annual agricultural season - the harvest. What is the connection between the two? For the six months from Sukkot until Pesach, the farmer is a slave to his land. He must clear the fields of stones, plough, sow and water without seeing the fruits of his labor.
However, when the middle of Nissan comes, a dramatic change takes place. The farmer is transformed from one who "sows in tears" to one who "reaps in joy." (Z'man Simchateinu Z'mn Simchateinu, the Season of our Rejoicing)

[hamashiachagape]

I am looking forward to the celebration of Pesach as well

[Dracula Girl]

I am looking forward to the celebration of Pesach as well

Another Messianic! This is my first seder.

[hamashiachagape]

Another Messianic! This is my first seder.

Mine too :). God bless and good to meet you.

[MJ67]

When I was a Messianic I observed a few seders with my congregation.

[mitzi]

I am looking forward to the celebration of Pesach as well

Happy Passover, Happy Shabbos to all who observe. Happy weekend to all!



Wishing everyone a peaceful, happy, and fun weekend!!

[sylvius]

Happy Passover, Happy Shabbos to all who observe. Happy weekend to all!



Wishing everyone a peaceful, happy, and fun weekend!!

There are some strange things I found.

Genesis 1 is written with 434 (Hebrew) words.

You can count that after if you wish.

http://www.mechon-mamre.org/p/pt/pt0101.htm

434 being the gematria of "delet" = door.
also the name of the fourth letter "dalet" .
Written "dalet-lamed-tav".

The superficial value (lettervalue) of "dalet" being 4 .
The full value of "dalet" being 434 --
The hidden value being 434 - 4 = 430.

430 a number that appears in Exodus 12:40 (and also in the next verse):

And the habitation of the children of Israel, that they dwelled in Egypt, was four hundred and thirty years

The superficial value of the word "delet" being 434.
The full value of "delet" being 914 (434 + 74 + 406)
The hidden value of "delet" being 480.

480 a number that appears in 1Kings 6:1,

And it was in the four hundred and eightieth year after the departure of the children of Israel from Egypt, in the fourth year, in the month Ziv, which (is) the second month of Solomon's reign over Israel, that he did (begin to) build the house of the Lord.

And more: The first journey out o Egypt led from Rameses to Sukkot, Exodus 12:37,

The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children

.

The gematria of Rameses being 430 and the gematria of Sukkot being 480.

So this was on the fifteenth of Nissan, the day on which Jesus was crucified.
In NT that day was also a friday, the sixth day of the week.

Genesis 1:31, "yom hashishi", last two words - "hashishi" being the 434th word.

So NT is about the very essence of pesach!

[mitzi]

There are some strange things I found.

Genesis 1 is written with 434 (Hebrew) words.

You can count that after if you wish.

http://www.mechon-mamre.org/p/pt/pt0101.htm

434 being the gematria of "delet" = door.
also the name of the fourth letter "dalet" .
Written "dalet-lamed-tav".

The superficial value (lettervalue) of "dalet" being 4 .
The full value of "dalet" being 434 --
The hidden value being 434 - 4 = 430.

430 a number that appears in Exodus 12:40 (and also in the next verse):

And the habitation of the children of Israel, that they dwelled in Egypt, was four hundred and thirty years

The superficial value of the word "delet" being 434.
The full value of "delet" being 914 (434 + 74 + 406)
The hidden value of "delet" being 480.

480 a number that appears in 1Kings 6:1,

And it was in the four hundred and eightieth year after the departure of the children of Israel from Egypt, in the fourth year, in the month Ziv, which (is) the second month of Solomon's reign over Israel, that he did (begin to) build the house of the Lord.

And more: The first journey out o Egypt led from Rameses to Sukkot, Exodus 12:37,

The children of Israel journeyed from Rameses to Succoth, about six hundred thousand on foot, the men, besides the young children

.

The gematria of Rameses being 430 and the gematria of Sukkot being 480.

So this was on the fifteenth of Nissan, the day on which Jesus was crucified.
In NT that day was also a friday, the sixth day of the week.

Genesis 1:31, "yom hashishi", last two words - "hashishi" being the 434th word.

So NT is about the very essence of pesach!

and a Happy Pesach to you to Sylvius!

[sylvius]

and a Happy Pesach to you to Sylvius!

Pesach means also the overturn of Sodom:

Genesis 19:3,

And he urged them strongly, and they turned in to him, and came into his house, and he made them a feast, and he baked unleavened cakes, and they ate.

unleavened cakes = "matsot"

Rashi:
and he baked unleavened cakes: It was Passover.

But what does mean the overturn of Sodom?

