# verses

text:
in order that as Chet <n>Sin</n> reigned in Mavet <n>Death</n>, so also Chesed might reign through Tzedek Olamim to Chayyei Olam through Rebbe, Melech HaMoshiach Yehoshua Adoneinu.


text:
What then shall we say?  Are we to persist in Chet <n>sin</n> al menat <n>in order that</n> unmerited Chen v'Chesed Hashem might increase?


text:
Or are you unaware that all we who were given a tevilah in a mikveh mayim <n>pool for ritual bath and initiatory tevilah immersion</n> into Rebbe, Melech HaMoshiach Yehoshua were immersed into His mavet <n>death</n>?


text:
So then we were buried with Him through a tevilah unto Mavet, in order that as Rebbe Melech HaMoshiach was raised from hamesim <n>the dead ones</n> through the kavod haAv, so we also should walk in hitkhadeshut Chayyim <n>newness of life</n>.


text:
For if we have become grown together with the very likeness of His mavet <n>death</n>, we shall certainly also be grown together with the very likeness of His Techiyas HaMesim <n>Resurrection</n>.      MOSHIACH'S AITZ HAKELALAT HASHEM AND BEING DEAD WITH MOSHIACH TO THE YETZER HARAH AND BEING MESIM <n>DEAD ONES</n> TO AVERAH, TO THE POWER OF CHET KADMON, AND BEING CHAYYIM IN MOSHIACH AT THE TURNING OF THE AGES WITH NATURAL CAPACITES NOW NESHEK HAOHR <n>6:13; 13:12</n>


text:
Knowing this, that our old humanity <n>in Adam</n> has been put to death on Moshiach's Aitz HaKelalat Hashem <n>Tree of the Curse of G-d--Devarim 21:23</n> with Him, in order that the etsem HaAdam HaChet <n>the essence of the humanity of sin, the human existence ruled by sin</n> might be done away with, so that we might no longer serve Chet <n>sin</n>.


text:
knowing that Moshiach, having been raised from the mesim <n>dead ones</n>, no longer dies, Mavet <n>death</n> no longer exercises control over Him.


text:
For the Mavet he died, he died to chet <n>sin</n> once and for all; but HaChayyim <n>the life</n> he lives, he lives to Hashem.


text:
So also you must reckon yourselves mesim <n>dead ones</n> to Chet <n>Sin</n> but Chayyim l'Hashem baMoshiach Yehoshua <n>alive to G-d in Messiah Yehoshua</n>.


text:
and do not give Chet <n>sin</n> control of your natural capacities as neshek <n>weapons</n> of pesha  <n>unrighteousness, transgression</n>, but present yourselves to Hashem as ones alive from the mesim and present to Hashem your natural capacities as neshek <n>weapons</n> of Tzedek Olamim.


text:
For Chet <n>sin</n> shall not exercise bailus <n>sovereignty, ownership, dominion</n> over you; for you are not under the epoch of Torah but under the epoch of Chesed <n>grace</n>.   AVADIM OF TZEDEK OLAMIM RESULTING IN KEDUSHAH THROUGH MOSHIACH


text:
What then?  Should we commit averah, because we are not under the epoch of Torah but under the epoch of Chesed?  Chas v'shalom!


text:
Do you not know that when you give control of yourselves as someone's avadim <n>slaves</n> to obey him, you are the avadim <n>slaves</n> of the one you obey, whether of Chet <n>sin</n> resulting in mavet <n>death</n>, or of mishma'at <n>obedience</n> resulting in Tzedek Olamim?


text:
But Baruch Hashem <n>Blessed be G-d</n>, that you used to be avadim <n>slaves</n> of <n>slave-master</n> Chet, but you gave your mishma'at <n>obedience</n> from the lev to the pattern of Torah <n>the Torah of Moshiach--Yeshayah 42:4</n> to which you were handed over.


text:
Having been set free from Chet <n>sin</n>, you became a servant of the Tzidkat Hashem <n>the righteousness of G-d</n>.


text:
--I speak in human terms on acount of the weakness of your frail fallen humanity.  For just as you handed over your natural capacities as avadim <n>slaves</n> to tum'a <n>uncleanness</n> and to lawlessness which results in lawlessness, so now hand over your natural capacities as servants of Tzidkat Hashem which results in kedusha <n>holiness/consecration</n>.


text:
What p'ri for Hashem did you produce then?  Things for which you are now have bushah <n>shame</n>, for the end result of those things is mavet <n>death</n>.


text:
But now, having been set free from Chet <n>sin</n> and made an eved Hashem <n>servant of G-d</n>, you have your p'ri for Hashem, resulting in kedusha, and the end is Chayyei Olam <n>eternal life</n>.   THE KNAS <n>PENALTY</n> OF AVEIRAH IS MAVET


text:
For the wages that <n>slavemaster</n> Chet <n>Sin</n> pays is mavet <n>death</n>, but the gracious matnat hachesed Hashem <n>the gift of the grace of G-d</n> is Chayyei Olam baMoshiach Yehoshua Adoneinu.


text:
Do you not know, Achim b'Moshiach, for I speak to those who know the Torah, that the Torah exercises marut <n>authority, rule</n> over a man so long as he lives?


text:
For the agunah is bound by the Torah to her husband while he lives; but if her husband dies she is released from the Torah of her husband.


text:
Accordingly she will be named no'eh-fet <n>adulteress</n> if, while her husband lives, she becomes another man's.  But if her ba'al <n>husband</n> dies, she is free from the Torah, so that she is no no'eh-fet <n>adulteress</n> if she becomes another man's.


text:
So then, Achim b'Moshiach, you also were put to death in relation to the Torah through the basar of Moshiach <n>Tehillim 16:9-10; </n>, in order that you might become another's, bound to the One who was raised from the mesim, so that we might bear p'ri for Hashem.


text:
For when we were in the basar <n>in the fallen condition of the old humanity</n>, the ta'avat besarim, the sinful passions through the Torah were working in our natural capacities, so as to bear p'ri for mavet <n>death</n>.


text:
But now we have been released from the dominating ownership of the Torah, having died to that by which we were confined, so that we might serve in hitkhadeshut haRuach [haKodesh] <n>the newness of the Holy Spirit</n> and not in the oldness of the chumra <n>strict adherence to the letter of the law, legalism</n><n>see 2:29</n>.  THE PROBLEM OF INDWELLING CHET AND ITS EXISTENTIAL POWER; FOR WITHOUT THE MAVET OF THE OLD HUMANITY AND THE HITKHADESHUT OF THE NEW HUMANITY IN MOSHIACH, THE CHUKIM OF THE TORAH AROUSES THE TA'AVOT HACHET, FOR MY BASAR, MY FALLEN HUMANITY, IS NOT MERELY PLAGUED BY THE YETZER HARAH, THE EVIL INCLINATION; IT IS BLIND AND HOSTILE TO G-D, SOLD UNDER THE POWER OF <n>SLAVEMASTER</n> CHET, UNSPIRITUAL <n>7:14</n>, WITHOUT ANY GOOD <n>7:18</n>, UNDER THE INBORN SWAY OF BONDAGE TO SIN <n>7:14</n>, AND BEETZEM <n>IN FACT</n> CONSTITUTES THE CONDITION WHEREIN THE SINFUL LUSTS ARE IN OPERATION <n>7:5</n>.


text:
What then shall we say? That the Torah is considered as chet <n>sin</n>?  Chas v'shalom!  Nevertheless, I would not have experienced chet <n>sin</n> except through the Torah; for I would not have known chamdanut <n>covetousness/greediness</n> if the Torah had not said, LO TACHMOD <n>"Thou shalt not covet"--SHEMOT 20:17</n>.


text:
But Chet <n>Sin</n>, seizing its opportunity through the mitzvoh <n>commandment</n>, stirred up all manner of chamdanut <n>covetousness</n> in me.  For in the absence of the Torah, Chet <n>Sin</n> is dead.


text:
And in the absence of the Torah I was once alive. But when the mitzvoh <n>commandment</n> came, Chet <n>Sin</n> became alive,


text:
and I died. The mitzvoh <n>commandment</n> intended as the Derech L'Chayim <n>Way to Life</n> proved for me a means to mavet <n>death</n>.


text:
For Chet <n>Sin</n>, seizing its opportunity through the mitzvoh <n>commandment</n>, deceived me and, through the mitzvoh <n>commandment</n>, killed me.


text:
So that the Torah is kedosha <n>holy</n> and the mitzvoh <n>commandment</n> is kedosha and yasharah and tovah.


text:
Did that which is good, then, become mavet <n>death</n> to me?  Chas v'shalom!  But Chet <n>Sin</n>, it was Chet, working mavet <n>death</n> in me through that which is good, in order that Chet might be shown as Chet <n>Sin</n>, and in order that Chet through the mitzvoh <n>commandment</n> might become chata'ah gedolah ad-m'od <n>utterly sinful</n>.


text:
For we know that the Torah is Ruchanit <n>Spiritual, of the Ruach Hakodesh</n>; but I am of the basar <n>fallen humanity</n> sold under the power of <n>slavemaster</n> Chet.


text:
For I do not know what I do/what I bring about.  For that which I commit is not what I want; but what I hate, that I do.


text:
But now it is no longer I doing this/bringing this about, but [the power of] Chet <n>Sin</n> which dwells within me.


text:
For I know that there dwells in me, that is, in my basar <n>my fallen humanity</n> no good thing; for the wish <n>to do what is right</n> lies ready at hand for me, but to accomplish the good is not.


text:
But if what I do not wish is that which I do, it is no longer I doing it but [the power of] Chet <n>Sin, Chet Kadmon, Original Sin</n> which dwells within me.


text:
I find then the chok <n>law</n>, for me who wishes to do haTov <n>the Good</n>, that for me haRah <n>the Evil</n> lies ready at hand.


text:
For I rejoice, I have simcha Torah, I have joy in the Torah of Hashem <n>the Torah of G-d</n>, so far as the inner man is concerned,


text:
but I see another Chok <n>decree/law</n> in my natural capacities at war with the Torah of my mind and making me a prisoner to the Chok <n>law</n> of Chet <n>Sin</n> which is [a power] in my natural capacities.


text:
Hodu l'Hashem baMoshiach Yehoshua Adoneinu <n>Thanks be to G-d in Yehoshua the Messiah our L-rd</n>. So then I myself with my mind serve the Torah of Hashem <n>the Torah of G-d</n> and with my basar I serve the Chok of Chet <n>the Law of Sin</n>.


text:
Therefore, now there is no gezar din <n>verdict</n> of ashem <n>guilty</n>, no haresha'ah <n>condemnation as guilty</n> for those in Moshiach Yehoshua.


text:
For the Torah of the Ruach haKodesh that gives Chayyim in Moshiach Yehoshua [Jer.31:31-34; Ezek.36:26-27] has set you free from the Chok of Chet and Mavet.


text:
For what the Torah was unable to do in that it was weak through the basar <n>fallen human nature unrenewed by the Ruach Hakodesh</n>, G-d sent His own Ben HaElohim in the very demut <n>likeness</n> of the basar of sinful humanity and as a chattat <n>sin offering, sin-atoning sacrifice</n> and both pronounced and effected a sentence of death on HaChet baBasar <n>Sin in the Flesh, in the fallen old humanity</n>


text:
in order that the maleh chukat haTorah <n>the full statute requirement of the Torah--see Vayikra 18:5</n> might be fulfilled in us who walk in the Derech haChayyim <n>the way of life</n> according to the Ruach Hakodesh and not in accordance with the basar.


text:
For those who exist in terms of the basar take the side of the basar, whereas those who exist in terms of Ruach [Hakodesh] take the side of the Ruach Hakodesh.


text:
For the way of thinking of the basar is mavet <n>death</n>, whereas the way of thinking of Ruach Hakodesh <n>the Holy Spirit</n> is Chayyim <n>life</n> and Shalom <n>peace</n>.


text:
Because the way of thinking of the basar is hostility, eyvah <n>enmity--Bereshis 3:15</n> toward G-d, for it does not submit itself to the Torah of G-d; for it cannot.


text:
However, you are not in the basar but in the Ruach Hakodesh, assuming that the Ruach Hashem does indeed dwell in you--if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach.


text:
And if Moshiach is in you, the body <n>of the basar</n> is dead because of sin but the Ruach [Kakodesh] is life for you because of Tzedek <n>righteousness</n> [i.e. you have been put right with G-d, so that G-d sees you to be YITZDAK IM HASHEM <n>IYOV 25:4]</n>.


text:
But if the Ruach of Him who raised Yehoshua from the Mesim dwells in you, He who raised Moshiach from the Mesim will give Chayyim to your mortal bodies as well, through His indwelling Ruach in you.


text:
So then, Achim b'Moshiach, we are under no obligation to the basar to live in accordance with the basar.


text:
For if you live in accordance with the basar you will certainly die; but if by the Ruach Hakodesh you put to death the deeds of the body, you will live.


text:
For you did not receive a spirit of avdut, falling back into yir'ah <n>fear</n>; but you received the Ruach Mishpat Banim <n>the Ruach of having Ma'amad haBanim, standing as Sons</n>, by which we cry, "Abba, Avinu"!


text:
And if bnei HaElohim, then also yoreshim <n>heirs</n> of G-d and co-heirs <n>Rom 4:13f</n> together with Moshiach, provided that we suffer with him in order that we might also be set in kavod <n>glory, eschatological glorification</n> with him.  THE COMING KAVOD WITH MOSHIACH


text:
For I reckon that the sufferings of the present time are not to be compared with the coming kavod <n>glory</n> to be revealed to us.


text:
For the eager expectation of HaBri'ah <n>the Creation</n> eagerly awaits the heavenly unveiling, the Apocalypse, of the bnei HaElohim.


text:
For HaBri'ah <n>the Creation</n> was subjected to hevel <n>futility</n>, not willingly, but on account of Him who subjected it, in tikvah <n>hope</n>,


text:
because HaBri'ah <n>the Creation</n> also itself will be set free from the avdut <n>slavery</n> of corruption/destruction into the deror <n>freedom YESHAYAH 61:1</n> of the kavod <n>glory</n> of the bnei HaElohim.


text:
For we know that the whole Bri'ah <n>Creation</n> groans and suffers the chevlei <n>pangs of childbirth</n> together up until now.


text:
And not only so, but also we ourselves who have the bikkurim <n>firstfruits</n> of the Ruach Hakodesh also groan within ourselves, eagerly awaiting the Mispat HaBanim, that is, the pedut <n>redemption</n> of our <n>Techiyas HaMesim</n> body.  OUR ZITZFLEISCH IS MINEI UBEI <n>INTRINSICALLY</n> BASED ON TIKVAH


text:
For it is in terms of tikvah <n>hope</n> that we were delivered in eschatological salvation.  But tikvah <n>hope</n> which is seen is not tikvah, for who hopes for what he sees?


text:
In the same way, the Ruach Hakodesh helps us in our weakness <n>as creatures: see Romans 5:6</n>. For as we daven, we do not know as we should for what to make tefillos <n>prayers</n>, but the Ruach Hashem Himself intercedes on our behalf with labor pang groans, not intelligibly uttered.


text:
And He who searches the levavot knows what is the way of thinking of the Ruach Hakodesh, because He intercedes as G-d would have it on behalf of the kedoshim.  HASHGACHAH <n>PROVIDENCE</n> GUARDS THE AM KADOSH OF MOSHIACH ACCORDING TO THE TOCHNIT HASHEM <n>8:28; 9:11</n> WHEREIN BY CHESED AND CHOCHMAH THE ENTIRE YESHU'AT ELOHEINU IS BEING WORKED OUT


text:
And we know that for those who love Hashem everything co-operates toward HaTov for those who are HaKeru'im <n>the summoned/called ones</n> according to tochnit Hashem <n>purposeful and willed plan or goal--9:11</n>.


text:
For those He had da'as of beterem <n>beforehand--Yirmeyah 1:5</n>, He also decided upon from the beginning to be conformed to the demut <n>likeness</n> of His Ben HaElohim, that he [Moshiach] should be HaBechor <n>Firstborn</n> among many achim.


text:
And those He decided upon from the beginning, He also summoned/called; and those He summoned/called, He also acquitted and pronounced to be YITZDAK IM HASHEM; and those He acquitted and pronounced to be YITZDAK IM HASHEM, He also set in eternal kavod <n>glory</n>.  WHO CAN SEPARATE US FROM THE AHAVAS MOSHIACH?


text:
He who indeed did not spare His own Ben HaElohim but gave Him up for us all, how shall He not also with Him give us all things <n>see Romans 8:12-17; 4:13f</n>.


text:
Who will bring charges against the Bechirei HaElohim <n>chosen ones of Hashem</n>?  It is Hashem who acquits and pronounces to be YITZDAK IM HASHEM <n>JUSTIFIED WITH G-D</n>.


text:
Who is there to make mishpat to haresha'a <n>condemnation</n>, to  make judgment to Onesh Gehinnom? It is Moshiach Yehoshua who died, rather was kam litechiyah <n>raised to life</n>, who also is at LIMIN HASHEM <n>the right hand of G-d--Tehillim 110:1</n>, who also intercedes on our behalf <n>see Romans 8:26-27</n>.  OUR INSEPARABLE DEVEKUS WITH HASHEM THROUGH MOSHIACH


text:
Who will separate us from the Ahavas Moshiach <n>love of Messiah</n>?  Tzoros <n>affliction, trouble</n>, or distress, or redifot <n>persecution</n>, or hunger, or nakedness, or danger, or cherev <n>sword--13:4</n>?


text:
As it is written, "KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K'TZON TIVCHAH ("For Your sake we are being killed all the day; we are reckoned as sheep for slaughter"--TEHILLIM 44:22 <n>23</n>.


text:
For I am convinced that neither Mavet nor Chayyim nor malachim nor rulers, neither things present nor things to come nor kochot <n>powers</n>,


text:
neither height nor depth, nor any other creature will be able to separate us from the ahavas Hashem which is in Yehoshua Moshiach Adoneinu.


text:
I speak haEmes in Moshiach, I do not speak sheker, my matzpun tahor <n>clean conscience</n> bearing me witness in the Ruach haKodesh,


text:
For I could wish that my neshamah be put under cherem <n>ban of destruction</n>, under Churban, and Onesh Gehinnom, cut off from Moshiach for the sake of my achim, my own people and flesh and blood relatives,


text:
in as much as they are Bnei Yisroel: theirs is the Mishpat HaBanim Adoption, the ma'amad HaBanim <n>standing as Sons</n>, and the kavod <n>glory</n> and the Shechinah <n>glorious presence of G-d</n> and the beritot <n>covenants</n>, the Torah, the avodas kodesh <n>worship</n> and the (havtachot <n>promises</n>;


text:
theirs are HaAvot <n>the Patriarchs</n>, and from them came, in so far as His humanity is concerned, Rebbe, Melech HaMoshiach, al haKol hu haElohim. Boruch hu l'olam va'ed. Omein. WILL K'LAL YISROEL FIND GEULAH IN THE MOSHIACH? WHO IS REDEEMED YISROEL? IS THIS SYNONYMOUS WITH YISROEL ACCORDING TO THE BASAR?  YA'AKOV AND ESAV WERE BOTH CHILDREN ACCORDING TO THE BASAR, BUT IT WAS NOT A CASE OF THE ZCHUS AVOT OR ZCHUS OF MERIT-EARNING MA'ASEI HATORAH OBLIGATING G-D TO REWARD YA'AKOV <n>4:4</n> AS OVER AGAINST HIS TWIN, BUT IT WAS THE PURPOSE OF HASHEM THAT WAS DECISIVE, IN ORDER THAT IT NOT BE A MATTER OF THE ONE WHO WILLS OR THE ONE WHO RUNS <n>AND THEREFORE EARNS SALVATION BY HIS MERIT IN WILLING AND RUNNING, AND, AS A RESULT, GLORIES IN HIS SELF-ATTAINMENT AND HAS GROUNDS FOR BOASTING BEFORE HASHEM</n>; NO, THE GLORY GOES TO THE ONE GRACEFULLY CHOOSING, NOT THE ONE CHOSEN BY GRACE, FOR HASHEM HAS HIS MASTER PLAN, WHICH IS TO SAVE FOR HIMSELF SOME SURVIVORS, A REMNANT, A ZERA, WHICH ARE HIS MOSHIACH AND HIS PEOPLE OF THE GEULAH, THE PEOPLE OF HAVTACHAH, OF BECHIRAH, AND OF CHANINAH; IT WILL TAKE RAV SHA'UL UP UNTIL THE END OF CHAPTER 11 TO SHOW THAT THIS WILL ALSO INCLUDE THE EVENTUAL GRAFTING IN OF THE WHOLE NATION, ONCE THE FULL NUMBER OF NON-JEWS HAS BEEN GRAFTED IN. THEREFORE, AT THAT TIME, ALL YISROEL WILL FLOW INTO THE KEHILLAH OF MOSHIACH AND THE GEULAH REDEMPTION


text:
But it is not as though the Dvar Hashem has failed.  For not all those descended from Yisroel are truly redeemed Yisroel <n>of the eschatological Geulah</n>.


text:
Nor is it as though all the banim of K'lal Yisroel are the ZERA of Avraham Avinu, but <n>as it is written</n> BEYITZCHAK YIKARE L'CHA ZERA <n>"In Yitzchak shall your seed be called/named/summoned" --BERESHIS 21:12</n>.


text:
That is, it is not the b'nei habasar <n>children of the flesh/old humanity</n> who are the b'nei HaElohim <n>children of G-d</n> but the b'nei HaHavtacha  <n>children of the promise</n> who are reckoned as ZERA <n>seed, children including the right of the heir in relation to the father</n>.


text:
For this word is one of havtachah <n>promise</n>: KA'ET SHOV ASHUV UL'SARAH BEN <n>"About this time I will come and Sarah shall have a son"--BERESHIS 18:10,14</n>.


text:
Not only so, but also in the case of Rivkah <n>Isaac's wife</n> who conceived by the one act of sexual intercourse with Yitzchak Avinu.


text:
For when they were not yet born nor had done anything tov or rah, good or evil,in order that the tochnit Hashem <n>purposeful and willed plan of God--8:28</n> should stand in terms of bechirah <n>divine election, selection, choosing</n>,


text:
not from ma'asei mitzvot haTorah but from the One who makes the keri'ah <n>divine summons, call</n>, it was said to her, RAV YA'AVOD TZA'IR <n>"the elder will serve the younger"--BERESHIS 25:23</n>,


text:
as it is written, VA'OHAV ES YA'AKOV V'ES ESAV SANEITI <n>"Ya'akov have I loved, but Esau have I hated"--MALACHI 1:2-3</n>.


text:
For to Moshe Rabbeinu He says, V'CHANOTI ES ASHER ACHON V'RICHAMETTI ES ASHER ARACHEM <n>"I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion"--SHEMOT 33:19</n>.


text:
So then, it is not a matter of the one who wills or the one who runs.  It is a matter of YAD HASHEM HACHANINAH <n>the hand of the G-d of gracious, free mercy</n>.


text:
For the Kitvei Hakodesh says to Pharaoh, BA'AVUR ZOT HE'EMADTICHA BA'AVUR HAROTECHA ES KOCHI ULEMA'AN SAPER SHMI BECHOL HA'ARETZ <n>"For this purpose I raised you up, in order that I might demonstrate in you my power and in order that my Name might be proclaimed in all the earth"--SHEMOT 9:16</n>.


text:
So then, to whom He wills He shows chaninah <n>mercy, free grace</n>, but whom He wills He hardens <n>that is, makes unresponsive or more mired down in KESHI [stubbornness, hardness DEVARIM 9:27]</n>.  THE CHARON AF OF HASHEM AND HIS CHANINAH


text:
On the contrary, who are you, man, who answers back to G-d? VEYETZER AMAR LEYOTZRO <n>"Can the pot say to the potter"--YESHAYAH 29:16</n>, "Why have you made me thus?"


text:
Or does the potter not have the right over the clay [YIRMEYAH 18:6] to make from the same lump one vessel for honorable use and another for dishonorable use?


text:
But what if naniach Hashem, willing to demonstrate His Charon Af Hashem <n>burning anger of G-d</n> and to make known His ko'ach <n>power 1:18,16</n> put up with zitzfleisch <n>patience</n>, with much endurance, vessels which are objects of G-d's Charon Af <n>burning anger</n>, objects made ready for Churban <n>9:3</n>,


text:
and in order that He might make known the wealth of His kavod <n>glory</n> on vessels which are objects of Hashem's chaninah <n>mercy, free grace</n> which He prepared beforehand for kavod <n>glory, 8:29-30</n>.


text:
as it says in Hoshea, V'AMARTI L'LO AMMI AMI ATAH <n>"And I will call the "not my people' my people"--HOSHEA 2:25 [23]</n> and the "not loved' loved;


text:
and it shall be in the place where it was said to them, You are not my people, there they shall be called B'NEI EL CHAI <n>"sons of the living G-d"--HOSHEA 2:1 [1:10]</n>


text:
Yeshayah proclaims concerning Yisroel, "Even if the number of the Bnei Yisroel are as the sand of the sea, only the She'ar <n>Remnant</n> will return/be saved,


text:
And as Yeshayah said beforehand, "Except Adonoi Tzvaot had left us SARID KIM'AT ("some survivors" <n>9:7</n>, we would have become like S'dom and we would have been the same as Amora"-- [YESHAYAH 1:9].  ON YISROEL AND THE BESURAS HAGEULAH; THE TORAH OF RIGHTEOUSNESS, THE TORAH WHICH DEFINES RIGHTEOUSNESS, DOING SO BY BRINGING THE DA'AS HACHET AND THE DEATH CURSE OF THE LAW.  THE TORAH DEFINES RIGHTEOUSNESS ALSO BY BRINGING THE DA'AS OF MOSHIACH AND HIS COMING ESCHATOLOGICAL RIGHTEOUSNESS WHICH BASAR WITHOUT HITKHADESHUT <n>REGENERATION) CAN NO MORE PURSUE BY MA'ASIM HATORAH THAN IT CAN ESCAPE THE DEATH CURSE OF THE LAW--ROMANS 3:20,23; 6:23</n>; HE WHO HAS EMUNAH IN THE MOSHIACH, THE TZUR MICHSHOL, THE EVEN NEGEF, WILL NOT STUMBLE IN SHAME AT THE YOM HADIN <n>SEE ALSO DANIEL 12:2</n>; THE MISTAKE OF TAKING THE PATH OF TZEDEK BY PE'ULOT RATHER THAN EMUNAH


text:
What then shall we say? That Goyim who do not pursue Tzedek <n>righteousness</n> have attained Tzedek which is Tzedek through emunah,


text:
whereas Yisroel pursuing a Tzedek <n>righteousness</n> based on the Torah <n>see Gal.3:12-13 OJBC</n> did not arrive at that Torah.


text:
Why so?  Because it was not on the mekor <n>basis</n> of emunah but on the mekor <n>basis</n> of pe'ulot <n>actions, works-- 3:20,28; 4:2,6; 9:11-12</n>.  They have stumbled over the EVEN NEGEF <n>"Stone of Stumbling" YESHAYAH 8:14; 28:16</n>,


text:
as it is written--"Hinei, I place in Tziyon a stone of stumbling and a rock of offense; and he who believes in Me shall not be put to shame" <n>YESHAYAH 8:14; 28:16</n>.


text:
Achim b'Moshiach, the great tshuka <n>desire</n> of my lev and my tefillah to Hashem is for the Yeshu'at Yisroel <n>salvation of Israel</n>.


text:
For I can be meid <n>provide testimony</n> regarding them that they have a kinat Hashem <n>zeal for G-d</n>, but not in accordance with saving binah and da'as.


text:
For, having no saving da'as of the Tzidkat Hashem <n>the righteousness of G-d</n>, and seeking to establish their own <n>that is, self-attained, exclusively Jewish</n> they have not subjected themselves to the Tzidkat Hashem <n>righteousness of G-d--1:17; 3:5,21,25-26; 6:18</n>.


text:
For Moshiach is the finishing line of <n>the epoch of</n> Torah as a means to being YITZDAK IM HASHEM, for all who have emunah.


text:
For Moshe Rabbeinu writes with reference to the <n>accessibility of</n> Tzidkat Torah <n>righeousness which is from the Torah</n>, "The man YA'ASEH OTAM VACHAI <n>"who does these things will live" by them VAYIKRA 18:5</n>.


text:
Whereas the Tzidkat Emunah <n>righteousness which is from faith</n> speaks thus: "Do not say <n>looking for salvation being merited by superhuman attainments in works</n> in your lev, "Who will go up into Shomayim?' <n>that is, to bring Moshiach down</n>?


text:
But what does it say?  The Dvar is near you, in your mouth and in your lev" [DEVARIM 9:4; 30:12-14], that is, the Dvar of Emunah which we proclaim.    THE ANI MA'AMIN HODA'AH OF ORTHODOX JEWISH FAITH; NEED FOR GEULAH PERATIT <n>INDIVIDUAL REDEMPTION</n> BEFORE THE GEULAH KELALIT <n>GENERAL REDEMPTION</n> DESCRIBED IN ROMANS CHAPTER 11 missing


text:
Because if you make hoda'ah <n>confession</n> "with your mouth" of Adoneinu Yehoshua, and have emunah "in your lev" that G-d raised Him from the mesim, you will be delivered.


text:
For with the "heart" one has emunah unto being YITZDAK IM HASHEM and with the "mouth" hoda'ah is made unto Yeshu'at Eloheinu.


text:
For the Kitvei Hakodesh says, "Everyone who has emunah in Him shall not be put to shame"--YESHAYAH 28:16.


text:
<n>3:9</n> For there is no distinction between  Yehudi <n>Jew</n> and Yevani <n>Greek</n>, for the same one is Adon Echad l'chulam <n>"one L-rd over all</n>, rich to all who call upon Him.


text:
For V'HAYAH KOL ASHER YIKRA B'SHEM HASHEM <n>"Everyone whoever calls upon the Name" YOEL 3:5 [2:32]</n> of the L-rd shall be delivered. THE EPOCH OF TORAH IS OVER; LAW MUST NOT BE USED IN PLACE OF MOSHIACH, FOR IT CANNOT SAVE. IF THE TORAH REDEEMS AS A SUBSTITUTE FOR THE MOSHIACH GO'ELEINU, THEN MOSHIACH DIED FOR NOTHING <n>GAL.3:21</n>.


text:
How therefore shall they call on Him in whom they have not believed?  and how shall they believe in Him whom they have not heard?  And how shall they hear without someone preaching?


text:
And how shall they do the work of maggidim? unless they have been sent as shluchim?  As it is written, "How timely are the feet of those who preach" Besuras HaGeulah--YESHAYAH 52:7.


text:
But not all have mishma'at <n>obedience</n> to the Besuras HaGeulah.  RAV SHA'UL NOW SHOWS THAT THE LACK OF RESPONSE TO THE PREACHING OF THE BESURAS HAGEULAH ON THE PART OF JEWISH PEOPLE WAS EXPECTED IN NEVU'AH <n>PROPHECY</n>; ONLY THE REMNANT WAS PREDICTED TO HEAR AND HAVE EMUNAH; THEIR "HEARING" IS BOTH THE ACT OF OBEDIENT HEARING AND THAT WHICH IS HEARD; THE "WORD OF MOSHIACH" IS MOSHIACH HIMSELF WHO COMES FROM SHOMAYIM AND FROM THE KEVER AND INTO THE LEV AS THE ESCHATOLOGICAL WORD OF SALVATION AND BEARER OF THE SAVING MESSAGE--ROMANS 10:6-13  For Yeshayah says <n>YESHAYAH 53:1</n>: MI HE'EMIN LISHMU'ATEINU ("Who has believed that which is heard, our report?"


text:
So then emunah comes from hearing, and hearing comes through the Dvar haMoshiach <n>the word of Messiah</n>.


text:
But I say, is it the case that they have not heard?  On the contrary:  "Their sound has gone out into all the earth and their words to the ends of the inhabited world"--TEHILLIM 19:4. RAV SHA'UL IS USING TEHILLIM 19'S LANGUAGE ABOUT A REVELATION OF G-D THROUGH THE CREATED STARS TO EXPRESS THE POINT THAT THE REVELATION OF MOSHIACH YEHOSHUA HAS REACHED AROUND THE WORLD LIKE THE CREATED REVELATION OF THE GOOD NEWS HAS REACHED UNIVERSAL JEWRY THROUGH PREACHERS LIKE SHA'UL PREACHING IN THE DIASPORA SYNAGOGUES, SO THE JEWISH PEOPLE ARE WITHOUT EXCUSE. THE JEWISH PEOPLE CANNOT SAY THEY HAVE NOT HEARD ABOUT MOSHIACH YEHOSHUA.  NEXT RAV SHA'UL WILL SHOW THAT JEWISH PEOPLE WHO HEAR THE TORAH READ OUT FROM COVER TO COVER IN THE SHULS EVERY YEAR CANNOT SAY THEY HAVE NOT HEARD MOSHE RABBEINU SPEAK ABOUT THE ESCHATOLOGICAL INCOMING OF THE GENTILES, AN EVENT BEING FULFILLED IN RAV SHA'UL'S MINISTRY AND ATTESTED BY BOTH THE TORAH AND THE NEVIIM, WHICH SHA'UL NOW QUOTES. AM YISROEL OUGHT TO HAVE SEEN THE GOYIM OF THE WHOLE WORLD FLOCKING INTO EMUNAH IN THE MOSHIACH AS A FULFILMENT OF DEVARIM 32:21.  THE EMUNAH OF THE GOYIM AND THE LACK OF IT ON THE PART OF YISROEL ARE PLACARDED IN LARGE PRINT FOR ALL TO SEE IN THE WORDS OF THE KITVEI HAKODESH WHICH RAV SHA'UL NOW QUOTES, SO YISROEL IS WITHOUT EXCUSE


text:
But I say, is it the case that Yisroel has not known? First, Moshe Rabbeinu says: "I will provoke you to jealousy by a not nation; By a senseless nation I will make you angry."--DEVARIM 32:21.


text:
And Yeshayeh is bold as to say: "I have been found by those who do not seek me; I have revealed myself to those who do not ask for me"--YESHAYAH 65:1.


text:
But concerning Yisroel he <n>Yeshayah</n> says: "All the day I stretched out my hands to a disobedient and obstinate people"-- YESHAYAH 65:2.


text:
I ask, therefore, has Hashem repudiated His people? Not at all! Chas v'Shalom!  For I too am a ben Yisroel, of the zera Avraham <n>seed of Avraham Avinu</n>, of the tribe of Binyamin.


text:
Hashem has not repudiated His people whom he foreknew [TEHILLIM 94:14; ROMANS 8:29). Or do you not know what the Kitvei Hakodesh says in the section about Eliyahu, how he appeals to Hashem against Yisroel?


text:
"Adonoi, they have killed your Neviim, they have torn down your mitzbe'achot <n>altars</n>, and I alone have been left and they seek my life." [MELACHIM ALEF 19:10]


text:
But what is Hashem's answer to him?  "I have kept for myself seven thousand men, who have not bowed the knee to Ba'al." [MELACHIM ALEF 19:18]


text:
Thus, therefore, also in the present time, there has come into being a she'arit <n>remnant, remainder</n> in accordance with the bechirah <n>election</n> of chesed <n>free, unmerited favor or grace</n>.


text:
But if on the mekor <n>basis</n> of chesed <n>unmerited favor</n>, then not on the mekor <n>basis</n> of  sachar <n>reward</n> for ma'asei mitsvot haTorah <n>works</n>, vi-bahlt <n>since</n> otherwise chesed would no longer be chesed <n>4:4-5</n>.


text:
What then?  What Yisroel sought for, that it did not obtain; but hannivcharim <n>the elect, the chosen ones</n> obtained it.  And the rest were hardened <n>9:17-18</n>--


text:
as it is written, "G-d gave to them a ruach tardemah <n>spirit of deep sleep</n>, eyes that they should not see and ears that they should not hear, until this very day"--YESHAYAH 29:10.


text:
And Dovid said, "Let their shulchan <n>table</n> become a snare and a net, a trap and a retribution for them;


text:
Let their eyes be darkened so that they cannot see, and bend their backs forever." --TEHILLIM 68:23-24 TARGUM HASHIVIM; [69:22-23].


text:
I ask, therefore, have they stumbled so as to fall?  Chas v'Shalom!  But by their pesha <n>transgression</n>, Yeshu'at Eloheinu is coming to the Goyim in order to provoke them to jealousy.


text:
And if their pesha <n>transgression</n> means riches for the world, and their failure means riches for the Goyim <n>the Gentiles</n>, how much more will their fullness mean!


text:
I am speaking to you Goyim.  So then, inasmuch as I am Shaliach haGoyim, I magnify my avodas kodesh, in the tikvah <n>hope</n>


text:
For if their rejection means ritztzuy <n>reconciliation, cessation of enmity/hostility between a wrathful holy G-d and sinful men</n> for the world, what shall their acceptance mean other than Chayyim min haMesim <n>Life from the dead ones</n>?


text:
If the terumah <n>portion, offering, kohen's share of the challah or Shabbos bread</n> that is reishit <n>first</n> is kodesh <n>holy</n>, so is the whole; and if the shoresh <n>root</n> is kodesh <n>holy</n>, so also are the a'na'fim <n>the branches</n>.


text:
But if some of the a'na'fim have been broken off, and you a wild olive, have been grafted among them and have become sharer in the richness of the olive tree's root,


text:
do not boast <n>4:2</n> over the a'na'fim.  If you do boast, it is not the case that you sustain the shoresh, but the shoresh  sustains you.


text:
Quite so: they were broken off on the ground of no emunah <n>emunah</n>, but you stand only by emunah <n>emunah</n>.  Do not cherish proud thoughts, but fear.


text:
Consider then the nedivut, the chesed of Hashem and also the mishpat hanora <n>frightful judgment</n> of Hashem: to those who fell <n>11:15</n>, severity; but to you the goodness of G-d, provided that you continue in that goodness--otherwise, you too will be cut off.


text:
Whereas, they also, if they do not continue in a condition of no emunah, shall be grafted in; for Hashem is able to graft them in again.


text:
For if you [Goyim] were cut off from the wild olive tree and grafted unnaturally into the cultivated olive tree, how much more shall those who belong to it naturally be grafted into their own olive tree.


text:
For I do not want you to be unaware, Achim b'Moshiach, of this raz <n>mystery</n>, lest you be wise in your own estimation, that a hardening in part has come over Yisroel, until the full number of the Goyim has come in;


text:
and so klal Yisroel shall be delivered, as it is written: "Out of Tziyon <n>Zion, heavenly Zion, Jerusalem or earthly Zion/Jerusalem at the parousia/Second Coming</n> shall come the Go'el <n>Deliverer/Redeemer</n>; He will turn away/remove that which is without yir'at Shomayim from Ya'akov <n>Jacob</n>,


text:
and this will be my Berit <n>covenant</n> with them, when I take away their sins"--YESHAYAH 59:20-21; 27:9. SUMMING UP THE TOCHNIT HASHEM <n>8:28; 9:11</n>


text:
With regard to the Besuras HaGeulah they are oyevim <n>enemies</n> because of you, whereas with regard to the bechirah <n>election</n> they are beloved for the sake of the Avot <n>Fathers</n>;


text:
For just as you Goyim were once without mishma'at to Hashem, but now have received chaninah <n>mercy</n> by their lack of mishma'at,


text:
so also they have now been without mishma'at for your chaninah <n>mercy</n>, in order that they also might receive chaninah <n>mercy</n><n>9:15-16</n>.


text:
O the depth of the riches and the chochmah <n>wisdom</n> and da'as <n>knowledge</n> of Hashem.  How unfathomable are His mishpatim <n>judgments</n> and incomprehensible His ways.


text:
For who has known the Ruach <n>Spirit</n> of Hashem?   Or who has been His ISH ATZATO <n>"Counsellor"</n>--YESHAYAH 40:13?


text:
Because from Him and through Him and to Him are all things. Lo haKavod l'Olamim. Omein. <n>"To Him be glory forever. Amen."</n>


text:
I appeal to you, therefore, Achim b'Moshiach, through the rachamei Hashem <n>mercies of G-d</n>, to present your geviyah <n>Bereshis 47:18</n>, all of your being as a korban chai <n>living sacrifice</n>, kadosh <n>holy</n> and nichoach to Hashem <n>Bereshis 8:21</n>, which is your spiritual avodas kodesh.


text:
Stop allowing yourself to be conformed to the Olam Hazeh, but be transformed by your hitkhadeshut haDa'as <n>regeneration/renewal of knowing</n>, so that you may <n>individually and corporately</n> ascertain what is the ratzon Hashem <n>the will of G-d</n>, what is good, acceptable, and perfect.


text:
For I say, through the chesed <n>unmerited favor, grace</n> given to me, to all who are among you, that you should avoid a false sense of superiority in your thinking; rather exercise shlitah atzmi <n>self-control</n>, thinking with seychel, as G-d has measured to each a measure of emunah. ONE NEW HUMANITY IN THE NEW ADAM OUR MOSHIACH OF THE TECHIYAS HAMESIM: IMPLICATIONS FOR AVODAS KODESH IN HIS ORTHODOX JUDAISM


text:
For just as in one body we have many members <n>natural capacities</n>, and all the members do not have the same function,


text:
having matanot <n>gifts</n> which differ in accordance to the chesed <n>unmerited favor, grace</n> given to us. If we speak for G-d as nevi'im <n>prophets</n>, it should be in proportion to the emunah given to us.


text:
If we offer particular acts of avodas kodesh, it should be used in serving. One who functions as a rabbinic moreh in teaching should be active in teaching.


text:
One who imparts chizzuk <n>strengthening, encouragement</n> should be active in the avodas kodesh ministry of chizzuk.  One who makes tzedakah <n>contributions</n> should do so with nedivut <n>generosity</n>. The one in manhigut <n>leadership</n>, with shekidah <n>diligence</n>.  The one in bikkur cholim <n>visiting the sick</n> and gemilut chasadim <n>benevolence</n>, with simcha.


text:
Let ahavah <n>agape</n> be without tzevi'ut <n>hypocrisy</n>.  Hate what is ra'a <n>evil</n>, be devoted to what is haTov.


text:
Show mishpochah <n>family</n> affection to one another in ahavah shel achvah <n>brotherly love</n>.  Be first in esteeming one another, in showing mutual respect.


text:
Be zealous without negligence; with bren <n>fervor, hitlahavut</n> be burning with the Ruach Hakodesh.  With avodas kodesh serve Hashem.


text:
With a spirit of koinonia, keep the pushke full for the needs of the kedoshim.  Aspire to hachnosas orchim.    ANTI-SEMITIC REDIFAH OR PERSECUTION BECAUSE OF THE HATED NAME OF OUR MOSHIACH REQUIRES A RESPONSE BASED ON THE TORAH AND THE KETUVIM, REMEMBERING THAT AS FAR AS YOUR OYEVIM ARE CONCERNED, BURNING BUSHAH <n>SHAME</n> AND TESHUVAH REMORSE ARE MORE EASILY INDUCED BY KINDNESS THAT UNKINDNESS


text:
Say a berachah <n>blessing</n> on those who bring redifah <n>persecution</n> on you, let it be a berachah and not a kelalah <n>curse</n>.


text:
Think with a <n>spiritual</n> consensus in harmony among yourselves.  Do not cherish the thoughts of the ga'avtanim <n>proud boasters</n>, but associate with the anavim <n>"humble," YESHAYAH 29:19</n>, the lowly am ha'aretz; do not be chachamim <n>wise ones</n> in your own estimation [1:22].


text:
Repay no one ra'a <n>evil</n> for ra'a <n>evil</n>.  Take into consideration what is haTov in the sight of everyone and do that. [MISHLE 3:4 TARGUM HASHIVIM]


text:
Do not take your own revenge, beloved, but give opportunity for G-d's Charon Af <n>burning wrath</n>, for it is written, LI NAKAM V'SHILEM <n>"Vengeance is mine and recompense/repayment--I am He who will repay, says Hashem"--DEVARIM 32:35</n>.


text:
"But if your enemy is hungry, feed him; if he is thirsty, give him drink; for in so doing you will heap coals of fire on his head" MISHLE 25:21-22.


text:
Let kol nefesh <n>every soul, person</n> be subject to the official governing authorities.  For there is no memshalah <n>government</n> except given by Hashem, and the powers that be have been established by G-d.


text:
So then, he who opposes the authority has resisted the ordinance/official decree of G-d; and those who resist shall receive mishpat <n>judgment</n> on themselves.


text:
For rulers are not a cause of pachad <n>terror</n> to hitnahagut <n>conduct</n> that is of haTov but haRah.  Do you want to be without pachad of memshalah <n>government</n>? Do haTov, and you will have the commendation of the representative of the memshalah.


text:
For he is the mesharet <n>minister, servant</n> of Hashem to you for haTov. But if you do haRah, be afraid.  For he does not bear the cherev <n>8:35</n> to no purpose.  For he is the mesharet of Hashem, an avenger for Charon Af <n>1:18 2:8; 3:5; 4:15; 5:9; 9:22; 12:19; 13:4)</n> against the rashah <n>evildoer</n>.


text:
Wherefore it is necessary to be subject, not only on account of the Charon Af of Hashem, but also on account of matzpun tahor <n>clean conscience</n>.


text:
For that is why you also pay tribute <n>taxes</n>. For they are mesharetim of G-d engaged in this very task.


text:
Render to everyone their due: tribute to whom tribute is due, tax to whom tax; fear to whom fear is due, respect to whom respect.


text:
Owe, be indebted/obligated nothing to anyone except a chov <n>debt</n> of ahavah <n>love</n>; for he who has ahavah has fulfilled the Torah.


text:
For the mitzvoh, LO TIN'AF, LO TIRTZACH, LO TIGNOV, LO TACHMOD, <n>"You shall not commit adultery," "You shall not kill," "You shall not steal," "You shall not covet," SHEMOT 20:13-15,17; DEVARIM 5:17-19,21</n> and any other of the mitzvot <n>commandments</n> is akitzur <n>restated, in summary</n>, in this dvar Torah, V'AHAVTA L'RE'ACHA KAMOCHA <n>"You shall love your neighbor as yourself" --VAYIKRA 19:18.</n>


text:
Ahavah <n>agape</n> does no wrong to the re'a <n>neighbor</n>; therefore the fulfillment of the Torah is ahavah.     DISCERN THE TURNING OF THE AGES ALREADY IN THE BODY OF MOSHIACH <n>6:9-10; 7:4</n>; LISTEN FOR THE IMMINENT SHOFAR BLAST OF THE BIAS MOSHIACH; AWAKEN FROM MORAL TURPITUDE AND BLINDNESS <n>11:8</n> AND SLOTH IN AVODAS KODESH; THE ACTIVITIES OF THE NIGHT OF THE OLD EPOCH AND OUR OLD LIFE WITHOUT MOSHIACH MUST BE PUT OFF; WE MUST DISROBE FROM THE BEGADIM IDDIM <n>STAINED GARMENTS OF MENSTRUATION</n><n>YESHAYAH 64:5</n>, WHICH IN THE "NIGHT" OF THE OLD EPOCH ARE THE BEST DEEDS OF THE GUILTY <n>SEE ROMANS CHAPTERS 1-3</n>; WE MUST PUTTING ON THE ME'ILIM <n>ROBES</n> OF THE TZIDKAT HASHEM <n>1:17; 3:5, 22-26; 6:16,19; 10:3</n>; AND, STARTING WITH OUR OWN NATURAL CAPACITIES <n>6:13,16; 7:5,23;12:4-5</n> WHICH BECOME NESHEK HAOHR, WE MUST TAKE UP ALL THOSE OTHER FIGHTING INSTRUMENTS OF THE OHR OF THE OLAM HABAH, WHICH IS THAT FUTURE TIME THAT IS ALREADY PRESENT IN PART AND MUST BE OUR LIVING SPACE EVEN NOW IN MOSHIACH AS WE MAKE NO PROVISION FOR THE BASAR (OLD HUMAN NATURE IN FALLEN ADAM, THE OLD HUMAN NATURE WITHOUT MAVET IN MOSHIACH AND HITKHADESHUT IN THE RUACH HAKODESH, THE OLD HUMAN NATURE SOLD UNDER THE POWER OF THE YETZER HARAH <n>7:14; 6:23</n> AND SLAVEMASTER CHET KADMON ENSLAVING THE OLAM HAZEH


text:
Now then this. You know the time, that it is already the hour for you to wake up from shenah <n>sleep</n>, for now is Yeshu'at Eloheinu nearer than when we became ma'aminim.


text:
The haLailah <n>the Night</n><n>of the old epoch</n> is far advanced, and haYom [Yom haDin, the Day of Judgment] is imminent, at hand.  Let us therefore disrobe and rid ourselves of the deeds of choshech and let us put on the neshek <n>weapons 6:13</n> of Ohr <n>light</n>.


text:
Let us conduct ourselves decently as in Yom <n>Day</n>, not in holelut <n>carousing</n> and shichrut <n>drunkenness</n>, not in zenut <n>fornication</n> and debauchery and zimmah <n>licentiousness</n>, not in merivah <n>strife</n> and quarreling and anochiyut <n>selfishness</n> and kinah <n>jealousy</n>.


text:
But put on the Moshiach Yehoshua Adoneinu and make no provision for the Basar, to satisfy its ta'avot.


text:
But welcome the one who is weak in emunah <n>faith</n>.  But not for the purpose of setting him straight in arguments.


text:
For example, one person has emunah <n>faith</n> to eat every potential food; but the weak practice vegetarianism.


text:
Let the one who eats not hold in contempt or despise the one who does not eat, and let not the one who does not eat pass judgment on the one who eats, for Hashem treats him as an oreach ratzuy <n>welcome guest</n>.


text:
Who are you to condemn the 'eved <n>house slave</n> of someone else?  In relation to his own RIBBONO <n>SHEL OLAM</n> he stands or falls.  And he shall stand, for RIBBONO <n>SHEL OLAM</n> is able to make him stand.


text:
One person judges one day to be more important than another; another person judges every day to be alike.  Let each be fully convinced in his own mind.


text:
The one who holds an opinion on the day does so to Hashem. And the one who eats does so to Hashem, for he does the benching of the Birkat Hamazon to Hashem.  And the one who does not eat does so to Hashem and give the hodayah <n>thanksgiving</n> to Hashem.


text:
For if we live, we live for Hashem; and if we die, we die for Hashem. So whether we live or whether we die, we belong to Hashem.


text:
For it was for this tachlis that Moshiach died and lived again, in order that he might have charge as Moshiach Adoneinu over both the mesim <n>dead ones</n> and the chayyim <n>living ones</n>.


text:
So you, why do you judge your ach b'Moshiach?  Or you, why do you despise your ach b'Moshiach?  For we shall all stand in the Bet Din <n>Court of Law</n> of Hashem <n>see II Cor.5:10</n> before His Kisse Din <n>judgment seat</n>, His Kisse Mishpat,


text:
for it is written, "As I live, says Hashem, before Me KOL BERECH <n>every knee</n> will bow and KOL LASHON <n>every tongue</n> shall give praise to Hashem" [YESHAYAH 49:18].


text:
Let us therefore no longer pass judgment on one another, but decide this rather: not to put an occasion for michshol <n>stumbling, offense, downfall 9:32-33</n> in the way of the ach b'Moshiach.


text:
I know and am convinced in Adoneinu Yehoshua that nothing is tamei <n>profane, unclean</n> beetzem <n>intrinsically</n>, except that to the one who reckons something profane, to that person it is profane.


text:
For if your brother is deeply upset on account of okhel <n>food</n>, you are no longer conducting yourself in terms of ahavah <n>agape</n>.  Do not by your okhel destroy that one for whom Moshiach died.


text:
For the Malchut Hashem is not a matter of eating and drinking, but of tsedek <n>righteousness</n>, shalom <n>peace</n> and simcha b'Ruach Hakodesh.


text:
Do not for the sake of okhel bring churban to the work of Hashem.                                                            NOW RAV SHA'UL ADDRESSES THE GOYIM ABOUT MATTERS OF MATZPUN <n>CONSCIENCE</n>, ESPECIALLY WHERE A DIVISIVE SPIRIT MIGHT ERUPT WHEN GOYIM ARE SITTING AT TABLE AT BETZI'AT HALECHEM <n>BREAKING OF BREAD</n>; EVERYTHING IS TAHOR <n>RITUALLY CLEAN</n>, INCLUDING NON-JEWS, BUT HERE ESPECIALLY THE NEW EPOCH OF THE RUACH HAKODESH SEES EVERYTHING IN THE WORLD AS CLEAN IN THE SENSE THAT IT IS CREATED BY G-D AND IS SUMMONED TO THE BRI'AH CHADASHA GEULAH IN MOSHIACH <n>HOSHEA 13:14</n>, BUT SOMETHING EATEN MAY BE QUITE WRONG FOR THE PERSON WHO EATS WITH A CAUSE OF STUMBLING <n>BECAUSE HE IS WEAK IN HIS FAITH AND HAS OFFENDED HIS OWN MATZPUN BY WHAT HE HAS EATEN</n>.


text:
It is a fine thing not to eat meat nor drink wine nor anything by which your ach b'Moshiach stumbles.


text:
The emunah <n>faith</n> that you have, keep beshita <n>as a matter of conviction or principle</n> to yourself before G-d.  Ashrey is the man who does not condemn himself by the things he approves. A FURTHER WORD TO GOYIM: BUT THE MAN WHO DOUBTS <n>AND VIOLATES HIS MATZPUN VIS A VIS HIS COVENANT NE'EMANUT [FAITHFULNESS] TO G-D</n> IS CONDEMNED IF HE EATS, BECAUSE IT IS NOT OF EMUNAH (THAT IS, IT IS NOT OF FAITH UNDERSTOOD AS CREATURELY DEPENDENCE ON G-D ISSUING IN MISHMA'AT, OBEDIENCE, TO WHAT G-D WANTS; AND WHATEVER IS NOT OF EMUNAH IS AVERAH


text:
But in the man who doubts there is found in him a dvar ashmah <n>a thing of guilt/condemnation</n> if he eats, because it is not of emunah <n>faith</n>.  And whatever is not of emunah <n>faith</n> is Averah <n>sin</n>.


text:
We the strong ought to support the weaknesses of those without chizzuk <n>1:11-12</n>, and not to please ourselves.


text:
For even Moshiach did not please himself; but, as it is written, V'CHERPOT CHORPECHA NAF'LU ALAI  ("The reproaches of those who reproach You have fallen on Me"--TEHILLIM 69:9[10].


text:
For as much as was written beforehand was written for our lamed <n>learning</n>, in order that through zitzfleisch and through the nechamah of the Kitvei Hakodesh we might hold fast tikvah <n>hope</n>.


text:
May the G-d of zitzfleisch and of nechamah give you to live in harmony among yourselves in accordance with Moshiach Yehoshua,


text:
in order that with one mind and with one voice you might give kavod <n>glory</n> to Elohim Avi Adoneinu Rebbe, Melech HaMoshiach Yehoshua.  LIVE IN THE CHANINAH HASHEM <n>SHEMOT 33:19; 9:23; 11:31; 19:9</n>


text:
Therefore, treat each other as orchim ratzuy, as Moshiach welcomed you, to the kavod of Hashem <n>glory of G-d</n>.


text:
For I declare that Moshiach has become Mesharet Bnei haMilah <n>Servant, Minister of the Circumcised</n> for the sake of the Emes Hashem <n>the truth of G-d</n>, to confirm the havtachot <n>promises</n> given to the Avot <n>Patriarchs</n>,


text:
and in order that the Goyim might give praise to Hashem for His chaninah <n>mercy</n>.  As it is written, "AL KEN O'DECHA HASHEM BAGOYIM HASHEM UL'SHIMCHA AZAMER (" For this reason I will confess You among Goyim and sing praise to Your Name"--TEHILLIM 18:49[50].


