M’Cheyne Bible Reading Plan
3 Now Moshe was ro’eh (shepherding) the tzon of Yitro his khoten (fatherin- law), the kohen Midyan; and he led the tzon to the backside of the midbar, and came to the Har HaElohim, even to Chorev.
2 And the Malach Hashem appeared unto him in a flame of eish out of the midst of a bush; and he looked, and, hinei, the bush burned with eish, and the bush was not consumed.
3 And Moshe thought, I will now turn aside, and see this mareh hagadol, why the bush is not burned up.
4 And when Hashem saw that he turned aside to see, Elohim called out unto him out of the midst of the bush, and said, Moshe, Moshe. And he said, Hineni.
5 And He said, Draw not nearer here; put off thy na’alayim (sandals) from off thy raglayim, for hamakom whereon thou standest is admat kodesh.
6 Moreover He said, I am Elohei Avicha, Elohei Avraham, Elohei Yitzchak, and Elohei Ya’akov. And Moshe hid his face; for he was afraid to look upon HaElohim.
7 And Hashem said, I have surely seen the oni ami (affliction of My people) which are in Mitzrayim, and have heard their cry by reason of their nogesim (taskmasters); for I know their makhovim (sufferings);
8 And I am come down to deliver them out of the yad Mitzrayim, and to bring them up out of that land unto an eretz tovah, a spacious eretz zavat cholov udevash; unto the place of the Kena’ani, and the Chitti, and the Emori, and the Perizzi, and the Chivi, and the Yevusi.
9 Now therefore, hinei, the cry of the Bnei Yisroel is come unto Me; and I have also seen the oppression wherewith the Egyptians oppress them.
10 Come now therefore, and I will send thee unto Pharaoh, that thou mayest bring forth My people the Bnei Yisroel out of Mitzrayim.
11 And Moshe said unto HaElohim, Who am I, that I should go unto Pharaoh, and that I should bring forth the Bnei Yisroel out of Mitzrayim?
12 And He said, Certainly Eh-heh-yeh (I will be [see verse below]) with thee; and this shall be haOt (the Sign) unto thee, that I have sent thee: when thou hast brought forth HaAm out of Mitzrayim, ye shall serve HaElohim upon this Har.
13 And Moshe said unto HaElohim, Hinei, when I come unto the Bnei Yisroel, and shall say unto them, Elohei Avoteichem hath sent me unto you; and they shall say to me, What is Shmo? what shall I say unto them?
14 And Elohim said unto Moshe, Eh-heh-yeh ashair Ehheh- yeh (I AM WHO I AM); and He said, Thus shalt thou say unto the Bnei Yisroel, EHHEH-YEH (I AM) hath sent me unto you.
15 And Elohim said moreover unto Moshe, Thus shalt thou say unto Bnei Yisroel: Hashem, Elohei Avoteichem, Elohei Avraham, Elohei Yitzchak, and Elohei Ya’akov, hath sent me unto you: this is Shemi l’olam, and this is My remembrance unto all generations.
16 Go, and gather the Ziknei Yisroel together, and say unto them, Hashem Elohei Avoteichem, Elohei Avraham, Yitzchak, and Ya’akov, appeared unto me, saying, I have surely visited you, and seen that which is done to you in Mitzrayim;
17 And I have said, I will bring you up out of the Oni Mitzrayim unto the eretz Kena’ani, and the Chitti, and the Emori, and the Perizzi, and the Chivi, and the Yevusi unto eretz zavat cholov udevash.
18 And they shall pay heed to thy voice; and thou shalt go, thou and the Ziknei Yisroel, unto Melech Mitzrayim, and ye shall say unto him, Hashem Elohei HaIvriyim hath met with us; and let us go, now, derech shloshet yamim into the midbar, that we may sacrifice to Hashem Eloheinu.
19 And I have da’as that Melech Mitzrayim will not let you go, no, except by a yad chazakah.
20 And I will stretch out My yad, and strike Mitzrayim with all My nifle’ot which I will do in the midst thereof; and after that he will let you go.
21 And I will give this people chen in the sight of the Egyptians; and it shall come to pass, that, when ye go, ye shall not go empty-handed.
