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Share(ה) בַּחֹ֣דֶשׁ הָרִאשׁ֗וֹן בְּאַרְבָּעָ֥ה עָשָׂ֛ר לַחֹ֖דֶשׁ בֵּ֣ין הָעַרְבָּ֑יִם פֶּ֖סַח לַה׳׃ (ו) וּבַחֲמִשָּׁ֨ה עָשָׂ֥ר יוֹם֙ לַחֹ֣דֶשׁ הַזֶּ֔ה חַ֥ג הַמַּצּ֖וֹת לַה׳ שִׁבְעַ֥ת יָמִ֖ים מַצּ֥וֹת תֹּאכֵֽלוּ׃ (ז) בַּיּוֹם֙ הָֽרִאשׁ֔וֹן מִקְרָא־קֹ֖דֶשׁ יִהְיֶ֣ה לָכֶ֑ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ (ח) וְהִקְרַבְתֶּ֥ם אִשֶּׁ֛ה לַה׳ שִׁבְעַ֣ת יָמִ֑ים בַּיּ֤וֹם הַשְּׁבִיעִי֙ מִקְרָא־קֹ֔דֶשׁ כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֥א תַעֲשֽׂוּ׃ {פ}
(5) In the first month, on the fourteenth day of the month, at twilight, there shall be a passover offering to ה׳, (6) and on the fifteenth day of that month ה’s Feast of Unleavened Bread. You shall eat unleavened bread for seven days. (7) On the first day you shall celebrate a sacred occasion: you shall not work at your occupations. (8) Seven days you shall make offerings by fire to ה׳. The seventh day shall be a sacred occasion: you shall not work at your occupations.
(ט) וַיְדַבֵּ֥ר ה׳ אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (י) דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְאָמַרְתָּ֣ אֲלֵהֶ֔ם כִּֽי־תָבֹ֣אוּ אֶל־הָאָ֗רֶץ אֲשֶׁ֤ר אֲנִי֙ נֹתֵ֣ן לָכֶ֔ם וּקְצַרְתֶּ֖ם אֶת־קְצִירָ֑הּ וַהֲבֵאתֶ֥ם אֶת־עֹ֛מֶר רֵאשִׁ֥ית קְצִירְכֶ֖ם אֶל־הַכֹּהֵֽן׃ (יא) וְהֵנִ֧יף אֶת־הָעֹ֛מֶר לִפְנֵ֥י ה׳ לִֽרְצֹנְכֶ֑ם מִֽמׇּחֳרַת֙ הַשַּׁבָּ֔ת יְנִיפֶ֖נּוּ הַכֹּהֵֽן׃ (יב) וַעֲשִׂיתֶ֕ם בְּי֥וֹם הֲנִֽיפְכֶ֖ם אֶת־הָעֹ֑מֶר כֶּ֣בֶשׂ תָּמִ֧ים בֶּן־שְׁנָת֛וֹ לְעֹלָ֖ה לַה׳׃ (יג) וּמִנְחָתוֹ֩ שְׁנֵ֨י עֶשְׂרֹנִ֜ים סֹ֣לֶת בְּלוּלָ֥ה בַשֶּׁ֛מֶן אִשֶּׁ֥ה לַה׳ רֵ֣יחַ נִיחֹ֑חַ וְנִסְכֹּ֥ה יַ֖יִן רְבִיעִ֥ת הַהִֽין׃ (יד) וְלֶ֩חֶם֩ וְקָלִ֨י וְכַרְמֶ֜ל לֹ֣א תֹֽאכְל֗וּ עַד־עֶ֙צֶם֙ הַיּ֣וֹם הַזֶּ֔ה עַ֚ד הֲבִ֣יאֲכֶ֔ם אֶת־קׇרְבַּ֖ן אֱלֹקֵיכֶ֑ם חֻקַּ֤ת עוֹלָם֙ לְדֹרֹ֣תֵיכֶ֔ם בְּכֹ֖ל מֹשְׁבֹֽתֵיכֶֽם׃ {ס} (טו) וּסְפַרְתֶּ֤ם לָכֶם֙ מִמׇּחֳרַ֣ת הַשַּׁבָּ֔ת מִיּוֹם֙ הֲבִ֣יאֲכֶ֔ם אֶת־עֹ֖מֶר הַתְּנוּפָ֑ה שֶׁ֥בַע שַׁבָּת֖וֹת תְּמִימֹ֥ת תִּהְיֶֽינָה׃ (טז) עַ֣ד מִֽמׇּחֳרַ֤ת הַשַּׁבָּת֙ הַשְּׁבִיעִ֔ת תִּסְפְּר֖וּ חֲמִשִּׁ֣ים י֑וֹם וְהִקְרַבְתֶּ֛ם מִנְחָ֥ה חֲדָשָׁ֖ה לַה׳׃ (יז) מִמּוֹשְׁבֹ֨תֵיכֶ֜ם תָּבִ֣יאּוּ ׀ לֶ֣חֶם תְּנוּפָ֗ה שְׁ֚תַּיִם שְׁנֵ֣י עֶשְׂרֹנִ֔ים סֹ֣לֶת תִּהְיֶ֔ינָה חָמֵ֖ץ תֵּאָפֶ֑ינָה בִּכּוּרִ֖ים לַֽה׳׃ (יח) וְהִקְרַבְתֶּ֣ם עַל־הַלֶּ֗חֶם שִׁבְעַ֨ת כְּבָשִׂ֤ים תְּמִימִם֙ בְּנֵ֣י שָׁנָ֔ה וּפַ֧ר בֶּן־בָּקָ֛ר אֶחָ֖ד וְאֵילִ֣ם שְׁנָ֑יִם יִהְי֤וּ עֹלָה֙ לַֽה׳ וּמִנְחָתָם֙ וְנִסְכֵּיהֶ֔ם אִשֵּׁ֥ה רֵֽיחַ־נִיחֹ֖חַ לַה׳׃ (יט) וַעֲשִׂיתֶ֛ם שְׂעִיר־עִזִּ֥ים אֶחָ֖ד לְחַטָּ֑את וּשְׁנֵ֧י כְבָשִׂ֛ים בְּנֵ֥י שָׁנָ֖ה לְזֶ֥בַח שְׁלָמִֽים׃ (כ) וְהֵנִ֣יף הַכֹּהֵ֣ן ׀ אֹתָ֡ם עַל֩ לֶ֨חֶם הַבִּכֻּרִ֤ים תְּנוּפָה֙ לִפְנֵ֣י ה׳ עַל־שְׁנֵ֖י כְּבָשִׂ֑ים קֹ֛דֶשׁ יִהְי֥וּ לַה׳ לַכֹּהֵֽן׃ (כא) וּקְרָאתֶ֞ם בְּעֶ֣צֶם ׀ הַיּ֣וֹם הַזֶּ֗ה מִֽקְרָא־קֹ֙דֶשׁ֙ יִהְיֶ֣ה לָכֶ֔ם כׇּל־מְלֶ֥אכֶת עֲבֹדָ֖ה לֹ֣א תַעֲשׂ֑וּ חֻקַּ֥ת עוֹלָ֛ם בְּכׇל־מוֹשְׁבֹ֥תֵיכֶ֖ם לְדֹרֹֽתֵיכֶֽם׃ (כב) וּֽבְקֻצְרְכֶ֞ם אֶת־קְצִ֣יר אַרְצְכֶ֗ם לֹֽא־תְכַלֶּ֞ה פְּאַ֤ת שָֽׂדְךָ֙ בְּקֻצְרֶ֔ךָ וְלֶ֥קֶט קְצִירְךָ֖ לֹ֣א תְלַקֵּ֑ט לֶֽעָנִ֤י וְלַגֵּר֙ תַּעֲזֹ֣ב אֹתָ֔ם אֲנִ֖י ה׳ אֱלֹקֵיכֶֽם׃ {פ}
(9) ה׳ spoke to Moses, saying: (10) Speak to the Israelite people and say to them: When you enter the land that I am giving to you and you reap its harvest, you shall bring an omer’s-worth of the first of your harvest to the priest. (11) He shall elevate the omer before ה׳ for acceptance in your behalf; the priest shall elevate the omer on the day after the sabbath.(12) On the day that you elevate the omer, you shall offer as a burnt offering to ה׳ a lamb of the first year without blemish. (13) The meal offering with it shall be two-tenths of a measure of choice flour with oil mixed in, an offering by fire of pleasing odor to ה׳; and the libation with it shall be of wine, a quarter of a hin. (14) Until that very day, until you have brought the offering of your God, you shall eat no bread or parched grain or fresh ears;*bread or parched grain or fresh ears That is, of the new crop. it is a law for all time throughout the ages in all your settlements.
