Psalm 19 Complete Jewish Bible (CJB)
19 (0) For the leader. A psalm of David:
2 (1) The heavens declare the glory of God,
the dome of the sky speaks the work of his hands.
3 (2) Every day it utters speech,
every night it reveals knowledge.
4 (3) Without speech, without a word,
without their voices being heard,
5 (4) their line goes out through all the earth
and their words to the end of the world.
In them he places a tent for the sun,
6 (5) which comes out like a bridegroom from the bridal chamber,
with delight like an athlete to run his race.
7 (6) It rises at one side of the sky,
circles around to the other side,
and nothing escapes its heat.
8 (7) The Torah of Adonai is perfect,
restoring the inner person.
The instruction of Adonai is sure,
making wise the thoughtless.
9 (8) The precepts of Adonai are right,
rejoicing the heart.
The mitzvah of Adonai is pure,
enlightening the eyes.
10 (9) The fear of Adonai is clean,
The rulings of Adonai are true,
they are righteous altogether,
11 (10) more desirable than gold,
than much fine gold,
also sweeter than honey
or drippings from the honeycomb.
12 (11) Through them your servant is warned;
in obeying them there is great reward.
13 (12) Who can discern unintentional sins?
Cleanse me from hidden faults.
14 (13) Also keep your servant from presumptuous sins,
so that they won't control me.
Then I will be blameless
and free of great offense.
15 (14) May the words of my mouth
and the thoughts of my heart
be acceptable in your presence,
Adonai, my Rock and Redeemer.
Psa 15:1 מזמור לדוד יהוה מי־יגור באהלך מי־ישׁכן בהר קדשׁך׃
Psa 15:2 הולך תמים ופעל צדק ודבר אמת בלבבו׃
Psa 15:3 לא־רגל על־לשׁנו לא־עשׂה לרעהו רעה וחרפה לא־נשׂא על־קרבו׃
Psa 15:4 נבזה בעיניו נמאס ואת־יראי יהוה יכבד נשׁבע להרע ולא ימר׃
Psa 15:5 כספו לא־נתן בנשׁך ושׁחד על־נקי לא לקח עשׂה־אלה לא ימוט לעולם׃
Psalm 15 Complete Jewish Bible (CJB)
(1) Adonai, who can rest in your tent?
Who can live on your holy mountain?
2 Those who live a blameless life,
who behave uprightly,
who speak truth from their hearts
3 and keep their tongues from slander;
who never do harm to others
or seek to discredit neighbors;
4 who look with scorn on the vile,
but honor those who fear Adonai;
who hold to an oath, no matter the cost;
5 who refuse usury when they lend money
and refuse a bribe to damage the innocent.
Those who do these things
never will be moved.
Central to the Jewish belief in a living G-d is the belief that He
communicated His Will to man, the one creature whom He endowed with free
will to follow it. In fact, the very essence of Judaism rests upon the
acceptance of an extraordinary one time event in history, the Divine
revelation at Mount Sinai in which the entire Jewish people participated
as a group. The result was the giving of the 10 commandments, the root
of everything that today we call "Torah,” meaning "to teach,” a
profoundly beautiful tapestry of Divine law that teaches man how to live
in this world in the fullest sense of the word. It was the sprouting of
the Tree of Life.
After Mount Sinai, the "Written Torah” was written down by Moses
through direct Divine prophecy during the forty-year period after the
Exodus. If the 10 commandments are the root of the Tree, the Five Books
of Moses ("Chumash”) are the trunk. Beginning with the Creation of the
World and ending with Moses’ death, the Chumash is on the surface a body
of instructive stories which contain an expanded array of commandments,
however underneath are worlds of infinite depth and understanding which
transcend age and intellect. In Hebrew, the name of each book is
derived from the first word that appears in each book:
• Genesis (Beresheit) – "Beresheit” ("in the
beginning”). This book chronicles the Creation of the World, the Great
Flood, and also tells the stories of Judaism’s patriarchs and
matriarchs. These stories begin with Abraham and Sarah and end with
Joseph in Egypt.
• Exodus (Shemot) – "Shemot”( "names”) . This book
tells story of the Israelites servitude in Egypt, their journey to Mt.
Sinai (where the Ten Commandments are received) and their subsequent
wanderings in the desert.
• Leviticus (Vayikra) – "Vayikra” means ("And He
Called”). This book deals mostly with priestly matters such as rituals,
sacrifice, atonement and ritual purity.
• Numbers (Bamidbar) –("In the wilderness”). This book
talks about the Israelites wanderings in the desert as they continue
towards their journey to Israel.
• Deuteronomy (D’varim) – ("Words”). This is the final
book of the Torah. It recounts the Israelites’ journey according to
Moses and ends with his death just before they enter the Promised Land.
The rest of the books of the Hebrew Bible consist of the Prophets (Neviim) and the Sacred Writings (Ketuvim), written down over the following centuries. The Neviim
convey the teachings of various Prophets in the context of Israel’s
early history. Prophets were role models of holiness, scholarship and
closeness to G-d. They set the standards for the entire community. These
12 books tell of the Prophets’ visions for the Jewish people, including
their ongoing struggles to promote greater adherence to the teachings
of the Torah.
