New Edition of Siddur

 I just bought the new Hirsch Siddur. They did a terrific job. The width is a bit less than the thick paper version so easier to carry, but the pages are thick enough to turn, unlike the thinner paper version. Most importantly, the font is bigger. In a few sections like the end of Amidah, the font is tiny. I would have preferred that it all be kept the same. 

I  appreciate the occasional Minhag Ashkenaz instructions such as informing the reader that birchos hatorah should come before korbonos. Also, the word lishma in birchos hatorah is in brackets. 

The cover is attractive too. 

So what you have here finally is an English language siddur that approximates German minhag that isn't such a strain on the eyes or fingers. For example, tallis and tefillin are before korbonos where they belong. As for birchos hatorah being there too, there's a note that tells you so, so there's a bit of page flipping. Baruch shimei is shown as being only in some communities, etc. There's many changes from true German minhag of course, such as the bracha concerning heretics. But this is the closest I have seen yet to a siddur in English that can be used by Minhag Ashkenaz people. 

Origin of TIDE

 Did Rav Hirsch initiate TIDE? Sounds like the Rambam did it centuries before. Consider these statements from Menachem Kellner, "Today’s Perplexed: Between Maimonidean Promise and Peril," TRADITION 53:4/2021.

Had not Rambam invested his considerable authority behind the project of integrating science and “secular” studies with Judaism, how much room would the Jewish world have made for rationally-oriented Jews in the Middle Ages and today? For Rambam, God, as it were, “wrote” two books: Torah and Cosmos. The truly devout Jew realizes that he or she must study both books, or only have access to half of God’s works. 

Finally, had Rambam not enunciated a universalist vision of Judaism would almost all Jews today be even more particularist than they are? It is my distinct impression that most secular Israeli Jews, and almost all Israeli Orthodox Jews, as well as some secular Jews (to one degree or another) in the Diaspora and almost all Orthodox Jews there, are convinced that there is something inherent, intrinsic, metaphysical, or mystical that distinguishes Jews from non-Jews; on this view the difference between Jew and non-Jew resides in their “hardware,” and not only in the different software they “run.” In this, knowingly or not, they reject Rambam, one of Judaism’s most outspoken universalists. He held that all human beings are truly created in the image of God, period, and insisted that there is no essential difference between Jews and non-Jews.

Rambam emphasizes that Jews and nonJews are all created equal by God and formed “in the same womb,” i.e., there is no essential difference between Jews and non-Jews. 

 Rambam, Mishneh Torah, Slaves 9:8

Similarly, we should not embarrass a slave by our deeds or with words, for the Torah prescribed that they perform service, not that they be humiliated. Nor should one shout or vent anger upon them extensively. Instead, one should speak to them gently, and listen to their claims. This is explicitly stated with regard to the positive paths of Job for which he was praised Job 31:13, 15: "Have I ever shunned justice for my slave and maid-servant when they quarreled with me.... Did not He who made me in the belly make him? Was it not the One who prepared us in the womb?"

Rambam, Hilchos Talmud Torah 3:10.

Anyone who decides to be engaged in Torah [study] and not to work, but, rather, to be supported by tzedukah, this person desecrates G-d’s name, degrades the Torah, extinguishes the light of our faith, brings evil upon himself and forfeits life in the next world, since it is forbidden to derive benefit from the words of Torah in this world.

Society is a factor

The true Law, which as we said is one, and beside which there is no other Law, viz., the Law of our teacher Moses, has for its purpose to give us the twofold perfection. It aims first at the establishment of good mutual relations among men by removing injustice and creating the noblest feelings. In this way the people in every land are enabled to stay and continue in one condition, and every one can acquire his first perfection. Secondly, it seeks to train us in faith, and to impart correct and true opinions when the intellect is sufficiently developed. Scripture clearly mentions the twofold perfection, and tells us that its acquisition is the object of all the divine commandments. Comp. “And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive as it is this day” (Deut. 6:24). Here the second perfection is first mentioned because it is of greater importance, being, as we have shown, the ultimate aim of man’s existence. This perfection is expressed in the phrase, “for our good always.” You know the interpretation of our Sages, “‘that it may be well with thee’ (ibid. 22:7), namely, in the world that is all good, ‘and that thou mayest prolong thy days’ (ibid.), i.e., in the world that is all eternal.” In the same sense I explain the words, “for our good always,” to mean that we may come into the world that is all good and eternal, where we may live permanently; and the words, “that he might preserve us alive as it is this day, “I explain as referring to our first and temporal existence, to that of our body, which cannot be in a perfect and good condition except by the co-operation of society, as has been shown by us.

