The Special Readings for Peach are as follows.
• Pesach Day 1 Shemot 12:21-51 Bamidbar 28:16-25 Josh 3:5-7; 5:2-6:1; 6:27 (Josh 5:2-6:1)
• Pesach Day 2 Vayikra 22:26-23:44 II Ki 23:1-9; 21-25
• Chol Ha-mo'ed Day 1 Shemot 13:1-16; Bamidbar 28:19-25
• Chol Ha-mo'ed Day 2 Shemot 22:24-23:19; Bamidbar 28:19-25
• Chol Ha-mo'ed Day 3 Shemot 34:1-26;
• Chol Ha-mo'ed Day 4 Shemot 9:1-14; Bamidbar 28:19-25
• Intermediate Shabbat Shemot 33:12-34:26 Bamidbar 28:19-25 Ezek 37:1-37:14 (Ezek 36:37-37:14)
• Day 7 Shemot 13:17-15:26 II Sam 22:1-51
• Day 8 (weekday) Dvarim 15:19-16:17 Is 10:32-12:6
• Day 8 (Shabbat) Dvarim 14:22-16:17
Introduction
As an Exercise, I have written some remarks on each of these special readings. This work is also intended as an appendix to my Torah Commentary.
These readings are beautifully arranged like music. There are readings from all the books of the Torah but Bereshit. The Haftorahs include Joshua, Samuel, Isaiah, Ezek, and 2 Kings. As chapters and verses were not Jewish creations the fact that they start in mid chapter sometimes is not that odd. Yet they will skip verses in the same chapter and they append lines wildly. Such as the first (Josh 3:5-7; 5:2-6:1; 6:27). Having come across this before I am always amazed that in Torah there is a shadow of eternity. Stretching the mind over thousands of years (From Moshe's to David for example) is part of the spark G*d gave man alone. That spark reflects G*d's being present and ubiquitous, omnipresent in all of creation and all of history.
I would go so far as to say that the reason Pesach exists is because it precedes the central event of history of man, the receiving of the Torah. If we let ourselves go through a single day without 'remembering' without being conscious that G*d has given us the Torah then we are still in "Egypt." The Hagaddah itself is to be read specifically because it is commanded not to forget this. Along with guarding Shabbat (Which joins us outside of time to all the Avotim), we must also remember that G*d created the world. Otherwise our lives will become meaningless.
Pesach is what everyone who has ever lived dreams of, G*d acting directly to save and then instruct. Not to belabor the metaphysics but G*d cannot be said to "Have done" the action in Pesach but is doing it at every moment. Our lives stretch between Egypt and the Promised Land and at the center must be accepting the Law. May the world rejoice in such a perfect design that is immutable. May we embrace it fully and all the hearts that are broken be full again.
Some High-Level Notes
The first six days of Pesach include the reading Bambidbar 28:16-25 or Bambidbar 28:19-25. I assume the reason for dropping lines 16-18 on Chol Ha-Mo'ed is because
lines 16-18 refer to the First two days themselves:
16 And in the first month, on the fourteenth day of the month, is the LORD'S Passover.
17. And on the fifteenth day of this month shall be a feast; seven days shall unleavened bread be eaten.
18. In the first day shall be a holy convocation; ye shall do no manner of servile work;
The remaining seven verses contain law regarding burnt, meal, drink offerings for Pesach. The last verse also says that the seventh day shall be a day of rest.
19 but ye shall present an offering made by fire, a burnt-offering unto the LORD: two young bullocks, and one ram, and seven he-lambs of the first year; they shall be unto you without blemish;
20 and their meal-offering, fine flour mingled with oil; three tenth parts shall ye offer for a bullock, and two tenth parts for the ram;
21 a several tenth part shalt thou offer for every lamb of the seven lambs;
22 and one he-goat for a sin-offering, to make atonement for you.
23 Ye shall offer these beside the burnt-offering of the morning, which is for a continual burnt-offering.
24 After this manner ye shall offer daily, for seven days, the food of the offering made by fire, of a sweet savor unto the LORD; it shall be offered beside the Continual burnt-offering, and the drink-offering thereof.
25 And on the seventh day ye shall have a holy convocation; ye shall do no manner of servile work.
Good Yontif!!
