Revised Common Lectionary (Semicontinuous)
8 And kol HaAm gathered themselves together as one man into the rechov that was before the Water Gate; and they spoke unto Ezra HaSofer to bring the Sefer Torat Moshe, which Hashem had commanded to Yisroel.
2 And Ezra HaKohen brought the Torah before the Kahal both of men and women, and all that could hear with understanding, upon the first day of the seventh month [Rosh Hashanah].
3 And he read therein before the rechov that was before the Water Gate from the morning until midday, before the men and the women, and those that could understand; and the ears of kol HaAm were attentive unto the Sefer HaTorah.
5 And Ezra opened the Sefer before the eyes of kol HaAm (for he was above kol HaAm); and when he opened it, all the people stood up.
6 And Ezra blessed Hashem, HaElohim HaGadol. And kol HaAm answered, Omein, Omein, with lifting up their hands; and they bowed, and worshiped Hashem with their faces to the ground.
8 So they read from the Sefer Torat HaElohim distinctly, and gave the sense, and caused them to understand the reading.
9 And Nechemyah the Tirshata, and Ezra HaKohen HaSofer, and the Levi’im that taught the people, said unto all the people, This day is kadosh unto Hashem Eloheichem; mourn not, nor weep. For kol HaAm wept, when they heard the words of the Torah.
10 Then he said unto them, Go your way, eat the choice foods, and drink the sweet things, and send portions unto them for whom nothing is prepared; for this day is kadosh unto Adoneinu; neither be ye grieving; for the chedvah (joy) of Hashem is your strength.
19 (For the one directing. Mizmor Dovid) HaShomayim declare the kavod of G-d; and the raki’a (firmament) showeth His handiwork.
2 (3) Yom unto yom uttereth speech, and lailah unto lailah showeth da’as.
3 (4) There is no speech nor devarim (language), where their voice is not heard.
4 (5) Their measuring line is gone out through kol ha’aretz, and their words to the end of the tevel (world). In them hath He set an ohel for the shemesh,
5 (6) Which is like a choson coming out of his chuppah, and rejoiceth as a gibbor to run a race.
6 (7) Its going forth is from the end of HaShomayim, and its circuit unto the ends of it; and there is nothing hid from the heat thereof.
7 (8) The torah of Hashem is temimah (perfect), reviving the nefesh; the edut of Hashem is ne’emanah (sure), making wise the simple.
8 (9) The precepts of Hashem are yasharim (right), rejoicing the lev; the mitzvat Hashem is bara (clear, pure), enlightening the eyes.
9 (10) The yirat Hashem (fear of the L-rd) is tehorah (clean), enduring forever; the mishpatim of Hashem are emes and righteous altogether.
10 (11) More to be desired are they than zahav, yea, than much fine gold; sweeter also than devash and the honeycomb.
11 (12) Moreover by them is Thy eved warned; and in being shomer over them there is great reward.
12 (13) Who can discern his errors? Cleanse Thou me from nistarot (secret ones).
13 (14) Keep back Thy eved also from presumptuous sins; let them not have dominion over me; then shall I be upright, and I shall be innocent from the peysha rav (great transgression).
14 (15) Let the words of my mouth, and the meditation of my lev, be acceptable in Thy sight, O Hashem, my Tzur (rock), and Go’ali (my Redeemer).
12 For even as the body is echad, and has many evarim (members), and all the evarim (members) of the body, though many, are one body, so is Moshiach.
13 For also in one Ruach Hakodesh we were all given a tevilah into one body, whether Yehudim or Yevanim (Greeks), whether avadim (slaves) or bnei Chorin (freedman), and all were given to drink, as it were, from one Ruach Hakodesh.
14 For the body is not one, but many, evarim (members).
15 If the regel (foot) says, "Because I am not a yad (hand), I am not of the body," that would not make it any less one of the evarim of the body.
16 And if the ozen (ear) says, "Because I am no ayin (eye), I am not of the body," that would not make it any less one of the evarim of the body.
17 If the whole body were an ayin (eye), where would be the hearing? If the whole body were hearing, where would be the smelling?