Jewish tradition knows the "mittah S'dom" :

http://www.hagada.org.il/eng/modules...rticle&sid=167

In Hebrew legend, the bed of Sodom is a symbol of evil. The Bible tells how God decided to obliterate Sodom because of the wickedness of its people (Genesis, 18). The legend gives us an example of this wickedness: the special bed for visitors. When a stranger came to Sodom, he was put in this bed. If he was too tall, his legs were shortened. If he was too short, his limbs were stretched to fit.

it is like mocking/mistreating/murdering everyone that doesn't support your prejudices. ..


see also
http://www.theologyweb.com/campus/sh...d.php?t=135375

[mitzi]

Pesach means also the overturn of Sodom:

Genesis 19:3,

And he urged them strongly, and they turned in to him, and came into his house, and he made them a feast, and he baked unleavened cakes, and they ate.

unleavened cakes = "matsot"

Rashi:
and he baked unleavened cakes: It was Passover.

But what does mean the overturn of Sodom?

Jewish tradition knows the "mittah S'dom" :

http://www.hagada.org.il/eng/modules...rticle&sid=167



it is like mocking/mistreating/murdering everyone that doesn't support your prejudices. ..


see also
http://www.theologyweb.com/campus/sh...d.php?t=135375

Mr. Leo Garfinkel wrote:

Dear Rabbi,

What are the seven names of Mount Sinai and what do they mean?

Dear Mr. Leo Garfinkel,

According to the Midrash, Har Sinai has seven other names. All together it has eight names, as follows:

1. Har Sinai - from the word sneh - "bush." This refers to the burning bush on Har Sinai. Also, Sinai is related to the word sinah - "hatred" and "rejection." By giving the Torah to human beings instead of to the angels, G-d thereby rejected the angels.
2. Har Ha-Elokim - "G-d's Mountain," because G-d revealed His Torah there to the Jewish people. Through the Torah, the Jews become a G-dly people.
3. Beit Imi - "My Mother's House." By accepting the Torah the Jews were born as a nation.
4. Har Chorev, from the word "cherev" - "sword." The Torah invests special Torah courts, sanhedrin, with authority to try capital cases.
5. Har Chemed - "Desirable Mountain." G-d desired Mount Sinai as the place from which to give the most desirable of treasures, the Torah.
6. Har Bashan from the word "shen" - "tooth." Sustenance and blessing come to the world in the merit of Torah study and observance. Just as teeth prepare the food for digestion, so too the Torah brings nourishment to the world.
7. Har Gavnonim, from the word "gevina" - "cheese." Cheese is a metaphor for purity, probably because it's made from pure white milk.
8. Har Moriah - "Mountain of Teaching," where G-d taught Moses the Torah.

Sources:

* Shmot Rabbah 2
* Bamidbar Rabbah 1
* Shir Hashirim Rabbah 8

http://ohr.edu/ask_db/ask_main.php/167/Q1/

[mitzi]

Pesach means also the overturn of Sodom:

Genesis 19:3,

And he urged them strongly, and they turned in to him, and came into his house, and he made them a feast, and he baked unleavened cakes, and they ate.

unleavened cakes = "matsot"

Rashi:
and he baked unleavened cakes: It was Passover.

But what does mean the overturn of Sodom?

Jewish tradition knows the "mittah S'dom" :

http://www.hagada.org.il/eng/modules...rticle&sid=167



it is like mocking/mistreating/murdering everyone that doesn't support your prejudices. ..


see also
http://www.theologyweb.com/campus/sh...d.php?t=135375

Sodom & Gomorrah: G-d had approach Avraham with the amount of time left before destroying the city. G-d had already decided the fate of those people who were about to be destroyed. I believe G-d gave them warnings - many. Berei[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color] - Chapter 18 23. And Abraham approached and said, "Will You even destroy the righteous with the wicked? 24. Perhaps there are fifty righteous men in the midst of the city; will You even destroy and not forgive the place for the sake of the fifty righteous men who are in its midst?

Even with Noach: see Berei[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color] - Chapter 6 13. And God said to Noah, "The end of all flesh has come before Me, for the earth has become full of robbery because of them, and behold I am destroying them from the earth. He (G-d) wanted others to be saved before that time had approached them. Before bringing the Great Flood as well, Hashem gave the world 40 days to repent. But 40 days after 1 Tishrei only brings us to 10 Cheshvan -- why did the Flood begin only seven days later, on 17 Cheshvan? Rashi provides us with the last piece of this puzzle: "In another *seven days* I will bring rain upon the earth..." (Berei[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color] 7:4) -- the seven days mentioned here were the days of mourning that followed the passing of the righteous Metushelach (Methuselah). In order to allow people to pay their respects to Metushelach, Hashem delayed the Flood for seven days. (Rashi Berei[color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color][color=red]EDITME[/color] 7:4, from Sanhedrin 108a) On 17 Cheshvan, exactly seven days after 10 Cheshvan, the Great Flood began!

When the city of Ninveh was to be punished Hashem granted them a 40 day reprieve, giving them one last chance to repent and change their evil ways (Yonah 3:4)and another This is the way of Hashem; even after He decides to eradicate a city or nation as punishment for its sinful ways, He still allows them an extra 40-day opportunity to repent.

When the Jewish People sinned by serving the Golden Calf (Shemot 32), Hashem did not wipe them out immediately, as had been decreed. Rather, He gave them 40 days to repent during which Moshe prayed to Hashem, Who accepted his prayers and forgave the Jewish People (Rashi, Devarim 9:10).