22 But every isha shall borrow of her neighbor, and of her that sojourneth in her bais, jewels of kesef, and jewels of zahav, and clothing; and ye shall put them upon your banim, and upon your banot; so ye shall plunder the Egyptians.
6 And it came about on Shabbos that the Moshiach is passing through grain fields, and his talmidim were plucking and eating the heads of grain and rubbing them in their hands. [DEVARIM 23:25]
2 Now some of the Perushim said, Why are you doing what is asur (impermissible) on Shabbos?
3 And in reply, Rebbe Melech HaMoshiach said to them, Have you not read what Dovid HaMelech did when he and those with him were hungry, [SHMUEL ALEF 21:6]
4 How he entered into the Beit Hashem and took the Lechem HaPanim (the Bread of the Presence), and he ate and gave to the ones with him, which is mutar (permissible) to eat only by the kohanim? [VAYIKRA 24:5,9]
5 And he was saying to them, The Ben HaAdam [Moshiach, DANIEL 7:13-14] is Adon HaShabbos.
6 And it came about on another Shabbos that Rebbe, Melech HaMoshiach entered into the shul and taught Torah. And there was a man there also whose right hand was withered.
7 Now the Sofrim and Perushim were watching Rebbe, Melech HaMoshiach to see if he brings refuah on Shabbos, in order that they might find something to accuse him.
8 But he knew their machshavot (thoughts), and said to the man having the withered hand, Rise and stand in the midst. And the man got up and stood.
9 And Rebbe Melech HaMoshiach said to them, I ask you whether it is mutar on Shabbos to do hatov or to do harah, to save nefesh or destroy it?
10 And having looked around at all of them, he said to the man, Stretch out your hand. And he did. And his hand was restored.
11 But they (the Sofrim and the Perushim) were filled with ka’as (anger), and they were discussing with one another what they might do to him.
12 Now it came about in those yamim that Rebbe Melech HaMoshiach went forth to the mountain to daven, and he was spending the whole night b’tefillah to Hashem.
13 And when boker came, Rebbe Melech HaMoshiach summoned his talmidim, and chose from them Shneym Asar (Twelve), whom he also named Shlichim:
14 Shimon, whom also he called Kefa; Andrew his brother; Yaakov, Yochanan, Philippos, Bar-Talmai,
15 Mattityahu, Toma, Yaakov Ben-Chalfai, Shimon, the one being called the Zealot,
16 Yehudah Ben Yaakov, and Yehudah from Kriot, who became the boged (traitor, betrayer) of Rebbe, Melech HaMoshiach.
17 And having come down with them, he stood on a level place, and a great multitude of his talmidim, and a great multitude of the Am Berit from all Yehudah and Yerushalayim and the coastal region of Tzor and Tzidon
18 Came to hear him and to receive refuah (healing) from their machlot (illnesses), and the ones being troubled by ruchot hatemeiot (unclean spirits, shedim) were given refuah,
19 And all were seeking to touch Rebbe, Melech HaMoshiach because koach (power) was going out from him, and he was giving refuah to everyone.
20 And lifting up his eyes to look at his talmidim, Rebbe Melech HaMoshiach said, Ashrey are the aniyim (poor), for yours is the Malchut Hashem.
21 Ashrey are the ones hungering now, for you will eat your fill. Ashrey are the ones weeping now, for you will laugh [YESHAYAH 55:1,2; 61:2,3].
22 Ashrey are you when Bnei Adam have sinas chinom (baseless hatred) for you and when they ostracize you and they reproach you and cast out your name as rah (evil) on account of the Ben HaAdam [Moshiach, DANIEL 7:13-14].
23 Have simcha in that day and leap for chedvah (rejoicing), for your sachar (reward) is gadol in Shomayim. According to the same their Avot were doing to the Neviim.
24 But oy to you, you ashirim, for you have already received in full your nechamah (comfort).
25 Oy to you, the ones having been well fed now, for you will hunger. Oy, the ones laughing now, for you will mourn and weep. [YESHAYAH 65:13; MISHLE 14:13]
26 Woe when all Bnei Adam speak well of you. For according to the same things were their Avot doing to the neviei hasheker (false prophets).