Maimonides, Guide, 3, 27

You cannot reach intellectual mastery in an undignified society, and society is becoming increasingly undignified. In my opinion, Israeli is no better than any other and in many respects is worse than most.

many pious gentiles recognize the Creator

 Rav Yisrael Lipschutz, the Tiferet Yisrael,  (Yakhin, Sanhedrin 10:2) 

Even without the holy words of our sages who told us this [i.e., that pious gentiles merit olam ha-ba], we would know this from our intellect because “God is just (Tzaddik H') in all His ways and benevolent (chassid) in all His works (ma`asaw).” (Ps. 145:17) We see that many pious gentiles recognize the Creator, believe in the divinity of Scripture, act compassionately toward Israel, and that some have done great things for the entire world.

Could you imagine that these great deeds will not be rewarded in olam ha-ba? God does not withhold the reward of any creature. Even if you say that these pious ones who keep the seven Noachide commandments would not have the status of a ger toshav (resident alien) because they never made a formal acceptance before a court or because we do not accept gerei toshav in our day, since they do not act like Esau they have a portion in olam ha-ba. (Translated by Rav Yitzchak Blau)

https://judaism.stackexchange.com/questions/883/non-jews-gentiles-in-olam-haba-jewish-afterlife

Israelitische Religionsgesellschaft

Here's a listing in Adressbuch von Frankfurt for the Israelitische Religionsgesellschaft (IRG) in Frankfurt. Above it is the address for the Israelitische Gemeinde, i.e. the Israelite Community. Israelitische means Israelite. Gemeinde means Community. So I assume this is the general non-secessionist community. It was on Allerheiligenstraße 75. (Thank you to Uwe, the kindly archivist at the museum for finding this.)

You'll see below that a listing for the Israelitische Religionsgesellschaft without an address. Religionsgesellschaft means religious society. I believe that it is pronounced: Israel Etisheh  ReligiOngezelshaft

But I found on the German Wiki that the street of the original IRG is Schützenstraße, which is two blocks from Rav Hirsch's home on Schöne Aussicht. Schützenstraße means protection street or something like that. This address also appears in the Klugman biography. The shul was on the corner of  Schützenstraße and Rechneigrabenstraße.

Rav Hirsch would have walked up this street to get to shul. 

German Wiki

Der erste Synagogenbau der deutschsprachigen Austrittsorthodoxie entstand um 1853 in der Frankfurter Schützenstraße. Der Nachfolgebau Friedberger Anlage 5–6 (1905–1907 erbaut) war einer der geräumigsten jüdischen Sakralbauten Europas. Erst 1928 wurde die Frankfurter Israelitische Religionsgesellschaft eine eigenständige Körperschaft.

The first synagogue built by the German-speaking Orthodox secessionists was erected around 1853 on Schützenstraße in Frankfurt. Its successor, located at Friedberger Anlage 5–6 (built between 1905 and 1907), was one of the most spacious Jewish places of worship in Europe. The Frankfurt Israelite Religious Society did not become an independent corporation until 1928.

Consultation with Rav Hirsch?

A kindly archivist at the Jewish Museum in Frankfurt located Rav Hirsch's address for me:

 Schöne Aussicht 5, Frankfurt   [pr. Shahne Awesecht]. This address also appears in the Klugman biography.

(means beautiful view)

Sprechst.  c.3--4 Uhr Nm. means Consultation hours approx. 3-4 pm.