text:
And again, HALELU ES HASHEM KOL GOYIM SHABBECHUHU KOL HAUMMIM <n>"Boruch Hashem, Praise the L-rd, all you Goyim, and let all the peoples praise Him"--TEHILLIM 117:1</n>.  IN THE TORAH OF MOSHIACH <n>THE BESURAS HAGEULAH</n> THE GOYIM WILL FIND TIKVAH <n>YESHAYAH 42:4</n>


text:
And again Yeshayah says, "The SHORESH OF YISHAI <n>the Root of Jesse</n> shall come forth, even the one who arises to rule the GOYIM; in Him <n>the Gentiles, the nations</n> shall put their TIKVAH <n>hope</n>" [YESHAYAH 11:10; 42:4].


text:
May the Elohei haTikvah <n>the G-d of hope</n> fill you with simcha and shalom in believing, that you may overflow in Tikvah <n>hope</n>, in the ko'ach <n>power</n> of the Ruach Hakodesh. THERE IS THE SHERUT <n>BAIS HAMIKDASH PUBLIC SERVICE</n> OF THE KEHUNA <n>PRIESTHOOD</n> IN THE TEMPLE IN YERUSHALAYIM AND THERE IS THE AVODAS KODESH MINISTRY OF THOSE WHO PREACH THE BESURAS HAGEULAH; RAV SHA'UL REFERS TO HIS OWN KOHEN-LIKE MINISTRY TO THE NON-JEWS OF THE WORLD <n>YESHAYAH 66:20</n>


text:
Achim b'Moshiach of mine, I myself too am convinced concerning you, that you yourselves too are full of yosher <n>rectitude</n>, full of da'as, able also to admonish one another.


text:
But I wrote to you rather bluntly in this iggeret <n>letter</n> in part as a way of reminding you, by virtue of the chesed <n>unmerited favor, gift of grace</n> given me from Hashem,


text:
so that I might be a mesharet <n>minister, servant</n> of Rebbe, Melech HaMoshiach Yehoshua for the Goyim, serving the Besuras HaGeulah of Hashem, administering with a Kohen's avodas kodesh the minchah offering to Hashem of the Goyim might be acceptable, mekudash b'Ruach Hakodesh <n>set apart as holy in the Holy Spirit</n>.


text:
For I will not presume to say anything, except of what Moshiach has accomplished through me for the mishma'at <n>obedience</n> of the <n>nations, peoples</n>, by word and deed,


text:
by the ko'ach <n>power</n> of otot u'moftim <n>signs and wonders</n>, by the power of the Ruach Hakodesh; so that from Yerushalayim in a sweep round to Illyricum <n>today's Yugoslavia and Albania</n> I have completed the Besuras HaGeulah of Hashem,


text:
thus making it my sheifos <n>aspiration, hasagos</n> to preach the Besuras HaGeulah where Moshiach not been named, lest I build on another's foundation.


text:
But, as it is written, "Those who had not been told about Him will see, and those who had not heard shall understand"-- YESHAYAH 52:15.  RAV SHA'UL'S LONG-HELD DESIRE TO COME TO THE CAPITAL CITY OF THE ROMAN EMPIRE NOW THAT HIS OTHER WORK IS FAHRTIK <n>COMPLETED</n>


text:
But now als <n>since</n> I no longer have scope in these regions and have had a longing to come to you for many years,


text:
when I travel to Spain...For I hope to see you as I pass through and to be sent on my way there by you, once I have had the full pleasure of being with you for a time.  THE KEHILLOT OF THE NON-JEWS IN GREECE OWE A DEBT TO THE JEWISH MESSIANIC SYNAGOGUES IN YERUSHALAYIM BECAUSE THE BESURAS HAGEULAH WENT FORTH FROM TZIYON AND IN THE MIDST OF GREAT SACRIFICE AND PERSECUTION; THE DEBT OF THE KEHILLOT OF THE WORLD FOR THE SAKE OF FUNDING MINISTRY TO JEWISH PEOPLE, SINCE RECEIVING A SHARE IN THE SPIRITUAL AFFAIRS OF MESSIANIC JEWS MEANS THAT SALVATION IN MOSHIACH IS A JEWISH AFFAIR FIRST AND FOREMOST, AND JEWISH MINISTRY SHOULD NOT BE CUT OUT OF THE BLESSING BY KEHILLOT THAT HAVE NO VISION FOR FINANCIAL CONTRIBUTIONS FOR THE WORK OF MINISTRY TO ISRAEL, BOTH IN THE LAND AND IN THE DIASPORA; TROUBLE AWAITS RAV SHA'UL WITH THE YEHUDIM WITHOUT EMUNAH IN YERUSHALAYIM


text:
But now I am traveling to Yerushalayim <n>Jerusalem</n> in service to the kedoshim <n>saints in Jerusalem</n>.


text:
For the kehillot of Moshiach <n>Messianic congregations</n> in Macedonia and Achaia <n>Greece</n> chose to make some tzedakah <n>contribution</n> for the aniyim <n>poor</n> among the kedoshim in Yerushalayim.


text:
For they chose to do so and are their debtors, for if the Goyim have received a share in their spiritual affairs,they ought to minister to them in material affairs.


text:
When, therefore, I have completed this <n>collection journey ministry</n> and have sealed this p'ri <n>fruit</n> to them, I will go by way of you to Spain.


text:
And I know that when I come to you, I will come in the fullness of the Birkat haMoshiach.  RAV SHA'UL KNOWS THAT SOME OF THE MA'AMINIM MESHICHI IN YERUSHALAYIM WHO ARE ZEALOUS FOR THE MITZVOT OF THE TORAH MAY HAVE MISUNDERSTOOD HIS MINISTRY TO THE GOYIM AS MEANING THAT HE PERSONALLY DID NOT SHARE THEIR ZEAL, WHICH IS NOT TRUE.  RAV SHA'UL PRAYS THAT THEY WILL ACCEPT HIS MINISTRY AND THAT HE WILL BE DELIVERED FROM THE UNBELIEVERS WHO WANT TO KILL HIM, SINCE THEY MISTAKENLY THINK HE HAS APOSTATIZED FROM JUDAISM <n>SEE ACTS CHAPTERS 20-21</n>


text:
I appeal to you, Achim b'Moshiach, through Adoneinu Moshiach Yehoshua and through the ahavas haRuach Hakodesh, to contend with me in your tefillos <n>prayers</n> to Hashem on my behalf,


text:
that I might be delivered from those without mishma'at in Yehudah and my ministry for Yerushalayim might be acceptable to the kedoshim


text:
in order that I might come to you in simcha <n>joy</n> by the birtzon Hashem <n>the will of G-d</n> and be mutually refreshed by your hitchabrut <n>fellowship</n>.


text:
that you be mekarev <n>welcome and treat well</n> to her in Adoneinu,  in a manner worthy of the kedoshim and assist her in whatever matter she may have need of you.  For she herself has also been patroness of many and of myself.  SHALOM GREETINGS


text:
who risked their necks for my sake, and for whom not only I give thanks, but also kol kehillot haGoyim <n>all the congregations of the Gentiles, nations</n>;


text:
also greet the kehillah <n>congregation) that meets in their house.  "Shalom greetings" to my beloved Epaenetus, eh-PEN-neh-tohs</n>, who is the bikkurim <n>first-fruits</n> of Asia <n>today's Turkey) for Moshiach. AMONG THE SHALOM GREETINGS, THE ONE TO RUFUS STANDS OUT, SINCE HE IS POSSIBLY THE JEWISH SON OF SIMON OF CYRENE--MARK 15:21, CYRENE BEING IN MODERN LIBYA</n>


text:
"Shalom greetings" to Andronicus and Junia, my kinsfolk and my fellow prisoners, who are outstanding among Moshiach's Shluchim, and also were in Moshiach before me.


text:
"Shalom greetings" to Urbanus, our fellow po'el <n>worker</n> in Moshiach and my beloved Stachys <n>STAH-khees</n>.


text:
"Shalom greetings" to Apelles <n>ah-pehl-LEES</n>, approved in Moshiach.  "Shalom greetings" to those from the household of Aristobulus.


text:
"Shalom greetings" to Herodion <n>her-oh-DEE-oh</n> my kinsman.  "Shalom greetings" to those of the household of Narcissus <n>nar-KEES-sohs</n> who are in Adoneinu.


text:
"Shalom greetings" to  Tryphaena <n>TREE-feh-nah</n> and Tryphosa <n>tree-FOH-sah</n>, who have worked hard in Adoneinu.  "Shalom greetings" to the beloved Persis, who has labored much in Adoneinu.


text:
"Shalom greetings" to Greet Rufus the Bechir <n>the Chosen one</n> in Adoneinu; also his mother and mine.


text:
"Shalom greetings" to Asyncritus <n>ah-SEE-kree-tohs</n>, Phlegon <n>FLEH-gohn</n>, Hermes <n>er-MEES</n>, Patrobas <n>pah-troh-VAHS</n>, Hermas <n>er-MAHS</n>, and the achim b'Moshiach with them.


text:
"Shalom greetings" to Philologus <n>fee-LOH-loh-gohs</n> and Julia, Nereus and his achot <n>sister</n>; also Olympas and all the kedoshim with them.


text:
Greet one another with a neshikat hakodesh <n>holy kiss</n>.  All the kehillot of Moshiach send you "Shalom greetings." A WARNING


text:
I appeal to you, Achim b'Moshiach, to look out for those who cause kitot <n>sects</n> and nisyonot <n>temptations</n> contrary to the Torah which you learned, and keep away from them.


text:
For such people do not serve Moshiach Adoneinu but their own appetites, and through smooth loshon and fine-sounding words they deceive the levavot of the unsuspecting.


text:
For your mishma'at <n>obedience</n> has become known to all.  So I have simcha over you, but want you to be chacham regarding what is haTov and innocent regarding what is haRah.


text:
And Elohei haShalom <n>the G-d of peace</n> will crush Hasatan under your feet speedily. Chesed Adoneinu Moshiach Yehoshua yi'heyeh immachem <n>The unmerited favor, mercy and grace of Adoneinu Moshiach Yehoshua be with you</n>. A POSTSCRIPT: FINAL SHALOM GREETINGS FROM EYE-WITNESSES OF THE DICTATION


text:
Timotiyos my fellow po'el sends "Shalom greetings" to you; also Lucius, Jason, and Sosipater, my kinsmen.


text:
I, Tertius, who have written the iggeret <n>letter</n>, send "Shalom greetings" to  you in Adoneinu.


text:
Gaius, who is host to me and to the whole kehillah <n>congregation in Corinth</n> sends "Shalom greetings" to you. Erastus, the city treasurer, sends "Shalom greetings" to you, also the Ach b'Moshiach, Quartus. SHIR HALLEL


text:
To Him who is able to give you chizzuk, in accordance with my Besuras haGeualah, and the hachrazah <n>proclamation, kyrygma</n>  of Moshiach Yehoshua, in accordance with the hitgalut haSod <n>the revelation of the mystery</n> concealed for long ages,


text:
but now made manifest and through ketuvim nevu'iyim <n>the Prophetic Scriptures</n>, in accordance with the mitzvoh of the Elohei Olam <n>the Eternal G-d</n>, made known for the mishma'at <n>obedience</n> of emunah for kol haGoyim,


text:
From Sha'ul given the keri'ah <n>calling</n> of Hashem and summoned to be a shliach of Rebbe, Melech HaMoshiach b'ratzon Hashem and from Sosthenes <n>Acts 18:17</n> the Ach b'Moshiach


text:
to the Kehillah <n>congregation</n> of Hashem existing in Corinth, to the ones having been set apart unto kedusha in Rebbe, Melech HaMoshiach, given the keri'ah to be kedoshim, with all the ones who in every place call on the name of Adoneinu, theirs and ours, Rebbe, Melech HaMoshiach Yehoshua.


text:
Chen v'Chesed Hashem and shalom from Elohim Avinu and Adoneinu Rebbe, Melech HaMoshiach Yehoshua. MODEH ANI THAT THE GEVURAH <n>POWER</n> OF OTOT U'MOFTIM <n>SIGNS AND WONDERS</n> AND MATANOT HARUACH HAKODESH ARE EVIDENCE CONFIRMING OUR EDUT AT CORINTH ABOUT THE REBBE, MELECH HAMOSHIACH


text:
Modeh Ani <n>I give thanks</n> to my G-d always concerning you for the Chen v'Chesed Hashem having been given to you in Rebbe, Melech HaMoshiach Yehoshua


text:
that in everything you were enriched in Rebbe, Melech HaMoshiach in kol lashon <n>all speaking</n> and kol da'as <n>all da'as</n>,


text:
so that you are not fardoost <n>lacking</n> in any matnat Elohim, awaiting the revelation of Adoneinu Rebbe, Melech HaMoshiach Yehoshua,


text:
who also with chizzuk will confirm you to AD ET KETZ <n>"until the time of the End" DANIEL 11:35</n>, unreprovable in the Yom Hashem, the Yom Adoneinu, Rebbe, Melech HaMoshiach Yehoshua. [Amos 5:18]


text:
Ne'eman <n>faithful</n> is Hashem through whom you were called into the chavurah <n>company, fellowship, society</n> of His Ben haElohim Rebbe, Melech HaMoshiach Yehoshua Adoneinu.   A DVAR HACHIZZUK REGARDING IKKARIM <n>BASIC PRINCIPLES</n>; MACHALOKOT IN THE KEHILLAH


text:
Now I exhort you, Achim b'Moshiach, b'Shem Adoneinu Rebbe, Melech HaMoshiach Yehoshua, that you all speak the same thing and that there not be among you machalokot <n>divisions of dissension--11:18</n>, but, you may have achdus <n>unity</n> in the same way of thinking, the same ikkarim <n>basic principles</n> and in the same tachlis <n>raison d'etre</n>.


text:
For it was made clear to me about you, Achim b'Moshiach of mine, by the ones of Chloe that there is merivah <n>strife</n> among you.


text:
Now I say this, because each of you says, "I am of Sha'ul," or, "I am of Apollos," or "I am of Kefa," or "I of Rebbe, Melech HaMoshiach!"


text:
Has Rebbe, Melech HaMoshiach been divided? Surely Sha'ul was not for your korban m'cholal <n>sacrifice being pierced</n> and hanged on the Aitz haKelalat Hashem <n>Tree of the Curse of G-d--Devarim 21:23</n>? Surely it was not in the name of Sha'ul that the Moshiach's tevilah in the mikveh mayim was given to you?


text:
Modeh Ani Hashem that to not one of you I did the Moshiach's tevilah except Crispus and Gaius <n>Rom.16:23</n>,


text:
Now I did the Moshiach's tevilah also to Stephanas' household; as to the rest, I do not have da'as if to any other I did.  REBBE, MELECH HAMOSHIACH: THE GEVURAT HASHEM <n>POWER OF G-D</n> AND THE CHOCHMAT HASHEM <n>THE CHOCHMAH OF G-D</n> WHO RESCUES FROM DIN <n>JUDGMENT</n> BY THE "SICHLUT" OF WHAT IS PROCLAIMED: REBBE, MELECH HAMOSHIACH AND NIVLATO AL HAAITZ (HIS GUF <n>BODY) [BERESHIS 47:18; TEHILLIM 16:9-10; IYOV 19:25-27; YESHAYAH 53:11 ON THE TREE</n> DEVARIM 21:23; IN VIEW OF THE TURNING OF THE AGES, AND HASHEM'S TURNING EVERYTHING ON ITS HEAD IN THE DAWN OF THE OLAM HABAH, WHERE DOES THAT LEAVE THE TALMID CHACHAM OF OLAM HAZEH?


text:
For Rebbe, Melech HaMoshiach did not send me to administer Moshiach's tevilah in the mikveh mayim but to preach the Besuras HaGeulah, not by means of the lomdus <n>cleverness</n> of the rhetoric  of Bnei Adam, lest HaGevurah of HaAitz haKelalat Hashem <n>Tree of the Curse of G-d--Devarim 21:23</n> of Rebbe, Melech HaMoshiach be buttel <n>cancelled out) 1:18,24;2:4,5;4:19,20; 5:4; 6:14; 12:10; 12:28;,29; 14:11; 15:24,43,56</n>.  REBBE, MELECH HAMOSHIACH THE GEVURAT AND THE CHOCHMAH OF HASHEM


text:
For the message of the Aitz haKelalat Hashem <n>Tree of the Curse of G-d--Devarim 21:23</n> is narrishkeit <n>foolishness</n> to the ones perishing.  But to us being delivered in Yeshu'at Eloheinu, it is the gevurat Hashem <n>the power of G-d</n>.


text:
For it has been written, V'AVEDAH CHOCHMAT CHACHAMAV U'VINAT NEVONAV TISTATAR <n>"I will destroy the chochmah of the wise ones and the binah of the intelligent I will set aside" TEHILLIM 29:14</n>. [Yeshayah 29:14]


text:
Where is the chacham <n>wise man</n>?  Where is the sofer <n>scribe</n> of the yeshiva, the Talmid Chacham?  Where is the philosophical debater of Olam Hazeh?  Did not Hashem make the so-called chochmah <n>wisdom</n> of Olam Hazeh to become sichlut <n>foolishness</n>? [Yeshayah 19:11,12; Iyov 12:17; Yeshayah 44:25; Yirmeyah 8:9]


text:
For, als <n>since</n>, and this was by the chochmah of Hashem, the Olam Hazeh did not by its chochmah have da'as Hashem, G-d was pleased through the "sichlut" <n>foolishness</n> of the Hachrazah <n>Proclamation, Kyrygma</n> to save the ma'aminim <n>believers</n>.


text:
but, we proclaim Korban Rebbe, Melech HaMoshiach and hu m'cholal mipeyshaeinu and hanging on haAitz haKillat HaShem <n>the Tree of the Curse of G-d, Yehayah 53:5; Devarim 21:23</n> having been pierced on the Aitz haKelalat Hashem <n>Tree of the Curse of G-d--Devarim 21:23</n>: to Jews, a michshol <n>YESHAYAH 8:14</n>; to Goyim, sichlut <n>foolishness</n>.


text:
Yet, to those whom Hashem has given the keri'ah <n>1:1-2</n> and summoned, to haKeru'im <n>to the Called Ones</n>, both to Yehudim and to Yevanim--Rebbe, Melech HaMoshiach, the Gevurat Hashem and the Chochmat Hashem.


text:
For the so-called sichlut <n>foolishness</n> of Hashem has more chochmah than Bnei Adam, and the weakness of G-d has more chazakah <n>strength</n> than Bnei Adam <n>1:18</n>.   CORINTHIANS, SEE AND DISCERN THE TURNING OF THE AGES IN THE REBBE, MELECH HAMOSHIACH'S MAVET AND TECHIYAS HAMESIM: HASHEM CHOSE THE AM HA'ARETZ TO SHAME THOSE OF MISHPOCHAH ATZILAH <n>NOBLE BIRTH</n>, HUMBLING WHAT IS EXALTED IN THE OLAM HAZEH IN ORDER TO EXALT IN THE DAWN OF THE OLAM HABAH WHAT IS HUMBLED


text:
For you see your keri'ah <n>calling</n>, Achim b'Moshiach, what you were, that not many of you were chachamim <n>wise ones</n>, by the standards of Bnei Adam, not many ba'alei hashpa'ah <n>people of influence</n>, not many ba'alei zchus <n>privileged</n>.


text:
But Hashem in His bechirah <n>selection</n> chose the things of sichlut <n>foolishness</n>, that He might bring the chachamim to bushah <n>shame</n>, and Hashem in His bechirah <n>selection</n> chose the things of weakness that He might bring the bnei chayil <n>"able" men</n> to bushah <n>shame</n>.


text:
And those without mishpochah atzilah <n>noble birth</n> of Olam Hazeh and the those which are nivzot <n>despised--YESHAYAH 53:3</n> Hashem chose, choosing the things that are not in order to bring to naught <n>nothing</n> the things that are.


text:
His tachlis <n>purpose</n> is that no basar <n>fallen humanity sold under the power fo slavemaster Chet Kadmon, Original Sin, Rom.7:14</n> may boast before Hashem.


text:
But you are of Hashem in Rebbe, Melech HaMoshiach Yehoshua--who became to us chochmah <n>wisdom</n> from Hashem, our Tzidkanut <n>Righteousness</n> and our Kedusha <n>Holiness</n> and our Geulah laOlam <n>Redemption to the world</n>, [Yirmeyah 23:5,6; 33:16;]


text:
al menat <n>in order that</n>, as it has been written, KI YITHALLEL HAMITHALLEL B'HASHEM <n>"The one boasting let him boast in the L-rd" YIRMEYAH 9:23</n>.  [Yirmeyah 9:23,24; Tehillim 34:2; 44:8]


text:
When I came to you, Achim b'Moshiach, I did not come preaching and announcing to you the sod Hashem <n>mystery of G-d</n> as a ba'al melitzot <n>rhetorician, fine talker</n> or in the excellence of chochmah.


text:
For I made the decision not to have da'as of anything among you except Korban Rebbe, Melech HaMoshiach's Aitz haKelalat Hashem <n>Tree of the Curse of G-d--Devarim 21:23) and hu m'cholal mipeishaeinu Yeshayeh 53:5</n>.


text:
And I came to you <n>Act 18:9-11</n> in weakness <n>1:25,27</n> and in yir'at Shomayim and in chared <n>fear, orthodox, shuddering, trembling in the presence of G-d, see YESHAYAH 19:16</n> and in pachad <n>fear</n>, and in much trembling I was with you,


text:
and my loshon <n>speech</n> and my hachrazah <n>proclamation, kyrygma</n> to you of the Besuras HaGeulah of Hashem was not in persuasive words but in the demonstration of the Ruach Hakodesh and the gevurat Hashem <n>power of G-d--1:17</n>,


text:
that the [orthodox Jewish] emunah <n>emunah</n> of you may not be in the [Olam Hazeh] "chochmah" of Bnei Adam, but in the gevurat Hashem [1:17].  THE TRUE CHOCHMAH OF THE ORTHODOX JEWISH FAITH: A SOD GALUY <n>OPEN SECRET</n>, HIDDEN IN HASHEM FROM ALL HUMAN EYES BUT NOW UNVEILED PUBLICLY AND IN HISTORY IN MOSHIACH PIERCED <n>DAKARU ZECHARYAH 12:10; MECHOLAL YESHAYAH 53:5 KA'ARU/KARAH SOME HEBREW MANUSCRIPTS WRUKSAN "THEY PIERCED" TARGUM HASHIVIM TEHILLIM 22:17</n> AND PUT TO DEATH <n>YESHAYAH 53:8; DANIEL 9:26</n> ON THE AITZ HAKELALAT HASHEM <n>TREE OF THE CURSE OF G-D--DEVARIM 21:23</n>; THE MAN WITHOUT HITKHADESHUT AND RUCHANIYUT IS THE NATURAL MAN OF THE OLAM HAZEH AND HE LACKS THE RUACH HAKODESH; HOWEVER, THE MA'AMIN B'MOSHIACH IS THE MAN WITH THE RUACH HAKODESH OF THE OLAM HABAH, EVEN NOW, AND CAN, IF HE IS MEVUGAR <n>MATURE</n>, COME TO DA'AS OF, AND RECEIVE THE CHOCHMAH FOR, DISCERNING THE THINGS OF THE RUACH HAKODESH; WE HAVE SUCH CHOCHMAH; WE HAVE THE MIND OF REBBE, MELECH HAMOSHIACH; THE FIRST PRINCIPLE OR KLAL <n>GUIDELINE</n> OF EXEGESIS: NO SCRIPTURE IS OF ONE'S OWN INTERPRETATION BUT IS CARRIED ALONG <n>I KEFA.1:20-21</n> BY THE RUACH HAKODESH, BY SPIRITUAL WORDS TAUGHT BY SPIRITUAL WORDS OF THE RUACH HAKODESH, MEANING BY THE ANALOGY OF SCRIPTURE, WITH INSPIRED SCRIPTURE EXPLAINING INSPIRED SCRIPTURE


text:
But we do speak chochmah <n>wisdom</n> to the man who is mevugar <n>mature, grown up</n>, to those with mature ruchaniyut <n>spirituality in Rebbe, Melech HaMoshiach</n>, yet, it is a chochmah <n>wisdom</n> not of Olam Hazeh, neither of the rulers of Olam Hazeh <n>Rom.13:3</n>, the ones being brought to naught <n>1:28</n>. [Tehillim 146:4]


text:
But we speak the chochmah of Hashem in a hidden sod <n>mystery--2:1</n>, which was nigzar merosh <n>determined from the beginning, preordained, predestined, decided beforehand</n> by Hashem lifnei  yemei  haOlam <n>before the days of eternity</n> for our kavod <n>glory--Rom.8:29-30</n>;


text:
a chochmah which not one of the rulers of Olam Hazeh has known, for, if they had had da'as, they would not have pierced and put to death on the Aitz haKelalat Hashem <n>Tree of the Curse of G-d--Devarim 21:23</n> the Rebbe, Melech HaMoshiach Adoneinu haKavod. [Tehillim 24:7]


text:
But even as it has been written, UMEOLAM LO SHAMU LO HE'EZINU AYIN LO RA'ATAH  <n>"[From ancient times] no one has heard, no one perceived, no eye has seen" YESHAYAH 64:3[4]</n> nor did it come up in the mind and lev haBnei Adam the things Hashem prepared for the ones who have ahavah for Him [TARGUM HASHIVIM "what things you do for those who wait"; also YESHAYAH 52:15; YIRMEYAH 33:3; MISHLE 8:17]. [Yeshayah 64:4; 65:17]


text:
But Hashem has made the hitgalut haSod <n>the revelation of the mystery</n> to us of these things through the Ruach Hakodesh; for the Ruach Hakodesh searches all things, even the deep things of G-d.


text:
For who of Bnei Adam has da'as of the things of Bnei Adam except the ruach <n>spirit</n> of a man in him?   So also the things of G-d no one has known except the Ruach Hashem. [Yirmeyah 17:9; Mishle 20:27]


text:
Now we have not received the ruach <n>spirit</n> of the Olam Hazeh, but the  Ruach Hakodesh from Hashem, that we may have da'as of the things having been freely given to us by Hashem,


text:
which things also we speak, not in dvarim <n>words</n> taught by chochmah haBnei Adam, but in dvarim taught by the Ruach Hakodesh, making midrash [exposition, interpretation] of the things [words] of the Ruach Hakodesh [2:12] by means of the things [words] of the Ruach Hakodesh [2:12] [OR "TO THE ONES OF THE RUACH HAKODESH" <n>2:6,12,14</n>].


text:
But a person without hitkhadeshut <n>renewal</n> and ruchaniyut <n>spirituality</n> does not receive the things of the Ruach Hakodesh of Hashem, for they are sichlut <n>foolishness 1:21-24</n> to him, and he is not able to have personal saving da'as of them, because they are discerned in the Ruach Hakodesh.


text:
For, "Who has known the mind of Hashem so as to instruct Him" [YESHAYAH 40:14 TARGUM HASHIVIM]?  But we have the mind of Rebbe, Melech HaMoshiach. [Yeshayah 40:13]


text:
Achim b'Moshiach, I was not able to speak to you as to men of hitkhadeshut and ruchaniyut; I had to speak to you as anshei haBasar, as olalim b'Moshiach.


text:
Chalav <n>milk</n> I gave you to drink, not solid ma'achal <n>food</n>, for you were not yet able to receive it. but neither yet are you able now.


text:
For still you are anshei haBasar <n>men of the Basar, immature and carnally minded believers</n>.  For als <n>since</n> there is still kinah <n>jealousy</n> and merivah <n>strife</n> among you [1:11], are you not anshei haBasar, by the standards of Bnei Adam?


text:
For, whenever anyone says, "I am of Sha'ul," but another, "I am of Apollos," are you not as anshei shechichim <n>ordinary men</n>?


text:
What then is Apollos?  And what is Sha'ul? Klei kodesh ministers of Rebbe, Melech HaMoshiach, through whom you came to emunah, even as to each one a task was given by Adoneinu.


text:
Therefore, neither is the one planting anything nor the one watering, but it is the One giving the increase--Hashem!


text:
Now the one planting and the one watering are be'ichud <n>united</n>, and, each one will receive his own sachar <n>reward</n> according to his own amal <n>toil</n>. [Tehillim 18:20; 62:12]


text:
For we are fellow po'alim <n>workers</n> of Hashem, you are the sadeh Hashem <n>field of G-d</n>, you are Hashem's binyan <n>building</n>. [Yeshayah 61:3]


text:
According to the Chen v'Chesed Hashem having been given to me as a bannai chacham <n>wise builder</n>, I laid a yesod <n>foundation</n>, and another builds on it.  But, let each one beware how he builds on it.


text:
For no other yesod other than the one that has been laid can be laid: Rebbe, Melech HaMoshiach. [Yeshayah 28:16]


text:
the ma'aseh <n>work</n> of each bannai will become evident, for, haYom [Yom haDin] will make it hitgalut, because by Aish <n>fire</n> it is revealed; and the Aish <n>Fire</n> itself will test the quality of each one's ma'aseh. [Bamidbar 31:22,23; Yirmeyah 23:28,29; Malachi 3:3]


text:
If anyone's ma'asei he built on the yesod will survive <n>Joh.15:16</n>, a sachar <n>reward--Bereshis 15:1</n> he will receive;


text:
if anyone's ma'aseh will be consumed, he will suffer loss, but he himself will be saved <n>Eph.2:8-9</n>, yet so as through Aish <n>fire</n>.


text:
If anyone attempts to cause churban to the Heikhal Hashem,  G-d will destroy this man, for the Heikhal Hashem is kadosh. and you are that Heikhal.


text:
Let no one deceive himself; if anyone presumes to be chacham among you in Olam Hazeh, let him become a yold <n>fool</n>, that he may become chacham. [Yeshayah 5:21]


text:
For, the chochmah <n>wisdom</n> of Olam Hazeh is sichlut <n>foolishness</n> with Hashem. For it has been written, LOCHED CHACHAMIM BE'ARMAM <n>"He catches the wise in their own craftiness" IYOV 5:13</n>.


text:
And again, HASHEM YODE'A MACHSH'VOT ADAM KI HEMAH HEVEL <n>"The L-rd knows the thoughts of the wise that they are empty vanity-- TEHILLIM 94:11</n>.  [Tehillim 94:11]


text:
whether Sha'ul or Apollos or Kefa, or haOlam <n>the world</n> or Chayyim <n>life</n> or Mavet <n>death</n>, or things present or things coming; all things are yours,


text:
So let a man consider us as Gabba'im of Rebbe Melech HaMoshiach and mefakkechim <n>stewards, supervisors</n> of the sodot <n>mysteries</n> of Hashem [2:7].


text:
But to me it is a very small thing that I be brought before your Bet Din, as it were, for mishpat <n>trial</n>, or that I am judged by Bnei Adam on their merely human Yom haDin; I do not even act as Dayan <n>Judge of a Rabbinical Court</n> of myself.


text:
I am aware of nothing against myself, but not in this have I been yitzdak <n>justified</n>; it is the L-rd who is my Shofet <n>Judge--Bereshis 18:25; Daniel 7:13-14</n>.


text:
Therefore, do not judge anything before the time, until the Bias Adoneinu [Rebbe, Melech HaMoshiach], who both will bring to Ohr <n>Light</n> the hidden things of the choshech <n>darkness</n> and manifest the motives of the levavot and then the tehillah <n>praise</n> each one will receive will be from Hashem. [Iyov 12:22; Tehillim 90:8] SECOND PRINCIPLE OR SHITA <n>GUIDING RULE</n> OF EXEGESIS IS THIS KLAL <n>FIXED RULE</n>: DO NOT GO BEYOND WHAT STANDS WRITTEN BUT LIVE ACCORDING TO THE KITVEI HAKODESH, NO MORE, NO LESS


text:
Now these things, Achim b'Moshiach, I made a dimyon <n>comparison</n> applied  with respect to myself and Apollos for your sake, that through us you may learn not to go beyond what things have been written [2:13], lest you are puffed up as ba'alei ga'avah <n>conceited, haughty persons</n> in favor of one or against the other.


text:
For who makes you so distinguished? And, by the way, what do you have which you did not receive? And if indeed you were given it, why this ga'avah boastfulness as if you had not received it? ALREADY YOU ARE MECHUBADIK!  SECHI UMAOS TESIMEINU BEKEREV HA'AMMIM <n>EKHAH 3:45</n>


text:
Already you have so much, already you ascended to osher <n>riches</n>--and without us [Shluchim]!  You became molechim <n>kings</n>; I would that you did indeed become molechim that also we might reign as molechim with you.


text:
For I omein believe that Hashem has exhibited us, the Shluchim of Rebbe, Melech HaMoshiach, as last in the program, condemned to death, because, like wretches under a mishpat mavet <n>death sentence</n>, we became displayed at the arena for the eyes of Olam Hazeh, malachim as well as Bnei Adam. [Tehillim 71:7]


text:
We are kesilim <n>fools</n> because of Rebbe, Melech HaMoshiach, but you are chachamim in Rebbe, Melech HaMoshiach; we are weak, but you are bnei chayil <n>"able" men--1:27</n>; you stride to the kehillah seat of kibbud but we are given the shul boot of a dishonor.


text:
And we have parnasah, toiling with our own hands, we labor working with the our own hands; being reviled, we make a beracha to the revilers; being persecuted, we endure it;


text:
being defamed by loshon hora, we conciliate.  We have become what the earth wants swept out the door, something considered trash the Olam Hazeh wants removed. [Yirmeyah 20:18; Ekhah 3:45]    IT IS NOT THE TACHLIS OF REBBE, MELECH HAMOSHIACH'S SHLIACH TO BRING THE CORINTHIAN GOYIM UNDER BUSHAH BUT TO EXHORT THEM IN THE RUACH HAKODESH TO BE AS YELADIM IMITATING THEIR ABBA


text:
The purpose of this iggeret is not to bring you under bushah <n>shame</n>.  I write these things as admonishing my beloved yeladim.


text:
For, though you may have in Rebbe, Melech HaMoshiach morei derech numbering ten thousand, you have not many Avot: for in Rebbe, Melech HaMoshiach through the Besuras HaGeulah I became your abba.


text:
Because of this very thing, I sent Timotiyos to you-- Timotiyos, who is my beni haahuv <n>beloved son</n> and ne'eman <n>faithful</n> trustworthy in Hashem, who will remind you of my derech baKodesh in Rebbe, Melech HaMoshiach, even as natati shiurim <n>I give lessons</n> everywhere in every kehillah <n>congregation</n>.


text:
but I will come shortly to you, im yirtzeh Hashem <n>if the L-rd wills</n>, and I will find out not the lashon of the ones having been puffed up, but the ko'ach <n>power</n>.


text:
For the Malchut Hashem depends not on the talk [of the ish safatayim <n>the eloquent speaker</n>] but on ko'ach <n>power</n>.


text:
What do you want?  That I should come to you, so to speak, with an abba's switch or in ahavah and a anavat ruach <n>a Ruach Hakodesh of meekness</n>?


text:
Zenut <n>fornication</n> is actually reported among you, and such zenut which is not even among the Goyim, that one of you Corinthians has the isha <n>wife</n> of his abba [VAYIKRA 18:8]. [Vayikra 18:8; Devarim 22:30; 27:27]


text:
And you have been puffed up with ga'avah <n>pride</n>.  Should you not rather have been filled with agmat nefesh <n>grief</n>, so that he who has done this would have been taken from among you and placed under cherem?


text:
For I indeed being not present in habasar but being not absent in the Ruach Hakodesh have already, as being present, pronounced the Rebbe, Melech HaMoshiach's Bet Din mishpat on the one who has done such a thing.


text:
In the name of Adoneinu Yehoshua, when you have assembled in your shul <n>Jam.2:2</n> and I am with you by the same Ruach Hakodesh along with the gevurat Adoneinu Yehoshua,


text:
you are to transmit and hand over to Hasatan such a person for the churban of the basar <n>3:16-17</n>, that his neshamah may be spared in the Yom Hashem <n>Amos 5:18; Malachi 3:19; Yoel 2:1-17; Zefanyah 1:14-18</n>.


text:
Your boasting is not good.  Do you not have da'as that a little chometz all the mixture leavens?       MOSHIACH OUR KORBAN PESACH <n>THE OFFERING OF THE SEH [LAMB, YESHAYAH 53:7] FOR THE PESACH SEDER</n> HAS BEEN SACRIFICED; YOU ARE MATZAH SHEMURAH <n>UNLEAVENED BREAD</n> IN MOSHIACH


text:
Purge out the old chometz <n>leavened bread</n>, that you may be issa chadasha <n>new dough</n>, as you are indeed like matzot <n>unleavened bread</n>.  More than that, our Korban Pesach was sacrificed, Rebbe, Melech HaMoshiach. [Shemot 12:3-6,21]


text:
So let us celebrate Pesach, not with old se'or, nor with the se'or of kavvanah ra'ah <n>malice</n> and wickedness, but with matzot of kenut <n>sincerity</n> and emes. [Shemot 12:14,15; Devarim 16:3]


text:
not meaning complete dissociation from the zanayim of Olam Hazeh or those guilty of chamdanut <n>greed</n> and the ones practicing hona'ah <n>swindling</n> or those guilty of avodah zarah <n>idol worship</n>, als <n>since</n> in that case you would have to exit the Olam Hazeh.


text:
But, now I wrote to you not to mix with any Ach b'Moshiach who is a zanay <n>fornicator</n> or a kamtzan <n>miser</n> or an oved elilim <n>idolater</n> or a megadef <n>reviler</n> or a soveh <n>drunkard</n> or a chomes <n>robber</n>; with such a man do not sit at tish <n>table</n>, do not share betzi'at halechem <n>breaking of bread</n>.


text:
For what is it to me to sit as a dayan in the Bet Din and then judge ones outside the kehillah? Will your Bet Din not judge the ones within?


text:
But the outsiders Hashem judges. UVI'ARTA HARA MIKIRBECHA "You must purge the evil from among you" <n>DEVARIM 17:7; 19:19; 22:24; 24:7</n>. [Devarim 13:5; 17:7; 19:19; 22:21,24; 24:7; Shofetim 20:13]


text:
Does anyone of you having a dispute with an Ach b'Moshiach dare to be judged before the resha'im <n>unrighteous, evildoers</n> and not before the Bet Din of the kedoshim?


text:
Or do you not have da'as that the kedoshim will sit in mishpat over the Olam Hazeh?  And if the Olam Hazeh is to be judged by you, are you incompetent dayanim to try the smallest cases?


text:
Do you lack da'as that the malachim will come before our Bet Din?  Not to mention the things of Olam Hazeh!


text:
If you have, then, cases concerning matters of Olam Hazeh, how could you appoint as your Bet Din dayanim men who have no standing in the kehillah?


text:
I speak to your bushah <n>shame</n>--is there not among you even one chacham <n>wise man</n> among you who will be able to sit in mishpat between his Achim b'Moshiach?


text:
But an Ach b'Moshiach takes another Ach b'Moshiach to court, and this before the courtroom of Apikorosim <n>unbelievers</n>?


text:
Already, therefore, it is a total defeat for you, that you have lawsuits with one another.  Why not rather suffer wrong?  Why not rather be cheated?


text:
But you yourselves do wrong and practice hona'ah <n>cheating</n>, and this to your Achim b'Moshiach.


text:
Or do you not have da'as that the resha'im <n>unrighteous ones</n> will not inherit the Malchut Hashem?  Do not fall under remiyah <n>guile, deceit</n>; neither zanayim <n>fornicators</n> nor ovdei elilim <n>idolaters</n> nor mena'afim <n>adulterers</n> nor effeminate call-boys nor shochvei zachar <n>homosexuals</n> [Iyov 13:9; Vayikra 18:20; Devarim 22:22; Vayikra 18:22]


text:
nor ganavim <n>thieves</n> nor kamtzanim <n>misers</n> nor shikkorim <n>drunkards</n> nor megadefim <n>revilers</n> nor the ones practices hona'ah <n>swindling</n> will inherit the Malchut Hashem.


text:
And some of you were these things.  But you were made tahor <n>clean</n>, washed, you were made to be am kadosh, you were made to be yitzdak im Hashem in the name of Rebbe, Melech HaMoshiach Yehoshua Adoneinu and in the Ruach Hakodesh of Eloheinu. LET HODAH <n>PRAISE</n> BE IN YOUR GUF <n>BODY</n> [BERESHIS 47:18; TEHILLIM 16:9-10; IYOV 19:25-27; YESHAYAH 53:11 AS YOU GLORIFY HIM WITH ALL YOUR NATURAL CAPACITIES <n>BERESHIS 29:35</n>; JUST AS IT SAYS IN MELACHIM ALEF 6:3-5 THAT THE BEIS HAMIKVEH HAD A ULAM <n>PORTICO</n>, A DEVIR <n>INNER SANCTUARY, THE KODESH KEDOSHIM</n>, AND THE HEIKHAL <n>MAIN HALL</n>, SO  SHA'UL CORRECTS POPULAR GOYISHE TEACHINGS IN THE KEHILLAH ABOUT OKHEL AND ZENUT, SHOWING THAT THE GUF <n>BODY</n> IS THE HEIKHAL OF THE RUACH HAKODESH; GEVIYATEINU <n>OUR BODIES</n> ARE FOR MOSHIACH BEN YOSEF ADONI <n>BERESHIS 47:18-19</n>; THEREFORE DO NOT DEFILE THE MISHKAN; YOU WERE PURCHASED FROM BONDAGE WITH THE PIDYON SHEVUYIM <n>RANSON OF CAPTIVES--VAYIKRA 25:48; RUTH 3:12; YESHAYAH 61:1; HOSHEA 13:14</n> OF REBBE, MELECH HAMOSHIACH'S KORBAN PESACH IN AN EXODUS OF HITKHADESHUT; YOU ARE NOT YOUR OWN; MOSHIACH HAS PROVIDED THE PIDYON NEFESH, EVEN THE PLAGUE WHICH HE TOOK FOR US, THE PLAGUE WITH WHICH THE BET DOVID WOULD BE STRICKEN <n>SHEMOT 21:29-30; 30:10-12; DEVARIM  15:12; DIVREI HAYAMIM ALEF 21:17; YESHAYAH 53:8</n> AND WE NOW BELONG TO REBBE, MELECH HAMOSHIACH BEN YOSEF ADONEINU <n>BERESHIS 44:9</n> AND OUR GUF <n>BODY</n> IS FOR HASHEM <n>YECHEZKEL 1:11; BERESHIS 47:18-19; IYOV 19:25-26; YESHAYAH 25:8; HOSHEA 13:14; TEHILLIM 16:9; DANIEL 12:2</n>


text:
"All things to me are proper <n>10:23</n>!"  But not all things are beneficial;  "All things to me are proper!"  But I will not be mastered by anything.


text:
"Maakhal <n>food</n> for the beten <n>stomach</n> and the beten for Maakhal," but Hashem will destroy both one and the other <n>1:8; 3:13; 5:5</n>; but the guf <n>body</n> is not for zenut <n>fornication</n> but for Hashem, and Hashem for the guf <n>body</n>.


text:
And Hashem brought about the Techiyas haMesim for Rebbe, Melech HaMoshiach Adoneinu and will also bring about the Techiyas haMesim for us through his gevurah <n>power</n>.


text:
Do you not have da'as that your gufot <n>bodies</n> are evarim <n>members, limbs</n> of Rebbe, Melech HaMoshiach?   Should I then take the evarim <n>members</n> of Rebbe, Melech HaMoshiach and make them evarim <n>members</n> of a zonah <n>prostitute</n>? Chas v'Shalom! <n>G-d forbid!</n>  RAV SHA'UL ON RAZAH DEYIHUDAH <n>THE SECRET OF UNION</n>


text:
Or do you have no da'as that of the one joining himself to a zonah V'HAYU L'VASAR ECHAD <n>"And they will be as one flesh" BERESHIS 2:24</n>? [Bereshis 2:24]


text:
But the one with devekut <n>"cleaving, attachment"--DEVARIM 11:22</n> to Hashem has achdut <n>union</n> in the Ruach Hakodesh with Elohim.


text:
Flee zenut <n>Mishle 6:23-7:27</n>!  Every chet is outside the guf <n>body</n>, but the one guilty of zenut commits chet against the guf <n>body</n> itself.  MOSHIACH'S PIDYON SHEVUIM <n>RANSOMING OF THE CAPTIVES</n>


text:
Or have you no da'as that your guf <n>body</n> is a Heikhal Hashem of the Ruach Hakodesh in you, whom you have from Hashem, and you are not your own?


text:
For [the Geulah redemption of] you [from the Golus of Chet] was purchased with a price; therefore, bring kavod to Hashem with your gufot. [Tehillim 74:2]


text:
Now, concerning the things in your iggeret, let's take up the next inyan <n>topic</n>: `it is beneficial for a man not to touch an isha' <n>i.e. postpone the chassuna [wedding]</n>.


text:
But, because of the acts of zenut, let each Ben Adam have his own isha, and let each isha have her own ba'al <n>husband</n>.


text:
Let the ba'al render the conjugal chov <n>debt</n> to his isha, and likewise also the isha to her ba'al <n>husband</n>. [Shemot 1:10]


text:
It is not the isha who has samchut <n>authority</n> over her own guf <n>body</n>, but the ba'al <n>husband</n>; likewise, also it is not the ba'al <n>husband</n> who has samchut over his own guf <n>body</n>, but the isha.


text:
Do not deprive each other, unless by agreement for a set time, that you may renew zerizut <n>diligence</n> to tefillah <n>prayer</n> and again you may be together, lest Hasatan lead you into nissayon <n>temptation</n> because of your lack of shlitah atzmi <n>self-control</n>. [Shemot 19:15; Shmuel Alef 21:4,5]


text:
But I say this according to concession <n>in view of 5:1-5; 6:12-20</n>, not according to [Rebbe, Melech HaMoshiach's] mitzvoh.


text:
But, I wish kol Bnei Adam even to be as I am; however, [this is impossible since] each has his own matanah <n>gift</n> from Hashem: one this; and another that.


text:
But, I say to the bochrim [including anyone who is an eltere bochur <n>older student</n>] and the almanot <n>widows</n>, it is beneficial for them if they remain as I am;


text:
but if they do not have shlitah atzmi, let them marry. For better it is to marry than with Aish to be set ablaze.


text:
But to the ones having entered bibrit hanisuim <n>in covenant of marriage</n>, I charge, not I but Rebbe, Melech HaMoshiach Adoneinu, an isha is not to separate from her ba'al <n>husband</n>. [Malachi 2:14-16]


text:
But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba'al <n>husband</n> should not leave his isha.


text:
But, to the rest I--Sha'ul--say, not Rebbe, Melech HaMoshiach Adoneinu: if any Ach b'Moshiach has an isha who is an Apikoros and she is willing to live with him, let him not leave her;


text:
and if an isha has a ba'al <n>husband</n> who is an Apikoros, and he is willing to dwell with her, let her not leave her ba'al <n>husband</n>.


text:
For, [following the principle of bikkurim], the ba'al who is an Apikoros is mekudeshet b'Ruach Hakodesh <n>set apart as holy in the Ruach Hakodesh</n> by the isha, and the isha who is an Apikoros likewise by the Ach b'Moshiach; otherwise, your yeladim are tema'im <n>unclean</n>; but now they are kedoshim. [Malachi 2:15]


text:
But, if the one who is an Apikoros separates and departs, let the separation occur; the Ach b'Moshiach has not been enslaved, or the Achot b'Moshiach in such cases; but Hashem has called you in shalom.


text:
For how do you know, isha, if you will not bring your basherter <n>destined mate</n>, your ba'al, to Yeshu'at Eloheinu?        WHATEVER THE DERECH CHAYYIM TO WHICH YOU HAVE BEEN CALLED, REMAIN IN DEVEKUT WITH HASHEM


text:
Only each of you walk the derech [according to Hashem's tochnit--Rom.8:28) to which you were called by Hashem <n>Tehillim 1:6</n>. This is my charge in all the kehillot of Rebbe, Melech HaMoshiach.


text:
If as a ben Berit with bris milah anyone received their calling, let him conceal it; if anyone as a ben Noach without bris milah has been called, let him not undergo bris milah;


text:
If while a bond-servant you were called, do not let it consume you, although if you can gain your deror <n>"freedom" VAYIKRA 25:10</n>, do so.


text:
For, the one in Hashem having been called while a bond-servant is [Rebbe, Melech HaMoshiach] Adoneinu's ben Chorim <n>freedman</n>; likewise, the one having been called while a ben Chorim is the Rebbe, Melech HaMoshiach's bond-servant.


text:
Each one wherever on the derech of Chayyim he was called, Achim b'Moshiach, there let him remain in devekut with Hashem. CONCERNING THE BETULOT IN VIEW OF THE FACT THAT THE WHOLE SCHEME OF THINGS IN THE OLAM HAZEH IS IN THE CRISIS OF HAKETZ AND IS PASSING AWAY


text:
Next sugya <n>topic</n>: concerning the betulot <n>virgins</n>, a mitzvoh of Rebbe, Melech HaMoshiach Adoneinu I do not have, but a da'at <n>thought</n> I offer as one who by the rachamim Hashem is ne'eman <n>faithful</n>.


text:
I consider therefore, it to be beneficial, because of the impending crisis <n>the Chevlei Moshiach and eschatological woes preceding the Bias Moshiach</n> that you remain as you are.


text:
Have you entered bibrit hanisuim <n>in covenant of marriage</n> with an isha?  Do not seek to be free.  Are you freed from an isha?  Do not seek an isha.


text:
But if indeed you enter bibrit hanisuim <n>in covenant of marriage</n>, there is no chet; and if the betulah <n>virgin</n> marries, there is no averah in that for her.  But such will have tzoros in the basar, which I am trying to spare you <n>Mt.24:19</n>.


text:
Now this I say, Achim b'Moshiach, the time [until haKetz] has been shortened. From now on, let those having nashim live as if not having nashim,


text:
and let the ones weeping as not weeping, and let the ones having simcha as not having simcha, and let the ones buying as not possessing,


text:
and let the ones using the Olam Hazeh as not fully using it: for, the present form of Olam Hazeh is passing away.


text:
But I would have you free from atzvat lev <n>Mishle 15:13</n>; the ben Adam without isha cares for the things of Hashem,  how he may please Hashem.


text:
But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha,


text:
and he has been divided <n>1:13</n>. Both the isha free of a ba'al or the betulah cares for the things of Hashem, that she may be kedosha both in guf <n>body</n> and neshamah.  But the isha with a ba'al cares for the things of the Olam Hazeh, how she may please her ba'al.


text:
Now, this I say for your own benefit, not that I may throw a noose on your deror <n>"freedom" VAYIKRA 25:10</n>, but I speak with respect to what is decent, seemly, and sits well with Hashem, without distraction [in avodas kodesh]. [Tehillim 86:11]


text:
However, if anyone thinks he does not have proper hitnahagut <n>conduct</n> toward the betulah of his airusin <n>betrothal, engagement</n>, and if he thinks his basherte <n>destined mate</n> is getting along in years, and thus it has to be, what he desires, let him do; there is no chet, let them enter bibrit hanisuim <n>in covenant of marriage</n>.


text:
But he who in his lev has settled the decision, not having the need [of conjugal intimacy], but having mastery concerning his own desire,  and this he in his lev has decided, not to enter bibrit hanisuim with his betulah <n>virgin</n>, he does well.


text:
So then both the one entering bibrit hanisuim with his betulah does well, and the one not entering bebrit hanisuim with his arusah <n>fiancee</n> will do better <n>7:34</n>.


text:
An isha has been bound <n>bibrit hanisuim, in covenant of marriage</n> for so long a time as her ba'al lives, but if her ba'al should sleep the sleep of the mesim, she is free to enter bibrit hanisuin with the ba'al she desires, but only in Rebbe, Melech HaHaMoshiach Adoneinu.


text:
However, ashrey is she, and even more so, if she remains as she is; and I think in this da'at <n>thought</n> that I am offering that I have the Ruach Hakodesh.


text:
Now concerning the sacrifice to an elil <n>idol in avodah zarah, idol worship</n>, we have da'as that "we all possess da'as <n>knowledge</n>."  But da'as puffs up <n>with ga'avah</n>, but ahavah <n>agape--12:31-14:1</n> builds up.


text:
Now concerning the eating of the okhel at the mitzbeach of avodah zarah sacrificed to an elil <n>idol</n>, we have da'as that an elil is nothing in Olam Hazeh, and that there is no Hashem but ECHAD <n>DEVARIM 4:35, 39; 6:4</n>. [Devarim 6:4; Tehillim 86:10]


text:
For even if there are so-called "g-ds" [believed wrongly to be] either in Shomayim or on ha'Aretz, even as there are [in popular tradition] so-called "g-ds" many and  "l-rds" many,


text:
yet we have da'as that there is ADONOI ECHAD <n>DEVARIM 6:4</n>, Hashem AV ECHAD L'CHULLANU <n>"One Father of us all--MALACHI 2:10</n>, from whom are all things, and we exist for Hashem, and there is Adon Echad Rebbe, Melech HaMoshiach Yehoshua, through whom are all things and we through Him. [Malachi 2:10]


text:
However, not kol Bnei Adam have this da'as <n>knowledge</n>; some are so accustomed to the elil <n>idol</n> until now that when they eat, they think of the ma'achal <n>food</n> as being sacrificed to the elil in avodah zarah, and their matzpun <n>conscience</n> being weak, is made to be tameh <n>defiled, unclean</n>.


text:
But ma'achal <n>food</n> will not usher us into the presence of Hashem; neither are we falling short if we do not eat ma'achal, nor are we better if we eat.


text:
But beware lest somehow your cherut <n>freedom</n> becomes a michshol <n>stumbling block</n> to the weak ones.


text:
For if anyone sees you, the one having da'as <n>knowledge</n>, eating in the temple of an elil, will not the matzpun of him be strengthened so as to eat the okhel at the mitzbeach of avodah zarah sacrificed to an elil <n>idol</n>?


text:
For the one being weak [in emunah] is being destroyed by your "da'as," the Ach b'Moshiach for the sake of whom Rebbe, Melech HaMoshiach died.


text:
And thus by sinning against the Achim b'Moshiach and wounding their weak matzpunim <n>consciences</n>, you commit averos against Rebbe, Melech HaMoshiach.


text:
Therefore, if ma'achal causes my Ach b'Moshiach to trip on a michshol, I should never eat meat again, lest I cause my Ach b'Moshiach to stumble.


text:
Do I not have cherut [in Rebbe, Melech HaMoshiach]?  Am I not a shliach? Have I not seen Rebbe, Melech HaMoshiach Adoneinu? Are you not my po'al <n>work</n> in Adoneinu?


text:
If to others I am not a shliach, surely I am to you, for you are the chatam <n>seal</n> of my shlichut <n>Gal.2:10</n>, in Hashem.


text:
Is the privilege not mine to take an achot b'Moshiach as isha in my travels for Rebbe, Melech HaMoshiach's avodas kodesh, just as the rest of his Shluchim do and the Achim of Rebbe, Melech HaMoshiach Adoneinu and Kefa?


text:
Whoever heard of someone serving as a chaiyal <n>soldier</n> but having to pay his own wages for doing so? Who plants a kerem <n>vineyard</n> but does not eat the p'ri hakerem? And who serves as a ro'eh <n>shepherd</n> over a flock and of the chalav <n>milk</n> of the flock does not partake? [Devarim 20:6; Mishle 27:18]


text:
For, in the Torah of Moshe Rabbenu it has been written, LO TACHSOM SHOR BEDISHO <n>"You shall not muzzle an ox treading grain"--DEVARIM 25:4</n>. Surely it is not for shevarim <n>oxen</n> that Hashem is concerned. [Devarim 25:4; 22:1-4; Mishle 12:10]


text:
Or does he not speak altogether for our sake, and for us that Hashem says this?  Yes, for us, because it was written that the one plowing ought to plow on in tikvah, and the one threshing ought to partake with tikvah. [Mishle 11:25]


text:
If we sowed spiritual things to you, is it too much if we reap in material things from you?  [Rom.15:27]


text:
If others over you can claim this privilege, can we not even more?  But we did not make use of this privilege; we endure all things, lest any hindrance we should give to the Besuras HaGeulah of Rebbe, Melech HaMoshiach.