(15) And from the day on which you bring the omer of elevation offering—the day after the sabbath—you shall count off seven weeks. They must be complete: (16) you must count until the day after the seventh week—fifty days; then you shall bring an offering of new grain to ה׳.
(17) You shall bring from your settlements two loaves of bread as an elevation offering; each shall be made of two-tenths of a measure of choice flour, baked after leavening, as first fruits to ה׳. (18) With the bread you shall present, as burnt offerings to ה׳, seven yearling lambs without blemish, one bull of the herd, and two rams, with their meal offerings and libations, an offering by fire of pleasing odor to ה׳. (19) You shall also offer one he-goat as a sin offering and two yearling lambs as a sacrifice of well-being. (20) The priest shall elevate these—the two lambs*—the two lambs— Force of Heb. construction uncertain. —together with the bread of first fruits as an elevation offering before ה׳; they shall be holy to ה׳, for the priest. (21) On that same day you shall hold a celebration; it shall be a sacred occasion for you; you shall not work at your occupations. This is a law for all time in all your settlements, throughout the ages. (22) And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I ה׳ am your God.
(ג) כֵּיצַד הָיוּ עוֹשִׂים. שְׁלוּחֵי בֵית דִּין יוֹצְאִים מֵעֶרֶב יוֹם טוֹב, וְעוֹשִׂים אוֹתוֹ כְרִיכוֹת בִּמְחֻבָּר לַקַּרְקַע, כְּדֵי שֶׁיְּהֵא נוֹחַ לִקְצֹר. וְכָל הָעֲיָרוֹת הַסְּמוּכוֹת לְשָׁם, מִתְכַּנְּסוֹת לְשָׁם, כְּדֵי שֶׁיְּהֵא נִקְצָר בְּעֵסֶק גָּדוֹל. כֵּיוָן שֶׁחֲשֵׁכָה, אוֹמֵר לָהֶם, בָּא הַשָּׁמֶשׁ? אוֹמְרִים, הֵן!
בָּא הַשָּׁמֶשׁ?
אוֹמְרִים, הֵן! מַגָּל זוֹ? אוֹמְרִים הֵן! מַגָּל זוֹ? אוֹמְרִים הֵן.
קֻפָּה זוֹ?
אוֹמְרִים הֵן!
קֻפָּה זוֹ?
אוֹמְרִים הֵן!
בְּשַׁבָּת אוֹמֵר לָהֶם, שַׁבָּת זוֹ?
אוֹמְרִים הֵן!
שַׁבָּת זוֹ?
אוֹמְרִים הֵן!
אֶקְצֹר? וְהֵם אוֹמְרִים לוֹ קְצֹר!
אֶקְצֹר? וְהֵם אוֹמְרִים לוֹ קְצֹר!