Imagine meeting with Rav Hirsch during his consultation hours!

I don't know what the p or subscript 2 signifies. Maybe it's an apartment number.

His building was torn down. Today there's this:

https://www.ub.uni-frankfurt.de/wertvoll/adressbuch.html.

It's on this corner:

View of the Main from Rabbiner Hirsch's apartment

More of the family:

Rav Schwab on the Parsha

Rav Schwab on the Parsha 

R' Yaakov de Wolff (London) 

"Avrohom rose early in the morning and saddled his donkey; he took his two servants with him, and Yitzchok his son. He split the wood for the offering, and rose to go to the place that Hashem had told him [to go to]” (Bereishis 22:3). The Ramo says (in Shulchan Oruch Ourach Chayim 583:2) that on Roush Hashono it is customary to go to a river to say Tashlich. One of the reasons provided (in his Darchei Moushe there in the name of the Maharil) is based on a Midrash (see Tanchuma Vayeiro 22:12) in which we learn that during the journey with Yitzchok, Avrohom was waylaid by Soton who created a wide river. Avrohom, determined to follow Hashem’s instructions, waded through the river. At one point the water reached his neck, and he cried out to Hashem: 

 Tehillim 69:2 "Rescue me Hashem because the water has reached my neck.”

"הֹושִׁיעֵנִׁי אֱֹלקִׁים כִׁי בָאּו מַיִׁם עַד־נָפֶש" 

It is not clear how precisely how this Midrash connects with the throwing of our transgressions in the water during Tashlich. HoRav Schwab זצ״ל explains that Chazal use water as a symbol for kindness and fire for strict justice (see Gemoro Pesochim 118a, where Gavriel is described as being appointed over fire and Michoel over water). When Soton created a mighty body of water, he was trying to evoke in Avrohom an overwhelming feeling of love and kindness to the point that he would refuse to bring him as a korban. Avrohom realised that without Hashem’s support, these feelings would gain full control over him. When we perform the ritual of Tashlich, when we symbolically throw our transgressions into the water, we ask that they are swallowed up entirely by Hashem’s love for us, until the point that “the transgressions of Beis Yisroel will be thrown to a place where they will not be remembered, will not be counted, and will not be considered for eternity”

Is Yeshiva U TIDE?

Not really. YU is Litvish Judaism with lots of Zionism and a touch of feminism. See Zev Ellef's articles: Between Bennett and Amsterdam Avenues: The Complex American Legacy of Samson Raphael Hirsch, 1939-2013 and AMERICAN ORTHODOXY’S LUKEWARMEMBRACE OF THE HIRSCHIAN LEGACY,1850-1939.

Being more open to things, YU will have some talk about Rav Hirsch and some Chassidus, but even those are approached Litvish style, which means analytically. They are more open to careers in part because Modern Orthodoxy is very expensive with the million dollar houses and day school tuition at $40,000 a year per child. Nobody is encouraging fulfilling careers for men, just ones that make lots of money. 

Hirsch was neither a Zionist nor a feminist nor a Litvack so YU can be a problem but so can be every other group. When I say he wasn't a feminist, I mean a political or gender feminist. He probably did more for women's education than any Jew in the history of klal Yisroel by inspiring the Beis Yaakov movement. However, he argued for traditional roles and I can't imagine him sanctioning those ridiculous pre-nuptial agreements that risk mamzeres, radicalize halacha, and get marriages off on a bad note. 

To be a Hirschian you will walk alone because what's left of the German community is either Modern or Litvish. The few people who describe themselves as Hirschians are usually Zionistic, sometimes intensely so. They rationalize that if Hirsch were around today, he'd be a Zionist. That's what you call delusional rationalization as most Zionists have replaced God and Torah with State and that's exactly what R' Hirsch said not to do. He also said to be cognizant of the dignity and purpose of gentiles. Show me a Zionist who does that. 