Pesach Day 1
Shemot 12:21-51 Bamidbar 28:16-25 Josh3:5-7; 5:2-6:1; 6:27
The first Torah Reading (Shemot12:21-51) begins with Moshe instructing the Elders to "take a bunch of hyssop, dip it in the blood (Of the Passover lamb), and strike the lintel and two side-post."
"And you shall observe ordinance to thee and to thy sons forever" (12:24).
This action is taken so that "the LORD will pass over the door, and will not suffer the destroyer to come in unto your houses to smite you." (22)
The text then relates the horrifying drama of the last plague, the despoiling of the Egyptians, and the beginning of the Exodus.
It was then that after "four hundred and thirty years" (Shemot 21:41) The children of Israel were delivered by G*d from Mitzrim. Blessed is he.
They first "journeyed from Rameses to Succoth, about six hundred thousand men on foot, beside children and a mixed multitude went up also with them; and flocks, and herds, even very much cattle" (37-38)
We are told they had unleavened bread because "they were thrust out of Egypt, and could not tarry, neither had they prepared" (39)
Further it is said that it was "a night of watching unto the LORD for all the children of Israel throughout their generations." (42) I don't know what a night of watching means? Perhaps a bad English translation?
Verses 43-49 concern laws of pesach such as "No uncircumcised person shall eat thereof" (48)
The second Torah Reading (Bamidbar 28:16-25) relates more laws of Pesach.
The L*rd's Pesach is the first month, on the fourteenth day (28:1)
On the fifteenth day (of the first month), shall be a feast, seven days shall unleavened bread be eaten (28:2) Note that is a positive commandment.
It shall be a holy convocation and you shall do no manner of work (28:3)
Verses 19-25 concern special sacrifices to be made.
That Joshua is selected for the Haftorah is clearly tied to 3:9-10 "And the LORD said unto Joshua: 'This day have I rolled away the reproach of Egypt from off you.'
Wherefore the name of that place was called Gilgal, unto this day. And the children of Israel encamped in Gilgal; and they kept the Passover on the fourteenth day of the month at even in the plains of Jericho."
I don't clearly see the other reason for the selection but there are some poetic associations. The Ark of the Covenant is processed before the people in 3:6. Why? It is done because G*d commands that they "Sanctify themselves" in 3:5. What is the Ark? It contains the tablets of law and by extension the 'Torah'. Moreover 3:7 states that they may know that, as with Moses, so I will be with thee." In the Law, In the Torah, G*d is with us just as he was with Moshe and we are with them. This is one expression of the holiness. Since it is also Joshua that holiness is tied to the fulfillment of the Promise; they have arrived in the Land G*d offered in the covenant.
That theme is picked up in the second part of the reading (5:2-6:1) in which "All the people that came forth from Egypt... died in the wilderness by the way" (5:4) The texts says "They were consumed because they hearkened not unto the voice of the L*rd." (6)
After the new generation is circumcised, they become 'whole' again. In verse 9 we read, "And the L*rd said unto Joshua, ''This day have I rolled away the reproach of Egypt from off you.' This is very interesting because it is said to be over forty years after they escaped Pharaoh. Also, the day of this pronouncement is Pesach.
The text is intriguing because immediately after this the manna which has been provided to the people all the years in the desert ceases and they must live off "The fruit of the land" (12)
Suddenly we are back in the real world and Jericho stands before the people. A "Captain of the L*rd's host" appears. Joshua asks if he is for them or his adversaries in Jericho. The Angelic warrior says only "Put off thy shoe from off thy foot; for the place where on thou standest is holy"
To me this of course recalls the burning bush but I don't understand this sequence. Sufficed to say the last two lines read are:
6:1 Now Jericho was straightly shut up because of the children of Israel: none went out, and none came in.
and
6:27 So the LORD was with Joshua; and his fame was in all the land.
I will just add that we are taught that G*d brought the plagues to show his power, that people may know his 'fame.' To refer to Joshua in this way and by extension Israel is to suggest that through Israel's fame G*d's name can be greatly sanctified
May we all live up to that covenant and purpose.
Bless the L*rd day and night!