שָׁלשׁ פְּעָמִים עַל כָּל דָּבָר וְדָבָר, וְהֵם אוֹמְרִים לוֹ הֵן, הֵן, הֵן. וְכָל כָּךְ לָמָּה? מִפְּנֵי הַבַּיְתוֹסִים, שֶׁהָיוּ אוֹמְרִים, אֵין קְצִירַת הָעֹמֶר בְּמוֹצָאֵי יוֹם טוֹב:
(3)How would they perform the rite of the harvest of the omer? Emissaries of the judicial court would emerge on the eve of the festival of Passover and fashion the stalks of barley into sheaves while the stalks were still attached to the ground, so that it would be convenient to reap them. The residents of all the towns adjacent to the site of the harvest would assemble there, so that it would be harvested with great fanfare.Once it grew dark, the court emissary says to those assembled: Did the sun set? The assembly says in response: Yes. The emissary repeats: Did the sun set? They again say: Yes. The court emissary next says to those assembled: Shall I reap the sheaves with this sickle? The assembly says in response: Yes. The emissary repeats: With this sickle? The assembly says: Yes. The court emissary then says to those assembled: Shall I place the gathered sheaves in this basket? The assembly says in response: Yes. The emissary repeats: In this basket? The assembly says: Yes. If the sixteenth of Nisan occurs on Shabbat, the court emissary says to the assembled: Shall I cut the sheaves on this Shabbat? The assembly says in response: Yes. The emissary repeats: On this Shabbat? The assembly says: Yes. The court emissary says to those assembled: Shall I cut the sheaves? And they say to him in response: Cut. The emissary repeats: Shall I cut the sheaves? And they say to him: Cut. The emissary asks three times with regard to each and every matter, and the assembly says to him: Yes, yes, yes. The mishna asks: Why do I need those involved to publicize each stage of the rite to that extent? The mishna answers: It is due to the Boethusians, as they deny the validity of the Oral Law and would say: There is no harvest of the omer at the conclusion of the first Festival day of Passover unless it occurs at the conclusion of Shabbat. The publicity was to underscore that the sixteenth of Nisan was the proper time for the omer harvest.
When exactly (i.e. which day) the Omer Offering was to be brought was the subject of a great dispute during the times of the Second Temple. As described in the Mishnah (Menachos 10:3, above), according to the Sages/the Pharisaic tradition, “the day after the Sabbath” ממחרת השבת was defined as the 16th of Nissan, the second day of Pesach. The "Sabbath" being referred to in the verse was understood to mean Pesach.
On the other hand, various sects (Tziddukim (Saducees), Boethusians and Essenes) took the Torah's words literally so that, in their calendar, the Omer Offering was always brought on the Sunday following the first day of Pesach. This later group would try and make the first day of Pesach fall on a Shabbat so that Sunday would fall out on the 16th of Nissan.
from Eliezer Diamond's great source sheet on the Omer in Mishna
https://www.sefaria.org/sheets/227367.1?lang=bi&with=all&lang2=en
https://www.myjewishlearning.com/article/time-wars/
Over time, the meaning of the Omer period changed - from indicating major landmarks in the agricultural cycle of the ancient Near East to marking milestones in the spiritual rhythm of the Jewish year. For the farmer, the growth of crops and success of harvests is evidence of spiritual beneficence. Anxious about possible failure of the most important crop of the year, early farmers attended carefully to the growth of the wheat and to the spiritual forces they believed influenced its success. After the destruction of the Temple, as Israelites moved further from intimate contact with the land of Israel and its growth cycles, the harvesting of the Omer period transformed in meaning from an agricultural harvest to a spiritual one. The desire for a bountiful wheat crop that could feed our bodies became metaphorically transformed into a desire for spiritual connection, a longing for wisdom and enlightenment, a preparation for revelation. …
Spiritually, the start of the Omer period begins just as the people leave safety, with a slave mentality, dependent and oppressed, pessimistic and depressed. Gradually, over the forty-nine days, the people become increasingly independent, capable of exploring the possibilities and responsibilities of freedom. Seven weeks later, at Shavuot, after spiritual preparation, they are ready for revelation, for the Torah to be revealed. …
Counting the Omer is an opportunity to count each day, and make each day count, by committing to spiritual work. Each day is a new occasion for self-assessment and personal growth, … the season of rapid growth in spring parallels our inner development. We prepare the soil of our inner fields. We move from the restricted possibilities of slavery, through growing awareness and self-definition, towards claiming our spiritual heritage.
