# verses

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And Rebbe Melech HaMoshiach said to him, "Why do you call me tov? No one is tov except Hashem alone.


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"You have da'as of the Mitzvot. LO TINAF, LO TIRTZACH, LO TIGNOV, LO TA'ANEH V'REI'ACHAH AD SHAKER, KABEID ES A'VICHA V'ES IMMECHAH." [Shemot 20:12-16; Devarim 5:16-20]


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And having heard, Rebbe Melech HaMoshiach said to him, "Still one thing for you is lacking. Everything as much as you have, sell and distribute to the aniyim <n>poor</n>, and you will have otzar <n>treasure</n> in Shomayim, and come follow me [Moshiach]."


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And Rebbe, Melech HaMoshiach, when he saw him become agmat nefesh, said, "How difficult it is for the ones having osher to enter into the Malchut Hashem. [Mishle 11:28]


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"For it is easier for a camel to go through the eye of a needle than for an ish ashir to enter into the Malchut Hashem."


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And Rebbe, Melech HaMoshiach said to them, "Omein, I say to you, that there is no one who left bais or isha or achim or horim <n>parents</n> or yeladim because of the Malchut Hashem,


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"who will not receive many times as much in this zman and in the Olam HaBah, Chayyei Olam." REBBE MELECH HAMOSHIACH AND HIS THIRD NEVU'AH CONCERNING HIS MAVET AND TECHIYAS HAMESIM; THE BINAH OF THIS NOT YET MEFURSAM <n>REVEALED</n> TO MOSHIACH'S TALMIDIM  <n>MT 20:17-19; MK 10:32-34</n>


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And having taken the Shneym Asar aside in a yechidus, he said to them, "Hinei, we are making another aliyah leregel to Yerushalayim, and all the things having been written by the Nevi'im about the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> will be fulfilled. [Yeshayah 53]


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"For he <n>the Ben HaAdam Moshiach</n> will be delivered up to the goyim and he will be ridiculed and he will be mistreated and he will be spat upon,


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and, having laid the shot <n>whip</n> on him, they will kill him and on the Yom HaShlishi there will be Moshiach's Techiyas HaMesim."


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And they had chochma regarding none of these things and this dvar was nistar <n>concealed</n> from them, and they had no binah of the things being said. A MIRACLE: A JEWISH MAN ENABLED TO SEE REBBE MELECH HAMOSHIACH BEN DOVID <n>MT. 20:29-34; 10:46-52</n>


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And it came about while Rebbe, Melech HaMoshiach drew near to Yericho, a certain ivver was sitting beside the road begging.


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And the ones going past him were rebuking him that he should be silent, but he much more was crying out, "Ben Dovid, chaneni!"


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And stopping, Rebbe Melech HaMoshiach commanded the ivver to be led to him.  Having drawn near, he asked him, "What for you do you wish that I may do?"


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And Rebbe Melech HaMoshiach said to him, "Regain your sight."  Your emunah <n>faith</n> has brought you refu'ah."


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And at once he saw again and was following Rebbe, Melech HaMoshiach shouting, "Baruch Hashem!" And all the people who were edey re'iyah <n>eyewitnesses</n> of this shouted, "Baruch HaShem!"


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And, hinei, a man by name Zakkai was there and he was a chief moches <n>tax-collector</n> and he was wealthy.


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And he was seeking to catch a look at Rebbe Melech HaMoshiach  and was not able because of the multitude, and because in stature he was short.


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And having run ahead to the front, he climbed up onto an aitz <n>tree</n>, a sycamore, that he might see Rebbe, Melech HaMoshiach, because by that derech <n>way</n> he was about to pass by.  [Melachim Alef 10:27, Divrey Hayamim Alef 27:28, Yeshayah 9:10]


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And as he came to the place, having looked up, Rebbe Melech HaMoshiach said to him, "Zakkai, hurry and come down, for hayom in your bais it is necessary for me to remain."


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And everyone, having seen this, were beginning to kvetsh <n>complain</n>, saying, "With a choteh he entered to rest."


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And Zakkai stood there and said to Rebbe, Melech HaMoshiach Adoneinu, "Hinei, half of my possessions, Adoni, I give as tzedakah to the aniyim, and if from someone I defrauded of anything I am paying back arbatayim <n>four times</n>." [Shemot 22:1, Vayikra 6:4,5; Bamidbar 5:7; Shmuel Bais 12:6; Yechezkel 33:14,15]


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And Rebbe Melech HaMoshiach said to him, "Hayom Yeshu'at Eloheinu has come to this bais, because also he is a Ben Avraham."


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"For the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> came to seek and to save the lost." [Yechezkel 34:12,16]


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Now as they were hearing these things, Rebbe, Melech HaMoshiach added a mashal <n>parable</n>, because he was near to Yerushalayim and they had the havamina <n>assumption</n> that the Malchut Hashem was about to appear immediately.


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Then Rebbe, Melech HaMoshiach said, "A certain man of noble birth traveled to a distant country to get for himself royal power for his malchut and to return.


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"And having summoned aseret avadim of his, he gave them asarah minas and he said to them, `Conduct esek <n>business</n> until I come.'


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"But his subjects were hating him and they sent a delegation after him saying, `We do not want this one to rule over us.'


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"And it came about when he returned, having received the royal power of his malchut, he summoned to his presence these avadim to whom he had given the kesef, that he might have da'as of what they had gained by trading.


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"And having come, the rishon <n>first</n> saying, `Adoni, with your mina asarah minas more were gained.'


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`Yafeh asita, Eved tov, because you have been ne'eman in a very small thing, have shlita <n>authority</n> over eser shtetlach.' [Mishle 27:18]


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"And the other came saying, `Adoni, hinei!  Your mina which I had put away in a servetke <n>napkin</n>.


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`For I was fearing you, because you are a big machmir <n>stickler</n>, you take what you did not deposit and you reap what you did not sow.'


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"He says to him, `From your own mouth I will judge you,  eved rasha.  You had da'as that I am a big machmir <n>stickler</n>, taking what I did not deposit and reaping what I did not sow?


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`Why did you not then put my kesef into the bank?  Then when I came I would have collected ribit <n>interest</n>.'


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"And to the ones having stood nearby he said, `Take from him the mina and give it to the one having asarah minas.'


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`I say to you that to everyone having, more will be given, but from the one not having, even what he has will be taken away.


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`But these oyevim of me, the ones not wanting me to have the shlita over them, bring them here and execute them before me.'"


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And having said these things, Rebbe, Melech HaMoshiach was traveling ahead making his aliyah leregel to Yerushalayim.  REBBE MELECH HAMOSHIACH'S TRIUMPHAL ENTRY INTO YERUSHALAYIM    <n>MT 21:1-11; MK 11:1-10; LK 19:28-38; JO 12:12-16; ZECH. 14:4</n>


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And it came about as he came near to Beit-Pagey and Beit-Anyah to the Mount of Olives, Rebbe, Melech HaMoshiach sent shnayim of the talmidim


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saying, "Go to the shtetl ahead of you, in which entering you will find an AYIR having been tied, upon which none among bnei Adam ever sat, and having untied it, bring it here.


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"And if someone asks you, `Why are you untying it?' you will say this, `Rebbe, Melech HaMoshiach Adoneinu has need of it.'


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And they led it to him and, having thrown their kaftans on the AYIR, they put Rebbe Melech HaMoshiach on it.


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And as Rebbe, Melech HaMoshiach rode along, the people were spreading their garments on the road. [Melachim Bais 9:13]


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And as Rebbe, Melech HaMoshiach was now approaching the path that makes the descent from the Mount of Olives, all the multitude of the Rebbe's talmidim began with simcha to shout "Baruch Hashem!" with a kol gadol for all the nifla'ot and gevurot Hashem of which they had been edey re'iyah <n>eyewitnesses</n>


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saying, "BARUCH HABAH, HaMelech B'SHEM ADONOI!  Shalom b'Shomayim!  And kavod in the Highest!" [Tehillim 118:26]


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And in reply Rebbe, Melech HaMoshiach said, "I say to you if these will be silent, the avanim <n>stones</n> will cry out." [Chabakuk 2:11]


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saying. "If you had only had da'as in HaYom HaZeh of the things leading to shalom, but now it was nistar <n>concealed</n> from your eyes.


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"Because yamim will come upon you and your oyevim will construct a siege against you and they will surround you and will hem you in from all directions. [Yeshayah 29:3; Yirmeyah 6:6; Yechezkel 4:2; 28:6]


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And they will dash you to the ground and your yeladim with you, and they will not leave an even <n>stone</n> upon an even <n>stone</n> within you, because you did not have da'as of the zman of your pekuddat <n>visitation</n>." [Tehillim 137:9]  REBBE MELECH HAMOSHIACH CLEANSES THE BEIS HAMIKDASH--THE AITZ TE'ENAH IS CURSED <n>MT 21:18-19; MT 11:12-18; LK 19:45-48</n>


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saying to them, "It has been written, BEITI BEIT TEFILLAH YIKAREI, but you made it a ME'ARAT PARITZIM. [Yeshayah 56:7; Yirmeyah 7:11]


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And he was saying shiurim yom yom in the Beis Hamikdash. But the Rashei Hakohanim and the Sofrim were seeking to kill him and also the Rashei HaAm,


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And it came about on one of the yamim Rebbe, Melech HaMoshiach was saying shiurim to HaAm in the Beis Hamikdash and was preaching the Besuras HaGeulah, and the Rashei Hakohanim and the Sofrim with the Ziknei HaAm stood by,


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and they spoke, saying to him, "Tell us by what shlita <n>authority</n> you do these things, or who is the one having given to you this shlita <n>authority</n>?"


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And in reply, Rebbe, Melech HaMoshiach said to them, "I will also confront you will a sh'eilah, and you tell me:


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And they reasoned to themselves saying, "If we say, from Shomayim, he will say, why did you not believe him?


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"But if we say, from bnei Adam, HaAm all will subject us to  sequilah <n>stoning</n>, for HaAm Yisroel are all convinced that Yochanan is a navi."


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And Rebbe Melech HaMoshiach said to them, "Neither am I telling you by what shlita <n>authority</n> I do these things."


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And he began to tell this mashal to HaAm Yisroel.  "A certain ish planted a kerem and leased it to koremim <n>vine-keepers</n> and he went away for a long time. [Yeshayah 5:1-7]


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"And in season he sent to the koremim <n>vine-keepers</n> an eved that from the p'ri of the kerem they will give to him. But the koremim <n>vine-keepers</n> sent him away empty, having beaten him.


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"And he proceeded to send another eved.  But him also, when they had beaten and dishonored him, they sent away empty.


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"And the Adon of the kerem, said, `What should I do?  I will send Beni Ahuvi.  Perhaps this one they will respect.'


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"But having seen him, the koremim <n>vine-keepers</n> were reasoning with one another saying, `This one is the Bechor, the heir.  Let us kill him, that the bechorah may become ours.'


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"And having driven him outside the kerem, they killed him.  What then will the Ba'al HaKerem do to them?


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"He will come and will destroy these koremim <n>vine-keepers</n> and and will give the kerem to others."  And having heard this, HaAm Yisroel said, "Chas v'Shalom!"


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But having looked at them, Rebbe, Melech HaMoshiach said, "What then is this which has been written: EVEN MA'ASU HAY'TAH LEROSH PINAH <n>"The Stone they rejected became the capstone"</n>? [Tehillim 118:22]


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"Everyone having fallen upon that even <n>stone</n> will be broken into pieces, and upon whomever it falls, it will crush him" [Yeshayah 8:14,15; Daniel 2:34f]


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And the Sofrim and the Rashei Hakohenim sought to lay their hands upon him in the same hour, but they were afraid of HaAm Yisroel, for they knew that he spoke against them this mashal <n>parable</n>.  REBBE MELECH HAMOSHIACH AND HIS GAINSAYERS: AN ATTEMPT TO ENTRAP REBBE MELECH HAMOSHIACH CONCERNING TAXES AND CAESAR  <n>MT 22:15-22; MK 12:13-17; LK 20:20-26</n>


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And having watched carefully, they sent spies pretending themselves to be tzaddikim, that they might catch him in his dvar, so as to deliver him to the rulers and the manhigim under the Moshel.


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And they set a sh'eilah before Rebbe, Melech HaMoshiach, saying, "Rabbi, we have da'as that you speak beemes <n>truly</n> in the shiurim you say and you show no deference toward anyone, but on the basis of HaEmes you give torah about HaDerech Hashem.


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And Rebbe, Melech HaMoshiach said to them, "Then give the things of Caesar to Caesar and the things of Hashem to Hashem."


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And they were not able to catch him in his dvar before the people and, having marveled at his teshuvah <n>answer</n>, they were silent.  THE SHEILAH <n>QUESTION</n> ABOUT THE TECHIYAS HAMESIM--A VAIN EFFORT TO CHALLENGE THE CHOCHMAH OF REBBE MELECH HAMOSHIACH  <n>MT 22:23-33; MK 12:18-27; LK 20:27-40</n>


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And some of the Tz'dukim having approached <n>the Tz'dukim are the ones speaking against the Techiyas HaMesim who say it is not to be</n>, they set a sheilah before him,


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saying, "Rabbi, Moshe Rabbenu laid it down in writing to us, if someone's ach dies and has an isha, and UVEN EIN LO <n>"and there is no son to him"</n>, that he should take the almanah of his ach and he should raise up a zera <n>seed</n> to his ach. [Devarim 25:5]


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"Now there were shiva achim. And the first took an isha, and died UVEN EIN LO <n>"and there is no son to him"</n>.


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"and the third took her, and likewise also the seventh did not leave behind a ben and they all died.


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"For shiva had her as isha." And Rebbe Melech HaMoshiach said to them, "The banim of Olam Hazeh marry and are given in marriage,


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"but the ones having been considered worthy to attain to the Olam HaBah and the Techiyas HaMesim neither marry nor are given in marriage.


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"For neither is it possible any longer for them to die, for they are like malachim and they are bnei haElohim, being bnei haTechiyas HaMesim.


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"But that the Mesim are made to stand up alive, even Moshe revealed at the burning bush, as he calls Adonoi ELOHEI AVRAHAM ELOHEI YITZCHAK V'ELOHEI YA'AKOV. [Shemot 3:6]


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For no longer were they daring to set a sh'eilah before him regarding anything. REBBE MELECH HAMOSHIACH GIVES US THE TRUE DAAS TORAH INTERPRETATION OF TEHILLIM 110:1; REBBE, MELECH HAMOSHIACH IS MORE THAN DOVID'S BEN, HE IS ALSO DOVID'S ADON  <n>MT. 22:41-46; MK 12:35-37; LK 20:41-44</n>


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"Therefore, if Dovid calls him Adon, how is he [merely] ben Dovid?"  REBBE MELECH HAMOSHIACH ATTACKS VAIN TRAPPINGS OF CHASHIVUT IN THE SHUL AS WELL AS ABUSES OF SAMCHUT   <n>MK 12:38-40; LK 20:45-47</n>


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"Beware of the Sofrim, the ones wanting to strut around in long kaftans and loving formal `Shalom' greetings in the market places and the rashei hamoshavot <n>chief seats</n> in the shuls and the places of kavod at seudot tishen,


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"who devour the batim of the almanot and for the sake of appearance daven lengthy tefillos <n>prayers</n>. The Din <n>Judgment</n> of them will be more severe."


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And having looked up, Rebbe, Melech HaMoshiach saw the ashirim putting into Beis Hamikdash Otzar <n>Treasury</n> their matanot <n>gifts</n>.


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And Rebbe, Melech HaMoshiach said, "Omein, I say to you that this poor almanah put in more tzedakah than everyone.


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"For all these from the things abounding to them put in matanot <n>gifts</n>, but this almanah, out of her need, put in her michyah <n>subsistence</n>."  REBBE MELECH HAMOSHIACH'S HINT FOR MECHASHVEI KITSIN <n>RECKONERS OF THE END OF YAMIM, ESCHATOLOGISTS</n>; THE GEULAH IS DESCRIBED  <n>MT 24:1-25:30; MK 13:1-37; LK 21:5-36</n>


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And as some were speaking about the Beis Hamikdash that with beautiful avanim <n>stones</n> and with matanot <n>gifts</n> it has been decorated, Rebbe, Melech HaMoshiach said,


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"Yamim will come in which of these things which you see there will not be left an even <n>stone</n> upon an even <n>stone</n> which will not be thrown down."


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And they questioned him, saying, "Rebbe, when therefore will  these things be and what will be the ot <n>miraculous sign</n> when these things are about to take place?"


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And Rebbe, Melech HaMoshiach said, "Beware, you should not be deceived. For many will come b'Shem of me saying, `I am he [I am the Rebbe, Melech HaMoshiach]. And, the time has drawn near.'  Do not follow after them.


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"But whenever you hear about wars and intifadas, do not be a pachdan <n>coward</n>. For it is necessary for these things to occur barishonah, but it is not immediately HaKetz."


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Then Rebbe, Melech HaMoshiach was saying to them, "Ethnic group will have an intifada against ethnic group and malchut against malchut, [Divrey Hayamim Bais 15:6; Yeshayah 19:2]


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"There will be great earthquakes and in various places ra'av and makkot, both horrible portents and great moftim in Shomayim. [Yeshayah 29:6; Yoel 2:30]


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"But before all these things, they will lay their hands on you and bring redifot on you, handing you over to the shuls and the batei hasohar, being led away before melachim <n>kings</n> and moshelim because of my name <n>Yehoshua/Yeshua</n>.


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"For I will give to you a peh and chochmah which they will not be able to resist or to contradict, all of your mitnaggedim <n>opponents</n>.


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"And you will be handed over also by horim and achim and kerovim and chaverim, and they will have some of you executed to die al kiddush ha-Shem,


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"But when you see Yerushalayim being surrounded by machanot <n>armies</n>, then have da'as the devastation of it has drawn near.


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"Then the ones in Yehudah, flee to the mountains and the ones inside HaIr, let them get out, and the ones in the sadot let them not enter into HaIr,


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"Because these are the Yemei NaKam <n>Days of Vengeance</n> as a fulfillment of all the Kitvei Hakodesh. [Yeshayah 63:4; Daniel 9:24-27; Hoshea 9:7]


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"Oy to the ones "with child" and to the ones nursing in  yamim hahem. For there will be Tzarah Gedolah upon Eretz Yisroel and ka'as <n>anger</n> against this people,


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"and they will fall by the edge of the cherev and they will all be led captive into the Golus, and Yerushalayim will be trampled down by the goyim, until the times of the Goyim are fulfilled.  [Yeshayah 5:5; 63:18; Daniel 8:13]


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"And there will be otot <n>miraculous signs</n> in the shemesh <n>sun</n> and the yare'ach <n>moon</n> and the kochavim <n>stars</n>, and upon ha'aretz there will be dismay among the Goyim, in perplexity at the sound of the sea and the surf, and


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"bnei Adam will be fainting from pachad and from expectation of the things coming upon the Olam Hazeh, for the kochot <n>powers</n> of the heavens will be shaken.


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"And then you will see the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> and his Bias HaMoshiach on an Anan with gevurah and  kavod rav.


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"And when reshit of these things occurs, stand erect and lift up your roshim, because the Geulah of you draws near." THE MASHAL OF THE AITZ TE'ENAH; THE CHIDUSH <n>POINT</n> OF THE MASHAL IS THAT A TEKUMAH <n>REVIVAL</n> AMONG THE YEHUDIM SIGNALS HAKETZ OF THE OLAM HAZEH AND THE BIAS HAMOSHIACH


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And Rebbe, Melech HaMoshiach told a mashal <n>parable</n> to them. "You see the aitz te'enah <n>fig tree</n> and all the aitz.


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"When they sprout leaves already, you see for yourselves and you have da'as that Kayits <n>Summer</n> is already near.


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"And be shomer regarding yourselves lest your levavot may be burdened with dissipation and drunkenness and the cares of the Olam HaZeh and Yom HaHu may come upon you suddenly


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"as a mokesh <n>trap</n>.  For it will come upon all the ones dwelling on the pnei kol haAretz <n>the face of all the Earth</n>.


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"But be alert, always davening that you may be able to escape all these things that are about to happen and that you may be able to stand before the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n>." WHATEVER IS WITHOUT P'RI <n>FRUIT</n> IN REBBE MELECH HAMOSHIACH IS CURSED--THE WITHERED AITZ TE'ENAH AND THE POWER OF EMUNAH <n>MT 21:19-22; MK 11:19-26; LK 21:37-38</n>


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Now in those days Rebbe, Melech HaMoshiach was saying shiurim in the Beis Hamikdash, and balailah he was going out  into the Mount of Olives.


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"And all the people were getting up early in the boker to come to Rebbe, Melech HaMoshiach in the Beis Hamikdash to hear him."


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And the Rashei Hakohanim and the Sofrim were seeking how they might destroy him, for they were afraid of the people. BETRAYING THE REBBE MELECH HAMOSHIACH: THE ACT OF YEHUDAH FROM K'RIOT  <n>MT 26:14-16; MK 14:10-11; LK 22:3-6</n>


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And Hasatan entered into Yehudah, the one being called Yehudah from K'riot, being one of the Shneym Asar.


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And having departed, Yehudah spoke with the Rashei Hakohanim and Guard of the Beis Hamikdash how he might hand him over to them.


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And Yehudah consented and he was seeking an opportunity to betray him when there was no multitude with them. PREPARING FOR PESACH WITH REBBE MELECH HAMOSHIACH  <n>MT 26:17-20; MK 14:12-17; LK 22:7-30</n>


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Shoin <n>already</n> now came the Yom HaMatzot, in which it was necessary to sacrifice the Pesach Korban, the Seh <n>Lamb, Yeshayah 53:7</n>. [Shemot 12:18-20; Devarim 16:5-8]


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And Rebbe, Melech HaMoshiach sent Kefa and Yochanan having said, "Go and make our preparations that we may eat and have the Pesach Seder."


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And Rebbe, Melech HaMoshiach said to them, "Hinei!  When you enter into HaIr, you will meet a man carrying a jar of mayim. Follow him into the bais into which he enters,


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"And you will say to the Ba'al Bayit, `The Rabbi says to you, Where is the mekom linah <n>guest room</n> where I may conduct the Pesach Seder with my talmidim?'


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"And that one will show you a large upstairs cheder <n>room</n> having been furnished.  There prepare the Seder."


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And having departed they found things just as Rebbe, Melech HaMoshiach had told them and they prepared the Seder.


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And when the hour came, Rebbe, Melech HaMoshiach reclined at tish and the Moshiach's Shluchim were with him.


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And Rebbe, Melech HaMoshiach said to them, "With great tshuka <n>deep and sincere desire</n> I have desired to eat this Pesach with you before I suffer.


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"For I say to you that I may by no means eat it until it is fulfilled in the Malchut Hashem."   REBBE MELECH HAMOSHIACH'S FINAL HAMOTZI AND BERAKHAH AT HIS SEUDAH <n>MT 26:26-29; MK 14:22-25; LK 22:17-20</n>  THE FINAL KIDDUSH IN ZACHOR <n>REMEMBRANCE</n> OF REBBE MELECH HAMOSHIACH WHOSE TZAVVAAH <n>LAST WILL</n> IS THE BRIT CHADASHA KAPPARAH FOR OUR SELICHA <n>FORGIVENESS</n> AND DEVEKUS <n>COMMUNION WITH G-D</n>


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And having taken a [Kiddush Cup) kos, having made the beracha, Rebbe, Melech HaMoshiach said, "Take this and share it among yourselves,


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"For I say to you that by no means may I drink from now from the p'ri hagefen until the Malchut Hashem comes."


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And having taken matzah and having made the ha-Motzi, Rebbe, Melech HaMoshiach offered the betzi'at halechem and gave it to them, saying, "This is my guf <n>body</n> being given for you; this do in zikaron of me. [Vayikra 5:7; 6:23; Yechezkel 43:21; Yeshayah 53:8]


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And Rebbe, Melech HaMoshiach took the kos <n>cup</n> similarly after they ate, saying, "This kos <n>cup</n> is HaBrit HaChadasha in my dahm being shed for you."  [Shemot 24:8; Yeshayah 42:6; Yirmeyah 31:31-34; Zecharyah 9:11]     THE NAMING OF THE BETRAYER  <n>MT 26:21-25; MK 14:18-21; LK 22:21-23; JO 13:21-30</n>


text:
"Because the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> indeed goes according to the thing having been determined, but oy to that man through whom he is betrayed."


text:
And Rebbe, Melech HaMoshiach said to them, "The melachim <n>kings</n> of the Goyim domineer them and the ones having shlita over the goyim are called "benefactors."


text:
"But with you it is not so, but he of the Gedolim among you, let him be as the youngest, and he of the Manhigim, as the one serving.


text:
"For who is haGadol?  The one reclining at tish or the one serving? Is it not the one reclining at tish?  But I am in your midst as one serving.


text:
"that you may eat and drink at my tish in my Malchut, and you will sit upon kissot judging the Shneym Asar Shivtei Yisroel.   REBBE MELECH HAMOSHIACH'S TALMIDIM TOLD THAT THEY WILL MAKE DENIAL OF REBBE MELECH HAMOSHIACH   <n>MT 26:31-35; MK 14:27-31; LK 22:31-38</n>


text:
"But I davened for you, that your emunah may not fail. And when you have made teshuva, give chizzuk to your Achim b'Moshiach.


text:
But Shimon Kefa said to him, "Adoni, with you I am prepared even to go to the beis hasohar, even to die al kiddush ha-Shem."


text:
But Rebbe, Melech HaMoshiach said, "I say to you a tarnegol <n>cock</n> will not crow hayom until shlosh pa'amim you, Kefa, will  make hakhchashah <n>denial</n> to have da'as of me."


text:
He said to them, "When I sent you without a money belt and a  bag and sandals, did you lack anything?" And they said, "Nothing."


text:
And Rebbe, Melech HaMoshiach said to them, "But now the one having a money belt, let him take it; likewise also a bag; and the one not having, let him sell his kaftan and let him buy a cherev.


text:
"For I say to you, that it is necessary that what stands written be fulfilled in me, V'ES POSHE'IM NIMNAH <n>"and with lawless persons he was numbered" Yeshayah 53:12</n>.  For indeed what was written about me is being fulfilled."


text:
And they said, "Adoni, hinei!  Here are shtei charavot <n>two swords</n>."  And Rebbe, Melech HaMoshiach said to them, "It is enough."  THE FINAL TEMPTATION OF REBBE MELECH HAMOSHIACH <n>MT 26:36-40; MK 14:32-42; JO 18:1</n>


text:
And having gone out he went according to his kvius <n>regimen</n> to the Mount of Olives, and his talmidim followed him also.


text:
And having come to the place, Rebbe, Melech HaMoshiach said to them, "Daven and offer tefillos, lest you enter lidey nisayon."


text:
saying, "Avi, im yirtzeh Hashem, if you are willing, take this kos <n>cup</n> away from me.  Nevertheless not the ratzon of me but r'tzonechah <n>thy will</n> be done." <n>Mt.6:10</n>


text:
And having been in agony, Rebbe, Melech HaMoshiach was davening more fervently; and his sweat became like drops of blood falling down upon the ground.


text:
And having got up from davening and having come to the talmidim, he found them sleeping, because of agmat nefesh.


text:
And Rebbe, Melech HaMoshiach said to them, "Why are you sleeping? Get up, daven, lest you enter lidey nisayon. THE HANDING OVER OF THE SEH HAELOHIM, REBBE MELECH HAMOSHIACH THE PESACH KORBAN  <n>MT 26:47-56;  MK 14:43-52; LK 22:47-53; JO 18:2-12</n>


text:
Yet as he was speaking, hinei, a multitude!  And going at their head was the one being called Yehudah, one of the Shneym Asar, and he drew near to Rebbe Melech HaMoshiach to give him a neshikah <n>kiss</n>.


text:
And Rebbe Melech HaMoshiach said to him, "Yehudah, do you with a neshikah the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> betray?"


text:
But having seen what was coming, the ones around Rebbe, Melech HaMoshiach said, "Adoni, should we strike with the cherev?"


text:
And, in reply, Rebbe Melech HaMoshiach said, "Blaib shtein! <n>Stop!</n> No more of this!" And having touched the ear, he healed him.


text:
And Rebbe Melech HaMoshiach said to the ones having come against him, the Rashei Hakohenim and the Beis Hamikdash shomrim and the Ziknei HaAm, "Do you have the chutzpah to come out as against a ganav with charavot and clubs?


text:
"Yom Yom I was with you in the Beis Hamikdash and you did not stretch out your hands against me, but this is your hour and the shlita of choshech <n>power of evil, sitra ahra</n>." REBBE MELECH HAMOSHIACH BEFORE THE SANHEDRIN, THE BEGINNING OF HIS TZA'AR <n>PAIN AND SUFFERING</n>: CONDEMNED ON THE BASIS OF PERJURED EDUT   <n>MT 26:57-68; MK 14:53-65; LK 22:54, 63-65; JO 18:24</n> KEFA MAKES HAKHCHASHAH <n>DENIAL</n> OF REBBE MELECH HAMOSHIACH     <n>MT 26:58, 69-75; 14:54,66-72; LK 22:54-62; JO 18:15-18,25-27</n>


text:
And having seized Rebbe, Melech HaMoshiach, they led him away and brought him into the bais of the Rashei Hakohanim. And Kefa was following from a distance.


text:
And some kindled a hadlakah <n>bonfire</n> in the middle of the courtyard, and having sat down together, Kefa was sitting in their midst.


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And a certain shifcha <n>woman servant</n>, seeing him sitting in the light of the hadlakah, stared intently at Kefa and said, "And this one was with him."


text:
And after a short while, another, having seen him, said, "And you are of them!"  But Kefa said, "Ben Adam, I am not!"


text:
And about one hour had passed, and still another was insisting, saying, "Beemes this one was with him also, for he also is a Gelili <n>inhabitant of the Galil</n>!"


text:
But Kefa said, "Ben Adam, I do not have da'as what you are saying."  And immediately, while Kefa was speaking, a tarnegol  crowed.


text:
And having turned, Rebbe, Melech HaMoshiach Adoneinu looked at Kefa, and Kefa was reminded of the dvar of Moshiach Adoneinu when he said to him, "Before the tarnegol crows hayom you will make hakhchashah <n>denial</n> of me shalosh pe'amim."


text:
And the men, the ones having Rebbe, Melech HaMoshiach in custody were ridiculing him and beating him.


text:
And having blindfolded him, they were setting a sh'eilah in front of him, saying, "Give a dvar nevu'ah, who is the one having given you a klap <n>blow</n>?"


text:
And when boker came, the Ziknei HaAm were gathered together, both the Rashei Hakohanim and the Sofrim, and they led him away to their Sanhedrin,


text:
saying, "If you are the Rebbe Melech HaMoshiach, tell us."  But he said to them, "If I say this to you, you will by no means have emunah.


text:
"But from now on the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> will be YOSHEV LIMIN as the gevurat Hashem. <n>Tehillim 110:1</n>


text:
And everyone said, "Then you are the Ben HaElohim?"  Rebbe, Melech HaMoshiach said, "You are saying that I am."


text:
And to them they said, "Why still do we have need of a ed <n>witness</n>?  For we ourselves heard from his peh <n>mouth</n>."


text:
And they began to accuse him saying, "This one we found misleading our nation and making it asur <n>forbidden</n> to pay taxes to Caesar and calling himself Moshiach and that he is to be a Melech."


text:
And Pilate cross-examined Rebbe, Melech HaMoshiach, saying, "Are you the Melech HaYehudim?" And in reply Rebbe, Melech HaMoshiach said to him, "You say so."


text:
And Pilate said to the Rashei Hakohanim and the multitudes, "I find no ashmah <n>guilt</n> in this man."


text:
But they were insisting, saying, "He incites the people, from where he began with his torah, throughout all of Yehudah, from the Galil even to this place." REBBE MELECH HAMOSHIACH IS SENT TO HEROD THE KING; THOUGH IT IS PESACH AND NOT YOM KIPPUR, REBBE, MELECH HAMOSHIACH FULFILLS A YOM KIPPUR MOTIF IN THE QUESTION OF KAPPARAH IN TWO "SONS OF THE FATHER," ONE FOR HASHEM, ONE FOR AZAZEL <n>VAYIKRAH 16:6-9</n>; MOSHIACH MA SHE-EIN KEIN BAR-ABBA


text:
And when Pilate heard this, he asked whether the man was a Gelili <n>an inhabitant of the Galil</n>.


text:
And having learned that, that he is under the jurisdiction of Herod, he sent him to Herod, who was also in Yerushalayim during those days.


text:
And Herod, having laid eyes on Rebbe Melech HaMoshiach, had great simcha.  For he was for a long time wanting to see him, because he keeps hearing things about him and he was hoping to watch some ot <n>miraculous sign</n> being performed by him.


text:
And Herod was questioning Rebbe, Melech HaMoshiach with many words, but Rebbe, Melech HaMoshiach answered him nothing.


text:
And having treated him with contempt, Herod with his chaiyalim <n>soldiers</n> also ridiculed him, having clothed him in an elegant royal robe.  So they thus sent back him to Pilate.


text:
And Herod and Pilate became fast friends with one another on that very day, for they were previously at enmity toward each other.


text:
said to them, "You brought to me this man causing the people to revolt, and, hinei, I have cross-examined him before you and I found nothing in this man of the crime of which you make accusations against him.


text:
"And neither did Herod, for he sent back him to us, and, hinei, nothing worthy of mavet has been done by him.


text:
<n>Bar-Abba was a man who was thrown into the beis hasohar, because of some insurrection which occurred in HaIr as well as a retzach [murder]</n>


text:
But they were crying out saying, "Let him be hanged on HaAitz!  Let him be hanged on HaAitz!" [Devarim 21:22]


text:
And a pa'am shlishit, Pilate said to them, "But what ra'ah did this one do?  No crime worthy of mavet did I find in him. Therefore, having disciplined him I will release him."


text:
But they insisted with a kol gadol demanding him to be hanged on the aitz and their voices were roiv prevailing.


text:
And he released the one they were requesting, the one who had been thrown into the beis hasohar on account of an insurrection and retzach, but Rebbe Melech HaMoshiach he delivered over to their ratzon.   A PICTURE OF THE TALMID OF MOSHIACH: ONE PRESSED INTO SERVICE TO HELP BEAR REBBE MELECH HAMOSHIACH'S AITZ   <n>MT 27:31-34; MK 15:20-23; LK 23:26-33; JO 19:16-17</n>


text:
And as they led him away, having seized a certain Shimon, a Cyrenian, coming in from the country, they put upon him Moshiach's aitz to carry, following Rebbe Melech HaMoshiach.


text:
And a great multitude of HaAm were following him and nashim who were acting as avelim <n>mourners</n> lamenting for him.


text:
And having turned to them, Rebbe Melech HaMoshiach said, "Banot HaYerushalayim, do not weep for me; weep for yourselves  and for your yeladim,


text:
"because, hinei, yamim are coming in which they will say, `Ashrey are the barren and the wombs which did not bear and the breasts which did not nurse.'


text:
"Then they will begin to say to the mountain, `Fall on us!' and to the hills, `Bury us.' [Hoshea 10:8; Yeshayah 2:19]


text:
"Because if while an aitz <n>tree</n> is green they do these things, what may happen when it is dry?" [Yechezkel 20:47]


text:
And two criminals were also being led away with Rebbe, Melech HaMoshiach to be executed. [Yeshayah 53:12] THE HAGBA <n>LIFTING UP</n> OF REBBE MELECH HAMOSHIACH  <n>MT 27:35-50; MK 15:24-37; LK 23:33-46; JO 19:18-30</n>


text:
And when they came upon the place being called "The Skull," there they hanged each on his aitz, Rebbe, Melech HaMoshiach and the criminals, one on the right, and one on the left.


text:
But Rebbe Melech HaMoshiach was saying, "Abba, grant selicha to them, for they have no da'as of what they are doing." And dividing up his garments, VAPPILU GORAL <n>"they cast lots"</n>. [Tehillim 22:19<n>18</n>]


text:
And HaAm had stood watching. And the manhigim were mocking him also, saying, "Others he saved, let him save himself, if this one is the Rebbe Melech HaMoshiach of Hashem, the Bechir Hashem." [Tehillim 22:17; Yeshayah 42:1]


text:
And the chaiyalim <n>soldiers</n> also ridiculed Rebbe, Melech HaMoshiach as they approached, offering CHOMETZ <n>"wine vinegar" Tehillim 69:21</n> to him, [Tehillim 22:7]


text:
And one of the criminals having been hanged with him was speaking Chillul Hashem gadfanut against him, saying, "Are you not the Rebbe Melech HaMoshiach?


text:
"Save yourself and us." And in reply the other, rebuking him, said, "Do you not have yirat Shomayim?  For you are under the same gezar din <n>verdict</n> of haresha'ah <n>condemnation as guilty</n>?


text:
"And this is a just gezar din against us, for we deserve what we are getting for our ma'asim.  But this one did nothing rah."


text:
And Rebbe, Melech HaMoshiach said to him, "Omein I say to you, hayom with me you will be in Gan-Eden."


text:
And it was already about the sixth hour [noon] and choshech <n>darkness</n> was over the whole land until the ninth hour. [Amos 8:9]


text:
The shemesh <n>sun</n> had been eclipsed and the parokhet in the Beis Hamikdash was torn in two. [Shemot 26:31-33]


text:
And having cried out with a kol gadol, Rebbe Melech HaMoshiach said, "Abba, B'YADCHA AFKED RUCHI ("Into your hands I commit my ruach" Tehillim 31:6<n>5)</n>. And this having said, Rebbe, Melech HaMoshiach breathed out his last. [Tehillim 31:5]


text:
And the centurion who saw the thing that happened was saying, "Baruch Hashem, surely this man was a Tzaddik."


text:
And when all the crowds that had assembled at this spectacle had observed the things that had happened, they went away beating  their chests.


text:
And all his acquaintances stood at a distance and the nashim, the ones following him from the Galil, observed these things [as edey re'iyah, eyewitnesses]. THE REBBE MELECH HAMOSHIACH'S OWN CHEVRAH KADDISHA FORMS TO MAKE PREPARATIONS FOR THE KEVURAH OF THE NIFTAR; YOSEF OF RAMATAYIM APPEARS AS THE FIRST SHOMER UNTIL THE BODY IS BURIED  <n>MT 27:57-60; MK 15:42-46; LK 23:50-54; JO 19:31-42</n>


text:
<n>this one had not consented to their cheshbon [plan] and  action</n> came from Ramatayim, a shtetl of Yehudah.  He was waiting expectantly for the Malchut Hashem.


text:
He approached Pilate, and asked for the guf Yehoshua. [Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
And, having taken down the guf <n>body</n>, he wrapped it in a linen [tachrichim] and placed it in a hewn kever <n>tomb</n> where not anyone was yet been laid. [Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
And it was nearly Erev Shabbat, Shabbos was drawing near.   THE CHEVRAH KADDISHA STANDS BY GUARDING THE GUF AT THE KEVER <n>MT 27:61-66; MK 15:47; LK 23:55-56</n>


text:
And following along after, the nashim who had come out of the Galil with him, saw the kever <n>tomb</n> and how his guf (body was laid.  [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
And having returned, they prepared spices and ointments. And on Shabbos they rested according to the mitzvah. [Shemot 12:16; 20:10]


text:
But on Yom HaRishon, the first day of the shavu'a <n>week</n> very early in the boker, they went to the kever <n>tomb</n> bringing what spices they prepared.


text:
and, having entered, they did not find the guf <n>body</n> of the Rebbe Melech HaMoshiach Adoneinu.  [Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 26:19; 53:11]


text:
It came about while they uncertain about this, indeed, hinei, shnei <n>two</n>, garmented in dazzling robes, stood by them.


text:
And having become terrified, the nashim bowed their faces to the ground.  They said to the nashim, "Why are you seeking haChai <n>the One living</n> among HaMesim?


text:
"He is not here, he kam <n>stood up</n> litechiyyah <n>to come to life again</n>. Have zikaron how he spoke to you while he was still in the Galil,


text:
saying, `It is necessary for the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> to be delivered over into the hands of anashim chote'im  and to be hanged on HaAitz [Devarim 21:22] and on HaYom HaShlishi to stand up alive again.'"


text:
And having returned from the kever <n>tomb</n>, they reported all these things to the Achad Asar <n>the Eleven</n> and to all the others.


text:
Now there were Miryam of Magdala and Yochanah and Miryam the Em <n>mother</n> of Ya'akov, and the others with them. They were telling the Moshiach's Shluchim these things,


text:
and these words of theirs appeared to the Moshiach's Shluchim as utter narrishkeit, and the Shluchim had no emunah in what they said.


text:
Kefa got up and ran to the kever <n>tomb</n>.  And when he bent over, Kefa sees the tachrichim linen cloths only, and he departed wondering to himself with tzorich iyun <n>unresolved puzzlement</n> about the thing that had happened.  TWO TZUBROCHENE <n>SAD, WITH EXPECTIONS CRUSHED</n> TALMIDIM ON THE ROAD TO AMMA'US


text:
And, hinei, shnayim <n>two</n> of them that same day were traveling to a shtetl being distant sixty stadia from Yerushalayim, a shtetl to which is the name Amma'us.


text:
And it came about while they were talking and discussing these things that also Rebbe Melech HaMoshiach himself had come near and was traveling along with them,


text:
And he said to them, "What words are these which you are exchanging with one another as you are walking along?" And they stood with a look of agmat nefesh <n>tzubrochen, broken-hearted</n>.


text:
And in reply one, Cleopas by name, said to him, "Are you the only one visiting Yerushalayim that does not have da'as of the things that have happened in it in these days?"


text:
And he said to them, "What things?" And they said to him.  "The things about Yehoshua from Natzeret, who was a man, a navi, powerful in ma'aseh and dvar before Hashem and all HaAm,


text:
"and how both our Rashei Hakohenim and minhagim delivered him over to a condemnation of mavet and how on HaAitz they hanged him.[Devarim 21:22]


text:
"But we were holding the tikvah that he is the one to bring the Geulah of Yisroel.  Ken, and besides all this, it is now HaYom HaShlishi vi-bahlt <n>since</n> these things took place.


text:
"Also some nashim in our number astounded us. They came to the kever <n>tomb</n> early this morning,


text:
"and not having found the guf <n>body</n> of him, they came saying also to have seen a chazon <n>vision, appearance</n> of malachim who say he lives. [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
"And some of the ones with us departed to the kever <n>tomb</n>, and they found it so, just as also the nashim said, but him they did not see."


text:
And he said to them, "O foolish ones and slow in lev <n>heart</n> to have emunah in all which the Nevi'im spoke.


text:
"Was it not necessary for the Rebbe, Melech HaMoshiach to suffer these things and to enter into his kavod <n>glory</n>?"


text:
And having begun from Moshe Rabbenu and from all the Nevi'im, he explained to them in all the Kitvei Hakodesh the things concerning himself. [Bereshis 3:15; Bamidbar 21:9; Devarim 18:15; Yeshayah 7:14; 9:6; 40;10,11; 53; Yechezkel 34:23; Daniel 9:24; Michoh 7:20; Malachi 3:1]


text:
And they drew near to the shtetl where they were traveling and he acted as though to travel vaiter <n>farther</n>.


text:
And they strongly urged him saying, "Stay with us, because it is towards erev and the yom has declined already." And he entered to stay with them.


text:
And it came about, while he was reclining at tish with them, having taken the matzot, he made the ha-Motzi, and, having offered the betzi'at halechem, he was giving it to them.


text:
And the eynayim of them were opened, and they had da'as, recognizing him.  And just then he became invisible from them.


text:
And they said to one another, "Were not our levavot burning within us as he was speaking to us on the derech, as he was opening to us the Kitvei Hakodesh?"


text:
And getting up that very hour they returned to Yerushalayim, and they found the Achad Asar and their chaverim gathered together,


text:
saying that "Be'emes <n>really, tahke</n> Rebbe, Melech HaMoshiach Adoneinu was mamash <n>genuinely</n> made to stand up alive and he appeared to Shimon."


text:
And they were explaining the things on the derech and how he was made known to them in the betzi'at halechem.


text:
And while they were speaking these things, he stood in the midst of them and he says to them, "Shalom Aleichem."


text:
But having been startled and having been terrified, they were thinking they saw a ruach <n>spirit</n>.


text:
"You see my hands and my feet that I am myself.  Touch me and see, because a ruach does not have basar and atzamot <n>bones</n>  as you see me having."


text:
And while in their simcha they were still disbelieving and astonished, he said to them, "Have you some okhel here?"


text:
And he said to them, "These are my dvarim which I spoke to you while still being with you, that it is necessary that all the things having been written in the Torah of Moshe [Rabbenu] and the Nevi'im and the Tehillim about me to be fulfilled." [Tehillim 2; 16; 22; 69; 72; 89; 110; 118;]


text:
And he said to them, "Thus it has been written, that the Rebbe, Melech HaMoshiach must suffer and come back to life again from HaMesim on HaYom HaShlishi,


text:
"and teshuva for the selicha <n>forgiveness</n> of chatta'im <n>sins</n> is to be preached b'Shem of Rebbe, Melech HaMoshiach to all the Nations, beginning from Yerushalayim.  THE PROMISE OF THE TEVILAH IN THE RUACH HAKODESH GIVEN TO REBBE MELECH HAMOSHIACH'S TALMIDIM, THAT THEY WILL HAVE POWER AND  WEAPONS OF THE RUACH HAKODESH TO BE HIS WITNESSES IN A RESISTANT AND REBELLIOUS OLAM HAZEH AND TO TAKE REBBE MELECH HAMOSHIACH'S BESURAS HAGEULAH TO THE ENDS OF THE EARTH <n>SEE HOW IN THE BOOK OF ACTS AT DIFFERENT TIMES THE TALMIDIM ARE MADE TO "SIT" BY MOSHIACH'S SHLUCHIM AND BE REGULARIZED WITH THIS POWER</n>


text:
"And, hinei, I send the havtachah of Avi to you; but you sit in HaIr <n>the City [of Yerushalayim]</n> until you may be clothed with oz <n>power</n> from on High."  REBBE MELECH HAMOSHIACH IS TAKEN UP TO SHOMAYIM  <n>MK 16:19-20; ACTS 1:9-11</n>


text:
And he led them outside as far as Beit-Anyah, and having lifted up his hands, he said a berakhah over them.


text:
And it came about, while he said the berakhah over them, he departed from them, and was being taken up in an aliyah to Shomayim.


text:
And they, having reverenced him in worship [Daniel 7:14; 3:18], returned to Yerushalayim with simcha gedolah.


text:
Bereshis <n>In the Beginning</n> was the Dvar Hashem [Yeshayah 55:11; Bereshis 1:1], and the Dvar Hashem was agav <n>along with</n> Hashem [Mishle 8:30; 30:4], and the Dvar Hashem was nothing less, by nature, than Elohim! [Tehillim 56:11<n>10</n>; Yochanan 17:5; Rev. 19:13]


text:
All things through him came to be, and without him came to be not one thing which came into being. [Tehillim 33:6,9; Mishle 30:4]


text:
In him was Chayyim <n>Life</n> and the Chayyim <n>Life</n> was the Ohr <n>Light</n> of Bnei Adam. [Tehillim 36:10 <n>9</n>]


text:
And the Ohr <n>Light</n> shines in the choshech <n>darkness</n> [Tehillim 18:28], and the choshech did not grasp it. [Yeshayah 9:1]  YOCHANAN OF THE TEVILAH OF TESHUVA COMES TO BEAR SOLEMN EDUT TO THE OHR HAOLAM: REBBE, MELECH HAMOSHIACH


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This Yochanan came for an eidus <n>testimony of witness</n>, that he might give solemn edut <n>testimony</n> about the Ohr <n>Light</n>, that kol Bnei Adam might have emunah <n>faith</n> through him.


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This ish haElohim was not the Ohr <n>Light</n>, but he came that he might give solemn edut <n>testimony</n> about the Ohr <n>Light</n>.


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The Ohr, the Ohr haAmiti <n>the true Light</n>, which gives haskalah <n>rational enlightenment</n> to kol Bnei Adam <n>all mankind</n>, was coming into the Olam Hazeh.


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He was in the Olam Hazeh, the Olam <n>world</n> came to be through him [Tehillim 33:6,9]; yet the Olam Hazeh did not recognize him.


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He came to his own [Klal Yisroel], and his own did not receive him [Yeshayah 53:3].  AS MANY AS BECOME MEKABEL REBBE, MELECH HAMOSHIACH AND DEDICATE THEIR LIFE TO REBBE, MELECH HAMOSHIACH HAVE THE TOKEF <n>VALIDITY</n> TO BECOME YELADIM HAELOHIM, BNEI MELECH <n>CHILDREN OF G-D</n>, THE ONES HAVING EMUNAH IN SHMO <n>HIS NAME, TRANS. NOTE: SEE DEVARIM 14:1; ZECHARYAH 3:8; 6:11-12; NEHEMYAH 8:17; EZRA 3:8 WHERE THE TZEMACH OR REBBE, MELECH HAMOSHIACH IS INDICATED BY THE PERSONAL NAME YEHOSHUA, WHICH AS ACTS 7:45 SHOWS IS THE NAME OF BOTH JOSHUA BEN NUN AND OUR MOSHI'A, THE CARPENTER-REBBE-CHOCHMAH OMAN ETZLO BEN DOVID, BEN HAELOHIM--SEE YOCHANAN 1:49; MISHLE 30:4; 8:30</n>


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But as many as received him, to them the Dvar Hashem gave the matanah <n>gift</n> of the authorization [of adoption] to become yeladim haElohim [Devarim 14:1], to


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the ones whose being born was not by the agency of natural descent, nor by the ratzon <n>will</n> of basar <n>fallen human nature</n>, nor by the ratzon of a gever <n>male</n>--rather, to the ones born of G-d <n>Yochanan 3:3,7</n>.  THE MISHKAN OF THE SHEKHINAH THAT HASHEM HAS RAISED UP


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And the Dvar Hashem took on gufaniyut <n>corporeality</n> and made his Mishkan <n>Tabernacle</n> among us [Yechezkel 37:27; Yeshayah 7:14], and we gazed upon his Kavod [Shemot 33:18; 40;34; Yeshayah 60:1-2], the Shechinah of the Ben Yachid from Elohim HaAv, full of Hashem's Chesed <n>favor</n> and Emes.


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And Yochanan gives solemn edut <n>testimony</n> about him and has cried out [as a maggid for Moshiach], "This was he about whom I said,`Hu HaBah <n>He who comes [Bereshis 49:10; Yechezkel 21:27], i.e. Rebbe, Melech HaMoshiach</n> He who comes after me is really before me in priority, because, before I came to be, he was<n>8:58</n>.'"


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Because the matan Torah <n>giving of the Torah</n> was graciously bestowed through Moshe Rabbeinu [Devarim 32:46 Shemot 31:18; 34:28], but Chesed and Emes Hashem came through [Rebbe,] Melech HaMoshiach Yehoshua [Shemot 34:6; Tehillim 25:10; 40:11; 85:11; Yochanan 1:49].


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No one has ever seen Hashem [Shemot 33:20]. It is Elohim the Ben Yachid <n>who shares the nature of Hashem</n>, it is he, the one being in the kheyk <n>bosom</n> of HaAv, this one is Hashem's definitive derush <n>exposition</n>.  YOCHANAN [MALACHI 3:23 <n>4:5</n>] OF THE TEVILAH OF TESHUVA AND HIS SOLEMN EDUT POINTING TO REBBE, MELECH HAMOSHIACH, THE SEH HAELOHIM WHO TAKES AWAY THE SINS OF THE WORLD, AS THE BEN HAELOHIM


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And this is the solemn edut <n>testimony</n> of Yochanan, when those of Yehudah sent kohanim and L'viim from Yerushalayim to him that they might ask him, "Mi atah? <n>Who are you?</n>."


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Yochanan made hoda'a <n>confession, admission</n>...he did not make hakhchashah <n>denial</n> [Yochanan 18:17], he made hoda'a <n>confession</n>, and said clearly, "I am not the [Rebbe,] Melech HaMoshiach."


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And they asked Yochanan, "What, then? Are you Eliyahu haNavi? and Yochanan says, "I am not." "Are you the Navi? <n>Devarim 18:15,18</n> And he answered, "Lo' <n>"No"</n>.


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They said then to him, "Mi atah?--that we may give an teshuvah to the ones who sent us. What do you say about yourself?"


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Yochanan said, "I am a KOL KOREY BAMIDBAR, make straight the DERECH HASHEM! <n>Yeshayah 40:3, Targum Hashivim</n>, as Yeshayah haNavi said."


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And the Perushim asked Yochanan, "If you are not the [Rebbe,] Melech HaMoshiach nor Eliyahu nor the Navi, then why do you administer the mikveh mayim's tevilah?"


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Yochanan answered the Perushim, "I give a tevilah in a mikveh mayim; among you is standing one of whom you do not have da'as.


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"Hu HaBah <n>he who comes, i.e. the Rebbe, Melech HaMoshiach</n>, that is, He who comes after me is one that I am not worthy even to untie the thong of his sandal."