Blessed is the L*rd from eternity to eternity.
Pesach Day 2
Vayikra 22:26-23:44 II Ki 23:1-9; 21-25
The Haftorah II Ki 23:1-9; 21-25 is again curious in that it skips verses 10-20. The missing verses are full of retributive but extremely violent warfare by King Josiah who is the central figure of the passage. The Haftorah contains the famous and controversial discovery of the "Book of the covenant" (1:1, and 1:24). This subject is very esoteric. For example it says it was found in the "House of '' " a phrase I have never noted anywhere else. It is intriguing and I am not a good enough scholar to understand. I can see it says "Sefer HBrit" (Book of Covenant) In (1:1, 1:24) but in (1:21) it says "Et dvaru HaTorah" which means (I think) the words of the Law. I will leave it at that. With no guidance I can't comment but my imagination says perhaps this revival was in knowledge of Hebrew itself; which Torah requires.
The simple idea, however, is that at this time in history King Josiah did everything in his power (including genocide) to destroy idolatry. One result was the celebration of Passover in accordance with the Torah.
"Keep the Passover unto the LORD your God, as it is written in this book of the covenant. For there was not kept such a Passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah; but in the eighteenth year of king Josiah was this passover kept to the L*rd in Jerusalem." (21-23)
In the remainder of the selection Josiah is praised for all these actions.
(Note the last verses 26-37 relate the sad progression of Josiah's sons. In short King Josiah sided with Babylon against Egypt and Assyria. He died in battle and his son Jehochaz (Shallum) was named king. He was deposed by the victorious Pharaoh Neco II three months later and "Pharaoh necho make Eliakim (Jehoiakim) King. Jehoiakim paid tribute
However, when the Egyptians were defeated by the Babylonians at Carchemish in 605 BC, Jehoiakim changed allegiances, paying tribute to Nebuchadnezzar II of Babylon.
After three years, with the Egyptians and Babylonians still at war, he switched back to the Egyptians and ceased paying the tribute to Babylon. In 599 BC,
“Nebuchadnezzar II invaded Judah and laid siege to Jerusalem. In 598 BC, Jehoiakim died [4] and his body was thrown out of the walls.[8] He was succeeded by his son Jeconiah (also known as Jehoiachin). Jerusalem fell within three months.[5][6] Jeconiah was deposed by Nebuchadnezzar, who installed Zedekiah, Jehoiakim's elder brother, in his place. Jeconiah, his household, and many of the elite and craftsmen of Judah were exiled to Babylon.[9] while Zedekiah was compelled to pay tribute, and continued to be king of the devastated kingdom.” – Wikipedia.
See also (Jerm 22:15-16) and (Chronicles 36:1-4). Incidentally, II King 23:28 mentions this second reference "are they not written in the book of the chronicles of the kings of Judah?"
What are we to make of this?
My answer is that we are to remember all of it. I cite verse 25 which resounds with reference to the Torah and incidentally Dvarim 6:8 (was this the book discovered?)
25 "And like unto him [Josiah] was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him.
Egypt from which G*d delivered them, is an instrument of the destruction of the kingdom. Why? simplicity itself - because there arose no other king whose might was in the Torah. Therefore, the Torah is the point of the salvation from Egypt. The Torah is the meaning of the kingdom. The Torah is the light of exile and the eternal 'refuge' of the righteous. The Torah is the Soul of Creation and our souls can unite in it outside of time and space, and through that 'door' are the worlds of the spirit from which holiness 'descends' from the Soul of Creation the name, from the name unto the ineffable, limitless perfection of G*d.
Chol Ha-mo'ed Day 1
Shemot 13:1-16; Bamidbar 28:19-25
Shemot 16 has 22 verses but only the first 16 are read on the first day of Chol Ha-moed. (I have determined that the remaining verses of C13 starting with 13:17 are read on Day 7, see below.)
The Day 1 reading is extremely relevant to Pesach.