So, no, YU is not TIDE. You have to be TIDE on your own. Go for it. R' Hirsch will be by your side, and all the gadolim who praised Hirsch are by your side too because they understood that he was sent by Hashem to help people in their Judaism. 

But you won't be entirely on your own. You can have a foot in many communities. In the Israeli Haredi world you get the anti-zionism of Hirsch. It's a militant anti-zionism because Israel is a militant country but you ignore that part. You also get the religious intensity that was true of Rav Hirsch, although he didn't impose that on others. In the Chassidic world you get the sense of community, more of a focus on God, and a pursuit of happiness. In the Modern O world you get more of a tolerance for earning a parnassah. In the small Yekke world, mostly Wash Heights, you get the German Minhagim. And they all respect Hirsch so you keep that in your back pocket. 

East End

Ostend (German pronunciation: [ˈɔstʔɛnt]) is a quarter of Frankfurt am Main, Germany. It is part of the Ortsbezirk Innenstadt IV. The name means "East End". wikipedia

------------------

Frankfurt’s Ostend ("East End") developed to the east of the city ramparts on ground used as gardens and fields. As of the mid–19th century, a residential area emerged here for members of the middle class working in trading, small businesses, and handcrafts.

When the Frankfurt ghetto was liberated around 1800, a large part of the Jewish population chose to move to the East End. Many families settled close to existing religious and social institutions, kosher shops, and Jewish neighbors. From 1850 on, the Jewish Community and the newly-founded IRG began to have new buildings constructed. Around 1895, almost a quarter of the population of the East End was Jewish.

https://www.juedischesmuseum.de/en/visit/detail/jewish-eastend-frankfurt

---------

The Frankfurt Zoological Garden, the East Harbor, the former Großmarkthalle and the Frankfurt School of Finance & Management are some of the well-known institutions in the Ostend. The European Central Bank has also built their new seat close to the Großmarkthalle at the Main river. The Hoch Conservatory are also located in the Ostend. (wikipedia)

The area seems to go as far north as the Jewish cemetery where R Hirsch's kever is located and as far south as the Main river. Seems to me that the area is roughly 1 km by 1 km. From the Friedberger Anlange where the new IRG shul was located to the Zoo where the Realschule was  located is about 200 meters. From the Zoo to the Main is 400 meters. The whole city is 95 square miles. Boston and San Francisco are 50 square miles. NYC is 300 square miles. Chicago is 220 square miles. 

-----

 Israelite Religious Society (IRG)

by the end of the 19th century there were two separate Jewish communities in Frankfurt, the main community (also known as the Israelite community) and the small separatist group, known as the Israelitische Religionsgesellschaft (Israelite Religious Association, or IRG). The IRG was strictly orthodox and had its own synagogue from 1907 at the Friedberger Anlage

https://metahubfrankfurt.de/en/jmf/stories/community-schism-in-the-19th-century

Friedberger Anlage

Friedberg facility

You can get a tour of the East End

 https://www.juedischesmuseum.de/en/visit/detail/jewish-eastend-frankfurt

Realschule

"Realschule, reˈaːlʃuːlə German secondary school with an emphasis on the practical that evolved in the mid-18th century as a six-year alternative to the nine-year gymnasium. It was distinguished by its practical curriculum (natural science and chemistry) and use of chemistry laboratories and workshops for wood and glass. The realschule became the model for educational reformers in other countries." (This note and following ones from Wikipedia) It is pronounced ReeAl Shuleh. 

"A secondary school, high school, or senior school, is an institution that provides secondary education," meaning after primary school, which is grade school where you learn the basics of reading, writing, and arithmetic.

I believe this is pretty much what American high schools were like 50 years ago when the day included wood and metal shop and home economics and science labs and language study and gym, when the goal of high school wasn't to get into college where the goal is to get into graduate school. I imagine that many yeshiva boys would be thrilled to get a Real Schule education. 

The second secondary school building with a lyceum of the Israelite Religious Society, which was inaugurated in 1881:

 "The lyceum is a category of educational institution defined within the education system of many countries, mainly in Europe. The definition varies among countries; usually it is a type of secondary school. Basic science and some introduction to specific professions are generally taught." 