text:
Do you not have da'as that the kohanim serving in the Beis Hamikdash sherut <n>service in the Temple</n> eat the things of the Beis Hamikdash; the kohanim attending the Mitzbe'ach <n>altar</n> have their share with the Mitzbe'ach <n>altar</n> [Vayikra 6:16-18, 26-28; 7:6, 8-10, 28-36; Bamidbar 18:8-19,31; Devarim 18:1-3]?


text:
So also Rebbe, Melech HaMoshiach Adoneinu appointed the ones proclaiming the Besuras HaGeulah to get their parnasah from the Besuras HaGeulah. RAV SHA'UL IS MOICHEL <n>RELINQUISHING INTENTIONALLY, WAIVING</n> HIS RIGHT TO A GEHALT FOR BEING A MAGGID FOR MOSHIACH


text:
But I  have not used any of these privileges; I did not write these things that it might be so with me; for it is better for me rather to die than that someone deprive me of my kavod [in Rebbe, Melech HaMoshiach--Phil.1:21).


text:
For if I preach the Besuras HaGeulah there is nothing for me to boast about, als <n>since</n> necessity is laid on, for Oy Li <n>"Woe to me!"</n> if I do not preach the Besuras HaGeulah [Yirmeyah 20:9].


text:
For, if I do this willingly, I have a sachar <n>reward</n>; but, if unwillingly, then a ne'emanut <n>trusteeship</n>, a kehunah <n>priesthood</n> for the Besuras HaGeulah <n>Rom.15:16 OJBC</n> has been entrusted to me.


text:
What then is, my sachar <n>reward</n>?  That in preaching as a maggid of the Besuras HaGeulah, I may make the Besuras HaGeulah without charging, so as not to make full use of my privilege in the Besuras HaGeulah.


text:
For being no indentured servant to any one of the Bnei Adam, I made myself a servant [working for nothing] to kol Bnei Adam,  that I might gain the more.


text:
And I became to the Yehudim as a Yehudi, that I might gain Yehudim; to the ones under Torah, I became as under Torah <n>not being myself under [the epoch of] Torah</n> that the ones under Torah I might gain;


text:
to the ones without Torah, as without Torah (not being under [the epoch of] Hashem's Torah but being under [the epoch of] Rebbe, Melech HaMoshiach's Torah [Yeshayah 42:4], that I may gain the ones without Torah.


text:
I became weak to the weak ones that I might gain the weak ones; I have become all things to all men, that by all means I might save some.


text:
And all things I do because of the Besuras HaGeulah, that a fellow partaker and devekut sharer in it I may become.


text:
Do you not have da'as that the ones running on a race course all indeed run, but, one receives the prize?  So run that you may obtain the prize.   RAV SHA'UL EXPLAINS HIS HAKPADA STRINGENCY


text:
And everyone competing in the [Olympic] games in all things exercises shlitah atzmi, those ones, therefore, that they may obtain a perishable wreath, but we an imperishable.


text:
But I am not sparing with my guf <n>body</n> and keep it under strict subjection, so that after I preach to others, I myself will not become declared ineligible.


text:
I do not want you to be without da'as, Achim b'Moshiach, that Avoteinu all were under the anan <n>cloud, Shemot 13:21-22</n> and passed through the sea [Shemot 14:22-25], [Shemot 13:21; Tehillim 105:39; Shemot 14:22,29; Tehillim 66:6]


text:
and all of the same spiritual ma'achal <n>food</n> ate [Shemot 16:4,35; Devarim 8:3; Tehillim 78:24-29],


text:
and all of the same spiritual drink drank, for they were drinking from a spiritual TZUR following them [Shemot 17:6; Bamidbar 20:11;; Tehillim 78:15; 105:41], and that TZUR was Rebbe, Melech HaMoshiach.


text:
But Hashem was not pleased with most of them, for they were strewn about in the desert, VAYISHCHATEM BAMIDBAR <n>"then He slaughtered them in the desert" [Bamidbar 14:16, 23,29-30; Tehillim 78:31</n>.


text:
Now these things occurred as moftim <n>examples</n> for us, in order that we would not crave what is ra'ah as they did [Bamidbar 11:4,34; Tehillim 106:14].  ANOTHER LESSON FROM THE SAME CHALOIS <n>EXAMPLE</n>


text:
Neither should you become ovdei elilim <n>idolaters</n>, as  some of them did, as it has been written, VAYESHEV HAAM LE'ECHOL V'SHATO VAYAKUMU L'TZACHEK ("And the people sat to eat and to drink and they got up to revel" [SHEMOT 32:4,6,19].   IF SHA'UL IS NOT GIVING THE NUMBER THAT DIED IN ONE DAY, A VERY FAMOUS AND DEVASTATING TWENTY-FOUR HOUR PERIOD, <n>WITH NUMBERS 25:4 MENTIONING OTHER EXECUTIONS AND THE SUBSEQUENT TOTAL BEING 24,000 [BAMIDBAR 24:9]</n>, THEN HE IS REFERRING TO THOSE WHO DIED IN SHEMOT 32:35, QUOTING AS HE DOES SHEMOT 32:6 IN I COR. 10:7 missing


text:
Neither should we commit zenut as some of them committed zenut and fell in one day twenty-three thousand [Bamidbar 25:1,9].


text:
Neither let us tempt Rebbe, Melech HaMoshiach, as some of them put Rebbe, Melech HaMoshiach to the test, and by nechashim <n>serpents</n> were being destroyed [Shemot 17:2; Bamidbar 21:5-6; Tehillim 78:18; 95:9; 106:4; Bamidbar 21:5,6].


text:
Neither should we murmur and grumble even as some of them VAYILONU <n>"and they murmured' SHEMOT 15:24; 16:2; 17:3; BAMIDBAR 14:2,29; 16:41</n> and they were destroyed by the destroyer <n>Bamidbar 14:2,36; 16:41-49; 17:5,10; Shemot 12:23 Tehillim 106:25-27</n>.


text:
Now, these things happened to those ones as moftim <n>examples</n>, but it was written for our admonition, to whom the Kitzei haOlamim has come.


text:
No nissayon <n>temptation</n> has overtaken you, except that which is common to Bnei Adam, but, Hashem is ne'eman <n>faithful</n><n>Devarim 7:9</n>, who will not let you to be brought into nissayon <n>temptation, taiva</n> beyond what you are able but will make with the nissayon also the derech <n>Tzaddikim--Tehillim 1:6</n> as a way out for you to be able to endure.


text:
The kos haBeracha <n>cup of blessing</n> over which we say the berucha, is it not a [Mitzbe'ach] sharing and a devekut participation in the korban pesach death and bloody sacrifice and kapparah of Rebbe, Melech HaMoshiach? The matzoh which we break, is this not a sharing and a devekut participation in the guf <n>body</n><n>Bereshis 47:18</n> of Rebbe, Melech HaMoshiach?


text:
Because the matzoh is echad, we, many as we are, are one guf <n>body</n>, one new humanity, for we all partake of the matzoh echad.


text:
Observe Yisroel according to the basar. Are not the ones eating the korbanot <n>sacrifices</n> partakers of the Mitzbe'ach <n>altar--Vayikra 7:6,14,15</n>?


text:
What then am I saying?  That a sacrifice to an elil <n>idol</n> is anything or that an idol is anything?


text:
No, the things which they sacrifice, YIZB'CHU LASHEDIM LO ELOHIM <n>"They sacrificed to demons which were not G-d" DEVARIM 32:17; Tehillim 106:37</n>. Now I do not want you to become sharers with the shedim <n>demons</n>. [Vayikra17:7; Devarim 32:17; Tehillim 106:37]


text:
You are not able to drink from the kos Hashem and also from the kos haShedim <n>the cup of demons--[Malachi 1:7,12]</n>, you are not able to partake of the shulchan of Hashem and the shulchan of shedim <n>demons</n>.


text:
Or is it that you would move Hashem to kinah <n>jealousy</n> [Devarim 32:21]?  We don't think we are stronger than Him, do we?  [Devarim 32:16; Melachim Alef 14:22; Tehillim 78:58; Yirmeyah 44:8; Kohelet 6:10; Yeshayah 45:9] ON THE CHAKIRA <n>PROPOSITION</n> "ALL THINGS ARE LAWFUL"; MORE ADVICE TO GOYIM: DO ALL TO THE KAVOD OF HASHEM


text:
`All things are lawful'?  But not all things are beneficial; All things are lawful?  But not all things edify <n>6:12</n>.


text:
For LAHASHEM HA'ARETZ UMELOAH ("The earth is the L-rd's and the fullness thereof" TEHILLIM 24:1; 50:12; 89:11; Shemot 9:29; 19:5; Iyov 41:11; Tehillim 50:12].


text:
If anyone of the Apikorosim invites you and you want to go, eat everything being set before you without raising qualms of matzpun <n>conscience</n>.


text:
But if anyone should say to you, this is offered in zevach <n>sacrifice</n>, do not eat because of that man revealed it and because of matzpun <n>conscience</n>;


text:
But I speak not about your matzpun but about the matzpun of the other man, for why is my cherut <n>freedom</n> brought into mishpat <n>din, judgment</n> by another's matzpun <n>conscience</n>?


text:
If I partake with Birkat Hamazon <n>Grace after meals</n>, why am I blamed for what I give todah for?


text:
Whether, therefore, you eat or you drink or whatever you do, do all things to the kavod <n>glory</n> of Hashem. [Zecharyah 14:21]


text:
even as I also please Bnei Adam in all things, not seeking my own advantage but that of the many, that they may be brought to Yeshua'at Eloheinu.


text:
Become imitators of me as I also am an imitator of Rebbe, Melech HaMoshiach. IN VIEW OF THE TURNING OF THE AGES, AND AS WE LIVE TOGETHER IN THE DAWN OF THE OLAM HABAH, THERE IS NO DIFFERENCE BETWEEN ZACHAR NOR NEKEVAH <n>MALE AND FEMALE--GAL.3:28</n>; HOWEVER, YOU CORINTHIANS HAVE GONE TOO FAR, OFFENDING OUTSIDERS AND SHOCKING MALACHIM AND THROWING THE CHAIN OF COMMAND OF HASHEM'S AUTHORITY INTO ANARCHY; THE NASHIM <n>WOMEN</n> SHOULD NOT BE APPEARING IN SHUL BEGILE ROSH <n>WITH HEAD UNCOVERED</n> AND THE BA'AL SHOULD NOT BE APPEARING IN SHUL WITH THE ISHA'S VEIL OR THE SNOOD "HANGING DOWN" <n>11:4</n>!  IF THE KOHEN GADOL CAN WEAR A MITZNEFET <n>TURBAN--SHEMOT 28:4</n> IN THE BEIS HAMIKDASH, YEHUDIM CAN SURELY WEAR A KIPPAH OR A YARMULKE, EVEN A SHTREIMEL <n>FUR HAT</n> TO SHUL, NOT ONLY ON SHABBOS, BUT EVERYDAY. BUT NOT A SNOOD!  AND FOR THE ISHA, THE SHEYTL IS NOT SUFFICIENT; ASK YOUR BA'AL <n>HUSBAND</n> TO STOP WEARING YOUR SNOOD AND, PLEASE! YOU MUST PUT YOUR SNOOD BACK ON IN SHUL!  YOUR HAIR IS THE CROWN OF YOUR BEAUTY AND EROTIC SEXUALITY <n>SHIR HASHIRIM 4:1</n>, AND FOR YOU TO EXPOSE IT IN SHUL AND AROUSE THE YETZER HARA OF THE BNEI ADAM, ESPECIALLY IN THE PRESENCE OF HOLY MALACHIM, IS PUTTING THE OYBERSHTER <n>THE L-RD</n> TO THE TEST!  IF YOU ARE GOING TO EXPOSE YOURSELF LIKE THIS, YOU MIGHT AS WELL HAVE YOUR HEAD SHAVED BALD AND APPEAR LIKE THAT IN SHUL, WHICH IS WHAT THE GOYIM DO WHEN THEY ARE IN MOURNING AND IS FORBIDDEN MINHAG <n>CUSTOM--VAYIKRA 21:5</n>! NOW YOU GOYIM WHO ARE TRYING TO START A NEW MINHAG IN SHUL OF THE HUSBAND WEARING HIS WIFE'S SNOOD HANGING DOWN AND THE WOMAN APPEARING IN SHUL WITHOUT THE SNOOD COVERING HER HAIR, WE HAVE NO SUCH MINHAG AS YOU GOYIM ARE TRYING TO ESTABLISH AT THE CORINTHIAN KEHILLAH, NOR DO ANY OF THE OTHER KEHILLOT OF REBBE, MELECH HAMOSHIACH THROUGHOUT THE OLAM HAZEH HAVE SUCH A MINHAG


text:
Now, I commend you that in all things you have remembered me and, you hold fast to the masoret torat haShlichim just as I transmitted and handed them over to you.


text:
But I want you to have da'as that Rebbe, Melech HaMoshiach is the rosh <n>head</n> of every one of the Bnei Adam, and the rosh of an isha is the ben Adam <n>Man, ba'al</n> [Bereshis 3:16], and the rosh of Rebbe, Melech HaMoshiach is Hashem. [Bereshis 3:16]


text:
Every ben Adam davening or speaking forth a nevu'ah <n>prophecy</n> having anything hanging down over his rosh brings bushah <n>shame</n> upon his rosh.


text:
But every isha davening or speaking forth a nevu'ah <n>prophecy</n> in shul, begile rosh <n>with head uncovered</n>, brings bushah <n>shame</n> upon her rosh, for it is one and the same thing to uncover the rosh as it is for the rosh of the isha having been shaved. [Devarim 21:12]


text:
For, if an isha is not covered, also let her be shorn.  But als <n>since</n> it is in fact a thing of bushah <n>shame</n> for an isha to be shorn or to be shaved, let her be covered.


text:
For a ben Adam indeed ought not to be covered on the rosh, being the demut HASHEM <n>Bereshis 1:26</n> and the kavod Hashem, and the Isha being the kavod <n>glory</n>, the glorious reflection of Adam. [Bereshis 1:26; 5:1; 9:6]


text:
Indeed, Adam was not created because of the Isha, but the Isha because of Adam <n>Man</n> [Bereshis 2:18].


text:
Because of this, the Isha ought to have a kesut rosh <n>head covering</n> of marut <n>authority, discipline</n> on her rosh because of the malachim.


text:
For just as the Isha comes out of Adam <n>Man</n> [Bereshis 2:21-23], so also the ben Adam <n>Man</n> comes through the Isha [Bereshis 3:15-16] but all things are of Hashem [Bereshis 1:1; Tehillim 24:1; 50:12; 89:11].


text:
You yourselves be the dayan [of the Bet Din]: is it fitting for an isha to offer tefillos to Hashem [in shul] begile rosh <n>with head uncovered</n>?


text:
Does not teva <n>nature</n> herself give you the shiur <n>lesson</n> that if a ben Adam wears a long hair-do of a lady's coiffure, it is a dishonor to him?


text:
But if an isha wears a long hair-do of a lady's coiffure, it is her kavod <n>Shir haShirim 4:1</n>? Because the long hair has been given to her instead of the sterntichel <n>kerchiek</n> or kesut rosh <n>head covering</n>.


text:
But if anyone presumes in his thinking to be contentious, we have no such minhag, nor do the kehillot of Hashem [throughout the world].  THE SEUDAH OF REBBE, MELECH HAMOSHIACH ABUSED


text:
But in giving the divrei Torah that follows I give no commendation <n>11:2</n>, because when you assemble as the shul of Rebbe, Melech HaMoshiach, it is not for the better that you assemble, but for the worse.


text:
Ershtins <n>first of all</n>, indeed when you come together as the kehillah <n>Shemot 12:6</n><n>I hear</n> there exist machalokot <n>divisions--1:10</n> and schisms among you, and partly I believe it.


text:
For, it is necessary also for kitot <n>sects</n> of minut <n>heresy</n>, of kefirah <n>heresy, denial</n> to be among you that also the approved ones may become manifest among you <n>Devarim 13:3</n>.


text:
Therefore, your farbrengen gatherings in one kahal <n>community</n> are not for the purpose of having Rebbe, Melech HaMoshiach's Tish.


text:
For each one rushes ahead with his own seudah <n>meal</n>: one is hungerik <n>hungry</n>, one has passed out in his schnapps.


text:
Hey, you people, do you not have houses in which to eat and to drink?  Or do you despise the Kehillah <n>congregation</n> of G-d? And do you bring bushah <n>shame</n>, even humiliation, on the ones having nothing?  What should I say to you?  Will I commend you?  In this I do not commend you people!  THE KIDDUSH AND THE HA-MOTZI OF THE SEUDES OF REBBE, MELECH HAMOSHIACH IN THE KEHILLAH; THE HALACHA THAT I RECEIVED FROM MOSHIACH ADONEINU, MOREINU, V'RABBEINU <n>OUR L-RD, TEACHER AND MASTER</n> AND THE INSTITUTION OF REBBE, MELECH HAMOSHIACH'S TISH: THE PESACH MATZAH BECOMES THE KORBAN PESACH GUF <n>BODY</n> OF MOSHIACH'S BASAR <n>TEHILLIM 16:9-10; YESHAYAH 52:13-53:12</n>; "ZAVACHTI, I [REBBE, MELECH HAMOSHIACH] PREPARE SACRIFICE" FOR A DEVEKUT COMMUNION ZEVACH <n>SACRIFICE</n> FOR YOU <n>MOSHIACH'S TALMIDIM</n><n>11:24</n>;  WHEN THE KOS SHEL BERACHA <n>CUP OF WINE</n> IS RAISED WE ARE TO HAVE ZIKARON <n>REMEMBRANCE</n> OF THE CHURBAN OF THE BRIT CHADASHA BEIS HAMIKDASH, WHEN REBBE, MELECH HAMOSHIACH BECAME THE KORBAN PESACH OF THE GEULAH


text:
For I received from Rebbe, Melech HaMoshiach Adoneinu that which also I transmitted and handed on to you, that Adoneinu Yehoshua, on the very lailah <n>night</n> in which he was betrayed, took the Pesach matzah,


text:
and, having made the ha-Motzi, Rebbe, Melech HaMoshiach offered the betzi'at halechem <n>breaking of the bread</n> and said, "This is my guf <n>body</n> [which ZAVACHTI <n>I prepare korban sacrifice</n>] on behalf of you.  This do in zikaron <n>remembrance</n> of Me."


text:
In like manner, after eating the Pesach seudah, also [after the beracha over] the [Kiddush] Cup, Rebbe, Melech HaMoshiach said, "This [Kiddush] Kos <n>Cup</n> is the  BRIT CHADASHA [SHEMOT 24:8; YIRMEYAH 31:31; 32:40] in my DAHM <n>blood--SHEMOT 24:6-8; ZECHARYAH 9:11</n>; this do, as often as you drink, in ZIKARON <n>remembrance--YEHOSHUA 4:7</n> of me."


text:
For as often as  you eat this Pesach matzah and drink from this Pesach Kiddush Cup, you do proclaim the mavet [Yeshayah 53:8-9; Daniel 9:26] of Rebbe, Melech HaMoshiach Adoneinu until the Bias HaMoshiach.  NEED FOR CHESHBON HANEFESH <n>MORAL STOCK-TAKING--SHEMOT 12:19;  I COR.5:7-8 [OJBC]</n> AND TESHUVA BEFORE WE COME TO THE REBBE, MELECH HAMOSHIACH'S SEDER OF THE BRIT CHADASHA IN ORDER TO AVOID UNWORTHY PARTAKING AND COVENANTAL REPRISAL <n>THOSE WITHOUT MOSHIACH'S BRIS MILAH OF KEDUSHA AND HITKHADESHUT ARE FROM HIS TISH EXCLUDED WITH THE HEATHEN, WHO WILL BE JUDGED--SHEMOT 12:48; COL.2:11-12; JOH.3:3,7</n>; DISCERN THE KORBAN PESACH GUF <n>BODY</n> OF REBBE, MELECH HAMOSHIACH AND FALL ON YOUR FACE IN TESHUVA NOW BEFORE YOUR OWN GUF <n>BODY</n> IS STREWN IN THE MIDBAR <n>I COR.10:5</n>


text:
Therefore, whoever eats the Pesach matzah or drinks the Kiddush cup of [Rebbe, Melech HaMoshiach] Adoneinu unworthily will be guilty and answerable for the guf <n>body</n> and the dahm of [Rebbe, Melech HaMoshiach] Adoneinu.


text:
But let a Ben Adam apply cheshbon hanefesh to himself and in that manner let him eat of the Pesach matzah and let him drink of the Pesach Kiddush cup.


text:
For the one eating and drinking is the one eating and drinking mishpat to himself when not discerning the guf <n>body</n>.


text:
Because of this, many among you are weak and cholim <n>sick</n> and a number are sleeping the sleep of the mesim.


text:
But if we were judging ourselves [in teshuvah], we would not be brought into mishpat (din <n>judgment</n>. [Tehillim 32:5]


text:
But, being brought into mishpat (din <n>judgment)</n> by Hashem, we are being disciplined, that we may not be condemned [to Onesh Gehinnom] with the Olam Hazeh. [Tehillim 115:5; 118:18; Mishle 3:11,12]


text:
Therefore, Achim b'Moshiach of mine, when you have your farbrengen gatherings and you gather for tish, wait for one another.


text:
If anyone is so hungerik <n>hungry--11:21</n> [that he cannot wait], in his home let him eat, lest for mishpat you have  kehillah.  And as far as the hemshech <n>remaining part</n> is concerned, whenever I come I will set b'seder <n>in order</n>.


text:
You have da'as that when you WERE Goyim [you are no longer heathen pagans], somehow you were influenced and led astray to the to ELILIM ILLEMIM <n>"Dumb idols, idols incapable of speech" Chabakuk 2:18-19</n>. [Tehillim 115:5; Yirmeyah 10:5; Chabakuk 2:18,19]


text:
Therefore, I make known to you that no one speaking by the Ruach Hakodesh of Hashem says, "Al Yehoshua ki Cherem hu" <n>"a curse of the ban of destruction is on Yehoshua"</n>, and no one is able to say, "Yehoshua is Adoneinu" <n>Yehoshua is our L-rd</n> except by the Ruach Hakodesh.


text:
to one through the Ruach Hakodesh is given a dvar chochmah <n>a dvar of wisdom--Act 16:7</n>; to another, according to the same Ruach Hakodesh, a dvar da'as <n>word of knowledge--Act 5:3</n>;


text:
to another, by the same Ruach Hakodesh, emunah <n>Mt 17:20-21</n>; to another, by the one Ruach Hakodesh, matnot harippuy (gifts of healing <n>refuah)--Act 3:6-16</n>;


text:
to another those of cholel niflaot <n>"accomplishing miracles"--Shemot 4:21; Joh 11:42-43</n> and to another divrei hanevu'ah <n>words of prophecy--Melachim Alef 17:1</n>, and to another discernings <n>being about to make a nafka mina distinction</n> of ruchot <n>spirits--Melachim Alef 22:22</n>, to another kinds of leshonot <n>tongues--Act 2:4</n>, and to another, petronim <n>interpretations</n> of leshonot <n>tongues--I Cor.14:13</n>.


text:
All these things are activated by the one and same Ruach Hakodesh, distributing individually to each one as he determines. HAGUF <n>BODY</n> ECHAD AND HAADON ECHAD AND MANY EVARIM; REBBE, MELECH HAMOSHIACH BEN YOSEF HAADON OF THE GUF <n>BODY</n><n>BERESHIS 47:18-19</n>; THE GUF <n>BODY</n> OF REBBE, MELECH HAMOSHIACH IS LIKE A MIKVEH MAYIM OF CHAYYEI OLAM WHEREIN IS MATNOT HARUACH HAKODESH, AND WE MA'AMINIM IN  MOSHIACH HAVE ALL RECEIVED A TEVILAH INTO THAT MIKVEH MAYIM


text:
For even as the guf <n>body</n> is one, and has many evarim <n>members</n>, and all the evarim <n>members</n> of the guf <n>body</n>, though many, are one guf <n>body</n>, so is Rebbe, Melech HaMoshiach.


text:
For also in one Ruach Hakodesh we were all given a tevilah  into one guf <n>body</n>, whether Yehudim or Yevanim <n>Greeks</n>, whether avadim <n>slaves</n> or bnei Chorim <n>freedman</n>, and all were given to drink, as it were, from one Ruach Hakodesh.


text:
If the regel <n>foot</n> says, "Because I am not a yad <n>hand</n>, I am not of the guf <n>body</n>," that would not make it any less one of the evarim of the guf <n>body</n>.


text:
And if the ozen <n>ear</n> says, "Because I am no ayin <n>eye</n>, I am not of the guf <n>body</n>," that would not make it any less one of the evarim of the guf <n>body</n>.


text:
If the whole guf <n>body</n> were an ayin <n>eye</n>, where would be the hearing? If the whole guf <n>body</n> were hearing, where would be  the smelling?


text:
But now Hashem set the evarim <n>members</n> each one of them in the guf <n>body</n> according to His ratzon <n>will</n>, as He wanted.


text:
And if all were all one evar <n>member</n>, where would be the guf <n>body</n><n>Bereshis 47:18-19</n>?


text:
And the ayin <n>eye</n> is not able to say to the yad <n>hand</n>, "I do not have need of you."  Or, again, the rosh <n>head</n>, speaking to the raglayim <n>feet</n>, is not able to say, "I have no need of you."


text:
And those evarim of the guf <n>body</n> which we presume to be dishonorable on these we clothe with even more honor, and our parts with less kibbud <n>respect, honor</n> are treated with greater.


text:
Whereas, our evarim with greater kibbud have no need of more.  However, Hashem has so composed the achdut of yichudim <n>unity/harmony of unifications</n> of the guf <n>body</n>, giving the superior kibbud to the inferior,


text:
lest there be schisms <n>1:10; 11:18</n> in the guf <n>body</n>.  But the evarim should have have the same gemilut chasadim <n>deeds of lovingkindness and caring</n> for one another.


text:
And when one evar <n>member</n> has tza'ar <n>pain and suffering</n>, all the evarim <n>members</n> has tza'ar with it; or one evar has the aliyah of kibbud, all the evarim has simcha with it.


text:
Now you are Rebbe, Melech HaMoshiach's guf <n>body</n><n>Bereshis 47:18-19</n> and individually evarim <n>members</n> of it. THE VARIOUS OFFICES OF AVODAS KODESH IN THE KEHILLAH OF REBBE, MELECH HAMOSHIACH


text:
Now Hashem placed some in the edah haMoshiach <n>community of Rebbe, Melech HaMoshiach--Shemot 12:6</n>, in the Kehillah, rishon <n>first</n>: shluchim, second, nevi'im, third, morim, teachers, then those of cholel niflaot <n>"accomplishing miracles"--Shemot 4:21</n>, then matnot harippuy <n>gifts of healing</n>, then matnot of helps, then manhigut ruchanit <n>spiritual leadership/administration</n>, kinds of leshonot <n>tongues</n>.


text:
Surely not all are shluchim?  Surely not all are nevi'im?  Surely not all are rabbinical morim? Surely not all are those cholel niflaot <n>"accomplishing miracles"--Shemot 4:21</n>?


text:
Surely not all have matnot harippuy <n>gifts of healing</n>? Surely not all speak in leshonot <n>tongues</n>? Surely not all have the petron <n>interpretation</n> of leshonot <n>tongues</n>?


text:
But earnestly desire the greater matnot <n>gifts</n> [of the Ruach Hakodesh]. AHAVAH <n>AGAPE</n> IN REBBE, MELECH HAMOSHIACH: THE DERECH HASHEM BEYOND COMPARISON   And yet now I show you a more feste <n>excellent</n> derech.


text:
If in the leshonot <n>tongues</n> of bnei Adam and malachim I speak, but I do not have ahavah <n>agape</n>, I have become only a sounding gong or a clanging cymbal.


text:
And if I have nevu'ah <n>prophecy</n> and have da'as all sodot <n>mysteries</n> and all da'as <n>knowledge</n>, and if I have all emunah <n>faith</n> so as to remove mountains, but ahavah <n>agape</n> I do not have, I am nothing.


text:
And if I'm a marbitz tzedaka and give all I possess in gemilut chasadim and if I give my guf <n>body</n> in Kiddush Hashem for sereifah <n>death by burning</n>, but ahavah <n>love</n> I do not have, I have gained nothing. [Daniel 3:28]


text:
Ahavah <n>agape</n> suffers long, ahavah is kind, does not have kinah <n>jealousy</n>, does not brag, is not puffed up in ga'avah <n>conceit</n>,


text:
does not behave shamelessly, does not insist in anochiyut <n>selfishness</n> on its own way, is not touchy and vindictive, keeping a record of wrongs <n>Zecharyah 8:17</n>.


text:
Ahavah covers all things <n>Mishle 10:12</n>, believes all things, has tikvah <n>hope</n>, even zitzfleisch <n>patience</n> for all things.


text:
Ahavah <n>love</n> never fails.  However, divrei nevu'ah will be abolished; leshonot <n>tongues</n> will cease; da'as, it will come to an end.


text:
When I was a yeled, I used to speak like one, think like one, reason like one. But when I have became mevugar <n>mature</n>, I put away kinderyohrn <n>childhood days</n>. [Tehillim 131:2]


text:
For still we see through a mirror indistinctly.  But then [in the Olam Haba], distinctly panim el panim <n>face to face, directly, in person</n>.  Now I have da'as only in part; then I will have da'as fully, even as also Hashem had full da'as of me. [Iyov 26:14; 36:26; Bereshis 32:30; Iyov 19:26]


text:
But now remains emunah <n>faith</n>, tikvah <n>hope</n>, and ahavah <n>agape</n>, these shlosh <n>three</n>.  And the greatest of these is ahavah <n>agape</n>.


text:
Pursue ahavah <n>agape</n>, and eagerly desire the things of Ruach Hakodesh <n>matnot haRuach Hakodesh</n>, and especially that you may speak forth a dvar hanevu'ah <n>word of prophecy</n>.


text:
For the one speaking in a lashon <n>tongue</n> speaks not to bnei Adam but to Hashem; for no one grasps with their ears, but the speaker speaks sodot <n>mysteries</n>.


text:
However, the one speaking forth divrei nevu'ah <n>words of prophecy</n> speaks to bnei Adam for chizzuk <n>strengthening</n> and immutz <n>encouragement</n> and nechamah <n>comfort</n>.


text:
The one speaking in a lashon <n>tongue</n> edifies himself; but, the one speaking forth a dvar hanevu'ah <n>word of prophecy</n> edifies a kehillah.


text:
Now I desire all of you to speak in leshonot <n>tongues</n>, and even more that you may speak forth a dvar hanevu'ah <n>word of prophecy</n><n>Bamidbar 11:29</n>. Now greater is the one speaking forth a dvar nevu'ah <n>word of prophecy</n> than the one speaking in leshonot, unless he gives the petron <n>interpretation</n> of the leshonot <n>tongues</n>, that the kehillah <n>congregation</n> may receive the edification.


text:
But now, Achim b'Moshiach, if I come to you speaking in leshonot <n>tongues</n>, what will I benefit you unless I speak to you either with a dvar hitgalut <n>a dvar of revelation</n> or with a dvar da'as or with a dvar nevu'ah or with a dvar hora'ah <n>word of teaching</n>?


text:
You have da'as about the inanimate flute or harp: they speak sounds but but if they do not articulate a distinction in the notes, how will it be known what is being played on the flute or on the harp?


text:
Indeed, if a shofar gives an unclear trumpet-call, who will prepare himself for kerav <n>battle</n>? [Bamidbar 10:9; Yirmeyah 4:19]


text:
So also unless you by your  lashon <n>tongue</n> render an intelligible dvar Torah, how will the thing being uttered be known?  For you will be merely speaking into the air.


text:
If, therefore, I do not have da'as the meaning of the language, I will be to the speaker a foreigner and the speaker will be a foreigner with me. [Bereshis 11:7]


text:
So also you, als <n>since</n> you have a kinat hamatnot haRuach Hakodesh <n>zeal for gifts of the Ruach Hakodesh</n>, endeavor to abound in them for the edification of the Kehillah <n>congregation</n>.


text:
Therefore, the speaker in a lashon <n>tongue</n>, let him offer tefillos that he may give the petron <n>interpretation</n>.


text:
For if  I daven <n>pray</n> in a lashon, my nashamah davens, but my sikhliyut <n>rationality</n> lies shemitah <n>fallow</n>.


text:
Nu? <n>Well?</n> I will daven [in leshonot] with my nashamah, and I will daven also with my sechel; I will sing [in leshonot] with my nashamah, and I will sing niggunim also with my seichel.


text:
Otherwise, if you make a beracha [in leshonot] with your neshamah, how will the am haAretz, who have no idea what you are saying, answer the "Omein"? [Devarim 27:15:26; Divrey Hayamim Alef 16:36; Nechemyah 8:6; Tehillim 106:48]


text:
but in a kehillah I want to speak five words with my  sikhliyut <n>rationality</n>, that also others I may instruct with a dvar hora'ah <n>word of teaching</n>, rather than speak ten thousand words in a lashon <n>tongue</n>.


text:
Achim b'Moshiach, be not yeladim in your machshavot <n>thoughts</n>; infantile in kavvanah ra'ah <n>malice</n>, perhaps, but in your binah, oisvaks <n>mature, develop</n>. [Yirmeyah 4:22]


text:
In the Torah it stands written, KI BELA'AGEI SAFAH UVELASHON ACHERET YEDABER EL-HAAM HAZEH...V'LO AVU SH'MO'A <n>"Then with ones of foreign lip and with strange tongue He will speak to this people.. but they were not willing to listen" YESHAYAH 28:11-12; DEVARIM 28:49</n>, says the L-rd.


text:
So then the leshonot <n>tongues</n> are for an ot <n>miraculous sign</n>, not to the ones believing, the ma'aminim in Rebbe, Melech HaMoshiach, but an ot <n>miraculous sign</n> to the Apikorosim; but divrei hanevu'ah <n>words of prophecy</n> are not for the Apikorosim, but for the ones believing, the ma'aminim in Rebbe, Melech HaMoshiach.


text:
If, therefore, the kehillah has a farbrengen gathering and all speak in leshonot <n>tongues</n>, and then in walks the am haAretz or the Apikorosim, will they not say that you are all meshuggah?


text:
However, if all speak forth divrei hanevu'ah <n>words of prophecy</n>, and then in walks some Apikorosim or am haAretz, such a visitor is brought under conviction by all, he is brought into mishpat (din <n>judgment)</n> by all,


text:
what is hiding in his lev <n>heart</n> becomes manifest, and, having fallen on his face, he worships Hashem, declaring that G-d is among you <n>Zecharyah 8:23; Yeshayah 45:14; Daniel 2:47</n>. [Yeshayah 45:14; Zecharyah 8:23]  ALL THINGS TO BE DONE IN THE KEHILLAH B'SEDER <n>IN ORDER</n>


text:
Nu? Well? Achim b'Moshiach, when you come together, each one a mizmor <n>hymn, psalm</n>, a musar <n>teaching with an ethical point</n>, a dvar hitgalut <n>a dvar of revelation</n>, a lashon <n>tongue</n>, or a petron <n>interpretation</n> of a lashon <n>tongue</n>; let all things be for edification.


text:
If anyone speaks in a lashon <n>tongue</n>, let the speakers be shenayim <n>two</n> or at most shloshah <n>three</n>, and by turn, and let one give the petron <n>interpretation</n>.


text:
But if there is no one to give the petron, let the one with the lashon <n>tongue</n> be silent in the kehillah and let him instead speak to himself and to Hashem.


text:
And let shenayim or shloshah nevi'im speak and let the other nevi'im be used with discernings of ruchot <n>spirits</n><n>12:10</n>.


text:
And if a dvar hitgalut <n>a dvar of revelation</n> is given to a navi sitting by, let the first navi become silent.


text:
For you all are able one by one to to speak forth a dvar hanevu'ah <n>word of prophecy</n>, in order that all may learn and receive chizzuk.  ON HITLAHAVUT <n>ENTHUSIASM</n> IN THE KEHILLAH


text:
For Hashem is no Elohei haMevucha <n>the G-d of Confusion, Tohu</n>; He is Elohei haShalom, and this is so in all the kehillot of the kedoshim.  DISORDERLY SPEECH BY NEVIIM <n>14:30</n> OR SPEAKERS IN LESHONOT <n>14:28</n> OR ANY OTHER SPEECH THAT BRINGS TOHU V'VOHU <n>CHAOS--BERESHIS 1:2</n> INTO THE KEHILLAH MUST BE REPLACED WITH SILENCE, PARTICULARLY IN THE CASE OF WIVES WHO "GO OVER THE HEAD OF THEIR MAN" <n>THEIR "ADAM" OR HUSBAND--BERESHIS 2:16-17; 3:1-6</n>, SCANDALOUSLY REMOVING THE SIGN OF TZNIUS <n>MODESTY/PIETY</n> AND KENI'AH <n>SUBMISSION</n> AS THEY DARE NOT JUST TO BREAK A DRESS CODE  <n>11:2-16</n> BUT BRAZENLY CREATE A NISSAYON <n>TEMPTATION</n> WHERE SALACIOUSNESS AND MORAL MUTINY CAN ARISE IN THE KAHAL, EVEN AS THEY "GO OVER THE HEAD OF THEIR MAN," THEIR "HEAD" <n>11:5</n> WHO IS THE KOHEN OF HIS BAIS, AND BLURT OUT BOLD AND SHAMEFUL WORDS NOT  OF THE RUACH HAKODESH <n>2:13</n> WHICH SHOULD BE SILENCED, AS OPPOSED TO WORDS OF THE RUACH HAKODESH THAT WOMEN GIVE AS DIVREI NEVU'AH <n>11:5</n>; HERE IT IS NOT  SHA'UL'S DESIRE TO LIMIT THE AVODAS KODESH OF NASHIM, BUT RATHER HIS RABBINIC INTENTION IS TO LOCK THE DOOR ON WHAT COMES KNOCKING IN REV. 2:20-23, SINCE "JEZEBEL" <n>IZEVEL</n> SINNED AGAINST TZNIUS AND KENI'AH AND SILENCE TO OUT-OF-ORDER AND UNSPIRITUAL SPEECH BEFORE SHE TOOK FURTHER STEPS DOWNWARD INTO THE DUNGEON OF GEHINNOM, TAKING THE KEHILLAH WITH HER.


text:
Let the nashim in the kehillot be silent, for it is not permitted for them to blurt out, but let them become nichna <n>submissive</n>, as it says in the Torah <n>Bereshis 3:16</n>. [Bereshis 3:16]


text:
And if the nashim wish to inquire about something, let them inquire of their own be'alim b'bayis <n>husbands at home</n>, for it is a bushah <n>shame</n> for an isha to blurt out in the kehillah <n>Bereshis 3:2</n>.


text:
If anyone thinks himself to be a navi or a man of the Ruach Hakodesh <n>2:13</n>, let him have full da'as that the things I wrote to you are a mitzvoh of Rebbe, Melech HaMoshiach Adoneinu.


text:
So then, Achim b'Moshiach of mine, earnestly desire to speak forth a dvar hanevu'ah <n>word of prophecy</n>, and do not forbid speaking in leshonot <n>tongues</n>.


text:
Now, Achim b'Moshiach, I draw your attention to the Besuras HaGeulah which I proclaimed to you, which also you received, in which also you stand firm, [Yeshayah 40:9]


text:
through which also you are brought to Yeshua'at Eloheinu, provided you hold fast to the dvar Torah which I proclaimed to you, unless you received it in vain <n>cf. 15:12-14, 10</n>.


text:
For I transmitted and handed on to you as authoritative Torah, rishon <n>first</n>, that which was also transmitted and handed on to me as authoritative Torah <n>Gal.1:18</n>: that Rebbe, Melech HaMoshiach died on behalf of avoneinu <n>our averos--Yeshayah 1:4, iniquities, gross wickednesses, depravities</n>, according to the Kitvei Hakodesh <n>Yeshayah 53:8-9; Daniel 9:26</n>,


text:
and that Rebbe, Melech HaMoshiach was buried in a kever <n>grave, burial place, Yeshayah 53:9</n>, and that Rebbe, Melech HaMoshiach was raised in a Techiyah from the mesim on YOM HASHLISHI <n>Bereshis 1:11-13 [bikkurim, see I Cor. 15:20]; Shemot 19:11,15-16; Yehoshua 1:11; Bamidbar 19:11-13; Yonah 1:17; Hoshea 6:2; Melachim Bais 20:5,8; Ezra 6:15</n> according to the Kitvei Hakodesh <n>Tehillim 16:10; Hoshea 6:2; Yonah 1:17</n>,


text:
afterward Rebbe, Melech HaMoshiach was seen by over five hundred Achim b'Moshiach at one time, of whom most remain alive until now, though some sleep the sleep of the mesim.


text:
And, last of all, even as if to one born not normally [like the rest], Rebbe, Melech HaMoshiach was seen by me also <n>cf.9:1</n>.


text:
For I am the least of Rebbe, Melech HaMoshiach's Shluchim,  not qualified to be called a Shliach, because I brought redifah <n>persecution</n> upon the Kehillah of Hashem.


text:
But by the Chen v'Chesed Hashem I am what I am. And the Chen v'Chesed Hashem of Rebbe, Melech HaMoshiach to me was not in vain, but more abundantly than all the Rebbe, Melech HaMoshiach's Shluchim I labored, yet it was not I, but the Chen v'Chesed Hashem with me.


text:
Whether it was I or the other of Rebbe, Melech HaMoshiach's Shluchim, so we preached as Moshiach's maggidim, and so you had emunah and became Moshiach's ma'aminim.  AGAINST THOSE WITH THE GREEK PHILOSOPHY THAT DENIES THE TECHIYAS HAMESIM: IF FOR THE OLAM HAZEH ONLY [AND NOT FOR THE OLAM HABA] WE HAVE TIKVATEINU IN REBBE, MELECH HAMOSHIACH, WE ARE TO BE PITIED MORE THAT KOL BNEI ADAM;  THE TECHIYAS HAMESIM AND THE GLORIOUS GUF <n>BODY</n> OF THE OLAM HABAH <n>YECHEZKEL 1:11</n> GIVEN TO REBBE, MELECH HAMOSHIACH BEN YOSEF AND REBBE, MELECH HAMOSHIACH'S TZADDIKIM <n>BERESHIS 47:18-19</n>;


text:
And if Rebbe, Melech HaMoshiach is being preached that his Techiyah <n>Resurrection</n> is from the Mesim <n>dead ones</n>, how is it that some among you say that there is no Techiyas haMesim?


text:
And if Rebbe, Melech HaMoshiach has not been raised, then our preaching to you was in vain and also in vain is your emunah <n>faith</n>.


text:
Moreover, we are found also to edei sheker <n>false witnesses</n><n>Shemot 20:16; Devarim 19:16-21</n> misrepresenting Hashem Himself, because we gave solemn edut <n>testimony--1:6</n> as in the presence of G-d that Hashem raised Rebbe, Melech HaMoshiach [whom of course He did not raise if, as you say, the Mesim are not bemetzius <n>in fact</n> raised].


text:
For if the Mesim <n>dead persons</n> have not Techiyah, neither has Rebbe, Melech HaMoshiach had a Techiyah;


text:
and if Rebbe, Melech HaMoshiach has not already had his Techiyah from the Mesim, your emunah is futile, you are still in your averos <n>sins</n>,


text:
Listen, if for the Olam Hazeh only we have tikvateinu in Rebbe, Melech HaMoshiach, we are to be pitied more that kol Bnei Adam.  A DESCRIPTION BEGINS OF THE TECHIYAS HAMESIM AND THE GLORIOUS GUF <n>BODY</n> FOR THE ALIYAT NESHAMAH; BUT REBBE, MELECH HAMOSHIACH HAS HAD HIS TECHIYAH, EVEN IN THE MIDST OF HIS REDEMPTIVE MISSION; NOW IN REBBE, MELECH HAMOSHIACH WILL ALL BE MADE ALIVE, THAT IS, REBBE, MELECH HAMOSHIACH BEN YOSEF ADONEINU, ALL WILL BE MADE ALIVE, GIVEN ZERAH V'NICHEYEH V'LO NAMUT <n>"SEED THAT WE WILL LIVE AND NOT DIE"--BERESHIS 47:19; BERESHIS 22:18; YESHAYAH 53:10; DANIEL 7:13-14; IYOV 19:25-26</n>


text:
But in fact Rebbe, Melech HaMoshiach has had His Techiyah!  Rebbe, Melech HaMoshiach is the  Bikkurim  <n>"Firstfruits" --Bereshis 1:11-13; Shemot 23:16</n>, the Firstfruits of the ones having fallen asleep <n>in Rebbe, Melech HaMoshiach</n>.


text:
For als <n>since</n> through an Adam <n>Man</n> came mavet <n>Bereshis 2:17</n>, also through an Adam <n>Man, Rebbe, Melech HaMoshiach</n> came the Techiyas haMesim <n>Resurrection of dead persons</n>.


text:
For as in Adam all die <n>Bereshis 3:19</n>, so also in Rebbe, Melech HaMoshiach all will be made alive.


text:
But each one in his own order; the Bikkurim, Moshiach; afterward the ones of Rebbe, Melech HaMoshiach at the Bias HaMoshiach;


text:
then haKetz when Rebbe, Melech HaMoshiach gives over the Malchut Hashem to G-d, even Elohim Avinu <n>Daniel 2:44; 7:13-14</n>, after He has abolished all Mishrah <n>Rule</n> and all Shilton <n>Authority</n> and all Gevurah <n>Power</n>. [Daniel 2:44; 7:14,27]


text:
For it is necessary for Rebbe, Melech HaMoshiach to reign until Hashem puts all his OYVIM <n>"enemies"</n> under His RAGLAYIM <n>"feet"--TEHILLIM 110:1</n>. [Yeshayah 9:7; 52:7]


text:
For KOL HASHEM put TACHAT RAGLAV "All things He subjected under His feet"--TEHILLIM 8:7<n>8</n>, but when He says that all things have been subjected, it is peshat <n>plain, literal</n> that this does not include the One [Hashem] who put all things in subjection under Rebbe, Melech HaMoshiach. [Tehillim 8:6]


text:
But, when all things are subjected to Hashem, then also the Ben haElohim [Rebbe, Melech HaMoshiach] himself will be subjected to the One <n>Hashem</n> having subjected all things under him <n>Rebbe, Melech HaMoshiach</n>, that in all things G-d may be all <n>i.e. preeminent</n>.  AN UNAUTHORIZED MINHAG <n>WE DO NOT HAVE DA'AS WHETHER IT WAS AN ABUSE OF A MOURNING OR FUNERAL PRACTICE OR AN ABUSE OF A MIKVEH PRACTICE OR BOTH</n>, MENTIONED BUT NOT APPROVED BY REBBE, MELECH  HAMOSHIACH'S SHLIACH, SINCE THE TOPIC IS NOT REALLY INTRODUCED BUT IS A TANGENTIAL REMARK USED AS A DEBATING MOVE, LOBBING THE ARGUMENT IN A HIGH ARC TO THE BACK OF HIS OPPONENTS' COURT TO ILLUSTRATE THE INCONSISTENT THINKING IN THE "CHOCHMAH" OF THE GOYIM AT CORINTH


text:
Otherwise, what will they do, the ones being given tevilah  on behalf of the dead? If the Mesim really are not raised, why indeed are their ones given tevilah on behalf of the Mesim? DO YOU GOYIM NOT UNDERSTAND THE CENTRALITY OF IMPORTANCE OF THE DOCTRINE OF THE TECHIYAS HAMESIM IN THE JUDAISM OF OUR LIVING REBBE, MELECH HAMOSHIACH?  DO YOU GOYIM NOT UNDERSTAND THE CENTRALITY OF THE IMPORTANCE OF THE DOCTRINE OF THE TECHIYAS HAMESIM TO HIS JEWISH SHLUCHIM FACING DEATH'S DANGER EVERYDAY?


text:
Daily I die--and that is as true a fact, Achim b'Rebbe, Melech HaMoshiach--as it is that I kavod over you in Rebbe, Melech HaMoshiach Yehoshua Adoneinu.


text:
If it were a mere humanistic matter, my fighting, so to speak, with wild beasts in Ephesus <n>Act chapter 19; II Cor. 1:3-10), what do I gain? If there is no Techiyas haMesim, "Let us eat and drink, KI MACHAR NAMUT "For tomorrow we die" YESHAYAH 22:13; 56:12</n>. [Yeshayah 22:13]


text:
Do not fall under a delusion: "Bad chavrusashaft <n>association, influence or hashpaa</n> corrupts good midos."


text:
Wake up and come to your senses.  Start walking in the derech tzaddikim <n>Tehillim 1:6</n>. Stop committing averos.  Some among you have no saving da'as of Hashem. I say this to your bushah <n>shame</n>.  THE GUF <n>BODY</n> CHAYYAH OF THE TECHIYAS HAMESIM OF ADON REBBE, MELECH HAMOSHIACH BEN YOSEF, THE ZERA OF ABRAHAM AVINU <n>BERESHIS 47:18-19; YESHAYAH 53:10</n>; DIATRIBE REFUTING THE DETRACTOR, SHOWING THAT JUST AS A SEED HAS TWO BODIES, ONE THAT IS SOWN AS DEAD AND BURIED, AND ANOTHER GUF <n>BODY</n> [BERESHIS 47:18; TEHILLIM 16:9-10; IYOV 19:25-27; YESHAYAH 53:11 THAT RISES RENEWED, SO THERE IS A NATURAL GUF <n>BODY</n> AND A SPIRITUAL GUF <n>BODY</n>, ONE HAVING A KAVOD OF ONE KIND, ONE OF ANOTHER; JUST AS THERE IS ADAM HARISHON, OF THE DUST, EARTHLY, SO THERE IS ADAM HAACHARON, THE MAN FROM SHOMAYIM, REBBE, MELECH HAMOSHIACH


text:
But someone will question, "How this Techiyas haMesim? And in the Techiyas haMesim, with what kind of guf <n>body</n> will they come?" [Yechezkel 37:3]


text:
And what is it you sow?  Not the guf <n>body</n> that is to be, but something else: a bare zera <n>seed</n>, efsher <n>perhaps</n> of wheat or some other grain.


text:
However, Hashem chooses [another] guf <n>body</n> to give to the <n>dead and buried</n> seed, and to each kind of zera is given by Hashem its own guf <n>body</n><n>Bereshis 1:11-13; 47:18-19</n>.


text:
Now basar is not all the same:  Bnei Adam have one kind of basar, animals, another; birds, another; fish, another;


text:
and there are gufot baShomayim <n>heavenly bodies</n>, and gufot baAretz <n>earthly bodies</n>, but the kavod of the heavenly is of one kind, and the kavod of the earthly of another kind.


text:
There is one kavod <n>glory</n> of the shemesh <n>sun</n>, and another  kavod <n>glory</n> of the yare'ach <n>moon</n>, and another kavod <n>glory</n> of the kochavim <n>stars</n>, for, in kavod <n>glory</n>, kochav differs from kochav. [Tehillim 19:4-6; Tehillim 8:1,3]


text:
So also is the Techiyas haMesim.  That which is sown is of one kind, perishable; that which is raised is of another kind, imperishable. [Daniel 12:3]


text:
What is sown without kibbud is raised in kavod.  What is sown in weakness, is raised in ko'ach <n>power</n>.


text:
What is sown a natural guf <n>body</n>, is raised a spiritual guf <n>body</n>.  If there is a natural guf <n>body</n>, there is also a spiritual one.  REBBE, MELECH HAMOSHIACH: THE ADAM ELYON, THE SPIRITUAL ADAM FROM SHOMAYIM


text:
So, also, it has been written, VAY'HI HAADAM L'NEFESH CHAYYAH <n>"And [first] Man became a living soul" BERESHIS 2:7</n>; but the Adam haacharon <n>last Adam</n> became a Ruach mechayyeh <n>Joh.5:26</n>. [Bereshis 2:7]


text:
The Adam haRishon is  AFAR MIN HA'ADAMAH <n>"dust from the earth/ground" BERESHIS 2:7</n>, out of ha'aretz. The Adam haSheni <n>the second Adam</n> is out of Shomayim. [Bereshis 2:7; 3:19; Tehillim 90:3]


text:
As was the Adam of dust, such also are those of the dust; as was the Adam of Shomayim, such also are those who are of Shomayim;


text:
And just as we have bourne the demut of the Adam MIN AFAR HA'ADAMAH <n>"from the dust of the earth" BERESHIS 2:7</n>, so we will bear also the likeness of the Heavenly Adam <n>Man</n>. [Bereshis 5:3]


text:
Now this I say, Achim b'Moshiach, that basar vadam cannot inherit the Malchut Hashem, neither can the perishable inherit the imperishable <n>Tehillim 16:9-10; Iyov 19:25-26</n>.  THE SOD <n>MYSTERY</n> OF THE ALIYAT <n>ASCENT</n> OF THE SHE'ARIT <n>REMNANT, SURVIVORS</n> ALIVE AND REMAINING UNTIL THE LAST SHOFAR


text:
Hinei!  I speak a sod <n>mystery</n> to you: we will not all sleep the sleep of the mesim.  But we will all be changed.


text:
In a rega <n>moment</n>, in the wink of an eye, at the last shofar blast.  For the shofar will sound, the mesim <n>dead ones</n> will be raised imperishable, and we will be changed.


text:
For it is necessary for this perishable nature to put on the  imperishable, and this mortal nature to put on the immortal.


text:
But when this perishable nature puts on the imperishable, and this mortal, the immortal, then the dvar hanevu'ah will come to pass that stands written, HASHEM BILLA HAMAVET LANETZACH <n>"He will swallow up death forever" YESHAYAH 25:8</n> in victory. [Yeshayah 25:8]


text:
EHI DEVARECHA MAVET EHI KATAVECHA SHEOL? "Where are your plagues, O death? Where is your destruction, O sheol?" HOSHEA 13:14 [some, "sting"]?


text:
Now the sting of death is chet <n>sin</n> and the ko'ach <n>power</n> of chet <n>sin</n> is the Torah.


text:
But  Baruch Hashem, who is giving us the nitzachon <n>victory</n> through Adoneinu Rebbe, Melech HaMoshiach.


text:
So then, Chaverim and Achim b'Moshiach of mine, be steadfast, immovable, abounding always in the avodas kodesh of Adoneinu, have da'asing that your po'al <n>work</n> is not in vain in Hashem <n>Divrey Hayamim Bais 15:7; Yeshayah 65:23</n>.


text:
Now, concerning the maamadot <n>financial contributions</n> and the pishkeh <n>puske</n> we are circulating throughout the kehillot for the benefit of the Yerushalayim kedoshim, as I directed the kehillot of Galatia, you do so also.


text:
Every Yom Rishon <n>which begins Motzoei Shabbos</n> of each week, each of you by himself make something farnumen <n>set aside</n>, storing up according to his hakhnasah <n>income, hazakah</n>, so that collections need not be made when I come.


text:
And, when I arrive, whomever you approve, these I will send with iggerot to carry your mattanah to Yerushalayim.


