The genesis of a Wikipedia entry in English on the subject of "Mary, mother of Jesus [Christ]"
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First edit: ☿️💸📅Wednesday, 🏹♐🐎|🌨️🎄19 December 2001 at 00:16 (UTC+0)
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See also
2024: 
Colour of the Year — 2024 (PANTONE 13-1023 Peach Fuzz)
Automatic transliteration of ❄️Russian (23 Aug 2023): ISO 9 - 🗺️International (Standard); Deutsch - 🇪🇺German; français - 🇪🇺French; English - 👴[British] English; ALA-LC - ⛵️[American] English {Libraries}; magyar - 🇪🇺Hungarian; español - 🇪🇺Spanish; türkçe - 🏺Turkish; polski - 🇪🇺Polish; čeština - 🇪🇺Czech; svenska - 🇪🇺Swedish; sámegiella - ☃️Northern Sami; română - 🇪🇺Romanian; tiếng việt - ⚙️Vietnamese; ქართული - 🕺Georgian; Հայերեն - 👅Armenian; Morse - 🚢[International] Morse code; Ελληνικά - 🇪🇺Greek; العربية - 💃Arabic (Arabian); ייִדיש - ♍Yiddish; עברית - 🚀Hebrew; 日本語 - 👻Japanese; српски - 🔨Serbian; 💀olbanian; 🤬swearing...✡️...🍁11 Nov 2020...✝️...25 Dec 2023
A beggar [by spiritMt 5:3 / £1.14 - £2.67 per hour] is standing on Red Square. He is asking for money:
- Please give me some, please give me some...
Yeltsin passes by. He stops and says:
- Uh, how can I give you some, uh [serve], you see, without a racquet and a ball?
Haazinu in a Nutshell (© Chabad.org)
Deuteronomy 32:1–52 (Pope Leo XIV's birthday: ☿️💸📅Wednesday, September 14, 1955 - Elul 27, 5715)
The name of the Parshah, "Haazinu," means "Listen" and it is found in Deuteronomy 32:1.
The greater part of the Torah reading of Haazinu (“Listen In”) consists of a 70-line “song” delivered by Moses to the people of Israel on the last day of his earthly life.
Calling heaven and earth as witnesses, Moses exhorts the people, “Remember the days of old / Consider the years of many generations / Ask your father, and he will recount it to you / Your elders, and they will tell you” how G‑d “found them in a desert land,” made them a people, chose them as His own, and bequeathed them a bountiful land. The song also warns against the pitfalls of plenty—“Yeshurun grew fat and kicked / You have grown fat, thick and rotund / He forsook G‑d who made him / And spurned the Rock of his salvation”—and the terrible calamities that would result, which Moses describes as G‑d “hiding His face.” Yet in the end, he promises, G‑d will avenge the blood of His servants, and be reconciled with His people and land.
The Parshah concludes with G‑d’s instruction to Moses to ascend the summit of Mount Nebo, from which he will behold the Promised Land before dying on the mountain. “For you shall see the land opposite you; but you shall not go there, into the land which I give to the children of Israel.”
Vayeshev in a Nutshell (© Chabad.org)
Genesis 37:1–40:23
The name of the Parshah, "Vayeshev," means "And he dwelt" and it is found in Genesis 37:1.
Jacob settles in Hebron with his twelve sons. His favorite is seventeen-year-old Joseph [while the name Jacob's only daughter - who is approximately one year older than Joseph - is Dinah (דִּינָה) - TN], whose brothers are jealous of the preferential treatment he receives from his father, such as a precious many-colored coat that Jacob makes for Joseph. Joseph relates to his brothers two of his dreams which foretell that he is destined to rule over them, increasing their envy and hatred towards him.
Simeon and Levi plot to kill him, but Reuben suggests that they throw him into a pit instead, intending to come back later and save him. While Joseph is in the pit, Judah has him sold to a band of passing Ishmaelites. The brothers dip Joseph’s special coat in the blood of a goat and show it to their father, leading him to believe that his most beloved son was devoured by a wild beast.
Judah marries and has three children. The eldest, Er, dies young and childless, and his wife, Tamar, is given in levirate marriage to the second son, Onan. Onan sins by spilling his seed, and he too meets an early death. Judah is reluctant to have his third son marry her. Determined to have a child from Judah’s family, Tamar disguises herself as a prostitute and seduces Judah himself. Judah hears that his daughter-in-law has become pregnant and orders her executed for harlotry, but when Tamar produces some personal effects he left with her as a pledge for payment, he publicly admits that he is the father. Tamar gives birth to twin sons, Peretz (an ancestor of King David) and Zerach.
