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The same is true of the commentary to Lamentations 1:21 [13] for which there was used a proem on the Pesiqta section Isaiah 51:12, intended originally for the fourth Sabbath after Tisha B'Av, and a section which had for its text this verse of Lamentations (pericope 19, p. 138a); and also in regard to the comment to Lamentations 3:39, [14] which ...
[3] [7] [23] In many manuscripts and for Synagogue use, Lamentations 5:21 is repeated after verse 22, so that the reading does not end with a painful statement, a practice which is also performed for the last verse of Isaiah, Ecclesiastes, and Malachi, [24] "so that the reading in the Synagogue might close with words of comfort". [25]
Gregory's second most known extant work is a commentary on the Song of Songs (Մեկնութիւն երգոց երգոյն Սողոմոնի, Meknut’iun ergots’ ergoyn Soghomoni), written in 977, the year he was ordained a priest. [56] [31] The commentary was written at the behest of prince Gurgen-Khachik Artsruni of Vaspurakan. [57]
This movement uses text from chapter 3 of Lamentations, with a Hebrew letter preceding each block of three verses. It is much longer than the other two movements combined, and is divided into three sections: [16] Querimonia (complaint) uses verses 1–6 and 16–21 (Hebrew letters: aleph, beth, vav, zayin). Sensus spei
the Hebrew letters ALEPH, BETH, GIMEL, DALETH, and HE, that headed each verse in the Vulgate; and, the concluding refrain Ierusalem, Ierusalem, convertere ad Dominum Deum tuum ("Jerusalem, Jerusalem, return unto the Lord thy God"). Tallis's inclusion of the refrain emphasises the sombre and melancholy effect of the music.
a commentary to Lamentations; commentaries to Pirḳe Rabbi Eliezer, Otiyyot de-Rabbi Aḳiba, Kallah, Semaḥot, Derek Ereẓ Rabbah and Derek Ereẓ Zuṭa, Tanna debe Eliyahu, and Tiḳḳune ha-'Aberot; one treatise and three sermons on repentance; a commentary to various prayers; a commentary to the Aggadah of the Jerusalem Talmud
The House Ethics Committee’s report on former Rep. Matt Gaetz, R-Fla., includes evidence he paid women for sex, including one who was underage.
In most Mizrahi Jewish communities it is read publicly each week at the onset of the Shabbat (Sabbath). There is also a widespread custom to read it at the end of the Passover Seder . In the Sephardi ritual it is read before the Mincha service on the afternoon of the seventh day of Passover (eighth day outside Israel). [ 4 ]
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