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These events took place in Beit-Anyah <n>Bethany</n>, beyond the Yarden River, which Yochanan was using as a mikveh mayim in which to administer the tevilah. THE SEH HAELOHIM, REBBE, MELECH HAMOSHIACH


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On the next day, Yochanan sees Yehoshua coming to him, and Yochanan says, "Hinei! The Seh HaElohim <n>Bereshis 22:8; Shemot 12:5-13; Yeshayah 53:7</n>, the one carrying away the avonot of Olam Hazeh <n>sins of this Olam Hazeh, Yeshayah 53:6-7,12; Vayikra 16:22</n>.


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This is he about whom I said, "After me comes an ish <n>Zecharyah 6:12</n> who is really before me in priority, because, before I came to be, he was <n>8:58</n>.


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"And I did not recognize him, but that he might be manifested to Klal Yisroel, I came, therefore, administering the mikveh mayim's tevilah."


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And Yochanan gave solemn edut <n>testimony</n>, "I have seen the Ruach Hakodesh descending like a yonah <n>dove</n> out of  Shomayim and remaining upon him. <n>Yeshayah 11:2</n>


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"And I did not recognize him, but the One who sent me to administer the mikveh mayim's tevilah said to me, `Upon whomever you see the Ruach Hakodesh descending and remaining, this is the One administering the tevilah in the Ruach Hakodesh.' [Yeshayah 11:2]


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"And I have seen and I have given solemn edut <n>testimony</n> that this One is the Ben HaElohim."[Shmuel Bais 7:14; Tehillim 2:7; Divrey Hayamin Alef 17:10-14; Mishle 8:30; 30:4] THE FIRST TALMIDIM OF REBBE, MELECH HAMOSHIACH


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And as Yochanan watched Yehoshua walking by, Yochanan says, "Hinei! The Seh HaElohim!" <n>Bereshis 22:8; Shemot 12:5-13; Yeshayah 53:7</n>


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When he turned and saw them following, he says to them, "Mah tevakkeshu? <n>What do you seek?</n>" And they said to him, "Rebbe (which means, being translated, my Master Moreh [teacher], where is your mekom megurim <n>dwelling place</n>?"


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And he says to them, "Bo'u u're'u! <n>Come and see!</n>" They went, therefore, and saw his mekom megurim, and remained with him that day. The hour was about the tenth <n>four oclock in the afternoon</n>.


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One of the two was the Achi Shimon Kefa.  His name was Andrew. He was one of the two who heard Yochanan and followed him.


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Andrew first finds his own Achi Shimon Kefa and says to him, "We have found the Rebbe, Melech HaMoshiach!" <n>the word, being translated, means "Messiah"</n>. [Daniel 9:25; Tehillim 2:2; Shmuel Alef 2:10]


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Andrew led Shimon to Yehoshua. When Yehoshua gazed at Shimon, he said, "You are Shimon Bar Yonah. You will be called Kefa, which is translated Petros [Rock]." [Bereshis 17:5,15; 32:28; 35:10]  THE KERI'AH <n>CALL, SUMMONS</n> OF PHILIPPOS AND NATAN'EL; NATAN'EL VIEWED BY MOSHIACH AS A SHAYNER YID


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On the next day he wanted to go out into the Galil, and he finds Philippos, and says to Philippos, "Follow me [as my talmid]." [Melachim Alef 19:19]


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Philippos finds Natan'el and says to him, "He whom Moshe Rabbenu wrote of in the Sefer Torah, he whom the Nevi'im also wrote of--Yehoshua ben Yosef [ben Dovid], from Natzeret--we have found! [Devarim 18:18; Yeshayah 7:14; 9:5[6]; Yechezkel 34:23]


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And Natan'el said to Philippos, "Can anything good come out of Natzeret? [7:41; Yeshayah 11:1; Zecharyah 6:11-12]" Philippos says to Natan'el, "Bo'u u're'u! <n>Come and see!</n>" [Melachim Bais 6:13]


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Yehoshua saw Natan'el coming to him, and he says,"Hinei! A genuine Ben Yisroel, in whom is no tarmit <n>deceit</n>." [Tehillim 32:2; Zefanyah 3:13]


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Natan'el says to "How do you have da'as of me?"  In reply, Yehoshua said to him, "Before you received your keri'ah from Philippos, while you were beneath the aitz te'enah <n>fig tree, Michoh 4:4; Zecharyoh 3:10</n>, I watched you." YEHOSHUA IS FIRST CALLED REBBE, MELECH HAMOSHIACH BY HIS TALMIDIM


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In reply, Natan'el said to him, "Rebbe, you are the Ben HaElohim [SHEMUEL BAIS 7:14; TEHILLIM 2:7; 89:26-27], the Rebbe, Melech HaMoshiach of Yisroel."  YEHOSHUA ALLOWS HIMSELF TO BE ADDRESSED AS REBBE, MELECH HAMOSHIACH BUT ADDS THE ADDITIONAL MESSIANIC TITLE FROM DANIEL 7:13-14 OF THE BEN HAADAM


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In reply, Yehoshua said to Natan'el, "Because I told you that I watched you beneath the aitz te'enah, do you have emunah <n>faith</n>? Greater than these things you will see."


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And he says to Natan'el, "Omein, omein, I say to you, you will see Shomayim having been opened and malachim <n>angels</n> of Hashem ascending and descending on the Ben HaAdam."        [Daniel 7:13-14; Zafanyah 3:15; Bereshis 28:12].


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On Yom HaShelishi, there was a Chassuna <n>Wedding Feast</n> in Kanah in the Galil; and the Em <n>Mother</n> of Rebbe, Melech HaMoshiach was there.


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And when yayin <n>wine</n> was lacking, the Em <n>Mother</n> of Rebbe,  Melech HaMoshiach says to him, "They do not have yayin."


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And Rebbe, Melech HaMoshiach says to her, "Mah lanu valach, Isha? [Bereshis 3:15]  My sha'ah <n>hour, time</n> has not yet come." [See Mattityahu 26:18,28]


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The Em <n>Mother</n> of Rebbe, Melech HaMoshiach says to the mesharetim, "Asher yomar lakhem ta'asu <n>Do whatever he tells you</n>." [Bereshis 41:55]


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Now there were shesh <n>six</n> stone water jars lying there. These were for the Jewish tohorot, each holding twenty to thirty gallons.


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And he says to them, "Draw now and bring to the Rosh of the Mesibba <n>reception, feast</n>." And they brought it.


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And when the Rosh HaMesibba tasted the mayim having become yayin, and when he did not have da'as of where it came from <n>but the mesharetim had da'as, the ones having drawn the water</n>, the Rosh HaMesibba summoned the Chosson <n>Bridegroom</n>.


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And the Rosh HaMesibba says to him,  "Everyone sets out the yayin hatov first, and when they have become drunk, he sets out the inferior; you have kept the yayin hatov until now." THE TALMIDIM AND BECOMING MEKABEL REBBE, MELECH HAMOSHIACH, ACCEPTANCE OF YEHOSHUA AS REBBE, MELECH HAMOSHIACH B'VADAY <n>DEFINITE REBBE, MELECH HAMOSHIACH</n> [SHEMOT 14:31; YESHAYAH 8:23 <n>9:1</n>]


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This was the reshit <n>beginning</n> of the otot <n>miraculous signs</n> Rebbe, Melech HaMoshiach accomplished in Kana of the Galil and he manifested the kavod <n>kavod</n> of him, v'ya'aminu bo <n>and they put their faith in him</n> [Shemot 14:31].  REBBE, MELECH HAMOSHIACH'S FIRST STAY IN K'FAR-NACHUM


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After this he went down to K'far-Nachum and the Em <n>Mother</n> of Rebbe, Melech HaMoshiach and the achim and the talmidim of Rebbe, and there they remained not many yamim <n>days</n>.  FIRST PESACH AND CLEANSING OF THE BEIS HAMIKDASH BY REBBE, MELECH HAMOSHIACH; MOSHIACH'S PREDICTION OF HIS OWN TECHIYAS HAMESIM AFTER HIS OWN CHURBAN


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And Pesach was fast approaching, and Rebbe, Melech HaMoshiach went up to Yerushalayim [Devarim 16:1-6].


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And he found in the Beis Hamikdash the ones selling oxen and sheep and doves [Vayikra 1:14; Devarim 14:26] and the coin dealers sitting [Devarim 14:25].


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And having made a shot <n>whip</n> out of ropes Rebbe, Melech HaMoshiach drove all of them out of the Beis Hamikdash, both the sheep and the cattle.  He also poured out the coins of the machalifei hakesafim <n>money changers</n> and overturned their tishen <n>tables</n>.


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And to the ones selling doves, Rebbe, Melech HaMoshiach said, "Take these things from here.  Do not make the bais Avi a bais hasokhareem <n>house of merchants</n>." [Zecharyah 14:21]


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The talmidim of Rebbe, Melech HaMoshiach remembered that it had been written, "KINAT BETECHA AKHALATNI"  (The zeal for the your bais will devour me" [TEHILLIM 69:9].


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In reply, those of Yehudah then said to Rebbe, Melech HaMoshiach, "What ot <n>miraculous sign</n> do you show us for these things you do?"


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In reply, Rebbe, Melech HaMoshiach said to them "Bring churban to this heikhal and in shloshah yamim [Yonah 1:17; Hoshea 6:2] I will raise it."


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Those of Yehudah then said, "In forty and six years this heikhal was built and you in shloshah yamim will raise it?"


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But that one was speaking about the heikhal of Rebbe, Melech HaMoshiach's geviyah. [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:10-11]


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Therefore, when Rebbe, Melech HaMoshiach underwent the Techiyas Hamesim <n>Resurrection of the Dead</n>, his talmidim remembered that this he was saying and v'ya'aminu <n>and they put their faith Shemot 14:31</n> in the Kitvei Hakodesh [Tehillim 16:9-10] and the dvar which Rebbe, Melech HaMoshiach said.


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And when Rebbe, Melech HaMoshiach was in Yerushalayim during Pesach at the Chag <n>Feast</n>, many from Yehudah had emunah <n>faith</n> in ha-Shem of Rebbe, Melech HaMoshiach, seeing his otot <n>miraculous signs</n> which he was doing. REBBE, MELECH HAMOSHIACH HAS DA'AS OF KOL BNEI ADAM


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But Rebbe, Melech HaMoshiach was not entrusting himself to them, because he had da'as of kol Bnei Adam.


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And he had no need that anyone should give solemn edut <n>testimony</n> about them [Yeshayah 11:3], for he knew what was in Bnei Adam [Devarim 31:21; Melachim Alef 8:39].  REBBE, MELECH HAMOSHIACH AND RAV NAKDIMON; AN ALLUSION IS MADE TO THE TEVILAH OF TESHUVAH OF YOCHANAN AND THE HITKHADESHUT <n>REGENERATION</n> OF THE TRUE DA'AS OF HASHEM NECESSARY FOR SPIRITUAL SIGHT AND ENTRANCE INTO THE MALCHUT HASHEM; RAV NAKDIMON, REPRESENTS ALL THE RABBONIM OF THE WORLD <n>MANY OF THE YOU'S ADDRESSED TO HIM ARE PLURAL, MEANING "YOU RABBIS"</n>; ORTHODOX BIBLICAL JUDAISM, BRIT CHADASHA JUDAISM, DOES NOT ASK RABBONIM TO STOP BEING RABBONIM, ONLY TO STOP BEING UNREGENERATE RABBONIM WITHOUT HITKHADESHUT <n>SEE I TIMOTIYOS, II TIMOTIYOS, TITOS, ACTS CHAPTERS 15 AND 21</n>


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This one came to Rebbe, Melech HaMoshiach during the lailah and said to him, "Rabbi, we have da'as that from Hashem you have come, a moreh, for no one is able these otot <n>miraculous signs</n> to do, which you do, unless Hashem is with him."


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In reply, Rebbe, Melech HaMoshiach said to him, "Omein, omein, I say to you, unless someone is born anew [1:13; Devarim 10:16; 30:6; Yirmeyah 4:4; Yeshayah 52:1; Yechezkel 44:7,9], he not able to see the Malchut Hashem."


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Nakdimon says to Rebbe, Melech HaMoshiach, "How is a man, being old, able to be born? Surely he is not able into the womb of his Em <n>Mother</n> a second time to enter and to be born?"


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In reply, Rebbe, Melech HaMoshiach said, "Omein, omein, I say to you: unless someone is born of mayim <n>Tehillim 36:10 [9]</n> and Ruach Hakodesh [Yechezkel 36:25-27; 37:14], he is not able to enter into the Malchut Hashem.


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"The ruach <n>wind, Spirit</n> blows where it wishes, and the sound of it you hear, but you do not have da'as of where it comes from and where it goes [Kohelet 11:5]; so it is with everyone having been born of the Ruach Hakodesh." [Yechezkel 37:9]


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In reply, Nakdimon said to Rebbe, Melech HaMoshiach, "How is it possible for these things to happen?"


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In reply, Rebbe, Melech HaMoshiach said to him, "You hold the teaching office of rabbi of Yisroel and of these things you do not have da'as?


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"Omein, omein, I say to you, that of which we have da'as we speak, and of that which we have seen, we give solemn edut <n>testimony</n>, and the solemn edut of us you [pl.] do not receive.


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"If I told you [pl.] about things of the Olam Hazeh and you have no emunah, how will you have emunah if I tell you about the things of the Olam Haba?


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"And no one has ascended into Shomayim except the one having descended out of Shomayim, the Ben HaAdam [Daniel 7:13-14; Mishle 30:4; Devarim 30:12].


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"And as Moshe lifted up the nachash in the wilderness [Bamidbar 21:8,9], so it is necessary for there to be a HAGBA <n>lifting up</n> of the Ben HaAdam [Tehillim 22; Yeshayah 53],


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"that everyone having emunah [Bereshis 15:6; Bamidbar 14:11; Shemot 14:31] in him may have Chayyei Olam [Daniel 12:2; Yeshayah 52:13].


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"For Hashem so had ahavah <n>agape</n> for the Olam Hazeh that G-d gave the matanah <n>gift</n> [Yeshayah 9:5 <n>6</n>] of his Ben Yachid  [Bereshis 22:12], so that whosoever has emunah in him may not be ne'evad <n>lost, perish, be ruined with destruction</n>, but find Chayyei Olam.


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"For Hashem did not send the Ben HaElohim into the Olam Hazeh that he might judge the Olam Hazeh, but that the Olam Hazeh might be brought to the time of the Geulah and the Olam Haba through him <n>Rebbe, Melech HaMoshiach</n>.[Yeshayah 53:11]


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"The one of emunah who is mekabel Rebbe, Melech HaMoshiach <n>accepting the person of the Ben HaAdam, Rebbe, Melech HaMoshiach</n> is not judged, but the one without emunah who is not mekabel Rebbe, Melech HaMoshiach, already has been judged and condemned, because he has no emunah in ha-Shem of the Ben Yachid of Elohim.


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"And this is the din <n>judgment</n>, that the Ohr <n>Light</n> has come into the Olam Hazeh, and Bnei Adam had ahavah for the choshech <n>darkness</n> rather than for the Ohr <n>Light</n>, for their ma'asim were ra'im <n>evil</n>. [Tehillim 52:3]


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"For everyone walking in the derech resha'im has sin'ah <n>hatred</n> for the Ohr <n>Light</n> and does not come to the Ohr <n>Light</n>, lest his ma'asim be exposed. [Iyov 24:13-17]


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"But the one doing HaEmes comes to the Ohr <n>Light</n> that his ma'asim hamitzot may be manifested, that they have been wrought in Hashem."  THE JEWISH PEOPLE COME AND SUBMIT TO A TEVILAH OF TESHUVA, A TEVILAH OF EXPECTANT PREPARATION FOR THE COMING OF REBBE, MELECH HAMOSHIACH; YOCHANAN SPEAKS OF THE ONE WHO IS MEKABEL REBBE, MELECH HAMOSHIACH AND THE ONE WHO IS A DISOBEDIENT MORED B'MALCHUS <n>REBEL</n> AND NOT PART OF THE KALLAH OF REBBE, MELECH HAMOSHIACH THE CHOSSAN


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After these things Rebbe, Melech HaMoshiach and his talmidim came into the land of Yehudah and there he was staying with them and was administering the mikveh mayim's tevilah.


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And Yochanan was also administering the tevilah near Shalem at Einayim, because there was plenty of water there for a mikveh, and the Jewish people were coming and submitting to the tevilah.


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There was then a discussion of Yochanan's talmidim with one of the Yehudim about the subject of tohorah <n>purification</n>.


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And they came to Yochanan and said to him, "Rabbi, he who was with you beyond the Yarden, the one to whom you have given solemn edut, hinei, this one administers the mikveh mayim's tevilah and all Bnei Adam are coming to him."


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In reply, Yochanan said, "A man is not able to receive anything, unless it has been given to him from Shomayim.


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"You yourselves bear 'ed <n>witness</n> to me, that I said I am not the Rebbe, Melech HaMoshiach, but I have been sent as his foroisgeier <n>forerunner</n>.[Malachi 3:1]


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"The one having the Kallah <n>bride</n> is the Chosson <n>Bridegroom, i.e. Rebbe, Melech HaMoshiach</n> but the Shoshvin <n>the Chosson's best man</n>, the one having stood and hearing him with simcha, rejoices because of the kol <n>voice</n> of the Chosson <n>Bridegroom</n>. Therefore, this simcha of mine has been made sheleimah <n>complete</n>.


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"It is necessary for that one <n>Rebbe, Melech HaMoshiach</n> to increase but for me to decrease." THE MOSHIACH WHO COMES FROM SHOMAYIM


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The one coming from above <n>Rebbe, Melech HaMoshiach</n> is over all; the one being from Olam Hazeh is of Olam Hazeh and of the Olam Hazeh he speaks; Hu Habah <n>He who comes, i.e. Rebbe, Melech HaMoshiach</n> from Shomayim is over all.


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Rebbe, Melech HaMoshiach gives solemn edut <n>testimony</n> to that which he has seen and heard, yet no one receives his edut.


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The One who has received Rebbe, Melech HaMoshiach's edut has thereby set his chatam <n>seal</n> of attestation that Hashem is Emes.


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For he whom Hashem sent speaks the Divrei Hashem <n>Words of Hashem</n>, for Hashem gives the Ruach Hakodesh without measure. [Yeshayah 42:1]


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Elohim HaAv <n>the Father</n> has ahavah <n>love</n> for HaBen <n>the Rebbe, Melech HaMoshiach</n> and has given all things into his hand.


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The one with emunah in HaBen <n>Rebbe, Melech HaMoshiach</n> has Chayyei Olam; but the one disobeying HaBen will not see Chayyim, but the Charon Af of Hashem remains on him."


text:
Therefore when Rebbe, Melech HaMoshiach knew that the Perushim heard that he makes more talmidim and administers the tevilah of teshuva to more talmidim than Yochanan


text:
--although Rebbe, Melech HaMoshiach himself did not personally administer the mikveh mayim's tevilah, this was administered by his talmidim


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--then Rebbe, Melech HaMoshiach left the land of Yehudah and departed again into the Galil. REBBE, MELECH HAMOSHIACH AT THE WELL OF YA'AKOV AVINU


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Therefore, he comes into a city of Shomron <n>Samaria</n> being called Sh'khem near the field which Ya'akov Avinu had given to Yosef Ben Ya'akov. [Bereshis 33:19; 48:22; Yehoshua 24:32]


text:
Now a be'er <n>well</n> of Ya'akov was there.  Rebbe, Melech HaMoshiach, having become weary from his nesi'ah <n>journey</n> was sitting there at the be'er. The sha'ah <n>hour, time</n> was about hashishit <n>the sixth, noon</n>.


text:
An isha <n>woman</n> of Shomron <n>Samaria</n> comes to draw mayim <n>water</n>. Rebbe, Melech HaMoshiach says to her, "Give me a drink." [Bereshis 24:17; Melachim Alef 17:10]


text:
For Rebbe, Melech HaMoshiach's talmidim had gone away into the city that they might buy okhal <n>food</n>.


text:
Therefore, the isha <n>woman</n> of Shomron <n>Samaria</n> says to Rebbe, Melech HaMoshiach, "How can you, being a Yehudi, ask to be given a drink from me, an isha <n>woman</n> from Shomron <n>Samaria</n>?" <n>For those who are Yehudim do not associate with those of Shomron</n> [Ezra 4:3-6; 9:1-10:44].


text:
In reply, Rebbe, Melech HaMoshiach said to her, "If you knew the matanah <n>gift</n> of Hashem and who it is saying to you, `Give me a drink,' [Bereshis 26:19] you would have asked him and he would have given you Mayim Chayyim <n>Living Water</n>." [Yeshayah 44:3; 55:1; Yirmeyah 2:13; 17:13; Zecharyah 14:8].


text:
The isha <n>woman</n> says to Rebbe, Melech HaMoshiach, "Adoni, you have no bucket and the well is deep. From where then do you have the Mayim Chayyim? [Bereshis 21:19]


text:
"Surely you are not greater than Ya'akov Avinu who gave the matanah to us of the be'er <n>well</n> and drank from it himself as did his banim <n>sons</n> and his tzon <n>flock</n>?"


text:
In reply, Rebbe, Melech HaMoshiach said, "Everyone drinking from this mayim <n>water</n> will thirst again,


text:
"but whoever drinks of the mayim <n>water</n> which I will give to him will never thirst again, but the mayim <n>water</n> which I will give him will become in him a makor <n>fountain, Tehillim 36:10 [9]</n> of mayim <n>water, Yeshayah 12:3; 58:11</n> springing up into Chayyei Olam."


text:
The isha <n>woman</n> says to Rebbe, Melech HaMoshiach, "Adoni, give me this mayim that I may not thirst nor come here to draw mayim."


text:
In reply, the isha <n>woman</n> said to Rebbe, Melech HaMoshiach, "I do not have an ish." He says to her, "Well you spoke, `I do not have an ish.'


text:
"For beetzem <n>in fact</n> chamasha be'alim <n>five husbands</n> you had, and the one you have now is not your ba'al <n>husband</n>. What you have said is Emes." [Melachim Bais 17:24; Hoshea 2:7] THE AVODAH SHEBALEV <n>INWARD WORSHIP</n> ELOHIM AVINU DESIRES


text:
"Avoteinu on this mountain <n>Gerizim</n> worshiped [Devarim 11:29; 27:12; Yehoshua 8:33] and you say that in Yerushalayim is the place where it is necessary to worship." [Devarim 12:5-14; Tehillim 122:1-5]


text:
Rebbe, Melech HaMoshiach says to her, "Have emunah <n>faith</n>, believe me, Isha. A sha'ah <n>hour, time</n> comes when neither on this mountain nor in Yerushalayim [Malachi 1:11; Melachim Alef 8:27; Yeshayah 66:1] will you worship HaAv. [Yeshayah 63:16]


text:
"You worship that of which you do not have da'as [Melachim Bais 17:28-41]; we worship that of which we have da'as, because Yeshu'at Eloheinu <n>salvation</n> is from the Yehudim [Yeshayah 2:3; Ro.9:3-4].


text:
"But a sha'ah <n>hour, time</n> is coming, and now is, when those of the true avodas kodesh will worship HaAv in the Ruach Hakodesh and in Emes <n>Truth</n>, for indeed HaAv is seeking such to worship him.


text:
"Hashem is Ruach <n>Spirit</n> and it is necessary for the ones worshiping him to worship in the Ruach Hakodesh and Emes." [Yechezkel 36:26-27; 37:14]


text:
The isha says to him, "I have da'as that Rebbe, Melech HaMoshiach is coming, the one being called the Messiah.  When Rebbe, Melech HaMoshiach comes, he will proclaim to us everything."


text:
And at this very moment, the Rebbe, Melech HaMoshiach's talmidim arrived, and they were marveling that he was speaking with an isha <n>woman</n>.  No one said, however, "What are you seeking?" or "Why do you speak with her?"


text:
Therefore, the isha left her waterpot and went away into the city and says to the bnei Adam of the city,


text:
"Come, see an ish who told me everything I have ever done. Surely this one is not Rebbe, Melech HaMoshiach, is he?"


text:
They came out of the city and were coming to him.  THE OKHEL OF REBBE, MELECH HAMOSHIACH IS TO DO THE RATZON HASHEM; COMPLETING HIS WORK SHOULD BE THE SHIRAYIM OF THE HARVESTERS


text:
But Rebbe, Melech HaMoshiach said to them, "I have okhel <n>food</n> to eat [Iyov 23:12] of which you have no da'as."


text:
Therefore, Rebbe, Melech HaMoshiach's talmidim were saying to one another, "Surely no one brought him anything to eat?"


text:
Rebbe, Melech HaMoshiach says to them, "My okhel <n>food</n> is that I may do the ratson <n>will</n> of the One having sent me and may complete ma'aseh HaElohim [his work, Kohelet 11:5].


text:
"Do not say, `Yet arba'ah chodashim <n>four months</n> and then comes the katzir <n>harvest</n>.'  Hinei, I say to you, Lift up your eyes and see the sadot <n>fields</n> that they are white for the katzir <n>harvest</n>. Already


text:
"the one harvesting receives wages and gathers p'ri <n>fruit</n> unto Chayyei Olam, that the one sowing and the other one harvesting may have simcha together.


text:
"I sent you to harvest that upon which you have not labored; others have labored and you have entered into their labor."


text:
And from that city of Shomron <n>Samaria</n> many had emunah in Rebbe, Melech HaMoshiach, because of the solemn dvar of the isha giving edut, "He told me everything I have ever done."


text:
Then when those of Shomron came to Rebbe, Melech HaMoshiach, they were asking him to remain with them, and he remained with them there two yamim <n>days</n>.


text:
And to the isha they were saying, "No longer because of what you spoke do we have emunah <n>faith</n>, for we ourselves have heard and we have da'as that his one is be'emes the Moshi'a haOlam <n>the Savior of the world</n>."  REBBE, MELECH HAMOSHIACH RETURNS TO THE GALIL <n>MT.4:12; MK 1:14; LK 4:14</n>


text:
For Rebbe, Melech HaMoshiach himself gave solemn edut <n>testimony</n> that a Navi in his own country does not have kavod <n>honor</n>.


text:
Therefore, when he came into the Galil, those of the Galil received Rebbe, Melech HaMoshiach, vi-bahlt <n>since</n> they had seen all which he did in Yerushalayim during the Chag, for they also went to the Chag.  THE BAAL MOFET REBBE, MELECH HAMOSHIACH BRINGS REFU'AH TO THE BEN OF A ROYAL OFFICIAL


text:
Then Rebbe, Melech HaMoshiach came again into Kanah of the Galil where he made the mayim <n>water</n> into yayin <n>wine</n>. There was a certain royal official whose ben was choleh <n>ill</n> in K'far-Nachum.


text:
This man, having heard that Yehoshua comes from the land of Yehudah into the Galil, went to Rebbe, Melech HaMoshiach and was asking him to come down and cure his ben. For the yeled was about to die.


text:
Therefore, Rebbe, Melech HaMoshiach said to him, "Except you see otot <n>miraculous signs</n> and moftim <n>wonders</n>, you will never have emunah <n>faith</n>. [Daniel 4:2-3,37]


text:
Rebbe, Melech HaMoshiach says to him, "Go! Chai benech! <n>the ben of you lives</n>!" [Melachim Alef 17:23]  The man had emunah <n>faith</n> in the dvar that Rebbe, Melech HaMoshiach had said to him, and the man departed.


text:
And as the man was going, his avadim met Rebbe, Melech HaMoshiach saying that the man's yeled lives.


text:
Therefore, the man inquired from them the sha'ah <n>hour, time</n> in which he began to recover. Then they said to him, "Etmol <n>yesterday</n> at the sha'ah hashevi'it <n>seventh hour</n> the fever left him."


text:
Therefore, the abba knew that it was the same sha'ah <n>hour, time</n> in which Rebbe, Melech HaMoshiach said to him, "Chai benech! "And the man had emunah and all his bais.


text:
Now this was ot hasheni <n>the second miraculous sign</n> that Rebbe, Melech HaMoshiach did after having come from the land of Yehudah to the Galil.


text:
After these things, there was a Chag <n>Feast</n> in Yehudah and Rebbe, Melech HaMoshiach went up to Yerushalayim.


text:
Now there is in Yerushalayim at the Sha'ar HaTzon <n>Sheepgate</n> [Nechemyah 3:1,32; 12:39] a pool, the one being called in Aramaic, Beit-Zata, having chamasha colonnades.


text:
In these were laying a multitude of invalids--ivrim <n>blind men</n>, pisechim <n>lame persons</n>, paralyzed,


text:
and there was a certain man there SHELOSHIM U'SHEMONEH SHANAH [Devarim 2:14] having been in his machla <n>illness</n>.


text:
Rebbe, Melech HaMoshiach, seeing this man lying there, and having da'as that the man had been in this condition for a long time already, says to him, "Do you want to have refu'ah [Yeshayah 53:5]?"


text:
In reply, the choleh <n>sick one</n> said, "Adoni, I have no one   when the mayim is disturbed, to put me into the pool.  While I am coming, someone steps into the pool ahead of me."


text:
And immediately the man received his refu'ah <n>healing</n> and took his mat and was walking around. And that day was Shabbos.


text:
So those of Yehudah were saying to the one having been granted refu'ah <n>healing</n>, "It is Shabbos, so it is asur <n>prohibited</n>, it is chillul Shabbos [desecration of Shabbat] for you to carry your mat." [Nechemyah 13:15-22; Yirmeyah 17:21]


text:
But the man in reply said to them, "The One having given me refu'ah, that One said to me, "Take up your mat and walk!"


text:
But the one having been granted refu'ah <n>healing</n> did not have da'as who it is, for Rebbe, Melech HaMoshiach slipped away-- there being a multitude in the place.


text:
After these things Rebbe, Melech HaMoshiach finds him in the Beis Hamikdash, and said to him, "Hinei, you have received your refu'ah.  No longer commit averos, for fear that something worse happen to you."


text:
The man went away and reported to the Yehudim that Yehoshua is the one having granted him his refu'ah,


text:
and, because of this, those of Yehudah brought redifah <n>persecution</n> upon Rebbe, Melech HaMoshiach, because these things he was doing on Shabbos. THE SAMCHUT <n>AUTHORITY, AUTHORIZATION</n> OF REBBE, MELECH HAMOSHIACH, BEN DOVID, BEN HAELOHIM, ADONEINU, MOREINU, V'RABBEINU <n>OUR L-RD, TEACHER AND MASTER</n> IS FOR THE MA'ASIM GEDOLIM OF THE OLAM HABAH, WHICH IS PRESENT IN HIS PERSON, BUT THOSE OF YEHUDAH, NOT UNDERSTANDING THE RELATIONSHIP BETWEEN HAAV AND HABEN <n>THAT IS, BETWEEN HASHEM AND HIS DVAR HASHEM</n> THINK LIKE THOSE OF THE OLAM HAZEH THINK, AND THEY DO NOT ENTER THE GREATER SHABBOS PRESENT IN HIS PERSON, SINCE THEY LACK EMUNAH AND ARE CONVINCED HE IS APPARENTLY NOT SHOMER SHABBOS AND ALSO A BLASPHEMER MAKING HIMSELF EQUAL WITH HASHEM


text:
But Rebbe, Melech HaMoshiach in reply, said them, "Avi until now is working and I am working." [Bereshis 2:3]


text:
Because of this, therefore, those of Yehudah were seeking all the more to kill Rebbe, Melech HaMoshiach, because not only was he not Shomer Shabbos, but also Rebbe was saying that his own Av was Hashem, thereby making himself equal with Elohim [1:1].


text:
In reply, therefore, Rebbe, Melech HaMoshiach was saying to them, "Omein, omein I say to you, HaBen is not able to do anything from himself except what he sees HaAv doing, for what things that One is doing, these things also the HaBen likewise is doing.


text:
"For HaAv has ahavah for HaBen and all things He shows to Him which He does and ma'asim gedolim <n>greater works</n> than these He will show him that you may marvel.


text:
"For just as HaAv raises the Mesim <n>dead ones</n> and makes them alive, so also HaBen makes alive whom he wills. [Devarim 32:39; Shmuel Alef 2:6; Melachim Bais 5:7; Hoshea 6:2]


text:
"For not even HaAv judges anyone, but all din <n>judgment</n> Hashem has given to HaBen [Bereshis 18:25; Shofetim 11:27; Daniel 7:10,13-14]


text:
"that kol Bnei Adam may honor HaBen as they honor HaAv.  The one not honoring HaBen does not honor HaAv who sent him.


text:
"Omein, omein, I say to you, that the one, hearing my dvar and having emunah in the One who sent me, has Chayyei Olam and does not come into the Mishpat Hashem, but has been transferred out of mavet <n>death</n> into Chayyim <n>Life</n>.


text:
"Omein, omein I say to you, that a sha'ah <n>hour</n> is coming and now is, when the Mesim <n>dead ones</n> will hear the kol <n>voice</n> of the Ben HaElohim and the ones having heard will live.


text:
"For just as HaAv has Chayyim <n>Life</n> in himself [Devarim 30:20; Iyov 10:12; 33:4; Tehillim 36:10 <n>9</n>], so also HaBen he gave to have Chayyim <n>Life</n> in himself.


text:
"And samchut <n>authority</n> he gave to him to make mishpat <n>judgment</n> because he is the Ben HaAdam [Daniel 7:13-14]. ATAH GIBOR L'OLAM ADONOI MECHAYYEI MESIM ATAH RAV L'HOSHI'AH


text:
"Do not marvel at this. For a sha'ah <n>hour, time</n> is coming in which all the ones in the kevarim <n>graves</n> will hear the kol of Rebbe, Melech HaMoshiach, [Yeshayah 26:19; Yechezkel 37:12]


text:
"and will come out, the ones having practiced haTov to a Techiyas haMesim of Chayyim <n>Life</n>, the ones having practised haRah to a Techiyas haMesim of Mishpat <n>Judgment</n>. [Daniel 12:2]


text:
"I am not able to do from myself anything. As I hear I judge, and mine is mishpat-tzedek [Yeshayah 28:6], because I do not seek my own ratson <n>will</n> but the ratson <n>will</n> of the One having sent me.[Bamidbar 16:28]  THE SOLEMN EDUT FOR REBBE, MELECH HAMOSHIACH


text:
"If I give solemn edut <n>testimony</n> about myself, the edut of mine is not ne'emanah <n>reliable</n>.


text:
"There is another giving solemn edut about me, however, and I have da'as that the edut He testifies about me is ne'emanah <n>reliable</n>.


text:
"You <n>pl.</n> have sent to Yochanan and he has given solemn edut <n>testimony</n> to HaEmes <n>the Truth</n>.


text:
"Not that I accept edut from Bnei Adam, but I say these things that you may come to Yeshu'at Eloheinu.


text:
"He [Yochanan] was a menorah burning and shining and you chose to exult for a time in his Ohr <n>Light</n>; [Tehillim 132:16; Daniel 12:3]


text:
"but l have edut <n>testimony</n> greater than Yochanan's.  For the ma'asim which HaAv has given to me that I should make them shlemim <n>complete</n>, these ma'asim which I do give solemn edut <n>testimony</n> about me, that HaAv has sent me.


text:
"And HaAv who sent me has Himself given solemn edut <n>testimony</n> about me. You have neither heard His kol <n>voice</n> nor the visage of Hashem have you seen [Devarim 4:12],


text:
"and the dvar Hashem you do not have abiding and dwelling in you, because you have no bittachon <n>trust</n>, no emunah <n>faith</n> in the One whom Hashem has sent." [Yeshayah 26:10; 53:1; Yirmeyah 8:8] THE TRAGEDY OF THOSE WHO ARE OPEN TO PSEUDO-MESSIAHS BUT WILL NOT RECEIVE THE BIBLICALLY FORESEEN REBBE, MELECH HAMOSHIACH OF THE NEVI'IM


text:
"You search the Kitvei Hakodesh because you think in them you have Chayyei Olam.  And those are the ones giving solemn edut about me.


text:
"But I have had da'as of you, that the ahavas Hashem <n>the love of G-d</n> you do not have in yourselves.


text:
"I have come b'Shem Avi and you do not accept me. If another comes in his own name, him you will accept.


text:
"How are you able to have emunah, when you receive kavod from one another, and the kavod from the only Elohim HaEchad you do not seek? [Melachim Bais 19:15,19; Yeshayah 37:20; Daniel 3:45 Targum Ha-Shivim <n>Septuagint</n>]


text:
"Do not think that I will accuse you before HaAv; however, there is one accusing you: Moshe, in whom you have set your tikvah. [Devarim 31:26-27]


text:
"For if you were having emunah in Moshe, you would have had emunah in me, for he himself wrote concerning me.[Bereshis 3:15; Devarim 18:15]


text:
And a riezige <n>sizable</n> multitude was following him, because they were seeing the otot <n>miraculous signs</n> which he was doing on the cholim <n>the ones being ill</n>.


text:
Therefore, having lifted up his eyes, Rebbe, Melech HaMoshiach saw that a great multitude is coming to Him, and he says to Philippos, "From where may we buy lechem that these ones may eat?"


text:
In reply, Philippos said, "Two hundred denarii worth of lechem would not be enough that each one may take a little something."


text:
"There is a na'ar here who has chamash barley loaves and sheney dagim <n>fish</n>, but what are these for so many?" [Melachim Bais 4:43]


text:
Rebbe, Melech HaMoshiach said, "Instruct the anashim <n>men</n> to recline." Now there was much grass in the area. Therefore the anashim reclined, their number being about chameshet elafim <n>five thousand</n>.


text:
Therefore, Rebbe, Melech HaMoshiach took the loaves and, having made the berakhah, distributed to the ones bimesibba <n>reclining [at tish]</n>; likewise also he distributed of the dagim <n>fish</n> as much as they were wanting.


text:
Now when they were filled, Rebbe, Melech HaMoshiach tells his talmidim, "Gather the shirayim <n>Rebbe's leftovers</n>, that nothing may be lost."


text:
Therefore, what they gathered filled Sheneym Asar <n>Twelve</n> baskets of shirayim from the chamash barley loaves which were shirayim leftover by the ones having eaten. REBBE, MELECH HAMOSHIACH THE BAAL MOFET <n>MIRACLE WORKER</n>, BRINGS ABOUT THE NES <n>MIRACLE</n> OF WALKING ON THE WATER <n>MT 14:22-36; MK 6:45-56</n>


text:
Therefore, the anashim, having seen what ot [miraculous sign] he did, were saying, "This one is omein the Navi, Hu HaBah, the one coming into the Olam Hazeh." [Devarim 18:15,18]


text:
Therefore, Yehoshua, having had da'as that they are about to come and to seize him that they might force Malkhut <n>Kingship</n> on him, departed alone again to the mountain, withdrawing by himself.


text:
And having embarked into a sirah <n>boat</n>, they were going across the sea to K'far-Nachum.  And choshech <n>darkness</n> already had come and Yehoshua had not yet come to them.


text:
Therefore, having rowed about esrim v'chamash or sheloshim stadia, they see Rebbe, Melech HaMoshiach walking on the sea and coming near the sirah <n>boat</n>, and they were gefeirlich <n>horribly</n> frightened. [Iyov 9:8]


text:
Therefore, the talmidim were willing to receive him into the sirah <n>boat</n>.  And immediately the sirah <n>boat</n> came to the shore to which they were going. [Tehillim 106:30 Targum Ha-Shivim <n>Septuagint</n>]  REBBE, MELECH HAMOSHIACH THE LECHEM PANIM THAT COMES DOWN FROM SHOMAYIM, REJECTED IN THE SHUL


text:
On the next day the multitude that had stayed on the other side of Lake Kinneret saw that there had been only one sirah <n>boat</n> with which to cross the sea. They knew that Yehoshua had not embarked with his talmidim in that sirah <n>boat</n>, but that his talmidim had departed by themselves.


text:
Then some sirot <n>boats</n> came ashore from Tiberias and landed near the area where they ate the lechem after Rebbe, Melech HaMoshiach Adoneinu had made the berakhah.


text:
Therefore, when the multitude saw Rebbe, Melech HaMoshiach is not there, nor his talmidim, they embarked into the sirot <n>boats</n> and came to K'far-Nachum, seeking Yehoshua.


text:
In reply, Rebbe, Melech HaMoshiach said, "Omein, omein, I say to you, you are seeking me not because you saw otot <n>miraculous signs</n>, but because you ate of the loaves and were glutted.


text:
"Do not work for the okhel <n>food</n> that is perishing, but for the okhal <n>food</n> remaining to Chayyei Olam, which the Ben HaAdam will give to you, for Elohim HaAv has set his chatam <n>seal</n> on this one" [Yeshayah 55:2].


text:
Therefore, they said to Rebbe, Melech HaMoshiach, "What may we do that we may work the pe'ulot of Hashem?"


text:
In reply, Rebbe, Melech HaMoshiach said to them, "This is the mitzvoh of Hashem, that you may believe in Rebbe, Melech HaMoshiach whom Hashem has sent."


text:
They said, therefore, to him, "What ot <n>sign</n> then do you perform that we may see and may have emunah in you? What do you perform?


text:
"Avoteinu ate the manna in the wilderness [Bamidbar 11:7-9; Shemot 16:4,15; Nechemyah 9:15], as it has been written, "Lechem min SHOMAYIM NATAN LAMO LE'EKHOL <n>"Bread from Heaven he gave them to eat"</n>. [TEHILLIM 78:24; 105:40]


text:
Therefore, Rebbe, Melech HaMoshiach said to them, "Omein, omein, I say to you, it was not Moshe who has given you the lechem out of Shomayim, but HaAv of me gives you the lechem ha'amiti <n>the true bread</n> out of Shomayim.


text:
"For the lechem of Hashem is one coming down out of Shomayim and giving Chayyim <n>Life</n> to the Olam.


text:
Rebbe, Melech HaMoshiach said to them "Ani hu [Shemot 3:14] the lechem haChayyim; the one coming to me never hungers, and the one with emunah in me will never thirst again.


text:
"For I have come down from Shomayim not that I may do the ratson <n>will</n> of me, but the ratson of the One having sent me.


text:
"Now this is the ratson <n>will</n> of the One who sent me, that I should lose nothing of all which He has given me, but I will raise it up on the Yom HaAcharon <n>Last Day</n>. [Yeshayah 27:3; Yirmeyah 23:4]


text:
"For this is the ratson <n>will</n> of HaAv of me: that everyone seeing HaBen and believing in him may have Chayyei Olam, and I will raise up him on Yom HaAcharon."


text:
Therefore, those of Yehudah were murmuring about Rebbe, Melech HaMoshiach, because he said, "Ani hu [Shemot 3:14] the lechem having come down out of Shomayim."


text:
And they were saying, "Is this man not Yehoshua Ben Yosef, and do we not know his Av and his Em? How now does he say, "Out of Shomayim I have come down."


text:
"No one is able to come to me unless HaAv who sent me should draw him, and I will raise him up in Yom HaAcharon. [Yirmeyah 31:3; Hoshea 11:4]


text:
"It has been written in the Nevi'im, "V'CHOL BANAYIHK LIMUDI HASHEM" ("They shall all be taught of G-d" [Yeshayah 54:13; see Yirmeyah 31:33,34] Everyone having heard from HaAv and having learned comes to me.


text:
"This is the lechem coming down out of Shomayim, so that anyone may eat of it and not die." [Bereshis 3:22]  REBBE, MELECH HAMOSHIACH SPEAKS AS THE SEH HAELOHIM <n>LAMB OF G-D</n> AND POINTS TO THE EXCHANGE NECESSARY FOR THE GEULAH OF THE OLAM HAZEH, WHICH IS HIS BODY AND HIS DAHM IN EXCHANGE FOR THE LIFE OF THE OLAM HAZEH, WHICH IS PASSED OVER AND SPARED IN THE EXODUS OF YESHU'AT ELOHEINU; MANY TALMIDIM HAVE NEITHER DA'AS NOR EMUNAH AND THEREFORE STOP FOLLOWING THE BEN HAADAM REBBE, MELECH HAMOSHIACH SEH <n>LAMB</n> BECAUSE OF THIS HARD SAYING;  THEY REFUSE THE KIDDUSH CUP OF THE GEULAH SEALED IN THE BRIT CHADASHA IN "DAHMI" [SHEMOT 24:8; MT 26:28] WHICH IS PROLEPTICALLY OFFERED TO THEM AND, HAVING REFUSED IT, SO THEY PERISH


text:
"Ani hu the lechem haChai <n>the bread living</n> having come down out of Shomayim.  If anyone eats of this lechem he will live l'olam <n>forever</n>. And indeed, the lechem which I will give on behalf of the Chayyim <n>life</n> of the Olam Hazeh is the basar of me. [Tehillim 16:9-10; Yeshayah 53:1-12]


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Therefore, those of Yehudah were arguing with one another, saying, "How is this man able to give us the basar of him to eat?"


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Therefore, Rebbe, Melech HaMoshiach said to them, "Omein, omein, I say to you, unless you eat the basar of the Ben HaAdam and drink his dahm, you do not have Chayyim <n>Life</n> in yourselves. [Shemot 12:13; Vayikra 17:10-14; Yeshayah 53:7;  Daniel 7:13-14]


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"The one feeding on my basar and drinking dahmi has Chayyei Olam and I will raise him up on the Yom HaAcharon.


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"As HaAv haChai sent me and I live because of HaAv, so also whoever is feeding on me even that one will live because of me.


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"This is the lechem out of Shomayim having come down, not as the Avot ate and died; the one feeding on this lechem will live l'olam."


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These things Rebbe, Melech HaMoshiach said in a shul while teaching in K'far-Nachum. THE DIVREI TORAH OF REBBE, MELECH HAMOSHIACH ARE THE DIVREI CHAYYEI OLAM; THE TELUNNAH <n>MURMURING</n> BEGINS AGAINST REBBE, MELECH HAMOSHIACH <n>BAMIDBAR 14:2</n> AND SOME TALMIDIM BECOME SHMAD <n>FALLING AWAY TO DESTRUCTION</n>


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Therefore, many of Rebbe, Melech HaMoshiach's talmidim, having heard, said, "Hard is this dvar Torah.  Who is able to hear it?" [Yeshayah 53:1]


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And Rebbe, Melech HaMoshiach, having da'as in himself that his talmidim are grumbling about this, said to them, "Does this cause a michshol <n>stumbling block</n> for you?


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"Therefore, what if you behold the Ben HaAdam ascending where he was Bereshis <n>In the Beginning</n>?


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"The Ruach Hakodesh is that which is making alive, the basar does not profit anything.  The devarim which I have spoken to you are as Ruach Hakodesh and they are as Chayyim <n>Life</n>.


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"But there are of you some who do not have emunah <n>faith</n>."  For from Bereshis Rebbe, Melech HaMoshiach had da'as of who are the ones not having emunah and who is the one betraying him.


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And he was saying, "Because of this, I have told you that no one is able to come to me unless it has been given to him from HaAv."


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From this time, many of the talmidim of Rebbe, Melech HaMoshiach fell away and no longer followed him as talmidim.


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Therefore, Rebbe, Melech HaMoshiach said to the Sheneym Asar <n>Twelve</n>, "Surely you do not want to depart also?" REBBE, WHAT BREIRA <n>OPTION, ALTERNATIVE CHOICE</n> DO WE HAVE?  YOU HAVE THE DIVREI HACHAYYEI OLAM


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In reply, Shimon Kefa said to Rebbe, Melech HaMoshiach, "Adoni, to whom will we go? You have the divrei haChayyei Olam.


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And we have bittachon and have trusted with emunah and we have da'as that you are HaKadosh of Hashem <n>the Holy One of G-d, Yeshayah 49:7</n>.


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In reply, Rebbe, Melech HaMoshiach said to them, "Did I not choose you Sheneym Asar <n>Twelve</n>? and is one of you not a Satan?"


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Now he was speaking of Yehudah Ben Shimon from K'riot, for, though he was one of the Sheneym Asar, this one was about to betray Rebbe, Melech HaMoshiach.


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And after these things Rebbe, Melech HaMoshiach itinerated in the Galil, for he was not wanting to move about in Yehudah, because those of Yehudah were seeking to kill him. THE TIME: NEARLY 15 TISHRI; THE OCCASION: REBBE, MELECH HAMOSHIACH REBUKES HIS HALF-BROTHERS <n>BNEI YOSEF BEN DOVID</n> BECAUSE OF THEIR LACK OF EMUNAH; YA'AKOV AND YEHUDA WOULD LATER BE LEADERS IN THE BRIT CHADASHA KEHILLAH, YA'AKOV LATER BEING A SHLIACH AND A LEADER IN THE MESSIANIC KEHILLAH IN YERUSHALAYIM HAVING BECOME A WITNESS OF MOSHIACH'S TECHIYAS HAMESIM <n>SEE I COR.15:7</n>


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His achim then said to him, "Leave here and go away into the land of Yehudah, that also your talmidim will see your ma'asim which you do.


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For no one who seeks public notice does anything in besod <n>secretly</n>. If these things you do, then manifest yourself to the Olam."


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Therefore, Rebbe, Melech HaMoshiach says to them, "My sha'ah has not yet come, but your time is always ready.


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"The Olam Hazeh is not capable of sin'ah <n>hatred</n> toward you, but the Olam Hazeh hates me, and for this reason: I give solemn edut <n>testimony</n> about it because the ma'asim of the Olam Hazeh are ra'im <n>evil</n>.


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"You make aliyah leregel up to the Chag <n>Feast</n>.  I am not going up to this Chag <n>Feast</n>, because my time has not yet been fulfilled."


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And having said these things, Rebbe, Melech HaMoshiach remained in the Galil.  REBBE, MELECH HAMOSHIACH AND THE FESTIVAL OF SUKKOT


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But when the achim of him made aliyah leregel to the Chag <n>Feast</n>, then also Rebbe, Melech HaMoshiach went up [Yochanan 5:30] not publicly but besod <n>secretly</n>.


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Then those of Yehudah were seeking Rebbe, Melech HaMoshiach in the Chag <n>Feast</n> and were saying, "Where is that man?"


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And there was much telunnah <n>murmuring</n> about Rebbe, Melech HaMoshiach among the multitudes. Some were saying, "He is tov <n>good</n>," but others were saying "Lo, he deceives the multitude."


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No one, however, was speaking openly about Rebbe, Melech HaMoshiach because of the fear of those of Yehudah.


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But around the middle period of the Chag <n>Feast</n>, Rebbe, Melech HaMoshiach went up to the Beis Hamikdash and was teaching.


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Therefore, those of Yehudah were marveling, saying, "How has this man binah <n>understanding</n> of a Yeshiva yode'a sefer <n>scholar</n>, not having learned?"


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Therefore, in reply, Rebbe, Melech HaMoshiach said, "My Torah <n>Teaching</n> is not mine but of the One having sent me.


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"If anyone wants to do the ratson Hashem, he will have da'as about my Torah, whether it is of Hashem or I speak only from myself. [Tehillim 25:14; 92:16; Bamidbar 16:28]


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"The one speaking from himself seeks his own kavod <n>glory</n>, but he who is seeking the kavod of the One having sent him, this one is ne'eman and there is no avlah <n>injustice</n> in him.


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"Has not Moshe given you the Torah? And, as far as the Torah is concerned, none of you is able to be shomer. Why are you seeking to kill me?" [Devarim 32:46; Mishle 20:9; Kohelet 7:20; Yeshayah 53:6]


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In reply, Rebbe, Melech HaMoshiach said to them, "Of the Pe'ulot of Hashem, I accomplished echad, one pe'ulah, and every one marvels."


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"Moshe has given you bris milah--not that bris milah is of Moshe, but it is of the Avot, and on a Shabbos you perpetually perform bris milah. [Bereshis 17:10-14; 21:4; Vayikra 12:3]


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"If a man receives bris milah on Shabbos--and lo tufar Torat Moshe <n>the Torah of Moses may not be broken, Bereshis 17:14</n>--are you angry with me because I gave a man refu'ah shleimah on Shabbos?


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"Do not judge according to appearance but judge with mishpat tzedek." [Zecharyah 7:9; Shmuel Alef 16:7; Yeshayah 11:3-4; Vayikra 19:15]  IS THIS THE REBBE, MELECH HAMOSHIACH?


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Therefore, some of the ones of Yerushalayim were saying, "Is it not this man whom they are seeking to kill?


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"And, hinei, he speaks publicly and they say nothing to him. Perhaps the manhigim <n>the gedolim of Judaism</n> have da'as that this man is the Rebbe, Melech HaMoshiach?


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"But this man, we have da'as where he is from; but the Rebbe, Melech HaMoshiach, whenever he comes, no one has da'as where he is from."


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Therefore, in the Beis Hamikdash while teaching, Rebbe, Melech HaMoshiach cried out, saying, "You have da'as of me, and you have da'as of where I am from.  I have not come on my own, but the One who sent me is ne'eman.  He is the One of whom you do not have da'as.


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Therefore, they were seeking to arrest him, and no one laid a hand on him, because his sha'ah <n>hour, time</n> had not yet come.


