קריאה בתורה ובנביא בראש השנה

(1) יהוה spoke to Moses, saying: (2) Speak to the Israelite people and say to them: These are My fixed times, the fixed times of יהוה, which you shall proclaim as sacred occasions.

(1) the entire people assembled as one man in the square before the Water Gate, and they asked Ezra the scribe to bring the scroll of the Teaching of Moses with which the LORD had charged Israel. (2) On the first day of the seventh month, Ezra the priest brought the Teaching before the congregation, men and women and all who could listen with understanding. (3) He read from it, facing the square before the Water Gate, from the first light until midday, to the men and the women and those who could understand; the ears of all the people were given to the scroll of the Teaching. (4) Ezra the scribe stood upon a wooden tower made for the purpose, and beside him stood Mattithiah, Shema, Anaiah, Uriah, Hilkiah, and Maaseiah at his right, and at his left Pedaiah, Mishael, Malchijah, Hashum, Hashbaddanah, Zechariah, Meshullam. (5) Ezra opened the scroll in the sight of all the people, for he was above all the people; as he opened it, all the people stood up. (6) Ezra blessed the LORD, the great God, and all the people answered, “Amen, Amen,” with hands upraised. Then they bowed their heads and prostrated themselves before the LORD with their faces to the ground. (7) Jeshua, Bani, Sherebiah, Jamin, Akkub, Shabbethai, Hodiah, Maaseiah, Kelita, Azariah, Jozabad, Hanan, Pelaiah, and the Levites explained the Teaching to the people, while the people stood in their places. (8) They read from the scroll of the Teaching of God, translating it and giving the sense; so they understood the reading.

(2)On the days of the New Moon and on the intermediate days of a Festival, four people read from the Torah; one may neither decrease the number of readers nor add to them. And one does not conclude with a reading from the Prophets. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing. The first reader recites a blessing before the beginning of the reading, and the last reader recites a blessing after its conclusion, but the middle readers do not recite a blessing. The mishna formulates a general principle with regard to the number of people who read from the Torah on different occasions. This is the principle: Any day on which there is an additional offering sacrificed in the Temple and that is not a Festival, i.e., the New Moon and the intermediate days of a Festival, four people read from the Torah; on a Festival, five people read; on Yom Kippur, six people read; and on Shabbat, seven people read. One may not decrease the number of readers, but one may add to them. And on these days one concludes with a reading from the Prophets. Both the one who begins the reading and the one who concludes the reading from the Torah recite a blessing; one recites before the beginning of the reading and one recites after its conclusion, but the middle readers do not recite a blessing.

(5)On the first day of Passover, the congregation reads from the portion of the Festivals of Leviticus (Leviticus 22:26–23:44). On Shavuot they read the portion of “Seven weeks” (Deuteronomy 16:9–12). On Rosh HaShana they read the portion of “And on the seventh month on the first of the month” (Leviticus 23:23–25). On Yom Kippur they read the portion of “After the death” (Leviticus 16). On the first Festival day of Sukkot they read from the portion of the Festivals of Leviticus (Leviticus 22:26–23:44), and on the other days of Sukkot they read selections from the portion of the offerings of Sukkot (Numbers 29:12–39).