18 But now Hashem set the evarim (members), each one of them, in the body according to His ratzon (will), as He wanted.
19 And if all were all one evar (member), where would the body be?
20 As it is, though there are many evarim (members), there is but one body.
21 And the ayin (eye) is not able to say to the yad (hand), “I do not have need of you.” Or, again, the rosh (head), speaking to the raglayim (feet), is not to say, “I have no need of you.”
22 Just the opposite, the evarim of the body appearing to be weaker are vital.
23 And those evarim of the body which we presume to be dishonorable, on these we clothe with even more honor, and our parts with lesser kibbud (respect, honor) are treated with greater.
24 Whereas, our evarim with greater kibbud have no need of more. However, Hashem has so composed the achdus yichudim (unit, harmony of unifications) of the body, giving the superior kibbud to the inferior,
25 lest there be schisms (1:10; 11:18) in the body. But the evarim should have the same gemilut chasadim (deeds of lovingkindness and caring) for one another.
26 And when one evar (member) has tza’ar (pain and suffering), all the evarim (members) have tza’ar with it; or one evar has the aliyah of kibbud, all the evarim has simcha with it.
27 Now you are Moshiach’s body (BERESHIS 47:18-19) and individually evarim of it.
28 Now Hashem placed some in the Adat HaMoshiach (community of Moshiach), in the Kehillah, rishon (first): shlichim, second, nevi’im, third, morim (teachers), then those of cholel nifla’aot (“accomplishing miracles—Ex 4:21), then matanot harippuy (gifts of healing), then matanot of helps, then manhigut ruchanit (spiritual leadership, administration), kinds of leshonot.
29 Surely not all are shlichim? Surely not all are nevi’im? Surely not all are rabbinical morim? Surely not all are those cholel nifa’ot (accomplishing miracles”)?
30 Surely not all have matanot harippuy (gifts of healing)? Surely not all speak in leshonot (cf 1C 14:23, 26)? Surely not all have the pitron (interpretation) of leshonot?
31 But earnestly desire the greater matanot (gifts) [of the Ruach Hakodesh]….And yet now I show you a more feste derech. T.N. Rav Sha’ul now turns to the need for balance. Not that he is trying to terminate the miraculous in Moshiach’s Kehillah [a futile endeavor!], but that he is showing the need for the fruit of the Ruach Hakodesh to balance His gifts, especially in an environment where pride and carnality have quenched ahavah, which is the Yn 3:16 center of Moshiach’s saving histalkus (passing, the death of Moshiach in midst of his Redemptive mission on the analogy of Moses dying before he crosses into the Promised Land.)
14 And in the gevurat HaRuach Hakodesh, Rebbe Melech HaMoshiach returned to the Galil. And a report went out throughout all the surrounding countryside about him.
15 And Rebbe Melech HaMoshiach was saying shiurim in their shuls and eliciting a peledike response (reaction of marveling) from everyone.
16 And he came to Natzeret, the shtetl of his guddal and he entered according to his minhag on Shabbos into the shul and was given an aliyah as the Baal Koreh.
17 [After the Hagbah], he was presented with the megillat sefer Yeshayah and having unrolled the megillah, he found the dvar where it had been written,
18 RUACH ADONAI HASHEM ALAI YAAN MASHACH ADONAI OTI LEVASER ANAVIM SHELACHANI LIKRO LISHVUYIM DEROR, and to the blind PEKACH KOACH, VSHALACH RETZUTZIM CHAFSHIM, (The Spirit of the Sovereign L-rd is upon me because He anointed me to preach Besuras HaGeulah to the poor, He has sent me to preach to the captives release and to the blind the recovery of sight, to set the oppressed free [YESHAYAH 61:1-2; 58:6],
19 LIKRO SHENAT RATZON LAHASHEM (To preach the year of Hashem’s favor.) [YESHAYAH 61:1,2 TARGUM HA-SHIVIM; VAYIKRA 25:10; TEHILLIM 102:20, 103:6; YESHAYAH 42:7, 49:8,9]
20 And doing the glilah ceremony, he rolled up the megillah; and, having given it back to the shammash, he sat down [to teach]. And all the eyes in the shul were focused on him.
21 And Rebbe Melech HaMoshiach began to speak to them, Hayom (today) this dvar of the Kitvei Hakodesh has been fulfilled in your hearing.
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