Chesed refers to unconditional love, boundless loving kindness, flowing constantly from God, the Source. Chesed is grace flowering endlessly, opening new possibilities at each moment of life. Chesed is the spark of creativity, where we brainstorm expansively and bubble over with inspiration, as new concepts seem to come from nowhere… and from everywhere. Chesed is like the flow of groundwater over the landscape after a steady rain, streaming, coursing, pulled by hidden forces of gravity, nurturing everything it touches, uncovering hidden secrets, cleansing and brightening.
Chesed reminds us that our unconscious contains the archetype of unconditional love, the perfect, unquestioning love that we all deserve. In this week of Chesed, we recognize that unending love is always available, and we start to accept it, receive it, and allow it to enrich us and then to channel it through us into the world.
Chesed is the willingness and capacity to be present and make contact despite unknowns, anxieties and uncertainties. It moves us closer to someone or something that needs love or attention. It has less to do with what we might give than it does with showing up and making contact. … To understand Chesed, we must look beyond generosity to what lies at the core of a gesture of welcoming. … Stepping into moments and situations and making meaningful contact, despite the temptation to stay in the confines of our own lives and spaces.
Chesed of Chesed: Chesed of Chesed is pure, unadulterated presence and love. It is the pure excitement of seeing someone you love whom you haven’t seen in forever. … pure presence, contact, joy and enthusiasm. Chesed of Chesed is not easy. It is something that children have. It is something a dog has when its owner comes home. We can lose touch with chesed of chesed as we take on more burdens of responsibility. And as relationships are complicated, we sense that it might be inappropriate to always show up in that way.
And yet chesed of chesed is the essential trait of the Omer. It is how I would like to show up if I didn’t have to think about the mess the new puppy will make, or play it cool at the business meeting, or save money or think long-term. It is pure, unadulterated presence and love. …
Today we are asked: do we still have it in us?
Gevurah of Chesed: Gevurah of chesed allows you to pick up the phone and call a friend you haven’t seen for some time and say, “Hey! I’ve missed you!” And then wait for a response. It lets a person know we are genuinely available but does not force a particular conversation. It simultaneously communicates caring along with respect for space, presence mixed with openness, contact without agenda, the loud and clear expression of proximity with the empowerment of silence. Active listening is a perfect example of Gevurah of Chesed.
In a sentence: Make contact, and then wait and listen.
Practice: Reach out to someone, but focus on listening during that encounter. Figure out a way to let them indicate what they might need. When you find yourself filling in the silence, step back again.
Tiferet of Chesed:
Tiferet implies a combination of Chesed and Gevurah that offers more than both of them put together. It involves presence combined with flexibility. It calls for enthusiastic willingness to be in contact with others, coupled with flexibility as to what will be offered during the encounter.
In a sentence: Make contact, ready to go in a few different directions.
Available at https://www.alternadox.net/passionate-prayer/the-50th-gate-tracking-your-growth-through-the-counting-of-the-omerTimothy Leary’s Eight Circuit Model of Consciousness
Rabbi Miles Krassen: On Good-Heartedness: Rediscovering the Omer Process
Life is hard-wired for meaning. The human mind operates on a series of circuits. The fundamental circuit, chesed, is the first circuit to come online in the human. And in fact, this love circuit is already there in the embryo. That’s how we all became… We were all embryos in our mothers’ wombs. We are a product of our mothers’ love. That embryonic state is a state of pure chesed. Your mother’s body is taking care of you, and you contribute nothing to that. And the very nature of the mother is to love you into existence.
…
On Passover, basically, we are born anew; we become like newborns. A newborn is totally dependent on its mother’s love. That is the nature of Passover, coming back to recognition of the initial circuit of human consciousness. That is, knowledge of God; recognition of the nurturing of the Mother. … Your whole experience is blissful, experiencing yourself being nursed by the Divine Mother. You’re rediscovering a fundamental satisfaction with being alive. Remembering your state as a baby - you have needs, and then they’re met, and you’re just so blissed out to be there.