text:
And, if it is fitting for me also to go, they will go with me.  THE JEWISH CALENDAR OF THE REBBE, MELECH HAMOSHIACH'S SHLIACH AND THIS TACHLIS REGARDING SHAVUOS


text:
Efsher <n>perhaps</n> I will stay with you, or even spend the choref <n>winter</n>, that you may help me with a send-off wherever I may go.


text:
For I do not want to see you now in passing, for I have the tikvah to remain some time with you, im yirtzeh Hashem <n>G-d willing/permitting</n>.


text:
for a delet <n>door</n> has opened, great and effective, for me, but there are many mitnaggedim <n>opponents</n>.   BE MEKAREV IN YOUR RECEPTION OF TIMOTIYOS, IF HE COMES


text:
Now if Timotiyos comes, see that he may be with you without fear; for the avodas kodesh of Hashem he labors in as I do.


text:
Therefore, let not anyone despise him.  But give him a   send-off in shalom that he may come to me; for I am waiting for him with the Achim b'Moshiach.


text:
Now, concerning Apollos the Ach b'Moshiach, I strongly exhorted him, that he would come to you with the Achim b'Moshiach.  But he is beshum oifen <n>absolutely</n> unwilling to go at this time, but he will come whenever he has an opportunity. FINAL SHALOM GREETINGS FROM REBBE, MELECH HAMOSHIACH'S SHALIACH


text:
Watch, stand firm in the  [orthodox Jewish] emunah <n>faith</n>, be men, be strong <n>Tehillim 31:24</n>.


text:
Now, I urge you, Achim b'Moshiach, you have da'as the bais of Stephanas, that it is the bikkurim of Achaia, and that they have with devotion and zerizut <n>diligence</n> put themselves in avodas kodesh ministry for the kedoshim.


text:
Become nichna <n>submissive--14:34</n> to such as him and to everyone joining in the avodas kodesh and laboring.


text:
Now, I rejoice at the coming of Stephanas and of Fortunatus and of Achaicus, because these men filled up absence,


text:
for, they refreshed my neshamah and yours.  Give hokara <n>appreciation, recognition</n> to such men <n>14:38</n>.   SHALOM GREETINGS FROM THE JEWISH HOUSEHOLD IN EPHESIS WHERE THE KEHILLAH OF AQUILA AND PRISCILLA MEETS


text:
"Shalom" greetings from the kehillot of Rebbe, Melech HaMoshiach of Asia. Aquila and Prisca send "shalom" greetings warmly in Adoneinu, together with the edah  HaMoshiach <n>community of Rebbe, Melech HaMoshiach</n> in their bais.


text:
All the Achim b'Moshiach send you "shalom" greetings.  Greet one another with a neshikat Hakodesh <n>holy kiss</n>.


text:
If anyone does not ahavah <n>love</n> Hashem, "Alav ki Cherem hu" <n>"a curse of the ban of destruction is on him"</n><n>12:3</n>. Marana <n>our L-rd</n> tha <n>come</n>.


text:
From Sha'ul, a shliach of Rebbe, Melech HaMoshiach Yehoshua through the birtson Hashem, and Timotiyos, the Ach b'Moshiach; To the Kehillah <n>congregation</n> of Hashem existing in Corinth, with all the kedoshim existing throughout Achaia [Greece].


text:
Chen v'Chesed Hashem to you and shalom from Elohim Avinu and Adoneinu Rebbe, Melech HaMoshiach Yehoshua. MODEH ANI AFTER REDIFAH;  SHA'UL, NOW WITH PERSONAL DA'AS OF THE REASON WHY HE WAS PREVIOUSLY FORBIDDEN TO ENTER ASIA <n>MODERN TURKEY</n>, SPECIFICALLY EPHESUS <n>ACTS 16:6</n>, SINCE TERRIBLE PERIL AND A HORRIBLE EISEK <n>ORDEAL</n> AWAITED HIM THERE, AND NOW, A FEW YEARS LATER, HAVING EXPERIENCED THE PERSECUTION THE RUACH HAKODESH HAD BEEN PROTECTING HIM FROM <n>ACTS 16:6</n>, SHA'UL IS NOW FILLED WITH NECHAMAH AND SIMCHA  AFTER BEING DELIVERED FROM A BRUSH WITH DEATH IN EPHESUS


text:
Baruch hu Hashem Elohim Avi Adoneinu Yehoshua, Avi haRachamim vaElohei kol nechamah <n>comfort</n>, [Tehillim 103:13; Yeshayah 66:13]


text:
the one giving us chizzuk with respect to all our tzoros so as to enable us to give chizzuk to the ones experiencing tzoros, and that through the nechamah <n>comfort</n> by which we ourselves are comforted <n>1:3</n> by Hashem. [Yeshayah 49:13; 51:12; 66:13]


text:
This is so because as the Chevlei Moshiach <n>birth pangs of Rebbe, Melech HaMoshiach</n> abound to us, so through Rebbe, Melech HaMoshiach abounds also our nechamah <n>1:3; Yeshayah 51:12</n>.  [TEHILLIM 34:19; 94:19]


text:
Now if we are experiencing tzoros, it is for your chizzuk and Yeshu'at Eloheinu; or if we are being given nechamah <n>comfort</n>, it is for your nechamah that is producing in you the chozek <n>strength</n> of zitzfleisch <n>patience</n> for the endurance of the tzoros which we also suffer. [I Thes. 3:3]  A TIKVAH BASED ON YICHUDIM <n>UNIFICATIONS</n>, ONE WITH THE CHEVLEI REBBE, MELECH HAMOSHIACH, ONE WITH THE NECHAMAH OF REBBE, MELECH HAMOSHIACH


text:
And our tikvah <n>hope</n> for you is well-founded, for we have da'as that as you are chaverim with devekut Hashem <n>cleaving to</n> the Chevlei Rebbe, Melech HaMoshiach, so also you will be chaverim with devekut Hashem <n>cleaving to</n> the nechamah <n>comfort</n>. THE NEAR KIDDUSH HA-SHEM OF THE CHIEF SHLIACH OF REBBE, MELECH HAMOSHIACH TO THE GOYIM AND THE DELIVERANCE THAT PREVENTED SHA'UL'S MARTYRDOM IN EPHESUS, ALL PART OF THE SAME DIVINE PLAN SHOWN IN ACTS 16:6, WHERE THE SHLUCHIM ARE KEPT OUT OF EPHESUS BYA DVAR OF CHOCHMAH AND DIVINE GUIDANCE, AND NOT ALLOWED TO GO TO FACE THE DANGERS OF EPHESUS UNTIL THE KEHILLOT IN GREECE ARE ESTABLISHED


text:
For we do not want you to lack da'as, Achim, b'Moshiach, as to the tzoros and tribulation that came upon us in Asia [Act 19:23; I Cor. 15:32], that utterly beyond our strength we were burdened, causing us to come to a feeling of yiyush <n>despair</n> even of being able to stay alive.


text:
But we ourselves have had the gezar din <n>verdict</n> of mavet <n>Death</n> in ourselves that we should not have emunah in ourselves but in Hashem, the One of whom [we say] Mechayyei Mesim Atah <n>Thou Revivest the Dead</n>. [Yirmeyah 17:5,7]


text:
The same G-d out of so great a Mavet delivered us and will continue to deliver us.  We have set tikvateinu that He will yet deliver us, [II Tim. 4:18]


text:
as you also labor together for us by techinnah <n>supplication</n>, so that the "Modeh Ani" for us will be said by the many <n>Yeshayah 53:11-12</n> for the matanah <n>gift</n> granted us through the tefillos of the many. [Yeshayah 53:11-12] THE HACHUNNOS <n>PLANS</n> OF THE SHLIACH AND, AFTER THEM, THE PLAN OF REBBE, MELECH HAMOSHIACH; DEFENDING HIMSELF AGAINST THE ACCUSATION OF REMIYAH OR EVEN VACILLATION IN HIS PLANS;


text:
For our glorying is in this: the edut <n>testimony</n> of our matzpun <n>conscience</n> [Heb. 13:18] is that without remiyah <n>guile, deceit</n> and with the lev tahor <n>"pure heart</n>," [TEHILLIM 51:12] of Hashem [II Cor. 2:17] and not in the "chochmah" of the basar [ICor 1:17] but in the Chen v'Chesed of Hashem, we conducted ourselves in the Olam Hazeh, and more especially toward you.


text:
For we write nothing so shver <n>complex</n> to you that you cannot read and have binah, and I have tikvah that you will have da'as shlemah until HaKetz--


text:
as you have already had da'as of us in part--as also we are your kavod [II Cor. 5:12], even as also you are ours in the Yom Hashem of Adoneinu Yehoshua. [Php 2:16]


text:
It was my chesbon <n>plan</n> to visit you by way of Macedonia and again from Macedonia to come to you, and, by you, to be sent on to Yehudah <n>Judea--Act 19:21; I Cor 16:5,6</n>.


text:
This was my mattarah <n>aim, goal</n>; surely then I did not act with vacillation?  Or when I make plans [II Cor 5:16], do I have a cheshbon <n>plan</n> according to the basar, ready with "Ken, Ken!" and then, "Lo! Lo!"


text:
For the Ben haElohim, Rebbe, Melech HaMoshiach Yehoshua, the One having been proclaimed among you by us, Sila and Timotiyos and I [Act 18:5], was not "Ken and Lo"; but in Him it is always "Ken."


text:
For in Rebbe, Melech HaMoshiach every one of Hashem's havtachot <n>promises</n> is "Ken."  For this reason is it in b'Shem Rebbe, Melech HaMoshiach that we say the "Omein" to the kavod of Elohim [I Cor. 14:16; Rev. 3:14].


text:
But it is Hashem who establishes us with you in Rebbe, Melech HaMoshiach and has given us the mishchah <n>anointing--I Joh. 2:27</n>,


text:
having put his chatam [seal of ownership--Bereshis 38:18; Yechezkel 9:4; Eph 1:13; 4:30; Rev 7:4] on us and having given the eravon <n>pledge</n> of the Ruach Hakodesh in our levavot <n>hearts--Rom 8:16; II Cor. 5:5; Eph. 1:14</n>. [Bereshis 38:18; Yechezkel 9:4; Chaggai 2:23] THE CONSTANT TOCHNIT HASHEM <n>PURPOSEFUL AND WILLED PLAN OR GOAL</n> OF HASHEM AFTER THE CHANGING PLANS OF THE SHLIACH [MISHLE 16:3,4,9]


text:
Now, I call upon Hashem as eidus <n>witness</n> to my nefesh, my   neshamah <n>soul</n>, that it was to spare you, that I did not come again to Corinth. [Rom 1:9; II Cor. 11:31; Php 1:8; I Thes. 2:5,10]


text:
Not that we play the macher over your emunah <n>faith</n> [I Pet 5:3], but we are fellow po'alim for your simchah, for by emunah <n>faith</n> you stand.


text:
For I decided this in myself, not again to come to you in agmat nemesh. [I Cor. 4:21; II Cor. 12:21]


text:
For if I grieve you, then who is the one cheering me except the one I have caused to have agmat nefesh?


text:
And I wrote the iggeret as I did, so that when I came, I should not have agmat nefesh from those who should have brought me simchah; for I have bittachon about you all, that my simchah is that of all of you.


text:
For out of much tzoros and distress of lev <n>heart</n> I wrote the iggeret to you with many tears [Acts 20:31], not that you should have agamat nefesh, but that you may have da'as of the ahavah in Hashem which I have more abundantly for all of you. SELICHAH FOR THE OFFENDER


text:
Now if anyone has caused agmat nefesh, it is not me he has grieved, but -- to some extent, not to be to severe -- he has grieved you all. [I Cor 5:1]


text:
so that, on the contrary, rather you ought to give selichah and chizzuk to him lest efsher <n>perhaps</n> with more abundant agamat nefesh such a one may be swallowed up.


text:
I wrote the iggeret to this end, that I may have da'as that you are tested and proven, that in all things you have mishma'at   <n>obedience</n>.  [II Cor. 7:15; 10:6]


text:
Now to anyone you give selichah of anything, I do as well, for indeed what I have forgiven, if I have forgiven anything, it is for your sake in the presence of Rebbe, Melech HaMoshiach;


text:
But having come to Troas for the Besuras Hageulah of Rebbe, Melech HaMoshiach and a delet <n>door</n> to me having been opened by the Adoneinu, [Yechezkel 20:14; Acts 14:27; I Cor.16:9; Col.4:3; Rev. 3:8]


text:
I did not have shalom in my neshamah when I was not able to find Titos my ach b'Moshiach. So I took leave of them and I went on to Macedonia. [Acts 20:1] REBBE, MELECH HAMOSHIACH'S PROGRAM OF KIRUV RECHOKIM <n>BRINGING NEAR THE FAR WAY ONES</n> AND HASHEM WHO STANDS BEHIND IT


text:
But Baruch Hashem, the One in whom didan notzakh <n>we are victorious</n> who always leads us in triumph in Rebbe, Melech HaMoshiach and through us, in every place spreads the fragrance of the da'as of him.


text:
For we are the aroma of Rebbe, Melech HaMoshiach to Hashem among the ones coming to yeshu'at Eloheinu and among the ones perishing; [I Cor. 1:18; Dan. 12:2]


text:
to the latter ones a fragrance of mavet unto mavet; but to the former ones a fragrance of Chayyim <n>life</n> unto Chayyim [Luk 2:34]. Who is sufficient for these things,[II Cor 3:5-6]


text:
For we are not as many, peddling the dvar Hashem, but as from sincerity, as from Hashem, in the presence of Hashem, in Rebbe, Melech HaMoshiach we speak. [II Cor. 1:12; I Pet. 4:11]


text:
Do we begin again to commend ourselves? [II Cor. 5:12] Or surely we do not need, as some do, commendatory iggrot to you or from you? [Acts 18:27; Rom 16:1]


text:
You are our iggeret, written on our levavot, being known and being read by kol beni Adam. [I Cor. 9:2]


text:
And you show that you are an iggeret from Rebbe, Melech HaMoshiach, prepared by us, having been written not with ink but with the Ruach Hakodesh of the Elohim Chayyim, not on luchot of stone [Shemot 24:12; 31:18; 32:15,16; 34:1; Devarim 9:10,11] but  on luchot of lev basar. [Mishle 3:3; 7:3; Yirmeyah 31:33; Yechezkel 11:19; 36:26] THE BRIT CHADASHA AND ITS AVODAS KODESH; WHEN MOSHE RABBEINU WENT IN BEFORE THE L-RD, MOSHE TOOK THE VEIL OFF; IN THE SAME WAY, WHOEVER TURNS TO THE L-RD, HAS THE VEIL TAKEN AWAY


text:
Not that we are competent from ourselves to claim anything as of ourselves, but our competence is from Hashem, [II Cor 2:16]


text:
who also made us competent as klei kodesh mesharetim  <n>ministers</n> of a Brit Chadasha [Shemot 24:8; Yirmeyah 31:31; 32:40; I Cor 11:25; Heb 8:8-13] not of chumra <n>not of strict adherence to the letter of the law, legalism</n>, but of the Ruach Hakodesh: for the chumra <n>letter of the law</n> kills, but the Ruach Hakodesh gives Chayyim <n>life</n>. [Joh. 6:63; Rom 7:6].


text:
Now if the sherut of mavet chiseled in letters engraved on luchot of stone came with kavod <n>glory</n>, so that the Bnei Yisroel were not able to gaze into the face of Moshe Rabbeinu because of  P'NI MOSHE KI KARON  <n>"face of Moshe Rabbeinu that he was radiant" SHEMOT 34:35</n> because of the kavod <n>glory</n> of his face,  the kavod <n>glory</n> which is fading, [Shemot 34:29-34; Yeshayah 42:21]


text:
then how much more will the avodas kodesh ministry of the Ruach Hakodesh come in kavod <n>glory</n>?


text:
For if there was kavod in the sherut of haresha'ah <n>condemnation</n> [Devarim 27:26] how much more abounds in kavod the sherut of Tzedek. [DANIEL 9:25; Rom. 1:17;3:21]


text:
For indeed what once had kavod has lost its kavod [Shemot 34:29-30]  on account of the surpassing kavod <n>glory</n>.


text:
For if the thing, which now is fading away, came with kavod <n>glory</n>, much more has that which remains come in kavod.


text:
And we are not as Moshe Rabbeinu, who was putting HAMMASVEH AL PANAV <n>"the veil over his face" SHEMOT 34:33,35</n> to keep the bnei Yisroel from gazing at the end of the thing fading away.


text:
But their minds were hardened; [Rom. 11:25] for until the present day the same veil remains at the keri'atha Torah <n>the reading of Torah in shul</n>, not being unveiled, because the veil is being abolished in Rebbe, Melech HaMoshiach.


text:
But whenever one turns to Adoneinu HAMMASVEH is taken away. [Shemot 34:34; Yeshayah 25:7; Rom. 11:23-26]


text:
Now Adoneinu is Ha Ruach and where Ha Ruach Adoneinu is, there is cherut <n>freedom</n>. [Yeshayah 61:1,2; Joh 7:39; 8:32,36; Rom 8:2; Gal. 5:1,13]


text:
Now all of us, with unveiled faces, seeing the kavod of Adoneinu [Shemot 16:7; 24:17] reflected in a mirror, are being transformed into the same demut from kavod <n>glory</n> to kavod, even as from Adoneinu, Ha Ruach.      THE AVODAS KODESH AND ITS FREELY GIVEN TREASURE IN EARTHEN VESSELS


text:
Therefore, since it is by the chesed of Hashem that we have this sherut, this kehunnah, [II Cor 3:16] we do not lose chozek. [Tehillim 18:45; Yeshayah 40:31]


text:
But we renounced the things nistar <n>hidden</n> of bushah, not going about with cunning nor falsifying the dvar Hashem. Rather by the manifestation of HaEmes we present ourselves to every man's matzpun in the sight of Hashem. [II Cor 2:17; I Thes.2:5]


text:
in whose case the g-d of the Olam Hazeh <n>Eph.2:2</n> blinded the  minds of the ones without emunah, so the illumination of the Besuras HaGeulah of the kavod of Rebbe, Melech HaMoshiach, who is the demut of Hashem, [Col.1:15;Heb.1:3] would not shine on them.


text:
For we preach not ourselves but Rebbe, Melech HaMoshiach  Adoneinu Yehoshua and ourselves as your avadim <n>servants</n> for Yehoshua's sake. [II Cor.1:24]


text:
Because Hashem is the one who said,"Let Ohr shine out of choshech [Bereshis 1:3; Yeshayah 9:2] who shone in our levavot for an illumination of the da'as of the kavod of Hashem in the face of Rebbe, Melech HaMoshiach Yehoshua. [II Cor. 3:18]


text:
Now we have this otzar <n>treasure</n> in earthen vessels [II Cor 5:1] that the excellence of the ko'ach may be of Hashem and not of us; [Iyov 4:19; Yeshayah 64:8; Shofetim 7:2]


text:
Being oppressed on every side  [II Cor. 1:8; 7;5] but not being crushed, being perplexed but not in yi'ush <n>despair, atzvut</n>,


text:
being persecuted but not forsaken, being cast down but not  destroyed, [Tehillim 37:24; Mishle 24:16]


text:
always bearing about the dying of Rebbe, Melech HaMoshiach in my guf <n>body</n> that also the Chayyim of Rebbe, Melech HaMoshiach in the guf <n>body</n> of us might be manifested. [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
For always we, the ones living, are being given over to mavet because of Moshiach [Rom 8:36; I Cor. 15:31] that also the Chayyim of Moshiach may be manifested in our mortal basar.


text:
And having the same Ruach Hakodesh of emunah <n>faith</n> that is accordance with the kitvei Hakodesh, HE'EMANITI KIADABER <n>"I believed, therefore I speak "TEHILLIM 116:10</n>, we both believed and therefore we speak,


text:
having da'as that the one having raised Adoneinu Rebbe, Melech HaMoshiach Yehoshua us also with Yehoshua will raise and will present us with you. [Rom. 8:11; I Cor. 6:14; 15:15,20]


text:
For all things are because of you [II Cor. 1:3-6] that the Chen v'Chesed Hashem, having increased through the many, may increase the hodayah <n>thanksgiving</n> to the kavod of Hashem. [1:6] LIVING BY EMUNAH <n>4:16</n> BECAUSE WHAT IS VISIBLE IS FOR THE YOM HACHURBAN BUT WHAT IS INVISIBLE IS FOR L'OLAMIM


text:
Therefore we do not lose chozek. For, indeed, even if our outward man is becoming old and atrophied, yet our inward man is yom yom being renewed. [Eph. 3:16] [Tehillim 18:45; 103:5; Yeshayah 40:31]


text:
For our present momentary tzoros is preparing us for an eternal weight of kavod <n>glory</n> utterly beyond measure, [Tehillim 30:5; Rom. 8:17-18]


text:
for while we are not looking at the visible things but the invisible; [Col. 1:16; Heb. 11:1,3] for the things visible are zemanniyim <n>temporary</n> but the things invisible are for L'olamim.


text:
For we have da'as that if our beit mishkaneinu [Iyov 4:19; II Cor.4:7] is made churban, we have a bais from Hashem, a bais not made with hands, in Shomayim L'olamim. [Yeshayah 38:12]


text:
For indeed in this mishkaneinu we groan, longing for the train of our robe to be our sukkah from shomayim. [Rom. 8:23]


text:
For while we are still in this Mishkan, we groan under our burden, in as much as we do not want to be unclothed but to be clothed, that the mortal may be swallowed up by chayyim.  [I Cor. 15:53-54]


text:
Now the one having prepared us for this very thing is Hashem, the One having given us the eravon <n>pledge</n> of the Ruach Hakodesh. [Rom 8:16,23; II Cor 1:22; Eph 1:13]


text:
Therefore we always have bittachon, since we have da'as that being at home in the guf <n>body</n>, we are away from home in Adoneinu. [Heb. 11:13-16]


text:
therefore we have bittachon and are pleased rather to leave home from the guf <n>body</n> and to be at home with Adoneinu. [Php 1:23]


text:
Therefore, also we are aspiring, whether at home or away from home to be well pleasing to Hashem, [Col. 1:10; I Thes 4:1]


text:
since it is necessary for all of us to be revealed for an appearance before the Kisse Din of Rebbe, Melech HaMoshiach <n>Judgment throne of Moshiach</n>, so that each one of us may be recompensed for the things done through the basar, according to his ma'asim <n>works</n>, whether tov or rah. [Kohelet 12:14; Acts 17:31; Rom. 2:16;14:10] THE BRIT CHADASHA AND THE NOSEI K'LEI HASHEM <n>ONES CARRYING THE VESSELS OF HASHEM</n>, THE SHERUT OF HITRATZTZUT <n>RECONCILIATION</n>


text:
Therefore, since we have da'as of the yirat [Rebbe Melech HaMoshiach] Adoneinu, we persuade men, and we have been made manifest to Hashem and I have tikvah <n>hope</n> also that we have been made manifest to your <n>consiences</n> matzpunim. [Iyov 23:15; II Cor.4:2]


text:
We are not commending ourselves to you again [II Cor 3:1],  but are giving an opportunity to you of glorying on behalf of us [II Cor.1:14] that you may respond to those who glory in appearance and not in lev.


text:
For the ahavah <n>love</n> of Rebbe, Melech HaMoshiach controls us, because we have judged this, that one [Moshiach] died on behalf of all and therefore all died.


text:
And Moshiach died, on behalf of all, [I Tim 2:6] that the ones living may live no longer to themselves but to the one [Moshiach] who died on behalf of them has been made to stand up alive in his techiyas hamesim.  [Rom 14:7-8]


text:
From now on, therefore, we have da'as of no one from a purely human point of view; if indeed we have had da'as of Rebbe, Melech HaMoshiach according to the basar we now no longer so have da'as of him,


text:
so that if anyone is in Rebbe, Melech HaMoshiach, he is a bria chadasha <n>a new being</n> [Rom 8:1,10; Gal. 6:15]:  the old things passed away; hinei, all has become chadash. [Yeshayah 43:18; 65:17; Rev. 21:5]


text:
And all things are of Hashem, who is the one having granted to us ritztzuy <n>reconciliation</n> to himself through Rebbe, Melech HaMoshiach [Rom 5:10] and has given to us the sherut haRitztzuy <n>the ministry of reconciliation</n>,


text:
davka <n>specifically), that Hashem was in Rebbe, Melech HaMoshiach reconciling the Olam to himself, [Rom. 3:24-25; Col 1:19-20</n> not reckoning their avonot against them and putting in us <n>the message of reconciliation</n> Dvar HaRitztzuy.


text:
On behalf of Rebbe, Melech HaMoshiach, therefore, we are emissaries of shalom [Yeshayah 27:5; 52:7; Eph. 6:20], as if Hashem were entreating through us: we ask on behalf of Rebbe, Melech HaMoshiach, be reconciled to Hashem.


text:
The one who in his person was without da'as of chet <n>transgression</n> [Act 3:14; Jo. 8:46; Heb. 4:15; 7:26; I Pet. 2:22; I Jo. 3:5], this one Hashem made a sin offering, chattat kapparah [Gal. 3:13; Yeshayah 53:10] on our behalf that we might become the Tzedek [DANIEL 9:25] of Hashem in Rebbe, Melech HaMoshiach.  [I Cor 1:30; Php. 3:9]


text:
As we work together with him, we also urge you not to recieve the Chen v'Chesed Hashem in vain. [II Cor 5:20]


text:
For he says B'ET RATZON ANITICHA UV'YOM Y'SHUAH AZARTICHAH ("In a time acceptable I heard you and in a day of salvation I helped you" [YESHAYAH 49:8]. Hinei, now is the acceptable time;  now is Yom Yeshu'ah. Tehillim 69:13; Yeshayah 55:6 Luk 4:19-21]


text:
not giving in anything a cause for michshol, lest the Messianic Avodas Kodesh <n>holy worship, service</n> be blamed;


text:
but in everything presenting ourselves [II Cor 4:2] as mesharetim of Hashem -- in much savlanut, in tzoros, in hardships, in distresses,


text:
in purity, in da'as, in long-suffering, in chesed, in the Ruach Hakodesh, in ahavah amittit, [I Tim 4:12]


text:
in the dvar HaEmes, in the gevurat Hashem, [I Cor 2:4] through the weapons of Tzedek [DANIEL 9:25] of the right hand and of the left.


text:
as being unknown and yet being well known, as dying and hinei, we live! [II Cor 4:10]...As given the death penalty and yet not penalized wiht death [Tehillim 118:18]


text:
as having agmat nefesh but always having simcha [II Cor 7:4; Php 2:17; Col 1:24; I Thes 1:6] as poor but enriching many, as having nothing and yet possessing everything.


text:
Now--I speak as to yeladim--make a fair exchange and open wide your levavot [I Cor 4:14].  THE BEIS HAMIKDASH OF HASHEM <n>THE KEHILLAH OF REBBE, MELECH HAMOSHIACH</n> REQUIRES A RESPONSE OF TOTAL CONSECRATION


text:
Do not become unequally yoked with koferim <n>unbelievers</n> [Eph 5:7,11] for what shuttafut has Tzedek [DANIEL 9:25] with lawlessness?  Or where is the Brit <n>Covenant</n> between ohr <n>light</n> and chosech <n>darkness</n>? [Bereshis 24:3; Devarim 22:10]


text:
And what harmony does Rebbe, Melech HaMoshiach have with B'liya'al? Or what chelek <n>allotment, inheritance</n> has a ma'amin with a kofer?


text:
And what agreement has the heikhal of Hashem with elilim?  For we are a heikhal of the Elohim Chayyima [I Cor. 3:16; 6:19] as Hashem, "V'HITHALECHTI B'TOCHCHEM ("And I will walk in the midst of you" [VAYIKRA 26:12] I WILL BE MISHKANI ALEHEM <n>"dwelling place of me with them" [YECHEZKEL 37:27]</n> V'HAYU LI L'AM VAANIEHEYEH LAHEM LELOHIM [YIRMEYAH 32:38] ("And they will be to me as people and I will be to them as G-d." [YIRMEYAH 32:38] ON AVOIDANCE OF HUKKAT HAGOYYIM <n>IMITATION OF GENTILE CUSTOMS</n>


text:
Therefore SURU come out from the midst of them and be separated says Adoneinu and an TAMEH AL TIGAU "unclean thing do not touch;" [YESHAYAH 52:11] ERTZEH ETCHEM "and I will receive you" [YECHEZKEL 20:34,41; Rev.18:4]


text:
and I will be to you an AV and you will be to me BANIM and BANOT ("my daughters" [SHEMUEL BAIS 7:8,14; YESHAYAH 43:6; YIRMEYAH 31:9] says Adonoi Tzva'ot. [Shemot 4:22; Divrey Hayamim Alef 17:13; AMOS 3:13 LXX 4:13 LXX Rev 4:8; 11:17; 15:3; 21:22]


text:
Therefore, having these havtachot <n>promises</n>, Chaverim, let us submit to his taharah, cleansing ourselves from every defilement of basar and ruach, perfecting kedushah <n>holiness</n> in yirat Shomayim.  TESHUVA OPENS THE DELET TO CHAYYIM


text:
In your levavot make a cheder for us; we wronged no one, we ruined no one, we exploited no one.  [II Cor 12:17]


text:
I do not say this to bring you under haresha'ah, for I have said before that you are in our levavot [II Cor. 6:11-12; Php 1:7] whether to die with you or to live with you. [Shmuel Beis 15:21]


text:
I have much ometz lev toward you, I glory much on your behalf; I have been filled with chozek, I am filled to overflowing with simcha at all of our tzoros.


text:
For indeed when we had come into Macedonia [Act 20:1-2; II Cor. 2:13] we had no physical mano'ach but we had tzoros everywhere: battles on the outside, fears inside. [Devarim 32:25]


text:
But Hashem who encouraging the lowly, encouraged us [Yeshayah 49:13; II Cor. 1:3-4] by the coming of Titos,


text:
and not only by the coming of him, but also by the encouragement by which he was encouraged over you, reporting to us your longing, your mourning, your kanous <n>zeal</n> for me, so that it caused me to have even more simcha.


text:
Because if indeed I caused you agmat nefesh by the iggeret, I do not regret it; though I did regret it, but I see that that iggeret grieved you only briefly; [II Cor 2:4]


text:
Now I have simcha, not that you had agmat nefesh, but that your grief brough you to teshuva, for your agmat nefesh was in Hashem, so that by us you suffered in nothing.


text:
For the agmat nefesh that is according to Hashem produces teshuva to Yeshu'at Eloheinu, not to be regretted, but the agmat nefesh of the Olam Hazeh produces mavet. [Mat. 27:3-5; Heb 12:17]


text:
For, hinei, see what zerizut <n>diligence</n> this agmat nefesh of Hashem has produced in you, what defense, what indignation,  what yirat Shomayim, what longing, what kanous, what onesh!  At every point you proved yourselves to be without ashma <n>guilt</n> in the matter.


text:
Then though I wrote an iggeret to you, it was not for the sake of the one having done resha, nor for the sake of the one who was beleidikt <n>offended</n>, but for the sake of your kanous for us becoming manifest to you before Hashem.


text:
In this we have chozek.  But in addititon to our encouragement, we had still more simcha at the simcha of Titos, because his neshamah has been set at rest by all of you;


text:
Because if I have been somewhat boastful about you Corinthians to Titos, I was in this not put to shame, but just as everything we said to you is HaEmes, so also our boasting to Titos has proven true as well.


text:
And his lev <n>heart</n> goes out to you, all the more as he has zikaron of the mishma'at <n>obedience</n> of all of you [II Cor 2:9] as you received him with B'YIRAH <n>fear</n> and BIRA'DAH <n>trembling</n> [Tefillah 2:11]


text:
Now we make known to you, Achim b'Moshiach, the Chen v'Chesed Hashem that was granted to Moshiach's Kehillot of Macedonia,


text:
that during a great ordeal of tzoros, their abundant simcha and the extreme depth their aniyyut <n>poverty</n> abounded to the osher <n>riches</n> of their generosity; [Shemot 36:5; Phil.1:29-30; I Thes.1:6; 2:14; 3:3-4]


text:
that according to their ability, I give solemn edut, and ad kdei kach <n>that much!</n> even beyond their ability, they gave voluntarily and of their own accord,


text:
begging us, requesting from us the privilege of participating in giving tzedakah to the Messianic Jewish ministry of the kedoshim [Rom 15:26; Acts 11:29; II Cor 9:1]


text:
and this not merely according to tikvateinu; they gave themselves barishonah to Adoneinu and to us [Moshiach's Shluchim] by the ratzon of Hashem,


text:
so that it was necessary for us to urge Titos that as he began and made a haschala <n>start</n> before, so he should complete among you also this mitzvah of avodas kodesh of the Chen v'Chesed Hashem.


text:
Now just as you abound in everything--in emunah, in torah, in da'as [I Cor. 1:5] and in all zerizut <n>diligence</n> and in our ahavah <n>love</n> for you--see also that you excel in this Chen v'Chesed Hashem. [I Cor. 16:1-2]


text:
I do not lay this out as a mitzvah, but the amittiyyut <n>sincerity</n> of your ahavah I am testing against the zerizut of others,


text:
for you have da'as of the Chen v'Chesed of Adoneinu Rebbe, Melech HaMoshiach Yehoshua, who, though being rich, for your sakes, he became poor, [Mt. 8:20; Phil. 2:6-7] that you by Moshiach's aniyyut <n>poverty</n> may become rich.


text:
And in this I give my etza <n>advice</n>: it is tov me'od that last shanah you were the first not only to give tzedakah but also to be willing to do so.


text:
Now also complete what you started!  Then your readiness in desiring it may be matched by your finishing it from what you have. [Shemot 25:2]


text:
For if the readiness is already present, it is acceptable according to whatever one may have--not according to what one does not have. [Mishle 3:27-28; Mk 12:43]


text:
For it is not that there should be relief to others and distress and tzoros to you, but that there should be a balance of equality


text:
during the present time of your abundance for those who lack, and also for your lack there may be their abundance, [II Cor.9:12] so also there may be equality,


text:
as it has been written V'LO HE'DIF HAMARBEH V'HAMAMIT LO HECHESIR. <n>"The one that gathered the much did not abound and the one that gathered the little did not abound"--SHEMOT 16:18</n> TITOS AND THE PUSHKE OF THE SHE'ARIT FROM THE NATIONS, WHO ARE COLLECTING A SPECIAL TZEDAKAH FUND AND TAKING THE PUSHKE TO ALL THE KEHILLOT IN REBBE, MELECH HAMOSHIACH IN THE GOLUS FOR THE SAKE OF MESSIANIC JEWISH MINISTRY FOR YEHUDIM IN ERETZ YISROEL


text:
But Baruch Hashem, the One having given the same zerizut <n>diligence</n> for you in the lev <n>heart</n> of Titos,


text:
because of the chozek <n>encouragement</n> he received, and having more zerizut on his own accord, he went forth to you.


text:
And we sent with him the Ach b'Moshiach who is bakante <n>bavuste, famous</n> among all the kehillot for his proclaiming the Besuras HaGeulah,


text:
and not only this but also this Ach b'Moshiach has been hand picked by the Kehillot to travel with us and with this avodas kodesh of chesed being administered by us to the kavod of Adoneinu himself and as an edut <n>testimony</n> to your goodwill.


text:
for our tachlis is to do what is tov me'od not only B'EINEI ELOHIM V'ADAM. [Mishle 3:4 Targum Ha-Shivim]


text:
And we sent with them our Ach b'Moshiach whom we have often tested and found having zerizut in much, and now having even more zerizut by his great bittachon in you.


text:
As for Titos, he is my shutaf and your fellow po'el in your avodas kodesh; as for our Achim b'Moshiach, they are shluchim of the Kehillot, the kavod of Rebbe, Melech HaMoshiach.


text:
Therefore, openly before the Moshiach's Kehillot, demonstrate your ahavah and vindicate our glorying about you   [II Cor. 7:14].


text:
Concerning your Messianic avodas kodesh sherut for the kedoshim [II Cor. 8:4,20] it is superfluous for me to send you this iggeret.


text:
For I have da'as of your readiness to involve yourself in Messianic Jewish ministry and this is the subject of my glorying to the Macedonians, saying that Achaia has been prepared vi-bahlt <n>since</n> last shanah and your kanous has been mezarez <n>a spur into action</n> to most of them.


text:
And I am sending the Achim b'Moshiach lest our glorying on behalf of you should be made empty in this respect, that you be ready, as I was saying you would be,


text:
lest perhaps if some Macedonians should come with me and they find you unprepared, we should have bushah, to say nothing of you, in this situation.


text:
Therefore, I considered it necessary to encourage the Achim b'Moshiach, that they should go on ahead to you and, having arranged in advance the bountiful terumah <n>contribution</n> of the havtacha you made previously so that this mattanah would be ready so as to be a baracha and not an exaction.


text:
Note this: the one sowing sparingly will also reap sparingly,  and the one sowing for a beracha of bounty will also reap a beracha of bounty. [Mishle 11:24,25; 22:9]


text:
Each of you should give as he has decided previously in his lev <n>heart</n>, not giving bedieved <n>begrudgingly</n> nor out of necessity; for Hashem loves a cheerful giver. [Shemot 25:2; Devarim 15:10; Mishle 22:8 Targum Ha-Shivim]


text:
And Hashem is able to cause to abound to you all Chen v'Chesed Hashem that in everything, always, having all sufficiency, you may abound to every mitzvah.


text:
as it has been written, PIZAR NATAN LAEVYONIM TZIDKATO OMEDET LA'AD "He scattered, he gave to the poor, His Righteousness endures forever." [TEHILLIM 112:9 Malachi 3:10]


text:
Now the one supplying ZERA <n>seed</n> to the sower and LECHEM for ochel <n>food</n> [Yeshayah 55:10] will supply and will multiply your zera and will increase the p'ri of the Tzedek [DANIEL 9:25] of you; [Hoshea 10:12 LXX]


text:
you will be enriched in everything to all ma'aseh chesed <n>generosity</n>, which produces through us hodayah <n>thanksgiving</n> to Hashem; [II Cor 1:11; 4:15]


text:
Because the avodas kodesh of this tzedakah is not only filling up the things lacking of the kedoshim, [II Cor 8:14] but is also abounding through hodayah rabbah <n>much thanksgiving</n> to Hashem;


text:
through the proof of this Messianic Jewish sherut you bring kavod to Hashem on the basis of your submission to your Ani Ma'amin Hoda'a of the Besuras HaGeulah of Rebbe, Melech HaMoshiach and on the basis of ma'aseh chesed <n>generosity</n> of your terumah <n>contribution</n> to them and to all kol bnei Adam;


text:
And, reciprocally, the Messianic Jews in Yerushalayim will daven in intercession for you, having great ahavah in Moshiach for you, because of the surpassing Chen v'Chesed Hashem upon you.


text:
Now I myself, Sha'ul, appeal to you gently in Rebbe, Melech HaMoshiach and in his anavah <n>humility</n>--I who am peh el peh "lowly" among you [I Cor 2:3] but have "chutzpah" with you when absent [I Cor 2:4; 7:8]


text:
--now I beg of you that when I am present I may not have to show enough chutzpah to oppose certain persons, [I Cor. 4:21] the ones considering us to act according to the standards of the basar of Olam Hazeh.


text:
for the weapons of our warfare are not of the basar [Eph. 6:13-17], but full of ko'ach through Hashem to the overthrow of strongholds, overthrowing reasonings [Yirmeyah 1:10; 23:29] BRING EVERY THOUGHT CAPTIVE FOR TIKKUN <n>RECTIFICATION</n> IN MOSHIACH


text:
and every high-minded thing rising up against the da'as of Hashem, and leading captive every machashavah <n>thought</n> into the mishma'at of Rebbe, Melech HaMoshiach, [Yeshayah 2:11,12]


text:
and prepared to discipline all disobedience whenever your mishma'at <n>obedience</n> is completed. [II Cor.2:9] OYVIM OF THE BESURAS HAGEULAH ATTACK ONE OF HASHEM'S KLEI KODESH (KELI KODESH <n>MINISTER)S</n>


text:
You look at things according to outward appearance.  If anyone has persuaded himself that he belongs to Rebbe, Melech HaMoshiach, have zikaron of this: as he is of Rebbe, Melech HaMoshiach, so also are we.


text:
Now even if I should glory a little too much [II Cor 12:6] in our samchut <n>authority</n> [as Shluchim of Moshiach] [II Cor 13:10] which Rebbe, Melech HaMoshiach Adoneinu gave for building you up and not for tearing you down, I will not suffer bushah. [Yirmeyah 1:10]


text:
For they say, "His iggrot indeed are weighty and strong but his physical presence is weak and his shprach, as far as rhetoric is concerned, is despicable."


text:
Let such a one consider this: that the dvar we speak through iggrot when absent will become ma'aseh we will very well do when present! [II Cor 13:2,10]


text:
For we dare not to make a geder <n>classification</n> for ourselves or to compare ourselves with some of the ones commending themselves [II Cor. 3:1;5:12], but when they measure themselves by the standard of one another or compare themselves by with one another, they do not show seichel.


text:
But we will not boast out of our depth, but will be shomer to keep within the sadeh <n>field</n> Hashem has apportioned to us  [Rom 12:3] which reached out even as far as you. [Gal.2:7-8]


text:
For we were not getting out of our depth when we reached even as far as you.  We were the chalutzim who came with th Besuras HaGeulah of Rebbe, Melech HaMoshiach, EVIL PO'ALIM <n>WORKERS</n>, FALSE SHLUCHIM, MEN WHO DO NOT  ESTABLISH NEW KEHILLOT, BUT TRY TO STEAL ANOTHER MAN'S WORK, EVEN WHILE THEY ARE BOASTING INAPPROPRIATELY ABOUT ANOTHER MAN'S LABOR AND WICKEDLY INJECTING A RUACH OF GA'AVAH INTO THE BEIS HASHEM


text:
We do not boast out of our depth, that is, in the labor of others; but the tikvateinu is that, as your emunah grows, our sphere of Shlichut among you will also be enlarged,


text:
so that we may abundantly proclaim the Besuras HaGeulah [Acts 19:21] to the regions beyond you, without boasting in someone else's Messianic chalutz accomplishments.


text:
But HAMMIT HALLELYIT HALLEL; <n>"The one boasting let him boast" in the L-rd.</n> [Yirmeyah 9:23,24; Tehillim 34:2; 44:8; I Cor.1:13];


text:
For it is not the one commending himself that is approved, but it is the one whom [Moshiach] Adoneinu commends. [I Cor. 4:4-5]


text:
For I have kinah for you a kinat Hashem, for, as a shadhan <n>marriage-broker</n>, I betrothed you to one ish <n>husband</n> to present you as a chaste betulah to Rebbe, Melech HaMoshiach; [Hoshea 2:19; Shir Ha-Shirim; Eph, 5:26-27]


text:
but I fear lest somehow as the Nachash deceived Chavah by his cunning [Bereshis 3:1-6,13] your machshavot should be led astray from a simple and pure devekut to Hashem's Rebbe, Melech HaMoshiach.


text:
For if someone shows up and preaches another Moshiach, another "Yehoshua," than the one in our drashot, or if you receive a different "Ruach Hakodesh" from the one you received or a different Besuras HaGeulah from the one regarding which you were mekabel, you put up with that well enough. [Gal.1:8-9]


text:
For I consider to have come behind the most groise <n>eminent</n> shluchim in absolutely nothing. [I Cor 15:10; IICor 12:11; Gal 2:6,9]


text:
But if indeed I am unskilled in lashon [I Cor 1:17; 2:1,13] yet I am not in da'as <n>knowledge</n> [Eph 3:4] but in all ways and all things I have made this abundantly clear to you.


text:
Or--anshuldiks! <n>pardon!</n>--did I commit averos by humbling myself that you might be exalted, because I proclaimed Hashem's Besuras HaGeulah to you free of charge? [I Cor. 9:12,18]


text:
I robbed other of Moshiach's Kehillot, did I, in taking wages from them for the avodas kodesh work I did for you? [Php 4:15]


text:
And when I was present with you and I had lack, I did not burden anyone [II Cor. 12:13], for my lack was made up by the Achim b'Moshiach who came from Macedonia.  So I was shomer not to make myself a buden to you and in that I will remain shomer.


text:
As HaEmes of Rebbe, Melech HaMoshiach is in me, that particular boasting of mine will not be silenced [I Cor 9:15] in in the regions of Achaia!


text:
But what I do I will also continue to do in order to deny an opening to those who are looking for an opening by their boasting to be recognized as equals with us.


text:
For such ones are shlichei sheker, deceitful po'alim, [Php 3:2],  transforming themselves in a masquerade as shluchim of Rebbe, Melech HaMoshiach.


text:
It is no big megillah, therefore, if also Hasatan's ministers transform themselves as ministers of Tzedek [DANIEL 9:25].  Their end will be according to their ma'asim. THE QUALIFICATIONS OF THE TRUE SHLIACH ENTAIL MORE THAN BEING MERELY FARNUMEN <n>BUSY</n> AND FARMAHTERT <n>EXHAUSTED</n> FROM THE TZOROS OF THE CARES OF THE KEHILLAH, BUT ENTAIL ALL KINDS OF MESSIANIC SUFFERING; THE SAKANA <n>RISK, HAZARD</n> OF RAV SHA'UL'S AVODAS KODESH SERVICE TO MOSHIACH


text:
Listen here, let no one think me a tipesh <n>idiot</n>.  But if you do think me a yold <n>fool</n>, then receive me as a yold that I, too, may boast ki hu zeh <n>a small amount</n>. [II Cor 12:6]


text:
What I speak in this bittachon of boasting, I speak not according to Moshiach Adoneinu, but as a yold.


text:
For you put up with it quite well, if anyone trades you into slavery, if anyon turns you into their supper, if anyone lifts your wallet, if anyone exalts himself into your macher, if anyone gives you a klop in the ponem.


text:
To my bushah, I say that we were too weak for that!  But, nevertheless, in whatever way anyone may have chutzpah in foolishness, I also will speak with chutzpah.


text:
Are they Ivrim?  So am I.  Are they Yisre'elim?  So am I.  Are they Zera Avraham?  So am I. [Php 3:5]


text:
Are they mesharetei HaRebbe, Melech HaMoshiach?  <n>I am talking like someone who is meshuga.</n> [I Cor 15:10] I can outdo them:  in labors more abundantly, in imprisonments more frequently, in beatings more by far, and often near death.


text:
Shloshah p'amim I was beaten with rods, [Act 16:10] pa'am achat I was stoned [Act 14:19], shloshah p'amim I was shipwrecked, spending a lailah and a yom in the open sea;


text:
in journeys often,  Pikuach nefesh <n>imminent danger</n> from rivers, pikuach nefesh from robbers, pikuach nefesh from my own people [Act 9:23], pikuach nefesh from Goyim [Act 14:5], pikuach nefesh in the city, pikuach nefesh in the country, pikuach nefesh in the sea, pikuach nefesh among achei sheker;


text:
in labor and toil, in watchings, often in famine and thirst, in tzomot often, in cold and nakedness; [II Cor 6:5];


text:
beside the things from without, there is the pressure on me yom yom, the care of all of Moshiach's Kehillot.


text:
Who is weak and I am not weak? [I Cor 9:22]  Who is caused to fall into chet <n>sin</n>, and I do not burn?


text:
Hashem, Elohim HaAv of Adoneinu Rebbe, Melech HaMoshiach Yehoshua knows <n>Hamevorach l'olmei olamim!</n> that I am not speaking sheker. [II Cor 1:23]


text:
and I was let down through the wall through a window in a basket, and escaped his hands. [Act 9:24-25]


text:
It is necessary for me to boast, nothing gained by it, yet I now come to marot and chazonot of Adoneinu.


text:
I have da'as of a man in Rebbe, Melech HaMoshiach arba esreh shanah before, whether in or out of the guf <n>body</n> I do not have da'as, Hashem knows, such a man was snatched up and raptured to th raki'a haShlishi of Shomayim.


text:
And I have da'as that such a man, whether in or out of the guf <n>body</n> I do not have da'as, Hashem knows,


text:
that he was caught away into Gan-Eden and heard inexpressible dvarim for which bnei Adam to utter there is no heter <n>permit</n>.


text:
On behalf of such a one I will boast, but on behalf of myself I will not boast, except in my weaknesses. [II Cor 11:30]


text:
But if I desire to boast, I will not be a yold <n>fool</n>      [II Cor 10:8; 11:16] for I will speak HaEmes; but I spare you, lest anyone gives me credit beyond what he sees in me or hears in me.


text:
Therefore, lest I should be too exalted especially by the excess of my chazonot <n>revelations, visions</n>, there was given to me a kotz <n>thorn, splinter</n> in my basar, a malach of Hasatan, for the purpose of using his fists on me [Iyov 2:6], lest I should be too exalted. [Bamidbar 33:55]


text:
And HaAdon said to me, "My Chesed is ad kahn <n>sufficient for the purpose, enough</n> for you, for my ko'ach is perfected in weakness." With lev samei'ach therefore will I boast in my weaknesses that the gevurah of Rebbe, Melech HaMoshiach might be a shelter over me. [Melachim Alef 19:12]


text:
Wherefore I take pleasure in weaknesses, in insults, in hardships, in persecutions, and tzoros on behalf of Rebbe, Melech HaMoshiach; for whenever I am weak, then the gibbor <n>strong man</n> am I! [Php 4:11,13]  A SHLIACH OF REBBE, MELECH HAMOSHIACH AND HIS CONCERN FOR THE KEHILLAH HE FOUNDED: ANSWERING OBJECTIONS


text:
I have been a yold!  You forced me.  For I ought to be commended by you, for in nothing I was behind the most groise <n>eminent</n> shluchim [II Cor 11:5], even if I am nothing.


text:
Indeed the signs of the Shliach of Moshiach were brought about among you in all savlanut, both by otot and moftim and gevurot. [Rom 15:19]


text:
For in what have you been short-changed compared to the rest of Moshiach's Kehillot, except that I myself was not a burden on you?  [II Cor 11:9]  Do pardon me this slight!


text:
Hinei, this is the pa'am shlishit I am ready to come to you [II Cor 13:1], and I will not be a burden; for I seek not yours but you, for yeladim ought not to lay up for their horim <n>parents</n>, but horim for their yeladim. [Mishle 19:14]


text:
But with simcha I will expend and be utterly expended for the nefashot <n>souls</n> [Php 2:17].  If more abundantly I have ahavah for you, are you to have less ahavah for me?


text:
But let the matter of my being a burden on you be as it may, some say, "Crafty jack that I am, I took you by ormah <n>cunning</n>" [Bereshis 3:1]


text:
I urged Titos to go, and I sent with him the Ach b'Moshiach; [II Cor 8:6, 16-18] Titos didn't take advantage of you, did he? Did we not walk our derech by the same Ruach Hakodesh?  We did not march out of step, did Titos and I? THE SHLIACH OF REBBE, MELECH HAMOSHIACH AND THE KEHILLAH


text:
All along have you been thinking that we are making a hitstaddekut <n>defense</n> before you?  No, before Hashem in Rebbe, Melech HaMoshiach we speak!  Everything we do, Chaverim, is for the sake of your upbuilding and edification!


text:
For I fear lest efsher <n>perhaps</n> when I come I may not find you as I wish [II Cor. 2:1-4] and that you may not find me as you wish; I fear lest efsher there be merivah, kinah, ka'as, machalokot, lashon hora, conceit, commotions;


text:
lest when I come again Hashem Elohai may make me anav <n>humble</n> before you, and I should have agmat nefesh over many of the ones who committed averos before [II Cor 13:2], and have not made teshuva from the tumah <n>uncleanness</n> and zenut <n>fornication</n> and debauchery which they practiced.


text:
This is the pa'am hashlishit I am coming to you; [II Cor 12:14] by the PI SHNAYIM SHLOSHAH EDIM <n>`by the mouth of two or three witnesses,`DEVARIM 19:15</n> every dvar shall be established.


text:
I warned those who committed averos before and all the rest, and now absent I warn them again, as I did when I made pakod <n>visit</n> the pa'am hasheinit, that if I come again, I will not spare, I will not be lenient,


text:
als <n>since</n> you seek to test if Rebbe, Melech HaMoshiach is speaking in me.  Moshiach is not weak toward you, but is GIBBOR in you [Yeshayah 9:5].


text:
For indeed he was pierced on the Aitz out of weakness, [Phil. 2:7-8] but Moshiach lives by the gevurat Hashem.  Likewise, we are weak in him, yet by the gevurat Hashem we will live with him to serve you.


text:
Perform a bedikah <n>examination</n> on yourselves to see if you are in the [Orthodox Jewish] emunah <n>faith</n>.  Test and prove yourselves [I Cor 11:28].  Or do you yourselves not have da'as that Rebbe, Melech HaMoshiach is in you?  Unless you are reprobate and unapproved. [Ekhah 3:40]


text:
Now we daven <n>pray</n> to Hashem that you do not do any rah, not that we Shluchim may appear to have stood the test, but that you may do HaTov, though we may seem to have failed.


text:
For we have lev same'ach when we are megareia <n>weakened</n> and you are strong, for this also we daven <n>pray</n>, that is, for your shelemut, your tikkun.


text:
Therefore, while I am absent I write this iggeret so that when I am present I may not treat you with severity, according to the samchut <n>authority</n> which Rebbe, Melech HaMoshiach Adoneinu gave me for your upbuilding and not for your churban. [II Cor 2:3; 10:8,11]  FINAL "SHALOM" GREETINGS


text:
For the rest, Achim b'Moshiach, rejoice with simcha. [Phil. 4:4] Come to order and chazzak <n>be strong</n>!  Have achdut in your machshavot.  Live in shalom. And the G-d of ahavah and shalom will be with you. [Rom 15:33]


text:
The Chen v'Chesed Adoneinu Rebbe, Melech HaMoshiach and the ahavat Hashem and the hitkhabrut HaRuach Hakodesh be with you all. [Rom 16:16; I Cor 16:20; I Pet 5:14]


text:
From Sha'ul, a Shliach, not from Bnei Adam, nor through Bnei Adam, but through Rebbe, Melech HaMoshiach Yehoshua and Hashem, Elohim Avinu, the One of whom [we say] Mechayyei Mesim Atah <n>Thou Revivest the Dead</n>, even the Moshiach,


text:
and from all the Achim B'Moshiach with me; To the kehillot of Galatia. THE BESURAS HAGEULAH OF ORTHODOX JEWISH FAITH IN A WORD


text:
Chen v'Chesed Hashem to you and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu,


text:
the one having made a matnat Elohim of himself, on behalf of chattoteynu <n>our sins</n>, so that he might rescue us out of the Olam Hazeh [Yom Tzarah], this age, this present evil age, according to the ratzon Hashem, even Avinu,


text:
lo hakavod l'olmei olamim.  Omein. I AM SHOCKED THAT SO QUICKLY YOU GOYIM ARE BECOMING SHMAD BY TURNING FROM THE ONE AND ONLY BESURAS HAGEULAH <n>YESHAYAH 40:9; 60:6</n>, FOR THERE IS NO OTHER BESURAS HAGEULAH


text:
I am shocked that so quickly you are being turned from the One who granted you the keri'ah <n>calling</n>, summoning you by the Chen v'Chesed Hashem of Moshiach..I am shocked that so quickly you are being turned from this to a different "Besuras HaGeulah,"


text:
which is not another, except that there are some disturbing and troubling <n>5:12</n> you and are desiring to twist and pervert the Besuras HaGeulah of Moshiach.


text:
But even if we [shluchim] or a malach from Shomayim should pose as maggidim [for Moshiach] and make a hachrazah <n>proclamation</n> to you of a "Besuras HaGeulah" other than that Besuras HaGeulah which we preached to you, let such a one be ARUR HAISH <n>YEHOSHUA 6:26</n> and set under cherem <n>ban of destruction</n> and onesh Gehinnom <n>damnation</n>.