27 But to you I say, to the ones listening, show ahavah to your oyvim (enemies), do mitzvahs for the ones with sinas chinom for you,
28 Say a bracha for the ones cursing you, daven for the ones mistreating you.
29 To the one hitting you on the cheek, offer also the other, and from the one taking away your kaftan (coat), also the tunic and gartel do not withhold.
30 To everyone asking you, give tzedakah; and from the one taking away your things, do not demand them back. [DEVARIM 15:7,8; MISHLE 21:26]
31 And just as you want that Bnei Adam may do to you, do to them similarly.
32 And if you show ahavah to the ones showing ahavah to you, what kind of shvakh (commendation) to you is that? For even the chote’im (sinners) show ahavah to the ones showing ahavah to them.
33 For even if you do mitzvahs for the ones doing mitzvahs for you, what kind of shvakh to you is that?
34 And if you lend to those from whom you hope to receive, what kind of shvakh to you is that? Even chote’im lend to chote’im, that they receive in return the same amount.
35 But show ahavah to your oyvim and do mitzvahs and Gemilut Chasadim, expecting nothing in return. And your sachar will be rav. And you will be bnei Elyon (sons of the Most High), because He is kind to anashim ra’im and those without hodayah.
36 Be anashim of rachamanut (compassion) just as also your Elohim HaAv is merciful. [TEHILLIM 103:8]
37 Judge not, lest you be judged. And do not condemn, and by no means may you be condemned. If you pardon with mechila (forgiveness), you will be pardoned with selicha (forgiveness).
38 Give, and it will be given to you. A good measure, having been pressed down and having been shaken, overflowing, will be put into your kheyk (lap). For by what measure you measure it will be measured in return to you. [Ps 79:12; Isa 65:6,7]
39 Now he told also a mashal to them. Surely an ivver is not able to guide an ivver, is he? Will not both fall into a pit?
40 A talmid is not above his moreh. But everyone, having been fully trained, will be like his moreh (teacher).
41 And why do you see the speck in the eye of your ach, but the log in your own eye you do not notice?
42 How are you able to say to your ach, Ach, let me remove the speck in your eye, while you yourself are not seeing the log in your own eye? Tzeva, remove first the log from your eye, and then you will see clearly to take out the speck from your ach [b’Moshiach].
43 For there is no etz tov producing pri rah, nor again an etz rah producing pri tov.
44 For each etz by its own pri will be known. For not from thorns do they gather figs nor from a thorn bush do they pick grapes.
45 The ish tov from the good storehouse of the lev produces tov, and the ish rah out of the evil storehouse produces rah. For from the abundance of the lev the peh (mouth) speaks.
46 And why do you call me Adoni and yet you do not do what I say?
47 Everyone coming to me and hearing my divrei Torah and putting them into practice, I will show you to whom he is likened.
48 He is likened to the man building a bais who dug and went down deep and laid a yesod upon the av sela (bedrock). And a flood having come, the river struck against that bais, and the flood was not strong enough to shake it, because its binnuy was firm.
49 Now the one having heard [Rebbe Melech HaMoshiach’s divrei Torah], and not having put them into practice, is like a man having built a bais (house) upon the ground without a yesod (foundation), which the river struck against, and ofen ort (immediately) the bais collapsed, and gadol (great) was the churban of that bais.
20 Then answered Tzophar the Na’amati, and said,
2 Therefore do my thoughts cause me to answer, and ba’avur (because of [this]) I make haste.
3 I hear the musar that insults me, and the ruach of my understanding causeth me to answer.
4 Knowest thou not this of old, since adam was placed upon earth,
5 That the triumphing of the resha’im is short, and the simchat chanef (joy of the hypocrite) but for a moment?
6 Though his excellency mount up to Shomayim, and his rosh reach unto the clouds;
7 Yet he shall perish lanetzach (forever) like his own dung; they which have seen him shall say, Where is he?
8 He shall fly away as a chalom, and shall not be found; yea, he shall be chased away as a chezyon lailah.
9 The ayin also which saw him shall see him no more; neither shall his makom any more behold him.
10 His banim shall seek the favor of the poor, and his hands shall restore their goods.
11 His atzmot are full of youthful vigor, which shall lie down with him in the aphar.
12 Though wickedness be sweet in his mouth, though he hide it under his leshon;
13 Though he savor it, and forsake it not, but keep it still betoch (within) his mouth;
14 Yet his lechem in his stomach is turned sour; it is the venom of vipers within him.
15 He hath swallowed down riches, and he shall vomit them up again; El shall drive them out of his beten.
16 He shall suck the venom of asps; the viper’s leshon shall slay him.
17 He shall not see the rivers, the floods, the brooks of devash and khemah (butter, curds).
18 That which he labored for shall he give back, and shall not swallow it down; he shall not rejoice according to his chayil temurah (business profit).
