Book of Common Prayer
89 (A maskil of Eitan the Ezrachi). I will sing of the mercies of Hashem olam; with my mouth will I make known Thy emunah (faithfulness) to dor vador.
2 (3) For I have said, Chesed shall be built up olam; Thy emunah (faithfulness) shalt Thou establish in Shomayim itself.
3 (4) I have made a Brit with My Bechir (Chosen one), I have sworn unto Dovid Avdi,
4 (5) Thy Zera will I establish ad olam, and build up thy kisse to dor vador. Selah.
5 (6) And Shomayim shall praise Thy wonders, O Hashem; Thy emunah (faithfulness) also in the Kahal Kedoshim.
6 (7) For who in the heavens can be compared unto Hashem? Who among the bnei elim can be likened unto Hashem?
7 (8) G-d is greatly to be feared in the sod Kedoshim (council of the holy ones), and is awesome over all them that are around Him.
8 (9) Hashem Elohei Tzva’os, who is like Thee, O Mighty One, Hashem? Thy emunah also surrounds Thee!
9 (10) Thou rulest the raging of the yam; when the waves thereof arise, Thou stillest them [see Mk 4:41].
10 (11) Thou hast broken Rachav in pieces, as one that is slain; Thou hast scattered Thine oyevim with Thy strong Zero’a.
11 (12) Shomayim are Thine, Eretz also is Thine; as for the tevel (world) and the fulness thereof, Thou hast founded them.
12 (13) The tzafon (north) and the yamin (south) Thou hast created them; Tavor and Chermon shall sing for joy in Thy Shem.
13 (14) Thou hast a mighty Zero’a; strong is Thy Yad, and exalted is Thy Yamin.
14 (15) Tzedek and mishpat are the foundation of Thy kisse; chesed and emes shall go before Thy face.
15 (16) Ashrei is the people that know the joyful sound; they shall walk, Hashem, in the ohr (light) of Thy countenance.
16 (17) In Thy Shem shall they rejoice kol hayom; and in Thy tzedakah shall they be exalted.
17 (18) For Thou art the tiferet (splendor, glory) of their strength; and in Thy favor our keren shall be exalted.
18 (19) For Hashem is our mogen; and the Kadosh Yisroel is Malkeinu (our king).
19 (20) Then Thou spoke in chazon (vision) to Thy chasidim, and saidst, I have laid ezer (help) upon one that is mighty; I have exalted one chosen out of the people.
20 (21) I have found Dovid Avdi; with My shemen kadosh (holy oil) meshachtiv (I anointed him);
21 (22) With whom My yad shall be established; Mine zero’a also shall strengthen him.
22 (23) The oyev (enemy) shall not ensnare him; nor the ben avlah (son of wickedness) afflict him.
23 (24) And I will beat down his tzar before his face, and strike down them that hate him.
24 (25) But My emunah (faithfulness) and My chesed shall be with him; and in My Shem shall his keren be exalted.
25 (26) I will set his yad also upon the yam, and his yamin upon the neharot (rivers).
26 (27) He shall cry out unto Me, Thou art Avi, Eli, and the Tzur of my Yeshuah (salvation) [Mt 16:16].
27 (28) Also I will make him My Bechor, elyon (most exalted) of the Malkhei Aretz.
28 (29) My chesed will I be shomer over for him forevermore, and My Brit shall stand unfailing with him.
29 (30) His zera also will I make to endure forever, and his kisse as the days of Shomayim.
30 (31) If his banim forsake My torah, walk not in My mishpatim,
31 (32) If they violate My chukkot, and are not shomer over My mitzvot;
32 (33) Then will I visit their peysha with shevet (rod), and their avon (iniquity) with stripes.
33 (34) Nevertheless My chesed will I not utterly take from him, nor suffer My emunah (faithfulness) to fail.
34 (35) My Brit will I not violate, nor alter the thing that is gone out of My lips.
35 (36) Once have I sworn by My Kodesh; I will not lie unto Dovid.
36 (37) His zera shall endure l’olam, and his kisse as the shemesh before Me.
37 (38) It shall be established olam as the yarei’ach, and as an ed ne’eman (a faithful witness) in the heavens. Selah.
38 (39) But Thou hast cast off [mem-alef-samech, see same word Psalm 118:22] and abhorred, Thou hast been in wrath with Thine Moshiach.