Joseph is taken to Egypt and sold to Potiphar, the minister in charge of Pharaoh’s slaughterhouses. G‑d blesses everything he does, and soon he is made overseer of all his master’s property. Potiphar’s wife desires the handsome and charismatic lad; when Joseph rejects her advances, she tells her husband that the Hebrew slave tried to force himself on her, and has him thrown into prison. Joseph gains the trust and admiration of his jailers, who appoint him to a position of authority in the prison administration.
In prison, Joseph meets Pharaoh’s chief butler and chief baker, both incarcerated for offending their royal master. Both have disturbing dreams, which Joseph interprets; in three days, he tells them, the butler will be released and the baker hanged. Joseph asks the butler to intercede on his behalf with Pharaoh. Joseph’s predictions are fulfilled, but the butler forgets all about Joseph and does nothing for him.
Moscow Center for Progressive Judaism, aka Moscow Reform Synagogue. Esther Chernovol. Chapter Vayeshev. 4 Steps to Growing Up
"All happy families are alike; every unhappy family is unhappy in its own way" [the famous opening line of Leo Tolstoy's novel Anna Karenina, 1873-1877. The action begins in 1872, and the characters experience the events of 1872-1876 — TN]. Can the literature that surrounds us be of help to us? Yes, when it helps us uncover and understand the meaning of the Torah. That's why we study literature at school. We study about social scenarios of life. Why do we study the Torah? It is the fundamental principle. At all times, in all places, its lessons about social scenarios are always true, always valid. Our chapter unfolds the events of the misfortunes of the family of Israel. It is the misfortune of being betrayed and sold by brothers. It is the misfortune of receiving news that I was unable to protect and safeguard my sister's firstborn. It's a tragedy to hold your son's bloody clothes in your hands and not be able to bury him and mourn his body.
The Torah shows us this terrible family cataclysm. It also helps us uncover the inner psycho-emotional foundations that led to it. After all, each participant in the family relationship contributed. And this root cause is now called "psychological immaturity." In everyday life, it is often called "self-doubt." And this self-doubt pushed Reuven to take four steps:Ultimately, he completed these four steps and crossed the point of no return. He died legally as the firstborn. Why? Because he cannot bear responsibility for a family. He is not an adult.
- The first step was lying down on his father's bed. He slept with his aunt, who was also the mother of his brothers, Bilga.
- Then he remained silent when the brothers conspired to destroy Joseph.
- He kept quiet when they sold Joseph.
- And he remained silent, and remained silent for a very long time, not telling his father that Joseph was alive. He could be ransomed. They could go after him and bring him home.
At the same time, the Torah shows us the story of Yehuda. He takes three of the four steps. He stops before the point of no return.And in the story with Tamar, he matures, he goes "back," he returns. He takes three steps back and becomes an adult. As a reward, his father will later bless him with responsibility for this entire family. And in his line, the House of David is born. So what are these four steps? And what is this uncertainty that pushes him to take these steps?
- He remains silent when Joseph is thrown into the pit.
- He remains silent when Joseph is sold.
- And he remains silent in front of his father. Just like Reuven.
The result is rebellion. Rebellion against G-d. And it is always the death penalty. Whether spiritually, emotionally, or physically... But it is always a loss of life. It is always death.
- The first step is being unaware of your capabilities and your actions. This is what we call "self-reflection."
- The second is the rejection of another's right to freedom of choice.
- Thirdly, it is the confidence that the reward and encouragement are not the result of work, but the result of implementing the principle of “pleas and guess”.
- And the fourth step, which reveals the foundation of all three of these steps, is distrust of G-d. And, moreover, it is an accusation against G-d: “It is You who failed to give. It is You who did not do. This is all You. It is You who did it, who created this imperfect world, this imperfect me.”