19 Because he hath oppressed and hath forsaken the destitute; because he hath violently seized a bais which he built not;
20 Surely he knew no quiet in his beten; he shall not save anything which he desired.
21 There shall none of his ochel be left; therefore his posterity will not endure.
22 In the fulness of his sufficiency he shall be in distress; kol yad of misery shall come upon him.
23 When he is about to fill his beten, He shall cast the charon af (fury of His wrath) upon him, and shall rain it upon him while he is eating.
24 He shall flee from the weapon of barzel (iron), and the keshet of bronze shall strike him through.
25 It is drawn, and cometh out of their body; yea, the glittering point cometh out of his gall; emim (terrors [of death]) are upon them.
26 Kol choshech is reserved for his treasures; an eish not fanned shall consume him; it shall go ill with him that is left in his ohel.
27 Shomayim shall reveal his iniquity; and eretz shall rise up against him.
28 The increase of his bais shall depart, and his goods shall flow away in [G-d’s] Yom Af.
29 This is the chelek of an adam rasha from Elohim, and the nachalah decreed unto him by El (G-d).
7 Now, concerning the things in your iggeret, let’s take up the next inyan (topic): “it is beneficial for a man not to touch an isha” [i.e., postpone the chasunoh (wedding)].
2 But, because of the acts of zenut, let each Ben Adam have his own Isha, and let each Isha have her own Ba’al (Husband).
3 Let the ba’al render the conjugal choiv (debt) to his isha, and likewise also the isha to her ba’al (husband).
4 It is not the isha who has samchut (authority) over her own body, but the ba’al (husband); likewise, also it is not the ba’al (husband) who has samchut over his own body, but the isha.
5 Do not deprive each other, unless by agreement for a set time, that you may renew zerizut (diligence) to tefillah (prayer) and again you may be together, lest Hasatan lead you into nissayon (temptation) because of your lack of shlitah atzmi (self-control). [SHEMOT 19:15; SHMUEL ALEF 21:4,5]
6 But I say this according to concession (T.N. in view of 5:1-5; 6:12-20), not according to [Rebbe, Melech HaMoshiach’s] mitzvoh.
7 But, I wish kol Bnei Adam even to be as I am; however, [this is impossible since] each has his own matanah (gift) from Hashem: one this; and another that.
8 But, I say to the bochrim and the almanot (widows), it is beneficial for them if they remain as I am;
9 But if they do not have shlitah atzmi, let them marry. For better it is to marry than with Eish to be set ablaze.
10 But to the ones having entered bibrit hanissuim (in covenant of marriage), I charge, not I but Rebbe, Melech HaMoshiach Adoneinu, an isha is not to separate from her ba’al (husband). [Mal 2:14-16]
11 But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba’al should not leave his isha.
12 But, to the rest I‖Sha’ul‖not Rebbe, Melech HaMoshiach Adoneinu, say: if any Ach b’Moshiach has an isha who is an Apikoros and she is willing to live with him, let him not leave her;
13 And if an isha has a ba’al (husband) who is an Apikoros, and he is willing to dwell with her, let her not leave her ba’al (husband).
14 For, [T.N. following the principle of bikkurim], the ba’al who is an Apikoros is mekudash b’Ruach Hakodesh (set apart as holy in the Ruach Hakodesh) by the isha, and the isha who is an Apikoros likewise by the Ach b’Moshiach; otherwise, your yeladim are tema’im (unclean); but now they are tehorim (clean). [MALACHI 2:15]
15 But, if the one who is an Apikoros separates and departs, let the separation occur; the Ach b’Moshiach has not been enslaved, or the Achot b’Moshiach in such cases; but Hashem has given you a kri’ah b’shalom.