they read the portion of blessings and curses (Leviticus, chapter 26). One should not interrupt the reading of the curses by having two different people read them. Rather, one person reads all of them.On Mondays, and on Thursdays, and on Shabbat during the afternoon service, they read in accordance with the regular weekly order, i.e., they proceed to read the first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. However, these readings are not counted as a progression in the reckoning of reading the Torah portions, i.e., they do not proceed on Monday to read the section that immediately follows the section read on Shabbat during the afternoon, and then the following section on Thursday. Rather, until the reading on the following Shabbat morning, they return to and read the same first section of the Torah portion that follows the portion that was read on the previous Shabbat morning. On Festivals and holidays, they read a portion relating to the character of the day, as it is stated: “And Moses declared to the children of Israel the appointed seasons of the Lord” (Leviticus 23:44), which indicates that part of the mitzva of the Festivals is that the people should read the portion relating to them, each one in its appointed time.GEMARA:The Sages taught in a baraita: On the first day of Passover, the congregation reads from the portion of the Festivals (Leviticus 22:26–23:44), and they read as the haftara the account of the Passover celebrated at Gilgal (Joshua 5:2–14). The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Passover, on the first day they read as the haftara the account of the Passover celebrated at Gilgal, and on the next day they read from the account of the Passover observed by Josiah (II Kings 23). The baraita continues: And on the other days of Passover, one collects and reads from various Torah portions of matters relating to Passover. The Gemara asks: What are these portions? Rav Pappa said: A mnemonic for them is mem, alef, peh vav. Each letter stands for a different reading: Mem for the portion of: “Draw out [mishkhu] and take your lambs” (Exodus 12:21–51); alef for the portion of “If [im] you lend money to any of My people” (Exodus 22:24–23:19); peh for the portion of “Hew [pesol] for yourself” (Exodus 34:1–26); and vav for the portion “And the Lord spoke [vaydabber]” (Numbers 9:1–14). The baraita continues: On the last Festival day of Passover, they read the portion of “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26), because it includes the account of the splitting of the Red Sea, and they read as the haftara the portion “And David spoke” (II Samuel 22), which is the song of David. And in the Diaspora, on the next day, the eighth day of Passover, they read the portion “All the firstborns” (Deuteronomy 15:19–16:17), and they read as the haftara the portion of “This very day” (Isaiah 10:32–12:6), because it discusses the downfall of Sennacherib, which occurred on the night of Passover. Abaye said: And nowadays, on the eight days of Passover in the Diaspora, everyone is accustomed to read portions that are indicated by the mnemonic phrase: Draw the bull, sanctify with money, hew in the wilderness, send the firstborn. This alludes to the following portions: “Draw out and take your lambs” (Exodus 12:21–51) and “A bull or a sheep” (Leviticus 22:26–23:44); “Sanctify to Me all the firstborn” (Exodus 13:1–16) and “If you lend money to any of My people” (Exodus 22:24–23:19); “Hew for yourself” (Exodus 34:1–26) and “And the Lord spoke to Moses in the wilderness of Sinai” (Numbers 9:1–14); “And it came to pass, when Pharaoh let the people go” (Exodus 13:17–15:26) and “All the firstborns” (Deuteronomy 15:19–16:17). The baraita continues: On Shavuot they read the portion of “Seven weeks,” and they read as the haftara from Habakkuk, chapter 2, since it mentions the giving of the Torah at Sinai. Others say: They read the portion of “In the third month” (Exodus 19:1–20:23), which describes the giving of the Torah, and they read as the haftara from the account of the Divine Chariot (Ezekiel 1). The Gemara comments: And nowadays, in the Diaspora, when there are two days of Shavuot, we act in accordance with both opinions, but in the reverse order. On the first day they read the portion of “In the third month,” and on the second day they read the portion of “Seven weeks.” The baraita continues: On Rosh HaShana they read the portion of “On the seventh month on the first of the month” (Numbers 29:1–6) and they read as the haftara “Is Ephraim My dear son?” (Jeremiah 31:1–20), as it contains the verse: “I earnestly remember him still,” which recalls God’s love for His people. And some say that they read “And the Lord visited Sarah” (Genesis 21), which describes how God blessed her that she should