text:
As we have previously said, and now again I say, if any one preaches a "Besuras haGeulah" to you other than that which you received, let him be ARUR HAISH and be consigned to onesh Gehinnom. NOW, HAVING PRONOUNCED THE PUNISHMENT OF CHEREM, AM I TO BE JUDGED A MAN-PLEASER?  YOU DON'T UNDERSTAND HOW I BECAME A SHLIACH OF REBBE, MELECH HAMOSHIACH!


text:
Am I now seeking the ishshur <n>approval</n> of Bnei Adam?  Or the haskama <n>approval</n> of Hashem?  Or am I seeking to be a man-pleaser?  If <n>and this is not the case</n> I were still pleasing Bnei Adam, I would not have been the eved of Moshiach.


text:
For I mefarsem <n>make known</n> to you, Achim B'Moshiach, the Besuras HaGeulah having been preached by me, that it is not according to Bnei Adam;


text:
for neither did I receive it from Bnei Adam nor was I taught it, but no, it was through a chazon <n>revelation</n> of Moshiach Yehoshua.  MY LIFE BEFORE I CAME TO HAVE ZEAL FOR THE MOSHIACH OF TRUE ORTHODOX JEWISH FAITH: THEN I HAD BEKIUS IN HALACHA MORE THAN MOST OF MY CONTEMPORARIES AND COMBINED HORRENDOUS ZEAL FOR THE MINHAGIM AND MASOROT HAAVOT HANDED DOWN IN THE YESHIVAS OF THE PERUSHIM <n>WHICH I NOW BY NO MEANS REVILE--SEE ACTS 21:21-25</n> AND A MISPLACED ZEAL FOR REDIFAH <n>WHICH I BROUGHT UPON THE KEHILLAH OF HASHEM</n>


text:
For you heard of my derech, my halichah, my hitnahagut <n>conduct</n> in earlier times in Yahadut <n>Judaism</n>, how I was to an extraordinary degree bringing redifah <n>persecution</n> upon the kehillah of Hashem and was making havoc of it,


text:
and I was shtaig <n>working my way up, advancing, progressing</n> in Yahadut <n>Judaism</n> beyond many of my landsmen, being more abundantly machmir and a kannai <n>zealot</n> for the kabbalah <n>oral tradition</n>, the Torah Sheb'al Peh, the Halachah of my Avot.  HOW SHA'UL BECAME MOSHIACH'S SHLIACH WITH MOSHIACH'S AUTHORITATIVE BESURAS HAGEULAH


text:
But when Hashem was pleased, when it was the ratzon Hashem, Hashem being the One who separated me as kadosh KERA'ANI MIME'EI IMMI <n>"He called me from the womb of my mother" YESHAYAH 49:1</n> and granted me the keri'ah <n>calling</n>, summoning me through the Chen v'Chesed of Hashem


text:
to reveal His Ben haElohim in me, that I might preach him among the Goyim, immediately, then, I did not consult with basar vadam  <n>flesh and blood</n>,


text:
nor did I go up to Yerushalayim to those who were Moshiach's Shluchim before me, but I went away into Arabia and again I returned to Damascus.


text:
Then, after shalosh shanim <n>three years</n>, I went up to Yerushalayim to get acquainted with Kefa, and I stayed with him chamishah-asar yamim <n>fifteen days</n>.


text:
But other of the Moshiach's Shluchim I did not see except Ya'akov achi Rebbe, Melech HaMoshiach Adoneinu.


text:
only they were hearing that "the one once bringing redifah <n>persecution</n> upon us is now preaching the <n>orthodox Jewish</n> Emunah which once he was pillaging."


text:
Then, after arbah esrey shanim <n>fourteen years</n>, again <n>Acts 11:30</n> I went up to Yerushalayim with Bar-Nabba, having taken with me also Titos;


text:
Yet I went up according to a chazon <n>revelation</n>; and I laid before them the Besuras HaGeulah which I proclaim among the Goyim, but I did this privately to the men of repute <n>2:9</n>, lest I should run, or should prove to have run, L'TOHU <n>in vain</n> [Yeshayah 49:4; 65:23]. MOSHIACH'S SENAT HAYYOVEL <n>YEAR OF RELEASE, JUBILEE YEAR</n> AND THE HARD SAREI MISIM <n>TASK-MASTERS</n>, THE ONES OF THE PARTY OF THE MOHALIM HAGOYIM <n>CIRCUMCISERS OF GENTILES</n>, THE ACHEI SHEKER WHO DEFY MOSHIACH'S SHLIACH SHA'UL, EVEN THOUGH THE BRIS MILAH FOR YEHUDIM WAS NOT AT ISSUE IN THE DEBATE <n>ACTS 16:1-3; 21:17-29</n>,    THE ONLY ISSUE BEING THE BRIS MILAH FOR GOYIM AND WHETHER ALL GOYIM IN THE WORLD HAD TO BECOME CIRCUMCISED PRACTICING JEWS AND HAD TO COME UNDER THE YOKE OF THE WHOLE TORAH AS PRACTICING JEWS TO BE SAVED FROM THE COMING WRATH OF HASHEM <n>ACTS 15:1,5</n>


text:
But because of the achei sheker <n>false brothers</n> b'Moshiach, the ones secretly brought in, the ones who crept in to spy out the DEROR <n>"freedom" VAYIKRA 25:10</n> of us which we have in Moshiach Yehoshua al menat <n>in order that</n> they might enslave us.


text:
To these enslavers not for one hour did we yield in subjection, that haEmes of the Besuras HaGeulah might continue and remain with you <n>Galatian Goyim</n>.


text:
But from the men of repute--whatever they once were matters nothing to me, ki ein masso panim im Hashem <n>for there is no respect of persons with G-d, no partiality</n>--for to me these men of repute added nothing.  MOSHIACH'S SHLUCHIM, KEFA AND YA'AKOV AND YOCHANAN, ACKNOWLEDGED THERE MUST BE A SHLICHUT FOR THE YEHUDIM AND ALSO ANOTHER SHLICHUT FOR THE GOYIM, AND THAT THE BRIS MILAH PARTY [THE ONES HOLDING <n>ASSERTING IN THE FACE OF EVIDENCE TO THE CONTRARY</n> THAT GOYIM HAD TO HAVE THE BRIS MILAH TO BE SAVED] SHOULD NOT DICTATE POLICY ON THE FIELD IN THE DIASPORA


text:
But, on the contrary, having seen that I have been entrusted with the Besuras HaGeulah for those without the bris milah, just as Kefa was for those with the bris milah,


text:
for the One having worked in Kefa for a Shlichut of those with the bris milah also worked in me for the Goyim.


text:
And realizing the Chen v'Chesed Hashem having been given to me, Ya'akov and Kefa and Yochanan, the men of repute, the ones seeming to be Ammudei haKehillah <n>Pillars of the Kehillah</n>, extended to me and to Bar-Nabba the yad yeminam <n>right hands</n> as a sign of Achavah B'Moshiach <n>Brotherhood in Moshiach</n>, that we should be for those of the Goyim, but they for those of the bris milah,


text:
only that we should remember the Aniyim <n>the Poor</n>, the very thing which I was also eager to do.


text:
But when Kefa came to Antioch, I stood against him to his face, because there was found in him a dvar ashmah <n>a thing of guilt/condemnation</n>.


text:
For, before certain ones [Jerusalem messengers] came from Ya'akov, Kefa was as a matter of course sitting at table at betzi'at halechem <n>breaking of bread</n> with the Goyim; but, when they came, Kefa drew back and was separating himself, fearing the ones [the Jerusalem party] of the bris milah <n>Acts 15:5</n>.


text:
And the rest of the Yehudim who were ma'aminim b'Moshiach joined with Kefa in this dissembling, so that even Bar-Nabba was carried away with their tzevi'ut <n>hypocrisy</n>. TENSION BETWEEN MOSHIACH'S SHLICHUT FOR THE YEHUDIM AND MOSHIACH'S SHLICHUT FOR THE GOYIM; HOWEVER, THERE IS AGREEMENT THAT BOTH YEHUDIM AND GOYIM COME TO YESHU'AT ELOHEYNU THROUGH EMUNAH IN MOSHIACH AND NOT THROUGH CHUKIM OF THE TORAH


text:
But when I saw that their halichah, their hitnahagut <n>conduct</n> was not the Derech haYashar <n>Straight Way</n> with respect to haEmes of haBesuras HaGeulah, I said to Kefa before all,  "If you, being a Yehudi, have a halichah that is according to the derech Goyim and not the derech Yehudim, how do you compel the Goyim to live as the Yehudim?


text:
Yet we know that a man cannot be YITZDAK IM Hashem <n>"be justified with G-d" IYOV 25:4</n> by chukim of the Torah <n>laws of Torah</n>, but through emunah in Moshiach Yehoshua." "MAH YITZDAK ENOSH IM HASHEM"<n>IYOV 25:4</n>? ANSWER: NOT THROUGH THE CHUKIM OF TORAH BUT THROUGH THE MOSHIACH OF HASHEM!  THE ERRONEOUS PRESUMPTION AND <n>UNBIBLICAL</n> IMPERTINENT BOLDNESS OF SELF-RIGHTEOUSNESS ON THE BASIS OF THE MA'ASEI MITZVOT HATORAH <n>PHIL.3:9</n> HAS TO BE DESTROYED AND THE TORAH, RIGHTLY HANDLED, REVEALS EVEN YEHUDIM, HOWEVER RELIGIOUSLY SINCERE, AS CHATTA'IM IN NEED OF THE MOSHIACH REDEEMER  And we have come to have bittachon in Moshiach Yehoshua, that we can be YITZDAK IM HASHEM <n>"be justified with G-d" IYOV 25:4</n> by emunah in Moshiach and not by chukim of the Torah, because by chukim of the Torah KOL CHAI LO YITZDAK <n>"all living shall not be justified" TEHILLIM 143:2</n>.


text:
Now, if, by seeking to be YITZDAK IM HASHEM in Moshiach, we ourselves were found also to be chatta'im <n>sinners</n>[2:15; Rom.3:9,23], then in that case is Moshiach a kohen for iniquity, a minister serving sin? Chas v'Shalom <n>G-d forbid!</n>!


text:
For if what I destroyed, these things I again rebuild <n>1:23; 5:2</n>, I display myself to be a poshei'a <n>transgressor</n>. THE TORAH SAYS, MOT TAMUT "YOU WILL SURELY DIE," BUT WE ARE THE ZERAH OF MOSHIACH <n>YESHAYEH 53:10,8</n> AND HIS DEATH BECOMES OURS SO THAT WE WILL SURELY LIVE TO HASHEM; THE TURNING OF THE AGES HAS COME AND THE OLD HUMANITY IN ADAM HAS DIED AND A NEW HUMANITY IN MOSHIACH HAS STOOD UP ALIVE; IF LAW COULD ACCOMPLISH ALL THIS, THEN MOSHIACH DIED FOR NOTHING; THE CHISOREN <n>DRAWBACK, DISADVANTAGEOUS FEATURE</n> OF THE LAW IS THAT IT CANNOT BRING HITKHADESHUT, IT CANNOT MAKE ALIVE, NOR CAN IT BRING YITZDAK IM HASHEM


text:
For I, through the Torah <n>3:13</n>, died in relation to the Torah <n>Rom.7:4-6</n>, so that I might live to Hashem.  With Moshiach I have been pierced and put to death on the Aitz <n>DEVARIM 21:23</n>.


text:
But it is no longer Anochi <n>I</n> who lives, but Moshiach who lives in me, and the life I now live in the basar, I live by emunah, emunah in the Ben haElohim [Moshiach], the One having ahavah <n>agape</n> for me and having given himself over, on my behalf.


text:
I do not set aside the Chen v'Chesed Hashem; for if the MAH <n>"how"</n> an ENOSH <n>"man"</n> is to be YITZDAK IM HASHEM <n>IYOV 25:4</n> is found through chumra <n>legalism</n>, then Moshiach died for nothing and L'TOHU <n>in vain</n> [Yeshayah 49:4; 65:23].


text:
O senseless Galatians, who bewitched you?  It was before your eyes that Moshiach Yehoshua was publicly shown forth as having been pierced on the Aitz <n>DEVARIM 21:23</n>.


text:
This one thing only I want to learn from you: did you receive the Ruach haKodesh by means of chukim of the Torah <n>laws of Torah</n> or by means of the hearing of emunah?


text:
So then, Hashem who is supplying to you the Ruach haKodesh and producing nifla'ot <n>miracles</n> among you, by what means does he do it, by chukim of the Torah or by the hearing of emunah?


text:
Just as Avraham Avinu HE'EMIN BA'HASHEM VAYACHSHEVEHA LO TZDAKAH <n>"believed Hashem and it was accounted to him for righteousness" BERESHIS 15:6</n>,


text:
know then, that the ones of emunah, these ones are the Bnei haAvraham Avinu! THE BERACHAH OF AVRAHAM AVINU AND "YITZDAK IM HASHEM" COMES ONLY TO THE MA'AMINIM B'MOSHIACH, THE ONE WHO BECAME A KELALAH FOR US, THE ONE, THE ONLY ONE, WHO "YA'ASEH OTAM VACHAI" <n>VAYIKRA 18:5</n>;  THOSE WHO SEEK "YITZDAK IM HASHEM" THROUGH CHUKIM OF THE TORAH ARE OVERTAKEN BY A KELALAH AND NO ONE CAN BE JUSTIFIED BY THE CHUKIM OF THE TORAH


text:
And the Kitvei haKodesh, having foreseen that Hashem would yatzdik <n>justify</n> the Goyim by emunah, preached the Besuras HaGeulah beforehand to Avraham Avinu, saying "VENIVRECHU VO KOL GOYEI HA'ARETZ <n>"All the familes/peoples of the earth will be blessed in you" BERESHIS 18:18; 12:3</n>.


text:
For this reason, the ones of emunah receive the berachah <n>blessing</n> with Avraham Avinu hama'amin <n>the believer</n>.


text:
For as many as are <n>seeking "YITZDAK IM HASHEM"</n> by chukim of the Torah are under a kelalah <n>curse</n>; for it has been written, ARUR ASHER LO YAKIM ES DIVREI HATORAH HAZOT LA'ASOT OTAM <n>"Cursed is everyone who does not uphold/abide by all the words of this Torah to do them/to carry them out" DEVARIM 27:26; cf Jam.2:10</n>.


text:
Now it is clear that not one person is YITZDAK IM HASHEM <n>"justified with G-d"</n> by the Torah, because V'TZADDIK BE'EMUNATO YICHEYEH <n>"the righteous by his faith will live" CHABAKUK 2:4</n>.  ONLY MOSHIACH CAN FULLY SATISFY THE TORAH'S LEGAL DEMANDS FOR OBEDIENCE  AND WORKS OF MA'ASEI MITZVOT HATORAH, ALL IMPLIED IN "HAADAM YA'ASEH OTAM VACHAI," <n>VAYIKRA 18:5</n> INCLUDING THE OBEDIENCE OF GIVING HIMSELF AS A KELALAH ON OUR BEHALF, WHICH IS TORAH OBEDIENCE <n>DEVARIM 21:23</n> REQUIRED OF THE MOSHIACH AND REWARDED BY LIFE, ACCORDING TO YESHAYAH 53:4-5,10-11, IN ORDER THAT THE NACHALAH OF THE RUACH HAKODESH AND THE MALCHUT HASHEM AND THE BRI'A CHADASHA MIGHT BE FULFILLED TO ALL, YEHUDIM AND GOYIM ALIKE, THROUGH BERACHAH AND HAVTACHAH AND EMUNAH


text:
But the Torah is not of emunah, but the man YA'ASEH OTAM VACHAI <n>"who does these things will live" by them VAYIKRA 18:5</n>.


text:
Moshiach redeemed us from the kelalah <n>curse</n> of the Torah, having become a kelalah <n>curse</n> on behalf of us, because it has been written, KILELAT HASHEM NIVLATO TALLUY AL HA-AITZ ("Curse of G-d is on the NEVELAH <n>corpse) being hung on the tree" DEVARIM 21:23</n>,


text:
al menat <n>in order that</n> to the Goyim the Berachah of Avraham Avinu might come by Moshiach Yehoshua, that the havtachah <n>promise</n> of the Ruach haKodesh we might receive through emunah. RAV SHA'UL IS MEDAYEK <n>INFERRING A CONCLUSION OR INTERPRETATION</n> BASED ON THE WORD FOR "SEED." THE HAVTACHAH OF YESHU'AT ELOHEYNU, WITH ITS PRIORITY AND PERMANENCE, SET FORTH IN THE TORAH OF MOSHE RABBENU, POINTS TO THE MESSIANIC BASIS FOR RECEIVING THE NACHALAH OF OLAM HABAH THROUGH EMUNAH, AND THE GREATER GLORY OF THIS HAVTACHAH IS THAT IT COMES DIRECTLY FROM HASHEM TO AVRAHAM AVINU WITHOUT THE NEED OF INTERMEDIARIES, SO YOU GOYIM IN THE FIELD OF MINISTRY OF MY SHLICHUT SHOULD BE PUTTING YOUR EYES ON THE HAVTACHAH MADE TO AVRAHAM AVINU ABOUT THE MOSHIACH RATHER THAN CHUKIM OF THE TORAH, WHICH ALONG WITH THE BRIS MILAH, ARE THE COVENANT PRIVILEGES AND OBLIGATIONS OF THE YEHUDIM AS A PEOPLE OF G-D AND NOT THE PURVIEW OF GOYIM NOR THE MEANS OR POWER OF SALVATION FOR ANYONE


text:
Achim B'Moshiach, I speak according to human dimyon <n>analogy</n>.  Even a berit <n>covenant</n> having been confirmed by Bnei Adam no one sets aside or adds to it.


text:
Now to Avraham Avinu were spoken the havtachot <n>promises</n> and to his ZERAH <n>"seed" BERESHIS 22:18</n>. He does not say V'LIZERAEHCHAH <n>"and to your seeds"</n>, as concerning many, but as concerning one, "and to the ZERAH of you", and that ZERAH is Moshiach.


text:
And this I say: a berit <n>covenant</n>, which was previously confirmed by Hashem, cannot be annulled so as to abolish the havtachah <n>promise</n> by the mattan Torah <n>which was given arba me'ot usheloshim shanah [four hundred and thirty years--SHEMOT 12:40] later</n>.


text:
For if the nachalah <n>inheritance</n> is based on Torah, it is no longer based on havtachah <n>promise</n>; but Hashem has given the nachalah to Avraham Avinu by havtachah <n>promise</n>.


text:
Why then the Mattan Torah?  The Torah was added because of pesha'im, until the ZERAH <n>Moshiach</n> should come to whom the havtachah had been made <n>BERESHIS 22:18</n>. Now the Torah was administered through malachim <n>Devarim 33:2; Tehillim 68:18</n> by the hand of a sarsor <n>middleman/agent--VAYIKRA 26:46; BAMIDBAR 36:13</n>, an ish benayim.


text:
Now the sarsor, the ish benayim, the metavvech, is not for only one, but Elohim hu echad <n>Devarim 6:4</n>.  IS THERE A CONFLICT BETWEEN TORAH AND HAVTACHAH? LET'S EXAMINE THE DIFFERENCE BETWEEN BANIM AND AVADIM


text:
Is the Torah, mimeila <n>resultantly, as a consequence</n>, against the havtachot <n>promises</n> of Hashem?  Chas v'Shalom <n>G-d forbid!</n>! For if Torah had been given that had the ko'ach <n>power</n> to affect hitkhadeshut <n>regeneration</n>, then to be YITZDAK IM HASHEM <n>"justified with G-d"</n> would indeed have been based on chukim of the Torah.


text:
But the Kitvei haKodesh consigned all things under HaChet <n>Sin</n> [Rom.3:9], that the havtachah <n>promise</n> might be given by emunah in Moshiach Yehoshua to the ma'aminim.


text:
But before Emunah came, we were being held in custody, being confined and guarded for the about-to-be-revealed Emunah.


text:
This is the result:  the Torah functioned as our omenet <n>governess</n> to lead us to Moshiach, that by emunah we might be YITZDAK IM HASHEM.


text:
For through emunah in Moshiach Yehoshua, you are all bnei Elohim.  THE MIKVEH MAYIM OF MOSHIACH AND THE TEVILAH INTO HIM WITH THE NEW ESCHATOLOGICAL EXISTENCE OF THE OLAM HABA INTO WHICH WE BY EMUNAH ARE JUSTIFIED-REGENERATED EVEN NOW, WITH THE TURNING OF THE AGES IN MOSHIACH CHANGING EVERYTHING, SINCE MOSHIACH IS AVRAHAM'S ZERAH, AND SINCE WE, WHETHER YEHUDIM OR GOYIM, PARTICIPATE IN MOSHIACH BY EMUNAH, AND ARE THEREFORE ALSO ABRAHAM'S OFFSPRING; CONCLUSION: YOU GALATIAN GOYIM ARE ABRAHAM'S OFFSPRING BY EMUNAH IN MOSHIACH AND DON'T NEED THE MOHALIM HAGOYIM, AND THIS IS THE TRUE ORTHODOX JEWISH FAITH, SO DON'T SUBMIT TO THEIR "BESURAS HAGEULAH" OR THEIR BRIS MILAH


text:
There is not Yehudi  nor Yevani <n>Greek</n>, there is not eved nor ben chorin,  there is not zachar nor nekevah, for you are all echad in Moshiach Yehoshua.


text:
And, if you belong to Moshiach <n>YESHAYAH 53:10</n>, then you are of the ZERAH of Avraham Avinu, you are yoreshim <n>heirs</n> according to the havtachah <n>promise</n>.


text:
Now I say this: for however much time as the yoresh <n>heir</n> has not attained his majority <n>the state or time of being of full legal age</n>, he differs nothing from an eved, though being Ba'al Bayit of all the nachalah <n>inheritance</n>.


text:
And he is under shomrim <n>guardians</n> and omnot <n>governesses</n> until the time previously appointed by the Ba'al Bayit.


text:
So also we, when we were immature, had been enslaved under the yesodot <n>rudiments</n> of Olam Hazeh.


text:
But when the fullness of time had come, Hashem sent forth his Ben haElohim [Moshiach, SHMUEL BAIS 7:14; TEHILLIM 2:7; 89:27f], born of an isha <n>BERESHIS 3:15; YESHAYEH 7:14; MICHOH 5:2</n>, under the Torah,


text:
that Moshiach might bring the Geulah <n>redemption</n> to the ones under the Torah, that we might receive the ma'amad haBanim <n>the standing as Sons</n>, the bechirah adoption.


text:
And because you are banim, Hashem sent forth the Ruach of His Ben haElohim into your levavot, crying "Abba, Avinu!" THE SHLIACH SHA'UL DEALS WITH THE GALATIAN GOYIM AS A MASHGIACH RUCHANI <n>SPIRITUAL OVERSEER</n>, SAYING THAT GOYIM WHO ONCE WERE AVADIM SERVING THE SHEDIM BEHIND AVODAH ZARAH NOW FOOLISHLY WANT TO RENEW THEIR SERVICE OF THE WEAK AND BEGGARLY YESODOT OF OLAM HAZEH, AS IF THE TURNING OF THE AGES IN MOSHIACH HAD NOT OCCURRED, ALL BECAUSE THEY ARE HOODWINKED BY THE MOHALIM OF GOYIM; DO YOU GOYIM THINK YOU CAN EARN SALVATION BY ADOPTING THE JEWISH CALENDAR?


text:
But, formerly, when you did not have da'as <n>knowledge</n> of Hashem, you were avadim serving that which is by nature not haEl ha'Amiti <n>the true G-d</n>.


text:
But, now, having known Hashem, or rather having been known by Hashem, how is it that you are returning to the weak and beggarly yesodot <n>rudiments</n> of Olam Hazeh to which again you want to renew your service as avadim?


text:
You observe yamim <n>days</n> and chodashim <n>moons</n> and mo'adim <n>fixed times/festivals</n> and shanim <n>years</n>.


text:
I fear for you, lest somehow efsher <n>perhaps</n> I have labored for you lashav <n>in vain</n>. I IDENTIFIED WITH YOU TO BRING YOU TO MOSHIACH; WHY WILL YOU NOT IDENTIFY WITH ME?  DON'T JOIN THE CULT OF THE MOHALIM HAGOYIM OR  FOCUS YOUR ZEAL ON THEM! AND DON'T BE TWO-FACED TOWARD ME!


text:
Become as I am, because I also became as you are, Achim B'Moshiach.  I implore you.  You did me no wrong.


text:
And you know that it was due to chulshat habasar <n>weakness of the flesh</n> that I first preached the Besuras HaGeulah to you,


text:
and your nissayon <n>trial</n> in my basar you did not despise nor did you loathe but as a malach Hashem you received me, as Moshiach Yehoshua.


text:
Where then is your birkat Shomayim <n>blessedness</n>?  For I testify to you that if possible, having torn out your eynayeem <n>eyes</n>, you would have made a mattanah <n>gift</n> of them to me.


text:
They <n>the mohalim haGoyim</n> are zealously courting you but not in a good way; rather, they desire to cut you off and shut you out, in order that you may be zealous of them.


text:
Now it is tov ma'od to be zealous in a good thing all the time, and not only during my presence with you.


text:
would that I were present with you just now and could change my tone, because I am baffled with you. RAV SHA'UL IS MEDAMEH <n>DRAWING AN ANALOGY</n>; A MIDRASH ON THE SHNEI BANIM OF AVRAHAM AVINU WARNING THE GALATIANS THAT THEY MUST BE BORN FREE, BORN OF THE YERUSHALAYIM ABOVE, BORN ACCORDING TO THE RUACH HAKODESH, NOT MERELY BORN ACCORDING TO THE FLESH, BUT THEY MUST BE BORN ACCORDING TO THE PROMISE, IF THEY ARE TO SHARE THE NACHALAH <n>INHERITANCE</n> OF THE BERIT <n>COVENANT</n> OF AVRAHAM AVINU AND THE COMMUNITY OF THE CITY OF THE BRIT CHADASHA, THE YERUSHALAYIM ABOVE--BUT DO YOU GOYIM UNDERSTAND THE BAT CHORIN, THE YERUSHALAYIM ABOVE, AND DEROR IN MOSHIACH?


text:
For the Torah says that Avraham Avinu had shnei banim <n>two sons</n>, one of haAmah <n>the slave woman</n> and one of the hofshiyah <n>free woman</n>.


text:
But the one of the slave woman has been born according to the basar, and the one of the free woman has been born through the havtachah <n>promise</n>.


text:
Now these things can be taken derech mashal <n>figuratively</n>; for these are two beritot <n>covenants--see 3:17</n>, one from Mount Sinai bearing banim for avdut <n>slavery, bondage</n>: this is Hagar.


text:
Now, Hagar is the Mount Sinai in Arabia; and corresponds to the Yerushalayim of now, for she is in avdut with her banim.


text:
But the Yerushalayim above is a bat chorin <n>daughter of freedom</n>, haEm lechulanu <n>the Mother of us all--TEHILLIM 87:5-6; SHEMOT 25:40; YESHAYEH 49:20f; 54:1-13</n>.


text:
For it has been written, RANNI AKARAH LO YALADAH PITZCHI RINNAH V'TZAHALI LO CHALAH KI RABBIM BENEI SHOMEMAH MIB'NEI VE'ULAH <n>"Sing/rejoice, O barren, the one not giving birth, break forth into song and shout for joy, the one not suffering birth pains; because more are the children of the desolate woman than the one having the husband" YESHAYEH 54:1</n>.


text:
But just as at that time the one born according to the basar was bringing redifah <n>persecution</n> on the one born according to the Ruach haKodesh, so it is now also.


text:
But what does the Kitvei haKodesh say? GARESH HA'AMAH HAZOT V'ES B'NAH KI LO YIRASH BEN-HA'AMAH HAZOT IM BENI <n>"Cast out the slave woman and her son, for never will the son of the slave woman inherit with my son, the son of the free woman" BERESHIS 21:10</n>


text:
Therefore, Achim B'Moshiach, we are not Bnei haAmah <n>Sons of the Slave Woman</n> but Bnei haHofshiyah <n>Sons of the Free Woman</n>.


text:
For this deror <n>freedom</n>, Moshiach freed us; stand fast, therefore, and be not again bound by an ol <n>yoke</n> of avdut <n>slavery</n>.


text:
Hinei! I, Sha'ul, say to you, that if you Goyim undergo the bris milah, Moshiach will profit you nothing [3:12-14].


text:
And I testify again to every one of you undergoing bris milah that such is chal <n>placed under obligation</n> to do the whole Torah.


text:
You who want to be YITZDAK IM HASHEM <n>"justified with G-d"</n> by chumra <n>legalism</n>, by chukim of the Torah are estranged from Moshiach, you fell from the Chen v'Chesed Hashem.


text:
For in Moshiach Yehoshua neither bris milah is of any force nor the lack of it, but emunah working through ahavah <n>agape</n>.


text:
I have bittachon in you in Adoneinu that nothing other you will think, but the one troubling you will bear the judgement, whoever he may be.


text:
But if I preach [to Goyim] the bris milah, Achim B'Moshiach, why am I still being persecuted? In that case, the michshol <n>stumbling block</n> of [Moshiach's] Aitz <n>3:12-14; DEVARIM 21:23</n> has been abolished.


text:
For, Achim B'Moshiach, you were called for Cherut <n>Freedom</n>; only use not the Cherut for a pretext for the basar, but, through ahavah <n>agape</n>, minister to one another as avadim <n>servants</n>.


text:
For the entire Torah has been summed up in one word: V'AHAVTA L'RE'ACHA KAMOCHA <n>"Love your neighbor as yourself" VAYIKRA 19:18</n>.


text:
But if you bite and devour one another, beware lest you be consumed by one another.  A FINAL WORD TO THE TRUE BA'AL TESHUVA IN MOSHIACH: MUSSAR <n>ETHICAL CONDUCT</n> IS LEARNED BY WALKING IN THE RUACH HAKODESH AND NOT THE BASAR <n>THE OLD NATURE OF FALLEN HUMANITY</n>, SINCE THE MOSHIACH HAS COME AND THE RUACH HAKODESH HAS COME, THE TURNING OF THE AGES IS HERE, AND THE GOYIM SHOULD REALIZE THAT THEY ARE NOT NOW UNDER THE AGE OF THE TORAH; THE BRIT CHADASHA MAKES POSSIBLE A NEW SPIRITUAL DIMENSION OF TORAH OBEDIENCE IN MOSHIACH AND IN THE RUACH HAKODESH <n>YIRMEYAH 31:33</n>--BUT DO YOU GOYIM UNDERSTAND THE DIFFERENCE BETWEEN THE P'RI OF THE RUACH HAKODESH AND THE MA'ASEI HABASAR?


text:
For the basar desires against the Ruach haKodesh, and the Ruach haKodesh desires against the basar <n>for these oppose each other</n> with the result that the things you wish you cannot do <n>Rom.7:7-25</n>.


text:
Now the ma'asei habasar are manifest, dehainu <n>being:</n> zenut <n>fornication</n>, tum'ah <n>impurity</n>, zimmah <n>licentiousness</n>,


text:
avodah zarah <n>idolatry</n>, kashefanut <n>sorcery, witchcraft</n>, eivot <n>enmities</n>, merivah <n>strife</n>, kinah <n>jealousy</n>, rogez <n>anger</n>, anochiyut <n>selfishness</n>, machalokot <n>dissensions</n>, kitot <n>sects</n>,


text:
tzarut ayin <n>envyings</n>, shichrut <n>drunkenness</n>, holelut <n>carousing</n> and things like these, of which I tell you beforehand, as I said previously, that the ones practicing such things will not receive the nachalah <n>inheritance</n> of the Malchut Hashem.


text:
But the p'ri of the Ruach haKodesh is ahavah <n>agape</n>, simcha, shalom, zitzfleisch, nedivut, chesed, ne'emanut,


text:
anavah, shlitah atzmi...<n>would you not agree?</n> against these things there is no isser <n>proscription in the Torah</n>.


text:
But the ones of Moshiach Yehoshua have pierced and put to death on the Aitz <n>DEVARIM 21:23</n> the basar with its teshukot and its ta'avot.


text:
If we live by the Ruach haKodesh, we should stay in line with the Derech haYashar <n>Straight Way</n> of the Ruach haKodesh.


text:
Let us not become ba'alei ga'avah <n>conceited, haughty persons</n>, provoking one another, envying one another.


text:
Achim B'Moshiach, if indeed a man is overtaken in some averah, you ones with ruchniyus restore such a one in a spirit of anavah, watching out for yourself lest also you come under nissayon <n>temptation</n>.


text:
But let each man prove his own ma'aseh and then in his own ma'asim rather than in that of his re'a <n>neighbor</n> he will find kavod.


text:
And let the one being taught limudei kodesh <n>sacred studies</n> in the Kitvei haKodesh share in all good things with his mashpia <n>instructor</n><n>II Tim.3:14 OJBC</n>.


text:
For the one sowing to the basar of himself, of the basar will reap churban <n>destruction</n>; but the one sowing to the Ruach haKodesh, of the Ruach haKodesh will reap Chayyei Olam.


text:
Now let us not lose chozek in doing Gemilut Chasadim, for BE'ITO <n>"in its season" TEHILLIM 1:3</n> we will reap, if we faint not.


text:
Therefore, then, as we have opportunity, we should do ma'asim tovim towards all, and especially towards the Bnei Beis haEmunah.


text:
As many as crave to be good preeners in the basar <n>Rom.2:29</n>, these compel you <n>Goyim</n> to undergo bris milah; they <n>the mohalim of Goyim</n> do so only to avoid suffering redifah <n>persecution</n> for the Aitz of Moshiach <n>DEVARIM 21:23</n>.


text:
For not even those of the party of the bris milah are shomer mitzvot themselves; they <n>the mohalim of Goyim</n> want you <n>Goyim</n> to undergo bris milah for the purpose of boasting in your basar!


text:
But may it not be to me to boast, except in the Aitz <n>DEVARIM 21:23</n> of Moshiach Yehoshua Adoneinu, through whom the Olam Hazeh has been pierced and put to death to me, and I have been pierced and put to death to the Olam Hazeh. A FINAL WARNING TO THE GOYIM NOT TO ABROGATE FROM OR ABSCOND WITH THE AVODAS KODESH OF THE AM KADOSH, ESPECIALLY THE BRIS MILAH, SINCE, AFTER ALL, FOR THE GOYIM, THE ONLY THING THAT MATTERS IS A "BRIS MILAH" EXCISION OF THE "BASAR" <n>THE FALLEN NATURE OF MAN DUE TO CHET KADMON'S ENTRANCE INTO OLAM HAZEH</n>; FURTHERMORE, AT THE TURNING OF THE AGES, IN MOSHIACH, THIS ESCHATOLOGICAL BRIS MILAH IS ACCOMPLISHED, FOR YEHUDIM AND GOYIM ALIKE, BY A "BRIS MILAH" EXCISION OF TESHUVAH AND HALEDAH HACHADASHAH <n>NEW BIRTH</n> AND HITKHADESHUT <n>REGENERATION</n> OF THE RUACH HAKODESH <n>COL.2:11-15</n>; THIS DOCTRINE IS DIRECTED TOWARD GOYIM PLAGUED BY MOREI SHEKER AND DOES NOT CONTRADICT THE TORAH OF MATTITYAHU CHAPTER 23, WHERE MOSHIACH ISSUES A CHEREM <n>BAN</n> AGAINST HITBOLELUT <n>ASSIMILATION</n> AND MINUT <n>APOSTASY</n> FROM THE TORAH OF MOSHE RABBENU IN LINE WITH ACTS 21:21-25, WHERE MOSHIACH'S SHLIACH SHA'UL IS SHOWN TO BE INNOCENT OF THE CHARGE OF TEACHING YEHUDIM TO ABANDON THE BRIS MILAH OR THE FRUM OBSERVANCE OF THE TORAH; THIS LETTER IS WRITTEN TO GOYIM BY A FRUM RABBI WHO, IT SHOULD BE REMEMBERED, TAUGHT THE JEWISH TIMOTIYOS TO UNDERGO THE BRIS MILAH <n>ACTS 16:3</n> AND HAS THE HIGHEST RESPECT FOR THIS AND OTHER MINHAGIM OF THE ORTHODOX JEWISH FAITH; YET RAV SHA'UL KNOWS THESE THINGS HAVE NO SAVING EFFICACY AND SHOULD NOT BE IMPOSED ON GOYIM, ESPECIALLY BY MOREI SHEKER <n>FALSE TEACHERS</n>


text:
And as many as stay in line with the Derech haYashar <n>Straight Way</n> of these divrei torah, Shalom Hashem and Chesed Hashem be upon them, and upon the Yisroel of Hashem.


text:
For the rest, let no one give me any more tzoros; for I bear in my basar the chabburot haYehoshua <n>wounds/stripes of Yehoshua--YESHAYEH 53:5</n>.  FINAL BERACHAH FROM MOSHIACH'S SHLIACH SHA'UL


text:
Achim B'Moshiach, the Chen v'Chesed Hashem of Rebbe, Melech HaMoshiach Yehoshua Adoneinu be with your neshamah.  Omein.


text:
Sha'ul a Shliach of Rebbe, Melech HaMoshiach Yehoshua by the ratzon Hashem to the kedoshim who are in Ephesus, and who are haNe'emanim in Rebbe, Melech HaMoshiach Yehoshua;


text:
Chen v'Chesed Hashem to you and shalom from Elohim Avinu and  Rebbe, Melech HaMoshiach Adoneinu Yehoshua. THE BERAKHOT OF THE GEULAH B'MOSHIACH


text:
Baruch hu Adonoi Avi Adoneinu Rebbe, Melech HaMoshiach Yehoshua, who has bestowed on us every birkat hanefesh in Shomayim in Moshiach,


text:
just as he picked us out to be part of Hashem's Bechirim <n>Chosen Ones</n> before the hivvased tevel <n>foundation of the world</n>, that we should be kedoshim and without mum <n>defect, Vayikra 22:20</n> before him.  In ahavah [Vayikra 11:44; 20:7; Shmuel Bais 22:24; Tehillim 15:2]


text:
having provided the yi'ud merosh <n>predestination</n> for us to be chosen as adopted bnei brit through Rebbe, Melech HaMoshiach Yehoshua to himself, according to the chafetz of his ratzon,


text:
to the tehilat kavod of the Chen v'Chesed Hashem of him by which he freely favored us in the Moshiach HaAhuv.


text:
In him we have the pedut <n>redemption, personal Geulah release on payment of ransom</n> through the [kapparah] dahm of Moshiach, the selichat chatoteinu, according to the osher of the Chen v'Chesed Hashem of him,


text:
having made hitgalut to us the raz of his ratzon, according to the chafetz of his ratzon, which Hashem purposed in Moshiach


text:
for a pakuddat Hashem <n>stewardship of G-d</n>, a plan for the fullness of time, gathering up all things in Moshiach, both the things in Shomayim and the things on ha'Aretz in him.


text:
In Moshiach we have also obtained a nachalah <n>alloted inheritance, Tehillim 16:5-6</n>, having been predestined according to the tochnit Hashem <n>purposeful and willed plan of G-d</n>, who works all things after the counsel of his ratzon,


text:
to the end that we who were HaRishonim to have tikvah in Rebbe, Melech HaMoshiach should be to the tehilat kevod of him.


text:
In Moshiach you also, having heard the message of HaEmes, the Besuras HaGeulah of Yeshu'at Eloheinu which is yours--having also had emunah, you received your chotam <n>seal</n> in Moshiach with the Ruach Hakodesh of havtachah,


text:
who is bestowed as an eravon <n>pledge</n> of our nachalah <n>alloted inheritance, Tehillim 16:5-6</n>, with a view to the Geulah of Hashem's own possession, to the tehilat kevod of him. THE TEFILLAH OF RAV SHA'UL


text:
Because of all of this, I, too, having heard of the emunah in Rebbe, Melech HaMoshiach Adoneinu Yehoshua which is yours, and having heard of your ahavah <n>agape</n> for all the kedoshim,


text:
that Hashem of Rebbe, Melech HaMoshiach Adoneinu Yehoshua, the Avi Hakavod, may give to you a ruach of chochmah and hitgalut in the da'as of Moshiach.[Shemot 28:3; Yeshayah 11:2]


text:
It is my tefillah that the eynayim of your levavot may be  enlightened so that you may have da'as of what is the tikvah of his keri'ah <n>his summons from Shomayim</n>, what is the osher of the kavod of his nachalah in the kedoshim,


text:
and what is the surpassing gedulat hagevurah <n>greatness of his power</n> to us who have emunah, according to the working of the ko'ach of his might [Yeshayah 40:26]


text:
which he exerted in Rebbe, Melech HaMoshiach, when he raised him in Moshiach's Techiyas HaMesim, having seated him at his yad yamin in Shomayim,


text:
far above all rule and authority and power and dominion, and every name that is named, not only in the Olam Hazeh but also in Olam Habah.


text:
And Hashem subordinated all things under the feet of Moshiach and gave him as Rosh over all things to the Brit Chadasha Kehillah,


text:
which is HaGuf HaMoshiach, [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11] the melo <n>plentitude</n> of him, who fills all in all.


text:
in which you amol <n>formerly</n> fier zich <n>comported oneself</n>, according to the course of the Olam Hazeh, according to the Sar of the authority of the air [the Samekh Mem, Hasatan, teivel, the devil], the ruach now working in the bnei haMeri <n>sons of Rebellion</n>.


text:
Among them we too all formerly conducted ourselves in the ta'avot of our basar, following the lusts of the flesh and of the machshavot <n>thoughts</n>, and we were by nature yeladim of the Charon Af Hashem, as also the rest.


text:
even when we were niftar in our pesha'im, he made us alive together with Rebbe, Melech HaMoshiach <n>by the unmerited Chen v'Chesed Hashem you have been delivered in your personal Geulah and the Yeshu'at Eloheinu</n>, [Tehillim 103:12]


text:
and raised us up with Moshiach and seated us with him in Shomayim in Rebbe, Melech HaMoshiach Yehoshua,


text:
in order that, in the Olam HaBah, he might display the surpassing osher of the Chen v'Chesed Hashem of him in chesed toward us in Rebbe, Melech HaMoshiach Yehoshua.


text:
For by unmerited Chen v'Chesed Hashem you have been delivered from Hashem's Din <n>Judgment</n> and granted a share in the Geulah <n>Redemption</n>, through emunah; and this is not an ainfal of yourselves, it is a matnat Hashem <n>gift of G-d</n>;


text:
not the result [of the zchus <n>merit</n>] of being Torah and mitzvot observant [Acts 15:1; Gal.5:3-4], so that before Hashem no man should be a ravrevan <n>boaster, braggart</n>. [Devarim 9:5]


text:
For we are his masterpiece, having been created in Moshiach Yehoshua for ma'asim tovim, which Hashem prepared beforehand, that we should walk our derech in them. [Yeshayah 29:23; 42:7; 60:21;]  ACHDUT IN REBBE, MELECH HAMOSHIACH ADONEINU, MOREINU, V'RABBEINU


text:
Therefore, have zikaron that formerly you, the Goyim in the flesh, who are called "arelim" <n>uncircumcised ones</n> by the ones being called "nimolim" <n>circumcised ones</n>--which is a Bris Milah performed in the flesh by human hands--


text:
have zikaron that you were at that time bazunder <n>unrelated and separate</n> from Rebbe, Melech HaMoshiach, having been alienated from the torat haEzrakhut <n>the citizenship</n> in the Am Berit, from Yisroel, zarim <n>strangers</n> to the Beritot HaHavtacha, farfalen <n>lost</n> and having no tikvah <n>hope</n> and without G-d in the Olam Hazeh. [Yeshayah 14:1; 65:1]


text:
But now in Rebbe, Melech HaMoshiach Yehoshua, you, who formerly where in the outermost courts, have been brought near by the kapparah of the dahm of Moshiach.


text:
For Moshiach himself is our arbitrating shalom, who made the Shneym into Echad, having broken down the barrier of the Mechitzah, the Eyvah, in the basar of Moshiach,


text:
the chok <n>decree/law</n> of mishpatim in ordinances having annulled that the Shneym he might create in himself into Adam Chadash Echad, arbitrating shalom,


text:
and that Moshiach might bring the ritztzuy <n>reconciliation, cessation of enmity</n>, reconciling to Hashem the Shneym into one gufaniyut <n>corporeality</n> [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11] through the Moshiach's aitz, having put to death the Eyvah by it.


text:
And having come, Moshiach preached shalom to you, the ones in the outermost courts, and shalom to the ones near; [Tehillim 148:14; Yeshayah 57:19]


text:
because through Moshiach we both have HaSha'ar laHashem <n>gate to approach G-d's presence, access of the tzaddikim --Tehillim 118:20</n> by one Ruach Hakodesh to Elohim HaAv.


text:
Therefore, then, no longer are you zarim and aliens, but you are fellow citizens of the kedoshim and bnei bayit members of the household of G-d,


text:
having been built upon the yesod <n>foundation</n> of the Shluchim and Nevi'im, Rebbe, Melech HaMoshiach Yehoshua himself being the ROSH PINAH <n>Tehillim 118:22</n>,


text:
in whom all the binyan <n>edifice</n>, being fitly joined together, grows into a Heikhal Kadosh b'Hashem,


text:
if indeed you heard of the pakuddat Hashem of the Chen v'Chesed Hashem having been given to me for you,


text:
that according to hitgalut there was made known to me the sod of the raz, as I wrote before in brief,


text:
as to which you are able by reading to have binah of my haara <n>insight) into the Sod HaMoshiach [the Secret of Moshiach</n>


text:
of which in other dorot was not made known to the bnei Adam as it has now been made hitgalut to Rebbe, Melech HaMoshiach's Shluchim and Nevi'im HaKedoshim in the Ruach Hakodesh,


text:
namely, that the Nations are fellow bnei HaYerushsha <n>heirs</n> of the nachalah <n>alloted inheritance, Tehillim 16:5-6</n> and joint evarim of HaGuf HaMoshiach [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11] and joint partakers of the havtachah <n>promise</n> in Rebbe, Melech HaMoshiach Yehoshua through the Besuras HaGeulah, [Yechezkel 47:22]


text:
of which I became a keli kodesh <n>minister</n> according to the matnat Hashem of the Chen v'Chesed of G-d having been bestowed upon me, according to the working of his gevurah.


text:
To me, the less than the least of all kedoshim, was given this Chen v'Chesed Hashem, to preach to the Goyim the unsearchable osher of Rebbe, Melech HaMoshiach,


text:
and to shed light on what is the pakuddat Hashem of the Sod  that was meOlam nistar <n>hidden</n> in Hashem, who created all things,


text:
in order that the many-faceted Chochmah Hashem might be made known now to the rulers and the authorities in Shomayim through the Rebbe, Melech HaMoshiach's Brit Chadasha Kehillah.


text:
This was in accordance with the tochnit Hashem <n>purposeful and willed plan of G-d</n> for the Olamim <n>Ages</n>, which he implemented in Rebbe, Melech HaMoshiach Yehoshua Adoneinu,


text:
in whom we have boldness and HaSha'ar laHashem <n>gate to approach G-d's presence, access of the tzaddikim --Tehillim 118:20</n> in bittachon through emunah in him.


text:
Therefore, I ask you not to lose chozek concerning my tzoros on your behalf, which is for your kavod. CHOCHMAH, BINAH, AND DA'AS OF THE AHAVAH OF REBBE, MELECH HAMOSHIACH


text:
that he may grant you according to the osher of his kavod to become mightily empowered through his Ruach Hakodesh in the inner man;


text:
so that Moshiach may make his maon in your levavot through emunah, being rooted and grounded in ahavah,


text:
that you may be able to have binah, together with all the kedoshim, what is the breadth and length and height and depth [Iyov 11:8,9; Tehillim 103:11]


text:
and to have da'as of the ahavah of Rebbe, Melech HaMoshiach, which ahavah surpasses da'as, in order that you may be filled to all the  melo <n>plentitude</n> of Hashem.


text:
Now to the One who is able to do exceedingly abundantly, beyond all that we ask or think, according to the ko'ach working in us. [Melachim Alef 3:13]


text:
To him be kavod in the Brit Chadasha Kehillah and in Rebbe, Melech HaMoshiach Yehoshua, bekhol hadorot l'Olam va'ed.  Omein.


text:
Therefore I impart chizzuk <n>strengthening</n> to you, I, the prisoner of Rebbe, Melech HaMoshiach Adoneinu, and I admonish you to walk and fier zich <n>comport oneself</n> in your derech in a manner worthy of the keri'ah by which you were called,


text:
with all anavah <n>humility</n> of mind and meekness, with savlanut <n>long-suffering</n>, showing forbearance to one another in ahavah,


text:
as there is one guf <n>body</n> [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11 and one Ruach Hakodesh, as also you were called in one tikvah <n>hope</n> of your ke'riah:


text:
one G-d and Avi-khol <n>Father of all</n>, who is over all and through all and in all. [Devarim 6:4; Zecharyah 14:9]


text:
But to each of us was given the Chen v'Chesed Hashem according to the measure of the Matnat HaMoshiach.


text:
Therefore it says, ALITA LAMMAROM SHAVITA SHEVI LAKACHTA MATANOT <n>"You ascended to the height you led captive, you received gifts"--Tehillim 68:19 [68:18]</n>, he has led captive a host of captives, he had brought matanot to bnei Adam.


text:
Now if he "ASCENDED" what can it mean except that also he descended into the lower parts of ha'aretz?


text:
The One who descended is himself also the One having ascended far above all the Shomayim, that he might fill all things. [Mishle 30:1-4]  ON THE AVODAS KODESH MINISTRY OF THE BRIT CHADASHA KEHILLAH;    ON THE ACHDUT <n>UNITY</n> OF MOSHIACH AND HAGUF HAMOSHIACH ON HA'ARETZ, THE BRIT CHADASHA KEHILLAH


text:
And he gave some to be shluchim, and some nevi'im, and some gifted to be used in Kiruv efforts for Rebbe, Melech HaMoshiach, and some supervising mashgichim ruchaniyim <n>spiritual overseers</n> who are ro'im and morim in the kehillah,


text:
for the equipping of the kedoshim for the work of avodas kodesh ministry, to the building up of HaGuf HaMoshiach [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
until we all attain to the achdus <n>unity</n> of the emunah and at the da'as of the Ben HaElohim, at the Bnei Chayil maturity, to the measure of the stature of the melo of Rebbe, Melech HaMoshiach.


text:
In this way, we are no longer olalim <n>infants</n> tossed by waves and carried around by every wind of limmud <n>instruction</n>, by the cunning of bnei Adam, with craftiness leading to the scheming of remiyah <n>deceit</n> and madduchei shav <n>delusion</n>; [Yeshayah 57:20]


text:
but telling HaEmes in ahavah, let us grow up in every respect unto him who is the Rosh, Rebbe, Melech HaMoshiach,


text:
from whom all HaGuf HaMoshiach [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]--being fitly joined together and being united in an aggudas by that which every joint contributes according to each part's proper working process--  promotes the growth of HaGuf HaMoshiach in building itself up in ahavah.


text:
This therefore I say and give solemn edut in Rebbe, Melech HaMoshiach Adoneinu: no longer are you to fier zich <n>comport oneself</n> in your derech as also the Goyim walk, in the futility of their machshavot <n>thoughts</n>,


text:
their binah <n>understanding</n> being in choshech, having been alienated from the life of Hashem because of the ignorance existing in them, because of the KESHI <n>stubbornness, hardness DEVARIM 9:27</n> of their levavot, [Devarim 29:4]


text:
who, having put away remorse, gave themselves over to zimah <n>lewdness</n> for the practice of every kind of tumah with chamdanut.


text:
if indeed you heard about him and took shiurim in him, as HaEmes is in Yehoshua.  ON THE NEED FOR TESHUVA AND HITKHADESHUT <n>REGENERATION</n> AND "CHANGING CLOTHES IN MOSHIACH" SO THAT WE ABANDON NOT ONLY LASHON HORA BUT THE UNREGENERATE SELF AND ARE PERSONALLY TRANSFORMED IN REBBE, MELECH HAMOSHIACH FOR THE YOM HAGEULAH <n>THE DAY OF REDEMPTION</n>


text:
For the torah you received was that you must disrobe from your former derech of your old self, the one being corrupted according to the ta'avot of remiyah <n>guile, deceit</n> [Yirmeyah 17:9]


text:
and to enrobe yourself in the Adam HeChadash <n>the new humanity</n> having been created according to the demut Hashem in tzidkat Eloheinu and in the kedushah of HaEmes.


text:
Therefore, disrobed from Sheker, let us speak HaEmes, each one with his re'a <n>neighbor</n>, because we are evarim one of another. [Tehillim 15:2; Vayikra 19:11; Zecharyah 8:16] AL TIFTAH PEH L'SATAN <n>"DO NOT GIVE THE ADVERSARY AN OPENING"</n>


text:
Let the one stealing no longer be a ganav, but rather let  the ganav get a parnasah and toil with his own hands at something beneficial, that he may have something to share with the one who is nitzrach <n>needy</n>.


text:
Let no lashon hora proceed out of your peh, but only a dvar that is tov, for edification in accordance with the need, that it may mediate Chen v'Chesed Hashem to the ones hearing.


text:
And do not grieve the Ruach Hakodesh of Hashem, by whom you were sealed for the Yom HaGeulah. [Yeshayah 63:10]


text:
Let all merirut lev <n>bitterness</n> and ka'as and wrath and clamor and lashon hora be removed from you, with all resha.


text:
And have chen v'chesed <n>graciousness</n> with another.  Be kind, tender hearted, forgiving each other, as also Hashem in Rebbe, Melech HaMoshiach forgave you.


text:
and fier zich <n>comport oneself</n> in your derech in ahavah, as also Rebbe, Melech HaMoshiach had ahavah for us and gave himself up on behalf of us as a korban and zevach to Hashem for a RE'ACH HANNICHOACH <n>"a pleasant aroma" Bereshis 8:21</n>.


text:
But do not let zenut <n>fornication</n> or anything tumah or chamdanut even be named among you, as is proper for kedoshim.


text:
And also let there be nothing that is an ERVAT DAVAR <n>indecent thing</n> or the tipshus or foolish talking of letzim or coarse jesting or shtiklech, which are not fitting, but rather hodayah <n>thanksgiving</n>.


text:
For of this you have da'as vada <n>with certainty</n>, that every zoneh <n>fornicator</n> or impure person or covetous person <n>chamdanut is avodah zarah, avodah elilim</n> does not have a nachalah in the Malchut of Rebbe, Melech HaMoshiach and of Hashem.  TO WALK THE DERECH OF YELADIM OF HAOHR


text:
Let no one deceive you with empty dvarim. For, because of these things the Charon Af Hashem comes upon the bnei haMeri <n>sons of Rebellion</n>.


text:
For you were once Choshech, but now you are Ohr <n>Light</n> in Hashem. Fier zich <n>comport oneself</n> in your derech as yeladim of HaOhr.


text:
And do not involve yourself in the ma'asei haChoshech <n>works of darkness</n>, those works without p'ri; but rather even expose them.


text:
For as to the things being done by them under cover of secrecy, it brings bushah and is a bizayon <n>disgrace</n> even to speak of them.