The L*rd commands Moshe’s that all the first born "Man and beast" (13:2) are his and should be sanctified unto him. (1,13,14)
The L*rd commands "Remember this day, in which ye came out from Egypt, out of the house of bondage; for by strength of hand the LORD brought you out from this place" (2) and that "An it shall be when thy son asks in time to come what is this (the sanctification of first born) say.. By the strength of the hand of the L*rd brought us out from Egypt, from the house of bondage. (14)
Injunctions against unleavened bread are given (3,6,7)
The promise of the holy land is repeated. (4)
The law of tefillin is stated in verse 16.
Chol Ha-mo'ed Day 2
Shemot 22:24-23:19; Bamidbar 28:19-25
The reading for the second day of Chol Ha Moed is the last 6 lines of Shemot 22 and then the first 19 of Shemot 23.
This torah section is all laws in quick succession. Included in 13:15 is "The feast of unleavened bread shalt thou keep; seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib--for in it thou camest out from Egypt; and none shall appear before Me empty;" It appears in a few verses on festivals. Yet the other commandments given range widely in subject. They include issues of Kashruit, credit, clothing, animal sacrifice, charity, and agriculture.
I don't see the connection.
Chol Ha-mo'ed Day 3
Shemot 34:1-26;
A quick reading of this is striking. The section begins with "I will write upon the tables the words that were on the first tables, with though didst break."
The scene is to my mind the most important event in human history. In it Moshe is bowed before G*d who instructs him in Halakah. You need to read this in the source!
The relation to Pesach is in line "The feast of unleavened bread shalt thou keep. Seven days thou shalt eat unleavened bread, as I commanded thee, at the time appointed in the month Abib, for in the month Abib thou camest out from Egypt." (17).
We can now see that this verse is almost verbatim from some of the other Pesach special readings. Other lines are also duplicated such as "Thou shalt not seethe a kid in its mother's milk" that line was also in the reading for day 2.
One could jump to the conclusion that these duplications mean there were multiple sources. I would do so if G*d himself had not just declared he was repeating "The words that were on the first tables..." Think about that!
Instead of looking at this repetition as something to scan past because we are familiar, instead think of Pesach as an "object" around which Law is collected. Pesach does not represent an event in time, it represents the direct action of G*d in creation. This is constant. The various laws which surround repetitions of Pesach are kept in consciousness by reference to them around Pesach.
It is the opposite of what modern secular holidays represent. Only when we realize that the purpose G*d brought Israel out of Egypt (Pesach) was to give the people the law. May we be nourished by it always, May G*d grant us our portion in his love for Israel.
Chol Ha-mo'ed Day 4
Shemot 9:1-14; Bamidbar 28:19-25
This reading relates of the fifth and sixth plagues those of the cattle pestilence and of boils (Shkhin). The Pharaoh still refuses to let the Israelites leave Egypt. It is stated that G*d sets plagues on them that " thou mayest know that there is none like me in all the earth."
I do not perceive why the 5 and 6th plagues were chosen. It is enough to remember to stand in awe of G*d and to also pity those who are arrogant and do not fear him.
Intermediate Shabbat Shemot
33:12-34:26 Bamidbar 28:19-25 Ezek 37:1-37:14 (Ezek 36:37-37:14)
This reading is the same as that of Chol Ha Moed day 3 but adds verses 33:12-23.
Verses 33:12-23 relate the captivating moment Moshe asks G*d on Sinai, "Show me, I pray thee, thy glory." (18).
The L*rd commands Moshe to place himself in a cleft in a rock so that "(I) will cover thee with my hand until I have passed by. I will take my hand away and thous shalt see my back, but my face shall not be seen." (22,23) I will forever relate this to a suggestion from the floor of the schul of shabbat when someone suggested this cleft was the "present."
Moreover these verses have G*d proclaiming his own name (19) Which in one sense is the Authority and summary of meaning and law. For Israel this is the means in which
"Thou goest with us, so that we are distinguished, I and Thy people, from all the people that are upon the face of the earth" (16)
Commentary on this is not necessary, contemplate it even in your greatest sorrow and you will realize the Ultimate truth of the People. We are to Sanctify the World to
G*d through his name (Every word of Torah is a name.)
Ezek 37:1-37:14 (Ezek 36:37-37:14)
This is the disturbing prophecy in which we are Ezekiel in a field of bones (representing all the ancestors) is told by G*d "I will open your graves, and cause you to come up out of your graves, O My people; and I will bring you into the land of Israel." (12) Further we are told "I will put my spirit in you, and ye shall live" (14)
The word for spirit is Rauch (breath).