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From the multitude, however, many put their bittachon in him, and were saying, "The Rebbe, Melech HaMoshiach, whenever he comes, surely he will not do more otot <n>miraculous signs</n> than the things which this man did?" PERUSHIM MOVE TO ARREST REBBE, MELECH HAMOSHIACH


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The Perushim heard the telunnah <n>murmuring</n> of these things from the multitude, the talk about Rebbe, Melech HaMoshiach, and they sent the Rashei Hakohanim and the mesharetim of the Perushim that they might arrest him.


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Therefore, Rebbe, Melech HaMoshiach said, "Yet a little time I am with you and I go away to the One having sent me.


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Therefore, those of Yehudah said to themselves, "Where is this man about to journey that we will not find him? Surely he is not about to sojourn to the Golus of the Yevanim <n>Greeks</n> to teach the Yevanim? [Mishle 1:28]


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What is this dvar which he said, "You will seek me and will not find me and where Ani hu, you are not able to come?" REBBE, MELECH HAMOSHIACH AND THE MABBU'A MAYIM CHAYYIM <n>SPRING OF LIVING WATER</n>


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Now on the last day of the Chag, Hoshana Rabbah, Rebbe, Melech HaMoshiach cried out, saying, "If anyone thirsts let him come to me and drink."  [Vayikra 23:36; Yeshayah 55:1; 12:3; 49:10]


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"The one with emunah in me, as the Kitvei Hakodesh said, `Out of the midst of him, rivers of MAYIM CHAYYIM [Zecharyah 14:8] will flow.'" [Mishle 18:4; Yeshayah 44:3; 58:11; 43:19f, Yechezkel 47:1-12; Yoel 4:18; Shir HaShirim 4:15].


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But this Rebbe, Melech HaMoshiach said about the Ruach Hakodesh which the ones having emunah <n>faith</n> in him were about to receive, for the Ruach Hakodesh had not yet been given, because Rebbe, Melech HaMoshiach had not yet received kavod. [Yoel 2:28 <n>3:1</n>] AM YISRAEL IS DIVIDED


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Some of the multitude, therefore, having heard these dvarim were saying, "This man is omein the Navi." [Devarim 18:15]


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Others were saying, "This man is the Rebbe, Melech HaMoshiach." But some were saying, "Surely the Rebbe, Melech HaMoshiach comes not from the Galil, does he?


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Has not the Kitvei Hakodesh said that the Rebbe, Melech HaMoshiach is from the zera Dovid and from Beit-Lechem, the shtetl where Dovid lived?" [Shmuel Bais 7:12; Tehillim 89:3-4; Michoh 5:1<n>2</n>; Yirmeyah 23:5]


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A makhaloket <n>division of dissension</n>, therefore, occurred among the multitude because of Rebbe, Melech HaMoshiach.


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And some of them were wanting to arrest him, but no one laid his hands on Rebbe, Melech HaMoshiach.  MANHIGIM HAVE NO EMUNAH <n>BUT SEE ACTS 6:7</n> BECAUSE THEY HAVE DA'AS NEITHER OF THE KITVEI HAKODESH NOR OF THE GEVURAH OF HASHEM, IGNORANT OF THE FACT THAT REBBE, MELECH HAMOSHIACH YEHOSHUA WAS BORN IN BEIT-LECHEM <n>MT.2:5-6; LU 2:4</n> AND RAISED IN THE GALIL <n>YESHAYAH 8:23; 9:1</n> LIKE YONAH HANAVI, WHO AFTER YAMIM SHLOSHA WAS MADE TO STAND UP ALIVE FROM A WATERY GRAVE, AND CAME FROM GATH-HEPHER IN GALILEAN ZEBULUN <n>MELACHIM BAIS 14:25; YONAH 1:17 [2:1]</n>


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Then the avadim of the Rashei Hakohanim and Perushim came and the Rashei Hakohanim and Perushim said to them, "Why did you not bring him?"


text:
Rav Nakdimon, the one having come to Rebbe, Melech HaMoshiach earlier, being one of their own, says to them,


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"Surely Torateinu <n>Our Torah</n> judges not the Man unless it hears first from the Man himself and has da'as of what he does, does it?"  [Devarim 1:16; 17:6; Shemot 23:1]


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They answered and said to Rav Nakdimon, "Surely not you also are from the Galil, are you? Search [the Kitvei Hakodesh] and see that from the Galil a Navi does not arise." [Melachim Bais 14:25]


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And at shakhar <n>dawn</n>, Rebbe, Melech HaMoshiach came again into the Beis Hamikdash and kol haAm <n>all the people</n> were coming to Rebbe, Melech HaMoshiach, and having sat, he was giving them a shiur.


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And the Sofrim and the Perushim led an isha <n>woman</n> having been caught in ni'uf <n>adultery</n> and, having stood her in the midst [Bamidbar 5:12f],


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they say to Rebbe, Melech HaMoshiach, "Rabbi, this isha <n>woman</n> has been caught in the act of committing ni'uf <n>adultery</n>.


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Now in our Torah Moshe Rabbeinu gave us a mitzvoh to stone such nashim. You, therefore, what do you say?" [Vayikra 20:10; Devarim 22:22-24; Iyov 31:11]


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But this they were saying to put a nisayon <n>test</n> before Rebbe, Melech HaMoshiach that they might have something about which to accuse him, but Rebbe, Melech HaMoshiach, having stooped down with his finger, was writing in the ground.


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But as they were remaining, questioning him, Rebbe, Melech HaMoshiach stood up and said to them, "The one without chet <n>sin</n> among you, let him throw a stone at her first." [Devarim 17:7; Yechezkel 16:40]


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And the ones having heard were departing, one by one, beginning with the zekenim, and Rebbe, Melech HaMoshiach was left alone with the isha <n>woman</n> being in the midst.


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And having stood up, Rebbe, Melech HaMoshiach said to her, "Isha, where are they?  Does no one condemn you?"


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And she said, "No one, Adoni." And Rebbe, Melech HaMoshiach said, "Neither do I condemn you. Go and practice chet no more." REBBE, MELECH HAMOSHIACH THE OHR HAOLAM


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Then again Rebbe, Melech HaMoshiach spoke to them, saying, "Ani hu HaOhr HaOlam Hazeh.  The one following me will never walk in choshech <n>darkness</n>, but will have the Ohr HaChayyim." [Yeshayah 9:1; 42:8; 49:6, :60:1,3 Mishle 4:18]


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Therefore, the Perushim said to him, "You give solemn edut <n>testimony</n> about yourself.  But your edut is not ne'emanah."


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In reply, Rebbe, Melech HaMoshiach said to them, "Even if I give solemn edut about myself, my edut is ne'emanah, because I have da'as of where I came from and where I go, but you have no da'as of where I come from or where I go.


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"But even if I judge, my mishpat is emes, because it is not I alone but the one having sent me, HaAv.


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"And it has been written even in your Torah, that the edut <n>testimony</n> of two is ne'emanah. [Devarim 17:6; 19:15]


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"Ani hu the one giving solemn edut <n>testimony</n> about myself and the One having sent me, HaAv, gives solemn edut about me."


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Therefore, they were saying to Rebbe, Melech HaMoshiach, "Where is HaAv of you?" In reply, Rebbe, Melech HaMoshiach said, "You have da'as of neither me nor HaAv of me. If you had had da'as of me, you would have had da'as of HaAv of me."


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These dvarim, Rebbe, Melech HaMoshiach spoke in the Beis HaOtzar while saying shiurim in the Beis Hamikdash, and no one arrested him, because the sha'ah of Rebbe, Melech HaMoshiach had not yet come.  WHERE THE REBBE, MELECH HAMOSHIACH IS GOING YOU CANNOT COME BECAUSE YOU HAVE NO EMUNAH AND NO KAPPARAH  AND NO HITKHADESHUT


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Rebbe, Melech HaMoshiach said, therefore, again to them, "I go away and you will seek me, and in your chet you will go to your mavet.  Where I go you are not able to come." [Devarim 24:16; Yechezkel 3:18]


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Therefore, those of Yehudah were saying, "Does he mean he will commit suicide, because he says "Where I go you are not able to come?""


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And Rebbe, Melech HaMoshiach was saying to them, "You are of what is matta <n>below</n>; Ani hu of what is ma'lah <n>above</n>.  You are of the Olam Hazeh;  I am not of the Olam Hazeh.


text:
"I said, therefore, to you that you will go to your mavet in your averos <n>sins</n>, for if you do not have emunah <n>faith</n> that Ani Hu [Yeshayah 41:4; Shemot 3:14-16], you will die in your chatta'im."


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They were saying, therefore, to him, "Who are you?" Rebbe, Melech HaMoshiach said to them, "Why should I even speak to you at all?


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"I have much to speak regarding you, much about you worthy of haresha'ah <n>condemnation</n>, but the One having sent me is ne'eman and I--what I heard from Him--these things I speak in the Olam Hazeh."


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Therefore, Rebbe, Melech HaMoshiach said to them, "When you perform the hagba <n>lifting up</n> of the Ben HaAdam, you will have da'as that Ani Hu [Yeshayah 41:4; Shemot 3:14-16], and from myself I do nothing, but as HaAv of me taught me, these things I speak.


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"And the One having sent me is with me [Mishle 8:30].  He did not leave me alone, because I always do the things that please Him." [Yeshayah 50:5; 43:10 Targum Ha-Shivim <n>Septuagint</n>]


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As Rebbe, Melech HaMoshiach was saying these things, many put their emunah in him.   THE EMES BRINGS THE EXODUS OF DEROR <n>FREEDOM, VAYIKRA 25:10</n> AND THE YOVEL OF REBBE, MELECH HAMOSHIACH [VAYIKRA 25:10; YESHAYAH 61:1-3; 53:4-12]


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Therefore, Rebbe, Melech HaMoshiach was saying to the Yehudim who had emunah in him, "If you remain in the dvar of me [Rebbe, Melech HaMoshiach] then you are my talmidim indeed.


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"And you will have da'as of HaEmes <n>the Truth</n> and HaEmes will give you deror." [Vayikra 25:10; Yeshayah 61:1-3; 53:4-12]


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They answered Rebbe, Melech HaMoshiach, "We are of the zera Avraham and to no one have we ever been enslaved.  How do you say "You will become bnei Chorim <n>freedmen</n>"?" [Nechemyah 9:36]


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In reply, Rebbe, Melech HaMoshiach said to them "Omein, omein, I say to you that everyone practicing Chet is an eved HaChet. [Bereshis 4:7]


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"But the eved does not remain in the Bais ad Olam. HaBen remains ad Olam. [Bereshis 21:10; Shemot 21:2; Devarim 15:12]


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"I have da'as that you are zera Avraham, but you seek to kill me, because my dvar has no place in you.


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"What I have seen in the presence of HaAv of me, of that, I make solemn declaration. Therefore, the things  you have heard from your father you do."    THIS SECTION USES MAMZERUT <n>ILLEGITIMACY</n> AS A METAPHOR FOR LACK OF HITKHADESHUT <n>REGENERATION</n>; THOSE FROM MATTA <n>BELOW</n> DO NOT HAVE AHAVAH FOR THE CHOCHMAH THAT CAME FORTH FROM HASHEM; SINCE A MAN IMITATES HIS AV, AND SINCE THEY WANT TO LIE AND TO COMMIT MURDER ON A MAN WHO TELLS THEM THE TRUTH, THEY ARE THE ZERA OF THE NACHASH, THAT LIAR AND MURDERER FROM BERESHIS; REBBE, MELECH HAMOSHIACH IS ADDRESSING ALL MEN WITHOUT HITKHADESHUT <n>REGENERATION</n>, FOR THIS NATURAL TENDENCY TO ACT LIKE OUR FATHER HASATAN IS PART OF THE HUMAN CONDITION, AND IS A TRAGIC FLAW FOUND IN EVERY MEMBER OF THE HUMAN RACE, EXCEPT THE ONE TZADDIK, REBBE, MELECH HAMOSHIACH; THEREFORE, ALL MEN NEED HITKHADESHUT


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They answered and said unto him, "Avinu hu Avraham."  Rebbe, Melech HaMoshiach says to them, "If you were yeladim of Avraham, you would have been doing the ma'asei Avraham.


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"But now you are seeking to kill me, a man who has told you HaEmes, which I heard from Hashem; this was not a ma'aseh Avraham did. [Tehillim 15:2]


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"You are doing the ma'asim of your Av." They said, therefore, to Rebbe, Melech HaMoshiach, "We are not mamzerim who have been born of zenunim <n>fornication</n>.  We have Av Echad, Hashem." [Bereshis 38:24; Yeshayah 63:16; 64:8; Malachi 2:10; Devarim 32:6].


text:
Rebbe, Melech HaMoshiach said to them, "If Hashem were the Av of you, you would have had ahavah for me, for I came forth from Hashem, and now I am present here, for I have not come on my own, but HaAv sent me.


text:
"Why do you not recognize my lashon? Because you are not able to give obedient shemah <n>hearing</n> to my dvar.


text:
"You are from the Av of you, Hasatan [Bereshis 3:4-5; Tehillim 58:4<n>3</n>], and the ta'avot of your Av you want to do, for that one was a rotze'akh from Bereshis and he has not taken a stand in HaEmes, because HaEmes is not in him.  When he speaks the sheker, he speaks naturally, because he is a shakkeran <n>liar</n> and the Av of it. [Bereshis 3:4; Divrey haYomim Bais 18:21; Tehillim 5:6; 12:2]


text:
"Who among you exposes me concerning chet <n>sin</n>?  If I speak HaEmes why you do not have emunah <n>faith</n> in me?


text:
The one who is of Hashem hears the divrei Hashem. Therefore, you not hear because you are not of Hashem." WHO IS GUILTY OF CHILLUL HASHEM? BEFORE AVRAHAM WAS I AM


text:
In reply, those of Yehudah said to Rebbe, Melech HaMoshiach, "Did we not rightly say that you are a Shomroni <n>Samaritan</n> and that you have a shed <n>demon</n>?"


text:
In reply, Rebbe, Melech HaMoshiach said, "I do not have a shed <n>demon</n>. But I honor HaAv of me and you dishonor me.


text:
"Omein, omein, I say to you, regarding the dvar of me, if anyone is shomer, he will not see mavet l'Olam."


text:
Therefore, those of Yehudah said to Rebbe, Melech HaMoshiach, "Now we have da'as that you have a shed. Avraham died and the Nevi'im; yet you say if anyone keeps the `dvar of me' he will never taste mavet <n>death</n> l'Olam. [Zecharyah 1:5]


text:
"Surely you are not greater than Avraham Avinu, who died? And the Nevi'im died. Whom do you make yourself to be?"


text:
In reply, Rebbe, Melech HaMoshiach said, "If I give myself kavod, the kavod of me is nothing.  It is HaAv of me who giving me kavod, whom you say, `He is Eloheinu.' [Yeshayah 63:16]


text:
"And you have not had da'as of him.  But I have had da'as of him.  If I would say that I do not have da'as of him, I will be like you, a shakkeran <n>liar</n>, but I have da'as of him, and I keep his dvar.


text:
"Avraham your Av had lev same'ach to see the Yom of me [Rebbe, Melech HaMoshiach], and he saw it and had simcha." [Bereshis 18:18]


text:
Therefore those of Yehudah said to him, "You do not yet possess fifty years and yet you have seen Avraham Avinu?"


text:
Rebbe, Melech HaMoshiach said to them, "Omein, omein, I say to you, before Avraham came into being, Ani hu." [Shemot 3:4; 6:3; Yeshayah 41:4; 43:10,13]


text:
Then they took up stones that they might throw at him, but Rebbe, Melech HaMoshiach was hidden and departed out of the Beis Hamikdash. [Shemot 17:4; Vayikra 24:16; Shmuel Alef 30:6]


text:
The talmidim of Rebbe, Melech HaMoshiach asked him, "Rebbe, who committed averos, this man or the horim <n>parents</n> of him, that he was born ivver? [Yechezkel 18:20; Shemot 20:5; Iyov 21;19]


text:
In reply, Rebbe, Melech HaMoshiach said, "Neither this man sinned nor the horim of him, but that the pe'ulot of Hashem may be manifested in him.


text:
"It is necessary for us to work the pe'ulot of the One having sent me while it is Yom.  Lailah comes when no one is able to work. [Yirmeyah 13:16]


text:
Having said these things, he spat on the ground and made clay out of the saliva and he anointed the the clay upon his eyes,


text:
and said to him, "Go wash in the pool of Shiloach!" [Melachim Bais 5:10]. <n>The name means "sent."</n>  He went therefore and washed and came seeing.[Yeshayah 35:5]


text:
Therefore, the shakhenim <n>neighbors</n> and the ones seeing him who was formerly a kabtzan <n>beggar</n>, came, saying, "Is this not the man who was sitting and begging?"


text:
Some were saying, "This is the one!" Others were saying, "No, but it is a man like him."  But the man was saying, "I am the one!"


text:
In reply, the man said, "The one called Yehoshua took clay and anointed my eyes and said to me, "Go to Shiloach [Melachim Bais 5:10] and wash. Therefore, having gone, and having washed, I saw!"


text:
And they said to him, "Where is that one?"  The man says to them, "I do not have da'as of that."  THE PERUSHUIM INVESTIGATE THE HEALING


text:
Now it was a Shabbos, during which time period Rebbe, Melech HaMoshiach took the clay and opened his eyes.


text:
Then again also the Perushim were asking him how his eyes were opened, and the man said to them, "The man placed clay on my eyes and I washed, and I see."


text:
Therefore some of the Perushim were saying,"This man is not from Hashem, because he is not Shomer Shabbos."  But others were saying, "How is a man who is a choteh <n>sinner</n> able to do such  otot <n>miraculous signs</n>?"  There was a makhaloket <n>division of dissension</n> among them.


text:
Therefore, they say to the ivver <n>blind man</n> again, "What do you say about him, because he opened your eyes?"  And the man said, "He is a Navi."


text:
Therefore, those of Yehudah did not believe that the man had been ivver <n>blind</n> until they called the horim of the man whose eyes were opened.


text:
And they asked the horim, saying, "Is this the ben of you, whom you say was born ivver? How, therefore, does he now have sight?"


text:
In reply, therefore, his horim said, "We have da'as that this man is the ben of us and that he was born ivver,


text:
"but how he sees now we do not have da'as nor do we have da'as of who opened his eyes. Interrogate him.  He is of age.  He will speak for himself."


text:
His horim said these things, because they were fearing those of Yehudah, for already those of Yehudah had agreed that if any person made hoda'ah <n>confession</n> of him to be the Rebbe, Melech HaMoshiach, that person would be put under cherem ban from the shul.


text:
They called a second time, therefore, the man who had been ivver <n>blind</n> and said to him, "V'ten lo todah." <n>"Give glory to G-d"</n> [Yehoshua 7:19] We have da'as that this man is a choteh <n>sinner</n>. [Tehillim 68:35; Yehoshua 7:19]


text:
In reply, therefore, he said, "If he is a choteh <n>sinner</n>, of that I don't have da'as. Of one thing I have da'as, that though I was ivver, now I see.


text:
The man answered them, "I told you already, and you do not listen.  Why again do you want to hear? Surely not also you want to become his talmidim?"


text:
And they reviled him and said, "You are a talmid of that man, but we are talmidim of Moshe Rabbeinu. [Bamidbar 12:2,8]


text:
"We have da'as that Hashem has spoken to Moshe Rabbeinu, but this man, we do not have da'as from where he comes."


text:
In reply, the man said to them, "Here is a real cheftza! That you do not have da'as from where he comes, and he opened my eyes!"


text:
We have da'as that G-d does not listen to chote'im <n>sinners</n>, but if anyone has chassidus and yirat shomayim and does the ratson <n>will</n> of him, this one G-d hears. [Tehillim 18:23-32; 34:15-16; 66:18; 145:19-20; 51:7<n>5</n>; Mishle 15:8,29; Yeshayah 1:15; 59:1-2]


text:
"Never vi-bahlt <n>since</n> the Bri'at HaOlam <n>the Creation of the World</n> it was heard that anyone opened the eyes of a ivver <n>blind man</n> having been born thus.


text:
They answered and said to him, "You were born totally in chatta'im <n>sins</n> and you teach us?" And they threw him out. [Tehillim 51:5<n>7</n>]  SPIRITUAL BLINDNESS REGARDING REBBE, MELECH HAMOSHIACH


text:
Rebbe, Melech HaMoshiach heard that they threw him out, and, having found him, Rebbe, Melech HaMoshiach said, "Do you have emunah <n>faith</n> in the Ben HaAdam?"


text:
In reply, the man said, "And who is he, Adoni, that I have emunah in him [as Rebbe, Melech HaMoshiach]?"


text:
And Rebbe, Melech HaMoshiach said, "For the sake of Mishpat, I came into the Olam Hazeh, that the ones who are ivver <n>blind</n> may see, and the ones seeing may become ivverim."


text:
Some of the Perushim heard these things--the ones being with him--and they said to him, "Surely we are not ivverim, are we?"


text:
Rebbe, Melech HaMoshiach said to them, "If you were ivrim <n>blind men</n>, you would not have chet, but now vi-bahlt <n>since</n> you say `We see' the chet of you remains."


text:
"Omein, omein, I say to you, the one not entering through the derech hasha'ar <n>way of the entrance</n> into the mikhla haTzon <n>fold [enclosure] of the sheep</n> but going up another derech, that one is a ganav and a shoded <n>robber</n> [Tehillim 1:6].


text:
"But the one entering through the derech hasha'ar is Ro'eh haTzon <n>Shepherd of the flock [of sheep]</n>.


text:
"To this one the doorkeeper opens, and the tzon hears the Ro'eh's voice and the Ro'eh calls b'shem <n>by name</n> each of his own tzon and leads  them out. [Tehillim 95:7]


text:
"When the Ro'eh has brought out all his own, he goes ahead of them, and the tzon follow the Ro'eh, because they have da'as of the Ro'eh's voice.


text:
"But a zar <n>stranger, foreigner</n> they will never follow, but will flee from him, because they do not have da'as of the voice of zarim <n>strangers, foreigners</n>."


text:
This figure of speech Rebbe, Melech HaMoshiach told them. But those ones did not have binah <n>understanding</n> of what he was saying to them.


text:
Rebbe, Melech HaMoshiach said, therefore, again, "Omein, omein, I say to you, Ani hu the derech hasha'ar <n>way of the entrance</n> of the tzon.


text:
"All who came before me are ganavim <n>thieves</n> and shodedim <n>robbers</n>, but the tzon did not listen to them. [Yirmeyah 23:1,2; Yechezkel 34:2-3]


text:
"I am the derech hasha'ar. Through me, if anyone enters, he will come to yeshu'at Eloheinu and will go in and will go out and will find mir'eh <n>pasture</n> [Bamidbar 27:17; Tehillim 118:20; 23:2]


text:
"The ganav does not come except in order that he may steal and kill and destroy. I came that they may have Chayyim <n>Life</n> and that they may have it more abundantly. [Tehillim 65:11]


text:
"I am the Ro'eh HaTov <n>the Good Shepherd</n>.  The Ro'eh HaTov lays down his neshamah for the tzon. [Tehillim 23:1; Yeshayah 40:11; Yechezkel 34:11-16,23]


text:
"The hireling, who is not the Ro'eh, of whom the tzon does not belong, sees the ze'ev <n>wolf</n> coming and abandons and runs for his life--and the ze'ev seizes them and scatters them. [Zecharyah 11:16]


text:
"And another tzon I have which are not of this mikhla <n>fold [enclosure]</n>; those also it is necessary for me to bring, and my voice they will hear, and they will become eder echad with Ro'eh echad <n>One flock with one Shepherd</n>. [Yeshayah 56:8; Yechezkel 34:23; 37:24]


text:
"No one takes it from me, but I lay it down of my own accord. I have samchut <n>authority</n> to lay it down, and I have samchut to receive it again.  This mitzvoh I received from HaAv of me." [Yeshayah 52:13-53:12]


text:
There was a makhaloket <n>division of dissension</n> again among those of Yehudah, because of these dvarim of Rebbe, Melech HaMoshiach.


text:
And many of them were saying, "He has a shed <n>demon</n>," and "He is meshuga, why do you listen to him?" [Melachim Bais 9:11; Yirmeyah 29:26]


text:
Others said, "These dvarim are not of one being possessed of shedim. Surely a shed <n>demon</n> is not able to open the eyes of an ivver?" [Shemot 4:11]    REBBE, MELECH HAMOSHIACH AND CHANNUKAH


text:
And Rebbe, Melech HaMoshiach was walking around in the Beis Hamikdash in the area called Ulam Shlomo <n>Solomon's Colonnade</n>.


text:
Then those of Yehudah encircled Rebbe, Melech HaMoshiach and were saying to him, "How much longer are you going to hold our nishmot in suspense? If you are the Rebbe, Melech HaMoshiach, tell us openly."


text:
In reply, Rebbe, Melech HaMoshiach said, "I did tell you and you do not have emunah.  The pe'ulot <n>works</n> which I do in b'Shem Avi, these pe'ulot give solemn edut <n>testimony</n> about me.


text:
"And I give to them Chayyei Olam and they will never perish and no one will snatch them out of my hand. [Yeshayah 66:22]


text:
"That which HaAv of me has given me is greater than all, and no one is able to snatch out of the hand of HaAv.


text:
In reply, Rebbe, Melech HaMoshiach said to them, "Many ma'asim tovim I showed you from HaAv.  Because of which ma'aseh do you stone me?"


text:
In reply, those of Yehudah said to Rebbe, Melech HaMoshiach, "For a ma'aseh tov we do not stone you, but for Chillul Hashem and because you being a man make yourself G-d." [Vayikra 24:16]


text:
In reply, Rebbe, Melech HaMoshiach answered them, "Has it not been written in your Torah, ANI AMARTI ELOHIM ATEM ("I said you are g-ds"--[Tehillim 82:6] [Shemot 7:1; 22:27 Targum Ha-Shivim <n>Septuagint</n>]


text:
"If those ones He called g-ds, to whom the Dvar Hashem came-- and lo tufar Kitvei Hakodesh <n>and the Kitvei Hakodesh cannot be broken, Tehillim 119:89,142</n>


text:
"--can you say of the One whom HaAv set apart as HaKadosh and sent into the Olam Hazeh that he commits Chillul Hashem because I said, `Ben haElohim Ani hu?' [Yirmeyah 1:5]


text:
"But if I do, even if you do not have emunah in me, chotsh <n>at least</n> have emunah in the pe'ulot, so that you may continue to have da'as and binah that HaAv is in me and I am in HaAv."


text:
They were seeking, therefore, again to seize Rebbe, Melech HaMoshiach and he eluded their hand.  MANY HAVE EMUNAH IN REBBE, MELECH HAMOSHIACH


text:
And he went away again beyond the Yarden to the place where Yochanan was bereshit administering the mikveh mayim's tevilah of teshuvah, and Rebbe, Melech HaMoshiach remained there.


text:
And many came to Rebbe, Melech HaMoshiach and were saying, "Yochanan indeed did no ot <n>miraculous sign</n>, but everything  Yochanan said about this man was HaEmes."


text:
Now there was a certain man, a choleh <n>sick man</n>, El'azar from Beit-Anyah <n>Bethany</n>, the shtetl of Miryam and Marta her achot <n>sister</n>.


text:
Now this was the same Miryam [Mk. 14:3-9] that anointed Adoneinu with mishcha <n>ointment, 12:3</n> and wiped his feet with her hair.  It was she whose ach El'azar was choleh.


text:
Therefore, the achayot <n>sisters</n> sent to Rebbe, Melech HaMoshiach, saying, "Adoni, hinei, the one who is your chaver haahuv is choleh."


text:
And having heard this, Rebbe, Melech HaMoshiach said, "This machla <n>illness, krenk</n> is not unto mavet <n>death</n>, but for the kavod Hashem, that the Ben HaElohim may receive kavod through it."


text:
When, therefore, Rebbe, Melech HaMoshiach heard that El'azar was choleh, then he remained in the place where he was yomayim <n>two days</n>.  ON YOM HASHELISHI REBBE, MELECH HAMOSHIACH BEGINS TO ACT TO BRING THE NIFTAR BACK FROM THE MESIM


text:
Then after this Rebbe, Melech HaMoshiach says to his talmidim, "Let us go into the land of Yehudah again."


text:
His talmidim say to him, "Rebbe, just now those of the land of Yehudah [Judeans] were seeking to stone you, and you go there again?"


text:
In reply, Rebbe, Melech HaMoshiach said, "Are there not Sheneym Asar <n>Twelve</n> sha'ot <n>hours</n> of HaYom?  If the derech of anyone is a derech by Yom he does not stumble, because the Ohr HaOlam Hazeh he sees. [Yirmeyah 13:16; Tehillim 1:6]


text:
These things he said.  Then, after this, Rebbe, Melech HaMoshiach says to them, "El'azar our chaver haahuv has fallen asleep, but I am setting out to awaken him."


text:
Therefore, the talmidim said to him, "Adoni, if he has fallen asleep, he will be granted refu'ah <n>healing</n>."


text:
But Rebbe, Melech HaMoshiach had spoken about the mavet of El'azar. However, those ones supposed that he was speaking about only sleep.


text:
"And I have lev same'ach for your sake, that I was not there, that you may have emunah.  But let us go to him."


text:
Therefore, T'oma <n>his name means "Twin"</n> said to his fellow talmidim, "Let us go also, that we may die with him." THE PERIOD OF AVELUT <n>MOURNING</n> HAS ALREADY BEGUN; THE AVELIM <n>MOURNERS</n> OF THE LAND OF YEHUDAH ARE SITTING SHIVA [IYOV 3:13]; REBBE, MELECH HAMOSHIACH AND THE TECHIYAS HAMESIM AND HACHAYYIM


text:
Having arrived, therefore, Rebbe, Melech HaMoshiach discovered El'azar had already been in the kever <n>tomb</n> arba'ah yamim <n>four days</n>.


text:
And many of those of Yehudah had come to Marta and Miryam to give them nechamah <n>consolation, comfort</n> regarding the ach of the achayot. [Iyov 2:11]


text:
Therefore, Marta when she heard that Rebbe, Melech HaMoshiach comes, met him; but Miryam was sitting shivah in the bais.


text:
Therefore, Marta said to Rebbe, Melech HaMoshiach, "Adoni, if you were here, achi <n>my brother</n> would not have passed away.


text:
Rebbe, Melech HaMoshiach says to her, "Achich yakum" <n>"Your brother will stand up [up from the Mesim]"</n>.


text:
Marta says to Rebbe, Melech HaMoshiach, "I have da'as that he will rise in the Techiyas HaMesim on the Yom haAcharon <n>Last Day</n>." [Daniel 12:2]


text:
Rebbe, Melech HaMoshiach said to her, "Ani hu the Techiyas haMesim and the Chayyim <n>Life</n>: the one having emunah in me, even if he should die, will live,


text:
She says to Rebbe, Melech HaMoshiach, "Ken, Adoni. Ani ma'aminah that you are the Rebbe, Melech HaMoshiach, the Ben HaElohim, Hu Habah into the Olam Hazeh.  REBBE, MELECH HAMOSHIACH WEEPS


text:
And having said this, she withdrew and summoned Miryam her achot, telling her privately, "Rabbeinu and Moreinu is here, and summons you."


text:
Therefore, those of Yehudah, the ones sitting shiva with her in the bais and giving her nechamah, when they saw Miryam get up quickly and rush out, followed her, assuming that she is going to the kever <n>tomb</n> that she might weep there.


text:
Therefore, Miryam, when she came where Rebbe, Melech HaMoshiach was, and when she saw him, she fell down at his feet, saying to Rebbe, "Adoni, if you were here, achi <n>my brother</n> would not have died."


text:
Therefore, when Rebbe, Melech HaMoshiach saw her weeping and those of Yehudah coming with her and also weeping, he was deeply moved spiritually and was troubled in himself,


text:
But some of them said, "Could not this man, who was able to open the eyes of the ivver, have also prevented this man from becoming niftar?"  EL'AZAR BROUGHT TO LIFE BY REBBE, MELECH HAMOSHIACH


text:
Rebbe, Melech HaMoshiach, therefore, again being deeply moved within himself, comes to the kever <n>tomb</n>.  Now it was a me'arah <n>cave</n> type of kever and a stone was lying against it.


text:
Rebbe, Melech HaMoshiach says, "Lift the stone."  Marta, the achot of the niftar, says to Rebbe, Melech HaMoshiach, "Adoni,  already he smells, for it is now arba'ah yamim <n>four days</n>."


text:
Rebbe, Melech HaMoshiach says to her, "Did I not tell you that if you have emunah <n>faith</n>, you will see the kavod Hashem?"


text:
Therefore, they lifted the stone and Rebbe, Melech HaMoshiach lifted up his eyes and said, "Avi, I thank you that you heard me.


text:
"And I knew that you always hear me, but, because of the multitude standing around, I said it, that they may have emunah <n>faith</n> that you sent me."


text:
And having said these things, with a kol gadol, Rebbe, Melech HaMoshiach cried out, "El'azar, come out!"


text:
Then the niftar, having been bound feet and hands with the linen cloths of the tachrichim, and with his face covered with a mitznefet <n>head wrapping</n>, came out. Rebbe, Melech HaMoshiach says to them, "Untie him and let him go." THE PLOT TO KILL REBBE, MELECH HAMOSHIACH


text:
Therefore, many of those of Yehudah, the ones having come to Miryam and having seen the things which Rebbe, Melech HaMoshiach did, put their emunah in him. [Shemot 14:31]


text:
But some of them went away to the Perushim and reported to them everything Rebbe, Melech HaMoshiach did.


text:
Therefore, the Rashei Hakohanim and the Perushim called a meeting of the Sanhedrin and were saying, "What are we doing, for this man is doing many otot <n>miraculous signs</n>?


text:
"If we leave him thus, kol bnei Adam will have emunah <n>faith</n> in him, and the Romans will come and will take away from us both the Beis Hamikdash and the nation."


text:
But a certain one of them, Caiapha, being Kohen Gadol that year, said to them, "You do not have da'as of anything


text:
"nor do you consider that it is a bedievedike <n>expedient</n> thing for you that one man should die on behalf of the people and not that all the nation should perish." [Yonah 1:12-15; Yeshayah 53:8]


text:
But this he did not utter from himself, but, being Kohen Gadol that year, he uttered a dvar hanevu'ah <n>word of prophecy</n> that Rebbe, Melech HaMoshiach was about to die on behalf of the nation [Shemot 28:30; Bamidbar 27:21; Yeshayah 53:8]


text:
and not on behalf of Am Yisroel only but also the yeladim of Hashem, the ones having been scattered, that he may gather into echad.[Yeshayah 49:6]


text:
Therefore Rebbe, Melech HaMoshiach no longer was walking openly among those of Yehudah but went away from there into the region near the wilderness, to a shtetl called Efrayim, and there Rebbe, Melech HaMoshiach remained with the talmidim. [Shmuel Bais 13:23]


text:
Now Pesach was near and many went up to Yerushalayim from the country before the Pesach for the purpose of hitteharu <n>they purified themselves, Divrey haYomim Bais 30:18</n>.


text:
They were seeking, therefore, Rebbe, Melech HaMoshiach and were saying to one another while they stood in the Beit Hamikdash, "What does it appear to you?  Surely he will not come to the Chag <n>Feast</n>!"


text:
Now the Rashei Hakohanim and the Perushim had given orders  that if anyone had da'as of where he is, he should reveal it so that they might arrest him.


text:
Then Rebbe, Melech HaMoshiach came into Beit-Anyan <n>Bethany</n> shesh yamim before Pesach.  This was the place where El'azar was, whom Rebbe, Melech HaMoshiach made to stand up alive from the mesim.  THE ISHA USES MISHCHA TO PREPARE HAGUF OF REBBE, MELECH HAMOSHIACH FOR KEVURAH <n>MT 26:6-13; MK 14:3-9</n>


text:
Then they made Rebbe, Melech HaMoshiach a seudah there. And Marta was serving, and El'azar was one of the ones reclining at tish with Rebbe, Melech HaMoshiach.


text:
Then Miryam having taken a pound of mishcha <n>ointment</n> of genuine expensive spikenard, anointed the feet of Rebbe, Melech HaMoshiach and wiped off with her hair his feet and the bais was filled with the aroma of the mishcha.


text:
And Yehuda from K'riot, one of the talmidim of Rebbe, Melech HaMoshiach, the talmid being about to betray him, says


text:
But he said this not because it mattered about haAniyim, but because he was a ganav and he was removing what was put in the aron otzaram <n>chest of treasury</n>.


text:
Therefore Rebbe, Melech HaMoshiach said, "Let her alone. She kept this for the Yom haKevurah <n>Day of Burial</n> of me.


text:
"For haAniyim you have always with you, but you do not always have me." [Devarim 15:11] THE PLOT AGAINST EL'AZAR


text:
When the great multitude of the Yehudim had da'as of where  Rebbe, Melech HaMoshiach was, they came not only because of him but also because of El'azar, that they may see the one whom he made to stand up alive from the mesim.


text:
because many of the Yehudim were leaving and believing in Rebbe, Melech HaMoshiach on account of El'azar.  REBBE, MELECH HAMOSHIACH'S TRIUMPHAL ENTRY INTO YERUSHALAYIM <n>MT 21:1-11; MK 11:1-10; LK 19:28-38; ZECHARYAH 14:4</n>; THE PUBLICITY SURROUNDING THE RAISING OF EL'AZAR CREATES A VAST CROWD FOR THE ENTRANCE OF A DEATH-CONQUERING MELECH BEN DOVID INTO THE CITY OF DOVID


text:
On the next day the great multitude, the one having come to the Chag <n>Feast</n>, having heard that Rebbe, Melech HaMoshiach is coming to Yerushalayim,


text:
took the branches of the temarim <n>palm trees</n> [Vayikra 23:40] and went out to a meeting with him and were crying out, "HOSHAN NAH [Tehillim 118:25-26] BARUCH HABAH B'SHEM ADONAI! Zefanyah 3:15 Targum Ha-Shivim <n>Septuagint</n>] Melech Yisroel!"


text:
And Rebbe, Melech HaMoshiach found an ayir <n>young donkey</n>, and he sat on it, just as it has been written,


text:
"Do not fear BAT TZIYON, HINEI MALKECH YAVO LACH ROKHEV AL AYIR BEN ATONOT ("Do not fear, Daughter of Zion, Look, Your King is coming, siting on a foal of donkeys" [Zecharyah 9:9; Yeshayah 35:4; Zefanyah 3:14f Targum Ha-Shivim <n>Septuagint</n>]


text:
Regarding these things his talmidim did not have binah <n>understanding</n> in the beginning but when Rebbe, Melech HaMoshiach received kavod, then they remembered that these things had been written with respect to him and that they did these things to him.


text:
So the crowd that had been with Rebbe, Melech HaMoshiach when he called El'azar out of the kever and made him stand up alive from the mesim were giving solemn edut <n>testimony</n>.


text:
Therefore, the multitude met Rebbe, Melech HaMoshiach because they heard him to have done this ot <n>miraculous sign</n>.


text:
Therefore the Perushim said to themselves, "You see, you can do nothing!  Kol Bnei Adam have gone after him." YEVANIM <n>GREEKS</n> HAVE A KVITTEL <n>PETITION</n> AND SEEK REBBE, MELECH HAMOSHIACH


text:
These ones, therefore, approached Philippos from Beit-Tzaidah of the Galil, and were asking him, "Sir, we want to see Yehoshua.


text:
And Rebbe, Melech HaMoshiach answers them, saying, "The sha'ah <n>hour, time</n> has come that the Ben HaAdam may receive kavod."  REBBE, MELECH HAMOSHIACH ON MESIRAT NEFESH <n>SELF-SACRIFICE</n> AND BITTUL HAYESH <n>ABANDONMENT OF SELF</n>


text:
"Omein, omein, I say to you, unless the gargeer hakhitah <n>grain of wheat</n> having fallen into the ground, dies, it remains alone; but if it dies,  much p'ri it bears.


text:
"The Ohev of his neshamah will lose it, but the Soneh <n>Hater</n> of his neshamah in the Olam Hazeh will keep it unto Chayyei Olam.


text:
"If anyone serves me, let him follow me, and where I am, there also my eved <n>servant</n> will be.  If anyone serves me, HaAv will honor him."  ON THE HAGBA <n>LIFTING UP</n> OF REBBE, MELECH HAMOSHIACH


text:
"Now my neshamah <n>soul</n> has been troubled, and what may I say? Save me from this sha'ah?  No, it is for this tachlis that I came to this sha'ah. [Tehillim 6:3,4f; 42:5,11]


text:
"Avi, bring kavod to your Name." A kol <n>voice</n> came out of Shomayim, "I have both brought kavod to it and I will bring kavod to it again."


text:
Therefore, the multitude, that was standing there and heard, said, "That was ra'am <n>thunder</n>!  Others were saying, "A malach <n>angel</n> has spoken to him!" [Iyov 37:5; Bereshis 21:17]


text:
In reply, Rebbe, Melech HaMoshiach said, "Not for my sake has this kol come, but for yours. [Shemot 19:9]


text:
"And if I receive the HAGBA <n>lifting up</n> from ha'aretz, I will draw kol bnei Adam to myself." [Yeshayah 11:10]


text:
And this Rebbe, Melech HaMoshiach was saying, signifying by what kind of mavet <n>death</n> he was about to die.


text:
Then the crowd answered Rebbe, Melech HaMoshiach, "We heard from the Torah that the Rebbe, Melech HaMoshiach remains l'Olam <n>forever</n> and how do you say that it is necessary for the Ben HaAdam to be lifted up?  Who is this Ben HaAdam?"  [Tehillim 89:4,36-37; 110:4; Yeshayah 9:7; Yechezkel 37:25; Daniel 7:14]


text:
Therefore, Rebbe, Melech HaMoshiach said to them, "Yet a little time is the Ohr <n>Light</n> among you.  Walk while you have  the Ohr lest choshech <n>darkness</n> overtakes you; the one walking in the choshech <n>darkness</n> does not have da'as of where he is going.


text:
"While you have the Ohr <n>Light</n>, walk in the Ohr <n>Light</n> that you may become Bnei HaOhr."  THE LACK OF EMUNAH OF THOSE OF YEHUDAH These things spoke Rebbe, Melech HaMoshiach.  And, having gone away, he was hidden from them.


text:
Though so many otot <n>miraculous signs</n> he had done before them, they lacked emunah in Rebbe, Melech HaMoshiach,


text:
that the dvar of Yeshayah the Navi may be fulfilled, which said, "Adonoi, MI HE'EMIN LISHMU'ATEINU UZERO'A HASHEM AL-MI NIGLATAH? ("Who has believed our report and to whom is the arm of Hashem revealed?"--[Yeshayah 53:1]


text:
`HE HAS BLINDED THEIR EYES, HASHMIN LEV HAAM HAZEH <n>"Harden the heart of this people"</n>, THAT THEY MIGHT NOT SEE WITH THEIR EYES AND HAVE BINAH <n>UNDERSTANDING</n> WITH THEIR LEV AND MIGHT TURN AND I WILL HEAL THEM.' [Yeshayah 6:10]


text:
These things Yeshayah spoke because he saw the kavod <n>glory</n> of Rebbe, Melech HaMoshiach and he spoke about him. [Yeshayah 6:1-4]


text:
Nevertheless, however, even among the manhigim <n>leaders</n> many had emunah <n>faith</n> in Rebbe, Melech HaMoshiach.  But because of the Perushim, they were not making hoda'ah <n>confession</n> of Rebbe, Melech HaMoshiach, lest they should be put away under the cherem ban from the shul.


text:
For their ahavah was for the kavod anashim rather than the kavod Hashem. [Shmuel Alef 15:30]  JUDGMENT WHEN THE AV BET DIN WILL BE REBBE, MELECH HAMOSHIACH


text:
But Rebbe, Melech HaMoshiach cried out, "The ma'amin in me does not have emunah in me, but in the One having sent me.


text:
"I have come as an Ohr <n>Light</n> into the Olam Hazeh that everyone believing in me may not remain in the choshech <n>darkness</n>.


text:
"And if anyone hears my dvarim and of my dvarim is not shomer, I do not judge him, for I did not come to bring the Olam Hazeh into mishpat, but that I may save the Olam Hazeh.


text:
"The one setting me aside and not receiving the dvarim has his Shofet: the dvar which I spoke will judge him on the Yom HaAcharon [i.e. the Yom HaDin].


text:
"Because I do not speak on my own, but the one having sent me--HaAv--he has given me a mitzvoh of what I may say and what I may speak.


text:
"And I have da'as that the mitzvoh of him is Chayyei Olam. Whatsoever things I speak, I speak, therefore, just as HaAv has told me."


text:
Now before the Chag <n>Feast</n> of the Pesach, Rebbe, Melech HaMoshiach, having da'as that his sha'ah <n>hour, time</n> had come, his sha'ah when he should pass from the Olam Hazeh to HaAv, having had ahavah for his own in the Olam Hazeh, he had ahavah for them to haKetz.


text:
And seudah taking place, Hasatan already having put into the lev of Yehudah Ben Shimon from K'riot that he should betray him,


text:
and Rebbe, Melech HaMoshiach having had da'as that HaAv had given into his hands all things, and that from Hashem Rebbe, Melech HaMoshiach came forth and to Hashem he is going,


text:
he puts mayim <n>water</n> into the basin and began to wash the raglei hatalmidim and to wipe them with the towel with which He had been girded.


text:
Rebbe, Melech HaMoshiach comes then to Shimon Kefa. Kefa says to Rebbe, Melech HaMoshiach, "Adoni, you wash my feet?"


text:
In reply, Rebbe, Melech HaMoshiach says to him, "What I am doing you do not have da'as of now, but you will receive binah after these things."


text:
Kefa says to him, "Never will you wash my feet l'Olam!" Rebbe, Melech HaMoshiach answered him, "Unless I wash you you do not have a chelek [alloted portion of inheritance] with me." [Devarim 12:12]


text:
Shimon Kefa says to Rebbe, Melech HaMoshiach, "Adoni, then not my feet only but also my hands and my head."


text:
Rebbe, Melech HaMoshiach says to him, "The one having been bathed does not have need except his feet to wash, but is wholly tahor, and you are tehorim, though not all."


text:
For Rebbe, Melech HaMoshiach had da'as of the one betraying him.  Therefore, he said, "Not all are tehorim."


text:
Therefore, when he washed their feet and resuited himself into his kaftan, Rebbe, Melech HaMoshiach reclined at tish again and said to them, "Do you have da'as of what I have done for you?


text:
"If, therefore, I, being Rebbe and Adon, washed your feet, you ought to wash the feet of one another also.


text:
"Omein, omein, I say to you, an eved is not greater than his Adon, nor is a shliach <n>one sent</n> greater than his Meshalle'ach <n>Sender</n>.


text:
"I do not speak about all of you.  <n>I have da'as of whom I chose.</n> But it is to fulfill the Kitvei Hakodesh, OKHEL LAKHEMI HIGDIL ALAI AKEV ("the one eating my bread he lifted up his heel against me." [Tehillim 41:9 <n>10</n>]


text:
"From now on I tell you before the occurrence that you may have emunah <n>faith</n> when it occurs, that Ani Hu. [Yeshayah 41:4; 46:10; 43:10]


text:
"Omein, omein, I say to you, the one receiving whomever I may send receives me, and the one receiving me, receives the One having sent me."  THE NAMING OF THE BETRAYER AND MALSHIN <n>INFORMER, MOISER</n><n>MT 26:21-25; MK 14:18-21; LK 22:21-23</n>; SICH IBERFREGEN <n>SELF-QUESTIONING</n> BEGINS AROUND THE TISH; SAMAEL SAMEKH MEM <n>THE DEVIL</n> ENTERS THE MALSHIN <n>INFORMER</n> YEHUDAH


text:
Having said these things, Rebbe, Melech HaMoshiach was spiritually troubled and he gave solemn edut <n>testimony</n>, and said, "Omein, omein, I say to you, that one of you will betray me."


text:
Rebbe, Melech HaMoshiach's talmidim were looking at one another, being uncertain about whom he speaks.


text:
One of his talmidim was reclining at tish near the kheyk <n>bosom</n> of Rebbe, Melech HaMoshiach--the talmid haahuv--


text:
Therefore Shimon Kefa nods to this one to inquire who it may be about whom Rebbe, Melech HaMoshiach speaks.


text:
Having leaned back, then, that one thus near the chest of Rebbe, Melech HaMoshiach, says to him, "Adoni, who is it?"


text:
Rebbe, Melech HaMoshiach answers, "That one it is to whom I will dip the [maror into the charoset] morsel and will give to him." Having dipped, therefore, Rebbe, Melech HaMoshiach takes the  [maror-charoset-matzah] morsel and gives to Yehudah Ben Shimon from K'riot.


text:
And after he received the [maror-charoset-matzah] morsel, then Hasatan entered into that man; therefore, Rebbe, Melech HaMoshiach says to him, "What you are bent on doing, do quickly."


text:
For some were thinking vi-bahlt <n>since</n> Yehudah from K'riot had the aron otzaram <n>chest of treasury</n>, that Rebbe, Melech HaMoshiach says to him "Buy the things which we need for the Chag <n>Feast</n>" or that he should give ma'ot chittim <n>"money for wheat" financial contributions</n> for haAniyim <n>the poor</n>.


text:
Therefore, having taken the morsel, that man went out immediately.  And it was lailah <n>night</n>.  IMMANUEL <n>YESHAYAH 7:14; YOCHANAN 1:1</n> THE BEN HAADAM TO RECEIVE KAVOD IN HASHEM


text:
When, therefore that man went out, Rebbe, Melech HaMoshiach says, "Now the Ben HaAdam [Daniel 7:13-4] receives kavod and Hashem is given kavod in Him.


text:
"If Hashem receives kavod in Him, Hashem will also give him kavod in Himself, and Hashem will give Him kavod immediately.


text:
"Yeladim, yet a little while I am immanu <n>with you</n>; you will seek me, and as I said to those of Yehudah, "Where I go away, you are not able to come." Also to you I say this now. THE MITZVAH CHADASHA <n>NEW COMMANDMENT</n> [I YOCHANAN 2:7-8] REBBE, MELECH HAMOSHIACH'S TALMIDIM TOLD THAT THEY WILL MAKE HAKHCHASHAH <n>DENIAL</n> OF HIM <n>MT 26:31-35; MK 14:27-31; LK 22:31-38</n>


text:
"A mitzvah chadasha I give to you, that you have ahavah <n>agape love</n> one for the other, as I have had ahavah <n>agape love</n> for you, so also you have ahavah <n>agape love</n> one for the another. [Vayikra 19:18]


text:
"By this will kol Bnei Adam have da'as that my talmidim you are, if ahavah <n>agape love</n> you have one for the other. SHIMON KEFA'S DENIAL FORETOLD; REBBE, MELECH HAMOSHIACH GOES WHERE NO TALMID CAN FOLLOW


text:
Shimon Kefa says to Rebbe, Melech HaMoshiach, "Adoni,  where are you going?" In reply, Rebbe, Melech HaMoshiach answered him, "Where I go, you are not able now to follow me, but you will follow later."


text:
Kefa says to Rebbe, Melech HaMoshiach, "Adoni, why am I not able to follow you now? I will lay down my neshamah for you."


text:
Rebbe, Melech HaMoshiach answers, "Your neshamah for me will you lay down? Omein, omein, I say to you, a tarnegol will not crow until you make hakhchashah <n>denial</n> of me [as Rebbe, Melech HaMoshiach] shloshah times."


text:
"Let not you levavot be troubled [14:27].  You have emunah <n>faith</n> in Hashem. Also in me have emunah <n>faith</n>.[Shemot 14:21; Tehillim 4:5]


text:
"In the Beit Avi there are many me'onot <n>dwelling places, permanent residences, homes, cf 14:23</n>; if it were not so, would I have told you that I go to prepare a makom <n>place</n> for you?


text:
"And if I go and prepare a makom for you, I am coming again and will receive you to myself that where I am there you may be also.


text:
T'oma says to Rebbe, Melech HaMoshiach, "Adoni, we do not have da'as of where you are going; how are we able to have da'as of HaDerech?"


text:
Rebbe, Melech HaMoshiach says to him, "I am HaDerech, HaEmes, and HaChayyim. No one comes to HaAv except through me.  PHILIPPOS, HOW CAN YOU BE SO SHVACH <n>SLOW TO UNDERSTAND, DULL</n>?


text:
"If you have had da'as of me, also you will have had da'as of Avi.  And from now on, you have had da'as of Him and have seen Him."  A PIDYON NEFESH <n>REQUEST</n> OF PHILIPPOS


text:
Rebbe, Melech HaMoshiach says to Philippos, "So long a time with you I am and you have not had da'as of me, Philippos? The one having seen me has seen [Elohim] HaAv [Col.1:15; Yeshayah 9:5<n>6</n>] How do you say, `Show us HaAv?'


text:
"Do you not have emunah <n>faith</n> that Ani hu in HaAv and HaAv is in me?  The dvarim which I speak to you I do not speak on my own, but HaAv dwelling in me does His pe'ulot.


text:
"In me have emunah, that Ani hu in HaAv and HaAv is in me;  but if not, have emunah because of the pe'ulot themselves.


text:
"Omein, omein, I say to you, the one believing in me the pe'ulot which I do he will do, and gedolot than these will he do, because I am going to HaAv.