have a child, and, according to tradition, God blessed her on Rosh HaShana. And they read as the haftara from the account of Hannah (I Samuel 1:1–2:10), who, according to tradition, was also blessed on Rosh HaShana that she should have a child. The Gemara comments: And nowadays, when there are two days of Rosh HaShana, on the first day they read Genesis 21 in accordance with the opinion cited as: Some say. And on the next day they read “And God tested Abraham” (Genesis 22), in order to mention the merit of the binding of Isaac on the day of God’s judgment, and they read as the haftara “Is Ephraim My dear son?” The baraita continues: On Yom Kippur they read the portion of “After the death” (Leviticus 16), and they read as the haftara the portion of “For thus says the High and Lofty One” (Isaiah 57:14–58:14), which deals with fasting and repentance. And during the afternoon service they read from the portion detailing forbidden sexual relations (Leviticus 18) to convey the severity of these transgressions, so that if anyone transgressed any of these prohibitions he will repent on Yom Kippur. And they read as the haftara the book of Jonah, which mentions the repentance of the people of Nineveh. Having mentioned the haftara read on Yom Kippur, the Gemara cites that which Rabbi Yoḥanan said: Wherever you find a reference in the Bible to the might of the Holy One, Blessed be He, you also find a reference to His humility adjacent to it. Evidence of this fact is written in the Torah, repeated in the Prophets, and stated a third time in the Writings.It is written in the Torah: “For the Lord your God is the God of gods and the Lord of lords” (Deuteronomy 10:17), and it is written immediately afterward: “He executes the judgment of the fatherless and widow” (Deuteronomy 10:18), displaying his humility in caring for even the weakest parts of society. It is repeated in the Prophets: “For thus says the High and Lofty One that inhabits eternity, Whose name is sacred” (Isaiah 57:15), and it is written immediately afterward: “In the high and holy place I dwell with him that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones” (Isaiah 57:15). It is stated a third time in the Writings, as it is written: “Extol Him Who rides upon the clouds, Whose name is the Lord” (Psalms 68:5), and it is written immediately afterward: “A father of the fatherless, and a judge of widows” (Psalms 68:6). The baraita continues: On the first Festival day of Sukkot, they read from the portion of the Festivals found in Leviticus (Leviticus 22:26–23:44), and they read as the haftara the portion of “Behold the day of the Lord comes” (Zechariah 14), which mentions the festival of Sukkot. The Gemara comments: And nowadays, in the Diaspora, when there are two Festival days of Sukkot, on the next day, they read the same Torah portion. But what do they read as the haftara? They read the portion of “And all the men of Israel assembled themselves to King Solomon” (I Kings 8:2–21), which describes events that took place on the festival of Sukkot. The baraita continues: And on all the other days of Sukkot, they read selections from the portion of the offerings of Sukkot found in the book of Numbers, chapter 29. On the last Festival day of Sukkot, i.e., the Eighth Day of Assembly, they read the portion of “All the firstborns,” starting with the portion of “You shall tithe,” since it includes many mitzvot and statutes relating to gifts for the poor, who should be helped during this period of rejoicing, and it concludes with the halakhot governing firstborns (Deuteronomy 14:22–16:17). And they read as the haftara the portion of “And it was so, that when Solomon had made an end of praying” (I Kings 8:54–9:1), which occurred on that day. On the next day, the second day of the Eighth Day of Assembly in the Diaspora, they read the portion of “And this is the blessing” (Deuteronomy, chapters 33–34) until the end of the Torah, and they read as the haftara “And Solomon stood” (I Kings 8:22–53). Rav Huna said that Rav said: When Shabbat occurs on one of the intermediate days of a Festival, whether on Passover or on Sukkot, they read the Torah portion of “See, You say to me” (Exodus 33:12–34:26), as it includes the halakhot of the Festivals and the intermediate days. They read as the haftara, on Passover, from the portion of the dry bones (Ezekiel 37:1–14), which portrays redemption from servitude, and on Sukkot they read “And it shall come to pass on that day when Gog shall come” (Ezekiel 38:18–39:16), which speaks of the future redemption. The baraita continues: On each day of Hanukkah they read a selection from the portion of the dedication of the altar by the tribal princes (Numbers 7), and they read as the haftara from the portion of the lamps of Zechariah (Zechariah 