"The name lycée was retrieved and utilized by Napoleon in 1802 to name the main secondary education establishments. From France the name spread in many countries influenced by French culture."

"Lyceum is a Latin rendering of the Ancient Greek Λύκειον (Lykeion), the name of a gymnasium in Classical Athens dedicated to Apollo Lyceus. This original lyceum is remembered as the location of the peripatetic school of Aristotle. Some countries derive the name for their modern schools from the Latin but use the Greek name for the ancient school: for example, Dutch has lykeion (ancient) and lyceum (modern), both rendered lyceum in English (note that in classical Latin the C in lyceum was always pronounced as a K, not a soft C, as in modern English)."

"The Lyceum (Ancient Greek: Λύκειον, romanized: Lykeion) was a temple in Athens dedicated to Apollo Lyceus ("Apollo the wolf-god"[1])."  λύκος transliterated lýkos means wolf in Greek.

"The remains of the Lyceum are now in a park in modern Athens; they were discovered in 1996."

"The gymnasium (Ancient Greek: γυμνάσιον, romanized: gymnásion) in Ancient Greece functioned as a training facility for competitors in public games. It was also a place for socializing and engaging in intellectual pursuits. The name comes from the Ancient Greek term gymnós, meaning "naked" or "nude". Only adult male citizens were allowed to use the gymnasia."

The Greeks could be brilliant but between their crazy deities, their wars, and their nude wrestling, they were nuts.

"The Peripatetic school (Ancient Greek: Περίπατος lit. 'walkway') was a philosophical school founded in 335 BC by Aristotle in the Lyceum in ancient Athens. It was an informal institution whose members conducted philosophical and scientific inquiries. The school fell into decline after the middle of the 3rd century BC, but had a revival in the Roman Empire."

"The term peripatetic is a transliteration of the Ancient Greek word peripatētikós, meaning 'of walking' or 'given to walking about'.[1] The Peripatetic school, founded by Aristotle,[2] was actually known simply as the Peripatos.[3] Aristotle's school came to be so named because of the peripatoi ('walkways', some covered or with colonnades) of the Lyceum where the members met.[4] The legend that the name came from Aristotle's alleged habit of walking while lecturing may have started with Hermippus of Smyrna.[5]"

Also the term Apollo Lyceus refers to a statue. "The Apollo Lyceus (Greek: Ἀπόλλων Λύκειος, Apollōn Lukeios) type, also known as Lycean Apollo, originating with Praxiteles[1] and known from many full-size statue and figurine copies as well as from 1st century BCE Athenian coinage, is a statue type of Apollo showing the god resting on a support (a tree trunk or tripod), his right forearm touching the top of his head and his hair fixed in braids on the top of a head in a haircut typical of childhood. It is called "Lycean" not after Lycia itself, but after its identification with a lost work described, though not attributed to a sculptor, by Lucian as being on show in the Lyceum, one of the gymnasia of Athens."

"Lucian of Samosata[a] (Λουκιανὸς ὁ Σαμοσατεύς, c. 125 – after 180) was a Hellenized Syrian satirist, rhetorician and pamphleteer who is best known for his characteristic tongue-in-cheek style, with which he frequently ridiculed superstition, religious practices, and belief in the paranormal. Although his native language was probably Syriac, all of his extant works are written entirely in ancient Greek (mostly in the Attic Greek dialect popular during the Second Sophistic period)."

"Lycia (/ˈlɪsiə/;[1] Lycian: 𐊗𐊕𐊐𐊎𐊆𐊖 Trm̃mis; Greek: Λυκία, Lykia; Turkish: Likya) was a historical region in Anatolia from 15–14th centuries BC (as Lukka) to 546 BC. It bordered the Mediterranean Sea in what is today the provinces of Antalya and Muğla in Turkey as well some inland parts of Burdur Province. The region was known to history from the Late Bronze Age records of ancient Egypt and the Hittite Empire." (Wikipedia)

I believe that what all of this is saying is the Napoleon named the secondary schools as lycée after Aristotle's school that was called Lyceum because it was dedicated to Apollo the wolf-god, lýkos means wolf in Greek. 