The Ketuvim can be divided into four sections: prayer and
spiritual wisdom (Psalms, Proverbs, and Job), the Megillot, or Scrolls
(Song of Solomon, Ruth, Lamentations of Jeremiah, Ecclesiastes, and
Esther), prophecy (Daniel), and a continuation of the historical
narrative from the exile into Babylon until the return to the Land of
Israel and the building of the Second Temple history (Ezra, Nehemiah,
and I and II Chronicles). Torah, with the Neviim and the Ketuvim are together referred to as TaNaKh.
"Torah” also refers to the Oral Torah (Torah She-B’al Peh)
"which Moses also received at Sinai, and transmitted to Joshua, and
Joshua to the Elders, and the Elders to the Prophets, and the Prophets
to the Men of the Great Assembly…” (Ethics of the Fathers 1:1). The Oral
Torah embodies the branches of the Tree, an intricate web of all the
finer points of the commandments, the details of the general principles
contained in the Written Torah and the ways by which the commandments
were to be applied. For example, the Torah forbids "work” on the
Sabbath. What constitutes "work”? How shall "work” be defined for
purposes of the Sabbath? Except for several references to such tasks as
gathering wood, kindling fire, cooking and baking, the Written Torah
does not say. The Oral Torah does.
Ultimately, in order to ensure its survival, the Oral Torah was also
redacted to writing, (around 200 C.E.), and codified into the "Mishna”,
which in turn became the basis for the Talmud, a massive collection of
legal and philosophical discussions and commentaries based on the
underlying principles of the Mishna.
In the broadest sense, however, the study of Torah refers not only to
the Written and Oral Torah, but also to the entire body of Rabbinic law
and interpretation based upon the Torah that developed over the
centuries. For the Torah was always a living body of work, constantly
applied by a living people to ever evolving circumstances. Though the
result of human effort, these "fruits” of labor are an integral part of
the Jewish law to which the Torah itself grants authoritative status:
"And you shall observe and do according to all that they shall teach
you. "According to the law which they shall teach you and according to
the judgment which they shall tell you, you shall do” (Deuteronomy
17:10-11). The intensive sum total of Rabbinic literature over thousands
of years is the "Torah” in its largest meaning – one of the greatest
libraries in the world.
The Torah, whether Written, Oral or Rabbinic is the heart and soul of
Judaism, creating, sustaining and guiding the Jewish people throughout
the centuries, until the present day. However, the goal has always been
the same, the enabling of a relationship between G-d and man and the
resulting unity and harmonization of all Creation as a result.
Today is a day of mourning in Israel!
The Holy Temple in Jerusalem
"Have you not brought this on yourselves by forsaking the LORD your God
when He led you in the way?" (Jeremiah 2:17)
Do you believe in coincidence? Today, on the 17th of Tammuz, the Jewish People are remembering a tragic coincidence.
On this day in both 586 BC and in AD 70, the walls of Jerusalem were breached by the Babylonians and the Romans respectively.
And in yet another remarkable coincidence, the First and Second Temples were destroyed by the Babylonians in 586 BC and by the Romans in AD 70 three weeks later on the 9th of Av.
In Judaism, the breach of Jerusalem's walls and the subsequent destruction of the Temple is considered no mere coincidence. These great tragedies were the result of rebellion and idolatry.
"And in that day I will become angry with them and forsake them.... Many
disasters and calamities will come on them, and in that day they will
ask, ‘Have not these disasters come on us because our God is not with
us?’ And I will certainly hide my face in that day because of all their wickedness in turning to other gods." (Deuteronomy 31:16-18)
The current walls that surround Jerusalem where built between AD 1535
and 1538 during the Ottoman Empire. Around 1000 BC, David and Solomon
extended the original walls that were built by the Jebusites. Ezra and
Nehemiah rebuilt the walls destroyed by the Babylonians.
Observant Jews are fasting today until nightfall in order to mourn the breach of Jerusalem's walls.
Today also begins a three-week period of teshuvah (repentance) called Bein ha-Metzarim (Between the Straits) or The Three Weeks.
this period, Orthodox Jews will limit celebrations—not carrying out
marriages and avoiding other expressions of joy, such as playing musical
instruments and reciting songs of praise.
Although this is a time of mourning, it is also a time of hope since Zechariah prophesied that the 17th of Tammuz would be transformed into a day of joy.
"The fasts of the fourth, fifth, seventh and tenth months will become joyful and glad occasions and happy festivals for Judah. Therefore love truth and peace." (Zechariah 8:19)
An Jewish man prays at the Western (Wailing)
Wall, the last remnant of the Holy Temple.
The 17th of Tammuz, therefore, is a minor fast that carries the hope of a major promise:
On this day and throughout The Three Weeks, the Jewish People look forward to the coming Third Temple and the Messianic Era when the Sar Shalom (Prince of Peace) will reign in Jerusalem.
about 99.9% of God's Chosen Jewish People here in Israel do not yet
recognize that Yeshua (Jesus) has fulfilled the Messianic prophecies
regarding the suffering Messiah (His first coming). They also do not
know, therefore, that He will be returning to rule in Jerusalem as King
"I have placed My chosen king on the throne in Jerusalem, on My holy mountain." (Psalm 2:6)