If "sin" has a beginning (or starting point) then when does He consider that sin has reached it's full measure? Such as; In chapter 15 God tells Abraham that "the sin of the Amorites has not yet reached its full measure" how much more for Sodom & Gomorrah? Even so, when G-d decides to deal with us on a personal level due to our own sins, don't we (also) have boundaries - limits, and doesn't God give us warnings if that sin continues on? If the sin is great - ( Iyov - Chapter 42:3) Who is this who hides counsel without knowledge?

Passover is a time about freedom from slavery -As Jews all around the world celebrate the Passover by recounting the exodus from Egypt, they are reminded of their escape from bondage into becoming a free nation. And so, with Christians, once we (ourselves) were in bondage and now we are FREE from sin - the redemption came to "all" of us by the way of the Messiah. However, there is a bitterness in slavery but there is also sweetness of the redemption by the hope of freedom. (The farmer is transformed from one who "sows in tears" to one who "reaps in joy." (Z'man Simchateinu Z'mn Simchateinu, the Season of our Rejoicing) - This is a great time to rejoice!

[sylvius]

According to the Midrash, Har Sinai has seven other names. All together it has eight names, as follows:

1. Har Sinai - from the word sneh - "bush." This refers to the burning bush on Har Sinai. Also, Sinai is related to the word sinah - "hatred" and "rejection." By giving the Torah to human beings instead of to the angels, G-d thereby rejected the angels.
2. Har Ha-Elokim - "G-d's Mountain," because G-d revealed His Torah there to the Jewish people. Through the Torah, the Jews become a G-dly people.
3. Beit Imi - "My Mother's House." By accepting the Torah the Jews were born as a nation.
4. Har Chorev, from the word "cherev" - "sword." The Torah invests special Torah courts, sanhedrin, with authority to try capital cases.
5. Har Chemed - "Desirable Mountain." G-d desired Mount Sinai as the place from which to give the most desirable of treasures, the Torah.
6. Har Bashan from the word "shen" - "tooth." Sustenance and blessing come to the world in the merit of Torah study and observance. Just as teeth prepare the food for digestion, so too the Torah brings nourishment to the world.
7. Har Gavnonim, from the word "gevina" - "cheese." Cheese is a metaphor for purity, probably because it's made from pure white milk.
8. Har Moriah - "Mountain of Teaching," where G-d taught Moses the Torah.

"Har" can be seen as root of "herayon" = pregnancy.

And also as root of "Torah".

http://www.shemayisrael.com/publicat/hazon/library.htm

The noted sage and biblical commentator of the 19th century, Rabbi Samson Raphael Hirsch, offers another explanation of the word ''Torah''. According to Rabbi Hirsch, the root meaning of Torah is harah - to receive a seed within oneself. Another form of this root word is horeh - to plant a seed in someone else. Therefore, to study Torah is to receive within ourselves the seeds of truth and goodness, and to teach Torah is to implant those seeds of truth and goodness in others. For the goal of Torah is to give birth to a loving, ethical, and spiritual human being. (Rabbi Hirsch's commentary to Genesis 26:5)

Torah was given on the sixth day of Sivan, this is Pentecost, on Har Sinai..
NT Pentecost is the coming down of the Holy Spirit (Acts 2).

So now you know what Mary got pregnant from ....

[mitzi]

"Har" can be seen as root of "herayon" = pregnancy.

And also as root of "Torah".

http://www.shemayisrael.com/publicat/hazon/library.htm



Torah was given on the sixth day of Sivan, this is Pentecost, on Har Sinai..
NT Pentecost is the coming down of the Holy Spirit (Acts 2).

So now you know what Mary got pregnant from ....

# `Moshe's descent, as well as his subsequent conversation with the people is not described in the verses, but is inferred by Rashi from HaShem's response in verse 10 (see paragraph 8 below). The people seem to have protested against hearing Matan Torah second hand from Moshe, and insisted on hearing it from HaShem directly. (Rashi 19:9). # On the 4th of Sivan Moshe returns to the mountain to bring the people's request to HaShem. (The latter half of 19:9).# During this same encounter, HaShem informs Moshe that if the people insist on hearing for themselves, they must purify themselves on the 4th and 5th in order to receive the Torah on the 6th. In addition, Moshe is to instruct the people how close they may approach the mountain during the revelation, and for how long the restriction is to last. (19:10-13; cf. Rashi). # This is the same conversation with HaShem that is mentioned in Parashas Mishpatim (24:1-2; cf. Rashi ad loc), where Moshe is told that he, Aharon, Nadav, Avihu, and the elders are all to ascend on the day of the revelation, but that only Moshe will approach the cloud. # Still on the 4th of Sivan, Moshe descends, and informs the people of the command to purify themselves on these days. According to Rabbi Yose, Moshe interpreted days mentioned in paragraph 8 as two complete days in addition to the 4th, the delaying Matan Torah until the 7th of Sivan. (19:14-15; cf. Rashi and Shabbos 87a). Link