text:
"If anything you ask me b'Shem of me, I will do it." THE HAVTACHAH <n>PROMISE</n> OF THE RUACH HAKODESH; HAAV AND MOSHIACH WILL COME TO MAKE A MISHKAN IN THE OBEDIENT TALMID <n>YECHEZKEL 37:27</n>; HAAV HAS THE GREATER POSITION <n>NOT ESSENCE</n> FOR HAAV SENDS AND COMMANDS; THE CHOCHMAH OF HAAV IS SENT AND OBEYS. HERE THE CHOCHMAH HASHEM SPEAKS FROM THE POINT OF VIEW OF HIS HUMANITY AND ITS CONDENSCENSION AND HIS BEING UNDER AUTHORITY OF HAAV, HAVING TO FULFILL HIS MESSIANIC MITZVOT [TEHILLIM 33:6; 107:20; YOCHANAN 14:28]; THE RUACH HAKODESH IS THE RABBO HAMUVHAK <n>MAIN TEACHER</n> OF MOSHIACH'S SHLUCHIM


text:
"And I will ask HaAv and another Melitz Yosher [Advocate, Counsellor, Helper in Court, 14:26; 15:26; 16:7; I Yochanan 2:1] he will give you that He may be with you l'Olam,


text:
"the Ruach HaEmes, which the Olam Hazeh is not able to receive, because it does not see Him nor have da'as of Him.  But you have da'as of Him, because He remains with you and He will be in you.


text:
"Yet a little time and the Olam Hazeh no longer sees me, but you see me. Because Ani Chai, so you will live also.


text:
"On Yom Hahu <n>that Day</n> you will have da'as that I am in HaAv of me and you are in me and I am in you.


text:
"The one having the mitzvot of me and being shomer mitzvot, that one is the one having ahavah for me.  And the one having ahavah for me will receive ahavah from HaAv of me, and I will have ahavah for him and I will manifest myself to him."


text:
Yehudah <n>not the one from K'riot</n> says to Rebbe, Melech HaMoshiach, "Adoni, and what has transpired that to us you are about to manifest yourself and not to the Olam Hazeh?"


text:
In reply, Rebbe, Melech HaMoshiach  said to him, "If anyone has ahavah for me, of my dvar he will be shomer and HaAv of me will have ahavah <n>agape</n> for him and to him we will come and with him we will make a maon [see 14:1,  me'onot, pl.] [Mishle 8:17; Yechezkel 37:27].


text:
"The one not having ahavah <n>love, agape</n> for me is not shomer regarding the dvarim of me and the dvar which you hear is not mine but that of HaAv having sent me. [Devarim 18:18]


text:
"But the Melitz Yosher <n>Praklit, Advocate, Counsellor, Helper in Court</n>, the Ruach Hakodesh--which HaAv will send b'Shem of me--He will teach you all things and will remind you of all things which I told you.


text:
"Shalom Hashem I leave with you, my Shalom I give to you, [Bamidbar 6:26; Tehillim 85:8; Malachi 2:6] not as the Olam Hazeh gives, I give to you; let not your levavot be troubled [14:1] nor let them be ones of morech lev <n>cowardliness, Rev.21:8</n>. [Chaggai 2:9 Targum Ha-Shivim <n>Septuagint</n>]


text:
"You heard me say to you, "I am going" [14:12], and "I am coming to you" [14:18]. If you were having ahavah for me you would have simcha, because I go to HaAv, for HaAv is greater than me [Yochanan 1:1,14].


text:
"And now I have told you before it happens, that when it happens, you may have emunah <n>faith</n>. SAMAEL <n>THE SAMEKH MEM, THE DEVIL</n>, THE RULER OF THE SITRA AHRA <n>THE OTHER SIDE, THE POWER OF EVIL</n> IS COMING BUT HE HAS NO POWER OVER REBBE, MELECH HAMOSHIACH


text:
"No longer many things I will speak with you, for the Sar HaOlam Hazeh is coming; and in me he does not have anything.


text:
"But in order that HaOlam may have da'as that I have ahavah for HaAv, as HaAv gave me mitzvoh, so I do.  Arise, let us go from here."


text:
"I am HaGefen HaAmitit <n>the true vine</n> [Tehillim 80:8-20; Yeshayah 5:1-7; Yechezkel 19:10] and HaAv of me is the Korem <n>vineyard proprietor</n>.


text:
"Every sarig <n>shoot, branch</n> in me not bearing p'ri [Tehillim 92:14] He takes it, and every sarig bearing p'ri he prunes it and cleans it that much p'ri it may bear.


text:
"Remain in me and I in you.  As the sarig is not able to bear p'ri from itself, unless it remans on the gefen <n>vine</n>, so neither you, unless you remain in me.


text:
"Ani Hu <n>I am</n> HaGefen; you are the sarigim <n>branches</n>. The one remaining in me and I in him, this one bears much p'ri, because apart from me you are not able to do anything.


text:
"Unless someone remains in me, he is cast out as the sarig and is dried up and they gather them, and into the Aish they throw them, and they are burned. [Yechezkel 15:1-8; 19:10]


text:
"If you remain in me and the dvarim of me remain in you, whatever you want, ask, and it will be done for you!


text:
"If you are shomer of my mitzvot, you will remain in my ahavah, as I of the mitzvot of HaAv of me have been shomer, and I remain in His Ahavah.


text:
"These things I have spoken to you that the simcha of me may be in you and the simcha of you may be made shleimah.


text:
"This is my mitzvah for you, that you have ahavah <n>agape love</n> one for the other, as I have ahavah <n>agape love</n> for you.


text:
"Ahavah <n>agape love</n> gedolah than this no one has, that someone lay down his neshamah for his chaverim [Bereshis 44:33].


text:
"No longer do I call you avadim because the eved does not have da'as of what his Adon is doing, but you I have called chaverim, because all things which I heard from HaAv of me, of all these things I gave you da'as. [Shemot 33:11]


text:
"It was not that you chose me, but I chose you, and have  given you s'michah that you go and bear p'ri and the p'ri of you remain, that whatever you ask HaAv b'Shem of me <n>Rebbe, Melech HaMoshiach</n>, HaAv may give it to you.


text:
"I am giving you these mitzvot, that you have ahavah <n>agape love</n> one for the other. THE OLAM HAZEH'S SIN'AS CHINOM FOR REBBE, MELECH HAMOSHIACH AND HIS TALMIDIM


text:
"If the Olam Hazeh has sin'as chinom <n>hatred without cause</n> for you, [Yeshayah 66:5] be aware it has had sin'as chinom for me before you.


text:
"If you were of the Olam Hazeh, the Olam Hazeh would have had ahavah for its own.  But because from the Olam Hazeh you are not, but I chose you out of the Olam Hazeh, therefore the Olam Hazeh has sin'as chinom for you.


text:
"Put in zikaron <n>remembrance</n> the dvar which I told you, `An eved is not gadol <n>greater</n> than his Adon.'  If they brought redifah <n>persecution</n> on me, they will also bring redifah on you. If of my dvar they were shomer, also of yours they will be shomer.


text:
"But all these things they will do to you on account of the Shem of me [Yeshayah 66:5], because they do not have da'as of the One having sent me.


text:
"If I did not come and speak to them, [Yechezkel 2:5] they would not have chet; but now they have no ptur <n>excuse</n> for their chet.


text:
"The one having sin'as chinom <n>hatred without cause</n> for me <n>Rebbe, Melech HaMoshiach</n> has sin'as chinom for HaAv of me.


text:
"If I did not do pe'ulot among them which no other man did, they would not have chet, but now they have beheld and they have had sin'as chinom for both me and HaAv of me.


text:
"But this was that the dvar having been written in their Torah might be fulfilled, "SONE'AI CHINOM ATZMU" <n>"They are many hating me without cause"</n>. [Tehillim 69:4-5; 35:19; 109:3]


text:
"But when the Melitz Yosher <n>Praklit, Advocate, Counsellor, Helper in Court</n> comes, whom I will send to you from HaAv, the Ruach Hakodesh, the Ruach HaEmes, who proceeds from HaAv, that one will gives solemn edut <n>testimony</n> about me.


text:
"And you [Shluchim] will give solemn edut <n>testimony</n> also, because from the Reshit <n>beginning</n> you are with me."


text:
"I have spoken these things to you that no cause of michshol <n>stumbling, falling</n> may trip you up.


text:
"They will put you under the cherem ban in the shuls; a sha'ah <n>hour, time</n> is coming when everyone who kills you will suppose they are offering avodas kodesh to Hashem. [Yeshayah 66:5]


text:
"But these things I have spoken to you, that, when the sha'ah <n>hour, time</n> of these things comes, you might have zikaron <n>remembrance</n> of these things, that I told you." THE WORK OF THE RUACH HAKODESH; YOU MUST PERSIST IN ASKING "QUO VADIS?" UNTIL YOU UNDERSTAND THE ADVANTAGE OF REBBE, MELECH HAMOSHIACH'S RETURNING TO ELOHIM HAAV AND THE PAROUSIA OF THE RUACH HAKODESH <n>SEE GEVUROT MEYRUACH HAKODESH CHAPTER TWO</n> "But I did not say these things to you from the Reshit <n>Beginning</n>, because I was with you.


text:
"But because I have spoken these things to you, agmat nefesh <n>grief</n> has flled your levavot <n>heart</n>.


text:
"But I tell HaEmes <n>the truth</n>, it is better for you that I go away. For if I do not go away, the Melitz Yosher <n>Praklit, Advocate, Counsellor, Helper in Court</n> will not come to you.  But if go, I will send him <n>the Ruach Hakodesh</n> to you.


text:
"And having come, that one will expose and convict [in court] the Olam Hazeh concerning Chet and concerning Tzedek and concerning Mishpat:


text:
"But when that One has come, the Ruach Hakodesh, the Ruach HaEmes, He will guide you in all truth. [Tehillim 25:5] For He will not speak on His own, but what things He will hear, He will speak, and the things that are to come He will announce to you.


text:
"That One will give kavod to me, because He will receive of what is mine, and will announce it to you.


text:
"All things which HaAv has are mine; therefore, I said that of mine He receives and will announce it to you. AGMAT NEFESH WILL TURN TO SIMCHA


text:
Therefore, some of the talmidim of Rebbe, Melech HaMoshiach said to one another, "What is this which he says to us?  `A little time and you do not see me.' And `Again a little time and you will see me'?  And `Because I go to HaAv'"?


text:
Therefore, they were saying, "What is this, which he says, `A little time'?  We do not have da'as of what he says."


text:
Rebbe, Melech HaMoshiach knew that they were wanting to ask him. And he said to them, "About this you inquire of one another that I said, `A litle time and you do not see me. And again a little time and you will see me'"?


text:
"Omein, omein, I say to you, that there will be bechi <n>weeping</n> and avelut <n>mourning</n>, but the Olam Hazeh will have simcha.  You will have agmat nefesh, but your agmat nefesh <n>grief</n> will become simcha [Tehillim 30:6 <n>5</n>]


text:
"The isha <n>woman</n> when she gives birth, has agmat nefesh <n>grief</n>, [Yeshayah 13:8; 21:3; 26:17; Michoh 4:9; Hoshea 13:13] because the sha'ah <n>hour, time</n> of her has come. But when she gives birth to the yeled, she no longer has zikaron of the Tribulation because of the naches that an ish was born into the Olam Hazeh.


text:
"Therefore, you have agmat nefesh <n>grief</n> now, [Yirmeyah 31:12] but again I will see you, and your levavot will have rinnah <n>rejoicing</n> [Yeshayah 66:14 Targum Ha-Shivim <n>Septuagint</n>] and the simcha of you no one takes from you.


text:
"And on that day you will not ask me anything. Omein, omein, I say to you, whatever you ask HaAv b'Shem of me, He will give it to you.


text:
"Until now you did not ask anything b'Shem of me.  Ask and you will receive that the simcha of you may be shleimah." REBBE, MELECH HAMOSHIACH HAS CONQUERED THE OLAM HAZEH


text:
"Regarding these things I have spoken figuratively. [Tehillim 78:2; Yechezkel 20:49] A sha'ah comes when no longer I will speak figuratively to you, but will announce plainly to you concerning HaAv.


text:
"On that day b'Shem of me you will ask, and I do not say to you that I will ask HaAv concerning you.


text:
"For HaAv Himself has ahavah for you, because you have ahavah for me and have emunah that I came forth from HaAv.


text:
"I came from HaAv and I have come into the Olam Hazeh.  Again I leave the Olam Hazeh and go to HaAv."


text:
The talmidim of Rebbe, Melech HaMoshiach say, "Hinei! See now you speak plainly and no longer figuratively do you speak.


text:
"Now we have da'as that you have da'as of all things, and you have no need that any test you with any sh'eilah <n>question</n>.  By this we have emunah that you came forth from Hashem." [Melachim Alef 17:24]


text:
"Hinei! A sha'ah <n>hour, time</n> is coming and has come, that you are SCATTERED [ZECHARYAH 13:7] each one to his own home, and you leave me alone, and I am not alone, because HaAv is with me.


text:
"These things I have spoken to you that in me you may have shalom.  In the Olam Hazeh you have tribulation; but have lev same'ach.  I have conquered the Olam Hazeh."


text:
These things said Rebbe, Melech HaMoshiach. And having lifted up his eyes to Shomayim, said, "Avi, the sha'ah <n>hour, time</n> has come.  Give kavod to your Ben HaElohim, that HaBen may give kavod to you,


text:
"vi-bahlt <n>since</n> you have given him samchut <n>authority</n> over kol basar for this purpose: in order that all which you have given him, HaAv may give to them Chayyei Olam. [Daniel 7:14]


text:
"And this is Chayyei Olam, that they may have da'as of the only Elohei HaEmes <n>G-d of Truth, True G-d</n> and Yehoshua, Rebbe, Melech HaMoshiach whom you sent.


text:
"I have given you kavod on ha'aretz, having completed the melakhah <n>task</n> which you have given me, that I should do.


text:
"And now You give me kavod, Avi, along with Yourself with the kavod which I was having with You before HaOlam came to be [Yochanan 1:1-3].


text:
"I manifested the Shem of You to the bnei Adam whom you gave me out of the Olam Hazeh. They were Yours and to me You gave them and regarding the dvar of You they have been shomer.


text:
"Because the dvarim which You gave me, of these I have been shomer, and they received them, and they have da'as b'emes that from You I came forth, and they have emunah that You sent me.


text:
"I make bakash <n>petition</n> concerning them, I do not make bakash concerning the Olam Hazeh, but concerning the ones You have given me, because they are Yours.


text:
"And all things that are mine are Yours, and Your things are mine, and I have been given kavod in them.


text:
"And I am no longer in the Olam Hazeh, and they are in the Olam Hazeh, and I am coming to You, Avi HaKadosh.  Guard them in the Shem of You, which You have given me, that they may be Echad as we are Echad. [Tehillim 133:1; Devarim 6:4]


text:
"When I was with them, I was keeping them in the Shem of You, which you have given me, and I kept watch, and none of them perished or was lost, except the Ben HaAvaddon <n>the Son of Destruction, Perdition, the state of final spiritual ruin, Gehinnom</n> that the Kitvei Hakodesh might be fulfilled. [Tehillim 24:22; 41:9; 109:4,5,7,8]


text:
"And now to you I am coming, and I speak these things in the Olam Hazeh that they may have my simcha made shleimah in themselves.


text:
"I have given to them the dvar of You and the Olam Hazeh has had sin'as chinom <n>hatred without cause</n> of them, because they are not of the Olam Hazeh, just as I am not of the Olam Hazeh.


text:
"I do not make bakash <n>petition</n> that you take them out of the Olam Hazeh, but that you keep them from haRah.


text:
"Set them apart for a use that is kadosh in HaEmes <n>The Truth</n>. [Melachim Alef 17:24; Shmuel Bais 7:28] The Dvar of You is HaEmes.


text:
"As You sent me into the Olam Hazeh, so also I send them into the Olam Hazeh. [Tehillim 119:142, 160]


text:
"And for their sake, I set myself apart as kadosh that they also may be set apart for use that is kadosh in HaEmes.


text:
"However, I do not make bakash <n>petition</n> concerning these only, but also concerning the ones becoming ma'aminim in me because of their Dvar.


text:
"That all may be echad, as you, Avi, are in me and I am in You, [Yirmeyah 32:39] that also they may be in us, that the Olam Hazeh may have emunah <n>faith</n> that you sent me.


text:
"I in them and You in me that they may become tamim <n>perfect</n> in Achdut <n>Unity</n> that the Olam Hazeh may have da'as that you sent me, and had ahavah for them, just as You have ahavah for me.


text:
"Elohim Avi, as to that which You have given me, I desire that where I am, those also may be with me, that they may behold my Kavod, which You have given me, because You had ahavah for me before the hivvased haOlam <n>the establishing of the world</n>.


text:
"Avi haTzaddik, indeed the world did not have da'as of You, but I knew You, and these ones knew that You sent me.


text:
"And I have made known to them the Shem of You and will make it known, that the ahavah with which you loved me may be in them and I in them."


text:
These things having said, Rebbe, Melech HaMoshiach went out with his talmidim across the Kidron Valley, [Shmuel Bais 15:23] where there was a Gahn <n>Garden</n> into which Rebbe, Melech HaMoshiach entered with his talmidim.   THE HANDING OVER OF THE SEH HAELOHIM, REBBE, MELECH HAMOSHIACH THE PESACH KORBAN <n>MT 26:47-56;  MK 14:43-52; LK 22:47-53</n>


text:
Now also Yehudah from K'riot, the one betraying Rebbe, Melech HaMoshiach, had da'as of the place, because often Rebbe, Melech HaMoshiach gathered there with his talmidim.


text:
Then, Yehudah from K'riot, having taken the band of chaiyalim <n>soldiers</n> and avadim of the Rashei Hakohanim and of the Perushim, comes there with torches and lamps and weapons.


text:
Rebbe, Melech HaMoshiach, therefore, having had da'as of everything coming upon him, went out and says to them, "Whom do you seek?"


text:
They said in reply, "Yehoshua, the one from Natzeret." Rebbe, Melech HaMoshiach says to them, "Ani Hu." Now also Yehudah, the one betraying him, had stood with them.


text:
Therefore, again Rebbe, Melech HaMoshiach questioned them, "Whom do you seek?"  And they said, "Yehoshua, the one from Natzeret."


text:
In reply, Rebbe, Melech HaMoshiach said, "I told you that Ani Hu. If therefore you seek me, let these bnei Adam go away,


text:
"that may be fulfilled the dvar which said, `Those whom you have given me, I did not lose any one of them.'" [Yochanan 17:12; 10:11]


text:
Then Shimon Kefa, having a cherev <n>sword</n>, drew it and struck the eved of the Kohen Gadol and cut off his right ear. The name of the eved was Malchus.


text:
Therefore, Rebbe, Melech HaMoshiach said to Kefa, "Put the cherev <n>sword</n> into the sheath. The kos <n>cup</n> which HaAv of me has given me, should I not drink it?" REBBE, MELECH HAMOSHIACH BEFORE THE KOHEN GADOL


text:
Then the band of chaiyalim, their commander, and the avadim <n>servants</n> of those of Yehudah took Rebbe, Melech HaMoshiach and performed the akedah <n>binding</n> on him. THE SEH HAELOHIM MUST BE EXAMINED: THE EXAMINATION OF REBBE, MELECH HAMOSHIACH BY ANAN <n>ANNAS</n>


text:
First they led Rebbe, Melech HaMoshiach to Anan <n>Annas</n>, for he was khoten <n>father-in-law</n> of Caiapha, who was Kohen Gadol that year.


text:
Now Caiapha was the one having given counsel to those of Yehudah that it is a bedievedike thing <n>expedient</n> for one man to die for the people.   KEFA MAKES HAKHCHASHAH <n>DENIAL</n> OF REBBE, MELECH HAMOSHIACH    <n>MT 26:58,69-75; 14:54,66-72; LK 22:54-62</n>


text:
Now Shimon Kefa and another talmid were following Rebbe, Melech HaMoshiach.  And that other talmid was known to the Kohen Gadol, and that other talmid entered with Rebbe, Melech HaMoshiach into the court of the Kohen Gadol.


text:
But Kefa had stood at the sha'ar outside.  Therefore, the other talmid went out, the one known to the Kohen Gadol, and spoke to the gatekeeper and brought in Kefa.


text:
Therefore, the maid says to Kefa, "Surely you are not also of this man's talmidim?"  He said, "I am not."


text:
And the avadim and the mesharetim had made a hadlakah <n>bonfire</n>, because it was cold, and they were standing around the hadlakah warming themselves.  And also Kefa was with them, standing and warming himself.  THE KOHEN GADOL BEGINS THE FARHER OF REBBE, MELECH HAMOSHIACH


text:
Then the Kohen Gadol interrogated Rebbe, Melech HaMoshiach about his talmidim and his torah <n>teaching</n>.


text:
In reply, Rebbe, Melech HaMoshiach said,  "In public I have spoken to the Olam Hazeh; I always taught in the Beit Haknesset and in the Beis Hamikdash, where all the Yehudim come together.  In secret I spoke nothing. [Yeshayah 45:19]


text:
"Why do you put a sh'eilah <n>question</n> to me?  Put a sh'eilah to the ones having heard what I spoke to them.  Hinei, these ones have da'as of what things I said."


text:
But these things having said, one of the mesharetim, one standing nearby, struck Rebbe, Melech HaMoshiach, saying, "Is this the way to answer the Kohen Gadol?" [Shemot 22:27]


text:
In reply, Rebbe, Melech HaMoshiach spoke, "If I spoke wrongly, give edut <n>testimony</n> about the wrong; but if tov, why do you strike me?"  REBBE, MELECH HAMOSHIACH BEFORE THE SANHEDRIN, THE BEGINNING OF HIS TZA'AR <n>PAIN AND SUFFERING</n>: CONDEMNED ON THE BASIS OF PERJURED EDUT <n>MT 26:57-68; MK 14:53-65; LK 22:54, 63-65;</n>


text:
Then Anan sent Rebbe, Melech HaMoshiach, still in the akedah, to Caiapha the Kohen Gadol.  KEFA DENIES REBBE, MELECH HAMOSHIACH AGAIN


text:
Now with Shimon Kefa still standing and warming himself,  they said, therefore, to him, "Surely you are not also of the his talmidim, are you?" In reply, he said, "I am not."


text:
One of the avadim of the Kohen Gadol, one who was a relative of him whom Kefa cut off the ear, says, "Did I not see you in the Gahn <n>Garden</n> with him?"


text:
Therefore, again Kefa made hakhchashah <n>denial</n>.  And immediately a tarnegol <n>cock</n> crowed. REBBE, MELECH HAMOSHIACH BEFORE PILATE <n>MT 27:3-14; MK 15:2-5; LK 23:1-5</n>


text:
Therefore, they led Rebbe, Melech HaMoshiach from Caiapha to the Praetorium. And it was early. They themselves did not enter into the Praetorium so as not to become tema'im <n>unclean</n> and so as to be able to eat the Pesach.


text:
Pilate went forth outside to them and says, "What sitnah <n>accusation</n> do you bring against this man?"


text:
In reply, they said to him, "If this man were not an evil-doer, we would not have handed him over to you."


text:
Therefore, Pilate said to them, "Take him and judge him according to the your Torah."  Those of Yehudah said to him, "It is not lawful for us to kill anyone."


text:
<n>This was to fulfill the dvar of Rebbe, Melech HaMoshiach which he said, signifying by what mavet he was about to die</n>


text:
Therefore, Pilate again entered into the Praetorium and called Rebbe, Melech HaMoshiach, and said to him, "Are you HaMelech HaYehudim?"


text:
In reply, Rebbe, Melech HaMoshiach asked,  "From yourself you say this? Or another told you about me?"


text:
In reply, Pilate said, "Am I a Yehudi? Your nation and your Kohen Gadol handed you over to me.  What did you do?"


text:
In reply, Rebbe, Melech HaMoshiach said, "My Malchut is not of the Olam Hazeh. If my Malchut were of the Olam Hazeh, my mesharetim would have fought, that I should not be delivered to those of Yehudah; but now my Malchut is not from here."


text:
Therefore, Pilate said to Rebbe, Melech HaMoshiach, "So you are a Melech <n>King</n>?" In reply, Rebbe, Melech HaMoshiach said, "You say that I am a Melech. For this I have been born and for this I have come into the Olam Hazeh, that I might bear solemn edut <n>testimony</n> to HaEmes. Everyone who is of HaEmes hears my voice."


text:
Pilate says to Rebbe, Melech HaMoshiach, "What is HaEmes?"  REBBE, MELECH HAMOSHIACH SENTENCED TO DIE BUT BAR-ABBA IS RELEASED <n>A "SON OF THE FATHER" DIES AND A "SON OF THE FATHER" IS RELEASED; BAR-ABBA MEANS "SON OF THE FATHER"</n>; MOSHIACH MA SHE-EIN KEIN BAR-ABBA  And having said this, again Pilate went out to those of Yehudah, and says to them, "I find in him no avon <n>offense</n>, no cause for punishment, in him.


text:
"But there is a minhag <n>custom</n> for you, that I may release one to you during the Pesach.  Do you want, therefore, that I release to you the Melech HaYehudim?"


text:
Therefore, they cried out again, saying, "Not this man but Bar-Abba."  Now Bar-Abba was a shoded <n>robber</n> [Yochanan 10:1; Mk.15:7].


text:
Therefore, then, Pilate took Rebbe, Melech HaMoshiach and had him scourged. [Devarim 25:3; Yeshayah 50:6; 53:5]


text:
And the [Roman] chaiyalim <n>soldiers</n>, having woven a wreath out of thorns, put it on his rosh and a purple [royal] robe they threw around Rebbe, Melech HaMoshiach.


text:
And they were coming up to Rebbe, Melech HaMoshiach, and they were saying, "Hail! You Melech HaYehudim!" And they were repeatedly striking him in the face.


text:
And Pilate went outside again and says to them, "Hinei! I bring him outside to you, in order that you may have da'as that I find no avon <n>offense</n>, no cause for punishment, in him."


text:
Therefore, Rebbe, Melech HaMoshiach came forth outside, wearing the wreath of thorns and the purple robe.  And Pilate says to them, "Hinei! haIsh!" <n>ZECHARYAH 6:12</n>


text:
Therefore, when the Rashei Hakohanim and the mesharetim saw Rebbe, Melech HaMoshiach, they cried out, saying, "Hang him on haAitz! Hang him on haAitz!"  Pilate says to them, "You take him and you hang him on haAitz! I find no avon in him." [Devarim 21:22]


text:
In reply, those of Yehudah said, "We have a Torah and, according to the Torah, he must die [Vayikra 24:16], because he made himself to be the Ben HaElohim."


text:
And Pilate entered into the Praetorium again and says to Rebbe, Melech HaMoshiach, "From where are you?" But Rebbe, Melech HaMoshiach did not give an answer <n>YESHAYAH 53:7</n>.


text:
Therefore, Pilate says to Rebbe, Melech HaMoshiach, "To me you do not speak? Do you not have da'as that I have samchut <n>authority</n> to free you and I have samchut <n>authority</n> to hang you on haAitz?"


text:
In reply, Rebbe, Melech HaMoshiach answered him, "You do not have samchut <n>authority</n> against me at all, except it had been given to you from above; therefore, the avon is gadol, is even greater, the avon of the one having handed me over to you."


text:
From this point, Pilate began seeking to free Rebbe, Melech HaMoshiach; but those of Yehudah cried out, saying, "If this man you free, you are no friend of Caesar's; everyone making himself a Melech speaks against Caesar."


text:
Therefore, Pilate, having heard these dvarim, led Rebbe, Melech HaMoshiach out, and Pilate sat down upon a tribunal <n>seat of judgment</n> in a place being called "The Pavement" <n>In Aramaic, Gabta</n>.


text:
Now it was Erev Pesach, the sha'ah <n>hour, time</n> it was about the shishit <n>sixth, the sixth hour, about noon</n>, and Pilate says to those of Yehudah, "Hinei, your Melech!"


text:
Therefore, these cried out, "Away, away, hang him on haAitz!" Pilate says to them, "Shall I hang on haAitz your Melech?" In reply, the Kohen Gadol said, "We do not have a Melech except Caesar."


text:
Then, therefore, Pilate delivered Rebbe, Melech HaMoshiach to them that he should be hanged on HaAitz. [Devarim 21:22] THE HAGBA <n>LIFTING UP</n> OF REBBE, MELECH HAMOSHIACH, THE KOHEN L'OLAM AL DIVRATI MALKI TZEDEK, WHOSE UNDERGARMENT WAS THE SEAMLESS KETONET OF THE KOHEN GADOL  Therefore, they took Rebbe, Melech HaMoshiach.


text:
And carrying by himself the Aitz <n>Tree</n> [Bereshis 22:6; Devarim 21:23], he went out to the place being called Mekom HaGulgolet <n>Place of the Skull</n>, which is called in Aramaic Gulgolta.


text:
There they hanged Rebbe, Melech HaMoshiach on HaAitz and with him shenayim <n>two</n> others on this side and on that side, and, in the middle, Rebbe, Melech HaMoshiach.


text:
And, also, Pilate wrote out an inscription and had it placarded on top of the Aitz <n>Tree</n>. And what it said was, "YEHOSHUA, THE ONE FROM NATZERET, MELECH HAYEHUDIM."


text:
This inscription, therefore, many of those of Yehudah read, because the place where Rebbe, Melech HaMoshiach was hanged on the Aitz was near the Ir Hakodesh.  And it had been written in Ivrit, in Latin, and in Greek.


text:
Therefore, the Judean Rashei Hakohanim were saying to Pilate, "Do not write "Melech HaYehudim."  Rather write, "That one said "I am Melech HaYehudim.""


text:
Therefore the chaiyalim <n>soldiers</n>, when they hanged Rebbe, Melech HaMoshiach on the Aitz, took his garments and divided them into arba'ah <n>four</n> parts, to each chaiyal <n>soldier</n> a part.  They also took his ketonet <n>Vayikra 16:4; Tehillim 110:4</n>.  Now the ketonet was seamless, woven from the top in one piece.


text:
Therefore, they said to one another, "Let us not tear it but let us cast lots for it <n>Esther 3:7</n> to see whose it will be. They did this in order that the  Kitvei Hakodesh might be fulfilled, that which says, "YECHALKU VEGADAI LAHEM V'AL LEVUSHI YAPILU GORAL" <n>"They divide my garments among them and for my clothing they cast lots."</n>[Tehillim 22:19 <n>18</n>, Shemot 28:32] Therefore the chaiyalim did these things.


text:
But there had stood beside the Aitz <n>Tree</n> of Rebbe, Melech HaMoshiach his Em <n>Mother</n> and the achot <n>sister</n> of his Em, and Miryam the wife of Klofah, and Miryam from Magdala.


text:
Rebbe, Melech HaMoshiach, therefore, having seen his Em <n>Mother</n> and the talmid haahuv having stood by, says to his Em, "Isha, hinei your ben!"


text:
Then Rebbe, Melech HaMoshiach says to the talmid haahuv, "Hinei, Emmecha <n>your Mother</n>!"  And from that sha'ah <n>hour, time</n> the talmid took her into his own bais.   THE MAVET AND KEVURAH OF REBBE, MELECH HAMOSHIACH


text:
After this, having had da'as that already everything has become shleimah, Rebbe, Melech HaMoshiach, that the Kitvei Hakodesh may be fulfilled, says, "Ani tzameh <n>I thirst</n>" [Tehillim 22:16<n>15</n>].


text:
A k'li <n>vessel</n> full of sour wine chometz vinegar was set there [Tehillim 69:22<n>21</n>]: the sponge full of vinegar having been wrapped around a hyssop branch [Shemot 12:22], they brought it to his mouth.


text:
Therefore, when Rebbe, Melech HaMoshiach received the vinegar, he said, "Nishlam! <n>"It is finished!"</n> [Iyov 19:26-27 Targum Ha-Shivim <n>Septuagint</n>] and having bowed his rosh, Rebbe, Melech HaMoshiach gave up his neshamah.  THE REBBE, MELECH HAMOSHIACH'S OWN CHEVRAH KADDISHA FORMS TO MAKE PREPARATIONS FOR THE KEVURAH OF THE NIFTAR <n>MT 27:57-60; MK 15:42-46; LK 23:50-54</n>


text:
Therefore, those of Yehudah, vi-bahlt <n>since</n> it was Erev Pesach and they did not want the geviyot <n>bodies</n> to be left on the Aitz <n>Tree</n> [Shemot 12:16; Devarim 21:22-23; Yehoshua 8:29; 10:26-27] during Shabbos, for it was Shabbat haGadol [Vayikra 23:11], requested Pilate to have the legs broken and the geviyot taken away.


text:
Therefore the chaiyalim <n>soldiers</n> came and broke the first man's legs and then the other one hanging on the Aitz.


text:
But having come to Rebbe, Melech HaMoshiach, when they saw that he was already niftar <n>deceased</n>, they did not break his legs.


text:
But one of the chaiyalim pierced [Zecharyah 12:10] his side with a romakh and immediately out came dahm and mayim.


text:
And the ed re'iyah <n>eyewitness</n> of this has given solemn edut <n>testimony</n> and his edut is ne'emanah <n>trustworthy</n> and that one has da'as that he speaks Emes that you might have emunah.


text:
For these things happened that the Kitvei Hakodesh [19:24, 28,37] might be fulfilled, "V'ETZEM LO TISHVERU VO" <n>"And not a bone of him shall be broken"</n>. [Shemot 12:46; Bamidbar 9:12; Tehillim 34:20-21]


text:
And again the Kitvei Hakodesh says, "V'HIBITU ELAV ES ASHER DAKARU" <n>"And they will look on him whom they pierced"</n> [Zecharyah 12:10]   THE KEVURAH OF THE REBBE, MELECH HAMOSHIACH


text:
Now after these things, Yosef from Ramatayim, being a talmid of Rebbe, Melech HaMoshiach, but besod <n>in secret</n> because of fear of those of Yehudah, requested Pilate that he might take the guf Yehoshua <n>Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11</n> and Pilate allowed it. Yosef from Ramatayim came, therefore, and took his geviyah [Bereshis 47:18].


text:
And also Rav Nakdimon came, the one having come first to Rebbe, Melech HaMoshiach balailah, bearing a mixture of myrrh and aloes, about one hundred pounds.


text:
Therefore, they took the Guf haRebbe, Melech HaMoshiach and bound it in linen cloths with spices as is the burial minhag with the Yehudim.


text:
Now there was in the place where Rebbe, Melech HaMoshiach was pierced on haAitz a gahn <n>garden</n> and in the gahn a kever chadash <n>new tomb</n> in which never yet anyone had been placed.


text:
And so, because it was Erev Pesach and because the kever was nearby, they laid Rebbe, Melech HaMoshiach there.


text:
Now on the Yom Rishon, Miryam of Magdala comes early, while it was still dark, to the kever <n>tomb</n> and sees the stone having been taken from the kever <n>tomb</n>.


text:
Miryam of Magdala runs therefore and comes to Shimon Kefa and to the talmid ha'ahuv and says to them, "They have taken Adoneinu from the kever <n>tomb</n> and we do not have da'as where they placed him." YOCHANAN THE TALMID HA'AHUV AND AUTHOR IS THE FIRST ED RE'IYAH <n>EYE WITNESS</n> TO LOOK INSIDE THE EMPTY KEVER <n>TOMB</n>


text:
Therefore, Shimon Kefa went forth and the other talmid, and they were coming to the kever <n>tomb</n>,


text:
and were running, the two together and the other talmid ran ahead faster than Kefa, and came first to the kever <n>tomb</n>,


text:
and having stooped down, the talmid ha'ahuv sees the tachrichim linen cloths lying there. However, he did not enter the kever.  SHIMON KEFA IS THE FIRST ED RE'IYAH <n>EYE WITNESS</n> TO ENTER THE EMPTY KEVER <n>TOMB</n>


text:
Then comes also Shimon Kefa following him and Shimon Kefa entered into the kever <n>tomb</n>, and sees the tachrichim linen cloths lying there.


text:
And also the mitznefet <n>head wrapping</n>, which had been upon the rosh of Rebbe, Melech HaMoshiach, the mitznefet not lying with the tachrichim, but apart, having been folded up in one place.


text:
Then, therefore, entered also the other talmid, the one having come first to the kever <n>tomb</n>, and he saw and had emunah <n>faith</n>.


text:
For they did not yet have da'as of the Kitvei Hakodesh that it is necessary for Rebbe, Melech HaMoshiach to have his Techiyas HaMesim [Tehillim 16:9; Yeshayah 53:10]


text:
Then the talmidim went away again to their own homes.  THE APPEARANCE OF REBBE, MELECH HAMOSHIACH TO MIRYAM OF MAGDALA:   HAYITOCHEN <n>COULD IT BE</n> THAT THE KEVER COULD NOT HOLD HIM?


text:
Now Miryam had stood at the kever <n>tomb</n> outside weeping. Then, as she was weeping, she bent down into the kever <n>tomb</n>


text:
and sees two malachim <n>angels</n> in white, sitting, one at the head and one at the feet, where the geviyah of Rebbe, Melech HaMoshiach had previously been lying.


text:
And those ones say to her, "Isha, why do you weep?"  She says to them, "They took Adoni, and I don't have da'as of where they placed him."


text:
When she had said these things, she turned back around, and she sees Yehoshua standing there, and she did not have da'as that it was Yehoshua.


text:
Rebbe, Melech HaMoshiach says to her, "Isha, why do you weep? Whom do you seek?" Miryam, supposing that he was the shomer hagahn <n>the keeper of the garden</n>, says to him, "Adon, if you carried him away, tell me where you placed him, and I will take him." REBBE, MELECH HAMOSHIACH'S HITGALUT TO MIRYAM


text:
Rebbe, Melech HaMoshiach says to her, "Miryam." She turns and she says to Rebbe, Melech HaMoshiach in Ivrit, "Rabboni." <n>This means mori [my teacher].</n>


text:
Rebbe, Melech HaMoshiach says to her, "Stop touching me, for I have not yet made the aliyah ascent to HaAv; but go to my achim and tell them, "I make the aliyah ascent to Avi <n>my Father</n> and to Avichem <n>your Father</n>, to Elohai and Eloheichem." [Tehillim 22:23]


text:
Miryam from Magdala comes announcing to the talmidim, "I have seen Rebbe, Melech HaMoshiach Adoneinu." And she told them that he had said to her these things.  THE APPEARANCE OF REBBE, MELECH HAMOSHIACH TO HIS TALMIDIM


text:
On that Yom Rishon, when it was erev, and the delatot <n>doors</n> having been shut where the talmidim were, because of fear of those of Yehudah, then came Rebbe, Melech HaMoshiach and stood in the midst and says to them, "Shalom Aleichem!"


text:
And having said this, Rebbe, Melech HaMoshiach showed his hands and his side to them. Therefore, the talmidim were filled with simcha at having seen Rebbe, Melech HaMoshiach Adoneinu.


text:
Therefore Rebbe, Melech HaMoshiach said to them again, "Shalom Aleichem! As HaAv has sent me, so also I send you." [Bereshis 2:7; Yechezkel 37:9]


text:
And having said, Moshiach breathed on them and says to them, "Receive the Ruach Hakodesh."  REBBE, MELECH HAMOSHIACH'S SHLUCHIM AND THE POWER VESTED IN THEM BY HIM TO ESTABLISH AND DISCIPLINE HIS KEHILLAH


text:
"If you grant selicha to the averos of any, they have selicha; if there be any whose averos you retain, they are retained." [Mt.16:19; 18:18; Acts 8:17-24]      REBBE, MELECH HAMOSHIACH AND T'OMA


text:
But T'oma, one of the Sheneym Asar <n>Twelve</n>, the one being called Didymus, was not with them when Rebbe, Melech HaMoshiach came.


text:
Therefore the other talmidim were saying to him, "Ra'i'nu es Rebbe, Melech HaMoshiach Adoneinu <n>We have seen Rebbe, Melech HaMoshiach Adoneinu!</n>  But T'oma said to them, "Unless I see in his hands the mark of the nails and I put my finger into the place of the nails and also put my hand into his side, I will never have emunah <n>faith</n>."


text:
And after shmonah yamim <n>eight days</n> again the talmidim of Rebbe, Melech HaMoshiach were inside and T'oma with them. Although the delatot were shut, Rebbe, Melech HaMoshiach comes and stood in the midst and said, "Shalom Aleichem."


text:
Then Rebbe, Melech HaMoshiach says to T'oma, "Bring your finger here and see my hands, and bring your hand and put it into my side, and do not be without emunah but be a ma'amin <n>believer</n>."


text:
And Rebbe, Melech HaMoshiach says to him, "Because you have seen me, you have emunah <n>faith</n>?  Ashrey <n>Happy</n> are the ones not having seen and having emunah." THE PURPOSE OF THE SEFER <n>BOOK</n>


text:
Therefore, many other otot <n>miraculous signs</n> Rebbe, Melech HaMoshiach also did before the talmidim, which have not been written in this sefer.


text:
But these things have been written that you might have emunah that Yehoshua is the Rebbe, Melech HaMoshiach, the Ben HaElohim, and that, believing, you may have Chayyim <n>Life</n> b'Shem of him.


text:
After these things Rebbe, Melech HaMoshiach manifested himself again to his talmidim at Lake Tiberias. Now Rebbe, Melech HaMoshiach was manifested thus.


text:
Together there were Shimon Kefa and T'oma <n>his name means "Twin"</n> and Nathanael, the one from Kanah in the Galil and the Bnei Zavdai and two others of the talmidim of Rebbe, Melech HaMoshiach.


text:
Shimon Kefa says to them, "I am going to fish."  They say to Shimon Kefa, "We are coming also with you."  They went forth and embarked into the sirah <n>boat</n>.  And during that lailah they caught not one thing.


text:
Now early morning already having come, Rebbe, Melech HaMoshiach stood on the shore. The talmidim had not, however, realized it was he.


text:
Rebbe, Melech HaMoshiach says, therefore, to them, "Yeladim, surely not any dagim <n>fish</n> you have?" In reply, they said to Rebbe, Melech HaMoshiach, "Lo."


text:
And Rebbe, Melech HaMoshiach said to them, "Throw the reshet <n>net</n> to the right side of the sirah <n>boat</n>, and you will find dagim." Therefore, they threw it.  And now they were not strong enough to draw in the reshet, because of the multitude of dagim.


text:
Therefore, the talmid ha'ahuv says to Shimon Kefa, "It is Rebbe, Melech HaMoshiach Adoneinu!"  Therefore, Shimon Kefa, having heard this, strapped his gartel around his kaftan, for he was unclothed, and threw himself into the sea.


text:
But the other talmidim in the sirah <n>boat</n>, for they were not far from the land, but about two hundred cubits out, came dragging the reshet of the dagim.


text:
Therefore, when the talmidim disembarked onto the shore, they see a hadlakah <n>bonfire</n> there and dagim lying on it and lechem.


text:
Therefore, Shimon Kefa went up and dragged the reshet <n>net</n> onto the shore, full of large dagim, me'ah vchamishim ushloshah <n>one hundred and fifty three</n>, and, though being so many, did not split the reshet <n>net</n>.


text:
Rebbe, Melech HaMoshiach says to them, "Come, eat!"  Now not one of the talmidim was daring to ask him, "Who are you?" having had da'as that it is Rebbe, Melech HaMoshiach Adoneinu.


text:
This was now the shlishit <n>third</n> time Rebbe, Melech HaMoshiach, having been made to stand up alive from the mesim, was manifested to the talmidim. REBBE, MELECH HAMOSHIACH SAYS "FEED MY SHEEP"; THE DEATH AL KIDDUSH HA-SHEM MARTYRDOM OF SHIMON KEFA FORESEEN IN A DVAR HANEVU'AH


text:
Then when they ate, Rebbe, Melech HaMoshiach says to Shimon Kefa, "Shimon Ben Yochanan, do you have ahavah for me more than these?"  Shimon Kefa says to him, "Ken, Adoni, you have da'as that I have ahavah for you." Rebbe, Melech HaMoshiach says to him, "Feed my lambs."


text:
Rebbe, Melech HaMoshiach again a second time says to him, "Shimon Ben Yochanan, do you have ahavah for me?"  Shimon Kefa says to Rebbe, Melech HaMoshiach, "Ken, Adoni, you have da'as that I have ahavah for you." Rebbe, Melech HaMoshiach says to him, "Take care [as a ro'eh <n>shepherd</n> would] of my sheep." [Shmuel Bais 5:2; Yechezkel 34:2 Tehillim 78:71f]


text:
Rebbe, Melech HaMoshiach says to him, the shlishit time, "Shimon Ben Yochanan, do you have ahavah for me?"  Kefa was grieved because Rebbe, Melech HaMoshiach said to him the shlishit time, "Do you have ahavah for me?" and he says to Rebbe, Melech HaMoshiach, "Adoni, you have da'as of all things. You have da'as that I have ahavah for you."  Rebbe, Melech HaMoshiach says to him, "Feed my kevasim.


text:
"Omein, omein, I say to you, then when you were young, you were girding yourself and were walking where you wanted, but when you grow old you will extend your hands and another will gird you and carry you where you do not wish to go."


text:
And this Rebbe, Melech HaMoshiach said signifying by what mavet Shimon Kefa will glorify Hashem.  After this, he said to him, "Follow me."     REBBE, MELECH HAMOSHIACH AND THE TALMID HA'AHUV


text:
Having turned, Kefa sees the talmid ha'ahuv following them,  who also was reclining at tish during the seudah upon the kheyk <n>bosom</n> of Rebbe, Melech HaMoshiach, and this talmid was the one who had said "Adoni, who is the one betraying you?"


text:
Then Kefa, having seen this one, says to Rebbe, Melech HaMoshiach, "Adoni, and what about this man?"


text:
Rebbe, Melech HaMoshiach says to him, "If I want him to remain until I come, what is that to you?  You follow me."


text:
Therefore, a dvar of rumor went out saying to the achim that that talmid would not die.  But Rebbe, Melech HaMoshiach did not tell him that he would not die, but rather, "If I want him to remain until I come, what is that to you?"


text:
This is the talmid, the ones giving solemn edut <n>testimony</n> about these things, and one having written these things and we have da'as that his edut is Emes.


text:
And there are many other things which Rebbe, Melech HaMoshiach did, which if they are written one by one, not the Olam Hazeh itself I suppose would have room enough for the sfarim being written.


text:
In the sefer harishon I wrote about everything, O Theophilus, about Rebbe, Melech HaMoshiach Yehoshua both what he began to do and the shiurim he began to give,


text:
until HaYom, when he made aliyah ascent to Shomayim, having given Moshiach's mitzvot through the Ruach HaKodesh to the  Shluchim whom he chose,


text:
to whom also he presented himself chai, after his Messianic innuyim, by many convincing proofs, during arba'im yamim appearing to his Shluchim and speaking concerning the Malchut Hashem.


text:
And while gathering them at a yechidus, Rebbe, Melech HaMoshiach gave instructions to them not to depart from Yerushalayim, but to wait for the havtachah of HaAv which he said, "You heard of from me. [Tehillim 27:14]


text:
"For Yochanan gave a tevilah of teshuvah with a mikveh mayim, but you will receive a tevilah in the Ruach HaKodesh not many yamim from now." MOSHIACH'S ALIYAH ASCENT TO SHOMAYIM


text:
And at yechidus, having come together, they were asking him saying, "Adoneinu, is it at this time that you are restoring the Malchut Hashem to Am Yisroel?"


text:
But Rebbe, Melech HaMoshiach said to them, "It is not for you to have da'as of the itim <n>times</n> or modedim <n>seasons</n> which HaAv has set by his own samchut <n>authority</n>. [Devarim 29:29; Tehillim 107:13]


text:
"But you will receive ko'ach when the Ruach HaKodesh has come upon you, and you all will be HaEd <n>The Witness</n> of me, in Yerushalayim and in all Yehudah and Shomron and as far as ketzeh ha'aretz."


text:
And having said these things, while they were looking on, in an aliyah ascent to Shomayim, Rebbe, Melech HaMoshiach was taken up, and an anan <n>cloud</n> took him away from their eyes.


text:
And as they were gazing intently into Shomayim, while he was going--hinei--two beings enrobed in white had been present with them.


text:
Also, these said, "Men of the Galil, why do you stand looking into Shomayim? This Rebbe, Melech HaMoshiach Yehoshua, the one having been taken up from you into Shomayim, will also come again in like manner as you saw him going into Shomayim."      THE CHOICE OF SUCCESSOR FOR YEHUDAH FROM K'RIOT


text:
Then they returned to Yerushalayim from the Mount of Olives, which from Yerushalayim is a Shabbos walk.


text:
And when they entered, they went up into the upstairs where they were staying, that is, Kefa and Yochanan and Ya'akov and Andrew and Philippos and T'oma and Bar-Talmai and Mattityahu and Ya'akov Ben-Chalfai and Shimon the Zealot and Yehudah Ben Ya'akov.


text:
These all with one mind were continually devoting themselves to tefillah, with the nashim and with Miryam the em <n>mother</n> of Rebbe, Melech HaMoshiach and with his achim.


text:
And at this time, having stood up, Kefa, in the midst of the achim b'Moshiach, [there were 120 persons in the place]


text:
said, "Achim b'Moshiach, the Kitvei HaKodesh had to be fulfilled, which the Ruach Hakodesh foretold through the peh of Dovid Hamelech concerning Yehudah, who became a guide to the ones arresting Yehoshua.


text:
"For he had been numbered among us, and he received his ministry in the avodas Kodesh of the Moshiach's Shluchim.


text:
(Now this man therefore acquired a sadeh out of the sachar [reward] of his peysha and, having fallen headlong, he plotst [burst] open in the middle and all the inward parts of him were poured out.


text:
And this became known to all the ones inhabiting Yerushalayim, so that the sadeh [field] became known in their language as `Akeldama', that is `Sadeh of Dahm.')


text:
"For it has been written in the sefer Tehillim, "TEHI the place of him NESHAMMAH, V'AL YEHI YOSHEV" <n>"May his place be deserted and let him not be the one dwelling in it"--TEHILLIM 69:26</n> and "PEKUDATO YIKACH ACHER" <n>"his place of leadership may another take"--TEHLLIM 109:8</n>


text:
"It is necessary, therefore, that one of the anashim who accompanied us during all the time in which Rebbe, Melech HaMoshiach Adoneinu Yehoshua went in and went out among us,


text:
"beginning from  the tevilah of teshuva of Yochanan until the day when Moshiach was taken up from us--one of these should become an Ed <n>witness</n> with us to his Techiyas HaMesim."


text:
And having davened, they said, "Adonoi, you have da'as of the levavot of Kol B'nei Adam. Therefore, show which of these two you chose [Shmuel Alef 14:41]


text:
"to take the place of this avodas Kodesh and shlichut from which Yehudah turned aside to go to his own place."


text:
And they drew lots, and the lot fell to Mattityahu and he was numbered with the Achad Asar of Moshiach's Shluchim.


text:
And when the day of Shavuos is fulfilled, they were all together at the same place. [Vayikra 23:15,16]


text:
And there was mitamuhl <n>suddenly</n> from Shomayim a sound like the rushing of a violent wind and it filled the whole bais where they were sitting.


text:
and all were filled with the Ruach HaKodesh, and they began to speak in other leshonot as the Ruach HaKodesh was giving the ability to them to speak.


text:
And at this sound, the multitude assembled and was bewildered, because they were hearing, each one in his own native language, the Achim b'Moshiach speaking.


text:
And they were mishpoyel <n>standing in awe</n> and marveled, saying, "Hinei! Are not all of these Galileans speaking?


text:
"--we Parthians and Medes and Elamites; the ones living in Mesopotamia, Yehudah, Cappadocia, Pontus, Asia,


text:
Phrygia, Pamphylia, Mitzrayim <n>Egypt</n>, and the regions of Libya around Cyrene; and the visiting Romans,


text:
both Yehudim and Gerim <n>Proselytes</n>, Cretans, and Arabs--we hear them speaking in other languages [than their own] of the Gevurot <n>mighty acts</n> of Hashem?"


text:
And all had real hispailus <n>overwhelming awe</n> and were bewildered, saying one to another, "What can this mean?"  THOSE WITHOUT EMUNAH SEEK TO AINZETZ <n>RATIONALIZE</n> THAT THE PLAUSIBLE EXPLANATION FOR THE BEHAVIOR OF THE MOSHIACH'S TALMIDIM WAS THAT THEY WERE INTOXICATED


text:
But others, mocking, were saying, "Of sweet wine they have been filled." SHIMON KEFA'S DRASHAH AT SHAVUOS; THE MOSHIACH'S SHLIACH WAS MOIDIA <n>MAKING KNOWN, ANNOUNCING</n> TO KLAL YISROEL THAT HASHEM TOOK THEIR AVEIRAH <n>SIN</n> AND TURNED IT AROUND <n>BERESHIS 50:20</n> AND WORKED IT FOR THE GEULAH OF THE NATIONS OF THE OLAM HAZEH; NOW THAT THE MAGGIDIM ARE FILLED WITH THE RUACH HAKODESH, MOSHIACH'S PROGRAM OF KIRUV RECHOKIM <n>BRINGING NEAR THE FAR AWAY ONES</n> AND MEKAREV HAYEHUDIM BEGINS IN EARNEST


text:
But Kefa, having stood with the Achad Asar, lifted up his voice and declared to them, "Anashim Yehudim! And the ones inhabiting Yerushalayim, have da'as of all this and be goires to my dvarim.