Of course, this is an idealized form, based on having a goddess as your mother, and many of our mothers fell short of that. Even if your mother wanted to give you that pure love, maybe she couldn’t quite do it, for whatever reason. So, we have to repair in ourselves, make a tikun ha’nefesh [soul repair]: to become the goddess and the baby. Reclaiming for ourselves the state of the neonate who is being nursed by a super loving, super divine mother. We can get that installed, and remember it, and thus redeem it from its latency into a conscious state. That’s residing in chesed. We are that happy child that is being nourished by elohut itself, the mother goddess. She gives us that sense of incredible wellbeing, that we are at home here in life.
And when on the seventh day you come to the parting of the Red Sea, this is the final exam of Passover - did I actualize my chesed for this year? … If you’ve gotten enough nourishment, if you’re a secure being, you are in a state of permanent empowerment, of health. You don’t need your mother. Your mother has done her job and you have yourself.
(כ) בָּרְכ֥וּ ה׳ מַלְאָ֫כָ֥יו גִּבֹּ֣רֵי כֹ֭חַ עֹשֵׂ֣י דְבָר֑וֹ לִ֝שְׁמֹ֗עַ בְּק֣וֹל דְּבָרֽוֹ׃
(20) Bless the LORD, O His angels, mighty creatures [gibburei ko’ach] who do His bidding, ever obedient to His bidding;
How to master energy, how to give energy — this is the work of the circuit that comprises the week of Gevurah: you’re learning how to master energy… how to transform into gibburei ko’ach, wielders of power and energy. Gibburei, from psalm 103, resonates with Gevurah. A person who manifests Gevurah is a gibbur: someone powerful, heroic. You’re attuned to the circuitry in such a way that you’re able to increase its power and energy (barchu Adonai melachav).
…
This is the second circuit of consciousness, once we’ve established the first — being nourished by our mother’s milk, becoming secure. Gevurah, the second circuit, is associated with anger and fear. It’s the terrible twos. As a Chesed-being, you have love and security fundamentally installed. That’s the right side [of the Tree of Life]. You also need the left side, yirah / awe / fear to balance the right side. To be a whole person which can be integrated, you need all your circuits. … Gevurah is associated, emotionally, with anger and fear. As in the toddler stage, there is terror as it becomes territorial, and takes up its own space. This is where ego formation occurs. Ego is a yirah-being — it is concerned about its own territory. It has its own territory and it has to watch out for that territory, and is looking out as to what to feel threatened by. Friendly or unfriendly? Bigger than me or smaller than me? Less important than me or more important? Every being needs a healthy ego. If you don’t have a healthy ego you’re not going to have anything else.
The first circuit is the mother. The second circuit is the father. Competition with other beings! I have to figure out how to negotiate so that nobody takes from me something that I really need. …
What is it to be a gibbor, to be mighty? Somebody who has self-control, who has mastery of their yetzer, of their will. You can’t destroy my ego center. I can take care of myself. I will stand up for myself, but not through aggression. Aggression is an unskillful, unhealthy form of Gevurah, but Gevurah is absolutely essential.
