Revised Common Lectionary (Semicontinuous)
38 (Mizmor Dovid. For the memorial portion of the mincha) Hashem, rebuke me not in Thy wrath; neither chasten me in Thy hot displeasure.
2 (3) For Thine khitzim (arrows) pierce me, and Thy Yad presseth upon me.
3 (4) There is no health in my basar because of Thine anger; neither is there any shalom in my atzmot because of my chattat.
4 (5) For mine avonot (iniquities) are gone over mine head; as a weighty massa (burden) they are too heavy for me.
5 (6) My chaburot (wounds) are foul and festering because of my wicked folly.
6 (7) I am bent down; I am brought low ad me’od; I go about mourning all day long.
7 (8) For my loins are filled with burning; and there is no health in my basar.
8 (9) I am feeble and broken ad me’od; I have groaned by reason of the disquietness of my lev.
9 (10) Adonoi, all my ta’avah (desire, longing) is before Thee; and my groaning is not hid from Thee.
10 (11) My lev panteth, my ko’ach faileth me; as for the ohr of mine eyes, it also is gone from me.
11 (12) My loved ones and my re’a stand aloof from my nega [see Isa 53:8 on Moshiach’s nega]; and my neighbors stand afar off.
12 (13) They also that seek after my nefesh lay snares for me; and they that seek my hurt speak of ruin, and plot mirmot (deceptions, deceits) all the day long.
13 (14) But I, like a cheresh (deaf man), heard not; and I was like a mute that openeth not his mouth.
14 (15) Thus I was like an ish that heareth not, and in whose mouth are no tokhachot (reproofs).
15 (16) For I wait for Thee, Hashem; Thou wilt hear, Adonoi Elohai.
16 (17) For I said, Hear me, lest otherwise they should gloat over me; when my regel slippeth, they magnify themselves against me.
17 (18) For I am ready to fall, and my sorrow is before me tamid.
18 (19) For I will declare mine avon; I will be in anguish over my chattat.
19 (20) But mine oveyim are chayyim (vigorous), and they are strong; and they that hate me sheker (wrongfully) are multiplied.
20 (21) They also that repay ra’ah for tovah are mine adversaries; because I pursue the thing that is tov.
21 (22) Forsake me not, Hashem Elohai; be not far from me.
22 (23) Make haste to help me, Adonoi Teshuati (L-rd of my salvation).
33 And Ya’akov lifted up his eyes, and looked, and, hinei, Esav came, and with him arba me’ot ish (four hundred men). And he divided the yeladim unto Leah, and unto Rachel, and unto the two shefachot.
2 And he put the shefachot and their yeladim rishonah, and Leah and her yeladim acharonim, and Rachel and Yosef acharonim.
3 And he passed over before them, and bowed himself to the ground sheva pe’amim, until he came near to achiv (his brother).
4 And Esav ran to meet him, and embraced him, and fell on his tzavar (neck), and kissed him; and they wept.
5 And he lifted up his eyes, and saw the nashim and the yeladim; and said, Who are those with thee? And he said, The yeladim which Elohim hath graciously given thy eved.
6 Then the shefachot came near, they and their yeladim, and they bowed themselves.
7 And Leah also with her yeladim came near, and bowed themselves; and after came Yosef near and Rachel, and they bowed themselves.
8 And he said, What meanest thou by all this machaneh which I met? And he said, These are to find chen (grace) in the eyes of adoni.
9 And Esav said, I have enough, achi (my brother); keep that thou hast unto thyself.
10 And Ya’akov said, No, now, if I have found chen (grace) in thy sight, then receive my minchah at my yad inasmuch as I have seen thy face, as though I had seen the p’nei Elohim (the face of G-d) vatirtzeini (and thou wast pleased to accept me, thou wast appeased by me).
11 Accept, now, my brocha that is brought to thee; because Elohim hath dealt graciously with me, and because yesh li khol (there is to me all, my needs are met). And he urged him, and he accepted.
12 And he said, Nise’ah (let us take our journey), and let us go, I will go next to thee.
13 And he said unto him, Adoni knoweth that the yeladim are tender and the nursing tzon and bakar are upon me; and if men should overdrive them yom echad, all the tzon will die.
14 Let now adoni, pass over before his eved; and I will lead on slowly, according to the pace of the drove that goeth before me and the pace the yeladim are able to endure, until I come unto adoni at Seir.
15 And Esav said, Let me now leave with thee some of HaAm that are with me. And he said, What needeth it? Let me find chen in the sight of adoni.
16 So Esav returned that day on his derech unto Seir.
17 And Ya’akov journeyed to Sukkot, and built him a bais, and made sukkot for his mikneh; therefore the shem of the makom is called Sukkot.
2 Now, I commend you that in all things you have remembered me and you hold fast to the masoret torat haShlichim just as I transmitted and handed them over to you.
3 But I want you to have da’as that Rebbe, Melech HaMoshiach is the rosh (head) of every one of the Bnei Adam, and the rosh of an isha is the ben Adam (Man, Ba’al) [BERESHIS 3:16], and the rosh of Moshiach is Hashem. [BERESHIS 3:16]
4 Every ben Adam davening or speaking forth a nevu’ah (prophecy) having anything hanging down over his rosh brings bushah (shame) upon his rosh.
5 But every isha davening or speaking forth a nevu’ah (prophecy) in shul, begile rosh (with head uncovered), brings bushah (shame) upon her rosh, for it is one and the same thing to uncover the rosh as it is for the rosh of the isha having been shaved. [DEVARIM 21:12]
6 For, if an isha is not covered, also let her be shorn. But als (since) it is in fact a thing of bushah (shame) for an isha to be shorn or to be shaved, let her be covered.
7 For a ben Adam indeed ought not to be covered on the rosh, being the demut HASHEM (BERESHIS 1:26) and the kavod Hashem, and the Isha being the kavod (glory), the glorious reflection of Adam. [BERESHIS 1:26; 5:1; 9:6]
8 For Adam is not out of the Isha but Isha out of Adam (Man) [BERESHIS 2:21-23].
9 Indeed, Adam was not created because of the Isha, but the Isha because of Adam (Man) [BERESHIS 2:18].
10 Because of this, the Isha ought to have a kesut rosh (head covering) of marut (authority, discipline) on her rosh because of the malachim.
11 However, neither is Isha without Adam (Man) nor Adam (Man) without Isha in Hashem.
12 For just as the Isha comes out of Adam (Man) [BERESHIS 2:21-23], so also the ben Adam (Man) comes through the Isha [Gn 3:15-16] but all things are of Hashem [BERESHIS 1:1; TEHILLIM 24:1; 50:12; 89:11].
13 You yourselves be the dayan (judge): is it fitting for an isha to offer tefillos to Hashem [in shul] begile rosh (with head uncovered)?
14 Does not teva (nature) itself give you the shiur (lesson) that if a ben Adam wears a long hair-do of a lady’s coiffure, it is a dishonor to him?
15 But if an isha wears a long hairdo of a lady’s coiffure, it is her kavod (SHIR HASHIRIM 4:1)? Because the long hair has been given to her instead of the sterntichel (kerchief) or kesut rosh (head covering).
16 But if anyone presumes in his thinking to be contentious, we have no such minhag, nor do the kehillot of Hashem [throughout the world].
Copyright © 2002, 2003, 2008, 2010, 2011 by Artists for Israel International