2:14–4:7). The Gemara comments: And if it occurs that there are two Shabbatot during Hanukkah, on the first Shabbat they read from the portion of the lamps of Zechariah, and on the latter one they read from the portion of the lamps of Solomon (I Kings 7:40–50), which discusses the lamps in the Temple. The baraita continues: On Purim they read the portion of “And Amalek came” (Exodus 17:8–16). On the New Moon they read the portion of “And in the beginnings of your month” (Numbers 28:11–15). When the New Moon occurs on Shabbat, they read as the haftara the portion that concludes with “And it shall come to pass that every New Moon, and every Shabbat, shall all flesh come to bow down on the ground before Me” (Isaiah 66), as it mentions both Shabbat and the New Moon. When the New Moon occurs on Sunday, on the previous day, i.e., Shabbat, they read as the haftara the portion of “And Jonathan said to him: Tomorrow is the New Moon” (I Samuel 20:18–42), which describes events that took place on the eve of the New Moon. Rav Huna said:

(1) יהוה took note of Sarah as promised, and יהוה did for Sarah what had been announced. (2) Sarah conceived and bore a son to Abraham in his old age, at the set time of which God had spoken. (3) Abraham gave his newborn son, whom Sarah had borne him, the name of Isaac. (4) And when his son Isaac was eight days old, Abraham circumcised him, as God had commanded him. (5) Now Abraham was a hundred years old when his son Isaac was born to him. (6) Sarah said, “God has brought me laughter; everyone who hears will laugh with^* me.” (7) And she added,“Who would have said to AbrahamThat Sarah would suckle children!Yet I have borne a son in his old age.” (8) The child grew up and was weaned, and Abraham held a great feast on the day that Isaac was weaned. (9) Sarah saw the son whom Hagar the Egyptian had borne to Abraham playing. (10) She said to Abraham, “Cast out that slave-woman and her son, for the son of that slave shall not share in the inheritance with my son Isaac.” (11) The matter distressed Abraham greatly, for it concerned a son of his. (12) But God said to Abraham, “Do not be distressed over the boy or your slave; whatever Sarah tells you, do as she says, for it is through Isaac that offspring shall be continued^* for you. (13) As for the son of the slave-woman, I will make a nation of him, too, for he is your seed.” (14) Early next morning Abraham took some bread and a skin of water, and gave them to Hagar. He placed them over her shoulder, together with the child, and sent her away. And she wandered about in the wilderness of Beer-sheba. (15) When the water was gone from the skin, she left the child under one of the bushes, (16) and went and sat down at a distance, a bowshot away; for she thought, “Let me not look on as the child dies.” And sitting thus afar, she burst into tears. (17) God heard the cry of the boy, and a messenger of God called to Hagar from heaven and said to her, “What troubles you, Hagar? Fear not, for God has heeded the cry of the boy where he is. (18) Come, lift up the boy and hold him by the hand, for I will make a great nation of him.” (19) Then God opened her eyes and she saw a well of water. She went and filled the skin with water, and let the boy drink. (20) God was with the boy and he grew up; he dwelt in the wilderness and became skilled with a bow. (21) He lived in the wilderness of Paran; and his mother got a wife for him from the land of Egypt. (22) At that time Abimelech and Phicol, chief of his troops, said to Abraham, “God is with you in everything that you do. (23) Therefore swear to me here by God that you will not deal falsely with me or with my kith and kin, but will deal with me and with the land in which you have sojourned as loyally as I have dealt with you.” (24) And Abraham said, “I swear it.” (25) Then Abraham reproached Abimelech for the well of water which the servants of Abimelech had seized. (26) But Abimelech said, “I do not know who did this; you did not tell me, nor have I heard of it until today.” (27) Abraham took sheep and oxen and gave them to Abimelech, and the two of them made a pact. (28) Abraham then set seven ewes of the flock by themselves, (29) and Abimelech said to Abraham, “What mean these seven ewes which you have set apart?” (30) He replied, “You are to accept these seven ewes from me as proof that I dug this well.” (31) Hence that place was called Beer-sheba,^* for there the two of them swore an oath. (32) When they had concluded the pact at Beer-sheba, Abimelech and Phicol, chief of his troops, departed and returned to the land of the Philistines. (33) [Abraham] planted a tamarisk at Beer-sheba, and invoked there the name of יהוה, the Everlasting God. (34) And Abraham resided in the land of the Philistines a long time.