text:
for everything becoming visible is HaOhr <n>Light</n>; therefore here is the meaning of these words, KUMI, <n>"Rise up!" YESHAYAH 51:17; 60:1</n>, sleeper, AND ARISE FROM THE MESIM, <n>YESHAYAH 26:19</n> AND Moshiach WILL SHINE ON YOU <n>YESHAYAH 60:1-2</n>. [Yeshayah 26:19; 60:1; Malachi 4:2]


text:
Therefore, fier zich <n>comport oneself</n> in your derech with a careful walk, not as kesilim but as chachamim,


text:
And do not become shikker with schnaps, in which is dissipation, but be filled with the Ruach Hakodesh, [Vayikra 10:9; Mishle 20:1; Yeshayah 28:7]  A WORD TO THE CHAZZANIM AND MESHORORIM <n>SINGERS</n> CALLING FOR ZEMIROS <n>SHABBOS TABLE SONGS</n> AND NUSACH HATEFILLAH <n>PRAYER CHANTS</n> IN THE RUACH HAKODESH


text:
speaking to one another in Tehillim and shirim and hymns and neshamah niggunim miRuach Hakodesh <n>soul melodies from the Ruach Hakodesh</n>, singing and making melody in your levavot to Adonoi, [Tehillim 27:6]


text:
giving todot always for everything to Eloheinu, even Avinu b'Shem Rebbe, Melech HaMoshiach Yehoshua [Iyov 1:21; Tehillim 34:1]


text:
because a ba'al is rosh of the isha as also Rebbe, Melech HaMoshiach is rosh of the Brit Chadasha Kehillah, being himself the Moshi'a <n>Savior</n> of HaGuf HaMoshiach. [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
But as the Brit Chadasha Kehillah is accountable to Rebbe, Melech HaMoshiach, so also the nashim should be to their ba'alim in everything.


text:
Ba'alim, have ahavah for your nashim, as also Rebbe, Melech HaMoshiach has ahavah for the Brit Chadasha Kehillah and gave  himself up on behalf of her,


text:
that he might bring her to kedusha, having given her tohorah <n>purification</n> by the tevilah of the mayim in the dvar,


text:
that he might present to himself [as a kallah] the Brit Chadasha Kehillah in all her kavod TAMIM <n>unblemished, SHEMOT 12:5; VAYIKRA 22:20; YESHAYAH 53:7-9</n> and without wrinkle or any such things, but that she may be kedoshah and without blemish.  FINAL DIVREI TORAH ON SHALOM BAYIS


text:
So also the ba'alim ought to show ahavah for their own nashim as their own gufim; [Bereshis 2:23-24] the one with ahavah for his own isha has ahavah for himself,


text:
for no one ever had sin'as chinom for his own basar but nourishes and cherishes it, just as Rebbe, Melech HaMoshiach also does the Brit Chadasha Kehillah,


text:
because we are evarim of HaGuf HaMoshiach. [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11]


text:
AL KEN YA'AZAV ISH ES AVIV V'ES IMMO V'DAVAK BE'ISHTO V'HAYU LEVASAR ECHAD  <n>"Because of this a man will leave his father and his mother and will be joined to the wife of him and the two will be one basar."</n> [Bereshis 2:24]


text:
This is a sod hagadol, but I am referring to Rebbe, Melech HaMoshiach and the Brit Chadasha Kehillah. [Shir HaShirim 3:6-4:12; Bereshis 2:23,24; 24:1-7; 41:45; 47:18; Shemot 2:21; Ruth 1:16-17; 3:9]


text:
Each of you, however, should show ahavah for his isha as himself, and an isha should kabed es haba'al <n>respect, honor the husband</n>.


text:
KAVED ES AVICHA V'ES IMMECHA [SHEMOT 20:12; DEVARIM 5:16], <n>which is the mitzvah harishonah with a havtacha</n>,


text:
And, Avot, do not provoke your yeladim to ka'as, but nurture them in the musar of Hashem and his tokhechah <n>reproof</n>. [Bereshis 18:19; Devarim 6:7; Mishle 13:24; 22:6]


text:
Avadim <n>servants</n>, serve with mishma'at <n>obedience</n> your adonim according to the basar B'YIR'AH <n>"with fear"</n> and BIRA'DAH <n>"with trembling"</n> [TEHILLIM 2:11] with your levavot of erlichkeit <n>sincerety</n> as to Rebbe, Melech HaMoshiach,


text:
not with eye service as men-pleasers, being mehaneh to bnei Adam, but as avadim <n>servants</n> of Rebbe, Melech HaMoshiach, doing the ratzon Hashem  from your levavot.


text:
having da'as that whatever ma'aseh tov each one does, this he will receive back from Hashem, whether he is an eved or a Ben Chorim.


text:
And, adonim, do the same things to them, forbearing threatening, having da'as that both their and your Adon is in Shomayim, and ein masso panim im Hashem <n>there is no partiality with Hashem</n>. [Iyov 31:13,14]


text:
For the rest, be continually empowered in the ko'ach of Hashem and in the oz of his gevurah. [Tehillim 27:14] MUKHAN UMEZUMAN <n>"BEHOLD, I AM READY AND SPIRITUALLY PREPARED"</n>; AGAINST THE SITRA AHRA <n>POWERS OF EVIL AND DARKNESS</n>


text:
Put on the whole armor of Hashem for you to be able to stand against the nechalim <n>schemes, wiles, evil plots</n> of Hasatan.


text:
Because we are not wrestling against basar vadahm, but against the rulers, against the authorities, against the powers of the choshech of the Olam Hazeh, against the kokhot ruchaniyim ra'im in Shomayim.


text:
Therefore, take up the whole armor of Hashem, that you may be able to withstand in the Yom HaRah and, having done all, to stand.


text:
Stand, therefore, having girded your waist with HaEmes and having put on the breastplate of Tzedek, [Yeshayah 11:5; Tehillim 132:9; Yeshayah 59:17]


text:
and having put as shoes on your feet that which makes you ready to be a maggid of the Besuras HaGeulah. [Yeshayah 52:7]


text:
With all these things, take up the shield of emunah, by which you will be able to quench all the flaming darts of harah <n>the evil one</n>;


text:
and take the helmet of yeshu'a and the cherev of the Ruach Hakodesh, which is the dvar Hashem. [Yeshayah 59:17; 49:2]


text:
Daven in the Ruach Hakodesh always with all tefillos and techinnah <n>supplication</n>.  To that end keep shomer and always persevere in techinnah for the kedoshim;


text:
and for me also, that to me may be given utterance in opening my mouth in boldness to make known the Sod HaBesuras HaGeulah,


text:
on behalf of which I am an emissary in chains, that in it I may be bold as it is necessary for me to speak.


text:
But that you may also know my affairs, and what I am doing, Tychicus the Ach b'Moshiach and chaver and keli kodesh <n>minister</n> who is ne'eman in Hashem,


text:
whom I sent to you for this very reason, that you may have da'as of the things concerning us and he may impart chizzuk <n>strengthening</n> to your levavot.


text:
Shalom to the Achim b'Moshiach, and ahavah with emunah from Elohim HaAv and Rebbe, Melech HaMoshiach Adoneinu Yehoshua.


text:
Chen v'Chesed Hashem be with all the ones who have ahavah for Rebbe, Melech HaMoshiach Adoneinu with an incorruptible ahavah.


text:
From Sha'ul and Timotiyos, servants of Rebbe, Melech  HaMoshiach Yehoshua;  To all the kedoshim in Rebbe, Melech HaMoshiach Yehoshua who are in the city of Philippi with the supervising mashgichim ruchaniyim <n>spiritual overseers, zekenim, mivakkerim, supervisors</n> and the klei kodesh <n>ministers</n>, the ministering messianic shammashim.


text:
Chen v'chesed Hashem and shalom Hashem from Elohim Avinu and Adoneinu Rebbe, Melech HaMoshiach Yehoshua.  MOSHIACH'S SHLIACH AND HIS TEFILLAH FOR THE KEHILLAH IN PHILIPPI [A ROMAN COLONY LOCATED IN MACEDONIA WHICH IS IN THE BALKAN PENINSULA, NORTH OF ANCIENT GREECE, AND IS WHERE RAV SHA'UL WAS LED ALSO TO THESSALONICA AND BEREA AND TO HIS MINISTRY THERE (SEE ACTS 16:9-17:13]; HIS HANACHA <n>PREMISE</n> IS THAT HASHEM HAS BEGUN A MITZVAH IN THE PHILIPPIANS; HIS DIYUK <n>LOGICAL CONCLUSION</n> IS THAT HASHEM WILL COMPLETE IT


text:
always in every tefillah of mine on behalf of all of you, davening with simcha, making techinah <n>supplication</n>


text:
in view of your devekut Hashem, your chavrusa partnership in the Besuras HaGeulah from day one until now.


text:
Being convinced of this:  that He who began a pe'ulah hatovah <n>good action 2:13</n> in you, will bring that mitzvoh to completion [Tehillim 138:8] by Yom Hashem, the Yom Adoneinu, Moshiach Yehoshua [1:10; 2:16].


text:
It is in fact b'tzedek for me to have hitbonanut <n>profound contemplation-4:8-9</n> about you all because you hold me in your levavot with hartzige sincerety, both in regard to my kaval <n>chain/fetter</n> and in the apologetic and vindicatory work for the Besuras HaGeulah, you being all devekut <n>attachment to G-d</n> participators in the Chen v'Chesed Hashem given to me.


text:
For Hashem 'ed <n>G-d is my witness</n> how I yearn for all of you with the ahavas Moshiach Yehoshua.


text:
And my tefillah is this, that your ahavah [in Rebbe, Melech HaMoshiach] may yet increase more and more in profound da'as and binah <n>binah</n>


text:
to help you approve the feste <n>excellent</n> things of musar <n>moral discipline</n> that matter, that you may be barei lev <n>pure in heart</n> and without michshol <n>stumbling block</n> of blame [2:15] in the Yom HaMoshiach [1:6; 2:16],


text:
having been filled with the p'ri Tzedek <n>fruit of righteousness</n> through Rebbe, Melech HaMoshiach Yehoshua to the kavod Hashem and his tiferet. SHA'UL LIFTS THE KOS OF L'CHAYIM: "TO ME TO LIVE IS REBBE, MELECH HAMOSHIACH"; THE MATURE KNOW THAT HE IS KOVUA <n>ESTABLISHED, FIRMLY SET</n> BY HASHEM IN ROME FOR THE APOLOGETIC DEFENSE OF THE BESURAS HAGEULAH


text:
I want you to have da'as, Achim b'Moshiach, that the things concerning me have come to an even greater advancement <n>1:25</n> of the Besuras HaGeulah [II Tim.2:9].


text:
So that my kaval <n>chain/fetter--1:7</n> has been made hitgalut in Rebbe, Melech HaMoshiach!  In all the imperial guard and the public at large!


text:
And most of the Achim b'Adoneinu, having been strengthened in bittachon by my kaval <n>chain/fetter</n>, are more readily willing to dare to fearlessly proclaim the Dvar Hashem.


text:
Indeed some darshanim <n>preachers</n> preach their derashot <n>sermons</n> out of a ruach that is mekanne <n>jealous, envious</n> and of madon <n>strife</n>; but some have derashot proclaiming Rebbe, Melech HaMoshiach, and these darshanim have kavvanah tovah <n>good intention</n>.


text:
These latter proclaim Rebbe, Melech HaMoshiach out of a ruach of ahavah, having da'as that the purpose of my divinely destined appointment here is for the apologetic defense of the Besuras HaGeulah.


text:
But those other ones preach Rebbe, Melech HaMoshiach out of anochiyut <n>selfishness--2:3</n>, not with a lev tahor <n>pure in heart</n> motive, lu yetzuuyar <n>assuming</n> by means of my kaval <n>1:13-14</n> to stir up tzoros.


text:
Nu? Whether the maggidim are or are not perfect in their intent, the significant thing is that Rebbe, Melech HaMoshiach is preached!  And in this I have simcha. And I will go right on having simcha! AS HAMOSHIACH'S SHLIACH TO THE GOYIM CONTEMPLATES HIS POSSIBLE IMMINENT KIDDUSH HA-SHEM MARTYRDOM, HIS FINAL CONCLUSION IS GAM HU LI LISHU'AH <n>IYOV 13:16</n> THROUGH THE TECHINAH <n>SUPPLICATION</n> OF THE KEHILLAH AND THROUGH THE DIVINE EZRAH; HOWEVER, WHETHER IN LIFE OR IN DEATH, MIMUH NIFSHACH <n>EITHER WAY</n>, HE WINS IN MOSHIACH


text:
For, I have da'as that through your tefillos for me and through the ezrah <n>aid</n> given by the Ruach Moshiach, this will turn out for my Yeshu'ah <n>rescue--1:28; 2:12</n> [Rom.8:28].


text:
It is my confident tikvah that in nothing I will be put to bushah <n>shame</n>, but with all ometz <n>courage--Yehoshua 1:7</n> as always, even now, Rebbe, Melech HaMoshiach will be magnified in my guf <n>body</n><n>1:13</n>, whether through Chayyah <n>Life</n> or through Mavet <n>Death</n>.


text:
For to me to live is Rebbe, Melech HaMoshiach [Gal.2:20] and to die is revach <n>gain, profit, hanaa</n>.


text:
But if it means I am to go on living in the basar, this for me is p'ri for Hashem in the work of avodas kodesh.  What will I choose?  I do not have da'as.


text:
I am kleir. I am pulled two drakhim <n>ways</n> by a happy dilemma, on the one tzad <n>side</n> having the desire to depart and be with Rebbe, Melech HaMoshiach, for this is much better [II Cor.5:8].


text:
And  having been convinced of this fact, I have da'as that I blaib <n>remain, continue unchanged</n> and will continue with all of you, for your advancement <n>1:12</n> and simcha of the [orthodox Jewish] Emunah [cf. 1:27; I Tim.3:9; 4:1,6; 5:8; 6:10,21; Jude 3],


text:
with the ultimate aim that by coming to you again your glorying may abound in Rebbe, Melech HaMoshiach Yehoshua.           THE ACHDUT <n>UNITY</n> OF MOSHIACH'S KEHILLAH; YOUR FEARLESSNESS SAYS TO YOUR MITNAGGEDIM: HARAYA! <n>THAT PROVES IT!</n> YOU ARE LOST!


text:
Only one thing: carry out in practice the torat haEzrakhut <n>citizenship--see 3:20</n> worthily of the Besuras HaGeulah of Rebbe, Melech HaMoshiach.  Then, whether I come and see you or am absent, I may hear concerning you that you are standing like a ma'oz <n>fortress</n> in one ruach, with one nashamah, contending for the Emunah <n>Jude 3; Php 4:3</n> of the Besuras HaGeulah.


text:
And, I might add, not having pakhad <n>fear, terror</n> in reaction to anything as far as the mitnaggedim <n>the ones opposing</n> are concerned, which is a proof to them of their churban <n>destruction</n>, but of your Yeshu'ah (salvation--1:19; 2:12], and this from Hashem.


text:
For to you it was given on behalf of Rebbe, Melech HaMoshiach, not only to have emunah in him but also on behalf of him to be laden with the burden of Messianic innuyim <n>sufferings--3:10</n>,


text:
with your having the same struggle, which you saw in me [Acts 16:22] and now hear to be in me [1:13].


text:
If, therefore, there is any idud <n>encouragement</n> in Rebbe, Melech HaMoshiach, if any nechamah <n>comfort</n> of ahavah <n>love</n>, if any devekut <n>attachment to G-d</n> in shutafut <n>partnership, association</n> of the Ruach Hakodesh, if any warmth of affection and rachamanut <n>compassion, mercy</n>,


text:
then make my simcha <n>joy</n> shleimah <n>complete</n> by having the same lev, the same ahavah, an agudah <n>union, association</n> with one neshamah, thinking the same makhshavot <n>thoughts</n>,


text:
doing nothing according to anochiyut <n>selfishness--1:17</n> nor according to empty gaiva <n>conceit, haughtiness, arrogance</n>, but in anavah <n>humility</n>, fergin <n>graciously grant</n> each other esteem above yourselves [Rom.12:10].


text:
Let each of you look after not only your own interests, but also the best interests of others [2:21; I Cor.10:24,33].


text:
who, though existing in the demut of the mode of being of Elohim [his etzem or essential nature, Joh.1:1-2; 17:5], did not regard being equal with G-d as a thing to be seized <n>thought it not gezel, robbery</n>[Bereshis 3:5],


text:
but poured out and emptied himself [II Cor.8:9], taking the demut of the mode of being of a servant [Yeshayah 52:13-53:12], and was born in the likeness of bnei Adam [Joh.1:14; Rom.8:3; Heb.2:14-17], and having been found in appearance as an Adam,


text:
Rebbe, Melech HaMoshiach humbled himself, unto mishma'at <n>obedience--2:12</n>  [cf. Bereshis 3:17] even unto death [Joh.10:17; Heb.5:8; 12:2], and that, a death on the Aitz [Devarim 21:23; 27:26; Gal.3:13; Php.3:18].


text:
Therefore, also Hashem exalted [Yeshayah 52:13; 53:12; Dan.7:14; Acts 2:33; Heb.1:3] Rebbe, Melech HaMoshiach, and gave to him ha-Shem [Eph.1:21; Heb.1:4] above every name,


text:
that at  ha-Shem of Yehoshua, KOL BERECH <n>every knee--YESHAYAH 45:23</n> will bow, of beings b'Shomayim <n>Shomayim</n> and ba'Aretz <n>on the earth</n> and mitachat laAretz <n>in the world below</n>,


text:
and KOL LASHON <n>every tongue--YESHAYAH 45:23</n> shall make hoda'ah <n>confession</n> with an Ani Ma'amin that is an open and public admission that Rebbe, Melech HaMoshiach Yehoshua is Adoneinu, to the kavod of Elohim Avinu.   VAYILONU "AND THEY MURMURED' SHEMOT 15:24; 16:2; 17:3; BAMIDBAR 14:2,29; 16:41; AVOID MURMURING AND DIVISION, REMEMBERING THAT THE OHR HAOLAM IS MOSHIACH IN US


text:
Therefore, Chaverim, just as you have always had mishma'at <n>obedience--2:8</n> concerning me, not as in my presence only, but now much more in my absence, work out your own Yeshu'ah [1:19,28] B'YIR'AH <n>"with fear"</n> and BIRA'DAH "with trembling" [TEHILLIM 2:11].


text:
For Hashem is the one working in you, both to will and to work kirtzono <n>according to His will</n>. [Ezra 1:5]


text:
that you may be barei lev <n>pure in heart</n> and without michshol <n>stumbling block</n> of blame [1:10], bnei haElohim TAMIM U'MUM <n>"unblemished and unspotted"--SHEMOT 12:5; VAYIKRA 22:20; YESHAYAH 53:7-9</n> in the midst of a DOR IKKESH UFETALTOL <n>"warped and crooked generation--DEVARIM 32:5</n>, among whom you shine as the ZOHAR <n>DANIEL 12:3</n> in the Olam Hazeh,


text:
holding fast the Dvar haChayyim.  This is so that I will have reason for glorying on the Yom HaMoshiach [1:6,10], that I neither ran nor labored L'TOHU <n>in vain</n> [Yeshayah 49:4; 65:23].


text:
And, indeed, if my neshamah is to be poured out as a nesekh <n>libation wine</n> offering upon the korban <n>sacrifice</n> of the avodas kodesh <n>kohen's service, ministry</n> of your emunah, I have simcha, rejoicing together with you all [cf.Rom.15:16; II Tim.4:6].


text:
And in the same way also you have simcha, rejoicing together with me [l:4,18; 1:25; 2:2,17].   SEEING A MAILA <n>COMMENDABLE TRAIT</n>: THE MOFET <n>EXAMPLE</n> OF RAV SHA'UL'S BEHELFER <n>ASSISTANT</n> TIMOTIYOS <n>A ZARIZ STALWART</n> AND EPAPHRODITUS: BITTUL HAYESH <n>ABANDONMENT OF SELF</n> IN DEVEKUT <n>CLEAVING TO G-D</n> THROUGH REBBE, MELECH HAMOSHIACH'S INNUYIM <n>SUFFERINGS</n>: ZERIZUT <n>DILIGENCE</n> AS A PORTRAIT OF SELFLESSNESS; RAV SHA'UL BEDOICHEK <n>RELUCTANTLY</n> SENDS EPAPHRODITUS TO PHILIPPI


text:
I have tikvah b'Adoneinu Yehoshua to send Timotiyos to you soon, that I also may be cheered up in the da'as of the things concerning you.


text:
But of the proven mamashus <n>real worth</n> of Timotiyos you have da'as, because as a ben with his Abba, Timotiyos served with me in the Besuras HaGeulah.


text:
But I considered it necessary to send to you Epaphroditus, the Ach b'Moshiach and fellow po'el <n>worker</n> and fellow chaiyal <n>soldier</n> of mine, but the shliach and keli kodesh <n>minister</n> of my need [4:18].


text:
I am sending him to you, because he was yearning after you all and was under zeiyar great stress, because you heard that he was ill.


text:
For indeed he was sick, coming near to death, but Hashem had mercy on him--not on him only but also on me, lest I should have agmat nefesh <n>grief</n> upon agmat nefesh.


text:
Therefore, I am all the more eager to dispatch him to you, in order that when you have seen him again, you may have simcha and I may have less agmat nefesh.


text:
Therefore, receive him in Adoneinu with all simcha and hold esteem for such klei kodesh <n>ministers</n> [I Cor.16:16,8; I Tim.5:17],


text:
because he came near to death on account of the avodas HaMoshiach, having risked his life, that he might make up for the ministry to me that you could not give.


text:
As to the rest, Achim b'Moshiach of mine, have simcha in Adoneinu [1:25; 2:18,28,29; 4:4].  To keep writing the zelba thing [l:4,18; 1:25; 2:2,17, 18, 28,29] to you is not an irksome bother to me, but for you it is a safe-guard.


text:
Be shomer and on your guard and watch out for those [unclean, prowling] kelevim (dogs--Tehillim 22:17<n>16),20; Rev.22:15</n>, watch out for the evil po'alim <n>workers</n>, watch out for the circumutilators <n>Gal.6:12</n>.


text:
For we are the Bnei haMilah [Rom.2:29; Col.2:11-12], the ones whose avodas kodesh is by the Ruach Hakodesh [Joh.4:23; Rom.8:4] and whose kavod is in Rebbe, Melech HaMoshiach Yehoshua and who take no bittachon in the basar.  AS TO HIDDUR MITZVAH <n>CAREFUL AND PUNCTILIOUS OBSERVANCE OF THE LAW</n> IN TORAH-JUDAISM, PUT ME DOWN AS FRUMEH YIDDEN, CHAREIDI, SHOMER DATI, A HEILIGER YID <n>HOLY JEW</n> WITH PEYOT, BEKESHE AND SHTREIMEL, KEEPING WITH IRREPROACHABLE FRUMKEIT ALL THE TRADITIONAL MINHAGIM AND HIDURIM <n>STRINGENCIES</n> IN THE WORLD OF CHASSIDUS PIETY OF MY GENERATION


text:
Even though I could be having bittachon also in the basar. If any other person thinks he has grounds to have bittachon in the basar, I have more <n>II Cor.11:18-12:10</n>:   *


text:
bris milah on the eighth day [Luke 1:59; 2:21],  *from Bnei Yisroel by birth,  *of the tribe of Benjamin,  *a speaker of Lashon HaKodesh, Ivrit of Ivrit-speaking parents; a Hebrew of Hebrews <n>II Cor.11:22</n>,  *with regard to the Torah, from the kat haPerushim <n>Act 23:6; 26:5</n>, *


text:
with regard to kanous <n>zealousness</n>, persecuting the adat haMoshiach <n>Act 8:3; 22:4; 26:9-11</n>,  *with regard to [my own, eigene] Tzidkat haTorah [3:9; Rom.2:27-29], unreproachable [glatt kosher frum and shomer mitzvot].   ALTHOUGH SHA'UL IS STILL LOYAL TO HIS PEOPLE AND IS STILL A  PRACTICING <n>SHOMER MITZVOT</n> JEW WHO IS PROUD OF HIS HERITAGE, YET THE PRAISE OF THE MEN OF JUDAH HE CONSIDERS NOTHING COMPARED TO THE PRAISE OF HASHEM; THE RABBI WHO ONCE KNEW THE ADULATION OF THE YESHIVAH AND PRAISE OF THE COURT OF THE KOHEN GADOL, CONSIDERS ALL THIS NOW AS NOTHING COMPARED TO THE DEVEKUT WITH HASHEM HE NOW KNOWS AND THE DA'AS OF THE TZIDKAT HASHEM THAT COMES NOT FROM YICHUS OR ZCHUS OF MA'ASEI MITZVOT <n>ROM.4:4-6; GAL.5:6; EPH.2:8-9</n> OR A LEGALISTIC MISINTERPRETATION OF THE TORAH BUT FROM THE TORAH-TRUE EMUNAH OF AVRAHAM AVINU IN REBBE, MELECH HAMOSHIACH <n>BERESHIS 15:6</n>; NOW SHA'UL IS SHOMER MITZOT OUT OF HIS JEWISH LOYALTY TO THE COVENANT OF THE TORAH AND NOT AS A MEANS TO EARN HIS OWN PERSONAL REDEMPTION APART FROM THE GEULAH SHLEIMAH PURCHASED FOR HIM BY REBBE, MELECH HAMOSHIACH


text:
But what things were revach <n>gain, profit, toeles</n> to me, these things I considered loss, on account of Rebbe, Melech HaMoshiach <n>Mt. 13:44-46; Luk.14:33</n>.


text:
But even more so, I consider all to be loss on account of the excellency of the da'as of Rebbe, Melech HaMoshiach Yehoshua Adoneinu [3:10; Yirmeyah 9:23-24], on account of whom all things I suffered loss and I consider them as nothing, in comparison, that I may gain Rebbe, Melech HaMoshiach [Tehillim 73:25],


text:
and be found in him, not having my own Tzedek <n>self-achieved righteousness, a self-righteousness</n> based on chumra <n>legalism [a misinterpretation of the Torah]</n>, but the Tzedek [Yirmeyah 33:16] through emunah [Rom.3:21-22] in Rebbe, Melech HaMoshiach, the Tzidkat Hashem based upon emunah [Bereshis 15:6; Rom.9:30].


text:
I want to have da'as of Rebbe, Melech HaMoshiach, and of the gevurah <n>power</n> of his Techiyas haMesim and the devekut <n>attachment to G-d</n> of Moshiach's innuyim <n>sufferings -- 1:29;Rom.8:17; Gal.6:17</n>, being formed into the mode of being of Moshiach's death [death to the sinful Olam Hazeh and the unregenerate basar--Rom.6:3-5],


text:
if somehow I may oiftu <n>attain</n> to the Techiyas Hamesim [Act 4:2; Rev.20:5-6].   PRESSING TOWARD THE MARK OF KEDUSHA AND ALIYAH TO GAN EDEN IN REBBE, MELECH HAMOSHIACH


text:
Not that already I oispoyel <n>achieved, obtained</n> or already have been made shleimut, but I pursue this tochnit <n>master plan</n> that I may lay hold of [I Tim.6:12,19 cf.Php 2:6] that for which I was laid hold of by Rebbe, Melech HaMoshiach Yehoshua [Act 9:5-6].


text:
Achim b'Moshiach, I do not consider myself to have laid hold <n>3:12</n>; but one zach <n>thing</n> I do, forgetting the things behind, and stretching forward to the things before,


text:
according to the tachlis I pursue the prize of the Aliyah of Hashem, the k'riah <n>call</n> of HaShem b'Rebbe, Melech HaMoshiach Yehoshua <n>II Pet.1:10; 2:12</n>.


text:
Therefore, as many as would be shlemut, let us think like this <n>2:5-8</n>: and if in anything your makhshavot <n>thoughts</n> are different [Mt.5:48; I Cor.2:6], even this Hashem will reveal to you.


text:
Fort <n>nevertheless</n>, let us march in line with what we have attained, let us hold to the same [Gal.6:16].


text:
Achim b'Moshiach, together be imitators of me [I Cor.4:16; 11:1]. Take note of the ones walking as you have a mofet <n>Zech 3:8</n> in us [2:5-8,19-30; I Thes.1:7; I Pet.5:3].


text:
For many, of whom I was often telling you, and now also I say with weeping, walk as oyvim <n>enemies</n> of the Aitz [Devarim 21:23; 27:26; Gal.3:13; I Cor.1:23; Gal.6:12] of Moshiach [2:8].


text:
Their destined end [Tehillim 73:17] is churban <n>destruction, Gehinnom</n>. Their g-d is their appetite [Rom.16:18], and their kavod, what they glory in, is their bushah <n>shame</n>. Their makhshavot are set on the Olam Hazeh [Rom.8:5-6].  WE ARE BNEI AVRAHAM BY EMUNAH AND OUR TORAT HAEZRAKHUT <n>CITIZENSHIP</n> IS OF THE OLAM HABAH, NOT THE OLAM HAZEH


text:
But the torat haEzrakhut <n>citizenship--see 1:27</n> we practice exists in Shomayim [Eph.2:6; eb.12:22; Gal.4:26; 6:16], from where also we eagerly await a Moshi'a <n>Savior</n>, a Go'el, Adoneinu Rebbe, Melech HaMoshiach Yehoshua,


text:
who will transfigure the guf <n>body</n> of our humiliation into the demut of the mode of being of the guf <n>body</n> of his kavod, according to the pe'ulah <n>action--1:6; 2:13) of his ko'ach power</n> [Rom.8:29; I Cor.15:43-53], even to the subjecting of all things to himself [I Cor. 15:28].


text:
So then, my achim ahuvim whom I have a tshuka <n>longing</n> for, my simcha and atarah  <n>crown--I Thes 2:19-20</n>, stand firm in Rebbe, Melech HaMoshiach Adoneinu.    THE SEFER CHAYYIM [SHEMOT 32:32,33; TEHILLIM 69:28; DAN.12:1; REV.3:5; 13:8; 17:8; 20:12,15; 21:27]


text:
Ken, I ask also you, true yoke-fellow, assist them, who contended alongside me in the Besuras HaGeulah with both Clement and the rest of the fellow po'alim <n>workers</n> of mine, whose names are in the Sefer haChayyim.   HAVE SIMCHA IN REBBE, MELECH HAMOSHIACH ADONEINU; THE BIAS HAMOSHIACH IS IMMINENT


text:
Have simcha in Adoneinu always [2:18; 3:1; Tehillim 85:6; 97:12; Chabakuk 3:18]; again I will say it.  Rejoice!


text:
Let your chassidus sobriety be known to kol Bnei Adam; Rebbe, Moshiach Adoneinu is near [Tehillim 119:151; 145:18; Heb.10:37; Jas.5:8,9]!


text:
Be anxious in nothing [Mt.6:25; I Pet.5:7], but in everything by tefillah and by techinah <n>supplication</n> with hodayah <n>thanksgiving--Col.4:2</n>, let your requests be made known before Hashem,


text:
and the shalom Hashem [Yeshayah 26:3; Joh.14:27; Col.3:15], surpassing all binah <n>understanding</n> will guard your levavot and your makhshavot <n>thoughts</n> in Rebbe, Melech HaMoshiach Yehoshua.  THE HITBONANUT IN LINE WITH DEVEKUT; WHAT YOU ARE TO TRACHT <n>CONTEMPLATE</n> WHEN YOUR ARE FARTRACHT <n>INTROSPECTIVE</n>; LET THIS BE YOUR HITBODEDUT <n>QUIET MEDITATION</n>


text:
As to the rest, Achim b'Moshiach, whatever things are Emes, Nichbad, Yashar, Tahor, male No'am and tiferet <n>Shemot 28:2</n>, whatever things are commendable, if there is any virtue, if any praise, think about these things.


text:
And that which you learned and you received and you heard and you saw in me, practice these [Rom.12:17] and Elohei haShalom [Rom.15:33; 16:20; I Cor.14:33; I Thes.5:23] will be with you.      TODAH RABBAH FOR YOUR MATANOT <n>GIFTS</n>


text:
I had much simcha in Adoneinu that now at last you blossomed anew so as to think of me, for indeed you were thinking of me, but were lacking opportunity.


text:
Not that I refer to lack, for I have learned, in whatever circumstances I am, to be tzufrieden <n>content</n> [I Tim.6:6].


text:
I have da'as both to be humbled in anavah and I have da'as how to abound in everything. And in all things I have learned what is nistar <n>concealed</n>, I have learned what it means to be filled and to have hunger, to  abound and to have lack.


text:
Fort <n>nevertheless</n>, you did well in entering into devekut <n>attachment to G-d</n> with me through sharing in my Messianic innuyim <n>sufferings</n>.


text:
And also you Philippians have da'as, that in the beginning of the Besuras HaGeulah, when I went out from Macedonia, not one kehillah shared with me in an accounting of expenditures and receipts except you only [II Cor.11:9].


text:
Not that I seek the matanah <n>gift</n>, but I seek the p'ri increasing to your account [I Cor.9:11].


text:
But I have all things and I abound;  I have been filled, having received from Epaphroditus the things from you, a RE'ACH HANNICHOACH <n>"a pleasant aroma" Bereshis 8:21</n>, an acceptable, sacrifice well-pleasing to Hashem [Shemot 29:18; Yechezkel 20:41].   HASHEM RO'I LO EH'CH'SAR <n>TEHILLIM  23:1</n>


text:
And my G-d will fill every need of yours [Tehillim 23:1] according to his osher <n>riches</n> in Kavod in Moshiach Yehoshua.


text:
Greet with "Shalom" every kadosh in Moshiach Yehoshua; the Achim b'Moshiach here with me send "Shalom" greetings.


text:
All the kedoshim send "Shalom" greetings, especially the kedoshim in Caesar [Nero's] household [Php.1:13].


text:
Sha'ul a Shliach of Rebbe, Melech HaMoshiach Yehoshua through the ratzon Hashem [1:9] of G-d and Timotiyos the Ach b'Moshiach.


text:
To the kedoshim in Colossae and the Achim b'Moshiach, the Achim haNe'emanim. Chen v'Chesed Hashem to you and shalom from Elohim Avinu.  REBBE, MELECH HAMOSHIACH'S SHLIACH RAV SHA'UL OFFERS TODOT FOR MOSHIACH'S TALMIDIM IN COLOSSAE AND THEIR MESSIANIC KEHILLAH


text:
Hodinu l'Hashem <n>we give thanks to Hashem</n> Elohim HaAv of Adoneinu Rebbe, Melech HaMoshiach Yehoshua, davening always concerning you,


text:
having heard of your emunah in Rebbe, Melech HaMoshiach Yehoshua and the ahavah which you have for all the kedoshim


text:
on account of the tikvah <n>hope</n> being laid up for you in Shomayim, the tikvah which you heard of before in the dvar haEmes, the Besuras HaGeulah


text:
that has come to you, as also in all the Olam Hazeh it is bearing p'ri and growing, so also in you, from the day you heard it and began to have saving da'as of the Chen v'Chesed Hashem in actuality.


text:
This you learned from Epaphras, [4:12] our chaver and fellow eved, who is ne'eman <n>faithful</n>, who is a trusted keli kodesh <n>minister)</n> of Rebbe, Melech HaMoshiach for you.


text:
Epaphras also revealed to us your ahavah in the Ruach Hakodesh.    CHOKHMAH AND BINAH AND DA'AS ARE FOUND ONLY IN REBBE, MELECH HAMOSHIACH


text:
Therefore, we also, from the day that we heard, do not cease davening for you and offering tefillos that you be filled with da'as of the ratzon Hashem [1:1] in all chokhmah and binah in the Ruach Hakodesh.


text:
And this is the purpose: that you walk in hitnahagut <n>conduct</n> worthy of Adoneinu in every way pleasing to him in every mitzvoh bearing p'ri in the da'as of Hashem,


text:
with all ko'ach being empowered according to the gevurah of his kavod for all zitzfleisch and savlanut <n>long-suffering</n> with lev same'ach <n>glad heart</n>,


text:
giving todot to Elohim HaAv.  THE MA'ASIM <n>WORKS</n> OF ELOHIM HAAV AND REBBE, MELECH HAMOSHIACH     Elohim HaAv is the One who has qualified you for the share of the allotted nachalah <n>inheritance, Tehillim 16:5-6</n> of the kedoshim in Ohr <n>Light</n>;    THE BERAKHOT OF THE GEULAH B'MOSHIACH


text:
Elohim HaAv is the One who rescued nafsheinu <n>our souls</n> from the memshalet <n>dominion</n> of Choshech and transferred us into the Malchut of the Ben haElohim of his ahavah,


text:
in whom we have the pedut <n>redemption, personal Geulah release on payment of ransom</n>, the selicha <n>forgiveness</n> of chatoteinu <n>our sins</n>.  WHAT CAN WE SAY ABOUT THE PERSON OF MOSHIACH?  IS MOSHIACH THE DEMUT <n>LIKENESS</n> OF A HUMAN FORM ON THE KISSEH OF HASHEM <n>YECHEZKEL 1:26</n>?  IS HE THE ADAM KADMON AND MORE? LET ATAR PANUI MINNEI <n>NO PLACE IS EMPTY OF HIM</n>


text:
Rebbe, Melech HaMoshiach is the demut <n>Bereshis 1:26-27; Php 2:6</n> of the invisible G-d, the Bechor [Tehillim 89:27], the Yoresh of kol nivrah <n>all that is created</n>,


text:
because in him were created all things in Shomayim and on ha'Aretz, the visible things and the invisible things, whether thrones or dominions, whether rulers or authorities, all things through him and for him have been created. <n>Tehillim 33:6</n>


text:
And Moshiach is before all things, and all things in Moshiach have been held together; <n>Mishle 8:23-27; 30:4</n>


text:
and Moshiach is the Rosh [Mishle 8:22; 30:4] of the Guf <n>body</n> [Bereshis 47:18; Tehillim 16:9-10; Yeshayah 53:11; Iyov 19:25-27], and the Guf is Moshiach's Brit Chadasha Kehillah; Moshiach is its Reshit, the Bechor from the Mesim, that Moshiach might be in everything pre-eminent, [Tehillim 89:27]


text:
and through Moshiach to bring ritztzuy <n>reconciliation, cessation of enmity/hostility between a wrathful holy G-d and sinful men</n> between all things and himself, having made shalom through the dahm of the kapparah of the aitz of Moshiach [Devarim 21:23; Yeshayah 52:15; Vayikra 16:15-16], whether the things on haAretz or the things in haShomayim.


text:
And you, once having been alienated and oyvim <n>enemies</n> in the mind by ma'asim hara'im <n>evil deeds</n>,


text:
yet now Moshiach reconciled in the Guf <n>body</n> [1:18] of his basar [Tehillim 16:9-10] through Moshiach's mavet [Daniel 9:26; Yeshayah 53:8-9] to present you, kedoshim <n>holy</n> and without mum <n>defect, Vayikra 22:20</n> and without reproach before him,


text:
provided you remain in the [correct orthodox Jewish] Emunah [Faith, the Emunah of the true Dat haYehudit], having been founded in it and securely established and not moving away from the tikvah <n>hope</n> of the Besuras HaGeulah which you heard, the Besuras HaGeulah which has been proclaimed in kol hanivrah <n>all creation</n> under Shomayim, the Besuras HaGeulah of which I, Sha'ul, became a keli kodesh <n>minister</n>.  THE AVODAS KODESH OF REBBE, MELECH HAMOSHIACH'S SHLIACH IN THE BRIT CHADASHA KEHILLAH AND THE NATURE OF THAT MINISTRY


text:
Now with lev same'ach <n>glad heart</n> and chedvah <n>rejoicing</n> I rejoice in my suffering tzoros on behalf of you. And I am mashlim <n>fill in or supply what is deficient or desired</n> the things lacking of the Chevlei Moshiach in my basar on behalf of the gashmiut <n>corporeality</n> of Moshiach [1:18] which is the Brit Chadasha Kehillah,


text:
of which I became a keli kodesh [1:23] according to the pekuddat Hashem <n>stewardship of G-d, his shlichut commission</n> which was given to me for you, to carry to shlemus <n>wholeness, completion</n> the dvar Hashem--


text:
the raz <n>mystery, G-d</n> having been hidden from olamim and from dor v'dor, but now made manifest to the kedoshim of Moshiach,


text:
to whom Hashem wanted to make hitgalut what is the spiritual osher <n>riches</n> of the kavod of this raz <n>mystery</n> among the non-Jews: Moshiach in you, the tikvah <n>hope</n> of kavod.


text:
It is Moshiach who is the subject of our hattafah <n>preaching</n>, warning every man and teaching every man in all chochmah, that we may present every man Bnei Chayil mature in  Moshiach.


text:
For this also I toil, striving according to the hitlahavut <n>inspiration</n> of him working in me with gevurah <n>miraculous power</n>.


text:
For I want you to have da'as of how great a struggle I have for you and the ones in Laodicea, and as many as have not seen me panim el panim <n>directly, in person</n>,


text:
that their levavot may be given chozek <n>strength</n>, having been united together in ahavah and in all osher <n>wealth</n> of the full assurance of binah <n>binah</n>, resulting in the da'as of the raz of Hashem, namely Moshiach,


text:
in whom is nistar <n>hidden</n> all the otzarot <n>treasures</n> of chochmah and da'as. [Yeshayah 11:2; Yirmeyah 23:5]


text:
For, though absent in basar, but present with you in the Ruach Hakodesh, with lev same'ach <n>glad heart</n> I am seeing your order and the firmness of your [orthodox Jewish] emunah in Moshiach.


text:
Therefore, as you became mekabel Moshiach and received Rebbe Melech HaMoshiach Adoneinu Yehoshua, so let your halichah be in him,


text:
having been rooted and built up in Rebbe, Melech HaMoshiach and being firmly founded in the emunah as you were given Messianic [orthodox] lernen [study], abounding in hodayah <n>thanksgiving</n>.


text:
Beware lest there be anyone of you taken captive through hashkafos <n>philosophy</n> and empty deceit according to the kabbalah <n>oral tradition</n> of mere men, according to the ikkarim <n>basic principles</n> of the Olam Hazeh and not according to Rebbe, Melech HaMoshiach;


text:
because in Moshiach kol melo Elohim <n>all the plentitude of G-d</n> finds its bodily maon laShekhinah <n>dwelling place for the Shekhinah</n>.


text:
And you have been granted melo <n>plentitude</n> in Moshiach, who is the Rosh of all rule and authority.


text:
In Moshiach also you were circumcised with a Bris Milah not made with human hands, a Bris Milah of the surgically removing of the guf <n>body</n> of the basar <n>old fallen and unregenerate nature</n> in the Bris Milah of Moshiach,


text:
having been buried together with him in Moshiach's tevilah, with whom also you were raised together through your emunah and bittachon in the ma'aseh of Hashem who raised Moshiach from the mesim.


text:
And you -- being dead in your pesha'im <n>Yeshayah 53:8</n> and your orlat basar <n>uncircumcision of flesh</n>-- he made alive together, you together with Moshiach, having granted you selicha <n>forgiveness</n> for all your pesha'im;


text:
having erased the hand-signed certificate of guilt-indebtedness <n>choiv, debt</n>, the heavenly indictment against us in the maleh chukat haTorah <n>full statute requirement of the Torah</n>, which was against us. Moshiach has done away with this opposing record, having nailed it to the aitz.


text:
Having disarmed the rulers and the authorities, he made a public spectacle of them, having triumphed over them by Moshiach's aitz [Devarim 21:23; 27:26].         RAV SHA'UL IS NOT CONDEMNING ANY YOM TOV AS SUCH BUT THE USE OF THESE TO TEACH WHAT CONTRADICTS THE TRUE MESSIANIC JEWISH FAITH OF ORTHODOX SECOND TEMPLE APOCALYPTIC TORAH JUDAISM


text:
Therefore, let no one judge you [Goyim] in eating and in drinking or in respect to a yom tov or a rosh chodesh or Shabbos; [Vayikra 23:2; Divrey Hayamim Alef 23:31]


text:
which are a shadow of the things to come in the Olam Haba; but the reality, the substance, is Moshiach.


text:
Let no one deprive you of the prize by delighting in his mystical asceticism and his veneration of malachim and delving into his visions and being vainly puffed up by the machshavot <n>thoughts</n> of his basar <n>old nature unrenewed and unregenerated by the Ruach Hakodesh</n>,


text:
and not holding on to the Rosh, out of whom all the  Moshiach's Guf <n>Body</n>, being fully supplied and being be'ichud <n>united</n> together through the joints and ligaments, grows with the growth of Hashem. PSEUDO-JEWISH MYSTICAL SOPHISTRY MASKING FALSE DOCTRINE BY USING LEGALISTIC EMPTY FORM TO COUNTERFEIT THE TRUE SUBSTANCE OF MOSHIACH AVAILABLE BY EMUNAH HERE AND NOW


text:
Als <n>Since</n> you died with Rebbe, Melech HaMoshiach to the ikkarim <n>basic principles</n> of the Olam Hazeh, why, as though you still belonged to the keyam <n>existence</n> of the Olam Hazeh, do you <n>Goyim</n> chain yourself to legalisms?


text:
The things referred to are all destined to deterioration with use, according to the humanly contrived mitzvot and the humanly contrived chukim <n>laws</n> of mere bnei Adam [Yeshayah 29:13],


text:
which things have a superficial appearance of chochmah in self-imposed religion and mystical asceticism and severe physical mortification, but are of no value against the indulgence of the basar <n>the old nature unrenewed and unregenerated by the Ruach Hakodesh</n>.


text:
If therefore you were raised with Rebbe, Melech HaMoshiach, seek the things above, where Rebbe, Melech HaMoshiach is, LI'MINI<n>"at my right hand" Tehillim 110:1</n>, sitting at the right hand of Hashem.


text:
Place your machshavot <n>thoughts</n> above <n>in Shomayim</n>, not on the things of the Olam Hazeh.


text:
When Rebbe, Melech HaMoshiach who is Chayyeinu <n>our Life) is the Chayyim of you</n> is made hitgalut, then also you with him will be made hitgalut in kavod.


text:
Therefore, put to death your evarim <n>members</n> in the Olam Hazeh:  zenut <n>fornication</n>, debauchery, sensuality, zimmah <n>licentiousness</n>, and chamdanut <n>covetousness</n>, which is avodah zarah <n>idolatry</n>.


text:
Because of such things as these the charon af Hashem habah <n>the coming burning wrath of Hashem</n> is on the way.


text:
Such was your derech to fier zich <n>comport oneself</n>, the derech resha'im formerly, when you were living in these things.


text:
But now you also put away all these things: ka'as <n>anger</n>, rage, kavvanah ra'ah <n>malice</n>, chillul Hashem <n>blasphemy</n>.  Put away loshon hora from your mouth.


text:
Do not speak skeker to one another, having disrobed from the Adam hakadmoni <n>old [unregenerated] humanity</n> with his ma'asim <n>works</n>,


text:
and instead enrobe with the Adam HaChadash <n>the new humanity</n>, the one being renewed in da'as in accordance with the demut <n>1:15; Bereshis 1:26-27; Php 2:6</n> of the one having created him.


text:
Here there is neither Yevani nor Yehudi, there is neither those who are or are not of the Bris Milah, there is no uncultured non-Greek speaker, there is no Scythian, eved, or ben chorim, but rather Moshiach is all in all.


text:
Therefore, as Bechirim <n>Chosen ones</n> of Hashem, kedoshim and ahuvim, enrobe yourselves in tender feelings of rachamanut <n>compassion, mercy</n>, chesed, anavah, shiflut, and savlanut <n>long-suffering</n>,


text:
being soivel <n>bearing with</n> one another and extending selicha to each other, if it should be that one is murmuring his complaint against another.  Just as Adoneinu extended selicha to you, so also you should extend selicha.


text:
And let the shalom of Moshiach arbitrate in your levavot.  You were called to this shalom in one Guf <n>Body</n> [Bereshis 47:18; Tehillim 16:9-10; Iyov 19:25-27; Yeshayah 53:11;].  Let there be todah in your levavot.  A WORD TO THE CHAZZANIM AND MESHORORIM <n>SINGERS</n> CALLING FOR ZEMIROS <n>SHABBOS TABLE SONGS</n> AND NUSACH HATEFILLAH <n>PRAYER CHANTS</n> IN THE RUACH HAKODESH


text:
Let the dvar of Rebbe, Melech HaMoshiach make its mishkan in you richly, in all chochmah and hora'ah <n>teaching</n> and words of chizuk, ministering to one another with Tehillim, shirim, and neshamah niggunim miRuach Hakodesh <n>soul melodies from the Ruach Hakodesh</n> with gratitude, singing in your levavot to G-d. [Tehillim 47:7]


text:
And whatever thing you do, whether in dvar or in ma'aseh, do all things b'Shem Adonoi Yehoshua, giving todot to Elohim HaAv through him [Moshiach].


text:
Nashim <n>wives</n>, make yourselves accountable to your ba'alim <n>husbands</n>, as is proper in Adoneinu.


text:
Avadim <n>servants</n>, each of you obey in all things your adon according to the basar, not with eye service as men-pleasers, but in singleness of lev, with yirat Shomayim.


text:
Whatever you do, be po'alim <n>workers</n> who work with an attitude from the neshamah as to Adoneinu and not to bnei Adam,


text:
having da'as that from Adoneinu you will receive the sachar of the nachalah <n>alloted inheritance, 1:12, Tehillim 16:5-6</n>.  Serve Adoneinu Rebbe, Melech HaMoshiach.


text:
For the one doing wrong will be repaid for his wrong, ki ein masso panim im Hashem <n>for there is no respect of persons with G-d, no partiality</n>.


text:
Adonim <n>masters</n>, treat your avadim in a manner that is yashar and even-handed, with the da'as that you also have an Adon in Shomayim. [Vayikra 25:43,53]


text:
davening together also concerning us, that G-d may open for us a delet for the Besuras HaGeulah, to speak the raz of Moshiach, on account of which also I have been bound with a kaval <n>chain/fetter</n>.


text:
May your lashon always be with the Chen v'Chesed Hashem, seasoned with melach <n>salt</n>, so that you may have da'as how it is necessary for you to answer each one.   PIDYON SHEVUIM <n>RANSOMING PRISONERS</n> BY YOUR TEFILLOS; RAV SHA'UL SPEAKS OF HIS BEHELFERS <n>HELPERS</n>, TWO OF WHOM ARE AUTHORS OF THE ORTHODOX JEWISH BRIT CHADASHA


text:
Tychicus will tell you all the news about me; he is a beloved Ach b'Moshiach and a keli kodesh who is ne'eman <n>faithful</n>, a chaver and fellow eved in Adoneinu.


text:
Tychicus I sent to you for this very reason, that you might have da'as of everything concerning us and he might impart chizzuk <n>strengthening /encouragement</n> to your levavot.


text:
With Onesimus, the Ach b'Moshiach, ne'eman and a beloved chaver, one of your kehillah, Tychicus will make known the things here.


text:
Aristarchus, my fellow prisoner, sends you "shalom" greetings. Also Markos, cousin of Bar-Nabba. You have received word klapei <n>concerning</n> Markos. If he should come to you, give him a kabbalat panim reception and be mekarev to him.


text:
Also Yehoshua, the one being called Justus.  These [Aristarchus, Markos, and Justus] are the only Messianic Jews among my fellow po'alim <n>workers</n> in the Malchut Hashem.  They became to me an encouragement.


text:
Epaphras sends you "shalom" greetings.  He is also a member of your kehillah, an eved of Rebbe, Melech HaMoshiach Yehoshua, always davening, always agonizing for you in his tefillos, that you might stand Bnei Chayil mature and be fully assured in all the ratzon Hashem.


text:
For I give solemn edut for him that he has toiled much for you and for the ones in Laodicea and for the ones in Hieraopolis.


text:
Send "shalom" greetings to the Achim b'Moshiach in Laodicea and to Nymphas and the Brit Chadasha kehillah at her bais.  DEVEKUT BEOTIOT <n>CLINGING TO THE LETTERS</n> OF AN IGGERET HAKODESH WHILE DAVENING


text:
And whenever this iggeret Hakodesh <n>holy epistle</n> is read before you, make sure also that it is read in the Moshiach's Brit Chadasha Kehillah of the Laodiceans, and also you should read the iggeret Hakodesh of the Laodiceans.


text:
And say to Archippus,"Give attention to the avodas kodesh ministry which you received in Adoneinu, that you fulfill it."


text:
This is my hand-signed shalom greeting, Sha'ul's. Remember my kaval <n>chain/fetter</n>. Chen v'Chesed Hashem be with you.


text:
From Sha'ul and Silvanus <n>Sila</n> and Timotiyos. To the kehillah of the inhabitants of the city of Thessalonika, the kehillah in Hashem, in Elohim HaAv and in Rebbe, Melech HaMoshiach Adoneinu Yehoshua.  Chen v'Chesed Hashem and Shalom Hashem to you. HODINU L'HASHEM FOR THE KEHILLAH'S EMUNAH AND MOFET


text:
Hodinu l'Hashem <n>We give thanks to Hashem</n> always for all of you, with zikaron <n>remembrance</n> during our davening, without ceasing


text:
in our tefillos recalling before our G-d and Avinu your work of emunah, your labor of ahavah <n>agape</n>, and your perseverance of tikvah in Rebbe, Melech HaMoshiach Adoneinu Yeshoshua,


text:
knowing, Achim b'Moshiach ahuvei Hashem <n>Brothers in Moshiach beloved of G-d</n>, your bechirah <n>election</n>.


text:
For our Besuras HaGeulah did not come to you in mere locution but indeed in gevurah <n>power i.e. miracles</n> and in the Ruach HaKodesh and in full bittachon <n>confidence</n>, just as you know what sort of men we were among you for your sake.


text:
And you became imitators of us and of the L-rd, having received the Dvar Hashem <n>the Word of the L-rd</n> in much redifah <n>persecution</n> with the simcha of the Ruach HaKodesh,


text:
with the result that you became a mofet <n>portent</n>, even a role model for all the ma'aminim <n>believers</n> in the territory of Macedonia [a Roman province in northern Greece] and in Achaia [a Roman province of southern Greece].


text:
For from you the Dvar Hashem has resounded not only in Macedonia and in Achaia, but also in every place to which your emunah b'Hashem <n>faith in G-d</n> has gone forth, with the result that we have no need to say anything.  GOYIM TURNING FROM AVODAH ZARAH TO AWAIT THE BIAS HAMOSHIACH


text:
For they themselves <n>the ma'aminim b'Moshiach in Macedonia and Achaia</n> are reporting about us, what sort of initial reception we had with you, and how you made teshuva, turning to Hashem from elilim <n>idols</n>, from Avodah Zarah <n>Idol Worship</n>, turning to worship the Elohim Chayyim and Elohei Emes <n>the Living G-d and the True G-d</n>,


text:
and to expect [Moshiach] Ben Elohim from Shomayim whom Hashem raised from the mesim <n>the dead, the corpses</n>--Yehoshua, Moshieynu <n>our Deliverer</n> from the chori af haba <n>the wrath to come</n>.


text:
But you yourselves know, Chaverim b'Moshiach, that our initial reception with you was not empty of result.


text:
On the contrary, having suffered before and having been shamefully persecuted <n>as you know</n> in Philippi, we had the chozek b'Eloheynu <n>strength in our G-d</n> to speak to you the Besuras HaGeulah of Hashem in the face of tzorrim rabbim <n>great and oppressive enemy opposition</n>.


text:
For our appeal, our edut <n>testimony</n>, does not spring from toyus or meshuga delusion or from tum'a <n>uncleanness</n> or from remiyah <n>guile, deceit</n>.


text:
On the contrary, in this way we speak:  as persons examined and approved by G-d to be entrusted with the Besuras HaGeulah of Hashem, as striving to please not men but Hashem who tests, who examines, our levavot.


text:
Nor did we ever come with divrei chanuppah <n>words of flattery</n>, as you know, nor with pretext for chamdanut <n>greed</n>-- Hashem 'ed! <n>G-d is my witness!</n>--


text:
Even though we had the samchut [authority] to be able to throw our weight around as Shluchim <n>Emissaries</n> of Moshiach,  yet we became anav <n>humble</n> and eidel <n>gentle</n> among you, as a nursing em <n>mother</n> might take care of her own yeladim.