How can it be cured? What can we do about it? The Torah reveals this again to us through the example of Yehuda in the situation with Tamar. After all, when Tamar comes to him already pregnant, Yehuda—even quietly, to himself, but also in society, in communication—in society, nothing can be hidden. Everything is visible. Yehuda takes the first step. He self-reflects and says to himself: “It was I who sought and found adventure in Tamar’s tent. I went in, I was with her. It was Tamar who acted fairly. It was her free, correct choice.” Yehuda did not pander to the public. He did not try to guess the intentions of the public, the community, society, and somehow play with them politically. No. He immediately came out and said: “She is more righteous than me. I am the father of her children.” And all of this revealed his foundation. His trust in G-d, his confidence. All of this was accomplished by the will of G-d.
hese four steps of Yehuda’s growth—they are an example for us too. We always try to take these four steps, these four lessons in the community, we try to learn. In our liturgy, when we pray, especially in the morning, we thank G-d for creating us as we are. For giving us the most effective opportunities for us, for fulfilling our individual task, which He entrusted to us. We rely on Him. We believe in His will. We do not please G-d with our prayers. We do the work, the labour of the soul and Tikkun Olam [Hebrew: תִיקוּן עוֹלָם or תִקוּן עוֹלָם — “fixing the world” — TN]. Because we believe. We are convinced that we, as adults, can be partners with G-d. He calls us to this: “Children, let’s finish this world and make it beautiful.” And may it be His will that all our lessons, all our results, will benefit us and all of Israel. Let us say “Amen” [in the Russian tradition “Amin”, Hebrew אמנ - amen - comes from the word אמונה – emunah (faith). “Amen” is an acronym of three words: “El Melech Ne’eman” – (G-d is the Faithful King) — TN].
Noach in a Nutshell (© Chabad.org)
Genesis 6:9–11:32 (Mikhail Lermontov's birthday {COA's motto: "My lot/destiny/share is Jesus"}: 🪐📅Saturday, October 15, 1814 - Cheshvan 1 {On 1 Cheshvan, the construction of the First Temple by King Solomon was completed}, 5575)
The Parshah is named "Noach" (Noah) after the protagonist of its major event: The Great Flood. It is found in Genesis 6:9.
G‑d instructs Noah—the only righteous man in a world consumed by violence and corruption—to build a large wooden teivah (“ark”), coated within and without with pitch. A great deluge, says G‑d, will wipe out all life from the face of the earth; but the ark will float upon the water, sheltering Noah and his family, and two members (male and female) of each animal species (and 7 of the "pure" species).
Rain falls for 40 days and nights, and the waters churn for 150 days more before calming and beginning to recede. The ark settles on Mount Ararat, and Noah dispatches a raven, and then a series of doves, “to see if the waters were abated from the face of the earth.” When the ground dries completely—exactly one solar year (365 days) after the onset of the Flood—G‑d commands Noah to exit the teivah and repopulate the earth.
Noah builds an altar and offers sacrifices to G‑d. G‑d swears never again to destroy all of mankind because of their deeds, and sets the rainbow as a testimony of His new covenant with man. G‑d also commands Noah regarding the sacredness of life: murder is deemed a capital offense, and while man is permitted to eat the meat of animals, he is forbidden to eat flesh or blood taken from a living animal.
Noah plants a vineyard and becomes drunk on its produce. Two of Noah’s sons, Shem and Japheth, are blessed for covering up their father’s nakedness, while his third son, Ham, is punished for taking advantage of his debasement.
The descendants of Noah remain a single people, with a single language and culture, for ten generations. Then they defy their Creator by building a great tower to symbolize their own invincibility; G‑d confuses their language so that “one does not comprehend the tongue of the other,” causing them to abandon their project and disperse across the face of the earth, splitting into seventy nations.
The Parshah of Noach concludes with a chronology of the ten generations from Noah to Abram (later Abraham), and the latter’s journey from his birthplace of Ur Casdim to Charan, on the way to the land of Canaan.
To all who celebrate [incl. our almost native Michigan, for sure, after Liz Truss as Jesus Christ being held by his mother, like Michelangelo's], Happy Thanksgiving! 🦃
To everyone else, surprise! ✨
The full 2025 [my last year translating all the relevant Wikipedia articles in an attempt to whitewash the reputation of 🥬female musicians since 2000] Indian Wells final between Mirra Andreeva and Aryna Sabalenka [RTF vs BTF and/or KGB-turned-ROC'shumusexualism / homosexualityabortioninfantilism / infantility(Мt 18:3) propaganda ban vs LukashenkA-turned-LukashenkO quoting Dzhugashvili-turned-Stalin {груз. იოსებ სტალინი}: “We must finally understand that, of all the valuable capitals available in the world, the most valuable and decisive capital is the people”] is available now!
🔗 https://t.co/TSeFiIldaC pic.twitter.com/x904P4CUjr— wta (@WTA) November 27, 2025
November 2001
The genesis of a Wikipedia entry in English on the subject of "Jesus [Christ]"
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First edit: ☿️💸📅Wednesday, 🦂♏🦇|🍁🍂21 November 2001 at 16:11 (UTC+0)
January 2002