Revised Common Lectionary (Semicontinuous)

90 (Tefillah of Moshe, ish HaElohim) Adonoi, Thou hast been our ma’on (dwelling place) b’dor vador.

² Before the harim were brought forth, or ever Thou hadst formed eretz and the tevel (inhabited world), even from olam ad olam, Thou art El (G-d).

³ Thou turnest enosh to dakka (dust); and sayest, Shuvu, ye Bnei Adam.

⁴ For an elef shanim in Thy sight are but as yom etmol (yesterday) when it is past, and as an ashmurah (watch, division of time) in the lailah.

⁵ Thou carriest them away as with a flood; they are as a sheinah (sleep); in the boker they are like khatzir (grass) which withereth.

⁶ In the boker it flourisheth, and groweth up; in the erev it is cut down, and drieth up.

¹³ Shuvah, Hashem. Ad mosai? Have compassion on Thy avadim.

¹⁴ O satisfy us baboker with Thy chesed; that we may sing for joy and be glad kol yameinu (all our days).

¹⁵ Make us glad according to the days wherein Thou hast afflicted us, and the years wherein we have seen ra’ah.

¹⁶ Let Thy work appear unto Thy avadim, and Thy glory unto their banim.

¹⁷ And let the no’am (favor, delightfulness) of Adonoi Eloheinu be upon us; and establish Thou the ma’aseh yadeinu upon us; yes, the ma’aseh yadeinu establish Thou it.

¹⁴ And Hashem said unto Moshe, Behold, thy yamim approach that thou must die; call Yehoshua, and present yourselves in the Ohel Mo’ed, that I may give him a charge. And Moshe and Yehoshua went, and presented themselves in the Ohel Mo’ed.

¹⁵ And Hashem appeared in the Ohel in an ammud anan (pillar of cloud); and the ammud anan stood over the petach (entrance) of the Ohel.

¹⁶ And Hashem said unto Moshe, Behold, thou shalt sleep with Avoteicha; and this people will rise up, and play the harlot going after the elohei nekhar ha’aretz (g-ds of the foreigners of the land), whither they go to be among them, and will forsake Me, and break My Brit which I have cut them.

¹⁷ Then My anger shall be kindled against them in Yom Hahu, and I will forsake them, and I will hide My face from them, and they shall be devoured, and ra’ot rabbot (many evils) and tzarot (troubles) shall befall them; so that they will say in Yom Hahu, Are not these evils come upon us, because Elohai is not among us?

¹⁸ And I will surely hide My face in Yom Hahu for kol hara’ah which they shall have done, in that they are turned unto elohim acherim.

¹⁹ Now therefore write ye this shirah for you, and teach it the Bnei Yisroel; put it in their mouths, in order that this shirah may be an ed (witness) for Me against the Bnei Yisroel.

²⁰ For when I shall have brought them into ha’adamah which I swore unto Avotav (their fathers), zavat cholov u’devash (that floweth with milk and honey); and they shall have eaten and filled themselves, and grown fat; then will they turn unto elohim acherim, and serve them, and provoke Me, and break My Brit.

²¹ And it shall come to pass, when ra’ot rabbot and tzarot are befallen them, that this shirah shall testify against them as an ed (witness); for it shall not be forgotten out of the mouths of their zera; for I know their yetzer (inclination) in which they go about, even now, before I have brought them into ha’aretz which I swore.

²² Moshe therefore wrote this shirah on that day, and taught it the Bnei Yisroel.

⁵ For this reason I left you in Crete that you should set beseder (according to acceptable order) what remains and give messianic s’michah to Zekenim (SHEMOT 12:21) city by city, as I directed you.

⁶ If anyone is without reproach, a ba’al isha echat (a one woman man/master, see OJB, p.1078, 1Ti 3:2; 5:9), his banim being ma’aminim in Moshiach, and not under accusation of debauchery and zenut or sorrut (rebelliousness, insubordination) [1Sm 2:22-25],

⁷ For it is necessary for the congregational Mashgiach Ruchani to be without reproach as Hashem’s mefake’ach al Beis Hashem (steward or supervisor of the House of G-d), not a ba’al gaavah (a haughty person), not quick in ka’as (anger), not a shikkor (drunkard) given to much wine, not violent, not a gelt-loving kamtzan (miser).

⁸ Rather, the Mashgiach Ruchani must be one who practices hachnosas orchim (hospitality), an ohev es haTov (a lover of the good), having seichel, a tzaddik, kadosh (holy), with shlitah atzmi (self-control),

⁹ Devoted to the faithful hatafah (preaching) of the Besuras HaGeulah, adequate for hora’ah (teaching) that exhorts to [Moshiach’s] orthodox Jewish doctrine and for refuting and exposing with conviction the ones speaking against it.

¹⁰ For there are indeed many mitnaggedim (opponents), idle talkers and deceivers, especially the ones of the party of the Mohalim HaGoyim (false teacher Circumcisers of Gentiles),

¹¹ Whose mouths it is necessary to stop, who are subverting entire mishpochot (families) by teaching what they ought not, for the sake of dishonest gelt.

¹² A certain one of them, a "navi" of their own number, said, "Cretans are always meshakkrim (liars), wicked beasts, lazy trombeniks (gluttons)."

¹³ This eidus (testimony) is true, for which cause rebuke them sharply, that they may be orthodox Jewish in [Moshiach’s] emunah,

¹⁴ Not paying attention to Jewish aggadot and to mitzvot d’Rabbanan (precepts imposed by the rabbis, i.e., which contradict the Kitvei Hakodesh—1C 4:6; DEVARIM 4:2), becoming meshummad (apostate) from HaEmes.

¹⁵ All things are tahor to hatehorim; but, to the ones having been defiled and taking the side of the Apikoros, nothing is tahor, but has been made tameh, both lev and matzpun.

¹⁶ Hashem they profess to know, but by their ma’asim they deny him, being disqualified [for the rabbanut or ministry of Moshiach] and being without mishma’at (obedience), and, as to every one of the ma’asim tovim, unpalatably unkosher (unfit).