text:
Thus having yearned for you, it was our good pleasure to share with you not only the Besuras HaGeulah of Hashem, but also our very lives, because you became beloved chaverim to us.


text:
For remember, Achim b'Moshiach, our labor and toil yomam valailah working for the purpose of not weighing down any one of you while we maggidim [for Moshiach] made the Hachrazah <n>Proclamation, Kyrygma</n> to you of the Besuras HaGeulah of Hashem.


text:
You were edim <n>witnesses</n> and so is Hashem, with what kodesh and tzedek and tamim manner of shomer masoret <n>religious devotion</n> we acted toward you ma'aminim b'Moshiach,


text:
exhorting you with divrei chizuk  and comforting you, addressing you with solemn edut <n>testimony</n>  that you let your derech <n>way of life</n>, your hitnahagut <n>conduct</n>, be to fier zich <n>comport oneself</n> in a manner worthy of Hashem, who summons you to His own Malchut and Kavod.


text:
And for this reason also we constantly offer todot to Hashem that when you received <n>as authoritative teaching, as Ani Maamin</n> the Dvar Hashem, the Word of Hachrazah <n>Proclamation</n> from us, you received it not as the dvar haBnei Adam but, as it actually is, the Dvar Hashem, which also is at work in you who have emunah.


text:
For you became imitators, chaverim, of the kehillot Hashem in Moshiach Yehoshua which are in Y'hudah, because you also were similarly persecuted by your own landsmannschaften, just as also they were by the ones in Y'hudah,


text:
even the ones who killed [Moshiach] Adoneinu Yehoshua and killed the Nevi'im and persecuted us [Shluchim] severely. Indeed, they are not pleasing Hashem and are hostile to kol Bnei Adam,


text:
by hindering us from speaking to the Goyim in order that the Goyim might be delivered. Thus they always make complete their peshaim <n>transgressions</n>. So the chori af, the burning wrath, the furious retribution of Hashem has overtaken them at last. THE TIKVAH OF THE SHLIACH OF MOSHIACH TO VISIT THE KEHILLAH AGAIN IN SPITE OF THE HINDRANCE OF HASATAN


text:
But you, Achim b'Moshiach, while we were separated from you for a short time <n>panim el panim, not b'lev</n>, we made all the more effort in much desire to see your panim.


text:
For who is our tikvah or simcha or 'ateret to glory in before Adoneinu Yehoshua at His Parousia, at the Bias Moshiach--is it not you?


text:
Also we sent Timotiyos, acheinu <n>our brother</n> and fellow po'el <n>worker</n> of Hashem in the Besuras HaGeulah of Moshiach.  We sent Timotiyos in order to give you chozek <n>strength</n> and to speak divrei chizuk <n>words of encouragement</n> to you on behalf of our [orthodox Jewish] Emunah [of the true Dat haYehudit].


text:
This was for the tachlis that no one be unsettled because of ES TZARAH.  For you yourselves have da'as that we have a divine calendar date with ES TZARAH.


text:
For hinei when we were with you we kept telling you beforehand that we were going to suffer redifah <n>persecution</n>, just as also it came to pass, of which you have da'as.


text:
For this reason, when I could no longer endure it, I sent in order to know your emunah, lest somehow [Hasatan Samma'el] haMenasseh <n>the Tempter</n> had ensnared you by nissayon <n>temptation</n> and our labor should be for nothing.


text:
But, just now, when Timotiyos has come to us from you and has brought us good news of your [correct orthodox Jewish] Emunah and your ahavah <n>agape</n> and that you always have zochrim tovim <n>good memories</n> of us, yearning to see us, just as we yearn to see you.


text:
For this reason, Achim b'Moshiach, in all our tzoros and redifah, we received chozek because of you through your [orthodox Jewish] emunah.


text:
For what todot are we able to return to Hashem concerning you because of all the simcha with which we rejoice on account of you before Eloheynu,


text:
as, yomam valailah, we are davening with all birtzinut <n>earnestness</n> in order to see your panim and to make complete what is lacking in your [orthodox Jewish] emunah?


text:
And may Hashem cause you to grow and to overflow and abound in ahavah <n>agape</n> for one another and for kol Bnei Adam, just as also we have ahavah <n>agape</n> for you,


text:
with this tachlis: to establish your levavot faultless in kedusha <n>holiness</n> in the presence of Hashem and Avinu at the Bias of Adoneinu Yehoshua with all His Kedoshim.  Omein.


text:
Lemaskana <n>finally</n>, Achim b'Moshiach, we ask and exhort you in Adoneinu Yehoshua, in order that, just as you received <n>as authoritative tradition</n> from us how it is necessary for you to fier zich <n>comport oneself</n> in your derech <n>way of life</n> and to please Hashem <n>just as you in fact are carrying on your hitnahagut</n>, so you should abound more and more.


text:
For this is the ratson Hashem <n>the will of G-d</n>, your kedusha <n>holiness</n>, your consecration, that you abstain from zenut <n>fornication</n>,


text:
that each one of you [as kedoshim] have da'as of how to control your own k'li <n>vessel</n> in kedusha and kavod,


text:
that no man commit pesha and take advantage of one of his Achim b'Moshiach in this [sexual] matter, because Hashem is the Nokem <n>Avenger</n> concerning all these things, just as also we told you before and warned you.


text:
For [as far as our bechirah <n>election</n> is concerned], Hashem did not summon us for <n>sexual</n> tu'ma <n>uncleanness</n> but in kedusha <n>holiness</n>.


text:
Therefore, the one rejecting this mitzvah <n>commandment</n> does not reject man but Hashem who gives to you His Ruach Hakodesh.


text:
Concerning the matter of ahavah shel achvah <n>brotherly love</n>,  you have no need that we write you, for you yourselves are limudei Elohim <n>taught of G-d</n> to have ahavah <n>agape</n> one to another.


text:
For indeed this you do toward all the Achim b'Moshiach in all of Macedonia.  But in this we exhort you, Chaverim, to abound more and more.   YOSHEVIM NEED A PARNASAH IF THEY ARE NOT SUPPORTING THEIR MISHPOCHAH


text:
And have as your ambition to lead a quiet life of shalom bayis, and to mind your own business, and to have a parnasah, working with your own hands, according to the mitzvot <n>commandments</n> we gave you.


text:
The tachlis is that the way your fier zich <n>comport oneself</n> in your derech <n>way of life</n> be conducted properly toward outsiders and that you might not be nitzrach <n>needy</n>.  THE BIAS MOSHIACH: WILL ANY MA'AMINIM BE LEFT OUT?


text:
We do not want you lack da'as, chaverim, concerning those who have "fallen asleep."  The tachlis is that you not have agmat nefesh <n>grief</n> like the rest, who do not have tikvah.


text:
For, if we have an Ani Maamin belief that Yehoshua died and then stood up alive again in Moshiach's techiyas hamesim, even so, Hashem will bring with Him [Moshiach] those who have fallen asleep through Yehoshua.


text:
For this we say to you by the Dvar Hashem, that we who are alive and have been left behind until the Bias Moshiach Adoneinu, may in no way be kodem <n>preceding</n> those who have fallen asleep.


text:
For Adoneinu Himself, at the signal, at the voice of the Sar haMalachim <n>the Archangel</n>, and at the shofar blast of Hashem, shall come down from Shomayim <n>heaven</n>; and the mesim in Moshiach shall rise from the dead first.


text:
Then [next in sequence], we who are alive and who have been left behind simultaneously with them shall be snatched up in the ananim <n>clouds</n> to meet Adoneinu in the air. And so always with Adoneinu we shall be.


text:
Therefore, give chozek <n>strength</n> and speak divrei chizuk <n>words of encouragement</n>, comforting one another with these words.


text:
But concerning the ittim <n>times</n> and the zmanim <n>seasons</n>, Chaverim, you have no need for you to have anything in writing.


text:
For you yourselves know very well that the Yom Hashem comes like a ganav balailah <n>thief in the night</n>.


text:
Whenever they say, "Shalom and Bittachon!" then sudden churban <n>destruction</n> will come upon them like the chevlei ledah <n>birth pangs</n> of the isha with a child in her womb.  And they can certainly not escape.


text:
Therefore, let us not "sleep" as the rest, but let us keep awake with zililut da'as <n>sober-mindedness</n>.


text:
For the ones sleeping sleep balailah and the ones indulging in shichrut <n>drunkenness</n> indulge in shichrut balailah.


text:
But we, being Bnei Yom, let us be bnei zililut da'as <n>sons of sober-mindedness</n>, having clothed ourselves with the choshen <n>breastplate</n> of emunah and ahavah <n>agape</n> and as a KOVAH <n>YESHAYAH 59:17</n> the tikvah of Yeshu'at Eloheynu.


text:
Because Hashem did not appoint us to chori af <n>the burning wrath</n> but to the attainment of Yeshu'at Eloheynu through Adoneinu, Moshiach Yehoshua.


text:
He is the one who died on our behalf al menat <n>in order that</n> whether we are [living] and awake or [passed away] and sleeping, we may live together with Moshiach.


text:
Therefore, give chozek <n>strength</n> and encouragement, building up one another, as indeed you are doing.  ON BATLANIM BEGINNING TO GAIN HAVANAH OF THE WORK OF HASHEM


text:
Now we ask you, Achim b'Moshiach, to have havanah <n>understanding</n> and discern the ones laboring among you who are your Mashgichim Ruchaniyim <n>Spiritual Overseers</n> in Adoneinu, the ones who admonish and warn you.


text:
And express chibbah <n>esteem</n> toward them most exceedingly in ahavah <n>agape</n>, because of their work.  Among yourselves, live in shalom bayis <n>family peace</n>.  WARNING AGAINST BATULLA <n>IDLENESS</n>


text:
And we exhort you, Achim b'Moshiach, warn the batlanim <n>loafers, idlers</n>, comfort the congregant who is mug-lev <n>faint-hearted</n>, those who are weak take an interest in, have zitzfleisch <n>patience</n> with all.


text:
And now Elohei haShalom wholly set you apart as kedoshim and may your whole ruach and nefesh and basar be reserved without blame at the Bias of Moshiach Adoneinu Yehoshua.


text:
By Adoneinu, I solemnly give you the mitzvah that this letter has to be read to all the Achim b'Moshiach.


text:
From Sha'ul and Silvanus <n>Sila</n> and Timotiyos. To the kehillah of the inhabitants of the city of Thessalonika in Hashem, in Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu,


text:
Chen v'Chesed Hashem to you and Shalom from Elohim Avinu and Rebbe Melech HaMoshiach Yehoshua Adoneinu.  HODINU L'HASHEM FOR THE KEHILLAH'S GROWING EMUNAH AND AHAVAH IN FACE OF REDIFOT AND TZOROS


text:
With continuous todot we ought to make berachot to Hashem concerning you, Achim b'Moshiach, as is fitting, because your emunah is increasing abundantly and the ahavah <n>agape</n> every one of you has for the other is growing.


text:
Therefore, we ourselves glory in you in all the kehillot of Hashem for your zitzfleisch <n>patience</n> and emunah in all the redifot <n>persecutions</n> and the tzoros you are enduring,


text:
kluhr a manifest siman <n>sign</n> of the yashar mishpat <n>righteous judgment</n> of Hashem intended for you to be deemed worthy of the Malchut Hashem, on behalf of which also you undergo [Chevlei Moshiach] sufferings.  ON THE RETRIBUTION OF REDEFOT AND THE REWARD OF MA'AMINIM AT THE BIAS MOSHIACH, AT HIS PAROUSIA, HIS ARRIVAL


text:
Indeed it is emes and tzedek for Hashem to repay with tzarah <n>tribulation</n> those who bring tzarah <n>tribulation</n> on you


text:
and to recompense you, the ones suffering tzarah <n>tribulation</n>, with revachah <n>relief</n> along with us at the Apocalypse of [Moshiach] Yehoshua Adoneinu from Shomayim with the malachim of his oz <n>power</n>


text:
BELAHAVEI AISH <n>"in flaming fire" YESHAYAH 66:15</n>, giving Onesh to the ones not knowing Hashem and to the ones not obeying the Besuras HaGeulah of [Moshiach] Yehoshua Adoneinu.


text:
These are the ones who will pay an Onesh of Avaddon Olam <n>Eternal Destruction [Gehinnom]</n> away from the Shechinah of Hashem UMEHADAR GE'ONO <n>"and from the splendor of his majesty"  --YESHAYAH 2:19</n>,


text:
when He comes to be glorified in His kedoshim and to be marveled at in all the ma'aminim [in Moshiach] because our martyr's witness to you was believed in YOM HAHU <n>"that Day" YESHAYAH 2:11</n>.


text:
To this end also we make tefillos always concerning you that Eloheynu may count you worthy of the Keri'ah <n>Calling</n> and by His gevurah may fulfill every chefetz hatov <n>good desire</n> and ma'aseh haEmunah <n>work of Faith</n>


text:
al menat <n>in order that</n> ha-Shem <n>the Name</n> of Adoneinu Yehoshua may be glorified in you, and you, in him [Moshiach], according to the unmerited Chen v'Chesed of Eloheynu and Moshiach Yehoshua Adoneinu.


text:
We ask you, Achim b'Moshiach, concerning the Bias Moshiach <n>the Arrival/Coming of Moshiach</n> Yehoshua Adoneinu and our being gathered together to him [Moshiach],


text:
that you not become too hastily disturbed from your mental composure nor frightened either by a ruach or by a dibbur <n>saying</n> or by a iggeret <n>letter</n>, as if from us, saying that the YOM Hashem <n>AMOS 5:18</n> has come.


text:
Let no one in any way lead you astray, because, unless the Mered <n>Rebellion</n>, the [Anti-Moshiach] Shmad, the Ma'al Defection, the Azivah Desertion, comes rishonah <n>first</n>, and the Apocalypse of the Ish haMufkarut <n>Man of Lawlessness</n>, the Ish haChatta'ah Ben haAvaddon <n>Man of Sin, Son of Destruction</n> is unveiled...


text:
I'm referring to the one setting himself against and exalting himself AL KOL EL <n>DANIEL 11:36</n>, above all that are given the appellation "El" or "avodat Hashem," with the result that he sits down in G-d's own Beis Hamikdash, proclaiming that he himself is Elohim <n>YECHEZKEL 28:2</n>...


text:
Yet you know what is restraining now, so that he [Anti-Moshiach] may be unveiled and revealed in his own time.


text:
For the sod haMufkarut <n>mystery of lawlessness</n> is already working; only he who restrains just now will do so until he is taken out of the way.


text:
And then the Ish haMufkarut, the Lawless One, will be revealed, whom HaAdon [Yehoshua] will destroy by the RUACH <n>YESHAYAH 11:4</n> of His mouth and will wipe out at the epiphany of his Bias <n>Parousia</n>.


text:
The Bias of the Anti-Moshiach is according to the working of Hasatan with all false koach and otot and pseudo-moftim,


text:
and with all deception of resha <n>wickedness</n> for those who are perishing, because they did not accept the ahavat haEmes so that they be delivered.


text:
And for this reason Hashem sends to them a powerful madduchei shav <n>delusion</n> al menat <n>in order that</n> they believe what is sheker.


text:
This is for the purpose of condemning to Onesh all the ones who have no emunah in haEmes, but instead have had delight in resha.  THE BECHIRAH OF THE BIKKURIM FOR THE GEULAH AND THE FAITHFUL SHOMRIM OF MOSHIACH'S TORAH


text:
But we ought always to offer todot and make berachot to Hashem concerning you, Achim b'Moshiach ahuvei Hashem, because Hashem chose you as bikkurim for the Geulah through kedusha of the Ruach HaKodesh and emunah in haEmes.


text:
This is haEmes to which Hashem called you through our Besuras HaGeulah to the obtaining of the kavod of Rebbe Melech HaMoshiach Adoneinu Yehoshua.


text:
So then, Achim b'Moshiach, stand fast and hold fast to the [orthodox Jewish] emunah, the Moshiach's torah that was handed over and transmitted to you, which you were taught whether by dibbur <n>saying</n> or by our iggeret.


text:
Now may haMelech haMoshiach Yehoshua Adoneinu Himself and Elohim Avinu, who has regarded us with ahavah <n>agape</n>, and has granted us nechamat olam <n>eternal encouragement</n> and tikvah tovah <n>good hope</n> by the unmerited Chesed of Hashem--


text:
May He give chozek <n>strength</n> and encouragement to you in every mitzvah <n>good deed</n> you do and in every dibbur <n>saying</n> you utter.


text:
Lemaskana <n>finally</n>, Achim b'Moshiach, daven tefillos for us, that the Dvar Hashem  will run and be lifted up in kavod, just as it is also with you,


text:
But Ne'eman is Hashem who gives you chozek <n>strength</n> and is shomer over you, guarding you from the Evil One.


text:
And we have bittachon in Hashem concerning you, that you are doing and will continue to do what we have directed.


text:
Now may Hashem direct your levavot in the ahavat Hashem and into the zitzfleisch of Moshiach.   ADMONITION AGAINST SCHNORRERS IN THE KEHILLAH


text:
Now we charge you, Achim b'Moshiach, b'Shem Adoneinu Rebbe, Melech HaMoshiach Yehoshua, to shun association with every one of the Achim b'Moshiach who follows the derech habatlanim <n>way of idlers</n> and walks not according to Moshiach's torah that was handed over and transmitted to you and which you received from us.


text:
For you yourselves know how it is necessary to imitate us as a mofet, a role model, because we were not batlanim among you.


text:
Nor did we eat lechem <n>food</n> from anyone gratis, but in labor and exertion lailah v'yomah we were working for the tachlis of not weighing down any one of you;


text:
not because we do not have the zechut <n>right</n>, but in order that we impart ourselves as a mofet <n>role model</n> to you that you might imitate us.


text:
For even when we were with you, this we used to direct you: that if anyone will not be a melachah <n>worker</n>, neither let him be an ochel <n>eater</n>.


text:
For we hear that some among you are leading the life of a batlan <n>loafer</n>, not being busy with a parnasah, but being busybodies with hitarevut <n>meddlesomeness</n>.


text:
Now such persons we are directing and exhort in Moshiach Yehoshua Adoneinu to work with quietness that they may eat their own lechem.


text:
But if anyone does not obey the gzeira <n>injunction</n> in this iggeret <n>letter</n>, take special notice of that one; do not associate with him, for the purpose of stirring him with a sense of bushah <n>shame</n>.


text:
And do not consider <n>him</n> an an oyev <n>enemy</n> but warn him as an ach b'Moshiach. FINAL TEFILLAH


text:
I, Sha'ul, send dirshu bishalom  in my own handwriting, which is the distinctive siman <n>sign</n> in every iggeret; this is the way I write.


text:
From Sha'ul, a Shliach of Rebbe, Melech HaMoshiach Yehoshua according to the mitzva of Hashem Moshieynu and Rebbe, Melech HaMoshiach Yehoshua tikvateynu.


text:
To Timotiyos [Act 16:1], a true born ben baEmunah <n>son in the faith</n>.  Chesed Hashem, Rachamim Hashem, and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu. WARNING AGAINST TORAH ACHERET


text:
Even as I urged you to remain in Ephesus while I was going into Macedonia so that you might enjoin the mitzva <n>command</n> on certain persons not to teach heterodoxy


text:
nor to focus on aggadah [Titus 1:14] and endless toledot <n>genealogies</n> which give rise to useless speculations in contrast to Hashem's immun <n>training</n> in emunah.


text:
But the tachlis <n>purpose</n> of the mitzva (command [1:3] is ahavah <n>love</n> out of a lev tahor <n>pure heart</n> and a matzpun tahor <n>clean conscience</n> and emunah <n>faith</n> without tzevi'ut <n>hypocrisy</n>.


text:
Some people [1:3] have missed the mark and deviated from these things to hevel <n>vanity</n>, to divrei havohu <n>words of emptiness</n>.


text:
Wanting to be rabbonim of the Torah, they understand neither what they are talking about nor the things about which they so confidently make doctrinal assertions.


text:
But we know that the Torah is beneficial if anyone uses it according to the Torah-true manner of Moshiach's Judaism.


text:
Knowing this: that the Torah is not intended for the anshei tzedek but for the mufkarim <n>lawless</n> and the poshe'im <n>the ones transgressing/ rebelling</n>, those without yirat Shamayim and chatta'im <n>sinners</n>, osei to'eva <n>doers of abomination</n>, nevalah <n>profane</n>, rotzchei av va'em <n>murderers of father and mother--Shemot 21:15</n>, and meratzchim <n>murderers</n>


text:
zanayim <n>fornicators</n>, shochvei zachar <n>homosexuals</n>, gonvei nefesh <n>kidnapper/slave dealers--Shemot 21:16</n> shakranim <n>liars</n>, nishba'im lasheker <n>perjurers</n> and whatever else opposes Moshiach's orthodox Jewish teaching


text:
according to the Besuras HaGeulah kavod haElohim ham'vorach <n>the Good News of Redemption of the glory of the blessed G-d</n> with which I was entrusted.      MODEH ANI FOR RACHAMIM IN THE RABBANUT OF MOSHIACH


text:
Modeh ani <n>I give thanks</n> to the one having empowered me, Rebbe Melech HaMoshiach Yehoshua Adoneinu, because he considered me chayil [worthy, Ruth 2:1; Mishle 31:10], having appointed me to the rabbanut of Moshiach <n>Messianic ministry</n>.


text:
Previously being one guilty of chillul Hashem <n>blasphemy</n>, redifah <n>persecution</n>, and [religious] terrorism; fort <n>nevertheless</n>, I received rachamim <n>mercy</n>, because I acted in ignorance in the absence of emunah.


text:
And the Chen vaChesed Adoneinu super-abounded with emunah and ahavah in Rebbe Melech HaMoshiach Yehoshua.


text:
Trustworthy is the dvar Emes and worthy of all acceptance, that Moshiach Yehoshua came into the world to rescue chote'im, of whom I am the foremost.


text:
But because of this, I received rachamim that in me, the foremost, Moshiach Yehoshua might display all savlanut <n>long suffering/patience</n>, making me a mofet <n>model</n> to the ones about to have bittachon <n>trust</n> in Moshiach, resulting in Chayyei Olam.


text:
Now to haMelech haOlamim, the One who is ein ketz <n>without end</n>, Whom no eye has seen, Adonoi echad, be honor v'hatiferet mayhaolam v'ad haolam <n>and glory forever</n>. Omein.


text:
This mitzva <n>1:3</n> I commit to you, beni Timotiyos, according to hanevu'ot <n>the prophecies--4:14</n> made previously about you, that by them you might war the good warfare,


text:
holding emunah and a matzpun tahor <n>clean conscience</n>, which some persons [1:3], because they pushed aside a matzpun tahor [1:5], have suffered shipwreck in the emunah [of Moshiach].


text:
Among these are Hymenaeus and Alexander, whom I handed over to Hasatan, that they might be taught not to commit chillul Hashem.


text:
I urge, therefore, of first importance, tefillah <n>prayer</n>, techinnah <n>supplication</n>, tefillah <n>prayer</n>, bakkashot <n>petitions</n>, and todot <n>thanksgivings</n> be made on behalf of kol bnei Adam <n>all men</n>,


text:
on behalf of malchei eretz <n>kings</n> and on behalf of all the ones in authority, that we may lead a life of chayei menuchah <n>life of rest</n> in all chassidus <n>piety</n> and yirat Shamayim <n>reverence</n>.


text:
who wants kol bnei Adam to have Yeshu'at Eloheynu <n>the Salvation of our G-d</n> and to come to da'as Emes <n>a knowledge of the truth</n>.


text:
For Adonoi echad hu <n>there is one G-d</n> and there is also melitz echad <n>one mediator, Iyov 33:23, Yeshayah 43:27; cf. Devarim 5:5,22-31</n>, one mochiach <n>one arbitrator--Iyov 9:33</n>, one sarsur <n>agent</n> between Hashem and kol bnei Adam, the Ben Adam Moshiach Yehoshua,


text:
the one who gave his nefesh [Yeshayah 53:10-12] as a kapparah, a pidyon <n>ransom</n>, on behalf of all.  The edut <n>testimony</n> of this was given at the right time.


text:
And for this edut I was given the s'michah <n>ordination</n> of Hashem as a karoz <n>herald</n>, a maggid [for Moshiach], a Shliach <n>apostle</n>--I speak Emes, I do not speak sheker-- and a rabbinic moreh <n>teacher</n> for the Goyim in emunah and Emes.


text:
I want, therefore, kol bnei Adam to daven in every shul, lifting up yadayim kodesh <n>holy hands</n> without ka'as <n>anger</n> and madon <n>strife</n>.  MOSHIACH'S KEHILLAH AND THE MATTER OF TZNIUS AND BALEBATISHE <n>PROPER</n> CLOTHING


text:
Similarly also nashim <n>women</n> should adorn themselves with respectable hitnahagut <n>conduct</n> and tznius <n>modesty/piety</n> in appearance and with decency and propriety, not with coiffures and gold or pearls or costly clothing,


text:
but with what is proper for nashim professing yirat  Shamayim by means of ma'asim tovim <n>good works</n>.


text:
I do not allow an isha <n>wife</n> either to have teaching authority over or to have hishtalletut <n>domination</n> over [her] man, but to be in silence.


text:
And Adam was not deceived, but the isha, having been deceived, has come to be in averah <n>transgression</n>.


text:
But womankind will be saved through her childbearing if nashim remain in emunah and ahavah and kedushah with tznius [2:9].


text:
Trustworthy is the dvar Emes: if anyone aspires to the congregational office of Mashgiach Ruchani <n>Spiritual Overseer</n> over the edat Hashem <n>congregation of G-d</n>, he desires a good task.


text:
It is necessary, therefore, for the congregational Mashgiach Ruchani to be without reproach, ba'al isha echat <n>husband of one wife</n>, mistaper <n>temperate</n>, a man of seychel, practiced in derech eretz and hachnosas orchim <n>hospitality</n>, skillful as a rabbinic moreh <n>teacher</n>,


text:
not a shikkor <n>drunkard</n> indulging in much wine, not violent but forbearing and eidel <n>gentle</n>, not a ba'al machloket <n>quarrelsome person</n>, not a gelt-loving kamtzon <n>miser</n>.


text:
He must be a ba'al bayit who can manage his own household well, having his banim <n>children</n> in submission with all respect.


text:
Now if anyone does not know how to manage his own bais, how will he give oversight to the Kehillah of Hashem?


text:
He must not be a neophyte in the emunah [of Moshiach], lest, having become a ba'al gaavah <n>a haughty person</n>, he might fall into the din Hasatan <n>the judgment/verdict of the Adversary</n>.


text:
Now it is necessary also for him to have a shem tov <n>good name</n> with the outsiders, lest he might fall into reproach and a mashchit <n>trap</n> of Hasatan.  THE AVODAS HAKODESH OF MOSHIACH'S SHAMMASHIM


text:
Shammashim similarly must be respectable men of derech eretz, not double-tongued, the shammash not a shikkor <n>drunkard</n> indulging in much wine, not a lover of dishonest gain,


text:
keeping the sod haemunah <n>the mystery of the faith</n> with a matzpun tahor <n>clean conscience, 1:5,19</n>.


text:
And let these shammashim also be tested before holding office and then, if they prove unreprovable, let them have the avodas hakodesh <n>ministry</n> of shammashim.


text:
Nashim <n>women</n> serving as shammashim similarly must be respectable, not yentas with mouths of lashon hora and rechilus <n>evil gossip</n>, but nashim who are mistapekot <n>temperate</n>, ne'emanot <n>faithful</n> in all things.


text:
Let the shammashim be ba'alei isha achat <n>one wife husbands</n>, managing well their banim and their own battim <n>households</n>.


text:
For the ones having served well in the avodas hakodesh of shammashim acquire for themselves a good standing and much bittachon in emunah in Moshiach Yehoshua.  THE SOD OF CHASSIDUS IN MOSHIACH


text:
if I delay, you may know how one's hitnahagut <n>conduct</n> ought to be in the Bais Hashem, which is the Adat haEl Chai <n>the Community of the Living G-d</n>, the ammud <n>pillar</n> and yesod <n>foundation</n> of HaEmes.


text:
And confessedly great is the sod hachasidus [in Moshiach--3:9], who was manifested in basar, was vindicated by the Ruach HaKodesh, was seen by malachim, was proclaimed among the Goyim, was believed on in the world, was taken up in kavod.


text:
Now the Ruach HaKodesh says befeirush and in no uncertain terms that in the acharit hayamim some will become meshummad <n>apostate</n> from the emunah [of Moshiach], giving heed to deceitful ruchot <n>spirits</n> and teachings of shedim,


text:
through the tzevi'ut <n>hypocrisy</n> of ones [morim] speaking sheker, the matzpun of whom is seared as with a branding iron.


text:
Such will forbid nisu'im <n>marriage</n>, commanding hinnazerut <n>abstinence</n> from that which Hashem created for partaking with todah by the ma'aminim in Moshiach and by the ones who know haEmes,


text:
because the whole Bri'ah <n>Creation</n> that Hashem has created is tov [Bereshis 1:4,10,12,18,21,25,31] and nothing is to be rejected that is received with todah.


text:
For it is being set apart as kadosh through the dvar Hashem and tefillos and berachot.  A GOOD K'LI KODESH OF MOSHIACH


text:
By presenting these things to the achim [in Moshiach] you will be a good k'li kodesh <n>minister</n> of Moshiach Yehoshua, you will be one nourished with the divrei haEmunah and the torah yeshara <n>straight teaching</n> which you have followed.


text:
But the worldly aggadot and bubbemeises <n>old wives tales</n>, refuse.  Rather, train yourself [1:4] for chassidus [in Moshiach].


text:
For hitammelut <n>bodily exercise</n> is kedai <n>profitable</n> a bissle, but chassidus [in Moshiach] is profitable in every way, holding havtachah <n>promise</n> of Chayyim now in Olam Hazeh, and, later, of Olam Habah.


text:
For to this end we labor and strive at the melocha <n>task</n>, because we have set tikvateynu in the EL CHAI [Yehoshua 3:10] who is Moshi'a <n>Savior</n> of kol Bnei Adam, that is, the ma'aminim [in Moshiach].


text:
Let no one despise your youth, but become a mofet <n>example</n> for the ma'aminim [in Moshiach] in loshon <n>speech</n>, in hitnahagut <n>conduct</n>, in ahavah, in emunah,  and in lev tahor.


text:
Until I come, attend to the keri'ah betzibbur <n>congregational public reading</n> of the Kitvei Hakodesh, attend to the hattafah <n>preaching</n> and to the hora'ah <n>teaching</n>.


text:
Do not neglect the mattanah <n>gift</n> in you which was given to you by means of nevu'ah <n>prophecy</n> with the s'michah administered by the Ziknei haKehillah.


text:
Put these things into practice, that your progress in shomer masoret <n>religious devotion</n> may be manifest to all.


text:
Be shomer both toward yourself and toward your hora'ah, and be arain getun <n>engrossed, torud [completely absorbed and involved]</n> in this, for, by so doing, you will come to Yeshu'at Eloheynu, and this means not only  you yourself but also those who hear your hattafah [about Moshiach].


text:
To a Zaken do not speak harsh rebuke.  Rather entreat him as an Abba.  Treat the bochrim as achim <n>brothers</n>.


text:
Elderly nashim treat as imahot <n>mothers</n>; younger nashim as achayot <n>sisters</n> in all tohar <n>purity</n>.


text:
But if any almanah has banim or bnei banim, let the banim or bnei banim learn first to show yirat Shamayim vis a vis their own bais and to render recompense to the horim <n>parents</n>, for this is acceptable in the sight of Hashem.


text:
Now the true almanah, left alone, has set her tikvah on Hashem and continues in her techinnah [2:1] and her tefillos yomam valailah.


text:
But if anyone does not get a parnasah to provide for his own mishpochah and especially his own bais, he has denied the emunah [of Moshiach] and is worse than an Apikoros <n>skeptic, a kofer, unbeliever</n>.


text:
Let an almanah be enrolled on the [kehillah support] list if she is not less than sixty years old, nesu'ah l'ish echad <n>a one-man wife</n>,


text:
being commended by ma'asim tovim, having brought up banim, having showed hachnosas orchim, having washed the feet of the kedoshim, having given nichum <n>comforting</n> to the oppressed, having devoted herself to every ma'aseh tov.


text:
But younger almanot refuse, for, when they have ta'avah <n>lust</n>, in disregard of Moshiach they want nisu'im <n>marriage</n>,


text:
having harsha'ah <n>condemnation/conviction</n>, because their first havtachah <n>promise</n> they violated.


text:
And at the same time also they learn atzlut <n>idleness</n>, going around house to house, and not only idle but also rachlaniyot <n>gossipmongers, platke-machers</n> and busybodies, speaking things they ought not.


text:
Therefore, I counsel younger almanot to proceed with nisu'im <n>marriage</n>, to bear banim, to manage the bais, giving no occasion to the mitnagged <n>opponents, antagonist</n> to reproach us.


text:
If any ma'aminah <n>believing woman</n> has in her mishpochah <n>family</n> almanot, let her assist her almanot and let not Moshiach's Kehillah be burdened, that indeed Moshiach's Kehillah may assist the ones who are true almanot.


text:
Let the Zekenim <n>elders--see Shemot 12:21</n> who have ruled well be considered worthy of double kavod, especially the Zekenim laboring in hattafah <n>preaching</n> and hora'ah <n>teaching</n>.


text:
For the Kitvei HaKodesh says, LO TACHSOM SHOR BEDISHO <n>"YOU SHALL NOT MUZZLE WHILE HE IS TREADING OUT THE GRAIN"--DEVARIM 25:4</n>, and "Worthy is the workman of his wages."


text:
Do not receive an accusation against a Zaken <n>Elder</n>, unless on the PI SHNI EDIM O AL PI SHLOSHA EDIM <n>"TESTIMONY OF TWO OR THREE WITNESSES" --DEVARIM 19:15</n>.


text:
I charge you before Hashem and Moshiach Yehoshua and the malachim habechirim <n>chosen angels</n> that these mitzvot you keep without discrimination, doing nothing on the mekor <n>basis</n> of masoh panim.


text:
Give s'michah quickly to no one nor participate in the cha'taim <n>sins</n> of others; keep yourself tahor.


text:
No longer drink only mayim, but use a little yayin because of your stomach and your frequent illnesses.


text:
With some, their cha'taim are obvious, going before them to mishpat, but some cha'taim indeed follow after them.


text:
Likewise, also ma'asim tovim are borur <n>obvious</n>, but even when they are not, they cannot be hidden.


text:
As many avadim as are under the ol <n>yoke</n> of slavery let them consider their own adonim as worthy of all kavod, lest the name of Hashem and torateynu <n>our teaching</n> suffer chillul Hashem.


text:
And let the ma'aminim [in Moshiach] that have adonim not disrespect their masters, because their adonim are achim, but let them all the more render service to them because the ones receiving benefit from their sherut hatov are ma'aminim in Moshiach and ahuvim.  ON THOSE WHO ARE TRUE ASHIRIM IN MOSHIACH Teach and exhort these things.


text:
If anyone teaches heterodoxy <n>a doctrine that has a chiluk or difference</n> and does not agree with the orthodox Jewish teaching of Yehoshua the Moshiach Adoneinu and with torah conforming to chassidus,


text:
he has succombed to gaa'vah <n>conceit</n>, having understood nothing, but having a morbid craving for controversies and disputes over devarim out of which comes kinah <n>envy</n>, madon <n>strife</n>, lashon hora <n>evil speaking</n>, chashadot merusha'im <n>evil suspicions</n>,


text:
and constant friction between men corrupted in their minds and having become bereft of haEmes, thinking chassidus to be a means of financial gain.


text:
But the ones desiring to be ashirim <n>rich men</n> fall into nissayon <n>temptation</n> and into a mashchit <n>trap--Yirmeyeh 5:26</n> and into many foolish and destructive ta'avot <n>lusts</n> which plunge men into cherem and Avaddon <n>destruction</n>.


text:
For the ahavat hakesef <n>love of money</n> is the shoresh <n>root</n> of kol hara'ot <n>all evils</n>, which some, craving, were thereby led away from the emunah <n>of Moshiach</n> and pierced themselves with many machovim <n>sorrows</n>. THE GOOD FIGHT OF EMUNAH IN MOSHIACH


text:
But you, ish haElohim <n>man of G-d</n>, flee these things.  Pursue tzedek, chassidus, emunah, ahavah, savlanut, and anavah.


text:
Fight the good fight of emunah; lay hold of the Chayyei Olam to which you were called when you made the edut tovah <n>good witness</n> before edim rabbim <n>many witnesses</n>.


text:
I charge you before Hashem, the one giving Chayyim to all things, and before Moshiach Yehoshua, the one having testified before Pontius Pilate the edut hatovah <n>good witness</n>,


text:
I charge you to keep the mitzva [of Moshiach] spotless, irreproachable, until the appearing of Rebbe, Melech HaMoshiach Adoneinu Yehoshua.


text:
And this will be made manifest at the right time by hamvorach, Ribbon haYachid, Melech haMelachim and Adon haAdonim.


text:
To the One who is alone Almavet <n>immortal</n>, dwelling in Ohr unapproachable, whom no man among bnei Adam saw, neither is able to see, lo hakavod v'hagevurah l'olam va'ed. Omein.


text:
Charge the ashirim in Olam Hazeh not to walk in gaa'vah <n>pride</n> and high mindedness, neither to put their tikvah <n>hope</n> in the uncertainty of their riches but on Hashem who richly grants us all things for enjoyment.


text:
Charge the ashirim to do haTov, to be rich in ma'asim tovim, to demonstrate rochav lev <n>generosity</n> and willingness to do gemilus chesed,


text:
O Timotiyos, the pikkadon <n>deposit</n> [of Moshiach's torah] entrusted to you, guard, turning away from the profane empty utterances and oppositions of the falsely named [or pseudo-Jewish--1:7] Da'as <n>Knowledge</n>,


text:
by which, some, professing, missed the mark concerning the emunah [of Moshiach].  Chesed Hashem be with you.


text:
Sha'ul, a shliach of Moshiach Yehoshua birtzon Hashem <n>by the will of G-d</n>, according to the havtachah haChayim <n>promise of Life</n> in Rebbe, Melech, HaMoshiach Yehoshua.


text:
To Timotiyos, beni haahuv <n>my beloved son</n>.  Chesed Hashem, Rachamim Hashem and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu. LOYALTY TO THE BESURAS HAGEULAH


text:
Modeh ani Hashem whom I offer avodas hakodesh with a matzpun tahor <n>as did the Avot of me</n>, when I remember you constantly in my tefillos.


text:
I remember your genuine emunah [in Moshiach], which dwelt first in Lois your savtah and in your em, Eunice, and I have been persuaded dwells also in you.


text:
For which cause I remind you to meorer <n>rekindle</n> the matnat Elohim, the gift of Hashem which is in you through my conferring of s'michah <n>ordination</n>.


text:
For Hashem did not bestow upon us a ruach of pachad <n>terror</n>, but of gevurah <n>power</n> and of ahavah <n>love</n> and of sound havchanah <n>judgment</n>.


text:
Do not, therefore, be ashamed of the edut of Adoneinu nor of me, his asir <n>prisoner</n>, but suffer together with me for the Besuras HaGeulah in the koach of Hashem,


text:
the one having granted us Yeshu'at Eloheynu and having called us with a keri'ah kedosha <n>holy calling</n>, not according to the ma'asim mitzvot of us but according to his own tachlis and chesed having been given to us in Moshiach Yehoshua before Yamim haOlam,


text:
but having been manifested now through the appearing of Moshieynu Moshiach Yehoshua, who nullified death and also brought Chayyim and al-killayon <n>incorruptibility</n> to light through the Besuras HaGeulah,


text:
It is because of these things also that I suffer.  But I am not ashamed, for I know whom I have believed and I have been persuaded that he is able to stand shomer, guarding until haYom haHu the orthodox Jewish pikkadon <n>deposit</n> entrusted to him by me.


text:
Follow the pattern of sound orthodox Jewish devarim which you heard from me, in emunah and ahavah in Moshiach Yehoshua.


text:
May Hashem grant rachamim to the bais of Onesiphorus, because often he refreshed me and he was not ashamed of my kaval <n>fetter/chain</n>.


text:
May Adoneinu grant to him to find rachamim from Hashem in haYom haHu [1:12].  Also, in how many ways while in Ephesus he did avodas hakodesh you know very well.


text:
You, therefore, beni, be empowered in the Chen v'chesed which is in Rebbe, Melech HaMoshiach Yehoshua.


text:
And what things you heard from me through edim rabbim <n>many witnesses</n>, these things commit to anashim ne'emanim <n>faithful men</n> of zrizus <n>reliability</n> who will be qualified rabbinic morim to teach others also.


text:
No one on duty as a chaiyal is entangled with the everyday chiloni <n>secular</n> affairs of inactive duty, in order that he may please the One who has enlisted him.


text:
And no participant in an athletic tacharut <n>competition</n> is crowned unless he competes according to the rules.


text:
It is the hard-working ikar <n>farmer</n> who ought to have the rishonah mipri ha'adamah <n>the first share from the harvest of the earth</n>.


text:
Let your devekut be a mediation on what I say, for Hashem will give to you binah <n>understanding</n> in all things.


text:
Remember Yehoshua the Moshiach, of the zera Dovid, and remember Moshiach's Techiyas haMesim, according to my Besuras HaGeulah,


text:
for which I suffer as if I were an evil-doer, even to the point of the bais hasohar's bonds, but the dvar Hashem has no bonds.


text:
Therefore, I endure all things for the sake of the Bechirim <n>the Chosen ones</n>, in order that they also may obtain the Yeshu'at HaEloheynu in Moshiach Yehoshua with kavod olamim.


text:
Trustworthy is Hashem, for if we died <n>to the Olam Hazeh</n> with him, also we will live <n>in the Olam Habah</n> with him.


text:
If we are not ne'emanim <n>faithful</n>, he remains ne'eman <n>faithful</n>, for to deny himself, he is not able. A PO'EL APPROVED IN MOSHIACH


text:
Remind them of these things, solemnly warning them in the presence of Hashem not to be engaged in disputes over devarim, which is not beneficial, but only ruins the hearers.


text:
Do your best to shtel zich <n>apply yourself</n>, to present yourself to Hashem as one approved, a po'el <n>workman</n> unashamed, keeping on a straight derech the dvar haEmes.


text:
But profane chatter bereft of kedusha, avoid, for such will advance fraie <n>irreligious</n> resha <n>evil</n>.


text:
who concerning haEmes missed the mark, teaching that the Techiyas haMesim has already occurred.  They are overthrowing the emunah of some.


text:
Al kol panim <n>Nevertheless</n>, the solid yesod of Hashem stands firm and zicher <n>certain</n>, having this seal: V'YODA' Hashem ES ASHER LO <n>"Hashem KNOWS THE ONES WHO ARE HIS" BAMIDBAR 16:5</n>; and let everyone who names the name of Hashem depart from 'avel <n>iniquity/gross injustice</n>


text:
In a bais gadol, there are not only k'lei <n>vessels</n> of gold and silver but also those wooden ones and earthen ones; some, for honorable use, but others, for dishonorable use.


text:
If anyone makes himself tahor from these things he will be a k'li <n>vessel</n> for honorable use, having been set aside as kadosh, useful to the Adon, ready for every ma'aseh tov.


text:
But flee from ta'avot <n>lusts</n> of ne'urim <n>youth--Tehillim 25:7</n> and pursue tzedek, emunah, ahavah, and shalom with the ones calling on Adoneinu out of a lev tahor.


text:
But speculations characterized by narrishkeit and lacking da'as--such refuse, knowing that they produce fights.


text:
And an eved Hashem ought not be quarrel-prone, but ought to be gentle to all, a skilled rabbinic moreh, savlan <n>patient</n>,


text:
correcting the mitnaggedim in meekness, in the tikvah that Hashem may efsher <n>perhaps</n> grant them teshuva, resulting in da'as haEmes,


text:
and that they may come to their senses, escaping the mashchit <n>trap</n> of Hasatan, after having been captured by him to do his will.


text:
for bnei Adam will be in love with self, ohavei kesef <n>lovers of money</n>, ga'avtanim <n>proud boasters</n>, speakers of lashon hora, disobedient to horim <n>parents</n>, without hargasha todah <n>gratitude</n>, without kedusha,


text:
without ahavah, unforgiving and irreconcilable, without being kovesh es yitzro <n>self-controlled</n>, bestial, son'ei haTov <n>haters of the Good</n>,


text:
treacherous, reckless, conceited, ohavei ta'anugot <n>lovers of pleasures</n> rather than ohavei Hashem,


text:
having an outward form of yirat Shamayim but the ko'ach of chassidus having denied.  Turn away from these.


text:
For of such are the morim entering into homes and capturing  weak-willed nashim laden with chata'im, led away by various ta'avot,


text:
As Jannes and Jambres opposed Moshe Rabbeinu, so also these oppose haEmes.  These men have been corrupted in their mind and are failures with respect to the emunah [of Moshiach],


text:
but they will not proceed very far, for the sichlut <n>folly</n> of them will likewise become conspicuous to all.  THE RABBI'S LAST CHARGE TO HIS TRUSTED TALMID


text:
But you closely followed my torah, my halicha, my megamma <n>course of life, shteiger</n>, emunah, my long-suffering, ahavah, and endurance,


text:
the redifot <n>persecutions</n> and sufferings which happened to me in Antioch, in Iconium, in Lystra, what kind of persecutions I endured.  And out of all Adoneinu rescued me.


text:
but anashim ra'im and impostors will progress to their abysmal worst, misleading and being misled. GIRSA D'YANKUTO <n>LEARNING ACQUIRED IN CHILDHOOD</n>


text:
But, you, remain in the shiurim you took and the things you were convinced of, knowing under which rabbi you sat,


text:
and that from infancy you have known the Kitvei haKodesh, which are able to make you chocham with a view to Yeshu'at Eloheynu through emunah in Moshiach Yehoshua.


text:
The entire Kitvei haKodesh is Hashem-breathed and useful for hora'ah, for reproof, for correction, for training in tzedek,


text:
I solemnly charge you before Hashem and Moshiach Yehoshua, the imminent Shofet of the living and dead and by Bias Moshiach and his Malchut:


text:
Preach the dvar Hashem, be ready in season out of season, expose, rebuke, encourage, with all long suffering and hora'ah.


text:
For there will be a time when sound charedi <n>orthodox</n> hora'ah they will not bear, but according to their ta'avot they will accumulate morim to tickle their ears.


text:
But, you, be kovesh es yitzro <n>self-controlled</n> in all things, suffer hardship, do the work of a maggid of the Besuras HaGeulah, fully carry out your avodas hakodesh.


text:
The milchemet tzedek I have fought, the course I have finished, the emunah I have been shomer mitzvot.


text:
Henceforth, there is laid up for me the keter hatzedakah <n>crown of righteousness</n> which Adoneinu, the Shofet Tzedek, will give to me in haYom haHu, and not only to me, but also to all the ones who are ohavei Bias Moshiach.


text:
For Demas forsook me.  Having loved the Olam Hazeh, he departed for Thessalonica; Crescens, to Galatia; Titos to Dalmatia.


text:
Lukas alone is with me.  Get Markos and bring him with you, for he is useful to me for avodas hakodesh.


text:
When you come, bring the cloak which I left behind in Troas with Carpus, and the megillos, especially the parchments. WATCH OUT FOR THAT MAZIK ALEXANDER


text:
Alexander the coppersmith did much rish'ah to me; Adonoi will repay him L'ISH K'MA'ASEIHU <n>"TO EACH AS HIS DEEDS"--TEHILLIM 62:13</n>.


text:
At my first defense, no one came to be with me, but all forsook me. May it not be counted against them.


text:
But Adoneinu stood with me, and empowered me, that through me the hachrazah <n>proclamation, kyrygma</n> of the Besuras HaGeulah might be fully preached and all the Goyim might hear it. And I was rescued out of the mouth of the lion.


text:
Hashem will rescue me from every evil work and thus will bring me safely into his Malchut haShomayim.  Lo haKavod l'olam va'ed.  Omein.  A FINAL SHALOM


text:
Make haste to come before winter.  Eubulus and Pudens and Linus greet you, Claudia and all the achim in Moshiach.


text:
Sha'ul an eved of Hashem and a Shliach of Rebbe, Melech HaMoshiach Yehoshua, according to the charedi <n>orthodox</n> emunah <n>faith</n> of the Bechirei Hashem <n>chosen ones of G-d</n> and da'as haEmes as pertains to chassidus [in Moshiach],


text:
based on a tikvah of Chayyei Olam which Hashem--who cannot speak sheker [Bamidbar 24:19; Shmuel Alef 15:29]--promised before the Yamim haOlam <n>days of eternity</n>,


text:
but revealed at the proper time his dvar [Besuras HaGeulah] in the hachrazah <n>proclamation, kyrygma</n>, with which I was entrusted, according to the mitzva of Hashem Moshieynu.


text:
To Titos, beni ha'amitti baEmunah <n>my true son in the faith</n>, the [orthodox Jewish] emunah shared in common.  Chesed Hashem and Shalom from Elohim HaAv and Moshiach Yehoshua Moshieynu.  MESSIANIC S'MICHAH FOR MOSHIACH'S ZEKENIM IN THE KEHILLOT OF MOSHIACH


text:
For this reason I left you in Crete that you should set in order what remains and give messianic s'michah to Zekenim <n>Shemot 12:21</n> city by city, as I directed you.


text:
If anyone is without reproach, a ba'al isha echat <n>husband of one wife</n>, his banim being ma'aminim in Moshiach, and not under accusation of debauchery and zenut or sorrut <n>rebelliousness/insubordination</n> [Shmuel Alef 2:22].


text:
For it is necessary for the congregational Mashgiach Ruchani to be without reproach as Hashem's mefakke'ach al Bais Hashem <n>steward or supervisor of the House of G-d</n>, not a ba'al gaavah <n>a haughty person</n>, not quick in ka'as <n>anger</n>, not a shikkor <n>drunkard</n> given to much wine, not violent, not a gelt-loving kamtzon <n>miser</n>.


text:
Rather, the Mashgiach Ruchani must be a man who practices hachnosas orchim <n>hospitality</n>, an ohev es haTov <n>a lover of the good</n>, having seychel, a tzaddik, kadosh <n>holy</n>, kovesh es yitzro <n>self-controlled</n>,


text:
devoted to the faithful hattafah <n>preaching</n> of the Besuras HaGeulah, adequate for hora'ah <n>teaching</n> that exhorts to [Moshiach's] orthodox Jewish doctrine and for refuting and exposing with conviction the ones speaking against it.


text:
For there are indeed many mitnaggedim, idle talkers and deceivers, especially the ones of the party of the Mohalim haGoyim <n>Circumcisers of Gentiles</n>,


text:
whose mouths it is necessary to stop, who are subverting entire mishpachot <n>families</n> by teaching what they ought not, for the sake of dishonest gelt.


text:
A certain one of them, a "navi" of their own number, said, "Cretans are always meshakkrim <n>liars</n>, wicked beasts, lazy trombeniks."


text:
This edut is true, for which cause rebuke them sharply, that they may be orthodox Jewish in [Moshiach's] emunah,


text:
not paying attention to Jewish aggadot and to mitzvot d'Rabbanan <n>precepts imposed by the rabbis</n>, becoming meshummad <n>apostate</n> from haEmes.


text:
All things are tahor to the tahorim; but, to the ones having been defiled and taking the side of the Apikoros, nothing is tahor, but has been made tameh, both lev and matzpun.


text:
Hashem they profess to know, but by their ma'asim they deny him, being disqualified [for the rabbanut or ministry of Moshiach] and sorrut, and, as to every one of the ma'asim tovim, unpalatably unkosher <n>unfit</n>.


text:
Zekenim need to be temperate, respectable, men of seychel, being orthodox [in Moshiach] in the emunah, in ahavah, in savlanut


text:
Similarly the senior women, the zekanot, in hitnahagut <n>conduct</n> as befits kedushah, not yentas of slander nor slaves of wine, but melamedot es haTov <n>teachers of the Good</n>


text:
to have seychel, tahor in tznius, domestic workers baBayit, tov lev, being submissive to their ba'alim, lest chillul Hashem come to the dvar haElohim.


text:
about all things, showing yourself a mofet of ma'asim tovim.  In the hora'ah [of Moshiach], show integrity, seriousness,


text:
along with dibur <n>speech</n> that is orthodox [in Moshiach] and beyond reproach, that the mitnagged may be ashamed, having no lashon hora to say against you.


text:
Avadim <n>slaves</n> need to be submissive to their own adonim in everything, to be acceptable, not talking back,


text:
not pilfering, but showing all good reliability, that they may adorn the hora'ah of Hashem Moshieynu in all things.


text:
instructing us to deny all that is frai and not chassidus [in Moshiach] and all that is ta'avanut, and to live with seychel and tzedek Hashem and yirat Shamayim in Olam Hazeh,


text:
awaiting the tikvah hameashsheret, the appearing of the kavod haEloheinu haGadol and Moshieynu Yehoshua the Moshiach,


text:
who gave his nefesh on behalf of us, that he might bring in the Geulah for us, redeeming us MI KOL AVONOTAV <n>TEHILLIM 130:8</n>, making tahor AM LI SEGULAH <n>"A PEOPLE FOR MY POSSESSION" --SHEMOT 19:5</n>, zealous for ma'asim tovim.


text:
Remind them to be "V'NISHMA" <n>"OBEDIENT, "AND WE WILL OBEY!"--SHEMOT 24:7</n> to sarim <n>rulers</n>, to shiltonim <n>authorities</n>, to be submissive, to be obedient, ready for every ma'aseh tov.


text:
Speak lashon hora of no one, be not ohev riv <n>quarrelsome</n>. Be eidel <n>gentle</n>, displaying anvetanut <n>meekness</n> to kol bnei Adam.


text:
For all of us were once chaser da'at <n>lacking knowledge</n>, sorrarim <n>disobedient</n>, being led astray, avadim <n>slaves</n> of ta'avot and to various pleasures of Olam Hazeh, spending our lives in eyvah <n>enmity--Bereshis 3:15</n> and kina <n>jealousy</n>, hated, and hating one another.


text:
not by ma'asim mitzvot in yechus which we have merited, but according to his rachamim, he granted us Yeshu'at Eloheynu through the mikveh mayim ruchani of rebirth and renewing of the Ruach Hakodesh,


text:
that, having been acquitted betzedek by the chesed of Hashem, we might become yoreshim <n>heirs</n> in the tikvah HaChayei HaOlam.


text:
Trustworthy is the dvar Emes. I counsel you to strongly affirm the divrei torah I am handing on to you, that those who have become ma'aminim in Hashem may be shomer for ma'asim tovim. These things to bnei Adam are good, tov m'od.


text:
But pilpul minutiae controversies and toledot and quarrels and fights about the Torah, avoid, for they are unprofitable hevel.


text:
knowing that such a man is perverted and sinful, bringing harsha'ah <n>condemnation</n> upon himself.


text:
When I send Artemas or Tychicus to you, try to come to me at Nicopolis, for there I have decided to spend the winter.


text:
Do your utmost to speed Zenas the Torah moreh and Apollos on their way, that nothing for them may be lacking.


text:
Let anshei adateynu <n>the men of our community</n> learn to be concerned about ma'asim tovim so as to supply urgent needs, that they may not be lo poreh <n>unfruitful</n>.   A FINAL SHALOM


text:
All the ones with me give you "shalom" greetings.  "Shalom" to those who have ahavah for us in the emunah [of Moshiach].  Chen v'chesed Hashem to all of you.