(1) When God began to create^* heaven and earth— (2) the earth being unformed and void, with darkness over the surface of the deep and a wind from^* God sweeping over the water— (3) God said, “Let there be light”; and there was light. (4) God saw that the light was good, and God separated the light from the darkness. (5) God called the light Day and called the darkness Night. And there was evening and there was morning, a first day.^*(6) God said, “Let there be an expanse in the midst of the water, that it may separate water from water.” (7) God made the expanse, and it separated the water which was below the expanse from the water which was above the expanse. And it was so. (8) God called the expanse Sky. And there was evening and there was morning, a second day. (9) God said, “Let the water below the sky be gathered into one area, that the dry land may appear.” And it was so. (10) God called the dry land Earth and called the gathering of waters Seas. And God saw that this was good. (11) And God said, “Let the earth sprout vegetation: seed-bearing plants, fruit trees of every kind on earth that bear fruit with the seed in it.” And it was so. (12) The earth brought forth vegetation: seed-bearing plants of every kind, and trees of every kind bearing fruit with the seed in it. And God saw that this was good. (13) And there was evening and there was morning, a third day. (14) God said, “Let there be lights in the expanse of the sky to separate day from night; they shall serve as signs for the set times—the days and the years; (15) and they shall serve as lights in the expanse of the sky to shine upon the earth.” And it was so. (16) God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars. (17) And God set them in the expanse of the sky to shine upon the earth, (18) to dominate the day and the night, and to separate light from darkness. And God saw that this was good. (19) And there was evening and there was morning, a fourth day. (20) God said, “Let the waters bring forth swarms of living creatures, and birds that fly above the earth across the expanse of the sky.” (21) God created the great sea monsters, and all the living creatures of every kind that creep, which the waters brought forth in swarms, and all the winged birds of every kind. And God saw that this was good. (22) God blessed them, saying, “Be fertile and increase, fill the waters in the seas, and let the birds increase on the earth.” (23) And there was evening and there was morning, a fifth day. (24) God said, “Let the earth bring forth every kind of living creature: cattle, creeping things, and wild beasts of every kind.” And it was so.

(1) There was a man from Ramathaim of the Zuphites,^-a in the hill country of Ephraim, whose name was Elkanah son of Jeroham son of Elihu son of Tohu son of Zuph, an Ephraimite. (2) He had two wives, one named Hannah and the other Peninnah; Peninnah had children, but Hannah was childless. (3) This man used to go up from his town every year to worship and to offer sacrifice to the LORD of Hosts at Shiloh.—Hophni and Phinehas, the two sons of Eli, were priests of the LORD there. (4) One such day, Elkanah offered a sacrifice. He used to give portions to his wife Peninnah and to all her sons and daughters; (5) but to Hannah he would give one portion only—though^-b Hannah was his favorite—for the LORD had closed her womb. (6) Moreover, her rival, to make her miserable, would taunt her that the LORD had closed her womb. (7) This happened^-c year after year: Every time she went up to the House of the LORD, the other would taunt her, so that she wept and would not eat. (8) Her husband Elkanah said to her, “Hannah, why are you crying and why aren’t you eating? Why are you so sad? Am I not more devoted to you than ten sons?” (9) After they had eaten and drunk at Shiloh, Hannah rose.—The priest Eli was sitting on the seat near the doorpost of the temple of the LORD.— (10) In her wretchedness, she prayed to the LORD, weeping all the while. (11) And she made this vow: “O LORD of Hosts, if You will look upon the suffering of Your maidservant and will remember me and not forget Your maidservant, and if You will grant Your maidservant a male child, I will dedicate him to the LORD for all the days of his life; and no razor shall ever touch his head.” (12) As she kept on praying before the LORD, Eli watched her mouth. (13) Now Hannah was praying in her heart; only her lips moved, but her voice could not be heard. So Eli thought she was drunk. (14) Eli said to her, “How long will you make a drunken spectacle of yourself? Sober up!”^-e(15) And Hannah replied, “Oh no, my lord! I am a very unhappy woman. I have drunk no wine or other strong drink, but I have been pouring out my heart to the LORD. (16) Do not take your maidservant for a worthless woman; I have only been speaking all this time out of my great anguish and distress.” (17) “Then go in peace,” said Eli, “and may the God of Israel grant you what you have asked of Him.” (18) She answered, “You are most kind to your handmaid.” So the woman left, and she ate, and was no longer downcast. (19) Early next morning they bowed low before the LORD, and they went back home to Ramah.Elkanah knew his wife Hannah and the LORD remembered her. (20) Hannah conceived, and at the turn of the year bore a son. She named him Samuel, meaning, “I asked the LORD for him.” (21) And when the man Elkanah and all his household were going up to offer to the LORD the annual sacrifice and his votive sacrifice, (22) Hannah did not go up. She said to her husband, “When the child is weaned, I will bring him. For when he has appeared before the LORD, he must remain there for good.” (23) Her husband Elkanah said to her, “Do as you think best. Stay home until you have weaned him. May the LORD fulfill His word.”^-h So the woman stayed home and nursed her son until she weaned him. (24) When she had weaned him, she took him up with her, along with three bulls,^-i one ephah of flour, and a jar of wine. And though the boy was still very young,^-b she brought him to the House of the LORD at Shiloh. (25) After slaughtering the bull, they brought the boy to Eli. (26) She said, “Please, my lord! As you live, my lord, I am the woman who stood here beside you and prayed to the LORD. (27) It was this boy I prayed for; and the LORD has granted me what I asked of Him. (28) I, in turn, hereby lend him to the LORD. For as long as he lives he is lent to the LORD.” And they bowed low there before the LORD.