The Hirsch Real Schule was  located at Tiergarten 8 (today: Bernhard Grzimek Avenue, Bernhard-Grzimek-Allee 8, across from the zoo.)

School type	Secondary school for boys, Lyceum for girls
Founding	1853
Closing	1939; reopened 1946 to 1948

Student	around 400 (1928)
Teachers	22 (1928)

1853–1871

The secondary school with lyceum of the Israelite Religious Society was opened in 1853 on the southwestern edge of the Pfingstweide, a former parade ground, on Schützenstrasse Ostend through Rabbis Samson Raphael Hirsch (1808–1888), who also served as the first headmaster.[2] The western part of the Ostend was largely influenced by its Jewish population until the Second World War.

1864: The secondary school with lyceum of the Israelite Religious Society (the second building shown completely from the upper left corner) Hanauer_Bahnhof

Location of Rav Hirsch's grave

Jewish Cemetery of Frankfurt, in the Austritt Gemeinde section, Section E. 

Rat-Beil-Straße 10, Frankfurt, near the Frankfurt University of Applied Sciences

Nearest train stop: Frankfurt (Main) Münzenberger Straße, 18, light rail

Nearest bus stop: Bus stop Frankfurt (Main) Richard-Wagner-Straße, M32

This is not the Old Jewish Cemetery that's near the Jewish museum near the Main river. "The Jewish Museum Frankfurt is located in the city center, next to the old Jewish cemetery, which is the oldest surviving Jewish cemetery in Frankfurt and dates back to the 13th century." It's not that one. 

This is the general look of the place. 

Jewish Community Frankfurt - Cemetery Administration

Phone: +49-69 / 76 80 36-790

E-mail: friedhof@jg-ffm.de

The cemetery is locked at night. Gate is opened for free access at 10 AM. 

Portal:

Second entrance. You enter here.

Third gate is locked:

Wall is around eight feet high. 

Enter the middle gate -- Eingange -- make a right and walk along brick wall for around 80 meters. Walk until you reach another brick wall. Step through the opening in the wall. 

On the right you will see another metal gate, what I am calling the third gate. Turn left and go around 50 meters. Grave will be to your right. 

Good news for Kohanim. You can see the tombstone by peering through the opening in the third gate. Peering through the gap in the gate. Arrow points to the grave. 

There are overhanging trees along part of the wall, but not at the third gate. You might need someone to point it out to you though, someone who is inside the cemetery. 

https://alemannia-judaica.de/frankfurt_friedhof_rat-beil-strasse.htm

https://de.wikipedia.org/wiki/Alter_j%C3%BCdischer_Friedhof_Rat-Beil-Stra%C3%9Fe

Can I do TIDE in Israel?

Sort of, not really. You are thinking a Jewish state will allow me to put my Judaism into full practice in the full dimension of life. Problem is Israel is more a military base than a real country. If it were an independent country it wouldn't have needed $1.6 trillion from the Americans to survive.

The military is mostly what the country is about, that and being anti-religious or superficially religious. There's little derech eretz in terms of good manners. People are far from being German in the good sense of the term, meaning self-disciplined, orderly, and polite. I dealt with a German on the phone the other day, I couldn't get over how organized and polite this man was. It was so refreshing. And he was personable too. Israelis are not like that, not usually.

They have their good points, but derech eretz is not one of them. It's Israel. And you might like it there. But it's not a great place for TIDE. There's are obstacles to everything. They are so overboard on their requirements for certifications, degrees. It's obnoxious, not practical. There are few libraries, very little culture. Any classical music is supplied by Russian immigrants. It's a difficult place, not an orderly, reasonable place. The economy is lame. Mostly it's about the military. Nearly every time you hear of a big business deal in Israel it's selling of weapons systems or spy software. Most other industries are not robust. The best place for TIDE is the American Midwest, Switzerland, and England, due to the Germanic influence. Also the Breuer's community in NY since they follow German Jewish custom and the atmosphere still enjoys the influence of Rav Hirsch and Rav Breuer.

