Revised Common Lectionary (Complementary)

113 Praise ye Hashem. Praise O ye avadim of Hashem, praise the Shem of Hashem.

² Blessed be the Shem of Hashem from this time forth and forevermore.

³ From the rising of the shemesh unto the going down of the same the Shem of Hashem is to be praised.

⁴ Hashem is high above kol Goyim, and His kavod above HaShomayim.

⁵ Who is like unto Hashem Eloheinu, Who dwelleth on high,

⁶ Who stoopeth down to behold the things that are in Shomayim, and in ha’aretz!

⁷ He raiseth up the poor out of the aphar (dust), and lifteth the needy out of the ash heap;

⁸ That he may seat him with princes, even with the princes of amo (His people).

⁹ He settleth the akeret (barren woman) in her bais to be a happy em of banim. Praise ye Hashem.

23 Thou shalt not spread a false report; put not thine hand with the rashah to be an ed chamas (malicious witness).

² Thou shalt not follow a multitude to do evil; neither shalt thou speak in a riv (cause, lawsuit) to turn aside after many to pervert justice;

³ Neither shalt thou favor a poor man in his riv (cause, lawsuit).

⁴ If thou meet thine enemy’s shor (ox) or his chamor (donkey) going astray, thou shalt surely bring it back to him again.

⁵ If thou see the chamor of him that hateth thee lying under his massa, and wouldest refrain from helping him, thou shalt surely help with him.

⁶ Thou shalt not pervert the mishpat of thy poor in his riv (cause, lawsuit).

⁷ Keep thee far from a devar sheker (false matter); and the naki (innocent) and tzaddik slay thou not; for I will not acquit the rashah.

⁸ And thou shalt take no shochad (bribe, gift); for the shochad blindeth the seeing, and perverteth the words of the tzaddikim.

⁹ Also thou shalt not oppress a ger; for ye know the nefesh of a ger, seeing ye were gerim in Eretz Mitzrayim.

3 What then is the advantage of the Yehudi? Or what is the value of the bris milah?

² Much in every way! For, koidem kol (in the first place), they are entrusted with the Divrei Hashem (the oracles, the words of G-d).

³ So, where does that leave us? If some have disbelieved, has their lack of emunah annulled the ne’emanut (faithfulness, trustworthiness, reliability) of Hashem?

⁴ Chas v’shalom (G-d forbid!) Let G-d be true and KOL HAADAM KOZEV ("every man a liar" TEHILLIM 116:11). Even as it is written, L’MA’AN TITZDAK B’DAVRECHA ("in order that you might be vindicated when you speak" and shall overcome when you judge TEHILLIM 51:6[4]).

⁵ But if our unrighteousness brings out and highlights the Tzedek Olamim, the Tzidkat Hashem (the righteousness of G-d), what shall we say? Rhetorically speaking, is G-d unjust in inflicting Charon Af Hashem (1:18)? (I speak from a human standpoint.)

⁶ Chas v’shalom! (G-d forbid!) For then how could Hashem be HaShofet kol ha’Aretz (BERESHIS 18:25)?

⁷ "But if the Emes Hashem (truth of G-d) has by my sheker overflowed to His kavod (glory), why am I still judged as a rashah (an evildoer)?"

⁸ Why do we not say, as some speakers of lashon hora slanderously report us to say, "Let us do rah that tov might come of it"? The gezar din (verdict) of ashem (guilty) on them is well deserved.