text:
"For these ones are not, as you assume, in their schnaps, for it is only the third hour of the day <n>nine o'clock in the morning</n>.


text:
`And it shall be in the Acharit Hayamim, ne'um Hashem, ESHPOCH ES RUCHI AL KOL BASAR V'NIB'U BNEICHEM U'VENOTEICHEM ZIKNEICHEM CHALOMOT YACHALOMUN BACHUREICHEM CHEZYONOT YIRU ("I will pour out my Spirit on all flesh, and your sons and daughters will prophesy, your old men will dream dreams and your bochrim will see visions" --Yoel 3:1f <n>2:28f</n>] [Bamidbar 11:25; Yeshayah 44:3; Yechezkel 39:29]


text:
`and upon my avadim and upon my shefachot in BAYYAMIM HAHEMMAH ESHPOCH ES RUCHI <n>"In those days I will pour out my Ruach Hakodesh"</n> and they will prophesy.


text:
`And I will give MOFTIM BASHOMAYIM and signs on ha'aretz below DAHM VA'AISH V'TIMROT ASHAM  <n>"blood and fire and billows of smoke"</n>


text:
`HASHEMESH YEHAFECH L'CHOSHECH V'HAYYAREIACH L'DAHM LIFNEI BO YOM HASHEM HAGADOL V'HANNORAH V'HAYAH KOL ASHER YIKRA B'SHEM ADONOI YIMMALET. ("The shemesh <n>sun</n> will be transformed into choshech <n>darkness) and the moon into blood before the great and dreadful YOM HASHEM."</n>


text:
<n>"And it will be that everyone whoever calls upon the Name of Adonoi will be saved".</n>' [Bereshis 4:26; 26:25; Tehillim 105:1; Yoel 3:1-5 <n>2:28-32</n>]


text:
"Anshei Yisroel, listen to these dvarim: Yehoshua of Natzeret, a man having been attested by Hashem to you by gevurot and moftim which Hashem did through him in your midst, just as you yourselves have da'as--


text:
"this one, delivered up by the determined cheshbon <n>plan</n> and Yedi'ah mukdemet <n>foreknowledge</n> of Hashem, you nailed to HaAitz <n>Devarim 21:22</n> by the hand of lawless bnei Adam and put Rebbe, Melech HaMoshiach to death. [Yeshayah 53:10]


text:
"But Rebbe, Melech HaMoshiach in fact Hashem made to stand up alive again, having destroyed the chevlei haMavet, because it was impossible for Rebbe, Melech HaMoshiach to be held by death's ko'ach.


text:
"For Dovid Hamelech says of him, SHIVVITI HASHEM L'NEGDI TAMID KI MIMINI BAL EMMOT <n>"I set Adonoi before me always, because he is at my right hand I will not be shaken."</n> [Tehillim 16:8-11]


text:
LAKHEN SAMACH LIBI VAYYAGEL KEVODI AF BESARI YISHKON LAVETACH <n>"Therefore my heart was cheered up and my tongue exulted and in addition also my flesh, my body, will live in secure [hope]."</n> [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
KI LO TA'AZOV NAFSHI LISHE'OL LO TITEN CHASIDCHA LIR'OT SHACHAT  ("Because you will not abandon the nefesh <n>soul) of me to destruction nor will you give your Chassid [i.e. Moshiach the ultimate Chassid] to see corruption."</n>


text:
TODIEINI ORACH CHAYYIM SOVA SEMACHOT ES PANECHA <n>"You made known to me the path of Chayyim, you will fill me with simcha with your presence."</n> [Tehillim 16:8-11]


text:
"Anashim Achim, it is permitted to speak with bittachon to you benoigeia <n>regarding</n> Dovid Avinu, that also he died and was buried and his kever is with us until this day. [Melachim Alef 2:10; Nechemyah 3:16]


text:
"Therefore, being a Navi and having da'as that with a shevu'ah <n>an oath</n> HASHEM swore to him that from his loins his zera would sit upon his KISSEH. [Tehillim 132:11; 89:3-4; Shmuel Bais 7:12-13]


text:
"Foreseeing this, Dovid Hamelech spoke about the Techiyas HaMesim of Rebbe, Melech HaMoshiach: neither was he "abandoned to destruction nor did his BASAR see corruption." [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
"This Yehoshua in fact Hashem made to stand up alive again, of which we all are edim  <n>witnesses unto mavet al Kiddush Hashem</n>.


text:
"Having been exalted to the right hand of Hashem and having received the havtachah of the Ruach Hakodesh from HaAv, Moshiach poured out this which you also see and hear.


text:
"For Dovid Hamelech did not ascend into Shomayim, but he says, "Hashem says to Adoni, SHEV LIMINI <n>"sit down at my right hand"</n>


text:
"Therefore, assuredly let Klal Yisroel have da'as that this Yehoshua, whom you hanged on HaAitz <n>Devarim 21:22</n>, Hashem has made both Adoneinu and Rabbeinu, Melech HaMoshiach." THE RESPONSE OF THE SHE'ARIT <n>REMNANT</n> OF KLAL YISROEL TO THE BESURAS HAGEULAH, WHICH IS THE VANGUARD MODEL FOR THE CORRECT RESPONSE OF ALL PEOPLES AND OF THOSE WHO WOULD FOLLOW THE ORTHODOX JEWISH FAITH


text:
And when they heard this, they were pierced with conviction in their levavot, and they said to Kefa and to the other of Moshiach's Shluchim, "Achim, what shall we do?"


text:
And Kefa said to them, "Make teshuva <n>repentance, turning from chet to Hashem</n> and each of you submit to a tevilah of teshuvah in the Shem of Yehoshua, Rebbe, Melech HaMoshiach, for the selichat avon of you, and you will receive the matanah of the Ruach Hakodesh.


text:
"For to you is the havtachah and to your yeladim and to all the ones at a distance, as many as may YIKRAH B'SHEM HASHEM ELOHEINU." [Yoel 3:5; 2:28; Yeshayah 44:3; 65:23; 57:19]  ATAH KADOSH V'SHIMECHA KADOSH U'KEDOSHIM B'KHOL YOM YEHALELUCHA; BARUCH ATAH ADONOI HAEL HAKADOSH


text:
And with many other dvarim, Kefa gave solemn edut <n>testimony</n> and was warning them, "Receive yeshu'at Eloheinu from this DOR IKESH U'FETALTOL <n>warped and crooked generation</n>!" [Devarim 32:5]


text:
Those, who were Mekabel Besuras HaGeulah and welcomed his dvar, submitted to a tevilah of teshuvah and there were added in that day nefashot <n>souls</n> beerech <n>approximately, dacht zich</n> shloshet alafim <n>three thousand</n>.


text:
And they were keseder <n>constantly</n> shtark <n>steadfastly</n> devoting themselves to the torah of Moshiach's Shluchim and to being mishtatef in a chavura <n>becoming involved, joining a fellowship</n> and to the Betzi'at HaLechem and to the Tefillos.   RADICAL TESHUVA AMONG THE MA'AMINIM HAMESHICHIYIM; COVETOUS GASHMIYUS <n>MATERIALISM</n> REPENTED OF AS AN ASPECT OF ZEAL FOR THE IMMINENT BIAS HAMOSHIACH; THIS IS NOT COMMUNISM BUT KANOUS


text:
All were filled with yira't Shomayim and mishpoyel <n>awe</n>, and many moftim and otot through Moshiach's Shluchim were taking place.


text:
And they were selling their properties and possessions and were distributing tzedakah to everyone as someone had need.[Devarim 28:1-14]


text:
And yom yom, devoting themselves with one mind in the courts of the Beis Hamikdash, and from bais to bais, offering the betzi'at halechem, they were together at tish with single-hearted exultation and hislahavus <n>enthusiasm, fervor</n>,


text:
praising Hashem, and having favor with all the people while G-d was adding to their number yom yom those receiving Yeshu'at Eloheinu.


text:
Now Kefa and Yochanan were going up to the Beis Hamikdash at the hour of tefillah, the ninth hour <n>three o'clock in the afternoon</n>. [Tehillim 55:17]


text:
And a certain ish, an ish <n>pisei'ach from the womb of his imma</n>, was being carried and they were putting him bederech klal <n>usually</n> yom yom at the sha'ar of the Beis Hamikdash, the one being called the Sha'ar Hatiferet, in order to beg for tzedakah from the ones entering into the Beis Hamikdash.


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When the ish pisei'ach saw Kefa and Yochanan being about to enter into the Beis Hamikdash, he began begging them for tzedakah.


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And Kefa said, "Silver and gold have I none, but such as I have I give to you. In ha-Shem of the Rebbe, Melech HaMoshiach Yehoshua of Natzeret, get up and walk!"


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And having grasped him by the yad yamin, Kefa lifted him up, and immediately the man's feet and ankles were strengthened.


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And leaping up, he stood and was walking around, and he entered with them into the Beis Hamikdash, walking and leaping and shouting "Baruch Hashem!" [Yeshayah 35:6]


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And they recognized him, that he was the one sitting at the Sha'ar Hatiferet <n>Beautiful Gate</n> of the Beis Hamikdash begging for tzedakah; and they were filled with mishpoyel <n>awe</n> and amazement at what had happened to him. SHIMON KEFA'S DRASHA UNDER THE "ULAM SHLOMO" IN THE BEIT HAMIKDASH


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Now while Kefa and Yochanan were being held by him, all the people ran together to them at the Portico which is called Ulam Sh'lomo, and the people were utterly astonished.


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And when Kefa saw this, he answered the people, preaching, "Anshei Yisroel, why are you bewildered at this or at us? Why are you gazing as if it were by our own ko'ach or chassidus that this man has become able to walk?


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"Hashem, Elohei Avraham V'Elohei Yitzchak V'Elohei Ya'akov, the G-d of Avoteinu, has brought kavod to his mesharet, his Eved, Rebbe, Melech HaMoshiach Yehoshua whom you delivered over and denied in the presence of Pilate when you decided to release the other one. [Shemot 3:6,15; Yeshayah 52:13;53:11]


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"But you denied HaKadosh and the Tzaddik and you asked for a man who was a rotzeach <n>murderer</n> to be granted unto you,


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"but the Sar HaChayyim you did away with, whom Hashem made to stand up alive again from the mesim, of which we are edim <n>witnesses</n>.


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"And on the basis of emunah in his Shem <n>Name</n>, this ish [pisei'ach] whom you see and know, the Shem of Yehoshua has made strong; ken, and it is emunah that comes through Rebbe, Melech HaMoshiach Yehoshua, which has given a refu'ah shleimah to this man in the presence of all of you.


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"And now, Achim, I have da'as that according to a lack of da'as you acted, as did also your manhigim.


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"But Hashem has thus fulfilled the things which he announced beforehand through the mouth of all the Nevi'im <n>prophets</n> that the Rebbe, Melech HaMoshiach should suffer.


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"Therefore, make teshuva <n>repentance, turning from chet [sin] to G-d</n> and turn in order that your chatta'im, your averos <n>sins</n> may be removed, [Tehillim 51:1; Yeshayah 43:25; 44:22]


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"in order that times of rest may come from the presence of the Adon, and that he may send the one having been proclaimed beforehand to you, that is, the Rebbe, Melech HaMoshiach,


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"whom it is necessary for Shomayim to receive until the times of Tikkun of all things of which Hashem spoke through the mouth of Nevi'im hakedoshim from ancient time."


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"Moshe Rabbenu indeed said, "NAVI KAMOCHA [i.e. a prophet like Moses] for you Adonoi Hashem will raise up from your achim; to him you will give heed according to everything whatever he may speak to you." [Devarim 18:15,18]


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"And it will be that every nefesh <n>soul</n> whoever LO YISHMA <n>does not listen</n> to that Navi <n>prophet</n> will be utterly destroyed from among the people. [Devarim 18:19; Vayikra 23:29]


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"And likewise all the Nevi'im <n>prophets</n> from Shmuel and his successors onward, also announced HaYom HaZeh.


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"You are the Bnei HaNevi'im <n>prophets</n> and you are the Bnei HaBrit which Hashem decreed to your Avot, saying to Avraham Avinu, V'HITBARAKHU V'ZAR'ACHA KOL GOYYEI HAARETZ <n>"and in your zera will be blessed all the Goyyei HaAretz."</n> [Bereshis 12:3; 22:18; 26:4; 28:14]


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"To you rishonah <n>first</n> Hashem raised up his Erev [Moshiach], sending him to give you a berucha, turning every one of you in teshuva away from your wicked ways."


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Now while they were speaking to the people, the kohanim and the Sar Tzeva haHeikhal, and the Tzedukim <n>Sadducees</n>, approached them,


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being greatly annoyed, because they were teaching HaAm and preaching in Yehoshua the Techiyas HaMesim.


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And they took them with their hands, and put them in the beis hasohar until the next day, for it was already erev.


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And many of the ones having listened to the dvar Hashem had emunah;  and the number of the men came be lav davka <n>approximately</n> chameshet alafim.


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And it came about on the next day their manhigim and Zekenim and the Sofrim were gathered together in Yerushalayim,


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and also Anan the Kohen Gadol and Caiapha and Yochanan and Alexander and as many as were of the mishpochah of the Kohen Gadol.


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And when they had placed the Moshiach's Shluchim in their midst, they were inquiring, "By what ko'ach <n>power</n> or in what Shem have you done this?"


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"if we today are being examined on account of a ma'aseh tov done to a handicapped man, as to by what means this one has been given refuah shleimah,


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"let it be known to all of you and to Klal Yisroel, that b'Shem Rebbe, Melech HaMoshiach Yeshoshua of Natzeret, whom you hanged on HaAitz <n>Devarim 21:22</n>, whom Hashem made to stand up alive again from haMesim--by this Shem this man stands here before you bari ulam.


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"He [Yehoshua] is the EVEN MA'ASU <n>"which was rejected"</n> by you, HABONIM <n>"the builders"</n>, which HAY'TAH LEROSH PINNAH <n>"became the very corner"</n> stone. [Tehillim 118:22; Yeshayah 28:16; Zecharyah 10:4]


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"And there is no Yeshu'at Eloheinu in any other, for there is no other Shem under Shomayim that has been given among bnei Adam, by which it is necessary for you to be spared [the Mishpat Hashem in the Yom HaDin]."


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Now observing the bittachon of Kefa and Yochanan, and having perceived that they are not yeshiva trained Torah teachers, they were marvelng and began to recognize them, that they had been with Yehoshua.


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And seeing the man who had received refuah shleimah standing with them, they had nothing to say keneged <n>in opposition</n> to it.


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And having ordered the Shluchim to step outside the Sanhedrin chambers, they began conferring with one another,


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saying, "What should we do with these anashim?  For that a remarkable ot <n>miraculous sign</n> has occurred through them is evident to all the ones inhabiting Yerushalayim, and we are not able to make hakhchashah <n>denial</n> of the fact.


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"But lest it may be spread further among HaAm Yisroel, let us warn them no longer to speak to any man b'Shem HaZeh."


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And, having summoned them, they commanded them not to give drashot or shiurim b'Shem Yehoshua at all. [Amos 7:13]


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But Kefa and Yochanan in reply said to them, "If it is tov before Hashem to listen to you rather than to Hashem, you be the Beit Din Dayan;


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"For we are not able to cease speaking about what we saw and  heard [as edey re'iyah <n>eyewitnesses</n>]."  [Iyov 32:18; Yirmeyah 20:9; Amos 3:8]


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And when they had threatened them further, they released them, finding no basis on which they might punish them, because of the people, vi-bahlt <n>since</n> all were crying "Baruch Hashem!" on account of what had happened.


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For the man was more than arba'im shanah <n>forty years</n> old, upon whom this ot <n>miraculous sign</n> of refu'ah had been brought about.      THE MA'AMINIM IN REBBE, MELECH HAMOSHIACH DAVEN, MAKING PETITION  FOR OMETZ LEV <n>COURAGE, BOLDNESS</n> TO BE POURED OUT ON THEM BY HASHEM FOR THE PURPOSE OF PROCLAIMING THE BESURAS HAGEULAH


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And, after having been released, the Moshiach's Shluchim came to their own, and reported all the things the Rashei Hakohanim and the Zekenim had said to them.


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And having heard this, the people lifted their voices to Hashem with one mind, and said, "Rabbono shel Olam, you are the one BARAH ES HASHOMAYIM V'ES HA'ARETZ and the yam and all that is  in them, [Bereshis 1:1; Nechemyah 9:6; Iyov 41:11; Yeshayah 37:16; Tehillim 146:6; Shemot 20:11]


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"and you are the one who by the Ruach Hakodesh through the mouth of Avinu Dovid your eved, said, LAMMAH RAGSHU GOYIM UL'UMMIM YEHIGU RIK <n>"Why did the Goyim rage and the peoples plot vain and futile things?"</n>


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YITYATZVU MALKHEI ERETZ V'ROZNIM NOSEDU YACHAD AL HASHEM V'AL MOSHIACHO <n>`The kings of the earth took their stand, and the rulers assembled together against Hashem and against His Moshiach.'</n> [Tehillim 2:1,2; Daniel 9:25]


text:
"For be'emes in this Ir, keneged <n>in opposition, against</n> thy Eved HaKadosh Yehoshua whom you did anoint, there were assembled both Herod and Pontius Pilate along with the Goyim and HaAm Yisroel,  [Tehillim 61:1, 2:1f; Yeshayah 53; Zecharyah 12:10]


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"to do whatever that was by your hand and by your ratzon  nigzar merosh <n>predestined</n> to occur.


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"And now, Adonoi, look upon their threats and grant that your avadim may speak your dvar with all ometz lev <n>courage, boldness</n>, [Tehillim 138:3]


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"while you stretch out your hand for refu'ah and otot and moftim to occur through the Shem of your Eved HaKadosh Yehoshua."


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And after they had davened, the place in which they had assembled was shaken and everyone was filled with the Ruach Hakodesh and they were speaking the dvar Hashem with ometz lev <n>courage, boldness</n>.


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Now the velt <n>community</n> of the ones having had emunah were achdut in lev <n>heart</n> and nefesh <n>soul</n>, and not one was saying that any of the possessions belonging to him was his own, but everything to them was in common.


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And with gevaltike <n>extraordinary</n> ko'ach <n>power</n> the Moshiach's Shluchim were giving edut <n>testimony</n> of the Techiyas HaMesim of Yehoshua Adoneinu and great Chen v'Chesed Hashem was upon them all.    THE AUTHOR IS NOT ADVOCATING COMMUNISM; HE IS DESCRIBING THE TEVA <n>CHARACTER</n> OF THE ESCHATOLOGICAL URGENCY AND SIMCHA AND AHAVAH AMONG YEHUDIM WHO HAVE EMUNAH IN MOSHIACH IN THE BRIT CHADASHA KEHILLAH DURING THIS EARLY TEKUFA <n>PERIOD</n> WHEN THE GOYIM HAD NOT YET ENTERED THE PICTURE AND HASATAN HAD NOT YET COME IN WITH OTHERS LIKE CHANANYAH AND SHAPPIRA; THE HISHTADLUS <n>PERSONAL CONTRIBUTION, EFFORTS TOWARD A GOAL, INITIATIVE</n> OF BAR-NABBA ARE DESCRIBED AS A BACKDROP OF TOV AGAINST WHICH TO VIEW THE RAH, AND BAR-NABBA IS INTRODUCED AS A CRUCIAL INSTRUMENT IN RAV SHA'UL'S FIRST WORLD OUTREACH JOURNEY, MOSHIACH'S SHLICHUT TO THE NATIONS, WHICH, AS WE WILL SEE, KEFA ANTICIPATES WITH CORNELIUS


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For there was no one needy among them, for as many as were owners of sadot or batim were selling them and were bringing the proceeds of the sale


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and were placing them at the feet of Moshiach's Shluchim and were distributing to each one as anyone was nitzrach <n>needy</n>.


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And Yosef, a Levi from Cyprus, a man having been named Bar-Nabba, by the Moshiach's Shluchim, a name which being translated means, "Son of Encouragement,"


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this one owned a sadeh and, when he sold it, brought the kesef and laid it at the feet of Moshiach's Shluchim.


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and he, with his wife in collusion as to da'as, misappropriated from the price, and, having brought a certain part, laid it at the feet of the Moshiach's Shluchim. [Yehoshua 7:11]


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But Kefa said, "Chananyah, why has Hasatan filled your lev <n>heart</n> that you lied to the Ruach Hakodesh and misappropriated from the price of the land? [Devarim 23:21]


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"While it remained with you, did it not remain yours? And after it was sold, were the proceeds not under your samchut <n>authority</n>?  How is it that you have hatched this deed in your lev <n>heart</n>? Your sheker was not to bnei Adam but to the Ruach Hakodesh." [Devarim 23:22; Vayikra 6:2]


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And hearing these dvarim, having fallen down, Chananyah died; and there came great yirat Shomayim upon all the ones listening. [Tehillim 5:6]


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And having got up, the bochrim threw a tachrichim over him and, having carried him out, they buried him in a kever.


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And there was an interval of lav davka <n>approximately</n> shloshah sha'ot and then his isha, not having da'as of what had happened, entered.


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And in reply to her, Kefa said "Tell me, you sold the sadeh for such and such a price, did you?" And she said, "Ken, for such and such a price, that was the amount."


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And Kefa said to her, "Why was it agreed by the two of you to put the Ruach Hakodesh of Hashem to the test? --Hinei-- the feet of the ones having buried your ish are at the petach <n>doorway</n>, and they will carry you out."


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And she fell immediately at his feet and died.  And, the bochrim, having entered, found her dead; and, having carried her out, they buried her with her ish.


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And there came great yirat Shomayim upon the whole kehillah and upon all the ones hearing these things. MANY OTOT AND MOFTIM ACCOMPLISHED


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Now by the hands of the Moshiach's Shluchim were being effected many otot <n>signs</n> and moftim <n>wonders</n> among the people and with a sense of achdut they were all in the Ulam Sh'lomo.


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But none of the rest was daring to be mishtatef in a chavura <n>becoming involved, joining a fellowship</n> with them; however, the Am Yisroel held the Messianic Jews in high esteem.


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And more and more ma'aminim hameshichiyim in Adoneinu were being added, multitudes of anashim and nashim,


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so much so that even out into the rehkovot they would carry  the cholim and put them on pallets and mats, that when Kefa came by, at least his shadow might fall upon some of them.


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And also the multitudes from the shtetlach surrounding Yerushalayim were coming together, carrying the cholim and the ones being tormented by ruchot teme'ot <n>unclean spirits</n>; and they were all receiving refu'ah shleimah. REDIFAH BROUGHT ON REBBE, MELECH HAMOSHIACH'S SHLUCHIM


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But there was an uprising of the Kohen Gadol and all the ones with him being of the kat the Tzedukim <n>Sadducees</n>, and they were filled with kinah.


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And a malach Adonoi <n>an angel of Hashem</n>, opened the doors of the beis hasohar balailah, and having led them out, said, [Bereshis 16:7; Shemot 3:2; Tehillim 34:7]


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And having heard, the Moshiach's Shluchim entered the Beis Hamikdash at Shachrit and were giving shiurim.  And when the Kohen Gadol and the ones with him had come, they called together the Sanhedrin and all the assembly of Zekenim of the bnei Yisroel, and they sent to the beis hasohar for the prisoners to be brought to them.


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But their mesharetim, having come, did not find them in the beis hasohar.  And having returned, they reported these things


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saying, "We found the beis hasohar locked tight and the shomrim standing at the doors; but when we opened up, we found no one inside."


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And when the Sar Tzeva haHeichal of the Beis Hamikdash and the Rashei Hakohanim heard these words, they were perplexed about them, as far as what would come of all this.


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But someone came and reported to them, "Hinei! The men whom you put in the beis hasohar are in the Beis Hamikdash standing and giving shiurim to the people."


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Then the Sar Tzeva haHeichal went along with the mesharetim and brought the Moshiach's Shluchim back, but not with force <n>for they feared the people, lest they should be stoned</n>.


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And when they had brought them, they stood the Moshiach's Shluchim before the Sanhedrin, and the Kohen Gadol questioned them,


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saying, "Did we not with a strict command charge you not to give shiurim b'Shem haZeh and, hinei, you have filled Yerushalayim with your torah and are determined to bring upon us the dahm of this man."


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And in reply Kefa and the Moshiach's Shluchim said, "It is necessary to obey Hashem rather than bnei Adam. [Shemot 1:17]


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"Elohei Avoteinu made Rebbe, Melech HaMoshiach Yehoshua to stand up alive again, the very one whom you killed, having hung him on an aitz <n>tree</n>. [Devarim 21:22]


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"This one Hashem exalted as Sar and Moshi'a <n>Savior</n> to his right hand to grant teshuva to Yisroel and selicha <n>forgiveness</n> of chatta'im <n>averos, sins</n>.


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"And we are edim of these matters and so is the Ruach Hakodesh whom Hashem gave to the ones obeying him."


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And the ones having heard were cut to the quick and in fury were deciding to do away with them.  AN EITZA FROM RABBAN GAMLI'EL


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But a certain Parush got up in the Sanhedrin, a moreh of Torah by name Rabban Gamli'el, respected by kol Am Yisroel, and gave orders to put the men outside for for a little while.


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And Rabban Gamli'el said to them, "Anshei Yisroel, pay attention to yourselves what you are about to do with these anashim.


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"For at an earlier tekufa <n>era, period</n>, there was the uprising of Theudas, who claimed to be somebody himself, with whom were associated a number of anashim lav davka <n>approximately</n> four hundred; who was done away with and all as many as were obeying him were dispersed and it came to nothing.


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"After this there was Yehudah HaGelili in the yamim of the census; who misled the people to follow after him and that man perished and all, as many as were obeying him, were scattered.


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"And now I say to you, stay away from these anashim, and leave them alone, because if this cheshbon <n>plan</n> or this matter is of bnei Adam, it will be overthrown,


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"but if it is from Hashem, you are not able to overthrow them, lest also you may be found fighting keneged <n>against, opposing</n> Hashem."  And they were persuaded by Rabban Gamli'el. [Divrey Hayamim Bais 13:12; Mishle 21:30; Yeshayah 46:10]


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And having called together the Moshiach's Shluchim and having flogged them, they warned them not to speak in the Shem of Yehoshua, and they released them.


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Therefore Moshiach's Shluchim were going rejoicing from the presence of the Sanhedrin, that they were considered worthy to suffer shame for the Shem.


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And every day in the Beis Hamikdash and from bais to bais they did not stop giving shiurim and drashot about Yehoshua as Rebbe, Melech HaMoshiach.


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Now in these yamim of the talmidim being increased and hosafa <n>that which adds to size</n>, there was a complaint by the Greek-speaking Yehudim keneged <n>against</n> the Sabra Yehudim  mitzad <n>as to</n> their Greek-speaking Jewish almanot being overlooked in the daily support.


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And the Sheneym Asar, having called the multitude of the talmidim together, said, "It is not desirable for us to neglect the dvar Hashem in order to serve tishen.


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"But select from among you Achim b'Moshiach, that is, shivah anashim, being of shem tov <n>good reputation</n> and full of the Ruach Hakodesh and chochmah, whom we will appoint over this duty; [Shemot 18:21; Nechemyah 13:13]


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And this dvar found approval before all the multitude and they chose Stefanos, a man full of emunah <n>faith</n> and the Ruach Hakodesh, and they also chose Philippos and Prochorus and Nikanor and Timon and Parmenas and Nicholas, a ger <n>proselyte</n> of Antioch


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whom they placed before the Moshiach's Shluchim.  And having davened, Moshiach's Shluchim gave them s'michah, laying their hands on them. [Bamidbar 8:10; 27:18]


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And the Dvar Hashem was increasing, and the number of talmidim was being greatly multiplied in Yerushalayim, and a kama <n>quite a number</n> of the kohanim were obeying the [Orthodox Jewish Messianic] emunah <n>faith</n>.   THE ARREST OF STEFANOS; HOW IT CAME ABOUT THAT ONE OF THE MESSIANIC SHAMMASHIM OF THE YERUSHALAYIM BRIT CHADASHA SHUL RECEIVED THE DEATH PENALTY OF SEQUILAH <n>STONING</n>; EDEY SHEKER ACCUSE STEFANOS WRONGLY OF HITBOLELUT <n>ASSIMILATION</n> AND MINUT <n>APOSTASY</n> FROM THE TORAH OF MOSHE RABBENU <n>ACT 21:21-25</n>


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And Stefanos, full of the Chen v'Chesed Hashem and ko'ach <n>power</n>, was effecting otot and moftim gedolim among the people.


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But some of the men from the shul called the Beit Knesset of the Meshuchrarim <n>the Freedmen</n> and the Cyrenians and the Alexandrians, and the ones from Cilicia and Asia, rose up and argued with Stefanos,


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and they were not able to contradict the chochmah and the Ruach Hakodesh with which he was speaking.


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Then they secretly induced anashim to say, "We have heard him commit Chillul Hashem in the words he spoke keneged <n>against</n> Moshe Rabbenu and Hashem." [Melachim Alef 21:10]


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And they aroused the people and the Zekenim and the Sofrim and they came upon Stefanos and they seized him and they brought him to the Sanhedrin,


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and edey sheker <n>false witnesses</n> swore falsely, saying "This man is not ceasing to speak words keneged <n>against</n> Makom HaKadosh HaZeh and the Torah. [Shemot 23:1; Tehillim 27:12]


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"For we have heard him saying that this Yehoshua from Natzeret will destroy this place [the Beis Hamikdash] and will change the chukim of the Torah which Moshe Rabbenu handed down to us."


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And having stared intently at him, all the ones sitting in the Sanhedrin saw his ponem like the face of a malach.


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And Stefanos said, "Achim and Avot, hear me! Elohei Hakavod appeared to Avraham Avinu while he was in Mesopotamia before he lived in Haran [Tehillim 29:3; Bereshis 11:31; 15:7]


text:
"and YAYOMER HASHEM EL AVRAM, `LECH LECHA MEARTZECHA UMIMOLADTECHA U'MIBEIS AVICHA EL HAARETZ ASHER ARECHA' <n>"And Hashem said to Avram, `Depart from your land and from your relatives and come to the land which I shall show you.'</n> [Bereshis 12:1, 48:4]


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"Then having departed from the land of the Chaldeans, he settled in Charan.  And from there, after the mavet of his Av, he was settled by Hashem here in this land in which we now are living, [Bereshis 12:5]


text:
"and he did not give to him a nachalah <n>inheritance</n> in it nor AD MIDRACH KAF RAGEL <n>"even enough to put your foot on" Devarim 2:5</n>; and yet, even when he had no ben, the havtachah <n>promise</n> of Hashem to him was ES HAARETZ HAZOT E'TEN <n>"this land I will give"</n> to him and to his zera <n>seed</n> after him. [Devarim 2:5; Bereshis 12:7; 13:15; 17:8; 26:3; 48:4]


text:
"And Hashem spoke thus, that GER YIHIYEH ZAR'ACHA ("your seed will be strangers <n>aliens)"</n> in another's [i.e. foreign] land and them they will enslave and they will mistreat them ARBA ME'OT SHANAH <n>"four hundred years"</n>. [Bereshis 15:13f; Shemot 1:8-11; 12:40]


text:
"V'GAM ES HAGOY ASHER YA'AVODU DAN ANOKHI ("And whatever nation to which they shall be in bondage I myself will judge" said Hashem, VACHAREI KHEN YETZU <n>"And after that they will come out"</n> and serve me in this place." [Bereshis 15:13,14; Shemot 3:12]


text:
"And he gave to him the Brit Milah.  And thus Avraham Avinu became the father of Yitzchak and he did his Brit Milah on the Yom HaShemini and Yitzchak became the father of Ya'akov and Ya'akov of the Sheneym Asar HaAvot. [Bereshis 17:9-14; 21:2-4; 25:26; 29:31-35; 30:5-13, 17-24; 35:16-18,22-26]


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"And the Avot had kinah toward Yosef and sold him into Mitzrayim <n>Egypt</n>, and Hashem was with him. [Bereshis 37:4,11:28; Bereshis 37:28; Tehillim 105:17; Bereshis 39:1,2,21,23; 45:4; Chaggai 2:4]


text:
"And Hashem delivered Yosef from all his tzoros and gave to him Chen v'Chesed Hashem and chochmah before Pharaoh king of Mitzrayim <n>Egypt</n> and he appointed him his grand vizier to rule over Mitzrayim <n>Egypt</n> and over his whole bais. [Bereshis 41:37-45; Tehillim 105:20-22]


text:
"Now a famine came over all Mitzrayim <n>Egypt</n> and Canaan and tzarah gedolah <n>great tribulation</n> and Avoteinu were not finding ochal <n>food</n>. [Bereshis 41:54; 42:2,5]


text:
"And when Ya'akov Avinu heard that there was grain in Mitzrayim <n>Egypt</n>, he sent Avoteinu there pa'am harishonah <n>the first time</n>. [Bereshis 42:1,2]


text:
"And on the second visit Yosef was recognized by his Achim, and Yosef's mishpochah became known to Pharaoh. [Bereshis 45:1-4; Bereshis 45:16]


text:
"And having sent, Yosef summoned Ya'akov his Abba and all his mishpochah, SHIVIM <n>Bereshis 46:27</n> nefashot <n>souls</n>. [Bereshis 45:9,10; 46:26,27; Shemot 1:5; Devarim 10:22]


text:
"And Ya'akov Avinu went down to Mitzrayim <n>Egypt</n> and he died, as did Avoteinu, [Bereshis 46:5-7; 49:33; Shemot 1:6]


text:
"and they were brought back to Shechem and were placed in the kever <n>tomb</n> which Avraham bought for a sum of silver from the banim of Chamor in Shechem. [Bereshis 23:16-20; 33:18, 19; 50:13; Yehoshua 24:32]


text:
"Now as the time of the havtachah was drawing near, which Hashem promised to Avraham Avinu, the people grew and were multiplied in Mitzrayim <n>Egypt</n> [Shemot 1:7; Tehillim 105:24]


text:
"until over Mitzrayim there appeared a MELECH CHADASH ASHER LO YADA ES YOSEF <n>"a new king who knew not Yosef"</n>. [Shemot 1:7,8]


text:
"This king exploited by his shrewdness our nation and mistreated Avoteinu so as to make their ollelim exposed in order not to keep them alive. [Shemot 1:10-22]


text:
"And at this time Moshe Rabbenu was born and he was well pleasing to Hashem; and he was nurtured for shloshah chodashim in the bais of his abba. [Shemot 2:2]


text:
"And after he had been exposed, the bat-Pharaoh took Moshe Rabbeinu away, and brought him up as her own son. [Shemot 2:3-10]


text:
"And Moshe Rabbenu was instructed in all the chochmah of the Egyptians and in dvarim and pe'ulot he was given ko'ach. [Melachim Alef 4:30; Yeshayah 19:11]


text:
"But when arba'im shanah of his days were completed, it entered into his lev <n>heart</n> to visit his achim of the Bnei Yisroel. [Shemot 2:11]


text:
"And having seen one of them being treated unjustly he retaliated and brought yashrus <n>justice</n> for the one being oppressed by striking down the Egyptian. [Shemot 2:12]


text:
"Now he was assuming that his achim had binah that Hashem by the hand of Moshe was giving Yeshu'at Eloheinu to them, but they did not have binah.


text:
"And on the next day he came to them as they were fighting and Moshe was trying to reconcile them in shalom, saying, `Anashim, you are achim, why are you injuring one another?' [Shemot 2:13]


text:
"But the one injuring his re'a pushed Moshe aside, saying MI SAMECHA L'SAR V'SHOFET ALENU <n>"Who made you ruler and judge over us?"</n>[Bereshis 19:9; Bamidbar 16:13]


text:
"HALEHARGENI ATAH OMER KA'ASHER HARAGTA yesterday ET HAMITZRI <n>"You do not mean to kill me in the same manner as you killed  the Egyptian yesterday?"</n>


text:
"And Moshe Rabbenu fled at this dvar and became a stranger in eretz Midyan where he became the father of shnei banim. [Shemot 2:11-15]


text:
"And at the fulfillment of arba'im shanah a MALACH appeared to him BELABAT AISH MITOCH HASENEH <n>"in flame of fire from within a burning thorn bush"</n> in the desert of the mountain Sinai.  [Shemot 3:1-2]


text:
"And Moshe Rabbenu having seen this, was mishpoyel <n>standing in awe</n> at the chazon and, as he was approaching it to look more closely, there came the kol <n>voice</n> of Hashem, [Shemot 3:1-4]


text:
"I am the G-d of your Avot, ANOCHI ELOHEI AVRAHAM ELOHEI YITZCHAK V'ELOHEI YA'AKOV <n>"I am the G-d of Avraham and the G-d of Yitzchak and the G-d of Ya'akov"</n>.  But Moshe Rabbenu was trembling with pachad and was not daring to look. [Shemot 3:6]


text:
"And Hashem said to him, SAL NE'ALECHA ME'AL RAGLECHA <n>"Take off your sandals from your feet"</n> for the place on which you have stood is admat kodesh <n>holy ground</n>." [Shemot 3:5; Yehoshua 5:15]


text:
"RAIG RAITI ES ANI AMMI ASHER B'MITZRAYIM <n>"I have seen the oppression of my people in Mitzrayim [Egypt]"</n> and the groaning of them I heard and I came down to deliver them. And now come that I may send you to Mitzrayim <n>Egypt</n>. [Shemot 3:5,7-10; 2:24]


text:
"This Moshe whom they denied having said MI SAMECHA L'SAR V'SHOFET? <n>"Who made you a ruler and a judge?"</n> is the one whom G-d sent to be both SAR <n>ruler</n> and GO'EL <n>redeemer</n> with the help of the malach having appeared to him in the thorn bush. [Shemot 2:14]


text:
"This one led them out, effecting moftim and otot in eretz Mitzrayim <n>Egypt</n> and in the Yam Suf and in the midbar arba'im shanah. [Shemot 7:3, 12:41; 33:1; 11:10; 14:21; 15:25; 17:5,6; Bamidbar 14:33]


text:
"This is the Moshe who said to the Bnei Yisroel NAVI MIKIRBECHA ME'ACHECHA KAMONI YAKIM <n>"A prophet from among you from your brothers like me [Moshe] Hashem will raise up."</n> [Devarim 18:15,18]


text:
"This is the one having been in the kahal <n>assembly</n> in the midbar together with the malach speaking to him at the mountain of Sinai, who was with Avoteinu; he is the one who received torat chayyim to give to us. [Shemot 19:17; Vayikra 27:34; Devarim 32:45-47]


text:
"And Avoteinu were not willing to have mishma'at <n>obedience</n> to Moshe Rabbenu, but they pushed him aside and they turned their levavot back to Mitzrayim, <n>Egypt</n> [Bamidbar 14:3,4]


text:
"having said to Aharon, ASEH LANU ELOHIM ASHER YELEKHU LEFANENU, KI ZEH MOSHE ASHER HE''ELANU MEERETZ MITZRAYIM LO YADA'U MEH HAYAH LO <n>"Make for us g-ds who will go before us; for this Moses who led us out of the land of Egypt--we do not know what happened to him"</n>. [Shemot 32:1,23]


text:
"And at that time they made an egel <n>calf</n> and brought a sacrifice offering to the elil <n>idol</n> and were taking delight in the ma'asim <n>works</n> of their hands. [Shemot 32:4-6; Tehillim 106:19,20]


text:
"But Hashem turned away and handed them over to serve the tzeva Shomayim, just as it has been written in the sefer haNevi'im, HAZEVACHIM UMINCHAH HIGASHTEM LI BAMIDBAR ARBA'IM SHANAH, BET YISROEL <n>"It was not to me that you offered victims and sacrifices forty years in the wilderness, was it, O House of Israel?"</n> [Yehoshua 24:20; Yeshayah 63:10; Yirmeyah 19:13]


text:
"You also took up the ohel of Moloch and the KOKHAV of your g-d Reifan, the tzelamim <n>idols</n> which you made to worship them; therefore N'HIGLEITI ETKHEM MEHALAH <n>"I will exile you beyond"</n> Babylon. [Yirmeyah 7:18, TARGUM HASHIVIM 19:13; Amos 5:25-27]


text:
"Avoteinu had the Mishkan HaEdut in the midbar just as the One who spoke to Moshe Rabbeinu directed him to make it according to the TAVNIT <n>pattern</n> which he had seen. [Shemot 27:21; 38:21; Bamidbar 1:50; 17:7; Shemot 25:8,9,40; Yehoshua 3:14; 18:1]


text:
"And having received it in their turn, Avoteinu brought it in with Yehoshua <n>Joshua</n> upon dispossessing of the land of the Goyim, which Hashem drove out from the presence of Avoteinu until the yamim of Dovid. [Yehoshua 3:14-17; 18:1;23:9; 24:18; Tehillim 44:2; Shmuel Bais 7:2,6; Bereshis 17:8; 48:4; Devarim 32:49]


text:
"And Dovid found Chen v'Chesed Hashem before G-d, and asked that he might find a mishkanot for Elohei Ya'akov. [Shmuel Bais 7:2, 8-16; Melachim Alef 8:17; Tehillim 132:1-5]


text:
"But HaElyon does not dwell in battim made by human hands,  just as the Navi <n>prophet</n> says, [Melachim Alef 8:27; Divrey Hayamim Bais 2:6]


text:
"HASHOMAYIM KISSI V'HAARETZ HADOM RAGLAI <n>"Heaven is my throne and earth is the footstool for my feet"</n>. EI-ZEH BAYIT ASHER TIVNU LI <n>"What kind of House will you build for me?"</n> says Hashem, V'EI-ZEH MAKOM MENUCHATI <n>"Or what place is there for my rest?"</n>


text:
"You AM KSHE OREF <n>"stiff necked people" Shemot 33:5</n>, you who are without the Bris Milah of the lev <n>heart</n> and of the oznayim <n>ears</n>, you always resist the Ruach Hakodesh; you are doing like your Avot. [Shemot 32:9; 33:3,5; Vayikra 26:41; Devarim 10:16; Yirmeyah 4:4; 9:26; Yeshayah 63:10]


text:
"Which of the Nevi'im <n>prophets</n> did your Avot not persecute? And they killed the ones having announced beforehand about the Bias HaMoshiach, the coming of the Tzaddik of whom now you became bogedim <n>betrayers</n> and rotzechim <n>murderers</n>;


text:
"you who received the Torah at the directions of malachim and were not shomer of it."   THE SEQILAH <n>STONING</n> OF STEFANOS, WHO AT THE TIME OF HIS DEATH AL KIDDUSH HASHEM, SEES REBBE, MELECH HAMOSHIACH IN SHOMAYIM AND BECOMES MOSHIACH'S SHLIACH


text:
And hearing these things, they were infuriated in their levavot, and they were grinding their teeth at him.


text:
But being full of the Ruach Hakodesh and having gazed into Shomayim, Stefanos saw the kavod <n>glory</n> of Hashem and Yehoshua standing limin Hashem.


text:
And Stefanos said, "Hinei!  I see the Shomayim having been opened and the Ben HaAdam <n>Moshiach, Daniel 7:13-14</n> standing limin Hashem."


text:
And having cried out with a kol gadol, they shut their oznayim and they rushed down with one impulse upon Stefanos


text:
and having driven Stefanos outside the Ir <n>City</n>, they were stoning him.  And the edim took off their garments at the feet of a bochur named Sha'ul. [Vayikra 24:14,16; Devarim 17:7]


text:
And they went on stoning Stefanos as he called upon Hashem,  saying, "Adoneinu, receive my neshamah." [Tehillim 31:5]


text:
And having fallen down, he cried out in a kol gadol,   "Adoneinu, may this aveirah not be held against them!" And having said this, Stefanos fell asleep.


text:
And Rav Sha'ul was giving approval to the murder of Stefanos and there came about in that day a great pogrom keneged <n>against</n> the Brit Chadasha Kehillah in Yerushalayim, and everyone was scattered throughout the regions of Yehudah and Shomron except the Moshiach's Shluchim.


text:
And chassidim came and gave kevurah <n>burial</n> to Stefanos and they made loud lamentation over him.


text:
But Rav Sha'ul was making havoc of the Moshiach's Kehillah, barging in bais by bais, dragging off both anashim and nashim, and delivering them over to the beis hasohar. THE BESURAS HAGEULAH IS PREACHED IN SHOMRON, MAKING A GEZUNTE CONFRONTATION WITH THE POWERS OF THE OCCULT; A HITORERUT <n>SPIRITUAL AWAKENING</n> BEGINS IN SHOMRON


text:
Now Philippos having gone down to the city of Shomron was preaching to them the Rebbe, Melech HaMoshiach.


text:
And the multitudes with one accord were paying attention to the things being said by Philippos, as they heard him and saw the otot which he was accomplishing.


text:
For many had ruchot teme'ot coming out, crying out with a kol gadol, and many having been paralyzed and many pisechim <n>lame ones</n> were given refu'ah shleimah.


text:
Now a certain ish by name Shimon was previously in the shtetl practicing magic and astonishing the people of Shomron saying that he himself was an ish of gadlus <n>with remarkable superiority</n> and gadol.


text:
And to this Shimon everyone from katon to gadol was paying attention, saying, "Hinei haIsh Hazeh is the ko'ach <n>power</n> of Hashem, the ko'ach hagadol."


text:
But when they had emunah in what Philippos preached about the Malchut Hashem and the Shem of Rebbe, Melech HaMoshiach Yehoshua, they, both anashim and nashim, were submitting to Moshiach's tevilah of teshuvah.


text:
And Shimon himself also had emunah, and, having submitted to Moshiach's tevilah of teshuva, was following Philippos, and, seeing otot and and niflaot and moftim hagedolim taking place, he was constantly mishpoyel <n>standing in awe</n>.  MOSHIACH'S SHLUCHIM COME DOWN TO SHOMRON TO REGULARIZE THE MA'AMINIM HAMESHICHIYIM WITH THE TEVILAH OF THE RUACH HAKODESH <n>2:4; 10:45-46</n>


text:
And when Moshiach's Shluchim heard in Yerushalayim that Shomron has accepted the dvar Hashem, they sent Kefa and Yochanan to them,


text:
For the Ruach Hakodesh had not yet fallen upon anyone of them, but only they had received a tevilah of teshuvah in a mikveh mayim b'Shem Rebbe, Melech HaMoshiach Yehoshua Adoneinu.


text:
Then Kefa and Yochanan were laying their hands upon them and they were receiving the Ruach Hakodesh.


text:
And when Shimon saw that through the laying on of hands of Moshiach's Shluchim that the Ruach Hakodesh is given, he brought to them kesef,


text:
saying, "Give me also this samchut <n>authority</n> that whomever I may lay my hands on may receive the Ruach Hakodesh."


text:
But Kefa said to him, "May your kesef perish with you! Because the matnat Hashem you thought by kesef to acquire. [Melachim Bais 5:16; Daniel 5:17]


text:
"There is not to you a chelek <n>allotted portion</n> nor share in this matter, for your lev <n>heart</n> is krum <n>deviant</n> and not upright before Hashem. [Nechemyah 2:20; Tehillim 78:37]


text:
"Therefore make teshuva <n>repentance, turning from chet [sin] to G-d</n> from your wickedness and daven <n>pray</n> to Hashem if efsher <n>perhaps</n> you will receive selicha for the intent of your lev,


text:
"for I see you are in bitter gall and the bond of haresha." [Devarim 29:18 TARGUM HASHIVIM; Yirmeyah 4:18; Yeshayah 58:6]


text:
And in reply Shimon said, "Daven for me to Hashem that nothing may come upon me of which you have spoken." [Shemot 8:8; Bamidbar 21:7; Melachim Alef 13:6; Yirmeyah 42:2]


text:
The ones then having testified and spoken the dvar Adonoi were returning to Yerushalayim and to many villages of the Shomronim preaching the Besuras HaGeulah.   PHILIPPOS AND THE ETHIOPIAN EUNUCH; THE BEGINNING OF THE FALASHA HITORERUT WHEN THE KETA <n>PASSAGE</n> CONVENIENTLY OMITTED FROM THE MODERN HAFTORAH RE'EH IS NOT OMITTED FROM THE BINAH OF A SINCERE INQUIRER SEEKING THE TRUE ORTHODOX JEWISH FAITH


text:
And a malach Adonoi spoke to Philippos, saying, "Get up and go south on the derech going down from Yerushalayim to Gaza." This is desert.


text:
And having got up, Philippos went.  And, hinei, an Ethiopian man, a eunuch, a court official of the Kandake of the Ethiopians. He was over all of her Otzrot <n>treasury</n> and had come worshiping to Yerushalayim, [Tehillim 68:31; 87:4; Zefanyah 3:10; Yeshayah 56:3-5; Melachim Alef 8:41-43]


text:
And having run, Philippos heard him reading Yeshayah HaNavi, and Philippos said, "So do you have binah of you are reading?"


text:
And he said, "How then might I be able, unless someone will guide me?"  And he invited Philippos to come up and sit with him.


text:
Now the keta <n>passage</n> of the Tanakh which he was reading was this: KASEH LATEVACH YUVAL <n>"He [Moshiach] was led as a lamb to the slaughter"</n> and as a Seh <n>Lamb, Yeshayah 53:7</n> before the one having sheared it is silent, LO YIFTACH PIV <n>"He does not open his mouth"</n>.


text:
`In humiliation his judgment was taken away.  The descendants of him who will tell?  Because he is taken away from HA'ARETZ CHAYYIM.' [Yeshayah 53:7,8; 57:7f TARGUM HASHIVIM]


text:
And in reply the eunuch said to Philippos, "I ask you about whom the Navi <n>prophet</n> says this?  About himself or about some other person?"


text:
And having opened his mouth, and beginning from this keta <n>passage</n> of the Kitvei Hakodesh, Philippos began to preach and fier ois <n>elucidate</n> Yehoshua to him.


text:
And as they were going along the derech, they came upon some mayim and the eunuch says, "Hinei, mayim!  What prevents me from undergoing Moshiach's tevilah of teshuvah in the mikveh mayim?"


text:
And he commanded the chariot to stop and both went down into the mikveh mayim, both Philippos and the eunuch, and Philippos administered Moshiach's tevilah of teshuvah in the mikveh mayim.


text:
And when they came up from the mikveh mayim, the Ruach Hakodesh of Hashem took Philippos away, and the eunuch did not see him any longer, but was going on his way with lev same'ach. [Melachim Alef 18:12; Melachim Bais 2:16; Yechezkel 3:12,14; 8:3; 11:1,24; 43:5]


text:
But Philippos was found in Ashdod, and passing through, he was preaching the Besuras HaGeulah to all shtetlach until he came to Caesarea.


text:
Now Sha'ul still breathing a threat even of retzach <n>murder</n> keneged <n>against</n> the talmidim of Rebbe, Melech HaMoshiach Adoneinu having approached the Kohen Gadol,


text:
He requested from him iggrot of reshus <n>authorization</n> to the shuls of Damascus, that if someone he should find being mishtatef in HaDerech [Hashem], both anashim and nashim, he may lead them bound to Yerushalayim. [Yeshayah 17:1; Yirmeyah 49:23]


text:
Now as he goes, it came about that he comes near Damascus, and suddenly shone around him an Ohr <n>Light</n> from Shomayim;


text:
and he fell on the ground, and heard a kol <n>voice</n>, saying to him, "Sha'ul, Sha'ul, why are you persecuting me?" [Yeshayah 6:8]


text:
"But get up and enter into the city, and it shall be told to you what it is necessary for you to do." [Yechezkel 3:22]


text:
And the anashim traveling with Rav Sha'ul had stood speechless, hearing [Sha'ul's] voice but seeing no one. [Daniel 10:7]


text:
And Rav Sha'ul got up from the ground, and, though his eyes were open, he was seeing nothing.  And leading him by the hand, they brought him into Damascus.


text:
Now there was a certain talmid in Damascus, by name Chananyah, and Rebbe, Melech HaMoshiach Adoneinu spoke to him in a chazon <n>vision</n>, saying, "Chananyah."  And he said, "Hinei I am here, Adoni."


text:
And Rebbe, Melech HaMoshiach Adoneinu said to him, "Get up and go to the rehkov <n>street</n> being called "Yashar" <n>"Straight"</n> and seek in the bais of Yehudah an ish by name Sha'ul from Tarsus.  For, hinei, he is davening,


text:
"and Sha'ul has seen in a chazon <n>vision</n> an ish by name Chananyah come in and place his hands upon him that he may see again."


text:
And Chananyah answered, "Adoni, I heard from many about this man, how many ra'ot <n>evil things</n> he did to your kedoshim in Yerushalayim.


text:
"And here he has samchut <n>authority</n> from the Rashei Kohanim to bind all the ones davening b'shemecha."


text:
But Rebbe, Melech HaMoshiach Adoneinu said to him, "Go, for this one is a keli nivchar <n>chosen vessel</n> of mine to carry Shemi before both Goyim and melachim <n>kings</n> and the Bnei Yisroel.