text:
Sha'ul, a prisoner of Rebbe, Melech HaMoshiach Yehoshua and Timotiyos acheinu [<n>our</n> brother].   To Philemon ha'ahuv <n>the beloved</n> and our fellow po'el <n>worker</n>


text:
and to Apphia achoteinu <n>our sister</n> and to Archippus our chaver leneshek <n>comrade-in-arms</n> and to the kehillah in your house.


text:
Chesed Hashem and shalom Hashem to you from Elohim Avinu and from Rebbe, Melech HaMoshiach Adoneinu Yehoshua. THE AHAVAH AND EMUNAH OF PHILEMON


text:
because I hear of your ahavah <n>agap</n> and emunah, which you have for Yehoshua Adoneinu and for all the kedoshim.


text:
<n>I pray</n> that your emunah <n>emunah</n> being shared in Moshiach's kiruv rechokim <n>bringing near the far away ones</n> may become effective in a knowledge of every mitzva we may do for Moshiach.


text:
For I had simcha gedolah <n>much joy</n> and chizuk <n>encouragement</n> because of your ahavah, for the hearts of the kedoshim have been refreshed through you, ach b'Moshiach.           AN APPEAL FOR ONESIMUS; RAV SHA'UL PREFERS NOT TO MECHAYEV <n>COMPEL</n> HIM TO DO WHAT IS HIS CHOVAH MUSARIT


text:
Therefore, though I have much boldness in Moshiach that I could in fact order you to do your chovah musarit <n>moral duty</n> of avodas hakodesh <n>holy service</n>,


text:
yet I would rather make an appeal on the mekor <n>basis</n> of ahavah <n>agape</n>--I, Sha'ul, the Zaken <n>Elder</n> but also a prisoner of Moshiach Yehoshua. ON BEING A "USEFUL" KELI KODESH <n>MINISTER</n>


text:
I appeal to you concerning beni, having "fathered" him <n>to a new birth</n> while in bais hasohar <n>prison</n>--that is, Onesimus <n>trans. note: means "Useful"</n>


text:
I was wanting to detain him with me, in order that he might function as a keli kodesh <n>minister</n>, ministering to me in your place, as your murshe <n>proxy</n>, while I'm detained in the imprisonment of the Besuras HaGeulah.


text:
But I wanted to do nothing without your haskamah <n>consent</n>, in order that the mitzva you do might not be meshabed <n>caused to be obligated</n> or forced but voluntary.


text:
Eppes <n>perhaps</n> he was separated from you for a while in order that you might have him back for Yamim haOlam,


text:
no longer as a bond-servant, but, more than a bond-servant, an ach ahuv <n>a beloved brother</n>, especially to me, and how much more to you, both in the flesh and in Adoneinu.


text:
I, Sha'ul, am writing this with my own hand: I will repay.  This is not to merken <n>draw attention</n> to the fact that you owe me your very neshamah.


text:
Yes, ach baMoshiach, I would have some "usefulness" from you in Adoneinu. Refresh my lev in Moshiach.


text:
Confident of you as one who is shomer mitzvot, I am writing to you, knowing that you will do even above what I say.


text:
Also, this too, prepare a heimishe mekom linah <n>guest room, lodging place</n> for me, for I have the tikvah <n>hope</n> that through your tefillos I will be restored to you.  SHALOM GREETINGS FROM SOME OF THE INSPIRED AUTHORS OF THE ORTHODOX JEWISH BRIT CHADASHA AND ALSO GREETINGS FROM OTHER KLEI KODESH <n>MINISTERS</n>


text:
In many and various drakhim <n>ways</n> Hashem in amolike times <n>olden times</n> spoke to the Avot by the Nevi'im.


text:
At the Ketz HaYamim Hashem spoke to us by HaBen, whom He appointed Bechor of the Bechorah, Yoresh Kol <n>Heir of All Things</n>, through whom also Hashem barah es HaShomayim v'es HaAretz;


text:
who being the Shekhinah zohar <n>brilliance</n> of Hashem and the exact impress and demut of Hashem's essential nature, being, and reality, and sustaining everything by His dvar haKo'ach, after He made tihur <n>purification</n> of chata'im <n>sins</n>, sat down at LIMIN <n>"the right hand"--Tehillim 110:1</n> of the Majesty on High.


text:
He had become as much superior to the malachim as ha-Shem <n>the Name</n> Rebbe, Melech HaMoshiach has inherited is more fest <n>excellent</n> than theirs. THE CHOCHMAH HASHOMAYIM, THE CHOCHMAH-BEN HAELOHIM REBBE, MELECH HAMOSHIACH <n>MISHLE 8:30; 30:4</n> IS SUPERIOR TO MALACHIM; THE RABBI BRINGS DOWN A NUMBER OF CITATIONS TO SUPPORT HIS CHIDUSHIM <n>POINTS</n>


text:
For to which of the malachim did Hashem ever say, "BENI ATAH, ANI HAYOM YELIDTICHA," <n>"My Son you are; Today I have become your Father." Tehillim 2:7)? And again, "ANI EH'H'YEH LO L'AV V'HU YIHEYEH LI L'BEN" "I will be to Him a Father and He will be to Me as a Son" Shmuel Bais 7:14</n>?


text:
And again, when Hashem brings HaBechor into the Olam Hazeh, He says, "Let all Hashem's malachim worship him." [Devarim 32:43 Targum Ha-Shivim <n>Septuagint</n>]


text:
And of the malachim, Hashem says "OSEH MALAKHAV RUCHOT MESHARTAV AISH L'HET" <n>"He makes his angels winds and his servants [ministering angels] flaming fire." Tehillim 104:4</n>


text:
And Hashem says to HaBen, "KIS'AHCHA ELOHIM OLAM VAED SHEVET MISHOR SHEVET MALKHUTECHA" <n>"Your throne, G-d, will endure for ever and ever, and the scepter of justice is the scepter of the your kingdom"--Tehillim 45:7</n>


text:
"AHAVTA TZEDEK VATISNA RE'SHA, AL KEN MESHAKHACHA ELOHIM, ELOHECHA SHEMEN SASON MECHAVERECHA" <n>"You loved righteousness and hated lawlessness; on account of this G-d, your G-d, anointed you  with the oil of gladness more than your companions"--Tehillim 45:8</n>


text:
and "Atah Adonoy LEFANIM HA'ARETZ YASADETA UMA'ASEH YADECHA SHOMAYIM; HEMMAH YOVEDU V'ATAH TA'AMOD V'KHULAM KABEGED YIVLU KALVUSH TACHALIFEM V'YACHLOFU V'ATAH HU USHENOTECHA LO YITAMU" ("You L-rd in the beginning founded the earth and the heavens the work of your hands;


text:
like clothing you will change them and they will be discarded, but you are the same and the years of you they never come to an end"--Tehillim 102:26-28 [25-27]).


text:
And to which of the malachim has Hashem ever said, "SHEV LIMINI AD ASHIT OYVECHA HADOM LERAGLECHA" <n>"Sit at the my right hand until I put your enemies as a foot stool of your feet" Tehillim 110:1</n>?


text:
Are not all ruchot hasharet <n>ministering spirits, malachey hasharet</n> sent out with the shlichut <n>mission</n> to do service as Hashem's klei kodesh <n>ministers</n> on behalf of the ones being about to inherit Yeshua'at Eloheinu?


text:
In considering all this, it is necessary for us to pay far greater attention bifraht <n>particularly</n> to the things we have heard, lest from it we may drift away.


text:
For if the Dvar Hashem which was declared through malachim  became firmly established and every pesha <n>transgression</n> and averah <n>disobedience to the commandment</n> received a gemul tzodek <n>just retribution</n>,[Devarim 33:2, Targum Ha-Shivim <n>Septuagint</n>]


text:
how shall we escape if we neglect so important a Yeshu'at Eloheinu, one that was declared initially through Rebbe, Melech HaMoshiach Adoneinu, and  was confirmed and attested to us by those who heard him,


text:
while Hashem gave solemn edut <n>testimony</n> through otot u'moftim <n>signs and wonders</n> and nifla'ot rabbot <n>many miracles</n> and matanot <n>gifts</n> of the Ruach Hakodesh distributed according to his ratzon <n>will</n>?  THE CHALUTZ <n>PIONEER</n> OF YESHUA'AT ELOHEINU


text:
But someone has given solemn edut <n>testimony</n> somewhere, "MAH ENOSH KI TIZKERENU UVEN ADAM KI TIFKEDENU? ("What is Man that you are mindful of him or the Son of Man that you care for him?


text:
VATECHASREHU ME'AT ME'EHLOHIM V'KHAVOD V'HADAR TE'ATREHU TAMSHILEHU BEMA'ASEH YADECHA <n>"You made him a little lower than EHLOHIM and you crowned him with glory and honor and you made him ruler over the works of your hands"</n>


text:
KOL SHTAH TACHAT RAGLAV <n>"Putting everything under his feet" Tehillim 8:5-7</n>. Now while Hashem subjected all things to him, he left nothing unsubjected to him, though now we do not yet see all things having been subjected to him.


text:
But this is what we do see: Yehoshua, for a short time having been "made lower than the malachim," has, because of the innuyim <n>suffering</n> of mavet <n>death</n>, been "crowned with KAVOD V'HADAR" <n>Tehillim 8:6</n> in order that by the Chen v'Chesed Hashem on behalf of all he might taste mavet.


text:
For it was bekavod <n>fitting, pas</n> for him, for whom are all things and through whom are all things, in bringing banim rabbim to kavod, to bring to shleimut <n>perfection, completion</n> the Rosh and Mekhonen <n>Founder</n> of their Yehua'at Hashem through innuyim <n>suffering</n>.


text:
For both HaKadosh who makes holy and Kedoshim who are being made holy all have HaAv Echad.  It is for this reason Rebbe, Melech HaMoshiach is not ashamed to call them Achim,


text:
saying, "ASAPPERAH SHIMCHA LE'ECHAI BETOCH KAHAL AHALELECHA" <n>"I will declare your Name to my brothers within the congregation I will praise you"--Tehillim 22:23 [22]</n>.


text:
And again, "I put my bittachon in him" [Yeshayah 12:2] and again ("HINEH ANOCHI V'HAYELADIM ASHER NATAN LI HASHEM <n>"Here I am and the yeladim whom Hashem gave to me."</n> [Yeshayah 8:18]       GEULAH <n>REDEMPTION</n> ON THE PERSONAL INDIVIDUAL LEVEL EFFECTED BY REBBE, MELECH HAMOSHIACH; IF HASATAN CAN BE CALLED THE MALACH HAMAVET, HE IS NEVERTHELESS DEFEATED BY MOSHIACH BECAUSE HIS POWER IS TAKEN FROM HIM BY MOSHIACH


text:
Therefore, als <n>since</n> the yeladim have shared in the basar vadahm and Rebbe, Melech HaMoshiach likewise shared in the same things, that through mavet he might destroy the one having power over mavet, that is, Hasatan,


text:
and he might release these, as many as through eymat haMavet <n>terror of Death</n> were subjected to avdut <n>slavery</n> all the days of their keyam <n>existence</n>.


text:
And for this reason, Rebbe, Melech HaMoshiach was obliged to become like the Achim b'Moshiach [2:11] in every respect that he might become a Kohen Gadol rachaman v'ne'eman before Hashem in order to make kapparah for the chatta'im HaAm. [Yeshayah 53:8; 49:7]


text:
For, because Rebbe, Melech HaMoshiach himself has endured being tested in the innuyim <n>sufferings</n> of his nefesh [Yeshayah 53:10,11], he is able to come to the ezrah <n>aid</n> of the ones being tested.


text:
For this reason, Achai Hakedoshim b'Moshiach, Chaverim and Chavrusa partners in a Keri'at Marom <n>High [Shomayim] Calling</n>,  consider carefully the Shliach and Kohen Gadol of the Hachrazah <n>Proclamation</n> of our Emunah <n>Faith, our Orthodox Jewish Ani Ma'amin Body of Emunah</n>, Yehoshua.


text:
He being ne'eman <n>faithful</n> to the One having given Him s'michah as also Moshe Rabbeinu was ne'eman <n>faithful</n> in kol Hashem's Beit.


text:
Yet Rebbe, Melech HaMoshiach is considered worthy of more kavod than Moshe Rabbeinu, because more kavod has the Boneh <n>Builder</n> of the Beis that the Beis itself.


text:
Now Moshe Rabbeinu was ne'eman <n>faithful</n> in the Kol Beis Hashem as an eved, for a solemn edut <n>testimony</n> of the things which were to be spoken later; [i.e. 3:11].


text:
But Rebbe, Melech HaMoshiach was ne'eman <n>faithful</n> as Ben over the Beis Hashem, whose Beis we are, if indeed the bittachon and the tikvah <n>hope</n> in which we glory we keep hold of to HaKetz.  MENUKHAH FOR THE AM OF HASHEM


text:
Therefore, just as the Ruach Hakodesh says, "HAYOM IM BEKOLO TISHMAU <n>"Today, if you hear His voice"--Tehillim 95:7f</n>;


text:
AL TAKSHU LEVAVCHEM KIMRIVAH K'YOM MASSAH BAMIDBAR <n>"Do not harden your heart as you did at Meribah, as you did that day at Massah in the desert"</n>


text:
ASHER NISSUNI AVOTECHEM BEKHANUNI GAM RA'U PO'OLI ARBA'IM SHANAH <n>"Where your Fathers tested me and tried me though they saw my deeds forty years"</n>


text:
Therefore "AKUT BEDOR VAOMAR AM TO'EY LEVAV HEM V'HEM LO YADU DERAKHAY" <n>"I was angry with that generation and I said they are a straying-of-heart people and they have not known my ways"</n>;


text:
ASHER NISHBA'ETI BEAPEY IM YEVO'UN EL MENUKHATI <n>"Therefore I declared on oath in my anger never shall they enter into my Rest/Home/Abode/Place of Tranquility."</n> [Bereshis 49:15; Tehillim 23:1; Yeshayah 28:12; 66:1; Ruth 1:9; Melachim Alef 8:56]


text:
Beware, Achim b'Moshiach, lest there will be in anyone of you a lev rah <n>evil heart</n> without emunah, that turns away shmad from Elohim Chayyim.


text:
Instead, give one another chozek <n>strength</n> each and every day, as long as it is still called "HAYOM," <n>Tehillim 95:7</n> lest some of you may fall into KESHI <n>stubbornness, hardness DEVARM 9:27</n> and be stubbornly hardened by the nechalim <n>deceitfulness</n> of Chet.   REBBE, MELECH HAMOSHIACH THE KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK


text:
We have become Chavrusa partners of Rebbe, Melech HaMoshiach  if only our bittachon <n>confidence</n> we had initially we hold firm until HaKetz;


text:
as it is said, "HAYOM IM BEKOLO TISHMAU AL TAKSHU LEVAVCHEM <n>"Today, if you hear his voice, do not harden your heart"--Tehillim 95:7f</n> as in the Meribah Mered <n>Rebellion</n> [the Ma'al shmad Defection, the Azivah Desertion].


text:
Now who were they who heard and yet rebelled?  Was it not  all the ones having gone out from Mitzrayim <n>Egypt</n> under Moshe Rabbeinu?


text:
And with whom was Hashem angry ARBA'IM SHANAH?  Was it not with the ones having sinned, whose "PEGARIM" <n>"corpses" Bamidbar 14:29</n> lay where they had "fallen BAMIDBAR <n>"in the desert" --Bamidbar 14:29</n>?


text:
And to whom did he swear that they would not enter into the menukhah of him except the ones without mishma'at <n>obedience</n>?


text:
Therefore, let us walk in yirat Shomayim, for fear that, while the havtachah <n>promise</n> of entering the menukhah of Hashem is still open, anyone of you should seem to have fallen short of it.


text:
For indeed we have had Besuras HaGeulah preached to us, just as they also did; but the dvar preached did not bring nehneh <n>benefit</n> to that generation, because hearing did not form an agudah with emunah.


text:
For we ma'aminim enter into that menukhah, just as Hashem has said, "ASHER NISHBA'TI VEAPI IM YEVO'UN EL MENUCHATI" <n>"As I vowed in my fury, they shall never enter into my rest" Tehillim 95:11</n>, although the ma'asim <n>works</n> of Hashem were finished from the hivvased tevel <n>foundation of the world</n>.


text:
For concerning Shabbos, the Yom HaShevi'i, Hashem has said somewhere, "VAYISHBOT ELOHIM BAYOM HASHEVI'I MIKOL MELAKHTO" ("And He rested on the seventh day from all His work." [Bereshis 2:2]


text:
And again in this mekor <n>passage, citation</n>, "IM YEVO'UN EL MENUCHATI" <n>"Never shall they enter into my rest" Tehillim 95:11</n>.  THE CHOCHMAH HASHOMAYIM, THE CHOCHMAH-BEN HAELOHIM REBBE, MELECH HAMOSHIACH <n>MISHLE 8:30; 30:4) IS SUPERIOR TO YEHOSHUA BEN NUN; THOUGH THERE IS NO DOCTRINE HERE AGAINST MA'ASIM MITZOT, WHICH WERE EXPECTED OF A PRACTICING MESSIANIC JEW IN THE FIRST CENTURY--SEE ACTS 21:20-21</n>, AN EXHORTATION IS GIVEN HERE ABOUT THE NEED TO REST FROM STRIVING FOR ZCHUS <n>MERIT</n> BY BEING YITZDAK IM HASHEM <n>JUSTIFIED WITH G-D</n> ON THE BASIS OF MA'ASIM MITZVOT


text:
Therefore, als <n>since</n> it remains for some to enter it, and the ones, who formerly had the Besuras HaGeulah preached to them, did not enter, because they were koferim <n>unbelievers</n>,


text:
so then again Hashem sets a certain day, "HAYOM" <n>"Today," Tehillim 95:7</n> in one of the Tehillim of Dovid, much later, in that quoted above, "HAYOM IM BEKOLO TISHMAU AL TAKSHU LEVAVCHEM" <n>"Today, if you hear his voice, do not harden your heart" --Tehillim 95:7f</n>.


text:
For if Yehoshua [ben Nun] had brought them to a place of menukhah, Hashem would not have spoken of another "Yom" after that [Tehillim 95:7].


text:
For whoever has entered into the menukhah of Hashem has also rested from his ma'asim, just as Hashem rested from his. WARNING AGAINST THE APOSTASY OF THE SHMAD DEFECTORS WHO FALL AWAY FROM REBBE, MELECH HAMOSHIACH


text:
Therefore, let us have zerizut <n>diligence</n> to enter into that menukhah, for fear that anyone fall through following be'ikvot <n>in the footsteps</n> of their same lack of mishma'at [cf 3:17-18; 4:6].


text:
For the Dvar Hashem is chai <n>living</n> and chazak <n>strong</n>, sharper than every doubled-edged cherev and penetrating as far as the division of nefesh and ruach, of both joints and marrow, and able to judge the makhshavot and deliberations of the kavanat halev <n>the inner-directedness of the heart</n>.   THE HAVTACHAH OF HASHEM AND THE DAY OF RECKONING


text:
And there is not a yetzur <n>creature</n> hidden from his sight,  but all things are laid bare and exposed to the eynayim <n>eyes</n> of him to whom we must render an account.


text:
Therefore, als <n>since</n> we have a great Kohen Gadol who has passed through Shomayim, Yehoshua HaBen HaElohim, let us hold firmly to the hoda'ah <n>confession</n> of the hachrazah <n>proclamation</n> of our [orthodox Jewish] emunah.  OUR REBBE, MELECH HAMOSHIACH KOHEN GADOL AFTER THE ORDER OF MELCHI-TZEDEK DOES NOT HAVE THE INBORN AND IMMEMORIAL YETZER HARA <n>EVIL INCLINATION</n> OF THE HUMAN CONDITION: LO CHAMAS ASAH V'LO MIRMAH BEFIV <n>"NO VIOLENCE HE DID NOR DECEIT WAS IN HIS MOUTH" YESHAYAH 53:9</n>; THEREFORE HE IS QUALIFIED TO BE NOT ONLY OUR KOHEN GADOL BUT OUR SHELIACH TZIBUR, OUR EMISSARY TO PLEAD BEFORE G-D ON OUR BEHALF, HAVING INSCRIBED OUR NAMES IN THE SEFER HACHAYYIM


text:
For we do not have a Kohen Gadol who is unable to sympathize with our weaknesses, but one who has been tempted in every way as we are, yet without [inborn and immemorial yetzer hara evil inclination] and chet.


text:
Therefore, let us approach with bittachon the Kisse of  Chesed, that we may receive rachamim and may find chesed for timely ezrah <n>aid</n>.


text:
For every Kohen Gadol chosen from among bnei Adam receives semicha for the avodas kodesh of Hashem, that he may offer both minchot <n>gifts</n> and zevakhim <n>sacrifices</n> for chatta'im <n>sins</n>;


text:
the Kohen Gadol is able to deal gently with the Am Ha'Aretz and Wayward, als <n>since</n> he himself is subject to helpless human frailty;


text:
and therefore he is obligated to offer zevakhim not only for the averos of the Am Berit but also for his own averos.


text:
And one does not presume to take the kavod of the office of Kohen Gadol upon oneself, but one must have the bechirah <n>choice, election</n> of Hashem, just as Aharon did.


text:
So also Rebbe, Melech HaMoshiach did not seize kavod for himself to become a Kohen Gadol, but the One having said to him, "BENI ATAH, ANI HAYOM YELIDTICHA," <n>"My Son you are; Today I have become your Father." Tehillim 2:7</n>


text:
says also in another passage, "ATAH KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK <n>"You are a kohen forever according to the order of Malki-Tzedek" --Tehillim 110:4</n>.


text:
Rebbi, Melech HaMoshiach, in the days of his earthly life, offered with a raised voice and tears both tefillos and techinnah  <n>prayers of supplication</n> to the One who was able to deliver him from mavet, and Hashem heard him because of his chassidus.


text:
And having been made shalem <n>complete</n>, to all those with mishma'at toward Rebbe, Melech HaMoshiach, he became the source of Yeshu'at Eloheinu Olamim,


text:
We have much to say about this that is difficult to make a midrash, als <n>since</n> you have become spiritually hard of hearing.


text:
For indeed by this time you ought to be morim saying shiurim, but instead you have need again to be taught the orthodox Jewish basic ikkarim <n>principles</n> of the dvrei Hashem, and you have become one having need of chalav and not solid okhel.


text:
For everyone partaking of chalav is unacquainted with  HaDivrei Tzedek, for he is an olal <n>infant</n>.


text:
But solid okhel is for the mevugarim <n>mature ones</n>, the ones whose keilim <n>faculties</n> have been trained by practice for distinguishing both HaTov vaHaRah.


text:
Therefore, let us leave behind the stam <n>elementary</n> ikkarim of the dvarim hahora'ah about Rebbe, Melech HaMoshiach, and let us move ahead to hitbagrut <n>maturity</n>, not laying again a foundation of teshuvah from ma'asim metim <n>dead works</n> and emunah toward  Hashem,


text:
of divrei torah on tevilot and tohorah and s'mikhat yadayim and of the Techiyas HaMesim and of Mishpat Olam.


text:
And this we shall do, im yirtzeh Hashem <n>if the L-rd wills</n>.  THE DANGER OF TURNING AWAY FROM REBBE, MELECH HAMOSHIACH AND BECOMING A SHMAD DEFECTOR:  THE DANGER OF AN APOSTATE MESSIANIC JEW NEVER AGAIN BEING A BAAL TESHUVA


text:
For it is impossible for those who once received the Ohr Hashem, having tasted  of the matanah of Shomayim and having become Chavrusa partners of the Ruach Hakodesh,


text:
and then, having fallen away, and become shmad--it is impossible to renew them again to teshuva, because they have pierced to themselves the Ben HaElohim on the Aitz haKelalat Hashem and have again held him up to contempt and open bushah.


text:
For haAdamah, which drinks the geshem <n>rain</n> that often falls upon it, and brings forth esev <n>plants</n> suitable for those for whom it is cultivated, receives a berakah from Hashem;


text:
but if haAdamah is producing kotz v'dardar <n>thorns and thistles, Bereshis 3:18</n>, it is worthless and near to being arurah <n>cursed, Bereshis 3:17</n>,  whose Ketz is for burning in Aish.


text:
However, Chaverim, even though we speak in this way, we have been convinced of better things concerning you and of things belonging to Yeshua'at Eloheinu.


text:
For Hashem is not unjust so as to forget your po'al <n>work</n> and the ahavah which you have shown toward ha-Shem of him, having rendered klei kodesh ministry service to the kedoshim, yes, and you are still serving them.


text:
And we desire that each one of you show the same zerizut <n>diligence</n> so as to realize the full bittachon of the tikvah <n>hope</n> until HaKetz,


text:
that you not become atzlanit <n>sluggards</n> but imitators of the ones who through emunah and zitzfleisch inherit the havtachot <n>promises</n>.


text:
For when Hashem gave the havtachah <n>promise</n> to Avraham Avinu, als <n>since</n> Hashem had no one greater by which to make a shevu'ah <n>oath</n>, Hashem made a shevu'ah by Himself, [Bereshis 22:16]


text:
saying "KI BARECH AVAREKHCHA V'HARBAH ARBAH" <n>"Surely blessing I will bless you and multiplying I will multiply you" Bereshis 22:17</n>.


text:
For bnei Adam make a shevu'ah by someone greater than themselves, and a shevu'ah given as confirmation, settles every matter decisively.


text:
Similarly, when Hashem wanted to demonstrate even more emphatically to the yoreshim of the havtachah <n>promise</n> the unchangeableness of his willed purpose, Hashem guaranteed it with a shevu'ah,


text:
in order that by two unchangeable things in which it is impossible for Hashem to speak sheker, we may have chozek <n>strength</n> and great encouragement, we who say that "he is my makhsi <n>refuge, Tehillim 91:2</n>" and have taken hold of the tikvah <n>hope</n> set before us.


text:
This tikvah we have as an ogen <n>anchor</n> for the neshamah,   a tikvah both firm and secure, which enters inside the parokhet, THE CHOCHMAH HASHOMAYIM, THE CHOCHMAH-BEN HAELOHIM REBBE, MELECH HAMOSHIACH <n>MISHLE 8:30; 30:4</n> IS SUPERIOR TO THE KOHANIM


text:
where Yehoshua has entered as a foroisgeier <n>forerunner</n> on behalf of us, having become a KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK <n>"Kohen forever according to the order of Malki-Tzedek" --Tehillim 110:4</n>.


text:
For this MALKI-TZEDEK MELECH SHALEM KOHEN L'EL ELYON, the one "having met Avraham Avinu ACHAREI SHUVO <n>"after returning"</n> from the slaughter of HAMELAKHIM V'YEVAREKHEHU <n>"the kings and having blessed him", Bereshis 14:17-20</n>


text:
with whom also "AVRAHAM AVINU apportioned MA'ASER MIKOL (a  tithe of everything." As for his Name, it is rendered "King of Tzedek <n>Righteousness</n>" and then also "Melech of SHALOM."


text:
Without Av, without Em, without Yichus, having neither a techillah <n>beginning</n> leyamim <n>to days</n> of him nor a Ketz HaChayyim, but resembling HaBen HaElohim, he remains a KOHEN L'OLAM ("a kohen perpetually, <n>Tehillim 110:4</n>.


text:
Now consider how great among the Gedolim this one was to whom also Avraham Avinu gave from his booty a ma'aser <n>tithe</n>.


text:
And the ones of the Bnei Levy have received the Kehunah and they have a mitzvah to collect the ma'aser <n>tithe</n> from the Am Berit, and they have this mitzvah according to the Torah, that is, to collect from their achim, though these also are descended from the loins of Avraham Avinu.


text:
But, this man, though not tracing his descent from them, has received ma'aser from Avraham Avinu and has given a berakhah to the one having the havtachot <n>promises</n>.


text:
Notice, in one case, ma'aser are received by mortal men; in the other case, ma'aser are received by one of whom we have solemn edut <n>testimony</n> that hu Chai <n>"he lives!"</n>.


text:
One could even go so far as to say that through Avraham Avinu, even Levy, the one receiving ma'aser, has paid ma'aser,


text:
Now if shleimut <n>completeness</n> had been attainable through the Kehunah of Levy--for under it came the Mattan Torah <n>giving of the Torah</n> to the Am Berit--what further need would there have been to speak of another Kohen arising AL DIVRATI MALKI-TZEDEK <n>"according to the order of Malki-Tzedek" --Tehillim 110:4</n> rather than "al divrati Aharon"?


text:
For when there is a "changing of the guard" of the Kehunah, this behechrach <n>necessarily</n> also affects the Torah [Yeshayah 42:4].


text:
For the One about whom these things are said belonged to a different shevet <n>tribe</n>, from which no one has officiated at the  Mitzbe'ach.


text:
For it is ugeret <n>easily seen, evident</n> that Rebbe, Melech HaMoshiach Adoneinu was descended from Yehudah, and in connection with that shevet, Moshe Rabbeinu said nothing about kohanim.


text:
one who became a kohen, not by means of a mitzvat haTorah concerning yichus, but according to the gevurah of a Chayyei Ein Sof <n>Endless Life</n>.


text:
For of Rebbe, Melech HaMoshiach comes the solemn edut, "ATAH KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK" <n>"You are a kohen forever according to the order of Malki-Tzedek" --Tehillim 110:4</n>.


text:
For, on the one hand, there is an abrogation of an earlier mitzvah because of its weakness and ineffectuality


text:
(for the Torah brought nothing to shleimut <n>perfection</n>; on the other hand, there is the mavo <n>introduction</n> of a tikvah tovah yoter <n>a better hope</n> through which we approach and draw near to Hashem.


text:
This was attested with an shevu'ah <n>oath</n>; for others who became kohanim were installed in the office of kehunah without a shevu'ah <n>oath</n>;


text:
but the Rebbe, Melech HaMoshiach became a kohen with a shevu'ah <n>oath</n> through the One saying to Him, NISHBA HASHEM V'LO YINNAKHEM, ATAH KOHEN L'OLAM <n>"Hashem has made an oath and will not change his mind, You are a kohen forever"--Tehillim 110:4</n>.


text:
According to such a shevu'ah of Hashem, Rebbe, Melech HaMoshiach Yehoshua has become the guarantee of a tov yoter HaBrit.  REBBE, MELECH HAMOSHIACH ADONEINU, MOREINU, RABBEINU, V'KOHEN NE'EMAN LANU


text:
Not only this, but it was the fact that the former kohanim were many in number, because mavet prevented them from continuing in the office of kehunah.


text:
But because Rebbe, Melech HaMoshiach continues forever, he has the Kehunah l'netsakh <n>for eternity</n>.


text:
From which also he is able to completely deliver to Geulah and Yeshu'at Eloheinu the ones approaching Hashem through him, als <n>since</n> he has Chayyei Ein Sof <n>Endless Life</n> and always lives to intercede in techinnah <n>supplication</n> for them.


text:
For such was for us indeed a bekavod <n>suitable</n> Kohen Gadol, chasid, tamim, tahor, nivdal from chote'im <n>separated from sinners</n> and exalted above HaShomayim;


text:
a Kohen Gadol who does not have daily need--as do the other Kohanim Gedolim--on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Berit.  For this Kohen Gadol offered up himself, once and for all.


text:
For the Torah of Moshe Rabbeinu appoints bnei Adam as Kohanim Gedolim, bnei Adam with frailties, but the dvar HaShevu'ah [Tehillim 110:4], which came later than the Torah of Moshe Rabbeinu, appoints HaBen [Ben HaElohim Rebbe, Melech HaMoshiach] who came to shleimut <n>completeness</n> l'Olam.


text:
Now the main point of what is being said is this: we have such a Kohen Gadol, who has taken his seat LIMIN HASHEM <n>"at the right hand of the kisse of the kavod in Shomayim"--Tehillim 110:1</n>.


text:
Our Kohen Gadol is mesharet baKodesh of the true Mishkan set up by Adoneinu and not any mere mortal.


text:
For every Kohen Gadol receives his semicha in order to offer both minchot and zevakhim, from which it was necessary for this Kohen Gadol to have something also which he might offer.


text:
If, therefore, he were on ha'aretz he would not be a kohen, als <n>since</n> there are kohanim who offer every korban according to the Torah;


text:
however, the avodas kodesh ministry of these kohanim is service of a copy and shadow of the things in Shomayim, just as Moshe Rabbeinu was warned, when he was about to complete the Mishkan for "URE'EH" <n>"Now see to it"</n>, Hashem says, "VA'ASEH BETAVNITAM ASHER ATAH MAREH BAHAR" <n>"that you will make it according to the pattern having been shown to you on the mountain"--Shemot 25:40</n>.


text:
But now our Kohen Gadol has attained a more fest <n>excellent</n> avodas kodesh ministry in as much as he is also the Melitz <n>Iyov 33:23; Yeshayah 43:27; Divrey haYomim Bais 32:31; Yeshayah 42:4; cf. Devarim 5:5, 22-31</n> of a more fest <n>excellent</n> Berit upon which more auspicious havtachot <n>promises</n> have been enacted.    ORTHODOX JUDAISM'S BRIT CHADASHA IS MORE EXCELLENT THAN ANY OTHER


text:
For if the Brit haRishonah had been without fault, it would not have been necessary to speak about a Brit haShniyah [Yirmeyah 31:30-33 <n>31-34</n>].


text:
For, when Hashem finds fault with them, he says, "HINEH YAMIM BA'IM, NE'UM HASHEM, VKHARATI ES BEIS YISRAEL VES BEIS YEHUDAH BRIT CHADASHA" <n>"Behold, days are coming, says Hashem, when I will establish with the Beis Yisroel and with the Beis Yehudah a Brit Chadasha"</n>


text:
"LO KHABRIT ASHER KARATI ES AVOTAM B'YOM HECHEZIKI BEYADAM L'HOTZIAM ME'ERETZ MITZRAYIM ASHER HEMMAH HEFERU ES BRITI V'ANOKHI BA'ALTI VAM, NE'UM HASHEM" <n>"Not like the Brit that I made with their forefathers on the day I took them by the hand to lead them out from the land of Egypt; because they broke my Brit, though I was a husband to them"</n>


text:
"KI ZOT HABRIT ASHER EKHROT ES BEIS YISROEL ACHAREI HAYAMIM HAHEM, NE'UM HASHEM; NATATI ES TORATI BEKIRBAM V'AL LIBAM EKHTAVENNAH, V'HAYITI LAHEM LELOHIM V'HEMMAH YIH'YU LI LE'AM" <n>"Because this is the Brit which I will make with the Beis Yisroel after those days, says Hashem: putting my Torah into the mind of them and upon the levavot of them I will write it and I will be to them G-d and they will be to me a people"</n>.


text:
"V'LO YELMEDU OD ISH ES RE'EHU V'ISH ES AKHIYU LEMOR, DE'U ES HASHEM; KI KHULAM YEDE'U OTI LEMIKTANNAM V'AD GEDOLAM" <n>"No longer will a man teach his neighbor, or a man his brother, saying `Have da'as of Hashem,` because they will all have da'as of me, from the least of them to the greatest."</n>


text:
"KI ESLACH LA'AVONAM ULECHATATAM LO EZKAR OD" <n>"For I will forgive the wickedness of them and their sin I will remember no more."--Yirmeyah 31:30-33 [31-34]</n>. A PROPHETIC FINGER IS POINTED TO THE AVODAS KODESH OF THE KEHUNAH AND THE KOHEN GADOL AND THE BEIS HAMIKDASH AND THE SINAI BRIT UNDER WHICH THESE HOLY THINGS AND SACRIFICES WERE ESTABLISHED. IT IS SAID THAT THIS BRIT HAS BEEN FULFILLED BY A BRIT "CHADASHA" IN REBBE, MELECH HAMOSHIACH, MEANING THAT THE YOM KIPPUR SACRIFICES OF THE KOHEN GADOL IN THE BEIS HAMIKDASH WERE FULFILLED IN REBBE, MELECH HAMOSHIACH NISAN 14-16, 30 C.E. <n>THESE WORDS WERE WRITTEN BEFORE 70 C.E. AND IN 70 C.E. THE YOM KIPPUR AVODAS KODESH OF THE KOHEN GADOL DID IN FACT DISAPPEAR, EXCEPT AS IT IS CONTINUED IN THE AVODAS KODESH OF REBBE, MELECH HAMOSHIACH IN SHOMAYIM.</n> THERE IS NO THOUGHT HERE THAT HASHEM IS FINISHED WITH HIS ANCIENT PEOPLE OR THAT THEIR ANCIENT BRIT IS NO LONGER IMPORTANT FOR THEIR RELIGIOUS IDENTITY AND SUSTANENCE AS A PEOPLE OR THAT IT NO LONGER HAS SIGNIFICANCE FOR THE PRACTICE OF THEIR RELIGION OR THAT THEY CAN FORGET THE TORAH AND THE MITZVOT OF THE SINAI COVENANT; THE AUTHOR IS ONLY SHOWING THAT THE DOOR TO SALVATION IS THROUGH THE REBBE, MELECH HAMOSHIACH AND THAT JEWISH PEOPLE MUST NOT LEAVE HIM AND HIS BRIT CHADASHA OUT OF THE PRACTICE OF THEIR ANCIENT AND REVERED FAITH, WHICH HAS NOT CHANGED FROM ITS ESSENTIAL JEWISHNESS, THOUGH  THERE HAS BEEN A "CHANGING OF THE GUARD" IN TERMS OF KOHANIM GEDOLIM. BUT THE JEWISH RELIGION HAS NOT BEEN CHANGED AND THE ONE G-D WHO IS WORSHIPED HAS NOT CHANGED AND THE SINAI COVENANT HAS NOT BEEN DISCARDED. THE SHLUCHIM OF THE BRIT CHADASHA STILL PRACTICED THEIR RELIGION IN TERMS OF THE SINAI COVENANT, BUT THEY LOOKED TO ANOTHER KOHEN GADOL FOR THE KAPPARAH OF THEIR REDEMPTION, AND IT WAS YEHOSHUA AND NOT CAIAPHA, AND THEY LOOKED TO WHAT HAPPENED NISAN 14-16 30 C.E. AND NOT YOM KIPPUR, OR RATHER THEY LOOKED TO THEIR KOHEN-MOSHIACH'S <n>TEHILLIM 110:4</n> ETERNAL YOM KIPPUR IN SHOMAYIM FOR THEIR SELICHA AND NOT TO THE YOM KIPPUR IN THE BEIS HAMIKDASH WHICH HAS DISAPPEARED


text:
When Hashem uses the word "CHADASHA" he has thereby made the Brit haRishonah HaBrit HaYeshanah and a Brit thus made is near to disappearance.


text:
Now the Brit haRishonah farshteit zich <n>of course</n> had regulations for avodas kodesh in an earthly Mikdash.


text:
For the Mishkan was furnished, that is, hachitzon <n>the outer one</n> in which were both the menorah and the shulchan and the setting out of the Lechem HaPanim.  This part is Kodesh, the Holy Place.


text:
having a golden Mitzbe'ach of ketoret <n>incense</n> and the Aron HaBrit having been covered on all sides with gold, and in which was a golden jar holding the manna and the rod of Aharon which budded, and the Luchot haBrit <n>the tablets of the Covenant, the Decalogue, Aseret HeDebrot</n>.


text:
And above the Aron HaBrit the k'ruvim of kavod overshadowing the kapporet, about which things it is not possible to speak now in praht <n>detail</n>.


text:
Now these things having been prepared, the kohanim go continually into the Mishkan, the hachitzon <n>the outer one</n>, performing the avodas kodesh sherut.


text:
But into the Kodesh HaKodashim only the Kohen Gadol goes, and only once a year, and not without dahm <n>blood</n> which he offers for himself and for the shiggot haAm <n>unintentional sins of the people</n>.


text:
By this the Ruach Hakodesh signifies that the derech into the Kodesh HaKodashim has not yet been revealed while the mishkan, the hachitzon <n>the outer one</n>, is still standing,


text:
which is a mashal for the present time.  Accordingly both minchot and zevakhim are being offered which cannot fulfill with respect to the matzpun <n>conscience</n> of the worshiper,


text:
als <n>since</n> they deal only with okhel and mashke and different tevilot, external regulations being imposed until the time of the Tikkun.


text:
But when Rebbe, Melech HaMoshiach came as the Kohen Gadol of the coming tovot <n>good things</n>, he entered through the Mishkan Gadol, the greater and more perfect Mishkan, not made with hands, that is, not of this B'ri'ah <n>Creation</n>;


text:
not through the dahm of se'irim and of agalim but through his own dahm he entered the Kodesh HaKodashim once and for all, having secured for us the Geulah Olamim.


text:
For if the dahm of se'irim <n>goats</n> and parim <n>young bulls</n> and the ashes of a heifer sprinkling those who have become tum'a <n>uncleanness</n>, if this dahm sets apart for kedusha for the tohorah <n>purification</n> of the basar,


text:
by how much more will the dahm of Rebbe, Melech HaMoshiach who through the eternal Ruach Hakodesh offered himself without mum to G-d, by how much more will his dahm purify our matzpun from ma'asim metim <n>dead works</n> in order to serve the Elohim Chayyim.


text:
And for this reason Rebbe, Melech HaMoshiach is the melitz of a Brit Chadasha in order that those who are HaKeru'im <n>the Called ones</n> may receive the nachalat olam <n>eternal inheritance</n> of the Havtachah <n>Promise</n>, because a mavet, a kapparat hapesha'im has taken place that gives them pedut <n>redemption, Geulah</n> from pesha'im that were committed under HaBrit HaRishonah.


text:
For where there is a brit or a tzavva'a <n>will</n>, it is aizen <n>well-founded, incontrovertible</n> that the mavet of the one who made it must be established.


text:
For a Brit, a tzavv'a <n>covenant, will</n> is valid only when bnei Adam have died, for it is never validly executed as long as the ba'al tzavva'a <n>testator</n> lives.


text:
For when every mitzva had been spoken by Moshe Rabbeinu to all the Am Berit according to the Torah, he took the dahm of se'irim and of agalim with mayim and scarlet wool and hyssop and sprinkled both the sefer itself and all the people,


text:
saying, "HINEI DAHM HABRIT ("This is the blood of the Covenant"--Shemot 24:8 which Hashem commanded you.


text:
And in the same way he sprinked both the Mishkan and also all the k'lei haSherut <n>vessels of service in the Mishkan</n> with dahm.  THE SVARA <n>REASONING TO JUSTIFY A POSITION</n> FOR THE MAVET OF REBBE, MELECH HAMOSHIACH


text:
Indeed, according to the Torah, almost everything is  metohar <n>purified</n> by dahm, and without a kapparah by means of shefach dahm there is no selichah <n>forgiveness</n>.   CHET PUT AWAY BY REBBE, MELECH HAMOSHIACH'S KORBAN


text:
Therefore, it was necessary for the tavnit <n>pattern, Shemot 25:40</n> of the things in Shomayim be metohar <n>purified</n> with these, but the things of Shomayim themselves with better zevakhim <n>sacrifices</n> than these.


text:
For Rebbe, Melech HaMoshiach did not enter into a Kodesh HaKodashim made by human hands, a mere tavnit <n>pattern, copy</n> of the true Kodesh HaKodashim, but into Shomayim itself, now to appear before the face of Hashem for us;


text:
nor was it so that he may offer himsef again and again, as the Kohen Gadol enters the Kodesh HaKodashim yearly with dahm not his own;


text:
for then it would have been necessary for him to suffer often from the hivvased tevel <n>foundation of the world</n>; but now, once at the Ketz HaOlamim, he has appeared to put away averos <n>sins</n> by the korban of himself.


text:
so he, having been offered up once in order that HU NASA CHET RABBIM <n>"he bore the sin of many"--Yeshayah 53:12</n> and shall appear sheynit <n>a second time</n> for Yeshu'at Eloheinu without reference to chet for those who expectantly khakeh lebo'o shel <n>await the arrival of</n> Rebbe, Melech HaMoshiach.


text:
For the Torah, als <n>since</n> it has only a shadow of the tovot ha'atidot <n>good things to come</n> and is not the very demut of things, can never by the same yearly zevakhim <n>sacrifices</n>, which they offer continually, make shalem <n>whole, complete</n> those drawing near.


text:
Otherwise, would these zevakhim <n>sacrifices</n> not have stopped being offered, because the worshipers, having experienced tohorah <n>purification, cleansing</n> even once, would no longer have had consciousness of averos?


text:
But by those zevakhim there is a zikaron <n>remembrance</n> and a reminder of averos year after year.


text:
For it is impossible for the dahm of parim <n>young bulls</n> and se'irim <n>goats</n> to take away chatta'im <n>sins</n>.


text:
Therefore, when he comes into the Olam Hazeh, he says "ZEVACH UMINCHAH LO CHAFATZTA ("SACRIFICE AND OFFERING"--Tehillim 40:7 <n>6</n> you did not desire but a body you prepared for me; <n>Tehillim 39:7 Targum Ha-Shivim</n>


text:
AZ AMARTI HINEH VATI BIMEGILLAT SEFER KATUV ALAY <n>"Then I said, `Look, here I am, I have come--it is written about me in the megillah [scroll]`</n> LA'ASOT RETZONECHAH ELOHAY CHAFATZTI <n>"I desire to do your will, O G-d."</n>


text:
When he said above, "ZEVACH and MINCHAH and OLAH and CHATA'AH you have not desired, nor have you taken pleasure in them" <n>these are offered according to the Torah</n>,


text:
then he said, "I have come LA'ASOT RETZONECHAH."  He takes away HaRishonah <n>the way of the zevakhim of the kehunah of Levy</n> in order to establish HaSheniyah <n>the way of the zevach of the kehunah of Rebbe, Melech HaMoshiach</n>.


text:
And it is by the ratzon Hashem that we will have been set apart for kedushah through the korban of HaGuf HaRebbe, Melech HaMoshiach Yehoshua, once and for all.


text:
And every kohen stands daily at his avodas kodesh sherut ministering and offering again and again the same korbanot that can never take away chatta'im;


text:
but Rebbe, Melech HaMoshiach, having offered up one korban for chatta'im for all time, YASHAV LIMIN HASHEM <n>"Sat down at the right hand of G-d"--Tehillim 110:1</n>,


text:
waiting from that time onward until "OYVAV <n>"His enemies</n> be made HADOM L'RAGLAV <n>"a footstool for his feet"</n>.


text:
For by one korban he has perfected forever HaMekudashim <n>the ones being set apart as kedoshim</n>.


text:
ZOT HABERIT ASHER EKHROT with them ACHAREI HAYAMIM HAHEM, NE'UM ADONOI, NATATI ES TORATI BEKIRBAM V'AL-LIBAM EKHTAVENNAH <n>"This is the covenant that I will make with them after those days," says the L-rd, "I will put my Torah in the mind of them and I will inscribe it on their heart"--Yirmeyah 31:33</n>.  He then says,


text:
LA'AVONAM ULECHATTATAM LO EZKAR <n>"And their wickedness and their sin I will remember no more"--Yirmeyah 31:34</n>.


text:
Now where there is selicha <n>forgiveness</n> for these things, there is no longer a korban for chatta'im.   WARNING: WE HAVE A KOHEN GADOL OVER THE BEIS HASHEM IN SHOMAYIM AND OURS IS THE TRUE ORTHODOX JEWISH EMUNAH: DO NOT TURN AWAY AND APOSTATIZE AND BECOME SHMAD DEFECTORS!


text:
Therefore, Achim b'Moshiach, having bittachon for haSha'ar laHashem <n>gate to approach G-d's presence, access of the tzaddikim--Tehillim 118:20</n> into the Kodesh HaKodashim by HaDahm HaYehoshua,


text:
which he opened for us as a Derech Chadasha, a Derech Chayyah, through the parokhet, that is to say, the parokhet of the basar of Rebbe, Melech HaMoshiach. [Tehillim 16:9-10; Daniel 9:26; Yeshayah 53:5-12]


text:
let us approach and draw near to Hashem with a lev shalem, with full assurance and bittachon of emunah, our levavot having been sprinkled clean <n>tehorim</n> [YAZZEH, "MOSHIACH WILL SPRINKLE," Yeshayah 52:15] from an evil matzpun <n>conscience</n> and our bodies plunged kluhr <n>pure</n> into a tevilah in a mikveh mayim [Yechezkel 36:25-26].


text:
Let us, without wavering, hold firmly to the Ani Ma'amin of the Tikveteinu <n>our Hope</n>, for Ne'eman is the One having given the havtachah <n>promise</n>.


text:
And let us consider how to meorer <n>stimulate, motivate, shtarken</n> one another to ahavah and mitvos,


text:
and let us not turn away as shmad defectors from our noiheg daily minyan, as some are doing, let us impart chizzuk <n>strengthening, encouragement</n> to one another, and by so much the more as you see the Yom HaDin <n>Day of Judgment</n> approaching.


text:
For when we intentionally commit chet b'yad ramah ["wilful sin with a high hand of defiance" Bamidbar 15:30] after having received the full da'as of HaEmes, there remains no longer a korban for chattoteinu,


text:
but only a terrible expectation of Din and Mishpat and of a blazing AISH TZARECHA TOKHLEM <n>"Fire that will consume the enemies of Hashem" Yeshayah 26:11</n>.


text:
Anyone who was doiche <n>rejecting or setting aside</n> the Torah of Moshe Rabbeinu, upon the dvar of SHNI EDIM O AL PI SHLOSHA EDIM <n>"Testimony of two or three witnesses"--Devarim 19:15</n>, dies without rachamim.


text:
By how much worse onesh do you think the one will be considered worthy who trampled on the Ben HaElohim and also treated as mechallel kodesh <n>profane</n> the Dahm HaBrit which set him apart mekudash and also committed Chillul Hashem gidduf against the Ruach Hakodesh of Hashem's chesed?


text:
For we have da'as of the One who said, LI NAKAM V'SHILEM ("Vengeance is mine and I will repay" [Devarim 32:35] and again YADIN HASHEM AMMO <n>"The L-rd will judge his people" Devarim 32:36</n>.


text:
But have zikaron of the yamim mikedem in which, when you had received the Ohr Hashem, you endured a great tzoros, a great kristallnacht of innuyim <n>suffering</n>,


text:
sometimes being publicly abused with baleidikung <n>insult</n> and fargolgung <n>persecution</n> yourselves; other times being oppressed Chavrusa partners with the ones so treated.


text:
For you showed Gemilut Chasadim for the Achim b'Moshiach in the beis hasohar and with simcha you accepted the pogrom-like confiscation of your property because you have da'as that you possess a better and more enduring bechorah.


text:
You are nitzrach <n>needy</n> of the kind of zitzfleisch <n>patience</n> that has endurance, in order that, having accomplished the ratzon Hashem, you will receive the havtachah <n>promise</n>,


text:
for yet a little while and Hu HaBah [Rebbe, Melech HaMoshiach] YAVO LO YE'ACHER <n>"He will come, he will not delay"</n>


text:
V'TZADDIK VE'EMUNATO YICHEYEH <n>"And my tzaddik will live by emunah"--Chabakuk 2:3-4</n> and, if he shrinks back a shmad defector, LO YASHRAH NAFSHO BO <n>"his desire is not upright in him"</n>.


text:
But we are not of those shrinking back as shmad defectors toward churban destruction, but we are of those with emunah whose neshamah is preserved in Yeshu'at Eloheinu.


text:
Now emunah is the bittachon of things for which we have tikvah.  Emunah is the conviction of things not seen.


text:
By emunah we understand Shomayim v'ha'Aretz found their "barah" from the Dvar Hashem, so that not from anything visible has what we see come into being. [Tehillim 33:6]


text:
By emunah Hevel offered to Hashem a korban that was a mincha tovah than that of Kayin.  Through this he was given approval that he was a tzaddik, Hashem bearing solemn edut <n>testimony</n> to his matanot; and by his emunah, Hevel, though niftar, still speaks. THE RAPTURE OF CHANOCH <n>ENOCH</n> WAS BY EMUNAH


text:
By emunah Chanoch was taken up, was translated, not to see mavet, V'EINENNU KI LAKACH OTO ELOHIM <n>"and he was not, because G-d took him [up]" Bereshis 5:24</n>.  Before Chanoch was raptured in his aliyah l'Shomayim, he received solemn edut <n>testimony</n> that he have been pleasing to Hashem [cf. Bereshis 5:24]


text:
And without emunah it is impossible to please Hashem.  For it is necessary for the one approaching Hashem to have emunah in the yikum <n>existence</n> of Elohim, and that Elohim gives sachar <n>reward</n> to those who seek him with zerizut <n>diligence</n>.


text:
By emunah Noach, having been warned about the things not yet visible to the eye of flesh, and being an ish of yirat Shomayim,  built the Teva <n>Ark</n> for the Geulah of the Beis HaNoach.  By his emunah he condemned the Olam Hazeh and he became the yoresh <n>heir</n> of the Tzedek Hashem that is credited to emunah. [Bereshis 15:6; Chabakuk 2:4]


text:
By emunah Avraham Avinu, when he was called to go out to a place which he was about to receive as a nachalah <n>inheritance</n>, responded with mishma'at <n>obedience</n>, and he went out, not having da'as of where he was going.


text:
By emunah he made aliyah to HA'ARETZ ASHER DIBER <n>"the land that He promised" Devarim 9:28</n>, the Ha'aretz haHavtacha <n>the Promised Land</n>, as in an eretz zarah <n>a strange land</n>, living in oholim <n>tents</n>, as did Yitzchak and Ya'akov, the fellow yorshim <n>heirs</n> of the same havtachah <n>promise</n>;


text:
for Avraham Avinu was looking forward to HaIr <n>The City</n> having a yesod Olam <n>eternally firm foundation</n>, whose Planner  and Builder is Hashem.


text:
By emunah also Sarah, herself barren, received the ability to found a posterity, and she did so even beyond the normal age, als <n>since</n> she considered ne'eman <n>faithful</n> the One having given the Havtachah <n>promise</n>;


text:
therefore, also, from one man were born [Devarim 26:5] --and indeed this man was kimat <n>practically, as good as</n> dead--many, as numerous as HAKOKHAVIM in HASHOMAYIM and as innumberable as the KHOL ASHER AL SEFAT <n>"sand that is on the seashore"</n>. [Bereshis 15:5; 22:17; 32:12]


text:
Yet all of these became niftarim <n>deceased</n> in emunah, not having received the havtachot <n>promises</n>, but having seen them and, as it were, they gave the havtachot a "Baruch Habah!" welcome from a distance, and they made the Ani Ma'amin hoda'ah <n>confession</n> that they were GERIM <n>"strangers"--Tehillim 39:13</n> and TOSHAVIM <n>"sojourners"</n> in the Golus of the Olam Hazeh.


text:
And if they were remembering ha'aretz from which they made aliyah, they would have had an opportunity to make yerida <n>to descend back, return</n>.


text:
But, as it is, they aspire for something better, an Eretz HaAvot b'Shomayim; therefore, Hashem is not ashamed to be called "Ehoheihem;" for he prepared for them an Ir Kodesh.


text:
By emunah Avraham Avinu, when he underwent nisayon, offered up the Akedah HaYitzchak; and he who had received the Havtachot <n>Promises</n> was offering as a korban his Ben HaYachid.[Yochanan 3:16]


text:
This was Avraham Avinu, about whom it was said KI VEYITZCHAK YIKARE LECHA ZERA <n>"In Yitzchak will be called your seed" Bereshis 21:12</n>.


text:
Avraham Avinu considered that Hashem was able to bring about the Techiyas HaMesim, from which he also received back Yitzchak as a tifus <n>type</n>.


text:
By emunah Ya'akov, as he was dying, gave a berakhah to each of the banim of Yosef and V'YISHTAKHU YISROEL <n>"And Yisroel worshiped"--Bereshis 47:31</n>.


text:
By emunah Yosef, as he was dying, dermohn <n>made mention</n> of the Yetzi'at Bnei Yisroel and he gave instructions concerning his ATZMOT <n>bones, Bereshis 50:25</n>.