39 (40) Thou hast made void the Brit of Thy eved; Thou hast profaned his nezer (diadem) to the ground.
40 (41) Thou hast broken down all his gederot (hedges); Thou hast brought his strongholds to ruin.
41 (42) All that pass by the derech plunder him; he is a cherpah (reproach) to his shchenim [Mt 27:39].
42 (43) Thou hast exalted the yamin of his adversaries; Thou hast made all his oyevim to rejoice.
43 (44) Thou hast also turned back the edge of his cherev, and hast not made him to stand in the milchamah.
44 (45) Thou hast made his glory to cease, and cast his kisse down to the ground.
45 (46) The days of his youth hast thou shortened; Thou hast covered him with bushah (shame). Selah.
46 (47) How long, Hashem? Wilt Thou hide Thyself lanetzach (forever)? Shall Thy wrath burn like eish?
47 (48) Remember how short my time is. For what vanity hast Thou created kol bnei adam?
48 (49) What gever is he that liveth, and shall not see mavet? Shall he deliver his nefesh from the yad Sheol (power of Sheol)? Selah.
49 (50) Adonoi, where are Thy former lovingkindnesses, which Thou didst swear unto Dovid in Thy emunah?
50 (51) Remember, Adonoi, the reproach of Thy avadim; how I do bear in my kheyk (bosom) the reproach of all rabbim amim (many peoples);
51 (52) Wherewith Thine oyevim have reproached, Hashem; wherewith they have reproached the ikkevot (footsteps) of Thine Moshiach.
52 (53) Baruch Hashem l’olam. Omein and Omein.
10 And it shall come to pass, when thou shalt tell this people all these Devarim, and they shall say unto thee, Why hath Hashem pronounced all this ra’ah hagedolah against us? Or what is avonenu (our iniquity)? Or what is chattatenu (our sin) that we have committed against Hashem Eloheinu?
11 Then shalt thou say unto them, Because avoteichem have forsaken Me, saith Hashem, and have walked after acharei elohim, and have served them, and have worshiped them, and have forsaken Me, and have not been shomer over My torah;
12 And ye have done more wickedly than avoteichem; for, behold, ye walk every one after the sherirut (stubbornness) of his lev harah, that they may not pay heed unto Me:
13 Therefore will I cast you out of ha’aretz hazot into ha’aretz that ye know not, neither ye nor avoteichem; and there shall ye serve elohim acherim yomam valailah; for I will not show you [plural] chaninah (favor).
14 Therefore, hinei, the days come, saith Hashem, that it shall no more be said, Hashem liveth, that brought up the Bnei Yisroel out of Eretz Mitzrayim;
15 But, Hashem liveth, that brought up the Bnei Yisroel from the eretz tzaphon, and from kol ha’aratz where He had dispersed them; and I will bring them again into their adamah that I gave unto their avot.
16 Behold, I will send for many dayagim (fisherman), saith Hashem, and they shall fish them out; and after that will I send for many tzayadim (hunters), and they shall hunt them from every har (mountain), and from every givah (hill), and out of the crevices of the sela’im (rocks).
17 For Mine eyes are upon all their drakhim; they are not hid from My face, neither is their avon (iniquity) hid from Mine eyes.
18 And first I will recompense their avon (iniquity) and their sin mishneh (double); because they have defiled My Eretz (land), they have filled Mine nachalah with the nevelot (lifeless forms, carcasses) of their detestable and abominable idols.
19 Hashem, my strength, and my ma’oz (fortress), and my refuge in the yom tzarah, the Goyim shall come unto Thee from the ends of the earth, and shall say, Surely Avoteinu have inherited sheker, hevel, and things wherein there is no profit.
20 Shall man make elohim unto himself and they are not Elohim?
21 Therefore, Behold, I will this time cause them to know, I will cause them to know Mine yad and My gevurah; and they shall know that My Shem is Hashem.
7 Do you not have da’as, Achim b’Moshiach, for I speak to those who know the Torah, that the Torah exercises marut (authority, rule) over a man so long as he lives?
2 For the agunah (woman whose husband’s whereabouts are unknown) is bound by the Torah to her husband while he lives; but in the case that her husband’s death can be confirmed, she is no longer an agunah and is released from the Torah of her husband.