This passage is of course dear to christians but for me it is no more than the same story of the original Adam. Who is in our very blood to this day. The entire creation is alive only because of G*d's 'breath.' There is no mystery to this for me only devotion.
The connection to Passover eludes me at this time.
Day 7
Shemot 13:17-15:26 II Sam 22:1-51
Interestingly we already read Shemot 13:1-16 on the first day of Chol Moed, now we pick it up at verse 17.
Verses 17-22 begin with the words " God led the people about, by the way of the wilderness by the Red Sea; and the children of Israel went up armed out of the land of Egypt." (17) They are carrying with the bones of Yosef. G*d manifests as a "pillar of cloud" by day and a "pillar of light at night."
Chapter 14 begins with the encampment at Etham and has all the events of the parting of the sea and destruction of the Pharaoh’s pursing army by the L*rd.
Chapter 15 recapitulates this action in the reverent Song of the Sea.
These are among the most beautiful, famous, and enduring passages ever written. I shall not treat them here but there reading is obviously a fulfillment of the commandment to remember. The song itself immediately after is an expression of this. Moreover, repetition is never without meaning in Torah. Chapter 14 is G*d's miracle, Chapter 15 is Israel's reflection on that miracle. The song is so much less than the deed, but in its praise we are joined to the doer of the deed, to the deliverance of Israel which is a constant action of creation!
Praise G*d and all his works.
And to that end I think the liturgy also agrees for the haftorah 2 Samuel 22 is almost identical to Psalm 18. Though it is a prayer of David HaMelek when he was delivered from "the hand of Saul" it is perfectly the same story of Pesach. Every moment of creation G*d delivers us from an "Egypt."
May we all work for justice so that the most people can most clearly perceive the presence. Amen.
Day 8 (weekday) Dvarim 15:19-16:17, Is 10:32-12:6
Day 8 (Shabbat) Dvarim 14:22-16:17 (Haftorah on Shabbat appears to be dropped.)
Here again we have additional verses if the Eighth Day of Pesach falls on Shabbat. In this case a lot more. Twenty six additional lines (14:22 to 15:19)
I cannot see why they are added for Shabbat, especially as some concern money "Though turn it into money, and bind up the money in the hand" (14:24). Some also concern freeing slaves and charity to orphans, widows, and strangers. D14 ends and D15 consists mainly of those beautiful summarizing, sermonizing tones. Yet not until chapter 16 which is concerned with Pesach almost exclusively is the connection to the Eighth Day clear.
The Haftorah IS (10:32-12:6) mentions Egypt once "here shall be a highway for the remnant of His people, that shall remain from Assyria, like as there was for Israel in the day that he came up out of the land of Egypt."(I11:16). Yet 10:32-11 concern the Line of Jesse. Here of course is the tie to David HaMelek and to Shlomo HaMelek, the Temple, and by extension to the fate of exile. The promise of the Holy Land, the salvation from Egypt, are measured against the other great figure of the fall from holiness of a people and a kingdom. To that very point remembering G*d's mercy and his power in delivering Israel from Egypt is the only way to end the figurative exile. The actual exile from the holy land being a dimension of that spiritual exile from devotion to the Torah.
The last lines from I12 are a fine conclusion to the eighth and final day. They enact this devotion literally and turn the heart where it belongs:
1. I will give thanks unto Thee, O LORD; for though Thou was angry with me, Thine anger is turned away, and Thou comfortest me.
2. Behold, God is my salvation; I will trust, and will not be afraid; for GOD the LORD is my strength and song; and He is become my salvation.'
3. Therefore with joy shall ye draw water out of the wells of salvation.
4. And in that day shall ye say: 'Give thanks unto the LORD, proclaim His name, declare His doings among the peoples, make mention that His name is exalted.
5. sing unto the LORD; for He hath done gloriously; this is made known in all the earth.
6. Cry aloud and shout, thou inhabitant of Zion, for great is the Holy One of Israel in the midst of thee.' {S
Amen! Blessed is the L*rd Our G*d. <15 MAR 12 JCS>