Derech Eretz at Amazon

 

Instead of making you feel that you messed up, they put the blame on themselves and show you a photo of a nice dog. 

Derech Eretz

Minhag Ashkenaz Kenes, Bene Brak, Thursday Oct 9, Mincah 5:50 PM

 Minhag Ashkenaz Kenes, Bene Brak, Thursday Oct 9, Mincah 5:50 PM

Also available online via Google Meet

https://meet.google.com/bfm-qjvh-xxs

Followed by talk in Hebrew by Rav Hamburger, followed by Maariv, followed by Chazanus.

Also available online via Google Meet

Rav Schwab on Sefer Melachim

 

Melachim_03_Chapter_02_Pesukim_08_19 - Track 1.mp3

Melachim_040_Chapter_02_Pesukim_19_25 01 - Track 1.mp3

Melachim_04A_Chaper_03_Pesukim_1_14 - 01 - Track 1.mp3

Melachim_04B_Chapter_03_Pesukim_15-end - 01 - Track 1.mp3

Melachim_04C_Chapter_04_Pesukim_01_16 - 01 - Track 1.mp3

Melachim_04D_Chapter_04_Pesukim_17_40 - 01 - Track 1.mp3

Melachim_05_Chapter_04_Pesukim_41_42 + ch5_psu_1-16.mp3

Melachim_06_Chapter_05_Pesukim_17_27 - Track 1.mp3

Melachim_07_Chapter_06_Pesukim_02_32_ Track 1.mp3

Melachim_08_Chapter_06_Pesukim_32_33+Ch_07_Pes_1_17 - Track 1.mp3

Melachim_09_Chapter_07_Pesukim_17_20_+Ch_08 _Pes_01_13Track 1.mp3

Melachim_10_Chapter_08_Pesukim_13_end_+CH_09.mp3

Melachim_11_Chapter_09_Pesukim_09_30Track 1.mp3

Melachim_12_Chapter_09_Pesukim_31_end+Cp_10_Pes_19Track 1.mp3

Melachim_13_Chapter_19_36+Ch_11_Pes_01_02Track 1.mp3

Melachim_14_Chapter_11_Pesukim_05_end+Ch_12_Pes_10Track 1.mp3

Melachim_15_Chapter_12_Pesukim_10_22+Ch_13_Pes_01Track 1.mp3

Melachim_16_Chapter_13_Pesukim_11_end+Ch_14_Pes_06Track 1.mp3

Melachim_17_Chapter_14_Pesukim_06_14Track 1.mp3

Melachim_18_Chapter_14_Pesukim_15_end+Ch15_Pes_02Track 1.mp3

Melachim_19_Chapter_15_Pesukim_03_25Track 1.mp3

Melachim_20_Chapter15_Pesukim_25_38+CH_16_Pes_01_05.mp3

Melachim_21_Chapter_16_Pesukim_06_20+ch_17_Pes_01_10.mp3

Melachim_22_Chapter_18_Pesukim_01_22_.mp3

Melachim_23_Chapter_10_Pesukim_11.mp3

Melachim_24_.mp3

Melachim_25_.mp3

Melachim_26_Chapter_19_Pesukim_23_.mp3

Melachim_28_Chapter_20_Pesukim_01_12.mp3

Melachim_29_Chapter_20_Pesukim_12_21.mp3

Melachim_30_Chapter_21_Pesukim_06_25+Ch_22_Pes_01_13.mp3

Melachim_31_Chapter_22_Pesukim_13_20.mp3

Melachim_32_Chapter_24_Pesukim_01_.mp3

Melachim_33_Chapter_24_Pesukim_17.mp3

Melachim_35_Chapter_23_Pesukim_01_18.mp3

Melachim_36_Chapter_23_Pesukim_18_36.mp3