3 Accordingly she will be named no’eh-fet (adulteress) if, while her husband lives, she becomes another man’s. But if her ba’al (husband) dies, she is free from the Torah, so that she is no no’ehfet (adulteress) if she becomes another man’s.
4 So then, Achim b’Moshiach, you also were put to death in relation to the Torah through the basar of Moshiach (TEHILLIM 16:9-10 ), in order that you might become another’s, bound to Moshiach who was given Techiyah (Resurrection) from the Mesim, so that we might bear p’ri for Hashem.
5 For when we were in the basar (in the fallen condition of the old humanity), through the Torah, the ta’avat besarim, the sinful passions (i.e., Chet Kadmon’s yetzer harah of the fallen human condition) were working in our natural capacities, so as to bear p’ri for mavet (death) [cf. Ro 4:15].
6 But now we have become niftar (freed, deceased) from the dominating ownership of the Torah, having died to that by which we were confined, so that we might serve in the Ruach Hakodesh of hitkhadshut and newness and not in the yoshen (oldness) of chumra (legalism, strict adherence to the letter of the law) (Ro 2:29).
7 What then shall we say? That the Torah is considered as chet (sin)? Chas v’shalom! Nevertheless, I would not have experienced chet (sin) except through the Torah; for I would not have known chamdanut (covetousness, greediness) if the Torah had not said, LO TACHMOD ("Thou shalt not covet" SHEMOT 20:17).
8 But Chet (Sin), seizing its opportunity through the mitzvoh (commandment), stirred up all manner of chamdanut (covetousness) in me. For in the absence of the Torah, Chet (Sin) is dead.
9 And in the absence of the Torah I was once alive. But when the mitzvoh (commandment) came [BERESHIS 2:16-17), Chet (Sin) became alive,
10 and I died. The mitzvoh (commandment) intended as the Derech L’Chayyim (Way to Life) proved for me a means to mavet (death).
11 For Chet (Sin), seizing its opportunity through the mitzvoh (commandment), deceived me and, through the mitzvoh (commandment), killed me [BERESHIS 3:1-6].
12 So that the Torah is kedoshah (holy) and the mitzvoh (commandment) is kedoshah and yasharah and tovah.
6 After these things, Rebbe, Melech HaMoshiach departed beyond Lake Kinneret (Lake Tiberias).
2 And a riezige (sizable) multitude was following him, because they were seeing the otot (miraculous signs) which he was doing on the cholim (the ones being ill).
3 And Rebbe, Melech HaMoshiach went up to the mountain, and there he was sitting with his talmidim.
4 Pesach was near at hand, the Chag (Jewish Feast).
5 Therefore, having lifted up his eyes, Rebbe, Melech HaMoshiach saw that a great multitude is coming to him, and he says to Philippos, From where may we buy lechem that these ones may eat?
6 But he was saying this to test Philippos, for he himself knew what he was about to do.
7 In reply, Philippos said, Two hundred denarii worth of lechem would not be enough that each one may take a little okhel.
8 One of his talmidim, Andrew, ach of Shimon Kefa, says to him,
9 There is a na’ar (lad) here who has five barley loaves and two dagim (fish), but what are these for so many? [2Kg 4:43]
10 Rebbe, Melech HaMoshiach said, Instruct the anashim (men) to recline. Now there was much grass in the area. Therefore the anashim reclined, their number being about chameshet alafim.
11 Therefore, Rebbe, Melech HaMoshiach took the loaves and, having made the bracha, distributed to the ones bimesibba (reclining); likewise also he distributed of the dagim (fish) as much as they were wanting.
12 Now when they were filled, he tells his talmidim, Gather the shirayim (Rebbe’s leftovers), that nothing may be lost.
13 Therefore, what they gathered from the five barley loaves filled Sheneym Asar (Twelve) baskets of shirayim left over by the ones having eaten.
14 Therefore, the anashim, having seen what ot (miraculous sign) he did, were saying, This one is beemes the Navi, Hu HaBah, the one coming into the Olam Hazeh. [DEVARIM 18:15,18]
15 Therefore, Yehoshua, having had da’as that they are about to come and to seize him that they might make him king by force, departed alone again to the mountain, withdrawing by himself.
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