text:
And Chananyah departed and entered into the bais and having placed his hands upon Rav Sha'ul, he said, "Ach b'Moshiach Sha'ul, Rebbe, Melech HaMoshiach Adoneinu has sent me.  I'm referring to Yehoshua, the one who appeared to you on the derech by which you were coming.  He sent me that you may see again and may be filled with the Ruach Hakodesh."


text:
And immediately fell from his eyes something like scales, and Rav Sha'ul saw again, and, having got up, he submitted to Moshiach's tevilah of teshuvah. RAV SHA'UL DELIVERS DRASHOT IN THE SHULS AT DAMASCUS


text:
And having received okhel <n>food</n>, Rav Sha'ul regained strength.  Now he was with the talmidim in Damascus several yamim.


text:
And immediately in the shuls Rav Sha'ul was preaching Rebbe, Melech HaMoshiach Yehoshua, saying "He is the Ben HaElohim."


text:
And all the ones listening were astonished, and they were saying, "Is this not the one making havoc in Yerushalayim among the ones invoking this Shem?  And was not his tachlis <n>purpose</n> in coming here to bind them over before the Rashei Hakohanim?"


text:
But Sha'ul even more was being strengthened and was confounding the unbelieving Yehudim dwelling in Damascus, by proving that this Yehoshua is the Rebbe, Melech HaMoshiach. RAV SHA'UL ESCAPES FROM THE ONES OF THE YEHUDIM IN DAMASCUS WHO WERE UNBELIEVING


text:
But when yamim rabbim were completed, the ones of the Yehudim who were unbelieving plotted to kill him.


text:
But the mezimma <n>evil design</n> of their kesher <n>plot</n> became known to Rav Sha'ul.  And they were also watching the she'arim <n>gates</n> both yomam valailah that they might kill him;


text:
But Moshiach's talmidim had taken him b'lailah and they let him down through an opening in the wall, having lowered him in a large basket. [Shmuel Alef 19:12] RAV SHA'UL AT YERUSHALAYIM; HE IS MESHADECH <n>INTRODUCED</n> TO THE OTHER SHLUCHIM OF REBBE, MELECH HAMOSHIACH


text:
And having arrived in Yerushalayim, Rav Sha'ul was trying to associate with the Moshiach's talmidim, and they were all afraid of him, not believing that he is a talmid.


text:
But Bar-Nabba, having taken hold of him, brought him to Moshiach's Shluchim and told them how on the derech he saw the Rebbe, Melech HaMoshiach Adoneinu, who had spoken to Rav Sha'ul, and how in Damascus Rav Sha'ul spoke with ometz lev <n>boldness</n> b'Shem Yehoshua.


text:
And Rav Sha'ul was with them, going in and coming out in Yerushalayim, speaking boldly b'Shem Rebbe Melech HaMoshiach Adoneinu.


text:
And Rav Sha'ul was speaking and debating keneged <n>against</n> the Greek-speaking Yehudim; but they were attempting to kill him.


text:
But having learned of this, the Achim b'Moshiach brought Rav Sha'ul down to Caesarea and sent him away to Tarsus.


text:
Then Rebbe, Melech HaMoshiach's Kehillah throughout all of Yehudah and the Galil and Shomron had shalom and was increasing, being built up, and going on in the yir'at Shomayim and in the yir'at Moshiach Adoneinu and, beNechamat HaRuach Hakodesh. THE REFU'AH OF AENEAS


text:
Now it came about that Kefa, passing through all the parts of Eretz Yisrael, came down also to Moshiach's kedoshim dwelling in Lud.


text:
And there Kefa found a certain ish by name Aeneas who had been bedridden shmoneh shanim, for he was paralyzed.


text:
And Kefa said to him, "Aeneas! Rebbe, Melech HaMoshiach Yehoshua heals you.  Get up and make your bed!"  And immediately he got up.


text:
And everyone dwelling in Lud and Sharon saw him, and they turned to Adoneinu. [Divrey Hayamim Alef 5:16; 27:29; 2:1; Yeshayah 33:9; 35:2; 65:10] TAVITHA PREPARED BY A CHEVRA KADISHA FOR KEVURAH ON THE SAME DAY IS RESTORED TO CHAYYIM BY MOSHIACH'S SHLIACH SHIMON KEFA


text:
Now in Yafo there was a certain talmidah by name Tavitha, which, being translated, means "gazelle." This one was abounding in ma'asim tovim and in giving tzedakah, which she was always doing. [Yehoshua1 9:46; Divrey Hayamim Bais 2:16; Ezra 3:7]


text:
And it came about in yamim hahem that this one, having become ill, passed away.  When the women had washed her body, they laid it in the upper story.


text:
And since Lud was near to Yafo, Moshiach's talmidim, having heard that Kefa was there, sent shnei anashim to him, summoning Kefa that he not delay in coming to them.


text:
Kefa, getting up, went with them.  And when he arrived, they brought him up into the upper story room, and all the almanot stood beside him, weeping and showing the tunics and garments that Tavitha made while she was with them.


text:
But Kefa, having put everyone outside, and having fallen down, davened.  And when he turned to the niftar, he said, "Tavitha, get up!"  And she opened her eynayim and, having seen Kefa, she sat up.


text:
And having given his hand to her, he made her to stand up alive again; and, having called the Moshiach's kedoshim and the almanot, Kefa presented her chayyah <n>living</n>.


text:
It became known throughout all Yafo, and rabbim <n>many</n> had emunah in Rebbe, Melech HaMoshiach Adoneinu.


text:
Now a certain ish in Caesarea by name Cornelius, a centurion from what was called the Italian cohort,


text:
a devout man, a yire Elohim, as was all his bais, who practiced much tzedakah for the benefit of Am Yisroel, and davened to Hashem continually.


text:
Cornelius clearly saw in a chazon <n>vision</n> lav davka <n>approximately</n> at the ninth hour of the day <n>three o'clock in the afternoon</n> a malach Hashem having come to him and having said to him, "Cornelius!" [Tehillim 55:17]


text:
And having looked intently at him and having become afraid, Cornelius said, "What is it, Adon?"  The malach said to him, "Your tefillos and your giving tzedakah have ascended as a zekaron <n>memorial offering</n> before Hashem. [Tehillim 20:3]


text:
And, when the malach speaking to him had departed, Cornelius summoned shnayim of his household avadim and a devout chaiyal <n>soldier</n> from among the ones in his service,


text:
Now on the next day, as these were traveling and drawing near to Yafo, around the sixth hour <n>noon</n>, Kefa went up on to the roof to daven <n>pray</n>.


text:
And Kefa became hungry, and was wanting to have a meal; but while they were preparing it, Kefa fell into a trance;


text:
and he sees Shomayim having been opened, and a certain object descending like a large linen cloth lowered by four corners upon haAretz.


text:
In this were all the four-footed animals and remesh haAdamah and Of haShomayim <n>birds of heaven</n>.


text:
But Kefa said, "Chalilah li, Adonoi! For I have never eaten basar pigulim <n>unclean meat</n>." [Vayikra 11:4-8, 13-20; 20-25; Devarim 14:3-20; Yechezkel 4:14]


text:
And the kol came to Kefa again for a second time, "What Hashem made tahor <n>clean</n>, you should no longer regard as tameh <n>unclean</n>." [Bereshis 9:3]


text:
Now, while Kefa was greatly perplexed within himself as to what the chazon which he saw might be, hinei, the anashim, who had been sent by Cornelius, and who had, by inquiring, found the bais of Shimon, stood at the gate;


text:
And while Kefa was reflecting on the chazon, the Ruach Hakodesh said to him, "Hinei, shloshah anashim are looking for you.


text:
"But get up and go downstairs and accompany them without  apprehensions, for I myself have sent them."


text:
And Kefa went downstairs to the anashim and said, "Hinei, I am the one whom you are seeking; for what reason did you come?"


text:
And they said, "Cornelius, a centurion, an ish tzaddik, and a yire Elohim with a shem tov with all the Am HaYehudim, was directed by a malach kadosh to summon you to his bais and to hear a message from you."


text:
Therefore, having invited them in, Kefa gave them hachnosas orchim <n>hospitality, lodging</n>. And on the next day Kefa got up and went away with them, and some of the Achim b'Moshiach from Yafo accompanied him.


text:
And on the next day, Moshiach's Shliach Shimon Kefa entered into Caesarea, and Cornelius was expecting them, having called together his krovey mishpokhot <n>relatives</n> and close friends.


text:
Now when it came about that Kefa entered, Cornelius met him, falling at his feet to pay him reverence. [Daniel 7:14; 3:18]


text:
Kefa made him stand up, saying, "Get up.  I myself am an ish also" <n>i.e. only a man, one of the behar, common people</n>.


text:
and he said to them, "You have da'as that it is asur <n>prohibited</n> for an ish Yehudi to associate with or to approach a nokhri <n>foreigner</n>. And yet to me Hashem showed to call no one sheketz <n>abomination</n> or tameh <n>unclean</n>.


text:
"Therefore, also, when summoned, I came, raising no objections.  And so I ask for what reason you summoned me?"


text:
Cornelius said, "Four days ago to this hour, I was davening in my bais at the ninth hour, and, hinei, an ish stood before me in shining malbush <n>clothing</n>,


text:
`Therefore, send to Yafo and summon Shimon who is called Kefa.  He is staying in the bais of Shimon the tanner by the sea.'


text:
"At once I sent for you and you did well having come. Now, therefore, we all are present before Hashem to hear all the things that have been commanded to you by Adonoi." SHIMON KEFA SPEAKS IN CORNELIUS' HOUSE


text:
And opening his mouth, Kefa said, "Omein, I have binah that Hashem is not one to show masso panim <n>partiality</n>, [Devarim 10:17; Divrey Hayamim Bais 19:7; Iyov 34:19]


text:
"but in every nation the ones who have yirat Shomayim and work Tzedek [Daniel 9:25] are acceptable to him.


text:
"The dvar which he sent to the Bnei Yisroel, preaching shalom through Rebbe, Melech HaMoshiach Yehoshua <n>Hu Adon Kol!</n> [Yeshayah 52:7; Tehillim 107:20; 147:18 TARGUM HASHIVIM]


text:
"--you know the thing which took place throughout all Yehudah, having begun from the Galil after the tevilah of teshuvah which Yochanan preached,


text:
"You know Rebbe, Melech HaMoshiach Yehoshua from Natzeret, how Hashem anointed him with the Ruach Hakodesh and with ko'ach <n>power</n>, and how he went about doing mitzvot and giving refu'ah shlemah to all the ones being oppressed by Samael <n>the devil</n> because Hashem was with him. [Yeshayah 61:1]


text:
"We are edim <n>witnesses</n> of all things which he did both in the countryside of Yehudah and in Yerushalayim.  And they also put him to death, having hung him on an aitz <n>tree</n>. [Devarim 21:22]


text:
"This one Hashem made to stand up alive again on the Yom HaShlishi and granted to him to be visible,


text:
"not to Klal Yisroel, but to edim which had been chosen beforehand by Hashem, that is, to us who ate and drank together with him at Tish after his Techiyas HaMesim.


text:
"Rebbe, Melech HaMoshiach gave mitzvah to us to preach to the people and to bear solemn edut <n>testimony</n> that this one is the one having been appointed by Hashem as shofet <n>judge</n> of haChayyim and haMesim.


text:
"To this one all the Nevi'im <n>prophets</n> bear witness that through ha-Shem of him [Rebbe, Melech HaMoshiach Yehoshua] everyone who has emunah in him has selicha <n>forgiveness</n> of chatta'im <n>averos, sins</n>." [Yeshayah 53:11] NON-JEWS RECEIVE THE TEVILAH IN THE RUACH HAKODESH


text:
While Kefa was still speaking these words, the Ruach Hakodesh fell upon all the ones hearing the dvar.


text:
And the Messianic Jews who had come with Kefa were mishpoyel <n>standing in awe</n> that also upon the Goyim the matnat HaRuach Hakodesh has been poured out.


text:
"Surely no one can refuse the mikveh mayim for these to be given Moshiach's tevilah of teshuvah who have received the tevilah in the Ruach Hakodesh just as we did, can he?"  [Acts 2:4]


text:
And Kefa gave orders for them to be given Moshiach's tevilah of teshuvah in the Shem of Rebbe, Melech HaMoshiach Yehoshua. Then they asked him to remain some yamim.


text:
And the Moshiach's Shluchim and the Achim b'Moshiach, the ones throughout Yehudah, heard that also the Goyim received the dvar Hashem.


text:
But when Kefa went up to Yerushalayim, those of the faction of the Bris Milah were taking issue with him,


text:
saying, "You entered into a bais of anashim arelim <n>uncircumcised men</n> and you sat at tish with them."


text:
"I was davening in the shtetl of Yafo and in a trance I saw a chazon <n>vision</n> of a certain object descending like a large linen cloth being lowered by four corners from Shomayim and it came up to me.


text:
"And when I had gazed upon it, I saw four-footed animals of ha'aretz and chayyat hasadeh and remesh haAdamah and Of HaShomayim.


text:
"But I said, `By no means, Adoni, because nothing common or tameh <n>unclean</n> has ever entered into my stomach.


text:
"And the kol answered for a second time from Shomayim, `What  Hashem made tahor <n>clean</n> do not declare tameh <n>unclean</n>.'


text:
"--Hineh-- at once shloshah anashim stood at the bais in which I was, having been sent from Caesarea to me.


text:
"And the Ruach Hakodesh said to me to accompany them without having hesitated and these sheshet haAchim b'Moshiach came with me also, and we entered into the bais of the ish.


text:
"He reported to us how he saw the malach in his bais having stood and having said, `Send to Yafo and summon Shimon, the one being called Kefa,


text:
And I remembered the dvar of Rebbe, Melech, HaMoshiach Adoneinu, how he used to say, `Yochanan gave a tevilah of teshuva with a mikveh mayim, but you will be given a tevilah with the Ruach Hakodesh.'


text:
"If then Hashem gave the same matanah to them as also to us  after believing in Rebbe, Melech HaMoshiach Adoneinu, who then was I to  stand in the way of Hashem?"


text:
And having heard these things, they remained silent and glorified Hashem, saying `Then also to the Nations Hashem has given teshuva unto Chayyim.'  THE BRIT CHADASHA KEHILLAH AT ANTIOCH


text:
Then the ones, that is, those having been scattered because of the tzoros that happened in connection with Stefanos, came to Phoenicia and Cyprus and Antioch, speaking to no one the dvar Hashem except only to Yehudim.


text:
And there were some of them, anashim of Cyprus and Cyrene, who having come to Antioch, were speaking also to the Yevanim <n>Greeks</n>, proclaiming the Besuras HaGeulah of Adoneinu Yehoshuah.


text:
The hand of Adonoi was on them and a large number, having had emunah, turned to Rebbe Melech HaMoshiach Adoneinu.


text:
The report about them was heard in the ears of the Kehillah of Moshiach in Yerushalayim, and they sent out Bar-Nabba to go to Antioch;


text:
who having come, and having seen the Chen v'Chesed Hashem,  rejoiced and was encouraging every one devoted of lev to remain true to Rebbe, Melech HaMoshiach Adoneinu.


text:
For Bar-Nabba was a a mentsh, a gavra, an ish tov full of the Ruach Hakodesh and of emunah. And a great multitude was added to Adoneinu.


text:
and, having found him, he brought him to Antioch. And it came about that for an entire year, they met with Moshiach's Kehillah there, and taught a large multitude. And it was in Antioch the talmidim were first called ma'aminim hameshichiyim <n>messianic believers</n>.


text:
One of them, by name Agav, having got up, indicated through the Ruach Hakodesh a great famine was about to come all over the world. And this famine actually occurred during the time of Claudius.


text:
Now the talmidim decided that according to their means, each of them would send support to the Achim b'Moshiach dwelling in Yehudah;


text:
Having seen that this was pleasing to the Judeans, Herod proceeded to arrest Kefa also.  This happened during the yamim of Chag HaMatzot. [Shemot 12:15; 23:25]


text:
When he had Kefa seized, he put him in the beis hasohar, having handed him over to four squads of chaiyalim to guard him, intending after Pesach to bring him before the people.


text:
Therefore, Kefa was being kept in the beis hasohar.  But tefillah to Hashem was earnestly being made by Moshiach's Kehillah for him.  SHIMON KEFA DELIVERED FROM THE BEIS HASOHAR


text:
But b'lailah, when Herod was about to lead him out, Kefa, bound with two shasherot <n>chains</n>, was sleeping between shnei chaiyalim; and, before the delet <n>door</n>, were shomrim <n>guards</n> keeping watch over the beis hasohar.


text:
Then--hinei--a malach HaAdon approached and ohr <n>light</n> shone in the cheder <n>room</n>, and, having struck the side of Kefa, he awoke him, saying, "Get up quickly!" And the kaval <n>chain/fetter</n> fell off his hands. [Tehillim 107:14]


text:
The malach said to Kefa, "Put on your gartel and tie your sandals." And Kefa did so. And the malach says to him, "Put on your kaftan and follow me."


text:
And having gone out, Kefa was following the malach, and he did not have da'as that the thing happening was grahda <n>as a matter of fact</n> real, but he was thinking he was seeing a chazon through the malach.


text:
And having gone through the shomrim, the rishonim and the sheniyyim, they came upon the Sha'ar HaBarzel leading to the Ir Kodesh.  This was opened to them by itself. And having gone out, they went along one rehkov <n>street</n>, and immediately the malach went away from him.


text:
And Kefa, having come to himself, said, "Now I have da'as for sure that HaAdon sent out his malach and delivered me from the hand of Herod and from all the expectation of the Judean people." [Tehillim 34:7; Daniel 3:28; 6:22]


text:
Having realized this, Kefa came upon the bais of Miryam the em <n>mother</n> of Yochanan, the one being called Markos, where there were many having been assembled and davening.


text:
And when Kefa knocked on the delet <n>door</n> of the gate, a na'arah by name Rhoda, approached to listen.


text:
And having recognized the kol of Kefa, from simcha she did not open the gate but, having run inside, she reported that Kefa stood at the gate.


text:
But the ones there said to her, "You are meshuggah!" But she kept insisting it was so. But they were saying, "It is his malach."


text:
But Kefa continued knocking. And having opened the gate, they saw him, and were mishpoyel <n>standing in awe</n>.


text:
And having motioned to them with his hand to be silent, he told them how HaAdon led him out from the beis hasohar. Then Kefa  said, "Report to Ya'akov and to the Achim b'Moshiach these things." And having gone out, Kefa went to another place.


text:
Now when it was boker, there was not a little commotion among the chaiyalim as to what had become of Kefa.


text:
Now Herod, having sought after him and not having found him, after questioning the shomrim, commanded them to be led away to execution.  Then Herod went down from Yehudah to Caesarea, and was staying there.    THE MAVET OF HEROD


text:
Now Herod was gor <n>very</n> angry with the people of Tzor and those of Tzidon and with one mind they were coming to him; and, having won over Blastus, the king's chamberlain, they were requesting shalom, because their country was fed by the king's country. [Melachim Alef 5:9,11; Yechezkel 27:17]


text:
Now on the appointed day, Herod, having clothed himself with royal malbush <n>clothing</n> and having sat down on the kisseh hamishpat, was delivering a pubic address to them.


text:
Immediately, a malach Adonoi struck him, because he did not give the kavod to Hashem. And, having become eaten with worms, Herod died. [Shmuel Alef 25:38; Shmuel Bais 24:16,17; Melachim Bais 19:35]


text:
And Bar-Nabba and Sha'ul returned from Yerushalayim, having fulfilled their shlichut to deliver the tzedakah and having taken along with them [back to Antioch], Yochanan the one called Markos.


text:
Now there were in Antioch among the Moshiach's Kehillah there nevi'im and morim: Bar-Nabba, and Shimon called Niger, and Lucius from Cyrene, and Menachem <n>brought up with Herod the tetrarch</n>, and Rav Sha'ul.


text:
They were ministering to Adonoi and under a tzom when the Ruach HaKodesh said to them, "Set apart for me Bar-Nabba and Sha'ul for the avodas kodesh to which I have called them." [Divrey haYomim Bais 13:10; 35:3; Yechezkel 40:46; 44:16; 45:4]


text:
Then, having continued the tzom and having davened and having laid their hands upon them, they sent them off.  THE MOSHIACH'S SHLUCHIM PREACH IN CYPRUS AND ENCOUNTER A SHABTSITVAINIK <n>FALSE PROPHET</n> WHO, AS A ENEMY OF MOSHIACH, TRIES TO HINDER THE PREACHING OF THE BESURAS HAGEULAH


text:
They, then, having been sent out by the Ruach Hakodesh, went down to Seleucia, and from there sailed away to Cyprus.


text:
Having arrived in Salamis, they were proclaiming the dvar Hashem in the shuls, with Yochanan Markos also as ozer <n>helper</n>.


text:
Having passed through the whole island as far as Paphos, they found a certain ish, a magician, a Jewish navi sheker, to whom was the name Bar-Yehoshua,


text:
who was with the proconsul Sergius Paulus, an ish of seychel.  This one, having summoned Bar-Nabba and Sha'ul, sought to hear the dvar Hashem.


text:
But Elymas the magician was opposing them <n>for thus is his name translated</n> and was seeking to be mashpia on the proconsul <n>seeking to sway him to think undesirably</n> about the emunah <n>faith</n>. [Yeshayah 30:11]


text:
But Rav Sha'ul, the one also called Paulos, having been filled with the Ruach Hakodesh, gazed at him,


text:
and said, "O ish full of all mirmah and all resha, ben haSatan, oyev <n>enemy</n> of all Tzedek, will you not cease making crooked the straights paths of Hashem? [Hoshea 14:9]


text:
"Now --heini-- the yad Hashem is on you, and you will be blind, not seeing the shemesh <n>sun</n> for awhile."  Immediately, mistiness and choshech <n>darkness</n> fell on him, and, going about, he was seeking someone to lead him by the hand. [Shemot 9:3; Shmuel Alef 5:6,7; Tehillim 32:4; Bereshis 19:10,11; Melachim Bais 6:18]


text:
Then, the proconsul, having seen what had happened, had emunah, being mishpoyel <n>standing in awe</n> at the torah about Rebbe, Melech HaMoshiach Adoneinu.


text:
And having put out to sea from Paphos, Rav Sha'ul and those   with him came to Perga of Pamphylia.  But Yochanan <n>Markos</n>, having left them, returned to Yerushalayim.


text:
But having gone on from Perga, they came to Pisidian Antioch, and, having entered the shul on Shabbos, they sat down.


text:
After the keriat HaTorah and the keriat HaNeviim, the Rashei Beit HaKnesset sent to them, saying, "Anashim Achim if there is any dvar hachizzuk among you to the people, say it."


text:
And having got up and having motioned with his hand, Rav Sha'ul said, "Anshei Yisroel and Yirei Elohim, listen!


text:
"Elohei HaAm Yisroel chose Avoteinu. Hashem made the people  great during their sojourn in the land of Mitzrayim <n>Egypt</n>, and with an uplifted arm he led them out of it, [Shemot 6:1,6,7; 14:8; Devarim 7:6-8]


text:
"and lav davka <n>approximately</n> ARBA'IM SHANAH he put up with them in the desert, [Devarim 1:31; Bamidbar 14:33,34; Tehillim 95:10; Shemot 16:35;]


text:
"and having destroyed SHIVAH GOYIM in eretz Canaan, he gave as a nachalah their land [Devarim 7:1; Yehoshua 14:2; 19:51; Tehillim 78:55]


text:
"during lav davka <n>approximately</n> arba me'ot vachamashim shanah.  After these things, he gave shofetim until Shmuel HaNavi. [Shofetim 2:16; Shmuel Alef 3:19,20]


text:
"And then they asked for a melech, and Hashem gave to them Sha'ul Ben Kish, an ish from the shevet of Binyamin, for arba'im shanah, [Shmuel Alef 8:5,19; 10:1; 9:1,2]


text:
"And after having removed Sha'ul, Hashem raised up Dovid as a Melech for them. About Dovid also Hashem spoke favorably, saying `I found Dovid Ben Yishai an ISH KILEVAVO ("a man after his [G-d's] heart"] who will do all my ratzon.' [Shmuel Alef 15:23; 16:13; Tehillim 89:20; Shmuel Alef 13:14; Yirmeyah 3:15; Yeshayah 44:28]


text:
"From the zera <n>seed</n> of this man, according to the havtachah <n>promise</n>, Hashem has brought to Yisroel a Moshi'a <n>Savior</n>,  Yehoshua. [Shmuel Bais 7:11; 22:51; Yirmeyah 30:9]


text:
"Now, previously, before the coming of Moshiach, Yochanan proclaimed to Klal Yisroel a tevilah of teshuva.


text:
"Now as Yochanan was completing his course, he was saying `What do you suppose me to be?  I am not!  But, hinei, he comes after me of whom I am not worthy to untie the sandal of his feet.'


text:
"Achim, Bnei Mishpochah Avraham, and Yirei Elohim, it is to us that the dvar of this Yeshu'at Eloheinu was sent out. [Tehillim 107:20]


text:
"For the ones dwelling in Yerushalayim and their rashim did not have da'as of this one or of the dvarim of the Nevi'im being read every Shabbos; they fulfilled these dvarim by condemning him.


text:
"When they finished all the things having been written about him, he was taken down from the aitz <n>tree</n>, and they put him into a kever <n>tomb</n>.


text:
"and he was seen over many yamim by the ones having come up with him from the Galil to Yerushalayim who now are his edim to the people.


text:
"And we are preaching to you the Besuras HaGeulah of the Havtachah made to Avoteinu, [Yeshayah 40:9; 52:7]


text:
"that Hashem has fulfilled this havtachah for us, their banim, having made to stand up alive again Rebbe, Melech HaMoshiach Yehoshuah, as also in the Tehillim it has been written, BENI ATAH, ANI HAYOM YELIDETICHA <n>"You are my son; today I have become your father"</n>. [Tehillim 2:7]


text:
"And that he made him to stand up alive again from the Mesim, no longer to return to decay, thus he has said, `I will give you CHASEDEI DOVID HANE'EMANIM. [Yeshayah 55:3 TARGUM HASHIVIM]


text:
"Therefore, also elsewhere in the Tehillim, he says LO TITEN CHASIDECHA LIR'OT SHACHAT ("You will not allow your Chassid <n>Moshiach) to undergo decay"</n>. [Tehillim 15:10; 16:10 TARGUM HASHIVIM]


text:
"For Dovid, after in his own dor <n>generation</n> he had served by the yirat Hashem, fell asleep, and VAYISHKAV DOVID IM AVOTAV and he experienced decay. [Shmuel Bais 7:12; Melachim Alef 2:10; Shofetim 2:10; Divrey Hayamim Bais 29:28]


text:
"Let it be known, therefore, to you, Anashim, Achim, that through this one, selicha <n>forgiveness</n> of chatta'im, <n>averos [sins]</n> is proclaimed to you; and from all things of which by the Torah of Moshe Rabbenu you were not able to be justified,


text:
"Be shomer then that the thing having been spoken by the Nevi'im <n>prophets</n> may not come upon you,


text:
RE'U V'HABITU V'HITAMMEHU TEMAHU.  KI PO'AL POEL BIMEKHEM LO TA'AMINU KI YESUPAR <n>"Look"</n> scoffers, <n>"And be amazed and marvel and stand in awe"</n> and perish, <n>"because I am working a work in your yamim, a work which you may by no means believe if someone should tell you."</n> [Chabakuk 1:5 TARGUM HASHIVIM]


text:
And as Rav Sha'ul and Bar-Nabba were going out, the people were begging that these dvarim be spoken to them the following Shabbos.


text:
And when the gathering was dismissed, rabbim <n>many</n> of the Yehudim and of the gerim who were Ye're'im Elohim, followed Rav Sha'ul and Bar-Nabbba, who urged them to remain in the Chen v'Chesed Hashem.


text:
But when the Yehudim saw the multitudes, they were filled with kinah and were choilek <n>taking issue</n> and speaking keneged <n>against, in opposition to</n> the things being spoken by Rav Sha'ul, and they were committing Chillul Hashem.


text:
And having spoken with ometz lev <n>boldness</n>, Rav Sha'ul and Bar-Nabba said, `To you it was necessary rishonah <n>first</n> for the dvar Hashem to be spoken; vi-bahlt <n>since</n> you reject it, and judge yourselves not worthy of Chayyim Olam, hinei, we are turning to the Goyim.


text:
"For thus has Hashem commanded us UNETATICHA L'OHR GOYIM, LIH'YOT YESHU'ATI AD KETZEH HAARETZ" <n>"I have placed you as a light to the Nations, that you should bring salvation to the end of the earth."</n> [Yeshayah 49:6]


text:
Now hearing this, the Goyim rejoiced with simcha gedolah and were praising the dvar Hashem.  And as many as had been destined to Chayyim Olam became ma'aminim hameshichiyim.


text:
But the Yehudim aroused the chashuve <n>prominent</n> G-d-fearing nashim and the machers of the city, and they instigated redifah keneged Rav Sha'ul and Bar-Nabba, and they drove them from out of  their territory.


text:
And having shaken off the dust of their feet against them, Rav Sha'ul and Bar-Nabba came to Iconium;


text:
Now it came about in Iconium that together they entered into the shul and the same thing transpired: they spoke with the result that both Yehudim and and a great multitude of Yevanim became ma'aminim hameshichiyim.


text:
And the Yehudim who disobeyed were the ones who aroused and stirred up in anger the nefashot <n>souls</n> of the Goyim keneged <n>against</n> the Achim b'Moshiach.


text:
Therefore, they continued for a long zman <n>time</n> speaking with ometz lev <n>boldness</n> for Hashem, who gave edut to the dvar of Chen v'Chesed Hashem by granting otot and moftim to take place by the hands of Moshiach's Shluchim.


text:
And the multitude of the city was divided, and some were with the [disobedient, 14:2] Yehudim but, others, with the Moshiach's Shluchim.


text:
And when an attempt came by both the Goyim and the Yehudim with their rashim to mistreat and to stone them,


text:
when the Moshiach's Shluchim became aware of this, they fled to the cities of Lycaonia, Lystra, and Derbe, and the surrounding countryside.


text:
And there the Moshiach's Shluchim were preaching the Besuras HaGeulah. RAV SHA'UL AND BAR-NABBA AT LYSTRA


text:
And a certain ish in Lystra, powerless in his feet, was sitting, pise'ach from his imma's womb, a man who had never walked.


text:
This one heard Rav Sha'ul speaking, and when he gazed at the man and saw that he has emunah <n>faith</n> to be restored to health,


text:
Rav Sha'ul said in a kol gadol, "Stand upright on your feet." And the man jumped up and was walking around. [Yechezkel 2:1]


text:
And the multitudes, when they saw what Rav Sha'ul did, shouted in the Lycaonian language, saying, "The g-ds, having been made like anashim, have come down to us."


text:
And they were calling Bar-Nabba "Zeus" and Rav Sha'ul "Hermes," vi-bahlt <n>since</n> Rav Sha'ul was the main speaker.


text:
And the priest of Zeus was outside the city and brought bulls and flower wreaths to the gates; he and the multitudes wanted to offer a pagan zevach.


text:
But having heard this, the Moshiach's Shluchim Bar-Nabba and Rav Sha'ul tore their kaftans and rushed out into the crowd, crying out,


text:
"Anashim, why are you doing these things?  We also are of the same nature as you, mere men, preaching to you to turn in teshuva from these worthless things to the Elohim Chayyim who made HASHOMAYIM V'ES HAARETZ V'ES HAYAM and all the things in them; [Shmuel Alef 12:21; Bereshis 1:1; Tehillim 146:6; Shemot 20:11]


text:
"In the dorot having passed, Hashem allowed all the Goyim to go their own way. [Tehillim 81:12; Michoh 4:5]


text:
"And yet Hashem did not leave himself without an eidus <n>witness</n> in doing hatovim to you, giving geshem from Shomayim and seasons of bearing p'ri, filling you with ochel and your levavot with simcha." [Devarim 11:14; Iyov 5:10; Tehillim 65:10; 4:7; 147:20]


text:
And even saying these things, it was with difficulty that Moshiach's Shluchim restrained the multitudes from offering pagan zevachim to them. [Amos 9:11 TARGUM HASHIVIM; Yirmeyah 12:15; Yeshayah 45:21]


text:
Then [disobedient] Yehudim came from Pisidian Antioch and Iconium and, having won over the crowds and having stoned Rav Sha'ul, they were dragging him outside the city, thinking he had died.


text:
And after the Moshiach's talmidim had surrounded Rav Sha'ul, he got up and entered the city.  And on the next day he went  with Bar-Nabba to Derbe.  THE RETURN TO ANTIOCH IN SYRIA


text:
And having preached the Besuras HaGeulah in that city and having made many talmidim, they returned to Lystra and to Iconium and to Pisidian Antioch,


text:
strengthening the nefashot <n>souls</n> of Moshiach's talmidim, encouraging them to remain in the [Orthodox Jewish] emunah <n>faith</n>, and exhorting them that through tzarot rabbot it is necessary for us to enter into the Malchut Hashem.


text:
And having chosen for messianic s'michah Zekenim installed in every one of Moshiach's Kehillot, and having davened with tzomot, the Moshiach's Shluchim commended them to Adoneinu in whom they had had emunah.


text:
And from there, they sailed away to Syrian Antioch, their point of origin from which they had been commended to the Chen v'Chesed Hashem to the Messianic avodas kodesh which they had completed.


text:
Upon their arrival in Syrian Antioch, they assembled the Moshiach's Kehillah there, and were reporting what Hashem had done with them and how he had opened for the Nations a sha'ar of emunah.


text:
And some men came down from Yehudah to Syrian Antioch and were teaching the Achim b'Moshiach that if you lack the Bris Milah as prescribed by Moshe Rabbenu, it is impossible for you to come to Yeshu'at Eloheinu.


text:
Now this brought them into a dispute and a debate of no little proportion with Rav Sha'ul and Bar-Nabba, who were appointed to go up with some others from them to bring this sheilah <n>question</n> before the Moshiach's Shluchim and Zekenim in Yerushalayim.


text:
Then having been sent on their way by the Kehillah, they were passing through both Phoenicia and Shomron telling in detail how the Nations were turning to Hashem and they were bringing great simcha to all the Achim b'Moshiach.


text:
And having come to Yerushalayim, they were there received by Moshiach's Kehillah and the Moshiach's Shluchim and the Zekenim and they reported what things Hashem had done with them.


text:
But some of the ma'aminim hemeshichiyim from the kat of the Perushim rose up, saying, "It is necessary to give the Goyim the Bris Milah and to command them to be shomer mitzvot, keeping the Torah of Moshe Rabbenu."


text:
And the Moshiach's Shluchim and the Zekenim were gathered together as a council to consider this matter.


text:
And after much deliberation had taken place, Moshiach's Shliach Shimon Kefa got up.  Kefa said to them, "Anashim, Achim b'Moshiach, you have da'as that in the early days Hashem chose that among you I would be the one and through my mouth the Goyim would hear the dvar Hashem of the Besuras HaGeulah and would come to emunah [in the Orthodox Jewish faith]. IT IS THE TEVILAH OF THE RUACH HAKODESH THAT IS HASHEM'S WITNESS AS TO WHO, WHETHER BORN JEWISH OR NON-JEWISH, HAS IN FACT BECOME MEKABEL OF THE TRUE ORTHODOX JEWISH FAITH OF THE TRUE MOSHIACH


text:
"And the One who has da'as of levavot, Hashem, bore solemn edut and stood as their witness, having given the non-Jews the tevilah in the Ruach Hakodesh just as Hashem did also to us Jews [Acts 2:4; 10:46].


text:
"And in making tehorot their levavot by emunah, in this repect Hashem did not differentiate between us Jews and those non-Jews.


text:
"Therefore, now why are you testing Hashem by laying an ol <n>yoke</n> upon the neck of the talmidim which neither Avoteinu nor we were able to bear? [Devarim 9:5-6]


text:
"On the contrary, Anu Ma'aminim <n>We believe</n> that we Jews come to Yeshu'at Eloheinu by the Chen v'Chesed Hashem of the Rebbe, Melech HaMoshiach Adoneinu in the same Derech Hashem as those non-Jews do also." [Rom.3:9,30]


text:
And then all the multitude was silent and they were listening to Bar-Nabba and Rav Sha'ul describing what otot and moftim Hashem did among the Nations through them.


text:
And after Rav Sha'ul and Bar-Nabba fell silent, Moshiach's Shliach Ya'akov responded, saying, "Anashim, Achim b'Moshiach, listen to me."  THE REPLY OF THE MOSHIACH'S BRIT CHADASHA "SANHEDRIN" TO SHIMON KEFA, RAV SHA'UL AND BAR-NABBA: TNOIM <n>STIPULATIONS) [A VARIANT ON THE SHEVA MITZVOS B'NAI NOACH WHICH HAD TO DO WITH 1) COURTS OF JUSTICE, 2) IDOL WORSHIP, 3) BLASPHEMY, 4) HUMAN BLOODSHED, 5) IMMORALITY, 6) ROBBERY, AND 7) EATING THE FLESH OF THE LIMB OF A LIVING ANIMAL] AND THE VARIANT TNOIM LISTED BELOW WERE NECESSARY --AND HERE IS THE IMPORTANT THING--THE PARTICULAR TNOIM LISTED BELOW 1) GILUI ARAYOT 2) SH'CHITAH 3) DAHM AND 4</n> AVODAH ZARAH WERE NECESSARY NOT MERELY FOR ONE OF THE YIREI ELOHIM        <n>G-D-FEARERS</n> OR FOR ONE OF THE CHASIDEI UMOT HAOLAM <n>PIOUS IN THE GENTILE WORLD</n> BUT FOR--IN THE TURNING OF THE AGES IN THE NEW ORDER OF MOSHIACH'S TECHIYAS HAMESIM--A MESSIANIC GER <n>A FULL PROSELYTE</n> TO MESSIANIC ORTHODOX JUDAISM; THIS WAS SO IN ORDER FOR THERE TO BE CHAVURAH AT MOSHIACH'S TISH BETWEEN THE SHE'ARIT OF ORTHODOX LAW OBSERVANT JEWS WHO ARE MA'AMINIM HAMESHICHIYIM <n>SEE ACTS 21:20</n> AND THE SHE'ARIT OF THE NATIONS WHO ARE MA'AMINIM HAMESHICHIYIM; FOR THE MATTERS OF GILUI ARAYOT <n>SEXUAL IMMORALITY</n>, SH'CHITAH, DAHM, AND AVODAH ZARAH <n>IDOLATRY</n>, ALL HAVE TO DO WITH THE ISSUE OF THE RECEPTION BY THE ORTHODOX JUDAISM OF REBBE, MELECH HAMOSHIACH ADONEINU YEHOSHUA OF THE GER TZEDEK <n>THE SINCERE PROSELYTE</n> FROM THE NATIONS, A CRUCIAL QUESTION REQUIRING ACHDUS IN THE DECISION; MOSHIACH'S SHLIACH YA'AKOV ASSURES HIS FELLOW ORTHODOX JEWS THAT THEY NEED NOT BE THREATENED OR ALARMED BY RAV SHA'UL'S GROWING SHLICHUT TO THE GOYIM BECAUSE HASHEM IS IN FACT VERY MUCH IN THIS WORLD-WIDE ENTERPRISE, AND, BESIDES, NOTHING WILL BE LOST BY ORTHODOX JUDAISM, SINCE THERE WILL ALWAYS BE, THROUGHOUT THE WORLD, SHULS LIKE MOSHIACH'S SHLIACH RAV YA'AKOV'S OWN MESSIANIC ORTHODOX JEWISH SHUL IN YERUSHALAYIM WHERE ON SHABBOS THE TORAH IS READ AND PREACHED AND PRACTICED; THE DECISION OF THIS COUNCIL OF CHAREDIM IS PRIOR TO AND TAKES PRECEDENCE OVER ANY COUNCIL OF THE RABBIS OF YAVNEH OF YOCHANAN BEN ZAKKAI, A FACT TO WHICH HASHEM HIMSELF ATTESTS BY THE OTOT OF THE TEVILAH OF THE RUACH HAKODESH, FOR AT MOSHIACH'S TISH THE SHE'ARIT OF THE NATIONS ARE FULL MESSIANIC PROSELYTES WITH THE BRIS MILAH OF THE RUACH HAKODESH AND HITKHADESHUT AND EACH IS A GER TZEDEK IN MOSHIACH, AND THIS IS THE FINAL OUTCOME OF THE SHEILAH REGARDING TABLE FELLOWSHIP AT ANTIOCH <n>GAL.2:12; ACTS 15:1</n>; THE "MECHITZAH" SITUATION OF THE ANTI-GENTILE SOREG <n>BARRIER FENCING OFF THE HOLY PRECINCT ON PAIN OF DEATH</n> IN THE BEIS HAMIKDASH <n>ACT.21:28</n> IS ABOLISHED IN THE ORTHODOX JEWISH BRIT CHADASHA AT THE MOSHIACH'S TISH <n>SEE EVERYTHING YOU NEED TO GROW A MESSIANIC YESHIVA</n>


text:
"Shimon explained how Hashem rishonah <n>first</n> concerned himself to receive from the Nations a people for his Shem.


text:
`After these things I will return and V'AKIM ES SUKKAT DOVID HANOFELET VHARISOTAV AKIM U'VENITIHA <n>"I will rebuild the tabernacle of Dovid which has fallen and the things having been torn down of it I will rebuild and I will restore it"</n>,


text:
`so that the she'arit <n>remnant</n> of anashim might seek  Hashem and all the GOYIM WHO ARE CALLED BY MY NAME,


text:
SAYS THE L-RD, WHO MAKES THESE THINGS KNOWN FROM LONG AGO [Amos 9:11f TARGUM HASHIVIM, 12; Yirmeyah 12:15; Yeshayah 45:21]


text:
"but to write to them to keep away from the pollution of elilim and of zenut and of the thing strangled and of dahm. [Vayikra 3:17; 7:26; 17:10-13; 19:26; Devarim 12:16,23]


text:
"For Moshe Rabbenu from ancient dorot in every shtetl has his maggidim and in the shuls every Shabbos he has been read."  THE REPLY OF THE MOSHIACH'S ORTHODOX JEWISH BRIT CHADASHA <n>MOSHIACH'S SHE'ARIT</n> "SANHEDRIN"


text:
Then it was mekabel by the Moshiach's Shluchim and the Zekenim with the entire Kehillah to choose anashim from them to send to Syrian Antioch with Rav Sha'ul and Bar-Nabba, also Yehudah called Bar-Sabba, and Sila, all manhigim among the Achim b'Moshiach,


text:
with the following iggeret: "From the Achim b'Moshiach, Moshiach's Shluchim and the Zekenim: to the Achim b'Moshiach throughout Antioch and Syria and Cilicia, to those from among the Nations, Shalom!


text:
"Vi-bahlt <n>since</n> we heard that certain men had gone out from us, though not having any directives from us, and have given you mitzvot with dvarim unsettling your nefashot <n>souls</n>,


text:
"it was mekabel to us, having come to achdut in mind and having chosen anashim to send to you, along with our beloved chaverim Bar-Nabba and Sha'ul--


text:
"anashim who have imperilled their lives for ha-Shem of  Rebbe, Melech HaMoshiach Adoneinu Yehoshua--


text:
"For it was mekabel to the Ruach Hakodesh and to us to lay no heavier burden upon you who are from the Nations except these necessary things:


text:
"that you non-Jewish ma'aminim hameshichiyim keep away from meat sacrificed to elilim, and dahm, and what is strangled, and zenut.   If you are shomer to avoid these, you will do well.  Shalom!" THE MOSHIACH'S SHLUCHIM TAKE THE IGGERET TO THE NON-JEWISH MA'AMINIM HAMESHICHIYIM AND DEPART


text:
Therefore, having been dismissed, they went down to Syrian Antioch, and having gathered together the multitude, they delivered the iggeret.


text:
Both Yehudah and Sila, being themselves nevi'im hameshichiyim also, with many dvarim comforted the Achim b'Moshiach and gave them chizzuk.


text:
And after they had spent considerable time, they were dismissed with shalom from the Achim b'Moshiach and sent back to the ones having dispatched them. [Shmuel Alef 1:17]


text:
And Rav Sha'ul and Bar-Nabba were staying in Syrian Antioch saying shiurim and drashot with also many others, the content of these being the dvar Hashem.    RAV SHA'UL AND BAR-NABBA BECOME BROIGEZ AND SEPARATE


text:
And after some yamim Rav Sha'ul said to Bar-Nabba, "Let's return, then and visit the Achim b'Moshiach throughout every city in which we proclaimed the dvar Hashem to see how they are doing."


text:
But Rav Sha'ul was insisting not to take along this one, the one having withdrawn from them from Pamphylia and not having gone with them to the avodas kodesh work of the Moshiach's Shlichut.


text:
And there was a sharp disagreement so that they were separated from one another, and Bar-Nabba took Markos and sailed away to Cyprus.


text:
And Rav Sha'ul chose Sila and departed, having been commended to the Chen v'Chesed Hashem by the Achim b'Moshiach.


text:
And Rav Sha'ul arrived also in Derbe and went on to Lystra.  And, hinei, a certain talmid of Moshiach was there by the name Timotiyos, the ben of a faithful Yiddisha isha but whose abba was Yevani.


text:
Rav Sha'ul wanted Timotiyos to come along with his company, so he took him and did a Bris Milah, because of the Yehudim in those places, for everyone had da'as that his abba was Yevani <n>Greek</n>.


text:
And as they were traveling through the cities, they were handing on to them to be shomer regarding the mitzvot that had been laid down by the Moshiach's Shluchim and the Ziknei haKehillot of Moshiach in Yerushalayim.


text:
The Moshiach's Kehillot, therefore, were growing in the emunah <n>faith</n>, and yom yom were increasing in number. RAV SHA'UL'S CHAZON OF THE ISH OF MACEDONIA; BY THIS TIME, THE AUTHOR LUKAS, HAS JOINED THE COMPANY OF MOSHIACH'S SHLIACH RAV SHA'UL; THE RUACH HAKODESH, THE RUACH OF MOSHIACH, IS ORDERING THE STEPS OF THE COMPANY AND LEADING THEM TO AVOID ASIA MINOR'S EPHESUS [MODERN TURKISH TOWN SELJUK], WHERE SO MUCH TROUBLE IS AWAITING THEM LATER, AND INSTEAD TO PROCEED TO OPEN THE VIRGIN FIELD OF EUROPE FOR REBBE, MELECH HAMOSHIACH ADONEINU YEHOSHUA, FOR IN EUROPE MANY "MORE NOBLE" JEWS AND NON-JEWS ARE WAITING TO HEAR AND SERIOUSLY CONSIDER THE EVIDENCE IN THE TANAKH AND IN THE OTOT OF THE RUACH HAKODESH AND SOME AMONG THESE ARE WAITING TO BECOME, BY THE CHESED OF HASHEM, MEKABEL BESURAS HAGEULAH


text:
And they traveled through the regions of Phrygia and Galatia,  having been forbidden by the Ruach Hakodesh to speak the dvar Hashem in [the Roman Province of] Asia.


text:
And having come to the border of Mysia, they were trying to go toward Bithynia, and the Ruach of Moshiach did not permit them.


text:
And during the lailah a chazon <n>vision</n> appeared to Rav Sha'ul. It was of a certain ish from Macedonia who had been standing and was begging him, saying, "Come over to Macedonia and help us."


text:
And when Rav Sha'ul saw the chazon, immediately he sought to cross over to Macedonia, concluding that Hashem had called us to preach the Besuras HaGeulah to them.      LYDIA BECOMES A TALMIDAH OF REBBE, MELECH HAMOSHIACH AND IS MAKPID <n>RESOLUTE</n> THAT RAV SHA'UL USE HER BAIS FOR HIS HEADQUARTERS


text:
And having set sail from Troas, we ran a straight course to Samothrace, and, on the next day, to Neapolis;


text:
and from there, to Philippi, which is a chashuve city of the district of Macedonia, a Roman colony.  And we were in this city, staying some yamim.


text:
And on Shabbos, we went outside the sha'ar to a river where there was a mikveh mayim, supposing there we would find a minyan davening, and having sat down, we were speaking with the nashim who had assembled.


text:
And a certain isha, by name Lydia, a dealer in purple cloth,  of the city of Thyatira, a yire Elohim, was listening, and Hashem  opened her lev <n>heart</n> to pay attention to the things being spoken by Rav Sha'ul.


text:
And when she was given the Moshiach's tevilah of teshuvah along with all her household, she said, "If you have judged me ne'emanah to Hashem, enter into my bais and stay there."  And she prevailed upon us.  SHEDIM CAUSE A MATZAV <n>CIRCUMSTANCE</n> THAT IS MATRIACH <n>AN ANNOYING CHEPPEH</n>, AND THE SHLUCHIM, UNABLE TO TAKE IT ANY LONGER, TURN AND--VEZEHU! CAST IT OUT!; THE IMPRISONMENT AT PHILIPPI; SALVATION, NOT SUICIDE; FREE THOUGH BOUND, BOUND THOUGH FREE


text:
And it came about when we were going to where they held the minyan, that a certain shifchah <n>slave girl</n> having a ruach of the python <n>a shed, demon</n> came out to meet us.  She was bringing much profit to her adonim by divination.  [Devarim 18:11; Shmuel Alef 28:3,7]


text:
This one was following Rav Sha'ul, crying out, saying, "These anashim are avadim of G-d HaElyon and are proclaiming to you the Derech HaYeshu'at Eloheinu."


text:
And this kviusdik <n>constant</n> thing she was doing for many yamim; but Rav Sha'ul, having become cheppered <n>annoyed</n> and having turned to the ruach <n>shed</n>, said, "I command you in ha-Shem of Rebbe, Melech HaMoshiach Yehoshua to come out from her!"  And it came out in the same hour.


text:
And when her adonim saw that the tikvah of their profit also left her, they seized Rav Sha'ul and Sila, and they dragged them into the marketplace before their manhigim;


text:
and having brought them to the chief magistrates, they said, "These anashim, being Jews, are disturbing our city,


text:
"and they are proclaiming customs which it is not permitted for us, being Romans, to accept nor to do." [Esther 3:8]


text:
And the multitude rose up together keneged <n>against</n> Rav Sha'ul and Sila; and the chief magistrates, having torn off the kaftans of Moshiach's Shluchim, were giving orders to beat them.


text:
And having inflicted klop after klop upon these Jewish men, they threw Rav Sha'ul and Sila into the beis hasohar, giving orders to the soher <n>jailer</n> to guard them securely.


text:
And the soher <n>jailer</n>, having received such an order, threw them into the inner beis hasohar, and he fastened their feet in the stock. [Iyov 13:27; 33:11; Yirmeyah 20:2,3; 29:26]


text:
And about chatzot halailah Rav Sha'ul and Sila were davening and were singing niggunim to Hashem, and the prisoners were listening to them.


text:
And, suddenly, there came a gevaltike earthquake, so that the beis hasohar was shaken to its foundations, and immediately were opened all delatot and all sharsherot <n>chains</n> were unfastened.


text:
And the soher, having awakened and having seen the delatot of the beis hasohar having been opened, drew his cherev <n>sword</n> and was about to commit suicide, thinking the prisoners had run away.


text:
And having asked for lights, he rushed in and, starting to tremble with pachad, he fell down before Rav Sha'ul and Sila.


text:
Then, leading them outside, the soher said, "Rabbotai, what is it necessary for me to do that I may come to Yeshu'at Eloheinu?"


text:
And Moshiach's Shluchim said, "Have emunah in the Rebbe, Melech HaMoshiach Adoneinu Yehoshua, and you will come to Yeshu'at Eloheinu, you and your bais."


text:
And having taken them in that hour of the lailah, the soher  washed their wounds, and at once he was given Moshiach's tevilah of teshuvah, as well as his entire mishpochah.


text:
After that he led them to tish in his bais, and he set before them ochel, and he with his whole bais had simcha gedolah that they had come to emunah in Hashem.


text:
And the soher reported these words to Rav Sha'ul, saying, "The magistrates sent word that you may be released; now, therefore, go and depart in shalom." [Shofetim 18:6]   RAV SHA'UL, NOT WILLING TO PUT UP WITH THE GNAI <n>INDIGNITY</n> OF WHAT HAD BEEN DONE TO HIM AND THE VIOLATION OF HIS CITIZENSHIP RIGHTS, ESTABLISHES A LEGAL PRECEDENT <n>AS HE WILL CONTINUE TO DO FROM THIS POINT ONWARD</n> FOR THE FUTURE PROTECTION OF BRIT CHADASHA ADHERENTS OF THE ORTHODOX JEWISH FAITH


text:
But Rav Sha'ul said to them, "After giving us a public flogging, though we are uncondemned Roman citizens, they threw us into the beis hasohar; and now are they secretly sending us out?  No, indeed!  Let them come themselves and lead us out in public."


text:
And the soterim reported these words to the magistrates, and the magistrates were afraid, hearing that Rav Sha'ul and Sila were both Romn citizens.


text:
So the magistrates came, and entreated Rav Sha'ul and Sila, and brought them out, asking them to depart from the city.