(1) And Hannah prayed:My heart exults in the LORD;I have triumphed^-a through the LORD.I gloat^-b over my enemies;I rejoice in Your deliverance. (2) There is no holy one like the LORD,Truly, there is none beside You;There is no rock like our God. (3) Talk no more with lofty pride,Let no arrogance cross your lips!For the LORD is an all-knowing God;By Him actions are measured. (4) The bows of the mighty are broken,And the faltering are girded with strength. (5) Men once sated must hire out for bread;Men once hungry hunger no more.While the barren woman bears seven,The mother of many is forlorn. (6) The LORD deals death and gives life,Casts down into Sheol and raises up. (7) The LORD makes poor and makes rich;He casts down, He also lifts high. (8) He raises the poor from the dust,Lifts up the needy from the dunghill,Setting them with nobles,Granting them seats of honor.For the pillars of the earth are the LORD’s;He has set the world upon them. (9) He guards the steps of His faithful,But the wicked perish in darkness—For not by strength shall man prevail. (10) The foes of the LORD shall be shattered;He will thunder against them in the heavens.The LORD will judge the ends of the earth.He will give power to His king,And triumph to^-c His anointed one.

(1) At that time—declares the LORD—I will be God to all the clans of Israel, and they shall be My people. (2) Thus said the LORD:The people escaped from the sword,Found favor in the wilderness;When Israel was marching homeward (3) The LORD revealed Himself to me of old.Eternal love I conceived for you then;Therefore I continue My grace to you. (4) I will build you firmly again,O Maiden Israel!Again you shall take up your timbrelsAnd go forth to the rhythm of the dancers. (5) Again you shall plant vineyardsOn the hills of Samaria;Men shall plant and live to enjoy them. (6) For the day is coming when watchmenShall proclaim on the heights of Ephraim:Come, let us go up to Zion,To the LORD our God! (7) For thus said the LORD:Cry out in joy for Jacob,Shout at the crossroads of the nations!Sing aloud in praise, and say:Save, O LORD, Your people,^-cThe remnant of Israel. (8) I will bring them in from the northland,Gather them from the ends of the earth—The blind and the lame among them,Those with child and those in labor—In a vast throng they shall return here. (9) They shall come with weeping,And with compassion will I guide them.I will lead them to streams of water,By a level road where they will not stumble.For I am ever a Father to Israel,Ephraim is My first-born. (10) Hear the word of the LORD, O nations,And tell it in the isles afar.Say:He who scattered Israel will gather them,And will guard them as a shepherd his flock. (11) For the LORD will ransom Jacob,Redeem him from one too strong for him. (12) They shall come and shout on the heights of Zion,Radiant over the bounty of the LORD—Over new grain and wine and oil,And over sheep and cattle.They shall fare like a watered garden,They shall never languish again. (13) Then shall maidens dance gaily,Young men and old alike.I will turn their mourning to joy,I will comfort them and cheer them in their grief. (14) I will give the priests their fill of fatness,And My people shall enjoy My full bounty—declares the LORD. (15) Thus said the LORD:A cry is heard in Ramah^-e—Wailing, bitter weeping—Rachel weeping for her children.She refuses to be comfortedFor her children, who are gone. (16) Thus said the LORD:Restrain your voice from weeping,Your eyes from shedding tears;For there is a reward for your labor—declares the LORD:They shall return from the enemy’s land. (17) And there is hope for your future—declares the LORD:Your children shall return to their country. (18) I can hear Ephraim lamenting:You have chastised me, and I am chastisedLike a calf that has not been broken.Receive me back, let me return,For You, O LORD, are my God. (19) Now that I have turned back, I am filled with remorse;Now that I am made aware, I strike my thigh.I am ashamed and humiliated,For I bear the disgrace of my youth.