16 For how do you know, isha, if you will not bring your basherter (destined mate), your ba’al, to Yeshu’at Eloheinu?
17 Only each of you walk the derech [T.N. according to Hashem’s tochnit or etzah Ro 8:28] to which you were called by Hashem (TEHILLIM 1:6). This is my charge in all the kehillot of Moshiach.
18 If as a ben Berit with bris milah anyone received their kri’ah, let him not conceal it; if anyone without bris milah has been called, let him without bris milah not undergo bris milah.
19 Bris milah is not everything; nor is the lack of it; but being shomer mitzvot Hashem.
20 Each one walk the derech of his kri’ah (calling, summons), and remain there.
21 If while a bond servant you were called, do not let it consume you, although if you can gain your deror ("freedom, liberty" VAYIKRA 25:10), do so.
22 For, the one in Hashem having been called while a bond servant is [Rebbe, Melech HaMoshiach] Adoneinu’s ben Chorin (freedman); likewise, the one having been called while a ben Chorin is the Rebbe, Melech HaMoshiach’s bond servant.
23 You were bought with a pidyon nefesh price; do not become avadim haBnei Adam.
24 Each one wherever on the derech of Chayyim he was called, Achim b’Moshiach, there let him remain in deveykus with Hashem.
25 Next sugya (topic): concerning the betulot (virgins). A mitzvoh of Rebbe, Melech HaMoshiach Adoneinu I do not have, but a bit of wisdom I offer as one who by the rachamim Hashem is ne’eman (faithful).
26 I consider therefore, it to be beneficial, because of the impending Crisis (T.N. i.e., the Chevlei Moshiach and eschatological woes preceding the Bias Moshiach) that you remain as you are.
27 Have you entered bibrit hanissuim (in covenant of marriage) with an isha? Do not seek to be free. Are you freed from an isha? Do not seek an isha.
28 But if indeed you enter bibrit hanissuim (in covenant of marriage), there is no chet; and if the betulah (virgin) marries, there is no averah in that for her. But such will have tzoros in the basar, which I am trying to spare you (Mt.24:19).
29 Now this I say, Achim b’Moshiach, the time [until HaKetz] has been shortened. From now on, let those having nashim live as if not having nashim,
30 And let the ones weeping as not weeping, and let the ones having simcha as not having simcha, and let the ones buying as not possessing,
31 And let the ones using the Olam Hazeh as not fully using it, for the present form of the Olam Hazeh is passing away.
32 But I would have you free from atzvat lev (heartache). The ben Adam without isha cares for the things of Hashem, how he may please Hashem.
33 But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha,
34 And he has been divided (1:13). Both the isha free of a ba’al or the betulah cares for the things of Hashem, that she may be tehorah spiritually and physically. But the isha with a ba’al cares for the things of the Olam Hazeh, how she may please her ba’al.
35 Now, this I say for your own benefit, not that I may throw a noose on your deror (“freedom” VAYIKRA 25:10), but I speak with respect to what is decent, seemly, and sits well with Hashem, without distraction [in avodas kodesh]. [TEHILLIM 86:11]
36 However, if anyone thnks he does not have proper hitnahagut (conduct) toward the betulah of his eirusin (betrothal, engagement), and if he thinks his basherte (destined mate) is getting along in years, and thus it has to be, what he desires, let him do; there is no chet, let them enter bibrit hanissuim (in convenant of marriage).
37 But he who in his lev has settled the decision, not having the need [of conjugal intimacy], but having mastery concerning his own desire, and thus he in his lev has decided, not to enter bibrit hanissuim with his betulah (virgin), he does well.
38 So then both the one entering bibrit hanissuim with his betulah does well, and the one not entering bebrit hanissuim with his arusah (betrothed) will do better (7:34).
39 An isha has been bound (bibrit hanissuim, in covenant of marriage) for so long a time as her ba’al lives, but if her ba’al should sleep the sleep of the mesim, she is free to enter bibrit hanissuim with the ba’al she desires, but only in Rebbe, Melech HaMoshiach Adoneinu.
40 However, happy is she, and even more so, if she remains as she is; and I think in this bit of wisdom I am offering that I have the Ruach Hakodesh.
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