text:
And having come out from the beis hasohar, they came to Lydia, and having seen and encouraged the Achim b'Moshiach of the Kehillah that met in Lydia's bais, Rav Sha'ul and Sila departed.


text:
Now having passed through Amphipolis and Apollonia, Rav Sha'ul and Sila came to Thessalonica, where there was a shul.


text:
And as he did bekvius <n>regularly</n>, Rav Sha'ul joined their minyan, and on shloshah Shabbatot, he gave them drashot from the Kitvei HaKodesh,


text:
making a Messianic midrash <n>homiletical interpretation of the Scriptures</n> and giving the pshat <n>rationale</n> for the innuyim of Rebbe, Melech HaMoshiach, that it was necessary for him to suffer and to stand up alive from the Mesim, saying, "This one is the Rebbe, Melech HaMoshiach, this Yehoshua whom I am proclaiming to you."


text:
And some of them were persuaded and were being mishtatef <n>joined, become involved</n> in a chavurah with Rav Sha'ul and Sila, as did a large number of yirei Elohim <n>Yevanim</n> and not a few of the chashuve nashim.


text:
And the Yehudim without emunah, being filled with kinah, and having rounded up from the people of the market the gornisht and the no goodniks, and having formed a mob, were throwing the city into an uproar.  And the crowd was seeking to bring out Moshiach's Shluchim and throw them to the mob, so they attacked the bais of Jason.


text:
But not having found the Moshiach's Shluchim, they were dragging Jason and some other Achim b'Moshiach to the city manhigim, shouting, "These ones, who have been turning the Olam Hazeh upside down, have come here also!


text:
"And Jason is the one who has received them into his bais!  And all these ones are acting against the decrees of Caesar, saying that there is king other than Caesar, this Rebbe, Melech HaMoshiach Yehoshua!"


text:
And having taken the bond money from Jason and the rest, they released them.  THE MOSHIACH SHLUCHIM AT BEREA, WHERE THE PEOPLE ARE "MORE NOBLE" BECAUSE THESE ARE JEWISH PEOPLE WHO DO A FRESH CHAZORA <n>REVIEW</n> OF THE KITVEI HAKODESH TO SEE IF, ACCORDING TO THE PRINCIPLE OF SOLA SCRIPTURA, WHAT IS IN THE DRASHA OF RAV SHA'UL IS ALSO IN THE KITVEI HAKODESH


text:
And, immediately during the lailah, the Achim b'Moshiach sent both Rav Sha'ul and Sila to Berea.  When Moshiach's Shluchim  arrived, they joined the minyan in the shul.


text:
But these Bereans were more noble-minded than the Thessalonians.  The Berean Yehudim received the dvar Hashem with all readiness, yom yom <n>daily</n> making a chazora <n>review</n> and examining and horiva over <n>analyzing</n> the Kitvei HaKodesh, to see if these things might be so. [Devarim 29:29]


text:
Therefore, many of them became Messianic Jews, and also of the chashuve Yevanim, not a few nashim and anashim came to emunah.


text:
But when the Yehudim without emunah from Thessalonica realized that also in Berea the dvar Hashem was being proclaimed by Rav Sha'ul, they came also to Berea, agitating and stirring up mobs.


text:
And immediately, then, the Achim b'Moshiach sent away Rav Sha'ul to go as far as to the sea, but both Sila and Timotiyos remained in Berea.


text:
Now the ones escorting Rav Sha'ul brought him as far as Athens, and after receiving instructions to have Sila and Timotiyos come to Rav Sha'ul in Athens as quickly as possible, the ones escorting him departed.       RAV SHA'UL PREACHING TO THE BATLANIM <n>TIME WASTERS</n> THAT KRATZ AROUND AT ATHENS; ALSO AT THE AREOPAGUS, A LOW HILL NORTHWEST OF THE ACROPOLIS, WHERE, ON STONE SEATS, THE COUNCIL OF ATHENS MET <n>INCLUDING A COUNCIL MEMBER DIONYSIUS</n>; RAV SHA'UL QUOTES POETRY AND USES THE ARTS IN AVODAS KODESH SERVICE OF THE BESURAS HAGEULAH, THOUGH SOME OF THE GREEKS STUPIDLY THINK HE IS SPEAKING IN HIS DRASHA ABOUT GREEK DEITIES, ONE OF THEM NAMED "ANASTASIS" <n>RESURRECTION</n>


text:
And awaiting them in Athens, the ruach of Rav Sha'ul was being distressed within him as he observed the city being full of elilim.


text:
Therefore, Rav Sha'ul was dialoguing and arguing in the shul with the Yehudim and with the yirei Elohim and also in the marketplace yom yom with the ones who happened to be there.


text:
Also some of the Apikoros <n>Epicurean</n> and Stoic philosophers started conversing with Rav Sha'ul, and some were saying, "What might this babbler wish to say?"  And others said, "He seems to be a proclaimer of foreign deities."  They said this because of what Rav Sha'ul was proclaiming: Yehoshua and the Techiyas HaMesim.


text:
And having taken hold of Rav Sha'ul, they brought him to the Areopagus, saying, "Are we able to have da'as of what this new teaching is, which is being spoken by you?


text:
"For some surprising things you bring to our hearing.  Therefore, we desire to have da'as of what these things mean."


text:
Now all the Athenians and the visiting foreigners and tourists in Athens used to spend time doing nothing but speaking and hearing about the latest novelty in the news.


text:
And Rav Sha'ul, taking his stand in the middle of the Areopagus, said, "Anashim, Athenians, with respect to everything how very religious <n>dati, chared</n> indeed I observe you to be.


text:
"For passing through and looking carefully at your objects of worship, I found also an altar on which had been inscribed `To the unknown g-d.'  Therefore, what you worship without da'as, this I proclaim to you.


text:
"Hashem, the One having made HaOlam and all the things in it, this One being Adon HaShomayim vaHaAretz, does not dwell in temples made by human hands. [Yeshayah 42:5 Devarim 10:14; Yeshayah 66:1; Melachim Alef 8:27]


text:
"Nor is Hashem served by human hands, as if Hashem were in need of something, since he gives to all Chayyim and breath and everything. [Tehillim 50:10-12; Yeshayah 42:5]


text:
"And Hashem made from one ancestor every nation of anashim dwelling pnei kol haAretz.  And Hashem has set the zmanim and the fixed boundaries of their habitations, [Devarim 32:8; Iyov 12:23]


text:
"so that they would seek G-d, if efsher <n>perhaps</n> they might grope for him and might find him, though Hashem is not far from each one of us. [Devarim 4:7; Yeshayah 55:6; Yirmeyah 23:23.24]


text:
"For `we live in him and in him we move and have our being,' as also some of your poets have said, `For we are all his offspring.' [Devarim 30:20; Iyov 12:10; Daniel 5:23' Epimenides; Aratus]


text:
"Therefore, being offspring of Hashem, we ought not to think that Hashem's essence is like gold or silver or stone, a tzelem <n>image</n> made by the skill and thought of bnei Adam. [Yeshayah 40:18-20]


text:
While Hashem has disregarded and let pass the Am HaAretz times, now, however, Hashem proclaims to kol bnei Adam everywhere to make teshuva,  REBBE, MELECH HAMOSHIACH IS THE DAYAN <n>JUDGE</n> APPOINTED FOR THE YOM HADIN IN THE SUPREME BETH DIN IN SHOMAYIM WHEN HASHEM WILL JUDGE THE OLAM HAZEH


text:
"because he set a day in which he is about to bring MISHPAT <n>Tehillim 9:8</n> on the Olam Hazeh in tzedek [Daniel 9:25] by an ISH <n>Zecharyah 6:12</n> whom he appointed, having furnished proof to all by having made him to stand up alive again from the Mesim." [Tehillim 9:8; 96:13; 98:9; Yeshayah 53:11 Megillot Yam HaMelah <n>Dead Sea Scrolls</n>]


text:
And when they heard of the Techiyas HaMesim, some were mocking Rav Sha'ul.  But others said, "We will hear you again about this."


text:
And some anashim became mishtatef to Rav Sha'ul, in that they had emunah, among whom were both Dionysius, a member of the Athenian Council of the Areopagus, and an isha by name Damaris, and others with them.


text:
And in Corinth Rav Sha'ul found some Messianic Jews, namely  Aquila hailing from Pontus, having recently come from Italy, where Claudius ordered a decree of Jewish expulsion from Rome, and Priscilla, his isha.  Rav Sha'ul went to see them.


text:
And because he had the same parnasah, Rav Sha'ul was staying  with them, and he was working with them, for they were tentmakers by trade.


text:
Now when both Sila and Timotiyos came down from Macedonia, Rav Sha'ul was farnumen <n>preoccupied</n> and totally absorbed with the Dvar Hashem, bearing solemn edut to the Yehudim that Yehoshua is the Rebbe, Melech HaMoshiach.


text:
But when some began opposing Rav Sha'ul, and when they began committing Chillul Hashem, Rav Sha'ul shook out his kaftan and said to them, "The responsibility of your lot be upon you own head!  For I am tahor <n>clean</n>; from now on, I go to the Nations." [Shmuel Bais 1:16; Yechezkel 33:4; 3:17-19; Nechemyah 5:13]


text:
And so Rav Sha'ul left them, and entered into the bais of a certain ish by name Titius Justus, a yire Elohim whose bais was right next door to the shul!!


text:
And Crispus, the Rosh Beit HaKnesset, came to emunah in Rebbe, Melech HaMoshiach Adoneinu along with his entire bais; also many of the Corinthians who heard came to emunah, and were being given Moshiach's tevilah of teshuvah.


text:
Then in the lailah, through a chazon, Adonoi said to Rav Sha'ul, "Do not fear, but speak out, and do not keep silent,


text:
And when Gallio was proconsul of Achaia, the [disobedient] Yehudim rose up with one accord keneged <n>against, in opposition to</n> Rav Sha'ul, and they took him to court,


text:
Rav Sha'ul was about to open his mouth when Gallio spoke to the Yehudim, "If this matter concerned some wrong or heinous crime, O Yehudim, I might reasonably put up with you;


text:
"but if it is kashes <n>questions</n> about a dvar and shemot <n>names</n> and your Torah, you will see to it for yourselves. I do not intend to be a shofet <n>judge</n> of these things."


text:
They seized Sosthenes, the Rosh HaKnesset, and were beating him in full view of the Kes HaMishpat <n>judgment seat</n>, and none of these things created a concern for Gallio.   RAV SHA'UL'S RETURNS TO SYRIAN ANTIOCH BUT DOES NOT ABANDON HIS PRACTICE, EVEN AMONG THE GOYIM AND IN THE GOLUS, OF BEING SHOMER MITZVOT AS A CHAREDI AND FRUM PRACTICING ORTHODOX JEW


text:
But Rav Sha'ul still remained a number of yamim and then took leave of the Achim b'Moshiach, and was sailing away to Syria; and with him were Priscilla and Aquila.  In Cenchrea he cut his hair, for he had taken a neder. [Bamidbar 6:2,5,18]


text:
Then they arrived in Ephesus, and Rav Sha'ul left them there, but he joined the minyan in the shul and debated with the Yehudim.


text:
But taking leave of them, he said, "I will return again im yirtzeh Hashem <n>G-d willing</n>.  Then Rav Sha'ul set sail from Ephesus.


text:
And having come down to Caesarea and having gone up and  greeted the [Yerushalayim] Kehillah of Moshiach, then Rav Sha'ul went down to Antioch.


text:
And having spent some time, he embarked, passing through the area of Galatia and Phrygia, strengthening all the Moshiach's talmidim.  RAV APOLLOS GIVES IMPORTANT MESSIANIC DRASHOT AT EPHESUS AND CORINTH AFTER HE IS REGULARIZED BY PRISCILLA AND AQUILA


text:
Now a certain man, a Yehudi, arrived in Ephesus, Apollos by name, hailing from Alexandria, a Lamdan <n>a Torah scholar with prodigious knowledge</n>, being tief <n>deep and profound, baki, erudite, chorif, keen</n> in the Kitvei HaKodesh.


text:
This one had been taught the Derech Hashem and was on fire in the Ruach Hakodesh and saying shiurim and drashot accurate and true to Rebbe, Melech HaMoshiach.  But Rav Apollos was acquainted only with the tevilah of teshuvah of Yochanan.


text:
And this rabbi began to speak with ometz lev in the shul.  And having heard him, Priscilla and Aquila took him and more accurately instructed him in the Derech Hashem.


text:
When Rav Apollos desired to go to Achaia, the Achim b'Moshiach encouraged him and wrote iggrot to Moshiach's talmidim there to welcome him.  When Rav Apollos arrived, he greatly helped the ones who through the Chen v'Chesed Hashem had come to emunah.


text:
For with ko'ach gadol, Rav Apollos was publicly refuting the [unbelieving] Yehudim, showing through the Kitvei HaKodesh that Yehoshua is the Rebbe, Melech HaMoshiach.


text:
And it came about while Rav Apollos was in Corinth that Rav Sha'ul traveled through the upper regions and arrived at Ephesus, finding some of [Moshiach's] talmidim there.


text:
And Rav Sha'ul said to them, "Did you receive the Ruach Hakodesh when you came to emunah?"  But they said to Rav Sha'ul, "But we never heard that there is a Ruach Hakodesh!"


text:
And Rav Sha'ul said, "Into what then were you given tevilah?"  And they said, "Into the tevilah of Yochanan."


text:
And Rav Sha'ul said, "Yochanan gave a tevilah of teshuva to the people, saying that they should have emunah in Hu HaBah [Moshiach], the one coming after him, that is, in Yehoshua."


text:
And having heard this, they were given Moshiach's tevilah of teshuva in ha-Shem of the Rebbe, Melech HaMoshiach Adoneinu Yehoshua.


text:
And when Rav Sha'ul placed his hands upon them, the Ruach Hakodesh came upon them, and they were speaking in leshonot and they were speaking dvarim hanevu'ah.


text:
And having joined the minyan at the shul, Rav Sha'ul was speaking with ometz lev during the course of shloshah chodashim,  debating and persuading concerning the things of the Malchut Hashem.


text:
But when some unbelievers in the shul were being hardened and were disobeying, speaking Chillul Hashem of the Derech Hashem before the multitude, Rav Sha'ul withdrew from them.  Rav Sha'ul took the Moshiach's talmidim and yom yom was saying shiurim in the yeshiva of Tyrannus.


text:
And this happened over a period of shenatayim <n>two years</n> with the intended result that all the ones inhabiting [the Roman Province of] Asia heard the dvar Hashem, both Yehudim and Yevanim.  BNEI SKEVA: A CONTRAST BETWEEN THE WORKS OF JEWISH CHARLATANS AND THE TRUE MA'ASIM OF MOSHIACH'S AUTHENTIC SHLUCHIM


text:
so that when a mitpachat <n>handkerchief</n> or a sinnar <n>apron</n> touched the skin of Rav Sha'ul and was brought to the cholim, the machalot and the shedim left them.


text:
And some travelling Jewish exorcists attempted to use ha-Shem of Rebbe, Melech HaMoshiach Adoneinu Yehoshua over the ones possessed of ruchot ra'ot, saying, "I exorcise and cast you out by the Yehoshua whom Rav Sha'ul preaches!"


text:
And in reply the ruach hara'ah <n>the shed</n> said to them, "I am acquainted with Yehoshua, and I have da'as of Sha'ul, but, you?...who are you?!"


text:
And the ish in whom was the ruach hara'ah leaped upon them and subdued all [shivah] of them, and overpowered them, so that they fled, naked and wounded, from the bais.  WHEN THE DVAR HASHEM OF REBBE MELECH HAMOSHIACH ARRIVES, THE MAGIC SEGULLOT <n>CHARMS</n> AND OCCULT BOOKS ABOUT KAMAYOT <n>AMULETS</n>, ETC OF THE PSEUDO-REBBES AND MAGICIANS ARE BURNED, WITH THE KO'ACH OF THE RUACH HAKODESH MAKING THE BEST UPSHLUG <n>REFUTATION</n> OF THEIR OCCULT LORE AND BONDAGE AND DOMINATION


text:
And this became known to all the Yehudim and also the Yevanim inhabiting Ephesus, and pachad fell upon all of them, and they were exalting ha-Shem of the Rebbe, Melech HaMoshiach Adoneinu Yehoshua.


text:
And a number of the ones who had practiced kishuf <n>magic</n> brought together their occult sfarim and were burning them publicly; and they added up the price of these occult sfarim, and they found it to be fifty thousand silver pieces.


text:
So the dvar Hashem, the Besuras HaGeulah, was growing with ko'ach and was prevailing.  THE KUNTZ <n>STRATEGY</n> OF RAV SHA'UL IN GOING FROM YERUSHALAYIM TO ROME AND THE DISTURBANCE AND RIOT CONCERNING THE DERECH HASHEM OF ORTHODOX JUDAISM AS GOYISHE IDOL-WORSHIPERS DO WHAT UNBELIEVING YEHUDIM HAD DONE: PERSECUTE MOSHIACH'S SHLIACH


text:
And when these things were fulfilled, Rav Sha'ul resolved in his ruach to travel through Macedonia and Achaia and go to Yerushalayim, saying "After I have gone there, it is necessary for me also to see Rome."


text:
So Rav Sha'ul sent to Macedonia two of the mesharetim <n>ministers, servants</n> with him -- Timotiyos and Erastus, while he stayed a little while longer in [the Province] of Asia.


text:
For a certain one, Demetrius by name, a silversmith and maker of silver idol shrines for Artemis, was providing no small revach <n>profit</n> for the craftsmen.


text:
Demetrius also assembled the craftsmen occupied with that trade and he said, "Anashim, you have da'as that our prosperity is from this trade,


text:
"and you see and hear that not only here in Ephesus but in almost all of Asia this Rav Sha'ul has persuaded and drawn away a large multitude saying, `Elilim made with human hands are not Elohim. [Devarim 4:28; Tehillim 115:4; Yeshayah 44:10-20; Yirmeyah 10:3-5]


text:
"And this is a not only a danger to us, that our part, our trade will fall into disrepute, but also the temple of the elah hagedolah Artemis may be considered as nothing, and also may be about to suffer the loss of her majesty, which all Asia and the Olam Hazeh worship."


text:
And having listened and having become full of ka'as, the idol makers were crying out, saying, "Gedolah is Artemis of the Ephesians!"


text:
And the city was filled with tohu <n>chaos</n>, and they rushed with one impulse into the theater, having seized Gaius and Aristarchus, who were Macedonians and traveling fellow po'alim of Rav Sha'ul. THOSE TALMIDIM WITH RAV SHA'UL HAVE A CHSHASH <n>UNEASY APPREHENSION</n> ABOUT LETTING HIM ADDRESS THE RIOTOUS IDOLATORS IN THE EPHESIAN TOWN MEETING


text:
And Rav Sha'ul desired to enter into the crowd in the theatre, but the talmidim were not allowing him.


text:
And also some of the Asiarchs who were his chaverim, sent to him, begging him not to venture into the theater.


text:
Then some began shouting one thing, some another in the theatre, for the kahal <n>assembly</n> was in confusion, and most had no da'as of why they had assembled.


text:
And from the multitude Alexander was pushed forward by Yehudim and some prompted him with shouts, while Alexander waved his hand, wanting to defend himself to the kahal.


text:
But having known what the man was, that he was a Yehudi <n>a Jew</n>, all in the theatre shouted in unison for lav davka <n>approximately</n> two hours crying out, "Gedolah is Artemis of the Ephesians."


text:
And the town clerk, when he had restrained the crowd, said, "Anashim, citizens of Ephesus, who indeed is there among bnei Adam who does not have da'as that the city of Ephesus is the guardian of the heikhal of the great Artemis and of the tzelem that fell from Shomayim?


text:
"For you brought these anashim here who are neither temple robbers nor speakers of evil against our religion.


text:
"Therefore, if Demetrius and the craftsmen with him have a tainah <n>grievance</n> against anyone, the civil courts are in session and there are proconsuls.  Let it be there that they  bring charges against one another.


text:
"For indeed we are in danger of being indicted for an intifadah today, for there is no justification we can render to excuse this disorder and commotion."


text:
And after the uproar had ended, Rav Sha'ul summoned the Moshiach's talmidim and, having exhorted them, and having taken his leave, he departed to go to Macedonia.


text:
And having traveled through those regions and having exhorted the Moshiach's talmidim there with many words, Rav Sha'ul came to Greece.


text:
And after he had spent shloshah chodashim there, Rav Sha'ul was about to set sail for Syria when a kesher <n>conspiracy</n> was plotted against him by the unbelieving Yehudim, and so Rav Sha'ul decided to return through Macedonia.


text:
And accompanying Rav Sha'ul from Berea was Sopater the son of Pyrrhus, from Thessalonica was Aristarchus and Secundus, from Derbe, Gaius, and from Asia, Timotiyos, Tychicus and Trophimus.


text:
And we sailed away after the Yamim HaMatzot [i.e. Pesach] from Philippi, and within chamash yamim we came to them in Troas,  where we stayed shivah yamim.  RAV SHA'UL'S FAREWELL VISIT TO TROAS ON MOTZEI SHABBOS; AFTER PARTAKING OF MOSHIACH'S MELAVAH MALKAH MEAL AND DURING A LONG SHIUR, A TALMID FALLS ASLEEP AND TOPPLES TO WHAT WOULD HAVE BEEN THE END OF HIS LIFE, HAD NOT HASHEM THROUGH MOSHIACH'S SHLIACH MADE HIM TO STAND UP ALIVE AGAIN FROM THE DEAD


text:
And on Yom Rishon, when we met for a firen tish <n>it was Motzei Shabbos</n>, Rav Sha'ul was giving a shiur to them, since he would have to depart in the boker and was having to extend the message until chatzot halailah.


text:
And a certain bocher, by name Eutychus, was sitting on the window sill and began to succumb to a deep sleep while Rav Sha'ul was lecturing on and on.  Overcome by this sleep, Eutychus fell from the third story downwards, and was picked up dead.


text:
And having come down, Rav Sha'ul fell upon him, and, having embraced him, Rav Sha'ul said, "Do not be troubled, for his neshamah is in him." [Melachim Alef 17:21; Melachim Bais 4:34]


text:
And having gone up and, at the Betzi'at HaLechem having partaken of it, and having spoken until Shacharis, thus Rav Sha'ul departed.


text:
And they led away the bochur chai! And they were not a little comforted.   THE VOYAGE FROM TROAS TO MILETUS


text:
And we went ahead to the oniyah <n>sailing vessel</n> and set sail for Assos, where we were intending to take Rav Sha'ul on board, for he had arranged it so, intending to travel by land himself.


text:
And from there, having sailed away, we arrived on the next day opposite Chios. And then the day following we crossed over to Samos, and, on the following day, we came to Miletus.


text:
For Rav Sha'ul had decided to sail past Ephesus, so he would not have to spend time in [the Province of] Asia, for he was hurrying in order that, if possible, he might by Shavu'os go up to Yerushalayim.  RAV SHA'UL GIVES A FINAL DERASHA TO THE ZIKNEI HAKEHILLAH OF EPHESUS


text:
And when they came to him, he said to them, "You have da'as from the yom harishon in which I set foot in Asia how I was with you the entire time,


text:
"my avodas kodesh service to Hashem with all anavah <n>humility</n> and tears and tzoros, and all that happened to me by the kesharim of the Yehudim; [Tehillim 6:6]


text:
"how I kept back nothing profitable from you, and but kept giving you messianic drashot and shiurim publicly and from bais   to bais, [Tehillim 40:10; Yirmeyah 26:2; 42:2]


text:
"bearing solemn edut both to Yehudim and Yevanim about teshuva toward Hashem and emunah in Rebbe, Melech HaMoshiach Adoneinu Yehoshua.


text:
"And now, hinei, having been bound by the Ruach Hakodesh, I am going to Yerushalayim, not having da'as of the things that are going to happen to me there,


text:
"except that the Ruach Hakodesh, in every city, testifies to me, saying that the beis hasohar and tzoros are awaiting me.


text:
"But I gufa <n>myself</n> do not account my existence in the Olam  Hazeh of any value to myself, if only may finish my course and the avodas kodesh sherut which I received from the Rebbe, Melech HaMoshiach Adoneinu Yehoshua to bear witness to the Besuras HaGeulah of the Chen v'Chesed Hashem.


text:
"And now, hinei, I have da'as that no longer will you see my face, all of you among whom I went about preaching the Malchut Hashem.


text:
"Therefore I bear solemn edut <n>testimony</n> to you on this very day today, that I am innocent of the blood of any of you.


text:
"For I did not shrink back from preaching and disclosing to all of you the whole etzat Hashem <n>counsel, plan of G-d</n>.


text:
"Pay attention to yourselves and to all the eder Hashem <n>flock of G-d</n> in which the Ruach Hakodesh has placed you as mashgichim ruchaniyim <n>spiritual overseers</n> to do the work of ro'im <n>shepherds</n> over the Kehillah of Hashem which Adoneinu purchased for the Geulah with his own dahm [for kapparah].


text:
"I have da'as that after my departure savage ze'evim <n>wolves</n> will come in among you, not sparing the eder <n>flock</n>. [Yechezkel 34:5]


text:
"And from you yourselves will rise up anashim speaking perverted doctrines in order to draw away talmidim after themselves.


text:
"Therefore, be shomer, remembering that for shloshah shanim, yomam v'lailah, I did not stop admonishing each one of you with tears.


text:
"And now I commend you to Hashem and to the Dvar HaChen v'Chesed Hashem which is able to build you up and give you nachalah among all the kedoshim.


text:
"You yourselves have da'as that these hands of mine supported all my needs as well as the needs of those with me.


text:
"In all this I was showing you a mofet <n>example</n> that thus working hard it is necessary to help the weak and to have zikaron  of the dvarim of Rebbe, Melech HaMoshiach Adoneinu Yehoshua, that he himself said, `There is more of a baracha for giving than receiving.'"


text:
And there was much weeping among them, and, having fallen upon the neck of Rav Sha'ul, they were kissing him,


text:
with agmat nefesh above all at the dvar in which Rav Sha'ul had said that no longer would they see his face again. And they were accompanying him to the oniyah.


text:
And when it came about that we set sail, having parted from them, having run a straight course, we came to Cos.  And on the next day we got to Rhodes, and from there to Patara.


text:
And having come within sight of Cyprus, and leaving Cyprus behind on our left, we were sailing to Syria and we arrived in Tzor, for there the oniyah was unloading its cargo.


text:
And after having searched for Moshiach's talmidim there, we stayed in Tzor shivah yamim.  And Moshiach's talmidim were telling Rav Sha'ul by the Ruach Hakodesh not to make any aliyah to Yerushalayim.


text:
But when our yamim there were ended, we departed and everyone, including nashim and yeladim, were accompanying us as far as the outskirts of the city; and falling down on the beach, we all were davening.


text:
And when we had completed the voyage from Tzor, we arrived in Ptolemais, and, having given a "Shalom" greeting to the Achim b'Moshiach there, we stayed yom echad with them.


text:
And on the next day, having left, we came to Caesarea; and  entered the bais of Philippos, the maggid of the Besuras HaGeulah who was one of HaShivah [see 6:3].  And we stayed with him.


text:
And Philippos was the abba of arbah banot, betulot, who were gifted in giving a dvar nevuah. [Shemot 15:20; Shofetim 4:4; Nechemyah 6:14]


text:
And when he came to us, he took Rav Sha'ul's gartel and, having bound his own feet and hands with it, Agav said, "So says  the Ruach Hakodesh:  this is the way the Yehudim in Yerushalayim will bind the man who owns this gartel, and they will hand him over to the Goyim." [Melachim Alef 22:11; Yeshayah 20:2-4; Yirmeyah 13:1-11]


text:
And when we heard these things, we were begging Rav Sha'ul, both we and the locals, not to make any aliyah to Yerushalayim.


text:
Then Rav Sha'ul answered, "What are you doing weeping and breaking my lev <n>heart</n>? For I am prepared not only to be bound but to die al kiddush ha-Shem in Yerushalayim, for haShem of the Rebbe, Melech HaMoshiach Adoneinu Yehoshua.


text:
And also some of Moshiach's talmidim from Caesarea travelled with us, bringing us for hachnosas orchim to the bais of the Cyprian Mnason, one of Moshiach's talmidim of long standing [an early disciple].     RAV SHA'UL, WHO RECEIVED S'MICHAH FROM RABBAN GAMLI'EL, VISITS YA'AKOV THE SHLIACH TO THE YEHUDIM; THE ORTHODOX MESSIANIC RABBIS OF  ORTHODOX MESSIANIC JUDAISM INSTRUCT RAV SHA'UL THAT, ALTHOUGH RIGHTLY HE HAS NOT TRIED TO MAKE THE GOYIM IN HIS MINISTRY KEEP ALL THE SINAI COVENANT MITZVOT <n>THE SINAI COVENANT WAS NOT GIVEN TO GOYIM</n>, NEVERTHELESS, HE MUST NOT ALLOW HIS ENEMIES TO USE HIM AS THEIR "EXHIBIT A" PROOF THAT MESSIANIC JEWS HAVE APOSTATIZED FROM THE SINAI COVENANT AND ITS MITZVOT OR THAT THEIR FAITH IN THEIR MOSHIACH NECESSITATES SUCH APOSTASY; THEREFORE, THE ORTHODOX MESSIANIC RABBIS INSIST THAT RAV SHA'UL MUST GO TO THE BEIS HAMIKDASH AND DEMONSTRATE THAT HE STILL OBSERVES THE TORAH AND THE MITZVOT OF THE SINAI COVENANT, NOT AS A MEANS TO EARN SALVATION APART FROM FAITH IN THE MOSHIACH, BUT AS PART OF HIS JEWISH WALK IN MOSHIACH IN FAITHFUL OBEDIENCE TO THE TORAH; THIS IS A CRUCIAL TEACHING OF THE BRIT CHADASHA AND PROVES THAT THE FAITH OF REBBE, MELECH HAMOSHIACH IS STILL ORTHODOX JUDAISM AND NOT ANOTHER RELIGION OR A NON-JEWISH RELIGION; IT IS SECOND TEMPLE, TRUE, MESSIANIC, BIBLICAL, APOCALYPTIC, RUACH HAKODESH-FILLED, ORTHODOX TORAH JUDAISM, WITH A MESSIANIC SHLICHUT IN YERUSHALAYIM AND IN THE DIASPORA WITH KIRUV EFFORTS DIRECTED TOWARD YEHUDIM, EFFORTS CHARACTERIZED BY LOYALTY TO THE SINAI COVENANT AND ITS TORAH AND MITZVOT LE-DOROTAM <n>THROUGHOUT THEIR GENERATIONS</n> AS WELL AS MOSHIACH'S TORAH, THE TORAH OF HIS SHLUCHIM; ALSO THERE WAS A MESSIANIC SHLICHUT REACHING OUT TO THE WHOLE WORLD WITH THE BESURAS HAGEULAH FOR ALL PEOPLES AND MOSHIACH'S BRIT CHADASHA TORAH FOR THE GOYIM --THIS IS THE TRUE ORTHODOX DAT HAYEHUDIT ONCE FOR ALL DELIVERED TO THE KEDOSHIM AND EVEN THE SHLIACH TO THE GOYIM PROVES HERE THAT HE LIVES AS A FAITHFUL ORTHODOX JEW.  THIS PASSAGE PROVES THAT THE HARD CENTER OF OUR MESSIANIC RELIGION IS ORTHODOX JUDAISM, LOYAL TO THE SINAI COVENANT AND ITS MITZVOT; THIS PASSAGE ALSO PROVES THAT THIS TRANSLATION IS GROUNDED IN A REALITY IN THE ORIGINAL LANGUAGE AND IS NOT A MERE FABRICATION USING SPURIOUS EUPHEMISMS


text:
And when we arrived in Yerushalayim, the Achim b'Moshiach there gave us a kabbalat panim with lev same'ach.


text:
And on the following day Rav Sha'ul was going in with us to Ya'akov, and all the Ziknei HaKehillah came. MOSHIACH'S SHLIACH TO THE NATIONS, RAV SHA'UL, SUBMITS HIS MINISTRY TO REBBE, MELECH MOSHIACH'S GEDOLEI YISRAEL IN YERUSHALAYIM AND OBEYS THEIR ADMONITIONS LEST ANYONE MISINTERPRET RAV SHA'UL'S WORK AMONG THE GOYIM; HERE RAV SHA'UL PROVES THAT THE HARD CENTER OF HIS <n>AND OUR</n> RELIGION IS ORTHODOX JUDAISM LOYAL TO THE SINAI COVENANT AND ITS MITZVOT; ONLY THOSE SPEAKING LASHON HORA WERE SAYING THAT RAV SHA'UL TAUGHT JEWISH PEOPLE IN THE GOLUS TO BELIEVE IN A MOSHIACH WHO REQUIRED THEM TO FORSAKE THE SINAI COVENANT AND ITS MITZVOT AND TO BE SHMAD; THIS WAS NOT TRUE AND HIS WRITINGS TO KEHILLOT MADE UP OF GOYIM <n>WHO WERE NOT GIVEN THE SINAI COVENANT AND ITS MITZVOT BY HASHEM</n> CANNOT TO USED TO SUBSTANTIATE LASHON HORA REGARDING RAV SHA'UL AND APOSTASY FROM THE SINAI COVENANT.  RAV SHA'UL PROVED ALSO BY HIS OBEDIENCE TO THE ZEKENIM OF MOSHIACH'S KEHILLAH IN YERUSALAYIM THAT HE HAD DONE AND WOULD DO NOTHING TO IMPEDE MOSHIACH'S SHLICHUT TO ORTHODOX JEWS, WHOSE RELIGION WAS HIS OWN AND ONE OF WHICH HE NUMBERED HIMSELF, AND THAT HE HAD NOT HIMSELF COMMITTED APOSTASY FROM THE SINAI COVENANT


text:
And having given them a "Shalom" greeting, Rav Sha'ul was explaining one by one the things Hashem did through his avodas kodesh as Moshiach's Shliach to the Goyim.


text:
And the ones who heard were saying, "Baruch Hashem!" And they said to him, "You see, Ach b'Moshiach, how many thousands there are among the Yehudim who have emunah [in our Rebbe, Melech HaMoshiach Adoneinu Yehoshua], and they all have kanous <n>zealousness</n>, are shomer mitzvot for the Torah [Sinai Covenant and its mitzvot].


text:
"And these Orthodox Jewish ma'aminim hameshichiyim have heard a rumor informing them about you, that you teach the Yehudim living among the Goyim in the Golus to be shmad and to commit apostasy from Orthodox Judaism, telling them to abandon Bris Milah for Bnei Yisroel and not to be shomer regarding the darkhei haTorah [Sinai Covenant and its mitzvot]. [Bamidbar 6:2,5]


text:
"What then is to be done?  Certainly these Orthodox Jewish ma'aminim hameshichiyim [who have emunah in our Rebbe Melech HaMoshiach Adoneinu Yehoshu, Act 21:20] will get word that you have come.


text:
"This, therefore, do, what we tell you. There are with us arba'ah anashim who are under a neder Nezirim.


text:
"Go! Take these for hitkadeshut <n>purification</n> and purify yourself with them and pay expenses for them, that they may cut their hair; then all shall have da'as that there is no emes to the rumor and that you yourself are in agreement and frum regarding the darkhei haTorah and that you are charedi and shomer mitzvot, in the ranks of those who practice Orthodox Judaism." [Bamidbar 6:1-21, Mishnah tractate Nazir]


text:
And concerning the Goyim coming to [Orthodox Jewish] emunah, we have sent an iggeret with our decision that they avoid what is offered to elilim and dahm and what is strangled and zenut."


text:
Then Rav Sha'ul took the anashim on the following day, and he went with them for hitkadeshut <n>purification</n> and was entering the Beis Hamikdash, giving notice of the completion of the yamim of the taharah until was offered for each one of them the korban. [Bamidbar 6:13-20]  TUMUL IN THE BEIS HAMIKDASH


text:
Now when the shivat yamim were about o be completed, unbelieving Yehudim from the Province of Asia [Ephesus], having seen Rav Sha'ul in the Beis Hamikdash, were stirring up all the multitude, and they laid their hands on him, [Yirmeyah 26:8]


text:
crying out, "Anashim, Bnei Yisroel, help us! This one is the ish who is giving shiurim to everyone everywhere keneged <n>against, in opposition to</n> HaAm [Yisroel] and the Torah of Moshe Rabbenu and this Makom HaKadosh, and in addition also he brought Yevanim into the Beis Hamikdash and has defiled Makom HaKadosh HaZeh <n>the Beis Hamikdash</n>."


text:
(For they had previously seen Trophimus the Ephesian in the city with Rav Sha'ul and they had jumped to the conclusion and made the unwarranted assumption that Rav Sha'ul had brought Trophimus past the Soreg <n>barrier of the holy precinct) in the Beis Hamikdash.</n>


text:
And the whole city was aroused and the people were rushing  together, and they seized Rav Sha'ul, and they were dragging him outside the Beit Hamikdash; and immediately the delatot were shut.


text:
And while they were trying to kill him, a report went up to tribune of the Roman cohort that all Yerushalayim was in an uproar.


text:
At once he took his chaiyalim and centurions and ran down to them, and when the rioters saw the Roman tribune and the chaiyalim, they stopped beating Rav Sha'ul.


text:
Then the Roman tribune came near and took hold of Rav Sha'ul and ordered him to be bound with two sharsherot <n>chains</n>, and the tribune was inquiring who he might be and what he had done.


text:
Some in the crowd were shouting one thing, some another, and the tribune was not able to have da'as of anything definite because of the noise, so he ordered him to be brought into the barracks.


text:
And when Rav Sha'ul was on the steps, it came about that he was carried by the chaiyalim, because of the violence of the multitude,


text:
for the crowd kept following and shouting, "Away with him!"   RAV SHA'UL MAKES HIS HITSTADDEKUT <n>DEFENDS HIMSELF</n>


text:
And just when he was about to be brought into the barracks, Rav Sha'ul says to the Roman tribune, "Is it is permissible for me to say something to you?"  And the tribune said, "Ellinisti Ginoskeis? <n>Do you know Greek?</n>


text:
"Then you are not the Egyptian who  recently stirred up and intifada and led out four thousand assasins into the wilderness?"


text:
And Rav Sha'ul said, "I gufa <n>myself</n> am an ish Yehudi from Tarsus of Cilicia, a citizen of no insignificant city.  And I ask you to allow me to speak to the people."


text:
And when the tribune had given permisison, Rav Sha'ul stood on the steps and motioned with his hand to the people. And a great silence came.  Then Rav Sha'ul addressed them in the language of the Hebrews.


text:
And when they heard that Rav Sha'ul was addressing them in the language of the Hebrews, they were even more quiet. And Rav Sha'ul said,


text:
"I am an ish Yehudi, born in Tarsus of Cilicia, but having been brought up in a yeshiva in this city of Yerushalayim at the feet of Rabban Gamliel, having learned with irreproachable frumkeit according to all machmir chumra strictness the Torah of Avoteinu, and I have a kinat Hashem just as all of you do today; [Melachim Alef 19:10]


text:
"I brought redifah on this `Derech,' even to the point of mavet, binding and delivering both anashim and nashim over to the beis hasohar,


text:
"as even the Kohen Gadol and all the Zekenim of the Sanhedrin could give solemn edut for me.  For from them I also was authorized with iggrot to the Achim in Damascus, and I was going there to lead away also the ones who were there to bring them bound back to Yerushalayim to have them punished. RAV SHA'UL TELLS HOW HE BECAME MEKABEL REBBE, MELECH HAMOSHIACH


text:
"And it happened to me while traveling and drawing near to Damascus, lav davka <n>approximately</n> at tzohorayim <n>noon</n>, suddenly from Shomayim, a very bright ohr <n>light</n> shone around me;


text:
"and I fell to the ground.  Then I heard a kol saying to me,  `Sha'ul, Sha'ul, why are you bringing redifah on me?'


text:
"And I answered, `Who are you, Adoni?'  And he said to me, `I am Yehoshua of Natzeret, upon whom you are bringing redifah.'


text:
"And I said, `What may I do, Adoni?'  And Rebbe, Melech  HaMoshiach Adoneinu said to me, `Get up and go into Damascus, and there you will be told about everything which has been appointed for you to do.'


text:
"And because I had been blinded from the kavod <n>glory</n> of that ohr <n>light</n>, I was led by the hand by the ones who were with  me and who led me into Damascus.


text:
"A certain man, Chananyah by name, a frumeh Yidden Jew, charedi according to the Torah and with a shem tov with all the Yehudim living in Damascus,


text:
"came to me and stood next to me, saying, `Ach b'Moshiach Sha'ul, receive your sight.'  And at that moment I looked up at him.


text:
"And he said, `Elohei Avoteinu has chosen and appointed you to have da'as of his ratzon and to see the Tzaddik [Moshiach] and to hear the kol from his mouth.


text:
`And now what do you intend to do?  Get up and receive Moshiach's tevilah of teshuva and wash away your averos <n>sins</n> by calling upon his Shem.' [Vayikra 8:6; Tehillim 51:2; Yechezkel 36:25; Yoel 3:5<n>2:32</n> Malachi 3:1] RAV SHA'UL SENT TO THE NATIONS


text:
"And it happened that after I had returned to Yerushalayim and as was davening in the Beis Hamikdash, that I fell into a trance,


text:
"and saw Rebbe, Melech HaMoshiach saying to me, `Hurry and get out quickly from Yerushalayim, because they will not receive your edut <n>testimony</n> concerning me.'


text:
"And I said `Adoni, they themselves have da'as that in every shul I was imprisoning and beating the ones wiht emunah in you.


text:
`And when in al kiddush ha-Shem, the dahm of your eidus <n>witness</n> Stefanos was being poured out, I myself also had been standing by and agreeing and protecting the kaftans of the ones  killing him.'


text:
"And Moshiach said to me, `Go!  For I will send you out, far away to the Goyim.'"  RAV SHA'UL AND THE ROMAN TRIBUNE


text:
And they were listening to Rav Sha'ul up to the word "Goyim;" and then they lifted up their kol, saying, "Away with such a one from ha'aretz!  He should not be allowed to live!"


text:
And while they were crying out, while they were throwing off their kaftans and tossing dust into the air, [Shmuel Bais 16:13]


text:
the Roman tribune directed him to be brought into the barracks, and ordered him to be examined by the flagellum's scourge, that the tribune might have da'as of the reason for the mob's shouting thus keneged <n>against, in opposition to</n> Rav Sha'ul.


text:
And when the Roman soldiers stretched Rav Sha'ul out with the straps, he said to the centurion who was standing by, "If a man is a Roman citizen and uncondemned, it is lawful for you to scourge him?"


text:
And having heard this, the centurion approached the tribune and reported, saying, "What are you about to do?  For this man has Roman citizenship."


text:
And having approached, the tribune said to Rav Sha'ul, "Tell me, are you a Roman?"  And Rav Sha'ul said, "Etiam." [Latin: "Yes, certainly."]


text:
And the tribune answered, "It cost me a large sum of money for me to acquire my Roman citizenship."  And Rav Sha'ul said, "But indeed I have been born a Roman citizen."


text:
Immediately, then, the ones about to examine him drew back from Rav Sha'ul.  Also the tribune did the same.  For he was afraid, learned that Rav Sha'ul is a Roman and that he had bound him.  RAV SHA'UL BEFORE THE SANHEDRIN


text:
And on the next day, desiring to know something definite about why Rav Sha'ul was accused by the Yehudim, the tribune released him and ordered the Rashei Hakohanim and all the Sanhedrin to be assembled.  Then, having brought down Rav Sha'ul, the tribune had him set him before them.


text:
And as he gazed at the Sanhedrin, Rav Sha'ul said, "Anashim, Achim, I have lived before Hashem until this day with a lev tahor."


text:
Then Rav Sha'ul said to him, "Hashem is about to strike you, you white-washed wall!  You sit judging me according to Torah, and yet in violation of the Torah you command me to be struck?"  [Vayikra 19:15; Devarim 25:1,2]


text:
And Rav Sha'ul said, "I was without da'as, Achim, that he is the Kohen Gadol, for it has been written, NASI V'AMMECHA LO TA'OR ("A ruler of your people you will not speak evil of", Shemot 22:27 <n>28</n>


text:
And Rav Sha'ul, having da'as that one kat is of Tzedukim <n>Sadducees</n> and the other of Perushim, was crying out in the Sanhedrin, `Anashim, Achim, I am a Parush ben Parush and it is for the tikvah of the Techiyas HaMesim that I am being judged."


text:
Now when Rav Sha'ul said this, there came about a machaloket <n>dissension</n> between the Perushim and Tzedukim <n>Sadducees</n>, and the multitude was divided.


text:
Loit <n>according to</n> the Tzedukim <n>sadducees</n>, there is no Techiyas HaMesim nor a malach nor ruchot, but Perushim acknowledge all these things.


text:
And there was a kol gadol and some of the Sofrim of the kat of the Perushim were arguing vigorously, saying, "Nothing rah do we find keneged <n>against</n> this ish, and what if a ruach did speak to him or a malach?" [Yirmeyah 26:16]


text:
And fearing much more machaloket was coming, the Roman tribune ordered the troops to go down to take Rav Sha'ul away from the midst of them and to bring him into the barracks, lest he be torn to pieces by them.


text:
And on the following lailah, HaAdon stood by Rav Sha'ul and said, "Chazzak!  For as you gave solemn edut about me in Yerushalayim, thus it is necessary for you also to bear solemn edut <n>testimony</n> in Rome."   THE KESHER AGAINST RAV SHA'UL


text:
In the boker, the Judeans joined in a kesher <n>conspiracy</n> and bound themselves with a shevu'ah <n>oath</n> that none of them would eat or drink until they had carried out their plot of retzichah b'seter <n>murdering in secret, assassination</n> Rav Sha'ul.


text:
After they approached the Rashei haKohanim <n>Chief Priests</n> and the Zekenim <n>Elders</n>, they said, "We have bound ourselves with a shevu'ah <n>oath</n> to eat nothing until we have killed Rav Sha'ul.


text:
"Now therefore you with the Sanhedrin notify the tribune so that he may bring Rav Sha'ul down to you as if intending to determine more accurately the things concerning him, and, before he draws near, we are ready to kill him."


text:
Now when Rav Sha'ul's achyon <n>nephew</n> heard about the ma'arav <n>ambush</n>, he went and gained entrance into the barracks and reported this to Rav Sha'ul.


text:
And Rav Sha'ul summoned one of the centurions and said, "Bring this bochur to the tribune for he has something to report to him."


text:
So the centurion took the bocher and brought him to the tribune and says, "The prisoner Rav Sha'ul has summoned me and asked me to bring this bochur to you; he has something to say to you."


text:
The tribune grasped the bochur's hand and drew him aside privately, inquiring, "What is it you have to report to me?"


text:
And the bochur said, "The Judeans agreed to ask you to bring Rav Sha'ul down machar <n>tomorrow</n> to the Sanhedrin as if intending to inquire something more accurate concerning him.


text:
"Therefore, you should not be persuaded by them, for more than arba'im anashim are lying in wait for him and these took a shevu'ah upon themselves neither to eat nor to drink until they have assassinated him,and now they are ready, waiting for your consent."


text:
Therefore, the tribune dismissed the bochur, ordering him, "Tell no one that you reported these things to me." RAV SHA'UL SENT TO FELIX THE MOSHEL


text:
And having summoned two of the centurions, the tribune said, "Prepare to leave for Caesarea by nine o'clock tonight the following:  two hundred chaiyalim; seventy horsemen; and two hundred bowmen.


text:
"And also provide mounts for Rav Sha'ul to ride, that he may be given safe passage to Felix the Moshel."


text:
"This man was seized by the Judeans and was about to be killed by them, but when I learned that he is a Roman citizen, I came with the chaiyalim and rescued him.


text:
"Desiring to have da'as of the charge for which they were accusing him, I brought him down to their Sanhedrin.


text:
"I found he was being accused about issues of their Torah and the charge was nothing worthy of mavet or of imprisonment.


text:
"And when I received information of a kesher <n>plot</n> keneged <n>against</n> the man, I sent him immediately to you, having given orders also to his accusers to state their case against Rav Sha'ul before your excellency."


text:
Therefore, as they were ordered, the chaiyalim took Rav Sha'ul along and brought him under cover of lailah to Antipatris.


text:
And mimacharah <n>on the next day</n>, having allowed the horsemen to go on with Rav Sha'ul, they returned to the barracks.


text:
When the horsemen entered into Caesarea, they delivered the iggeret to the Moshel and also presented Rav Sha'ul to him.


text:
And having read it, and having asked from what province Rav Sha'ul hailed, the Moshel learned that he was from Cilicia.


text:
"I will give you a hearing," Felix said, "when also your accusers arrive."  The the Moshel commanded Rav Sha'ul to be watch by shomrim in the Praetorium of Herod.


text:
And after chamash yamim, the Kohen Gadol Chananyah came down  with some Zekenim and an orator, a certain Tertullus, who explained to the Moshel the charges keneged <n>against</n> Rav Sha'ul.


text:
And when Rav Shaul had been summoned, Tertullus began to accuse him, saying, "Your Excellency, much shalom has been attained through you, and reforms have come to this nation by your foresight.


text:
"For having found this man a troublemaker and an inciter of riots among all the Yehudim throughout kol ha'aretz, a manhig of the kat [of Judaism], the Natzrati Kat.


text:
"When you examine him, you will be able to find out yourself regarding all these things of which we accuse him."


text:
And the rest of the Judeans joined in the attack, saying that these things were so.  RAV SHA'UL MAKES HIS HITSTADDEKUT BEFORE FELIX


text:
And when the Moshel nodded to him to speak, Rav Sha'ul answered, "Knowing that for many years you have been a shofet <n>judge</n> to this nation, I cheerfully make my hitstaddekut.


text:
"You will be able to learn that not more than twelve days have elapsed since I made an aliyah to worship in Yerushalayim.


text:
"And neither in the Beis Hamikdash did they find me conversing with anyone nor did they find me stirring up the multitude either in the shuls or anywhere in Yerushalayim.


text:
"For Ani modeh this to you, that according to the Derech Hashem, which they call a `kat' [Judaism], I serve the Elohei Avoteinu, having emunah in everything written according to the Torah and the Nevi'im.


text:
"I have a tikvah <n>hope</n> in Hashem, which also these ones themselves anticipate, the coming Techiyas HaMesim of both the Tzaddikim and the Resha'im.


text:
"In view of this, I always do my best to keep a matzpun naki <n>clear conscience</n> before Hashem and before anashim.


text:
"Now after many years, I came bringing nedavot <n>donations</n> to my people and also to make korbanot.


text:
"And this is how they found me, having undergone hitkadeshut in the Beis Hamikdash, not with rioters nor with any disturbance.


text:
"But there were some Yehudim from the Province of Asia who ought to be present before you to make accusation, if they might have something against me.


text:
"unless it is about this one statement, which I stood and cried out among them, and that statement was concerning the Techiyas HaMesim, and it is for this that I am being judged today by you."


text:
But Felix, who was already rather well informed about the Derech Hashem, adjourned the meeting, saying, "When Lysias the tribune comes down, I will decide your case."


text:
Then Felix gave orders to the centurion to guard Rav Sha'ul, but to grant him considerable liberty and not to prevent his chaverim from ministering to his needs.    RAV SHA'UL HELD IN CUSTODY


text:
And after some yamim, Felix came with Drusilla, his wife, who was Jewish.  He summoned Rav Sha'ul and listened to him concerning his emunah <n>faith</n> in Rebbe, Melech HaMoshiach Yehoshua.


text:
And as Rav Sha'ul was conversing about tzedek [Daniel 9:25] and kibush hayetzer <n>self-control</n> and about the Yom HaDin coming, Felix suddenly became afraid, and said, "That will do for the moment.  Go now.  When I find time, I'll send for you."


text:
At the same time Felix was also hoping that bribe money would be given to him by Rav Sha'ul.  Therefore, Felix used to frequently send for Rav Sha'ul to converse with him.


text:
And shenatayim <n>two years</n> passed, Felix received a successor, Porcius Festus, and, wanting to grant a favor to the Judeans, Felix left Rav Sha'ul in custody.


text:
Therefore Festus, having arrived in the Province, after shloshah yamim went up to Yerushalayim from Caesarea,


text:
and the Rashei Hakohanim and manhigim explained to Festus the Rashei Hakohanim and the leading anashim of the Yehudim the charges keneged Rav Sha'ul, and they were begging him,


text:
asking a favor from him, that Festus might summon Rav Sha'ul to Yerushalayim, while at the same time they were forming a kesher to kill him along the way.


text:
Therefore, Festus answered that Rav Sha'ul was to be kept in Caesarea and that Festus himself intended quickly to go there.


text:
"Therefore those in authoriy among you," Festus says, "should come down with me, and if there is anything in the wrong about Rav Sha'ul, then let them bring charges against him."


text:
And having stayed with them no more than shmonah asarah yamim, Festus went down to Caesarea; the next day he sat on the Kes HaMishpat and ordered Rav Sha'ul to be brought in.


text:
When Rav Sha'ul came in, the Judeans who had come down from Yerushalayim stood around him and brought serious charges keneged <n>against</n> him, which they were not able to prove.


text:
Rav Sha'ul defended himself, saying, "Neither keneged the Torah nor keneged the Beis Hamikdash nor keneged Caesar have I done anything wrong."


text:
But Festus, wishing to grant the Judeans a favor, said in reply to Rav Sha'ul, "Do you want to go up to Yerushalayim to be judged by me there concerning these things?"


text:
And Rav Sha'ul said, "I am standing before the Kes HaMishpat of Caesar, where it is necessary for me to be tried.  I have done no wrong to my Jewish people, as you also have da'as very well.


text:
"No, if I have done wrong and am worthy of mavet, I am not trying to escape the death penalty. But if there is nothing to the charges these ones bring against me, no one is able to hand me over to them.  Therefore, I appeal to Caesar."


text:
Then Festus, having talked with his council, answered, "To Caesar you have appealed, to Caesar you will go."  RAV SHA'UL BEFORE AGRIPPA HAMELECH AND BERNICE


text:
After several yamim had passed, Agrippa HaMelech and Bernice arrived in Caesarea, having paid their respects to Festus.


text:
And while they were spending many yamim there, Festus laid out to the Melech the things with respect to Rav Sha'ul, saying, "There is a man here who was left behind in the beis hasohar by Felix.


text:
"When I went to Yerushalayim, the Rashei Hakohanim and the Zekenim of the Yehudim informed me about this man, requesting keneged him a sentence of condemnation.


text:
"I answered them that it violated Roman law to hand over any man before the accused met face to face with his accusers and had an opportunity for a defense concerning the accusation.


text:
"Therefore, they were assembled here; I allowed no delay, and on the next day, I sat down on the Kes HaMishpat and ordered the man brought in.


text:
"Instead it was an internal matter having to do wiht questions regarding Orthodox Judaism, and certain disagreements they had with Rav Sha'ul, and regarding a certain Yehoshua who was niftar, but whom Rav Sha'ul asserted was alive.


text:
"Since I was not qualified to investigate these religious questions, I was saying he might wish to go to Yerushalayim and there to be judged concerning these things.


text:
"But Rav Sha'ul appealed that he be kept in custody for the decision of Caesar, so I ordered him to be kept until I send him to Caesar."


text:
And Agrippa said to Festus, "I was desiring also myself to hear Rav Sha'ul."  Then Festus says, "Tomorrow you will hear him."


text:
Then on the next day Agrippa and Bernice came with great pomp and entered into the auditorium along with both the military tribunes and the chashuve anashim of Caesarea.  And Festus the Moshel gave orders to have Rav Sha'ul brought in.


text:
And Festus says, "Agrippa HaMelech and all here present with us, you see this man about whom K'lal Yisroel has petitioned me, both in Yerushalayim and here, shouting that he is no longer fit to live.


text:
"But I found he has done nothing worthy of mavet, and when he appealed to Caesar, I decided to send him.


text:
"But I have nothing definite to write to our sovereign; therefore, I especially brought him before you, O Agrippa HaMelech, so that, after you have examined him, I may have something I may write.


text:
And Agrippa said to Rav Sha'ul, "It is permitted for you to speak concerning yourself."  Then Rav Sha'ul, having stretched out his hand, was making his hitstaddekut, saying,


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"I have considered myself fortunate that it is before you, Agrippa HaMelech, that I am able to make my hitstaddekut today concerning everything of which I am accused by Yehudim.