(א) בֶּן זוֹמָא אוֹמֵר, אֵיזֶהוּ חָכָם, הַלּוֹמֵד מִכָּל אָדָם, שֶׁנֶּאֱמַר (תהלים קיט) מִכָּל מְלַמְּדַי הִשְׂכַּלְתִּי כִּי עֵדְוֹתֶיךָ שִׂיחָה לִּי. אֵיזֶהוּ גִבּוֹר, הַכּוֹבֵשׁ אֶת יִצְרוֹ, שֶׁנֶּאֱמַר (משלי טז) טוֹב אֶרֶךְ אַפַּיִם מִגִּבּוֹר וּמשֵׁל בְּרוּחוֹ מִלֹּכֵד עִיר. אֵיזֶהוּ עָשִׁיר, הַשָּׂמֵחַ בְּחֶלְקוֹ, שֶׁנֶּאֱמַר (תהלים קכח) יְגִיעַ כַּפֶּיךָ כִּי תֹאכֵל אַשְׁרֶיךָ וְטוֹב לָךְ. אַשְׁרֶיךָ, בָּעוֹלָם הַזֶּה. וְטוֹב לָךְ, לָעוֹלָם הַבָּא. אֵיזֶהוּ מְכֻבָּד, הַמְכַבֵּד אֶת הַבְּרִיּוֹת, שֶׁנֶּאֱמַר (שמואל א ב) כִּי מְכַבְּדַי אֲכַבֵּד וּבֹזַי יֵקָלּוּ:
(1) Ben Zoma said: Who is wise? He who learns from every man, as it is said: “From all who taught me have I gained understanding” (Psalms 119:99). Who is mighty? He who controls his inclinations, as it is said: “He that is slow to anger is better than the mighty; and he that rules his spirit than he that takes a city” (Proverbs 16:32). Who is rich? He who rejoices in his lot, as it is said: “You shall enjoy the fruit of your labors, you shall be happy and you shall prosper” (Psalms 128:2) “You shall be happy” in this world, “and you shall prosper” in the world to come. Who is he that is honored? He who honors his fellow human beings as it is said: “For I honor those that honor Me, but those who spurn Me shall be dishonored” (I Samuel 2:30).
(א) לַמְנַצֵּ֥חַ בִּנְגִינֹ֗ת מִזְמ֥וֹר שִֽׁיר׃ (ב) אֱֽלֹקִ֗ים יְחׇנֵּ֥נוּ וִיבָרְכֵ֑נוּ יָ֤אֵֽר־פָּנָ֖יו אִתָּ֣נוּ סֶֽלָה׃ (ג)לָדַ֣עַת בָּאָ֣רֶץ דַּרְכֶּ֑ךָ בְּכׇל־גּ֝וֹיִ֗ם יְשׁוּעָתֶֽךָ׃(ד) יוֹד֖וּךָ עַמִּ֥ים ׀ אֱלֹקִ֑ים י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃ (ה) יִ֥שְׂמְח֥וּ וִירַנְּנ֗וּ לְאֻ֫מִּ֥ים כִּֽי־תִשְׁפֹּ֣ט עַמִּ֣ים מִישֹׁ֑ר וּלְאֻמִּ֓ים ׀ בָּאָ֖רֶץ תַּנְחֵ֣ם סֶֽלָה׃ (ו) יוֹד֖וּךָ עַמִּ֥ים ׀ אֱלֹקִ֑ים י֝וֹד֗וּךָ עַמִּ֥ים כֻּלָּֽם׃ (ז) אֶ֭רֶץ נָתְנָ֣ה יְבוּלָ֑הּ יְ֝בָרְכֵ֗נוּ אֱלֹקִ֥ים אֱלֹקֵֽינוּ׃ (ח) יְבָרְכֵ֥נוּ אֱלֹקִ֑ים וְיִֽירְא֥וּ א֝וֹת֗וֹ כׇּל־אַפְסֵי־אָֽרֶץ׃ {פ}
l’daat ba’aretz darkecha b’chol goyyim yeshuatecha
[l’yshuatecha kiviti Havaya]
https://www.shirmeira.com
(1) For the conductor with stringed music, a psalm, a song. (2) Shaddai will be gracious to us and bless us; She will brighten her face with us, selah(3) To understand Your way, Your salvation, On the earth with all the nations.(4) The nations will recognize You, Shaddai. The nations, all of them, will recognize You. (5) The peoples will be joyful and shout with joy / For You will judge the nations justly / And the people on earth You will lead, Selah.
(6) The nations will recognize You, Shaddai, The nations, all of them will recognize You. (7) Earth gave forth her fruits. Shaddai, our God, will bless us. (8) Shaddai will bless us, And all the ends of the earth will revere Her.
Translation by Elizabeth Otto