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"Most of all, you are a bukki <n>expert, meivin</n> in all the minhagim and issues of the Yehudim; therefore, I beg you to listen patiently to me.


text:
"All the Yehudim have da'as of my Yiddishkeit from my earliest youth, a life spent from the beginning among my own people and in Yerushalayim.


text:
"They have had da'as of this for a long time, if they are willing to bear edut <n>testimony</n>, that according to the most machmir kat of our Orthodox Jewish faith my life has been lived out as a Parush.


text:
"a havtacha the Sheneym Asar Shevateinu have tikvah to attain, as they with earnestness worship Hashem yomam valailah.  It if for this tikvah, your Excellency, that I am accused by Yehudim!


text:
"Indeed, I myself thought it necessary to do many opposing things against ha-Shem of Yehoshua from Natzeret.


text:
"And this I also did in Yerushalayim; and armed with samchut received from the Rashei Hakohanim, many of the kedoshim I  locked up in the beis hasohar;  and I cast my vote keneged <n>against</n> them when they received the death penalty.


text:
"And throughout all the shuls I often punished them, forcing them to commit Chillul Hashem gidduf, and since I was so enraged against them, I was bringing redifah on them even as far as foreign cities.  RAV SHA'UL TELLS OF HIS EXPERIENCE OF BEING MEKABEL REBBE, MELECH HAMOSHIACH


text:
"This it was that as I was traveling to Damascus with authorization and permission from the Rashei Hakohanim,


text:
"at tzohorayim <n>noon</n> on the derech, O Melech, I saw from Shomayim an ohr shining around me and the ones traveling with me, more brilliant that the shemesh.


text:
"And all of fell down to the ground. Then I heard a kol saying to me in the language of the Hebrews, `Sha'ul, Sha'ul, why are you bringing redifah upon me?  It is hard for to kick keneged <n>against</n> the prod.'


text:
"And I said, `Who are you Adoni?'  And HaAdon said, `I am Yehoshua upon whom you are bringing redifah.


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`But get up and stand on your feet.  For this tachlis, then, I appeared to you, to give you s'michah as a mesharet, an eved, and an eidus <n>witness</n>, both of what you have seen of me and of what will appear to you. [Yechezkel 2:1; Daniel 10:11]


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`I will deliver you from your own people and from the Goyim to whom I am sending you, [Yirmeyah 1:8,19]


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`to open their eyes, to turn them from choshech to ohr and from the samchut of Hasatan to Hashem, that they receive selichat avon and nachalah among the ones having been set apart in kedusha by emunah in me.' [Yeshayah 35:5; Tehillim 18:28; Yeshayah 42:7,16]   RAV SHA'UL'S SOLEMN EDUT TO YEHUDIM AND GOYIM


text:
"But beginning with the ones in Damascus and also with those in Yerushalayim, and with all the region of Yehudah and with the Goyim, I was preaching they should make teshuva and turn to Hashem, doing ma'asin mitzvot worthy of teshuva. [Yirmeyah 18:11; 35:15]


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"Because of these things, the unbelieving Yehudim seized me while I was in the Beis Hamikdash, and were trying to kill me.


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"To this day I have obtained ezer <n>help</n> from Hashem, to stand and give solemn edut <n>testimony</n> before both ketanim and Gedolim, testifying about nothing beyond the Orthodox Jewish faith based on what the Nevi'im and Moshe Rabbenu said would happen:


text:
"that is, the innuyim <n>sufferings</n> of Rebbe, Melech HaMoshiach, and that by being rishon to stand up alive in the Techiyas HaMesim, he would proclaim ohr both to K'lal Yisroel and the Nations."     RAV SHA'UL APPEALS TO AGRIPPA TO BELIEVE AND COME TO YESHU'AT ELOHEINU


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And while he was saying these things in his hitstaddekut, Festus in a kol gadol shouts, "Rav Sha'ul, all your yeshiva learning has made you meshuga!"


text:
But Rav Sha'ul says, "I am not meshuga, most excellent Festus; I am speaking dvarim of Emes and Ta'am <n>Reason</n>.


text:
"For HaMelech has da'as of these matters, to whom also I am speaking freely, for I am sure that absolutely none of these things escape his notice, for this has not been done in a corner.


text:
And Agrippa said to Rav Sha'ul, "You think, do you, that as quick as that you can make me mekabel Rebbe, Melech HaMoshiach?"


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But Rav Sha'ul said, "I would daven that Hashem, quickly or not, might make not only you but all listening to me today as I am, apart from these kevalim <n>chains</n>."


text:
And having withdrawn, they were speaking to one another, saying, "This man does nothing worthy of the death penalty or imprisonment."


text:
And when it was decided that we set sail to Italy, they were handing over both Rav Sha'ul and some other prisoners to a centurion, Julius by name, of the Imperial Cohort.


text:
And having embarked in an oniyah of Adramyttium about to sail to the ports along the coast of Asia, we set sail, Aristarchus a Macedonian of Thessalonica being with us.


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And on another day, we put in at a harbor in Tzidon; and Julius treated Rav Sha'ul with kindness, permitting him to be cared for by his chaverim.


text:
And from there, having put out to sea, we sailed under the lee of Cyprus because the winds were against us.


text:
Then having sailed across the open sea along the coast of Cilicia and Pamphylia, we came down to Myra of Lycia.


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But for many yamim we sailing slowly and with difficulty  along the coast of Cnidus, and as the wind was not permitting us to go vaiter <n>farther</n>, we sailed under the lee of Crete off Salmone.


text:
And with difficulty sailing past it, we came to a certain place called Fair Havens, near the city of Lasea.


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And since considerable zman <n>time</n> had been lost and it was already unsafe for a voyage, because Yom Kippur had already come and gone; therefore, Rav Sha'ul gave them this eitza, [Vayikra 16:29-31; 23:27-29; Bamidbar 29:7]


text:
saying to them, "Anashim, I see that the voyage will be hardship and much peril, not only of the cargo and the oniyah, but also of our lives."


text:
But the centurion was persuaded by the pilot and the owner  rather than by the dvarim of Rav Sha'ul.


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But the port being unfavorably situated for spending the winter, the majority made a decision to set sail from there, if somehow they could reach Phoenix to spend the winter.  It was a harbor of Crete, facing toward the southwest and toward the northwest. A STORM AT SEA NECESSARY TO VINDICATE RAV SHA'UL AS A NAVI AND A TRUSTWORTHY SPIRITUAL NAVIGATOR AND TO SHOW EVERYONE THEIR NEED FOR A MAGGID WITH REAL BESURAS HAGEULAH


text:
And a gentle south wind began to blow, and they thought they could attain their mattarah <n>objective</n>, so they weighed anchor and they were sailing past Crete, close by the shore.


text:
After not much time a violent, typhoon force wind rushed down from Crete, the so-called Euraquilo, the Northeaster.


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And the oniyah, having been caught in it, and not being able to directly face the wind, we gave way to it and were driven.


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By running under the lee of a small island called Cauda, we were able only with difficulty to get the lifeboat secured.


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After hoisting it up, they were using frapping cables, passing them underneath the oniyah; then, fearing lest on the shallows of Syrtis they might run aground, they lowered the sea anchor, and so they were being driven along.


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And we were being violently tossed by the storm, so much so that the next day they were throwing the cargo overboard.


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And neither shemesh <n>sun</n> nor kochavim appeared for many yamim and no small tempest assailed us. Lemaskana <n>finally</n> all tikvateinu for yeshu'ah was being abandoned.


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And after having much loss of appetite, then Rav Sha'ul stood up in the midst of them, and said, "Anashim, you should have obeyed me and not put out to sea from Crete and thereby spared yourselves this hardship and this loss.


text:
"And now I advise you to have ometz lev, for there will be no loss of life among you, except the oniyah.


text:
"saying, `Do not be afraid, Sha'ul, it is necessary for you to stand before Caesar; and, hinei, Hashem has given to you all the ones sailing with you.'


text:
"Therefore have lev same'ach, Anashim. For I have emunah in Hashem that it will be exactly as he has told me.


text:
Now when the fourteenth night had come, while we being driven about in the Adriatic Sea, toward chatzot halailah, the sailors were suspecting that we were getting close to land.


text:
And having taken soundings, they found twenty fathoms and, having sailed a little vaiter <n>farther</n>, again they took soundings, and they found fifteen fathoms.


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And fearing lest somehow against the rough places we might run aground, they threw four anchors off the stern, and they were davening for the dawn.


text:
Now when the sailors sought to flee from the oniyah and to let down the lifeboat into the sea on the pretext of casting out anchors,


text:
Rav Sha'ul said to the centurion and to the chaiyalim, "Unless these remain in the oniyah, you cannot be saved."


text:
Just before boker, Rav Sha'ul was urging everyone to take ochel <n>food</n>, saying, "Today is the fourteenth day you have been held in suspense and are continuing without eating, having taken nothing.


text:
"Therefore, I encourage you to take ochel, for it is for your deliverance, for none of you will lose a hair from your heads."


text:
And having said these things, and having taken lechem, Rav Sha'ul said the HaMotzi before all, and, after the betzi'at halechem, he began to eat.


text:
And having eaten enough ochel <n>food</n>, they were lightening the oniyah by throwing the wheat overboard into the sea.  THE WRECK OF THE ONIYAH; REBBE, MELECH HAMOSHIACH IS TZUR YESHU'ATI


text:
And when it became day, they were not recognizing the land, but a certain bay they were noticing, having a shore onto which they were wanting, if possible, to run aground the oniyah.


text:
And the anchors they cast off and they left them in the sea. At the same time they loosened the ropes of the rudders and raised the sail to the wind and were steering toward the shore.


text:
But having fallen into a channel, a place between two seas, they ran the oniyah aground, and, while the bow had stuck and remained immovable, the stern was being destroyed by the force of the waves.


text:
Now the cheshbon <n>plan</n> of the chaiyalim was that they should kill the prisoners, lest anyone, having swum away, should escape.


text:
But the centurion, desiring to save Rav Sha'ul, kept them from carrying out the cheshbon, and he ordered the ones able to swim to throw themselves overboard rishonim and make for the shore.


text:
And the rest, some on planks, others on pieces from the oniyah.  And so it came about that everyone was brought safely onto the land.


text:
And the natives were showing not the ordinary kindness to us for, because of the geshem that had set in and because of the cold, they lit a hadlakah <n>bonfire</n>.


text:
And when Rav Sha'ul gathered some brushwood and placed the sticks on the hadlakah <n>bonfire</n>, a nachash from the heat came out and fastened onto Rav Sha'ul's hand.


text:
And when the natives saw it hanging from his hand, they were saying to one another, "Surely this man is a rotzeach <n>murderer</n>; for though he was brought safely from the sea, Yashrus <n>Justice</n> did not allow him to live."


text:
But the natives were expecting him to be about to swell up or suddenly to fall down.  But they watched him expectantly for a long time, and when they observed nothing unusual happening to him, they changed their minds and were saying that he was a g-d.


text:
Now in the area around that place were lands belonging to the gontser macher of the island, Publius by name, who welcomed us and gave us hachnosas orchim.


text:
And it came about that the abba of Publius was bedfast, suffering fevers and dysentery;  Rav Sha'ul approached him, and having davened, laid his hands on him and administered refuah shleimah to him.


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And when this happened, also the the rest on the island, the cholim were approaching Rav Sha'ul and were receiving refuah shleimah.


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The natives bestowed mattanot rabbot on us and, while being put out to sea, they gave us the provisions for our needs. [Tehillim 15:4]  RAV SHA'UL ARRIVES AT ROME


text:
And after shloshah chodashim, we set sail in a oniyah, having spent the winter on the island. It was an Alexandrian oniyah marked by the insignia of the twin Achim.


text:
Then we weighed anchor and arrived at Rhegium.  And after one day, southwest wind sprang up and on the second day we came to Puteoli.


text:
There we found Achim b'Moshiach and we were invited by them to stay shivah yamim.  And so we came to Rome.


text:
And from there, the Achim b'Moshiach when they heard of us, came out to meet us, even as far as the Forum of Appius and the Three Taverns.  On seeing them, ometz lev came to Rav Sha'ul and he said a berakhah, davening hodah to Hashem.


text:
Now when we entered into Rome, Rav Sha'ul was permitted to live by himself in his own quarters with a chaiyal guarding him. RAV SHA'UL PREACHES REBBE, MELECH HAMOSHIACH TO YEHUDIM IN ROME  AND LUKAS, HAVING SHOWN BY MANY LEGAL PRECEDENTS AND PROOFS THE CONCLUSION OF THE CASE OF HIS HISTORICAL APOLOGETIC, BRINGS US TO HIS THESIS: THAT THE HARD CENTER OF THE FAITH OF THE DERECH [HASHEM], EVEN AS IT REACHES OUT TO THE WHOLE WORLD, IS RUACH HAKODESH-FILLED ORTHODOX JUDAISM IN JERUSALEM AND SO ITS ADHERENTS SHOULD QUALIFY FOR THE PROTECTION OF JULIUS CAESAR'S DECREE OF JUDAISM AS A RELIGIO LICITA


text:
And it came about after shloshah yamim, that Rav Sha'ul called together the chashuve Yehudim.  And when they had assembled, Rav Sha'ul was saying to them, "Anashim, Achim, though I had done nothing keneged <n>against, in opposition to</n> our Jewish people or to the minhagei Avoteinu of Orthodox Judaism, I was arrested in Yerushalayim and delivered over into the hands of the Romans,


text:
"who, having examined me, were desiring to release me, because I had done nothing worthy of the death penalty.


text:
"But when the Yehudim spoke keneged <n>in opposition to, against</n> this, I was forced to appeal to Caesar, but only to defend myself, not to bring accusation against Am Yisroel my people.


text:
"On account of this reason, therefore, I summoned you, to see you and to speak with you since it is for the sake of the tikvah Yisroel that I am wearing this kaval.


text:
And they said to Rav Sha'ul, "We  neither received iggrot about you from Yehudah nor have any of the Achim arrived and reported or spke any lashon hora about you.


text:
"But we desire to hear from you what you think, for lichora <n>apparently</n> with regard to this kat of Judaism, we have da'as that it is spoken keneged <n>against</n> everywhere."


text:
And they set a day for him, and they came to him in his lodgings and there were many of them.  And Rav Sha'ul was making a midrash, bearing solemn edut about the Malchut Hashem, and persuading them about Yehoshua from both the Torah of Moshe Rabbenu and from the Nevi'im, from haboker to haerev.


text:
And so they disagreed with one another.  And as they were leaving, Rav Sha'ul said a final dvar.  "Rightly the Ruach Hakodesh spoke through Yeshayah HaNavi to your Avot,


text:
"saying, `Go to this people and say in hearing SHIMU SHAMO'A V'AL TAVINU UR'U RA'O V'AL TEDA'U <n>"You will hear and yet by no means understand and seeing you will see and yet by no means perceive."</n>


text:
HASHMEN LEV HAAM HAZEH V'AZNAV HAKHBED V'EDAV HASHA PEN YIREH V'EINAV UVAZNAV YISHMA ULEVAVO YAVIN VASHAV N'RAFA LO ("For the heart of this people has become dull and with their ears they scarcely hear and they have closed their eyes lest they should see with their eyes and with their ears may hear and with their heart they may have binah and they may turn and I will heal them. [Tehillim 119:70; Yeshayah 6:9,10]


text:
"Therefore, let it be known to you that to the GOYIM <n>Tehillim 67:2</n> this Yeshu'at Eloheinu of Hashem was sent, and they will listen."


text:
And he remained an entire shetayim shanim <n>two years</n> in his own rented bais, and was welcoming all the ones coming to him,


text:
preaching the Malchut Hashem and saying shiurim concerning the Rebbe, Melech HaMoshiach Adoneinu Yehoshua with all openness and without hindrance.


text:
From Sha'ul, an eved of Rebbe, Melech haMoshiach Yehoshua, summoned to be a Shliach <n>of Moshiach</n>, set apart for the Besuras HaGeulah of Hashem,


text:
The Good News of Redemption of Hashem concerns Ben HaElohim, Adoneinu Rebbe, Melech Moshiach Yehoshua, born from the zera Dovid as far as basar is concerned,


text:
but, as far as the Ruach Hakodesh is concerned, appointed to be Ben HaElohim in power by means of the Techiyas HaMesim.


text:
Through Him and for the kavod of His Name, we have received unmerited Chen v'Chesed Hashem and the Shlichut for the tachlis of bringing about the mishma'at <n>obedience</n> of emunah among all Goyim,


text:
To all who are in Rome, ahuvei Hashem <n>beloved ones of G-d</n>, summoned by Hashem's keri'ah <n>calling</n> to be kedoshim <n>holy ones</n> --unmerited Chesed Hashem and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu. SHA'UL'S DESIRE TO VISIT THE MA'AMINIM B'MOSHIACH IN ROME


text:
First of all, Modeh Ani <n>I thank</n> my G-d through Rebbe Melech HaMoshiach Yehoshua for all of you, because your emunah, your bittachon, is being reported abroad b'kol haOlam <n>all over the world</n>.


text:
For Hashem 'ed! <n>G-d is my witness!</n>, whom I serve with my neshamah in the Besuras HaGeulah of the Ben Elohim of Hashem, how, when I daven, I constantly mention you in my tefillos,


text:
always making techinnah <n>supplication</n> and petitioning that I might somehow now at last efsher <n>perhaps</n> succeed im yirtzeh  Hashem <n>if the L-rd wills</n> to make my way to you.


text:
For I am longing to see you, that I may impart to you some mattanah ruchanit <n>spiritual gift</n> for the tachlis <n>purpose</n> of imparting chizzuk <n>strengthening/encouragement</n> to you and be mechazek;


text:
or rather, so that there may be mutual chizzuk <n>strengthening/encouragement</n> among you through each other's emunah, both yours and mine.


text:
Now I do not want you to lack da'as, Achim b'Moshiach of mine, of how I often made plans to come to you, though I have been prevented thus far, in order that I might have some p'ri for Hashem among you as well, just as among the rest of the ethnic peoples.


text:
I am meshubad <n>obligated</n> morally, under shiebud <n>obligation</n>, to both cultured Greek-speakers and non-Greek-speaking barbarians, both the learned and the untutored.


text:
Hence my eagerness to preach the Besuras HaGeulah to you who are in Rome as well.             THE POWER OF THE BESURAS HAGEULAH


text:
For I am not ashamed of the Besuras HaGeulah.  It is the ko'ach <n>power</n> of Hashem for the Geulah deliverance <n>IYOV 19:25; YESHAYAH 43:1</n>, to all who have emunah, to the Yehudi <n>the Jew</n> above all, but also the Yevani <n>Greek</n>.   THE TZIDKAT MISHPAT HASHEM <n>THE RIGHTEOUS JUDGMENT OF G-D</n>, THE UNIVERSAL GUILT OF BNEI ADAM, AND THE CHARON AF <n>BURNING ANGER</n> OF HASHEM AGAINST ALL THOSE WHO SUPPRESS THE DVAR HASHEM


text:
For the Tzedek Olamim, the Tzidkat Hashem <n>the righteousness of G-d</n> is being revealed in the Besuras HaGeulah by emunah from first to last, from [orthodox Jewish] Faith to [orthodox Jewish] Faith, as it is written,  V'TZADDIK BE'EMUNATO YICHE'YEH <n>"The righteous by his faith shall live" CHABAKUK 2:4; Gal.3:11; Heb. 10:35</n>.


text:
For the Charon Af Hashem <n>the burning anger of G-d 1:18; 2:8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4</n> is being revealed from Shomayim.  It is being revealed against all that is without yirat Shomayim and Tzedek, all bnei Adam who wickedly repress the Emes [of Hashem],


text:
all anashim who, even though what is knowable about Hashem lies plainly before their eyes <n>for G-d has shown them!</n>, they nevertheless cling to their resha and wickedly suppress haEmes [of Hashem]. THEY ARE WITHOUT EXCUSE BECAUSE HASHEM ES HAOLAM NATAN BELIBAM <n>KOHELET 3:11</n>; THE OIS VARF <n>REJECT, REPROBATE</n> SEEN AS KOFUI TOIVA <n>INGRATE</n> AND PERVERT, THESE HELD UP AS EXHIBIT "A" TO SHOW THE HUMAN CONDITION WITH HITKHADESHUT


text:
For His invisible characteristics from the bri'at haolam <n>the creation of the world</n> are perceived intellectually in the things which have been created; that is, both His eternal ko'ach and Elohut are discernable.  So Bnei Adam have no ptur <n>excuse</n> and are inexcusably culpable <n>before an angry G-d</n>,


text:
because, even though they in actual fact knew G-d, they did not ascribe Him kavod <n>glory</n> as G-d or give hodot <n>thanks</n> to Him, but became filled with hevel <n>futility, vanity, emptiness, worthlessness</n> in their thinking, and their senseless levavot were darkened.  THE TZIDKAT MISHPAT HASHEM <n>THE RIGHTEOUS JUDGMENT OF G-D</n> EXPLAINED:  THE STATUES AND ICONS OF AVODAH ZARAH AND THE TO'AYVAH OF MISKAV ZACHUR OF THE GOYIM <n>VAYIKRA 18:22</n> GIVE EDUT OF BNEI ADAM AS BEING GOYISHE CHOTE'IM DESERVING OF G-D'S JUST SENTENCE OF DEATH


text:
and traded in the kavod <n>glory</n> of the incorruptible G-d for the mere likeness of the tzelem <n>image, icon</n> of corruptible man, birds, beasts, and reptiles.


text:
Therefore, G-d <n>in wrath</n> delivered them over in the ta'avot of their levavot to tum'a <n>uncleanness</n> to the dishonoring and perverting of their bodies among themselves:


text:
they traded in the Emes Hashem <n>the truth of G-d</n> for  sheker, for a lie, and worshiped and served the HaBeriyah <n>the creature</n> rather than  HaBo're <n>the Creator</n>, hamvorach l'olamim. Omein. <n>who is blessed forever. Amen</n>.


text:
For this reason, Hashem <n>in wrath</n> delivered them over to paskudneh <n>contemptible</n> sexual desires.  For their females traded off natural sexual intercourse into unnatural.


text:
Likewise also the males abandoned natural sexual intercourse with the female counterpart and were inflamed with craving for one another, males with males committing what is indecent and receiving back <n>in exchange</n> in themselves the appropriate gemul <n>retribution--YESHAYAH 3:11</n> for their toyus <n>error</n>.


text:
And as far as G-d's worthiness to be recognized by them was concerned, vi-bahlt <n>since</n> they marked G-d down as failing the test, therefore G-d <n>in wrath</n> delivered them over to a failure of a brain, one that has a mind bent on doing what is perversely unworthy


text:
--filled with all resha, wickedness, chamdanut <n>greediness</n>, and what is damagingly evil--full of kin'a <n>jealousy</n>, retzach <n>murder</n>, rivalry, mirmah <n>deceit</n>, merivah <n>strife</n>, remiyah <n>guile, deceit</n>, all kinds of lashon hora, malicious


text:
backbiters, slanderers, haters of G-d, insolent, arrogant, braggarts, contrivers of evil, disobedient to horim <n>parents</n>


text:
--without seychel <n>sense</n>, without ne'emanut <n>faithfulness</n>, without ahavah <n>love</n>, without rachamanut <n>compassion, mercy</n>.       THE DEPRAVITY OF THE GOYIM SUMMED UP


text:
Although they have known full well the just requirements of Hashem,  his just decree, that is, that those who practice such things are b'nei mavet <n>sons of death, deserving of death</n>; nevertheless, they not only do the very same but even give their perverted berachah <n>blessing</n> on those who practice such.


text:
For this reason, you are without ptur <n>excuse</n> for yourself <n>before an angry G-d</n>, you sir, each one of you who passes judgment.  For in that you pass judgment on the other, you condemn yourself; for you practice the very things on which you pass judgment.


text:
And we know that the mishpat <n>justice</n> of Hashem HaShofet <n>Rom. 1:32</n> against those who practice such things is in accordance with the Emes Hashem <n>Rom. 1:25</n>.


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You sir, you who pass judgment on those who practice such things and yet do the same yourself, do you suppose then that you will escape the Mishpat Hashem?


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Or do you think lightly of the wealth of His nedivut and of His chesed and of His being ERECH APAYIM <n>"slow of anger, forbearing SHEMOT 34:6</n> and of His zitzfleisch <n>patience</n>, disregarding the fact that the Chesed Hashem <n>the kindness of G-d</n> is to lead you to teshuvah <n>repentance</n>?


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As a result of your KESHI <n>stubbornness, hardness DEVARIM 9:27</n> and your levavot without teshuvah, you are storing up for yourself Charon Af Hashem <n>the burning anger of G-d</n> in the Yom Af <n>the Day of Wrath--Psalm 110:5, i.e. the Yom haDin, the Day of Judgment</n>, when will be revealed the Tzidkat Mishpat Hashem <n>the righteous judgment of G-d--Rom.1:17</n>,


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who will render L'ISH K'MA'A'SEI HU <n>to each according to his works"--TEHILLIM 62:12[13]</n>.  SOME REJECT THE EMES HASHEM AND TAKE THE DERECH RESHA'IM <n>TEHILLIM 1:6</n> LEADING TO HASHEM'S CHARON AF <n>BURNING ANGER</n>; OTHERS TAKE THE PATH OF CHAYYEI OLAM


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To those who, by zitzfleisch <n>patience</n>, persevere in doing ma'asim tovim, seek for kavod <n>glory</n> and honor and incorruptibility <n>TEHILLIM 16:10</n>, He will give Chayyei HaOlamim <n>Eternal Life</n>.


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But to those who are self-seeking and who have no mishma'at <n>obedience</n> to the Emes Hashem <n>Rom. 1:25</n>, but instead have mishma'at to resha, there will be Charon Af Hashem and fury.


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There will be affliction and distress on every living neshamah who brings about what is ra'a <n>evil</n>, Yehudi above all and Yevani <n>Greek</n> as well.


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But tiferet and kavod and shalom to everyone who brings about what is haTov <n>good</n>, Yehudi above all and Yevani as well.


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For as many as have committed averos and sinned lacking the Torah shall also perish lacking the Torah; and as many as have committed averos <n>sin</n> under the Torah shall be condemned under the Torah.


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For it is not the Shomei HaTorah <n>hearers of the Law of Moshe Rabbeinu</n> who are the tzaddikim, accounted to be YITZDAK IM HASHEM <n>"justified with G-d" IYOV 25:4</n>. It is the Shomrei HaTorah <n>the keepers of the Law of Moshe Rabbeinu</n> which will be counted to be YITZDAK IM HASHEM.


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For when Goyim, who have not the Torah, do by nature what the Torah requires, they not having the Torah are the Torah for themselves,


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in that they demonstrate the Torah at work [YIRMEYAH 31:33], the Torah written in their levavot, their matzpun also bearing witness, while their thoughts bring accusation or even make defense among themselves,


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in the Yom HaDin <n>Day of Judgment</n> when Hashem is to judge the secrets of Bnei Adam in accordance with my Besuras HaGeulah through Rebbe, Melech HaMoshiach Yehoshua.      ON THE YEHUDIM AND THE TORAH


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and being bittachon that you are a moreh derech <n>guide</n> of the iverim <n>blind ones</n>, an Ohr for those in choshech,


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a rabbinic moreh <n>teacher</n> of the foolish, a melammed <n>instructor</n> of the young, having the embodiment of da'as <n>knowledge</n> and Emes <n>Rom.1:25</n> in the Torah...


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You, then, who teach another, do you not teach yourself?  You who preach LO TIGNOV <n>"Do not steal!" SHEMOT 20:15</n>, do you  steal?


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You who say, LO TINAF <n>"Do not commit adultery!" SHEMOT 20:14</n>, do you commit adultery?  You who abhor elilim <n>idols</n>, do you rob pagan temples?


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You who boast in the Torah--through lasur min haTorah <n>deviating from the Torah</n> you commit Chillul Hashem.


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As it is written, Among the Goyim KOL HAYOM HA-SHEM HAELOHIM MINNO'ATZ ("All the day long the Name of G-d is being blasphemed" <n>YESHAYAH 52:5</n> because of you.                                          WITHOUT BELITTLING THE BRIS MILAH OR THE TORAH OR THE MINHAGIM OR THE AM KADOSH <n>ACTS 21:18-26 VINDICATES RAV SHA'UL THAT THERE WAS "NOTHING IN THE REPORTS" THAT HE WAS A TRAITOR TO ANY OF THESE</n>,  AN ARGUMENT CAN BE MADE REGARDING DEVARIM 27:26, MISHMA'AT AND ARUR ASHER LO YAKIM ES DIVREI HATORAH HAZOT LA'ASOT OTAM <n>MAT. 5:18-19; 23:23; JAM.2:10</n>: THE HASIDEI UMMOT HAOLAM <n>THE RIGHTEOUS GENTILES</n> WILL SURPASS YOU YEHUDIM WHO PLACE UNWARRANTED BITTACHON IN BRIS MILAH AND BEING SHOMER MITZVOT "TO THE LETTER" <n>CHUMRA</n> AND BEING YEHUDIM IN THE YECHUS AVOT <n>MERIT OF THE FATHERS</n>, YET HAVE ONLY THE FORM AND NOT THE SUBSTANCE OF THE TORAH, WHILE THE RIGHTEOUS GENTILES, EVEN WITHOUT THE FORM, HAVE MISHMA'AT TO THE TORAH AND SO SURPASS YOU YEHUDIM, UNAWARE, AS YOU ARE, OF THE TURNING OF THE AGES AND THE NEED FOR THE ULTIMATE BRIS MILAH IN THE MOSHIACH, THAT OF HITKHADESHUT INWARDLY IN THE RUACH HAKODESH AND IN THE MOSHIACH


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For the bris milah <n>circumcision</n> is of benefit if you stand in mishma'at <n>obedience</n> to the Torah.  But if you are guilty, lasur min haTorah <n>deviating from the Torah</n><n>2:23</n>, your bris milah has become uncircumcision.


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If then the ish without bris milah is shomer regarding the just requirements of the Torah <n>1:32</n>, will not his  uncircumcision be counted as bris milah?


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And the naturally uncircumcised ish who is mishma'at to the Torah will arise as a judgment on you.  You!  The very one who through the chumra <n>strict adherence to the letter of the law, legalism</n> and uncircumcision <n>2:25</n> are the transgressor of Torah!


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For the true Yehudi <n>Jew</n> is not the one [humanly] perceived as such, nor true bris milah that which is performed visibly in the flesh;


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the true Yehudi is so in [Hashem's] hidden way, and true bris milah is of the lev, in the Ruach Hakodesh, not in the chumra <n>strict adherence to the letter of the law, legalism</n>.  The one so marked has hodaah <n>praise--"Yehudah/Hodah/Praise" ...see Bereshis 29:35</n> that comes not from Bnei Adam but from Hashem.


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Much in every way! Beikar, koidem kol <n>in the first place</n>, they are entrusted with the Divrei HaElohim <n>the oracles, the words of G-d</n>.


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So, where does that leave us?  If some have disbelieved, has their lack of emunah annulled the ne'emanut <n>faithfulness, trustworthiness, reliability</n> of Hashem?


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Chas v'shalom <n>G-d forbid!</n>  Let G-d be true and KOL HAADAM KOZEV <n>"every man a liar"--Tehillim 116:11</n>.  Even as it is written,  L'MA'AN TITZDAK B'DAVRECHA ("in order that you might be vindicated when you speak and shall overcome when you judge" Tehillim 51:4[6].


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But if our unrighteousness brings out and highlights the Tzedek Olamim, the Tzidkat Hashem <n>the righteousness of G-d</n>, what shall we say?  Rhetorically speaking, is G-d unjust in inflicting Charon Af Hashem <n>1:18</n>? <n>I speak from a human standpoint.</n>


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Chas v'shalom! <n>G-d forbid!</n>  For then how could Hashem be HaShofet kol ha'arets <n>Bereshis 18:25</n>?


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"But if the Emes Hashem <n>truth of G-d</n> has by my sheker overflowed to His kavod <n>glory</n>, why am I still judged as a rashah <n>an evildoer</n>?"


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Why do we not say, as some speakers of lashon hora slanderously report us to say, "Let us do resha that hatov might come of it"?  The gezar din <n>verdict</n> of ashem <n>guilty</n> on them is well deserved.  KI ADAM EIN TZADDIK BA'ARETZ <n>KOHELET 7:20</n>: BOTH YEHUDIM AND GOYIM ARE UNDER THE POWER OF CHET KADMON, THE ENTRANCE OF WHICH INTO OLAM HAZEH HAS DRAGGED ALL UNDER THE GEZAR DIN OF ASHEM; A CATENA OF PASSAGES FROM TEHILLIM AND YESHAYAH IN THE TARGUM HASHIVIM AND THE TANACH


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What then? Are we <n>Yehudim</n> better off?  Not altogether.  For we have now charged both Yehudim and non-Jews as all alike under HaChet <n>sin</n>,


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as it is written, EIN TZADDIK BA'ARETZ <n>KOHELET 7:20</n>, <n>"There is none righteous, not even one"--Tehillim 14:1-3</n>.


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All have turned aside, they have together become worthless; there is none who does good, there is none, not so much as one."


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"Their throat is an open grave, they use their tongues to deceive."  "The venom of asps is under their lips."


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"There is no yirat Shomayim <n>fear of G-d</n> before their eyes." <n>See Tehillim 13:1-3; 14:1-3; 5:9,10; 139:4; 140:3; 9:28; 10:7; Yeshayah 59:7-8; Tehillim 36:1; Mishle 1:16; Tehillim 35:2.</n> WITHOUT BELITTLING THE MA'ASIM MITZVOT HATORAH TO WHICH MOSHIACH'S SHLIACH SHA'UL IS STILL LOYAL <n>ACTS 21:21-25</n>, A FURTHER ARGUMENT SHOWS THAT THE TORAH ITSELF FUNCTIONS AS THE TOVE'A KELALI <n>PUBLIC PROSECUTOR</n> TO BRING THE OLAM HAZEH BEFORE HASHEM AS ASHEM AND IN NEED OF MOSHIACH GO'ELEINU;  AND NO ONE SHALL BE ACQUITTED OR BE YITZDAK IM HASHEM <n>IYOV 25:4</n> BY CHUKIM OF THE TORAH, FOR, BECAUSE OF CHET KADMON'S ENTRANCE INTO THE OLAM HAZEH, ALL HAVE FALLEN FROM AND LACK THE ILLUMINATION BY HASHEM'S KAVOD THAT ADAM ONCE KNEW AND NOW ALL NEED THE GEULAH THROUGH THE KORBAN PESACH OF MOSHIACH, THE DAMI <n>BLOODY</n> ZEVACH PESACH <n>PASCHAL SACRIFICE</n> OF MOSHIACH, WHERE THE TZIDKAT HASHEM IS UPHELD, YITZDAK IM HASHEM IS CREDITED TO EMUNAH, AND THE NEW EXODUS OF THE GEULAH REDEMPTION IS EFFECTED


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Now we know that whatever the Torah says it says to those under the Torah, in order that every mouth might be stopped and kol HaOlam Hazeh become liable to the Mishpat Hashem.


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For by ma'asei HaTorah <n>statutory works of the Torah</n> shall KOL CHAI LO YITZDAK <n>"all living not be justified" TEHILLIM 143:2</n>, for through the Torah comes the da'as HaChet <n>the knowledge of sin</n>.


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But now, apart from the Torah, the Tzedek Olamim, the Tzidkat Hashem <n>the righteousness of G-d</n> has been revealed, as attested by the Torah and the Neviim <n>the prophets</n>,


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that is, the Tzidkat Hashem through emunah in Rebbe, Melech HaMoshiach Yehoshua to all the ma'aminim.  For there is no distinction.


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They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Elohim by the unmerited Chen v'Chesed Hashem through the pedut <n>the redemption, release on payment of ransom</n> which is in Rebbe, Melech HaMoshiach Yehoshua,


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whom G-d set forth as a kapparah <n>place or medium of wrath-propitiating blood atonement sacrifice</n> through emunah <n>faith</n> in the DAM <n>"blood"--BERESHIS 22:7; SHEMOT 12:3; YESHAYAH 53:7</n> of Moshiach, to demonstrate the Tzedek Olamim, the Tzidkat Hashem <n>righteousness of G-d</n> in pasach <n>passing over, letting go the penalty of</n> the averos <n>sins</n> committed in former times


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in the forbearance of G-d, to vindicate His Tzidkat Hashem <n>righteousness of G-d</n> in the present time, that HASHEM TZADDIK <n>"G-d is righteous" DIVREY HAYAMIM BAIS 12:6</n> Himself and the One who counts to be YITZDAK IM HASHEM <n>IYOV 25:4</n> the person who has emunah and bittachon in Yehoshua.  PURSUING AND BOASTING IN A TORAH OF BEING YITZDAK IM HASHEM BY MA'ASIM IS EXCLUDED, LEAVING ONLY THE TORAH UNDERSTOOD IN TERMS OF YITZDAK IM HASHEM BY EMUNAH AND UNDERSTOOD AS THE DERECH YESHU'AT ELOHEYNU NOT FOR YEHUDIM ONLY, BUT ALSO GOYIM, BY EMUNAH; THIS UNDERSTANDING UPHOLDS THE TORAH <n>DEVARIM 27:26</n>, ALLOWING YEHUDIM TO BE ZEALOUS FOR THE TORAH <n>ACTS 21:20</n> AS AN EXPRESSION OF COVENANT OBLIGATION AND DISTINCTIVE PRIVILEGE, WHILE AT THE SAME TIME MAKING THE WAY STRAIGHT FOR BOTH YEHUDIM AND GOYIM TO ENTER THE MALCHUT HASHEM VIA THE TORAH OF FAITH AND THE ONE WAY OF TRUST IN THE WORK OF HASHEM IN THE MAVET AND TECHIYAS HAMESIM OF MOSHIACH, SINCE HASHEM IS G-D OF THE WHOLE WORLD, YEHUDIM AND GOYIM ALIKE


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Where then is boasting? <n>4:2</n>  It has been memayet <n>precluded, excluded</n>.  By what kind of Torah?  Of ma'asim?  No, on the contrary, by the Torah of emunah <n>the Law of faith, that is, the Law understood in terms of faith</n>.


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For we reckon that a man is acquitted and pronounced to be YITZDAK IM HASHEM by emunah <n>personal faith, trust</n>, apart from the ma'a'sei haTorah.


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vi-bahlt <n>since</n>, after all, Adonai echad <n>"G-d is one"--DEVARIM 6:4</n>.  Therefore, He will consider to be YITZDAK IM HASHEM and acquit those of the bris milah on the ground of emunah and the uncircumcised through that same emunah.  TORAH IS MOICHIACH <n>ESTABLISHED, VERIFIED IN ITS VALIDITY</n> BY EMUNAH


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Does it follow that we abolish Torah and make it invalid through emunah <n>faith</n>? Chas v'shalom! <n>G-d forbid!</n>  Aderaba <n>to the contrary</n>, we uphold the Torah.


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What then shall we say about Avraham Avinu <n>Abraham our forefather</n> according to the basar <n>the flesh</n>?  What did he find to be the case?


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For if Avraham Avinu was accounted to be YITZDAK IM HASHEM and acquitted before Hashem on the basis of ma'a'sei HaTorah <n>works of the Law</n>, he has something to boast about--but not before Hashem!


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For what does the Torah say? Avraham Avinu had emunah <n>faith</n> in Hashem V'YACHSHEVEH-HA LO TZEDAKAH  <n>"and it was accounted/credited/reckoned to him for righteousness"--Bereshis 15:6.</n>  HASHEM CREDITS US WITH THE STATUS OF BEING YITZDAK IM HASHEM AS AN UNEARNED AND UNMERITED MATNAT HAELOHIM <n>GIFT OF G-D</n>; HASHEM DOES NOT CREDIT US WITH THE STATUS OF BEING YITZDAK IM HASHEM ON THE BASIS OF A DEBT OWED BY G-D TO THE ZCHUS HAMA'ASEI HATORAH <n>MERIT OF THE WORKS OF THE TORAH</n>


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Now to him who works, the sachar <n>reward/payment/wage</n> is not credited to one's account as a favor or gift of chesed but as a choiv <n>debt</n>.


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But to the man who does not work but has emunah <n>faith</n> and bittachon <n>trust</n> in the One who takes the impious man lacking chassidus and accounts him to be YITZDAK IM HASHEM, such a man who does not work but has emunah <n>faith), such emunah is credited to him for TZEDAKAH "righteousness"--Bereshis 15:6</n>.


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As also Dovid speaks of the ma'ashair <n>happiness/ blessedness</n> of the person to whom Hashem reckons to be YITZDAK IM HASHEM without dependence on [zchus-earning] ma'asim <n>4:4</n>:


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"Blessed/happy are those whose lawless deeds have been forgiven, and whose sins have been covered over;


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ASHREY ADAM LO YAKHSHOV HASHEM LO AVON.  Blessed/happy is the one whose sin the L-rd will by no means count."  <n>TEHILLIM 32:1-2</n>.


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This ma'ashair <n>blessedness/happiness</n> then, does it come on those of the bris milah <n>the circumcised</n> or also on those without the bris milah <n>the uncircumcised</n>?  For we say, emunah "was counted/reckoned/credited" to Avraham Avinu for TZEDAKAH <n>"righteousness"--BERESHIS 15:6</n>.


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When then was it "reckoned"?  When Avraham Avinu had the bris milah and was in the state of circumcision or when Avraham Avinu did not have the bris milah and was in the state of uncircumcision?


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Not in circumcision, but in uncircumcision!  And he received the sign <n>or distinguishing mark</n> of the bris milah, a seal of the tzidkat haemunah <n>the righteousness of faith</n> which he had in his uncircumcision, in order that he might be father of all who believe through uncircumcision, that to be YITZDAK IM HASHEM might be reckoned/counted to them as well,


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and in order that he might be the father of the circumcision to those who are not only anashim of circumcision but also who follow in the footsteps of the emunah <n>faith</n> of Avraham Avinu, which he had in [his] uncircumcision.  THE DERECH TZADDIKIM TO THE HAVTACHAH IS THE DERECH EMUNAH


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For the havtachah <n>the promise</n> to Avraham Avinu and his zera <n>seed</n>, that he should be Yoresh HaOlam <n>heir of the world</n>, did not come through the Torah but through the tzidkat haemunah <n>the righteousness of faith</n>.


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For if the people of Torah are yoreshim <n>heirs</n>, emunah <n>faith</n> is rendered invalid and the havtachah <n>the promise</n> is annulled,


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for the Torah brings about the Charon Af Hashem <n>Rom.1:18; 3:20</n>, and where there is no Torah there is no pesha <n>transgression/rebellion/violation of the Law</n>.


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For this reason the havtachah <n>the promise</n> is of emunah <n>faith</n>, in order that it might be in accordance with unmerited Chen v'Chesed Hashem <n>favor, grace</n>, that the havtachah might be certain to all the zera <n>seed</n>, not to him who is of the Torah only, but also to bnei emunat Avraham <n>the sons of the faith of Avraham Avinu, to him who is of the faith of Abraham</n>.  Avraham Avinu is the father of us all,


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as it is written, AV HAMON GOYIM N'TATICHA <n>"I have made you father of many nations"-- BERESHIS 17:5</n>. This was in the sight of Hashem in whom "he believed," Elohim who gives life to the dead and calls things which have no existence into existence.


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Against tikvah <n>hope</n>, in hope "he beieved," in order that he might become AV HAMON GOYIM <n>"father of many nations"--BERESHIS 17:5</n> in accordance with what had been said, "So shall your ZERA <n>"seed'</n> be"--BERESHIS 15:5.


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Without weakening in emunah <n>personal faith, trust</n> he contemplated his own body, now as good as dead vi-bahlt <n>since</n> he was about one hundred years old, and also the deadness of Sarah's womb.


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He did not doubt the havtachah Hashem <n>the promise of G-d</n> in disbelief, but was strengthened in emunah <n>faith</n>, giving kavod <n>glory</n> to Elohim,


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Therefore, VAYACHSHEVEHA LO TZEDAKAH <n>"it [his faith in G-d] was accounted/credited to him for righteousness"--BERESHIS 15:6</n>.


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but also for us, to whom it is to be reckoned, who believe in Him who raised Yehoshua Adoneinu from the mesim <n>dead ones</n>,


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who was handed over for peshaeinu <n>our transgressions</n> and raised for tsadkeinu <n>our being made righteous/our acquittal/vindication--see Rom.5:18</n>.


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Therefore, having been acquitted and declared to be YITZDAK IM HASHEM <n>IYOV 25:4</n> because of our emunah <n>faith</n>, we have shalom <n>peace</n> in relation to Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu,


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through whom also we have haSha'ar laHashem <n>gate to appoach G-d's presence, access of the tzaddikim--Tehillim 118:20</n> by emunah into this unmerited Chen v'Chesed in which we stand and glory in tikvah of the kavod HaElohim.


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Not only so, but we also glory in tzoros <n>troubles, afflictions</n>, knowing that tzarah <n>trouble</n> produces zitzfleisch <n>patience</n>


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And tikvah does not in the end lead to our being meyayesh <n>despairing</n> in disillusionment and bushah <n>shame</n><n>Tehillim 25:3</n>, because the Ahavas Hashem <n>G-d's love</n> has been poured out in our levavot through the Ruach Hakodesh given to us.


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For while we were still helpless, Moshiach died for the rasha'im <n>the unrighteous persons, the wicked</n>, doing so at the appointed time!


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For only rarely will some one die for a tzaddik <n>righteous man</n>; though efsher <n>perhaps</n> it is shayach <n>conceivable</n> that someone will dare to die for the tzaddik.


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But Hashem demonstrates His ahavah <n>love</n> for us in that while we were still chatta'im <n>sinners</n>, Moshiach died for us.


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How much more then, having now been acquitted and pronounced to be YITZDAK IM HASHEM <n>IYOV 25:4</n> on the basis of the Moshiach's DAM <n>blood</n> and sacrificial death, how much more then shall we be delivered through Him from eschatological Charon Af Hashem <n>burning anger of G-d</n>!


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For if when we were <n>G-d's</n> oyevim <n>enemies</n> we were reconciled to Hashem through the mavet <n>death</n> of the Ben HaElohim [Moshiach], how much more, having been reconciled and no longer oyevim, shall we be delivered by His <n>risen</n> Chayyei <n>olam</n>!


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Not only so, but we also glory in Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu, through Whom we have now received the ritztzuy <n>reconciliation, cessation of enmity/hostility between a wrathful holy G-d and sinful men</n>. ADAM AND THE NEW ADAM MOSHIACH BEN HAELOHIM; THE SHEVIRAT KELIM <n>COSMIC CATASTROPHE OF THE FALL</n>


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Therefore, just as through one Adam <n>one man/humanity/Adam</n>, Chet <n>Sin</n> entered into the Olam Hazeh and, through Chet <n>Sin</n>, entered Mavet <n>Death</n>; and so Mavet <n>Death</n> passed through to all b'nei Adam <n>sons of Adam, all Mankind</n>, because all sinned.


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For until <n>the epoch of</n> the Torah <n>Law</n>, Chet <n>Sin, Chet Kadmon, original sin</n> was in the world, but Chet <n>Sin</n> is not accounted/recorded <n>to make charges for death penalties</n> in the absence of Torah <n>i.e. no Law, no violation</n>.


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Nevertheless, Mavet <n>Death</n> reigned supreme from <n>the epoch of</n> Adam <n>Adam</n> until <n>the epoch of</n> Moshe Rabbeinu, even over those who did not sin in the very same manner of Adam's averah <n>transgression, disobedience, commandment rebelled against and recorded for death penalty</n>--that is, Adam who is a tipus <n>pattern, prophetic type</n>, a demut he'atid <n>a future figure</n> of Hu HaBah <n>"He who comes," Moshiach the Coming One, the Coming Go'el Redeemer--Yeshayah 59:20</n>.  CHEN V'CHESED HASHEM SEEN IN A COMPARISON OF ADAM AND MOSHIACH


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But the averah <n>transgression</n> was not like the effect of unmerited chesed <n>grace</n>. For if by the averah of the one, the many died, how much more the unmerited Chen v'Chesed Hashem <n>grace of G-d</n> and the matnat hachesed <n>free gift of grace</n>, which is of the Adam Echad <n>one Man</n> Rebbe Melech HaMoshiach Yehoshua, have overflowed to the many.


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And the mattanah <n>free gift</n> is not like the effect of that one man's averah.  For the mishpat <n>judgment</n> is from one averah <n>transgression</n> to the gezar din <n>verdict</n> of ashem <n>guilty</n>, to haresha'ah <n>condemnation as guilty</n>, but the effect of the unmerited Chen v'Chesed Hashem is from many averot <n>transgressions</n> to zikkuy <n>acquittal, justification</n>, to that of being YITZDAK IM HASHEM <n>"justified with G-d" Iyov 25:4, i.e. acquittal/justification with Hashem</n>.


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For if by the averah <n>transgression</n> of the one, Mavet <n>Death</n> reigned through the one, how much more those, who receive the abundance of unmerited Chen v'Chesed Hashem <n>grace</n> and of the matnat hatzedakah <n>the gift of righteousness</n>, shall reign in life through the one, Rebbe, Melech HaMoshiach Yehoshua.


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So, then, as through the averah of one to all anashim to haresha'ah <n>condemnation as guilty</n>, so also through the righteous act of one to all anashim to tzidkat Chayyim <n>righteousness of life</n>.


text:
For as through the disobedience of the one Adam <n>one Man</n>, the many were made chatta'im <n>sinners</n>, so also through the mishma'at <n>obedience</n> of the one, the many will be made tzaddikim <n>righteous ones</n>.


text:
The <n>epoch of the</n> Torah came to increase the averah <n>transgression</n>; but where Chet <n>Sin, Chet Kadmon</n> increased, unmerited Chen v'Chesed Hashem overflowed in abundance,


