The Orthodox Jewish Brit Chadasha © 1996 by Artists For Israel International
New York, New York 10163. All rights reserved
MOSHIACH'S LETTER THROUGH THE SHLIACH SHA'UL TO THE BRIT
CHADASHA KEHILLAH IN GALATIA
PEREK ALEPH (CHAPTER ONE)
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 (Thou Revivest the Dead), even the Moshiach,
|2| and from all the Achim B'Moshiach with me; to the kehillot of Galatia.
THE BESURAS HAGEULAH OF ORTHODOX JEWISH FAITH IN A WORD
|3| Chen v'Chesed Hashem to you and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu,
|4| the one having made a matnat Elohim of himself, on behalf of chattoteynu (our sins), so that he might rescue us out of the Olam Hazeh [Yom Tzarah], this age, this present evil age, according to the ratzon Hashem (will of G-d), even Avinu,
|5| lo hakavod l'olmei olamim. Omein.
SO QUICKLY YOU ARE BECOMING SHMAD!
|6| I am shocked that so quickly you are being turned from the One who granted you the kri'ah (calling), 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."
|7| Not that there is another, mind you! Except that there are some individuals disturbing and troubling (5:12) you, desiring to twist and pervert the Besuras HaGeulah (Yeshayah 40:9; 60:6) of Moshiach.
|8| But even if we [Shluchim, emissaries of Rebbe, Melech HaMoshiach] or a malach from Shomayim should pose as maggidim [for Moshiach] and make a hachrazah (proclamation) to you of a "Besuras HaGeulah" other than that Besuras HaGeulah which we preached to you, let such a one be ARUR HAISH ("Cursed is the man," YEHOSHUA 6:26) and set under cherem (ban of destruction) and onesh Gehinnom (damnation).
|9| 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.
|10| Am I now seeking the ishshur (approval) of Bnei Adam? Or the haskama (approval) of Hashem? Or am I seeking to be a man-pleaser? If (and this is not the case) I were still pleasing Bnei Adam, I would not have been the eved of Moshiach.
|11| For I mefarsem (make known) to you, Achim B'Moshiach, the Besuras HaGeulah having been preached by me, that it is not according to Bnei Adam;
|12| for neither did I receive it from Bnei Adam nor was I taught it, but no, it was through a chazon (revelation) of Moshiach Yehoshua.
|13| For you heard of my derech, my halichah, my hitnahagut (conduct) in earlier times in Yahadut (Judaism), how I was to an extraordinary degree bringing redifah (persecution) upon the kehillah of Hashem and was making havoc of it,
|14| and I was shtaig (working my way up, advancing, progressing) in Yahadut (Judaism) beyond many of my landsmen, being more abundantly machmir and a kannai (zealot) bekius for the minhagim, the Masorot haAvot, the kabbalah (oral tradition), the Torah Sheb'al Peh, the Halachah of my Avot.
|15| 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 ("He called me from the womb of my mother" YESHAYAH 49:1) and granted me the kri'ah (calling), summoning me through the Chen v'Chesed of Hashem
|16| to reveal His Ben haElohim in me, that I might preach him among the Goyim, immediately, then, I did not consult with basar vadam (flesh and blood),
|17| nor did I go up to Yerushalayim to those who were Moshiach's Shluchim before me, but I went away hitbodedut into Arabia and again I returned to Damascus.
|18| Then, after shalosh shanim (three years), I went up to Yerushalayim to get acquainted with Kefa, and I stayed with him chamishah-asar yamim (fifteen days).
|19| But other of the Moshiach's Shluchim I did not see except Ya'akov achi Rebbe, Melech HaMoshiach Adoneinu.
|20| Now, what things I write to you, hinei, before Hashem I do not speak sheker.
|21| Next I went into the regions of Syria and of Cilicia,
|22| but I was unknown panim el panim by the kehillot of Moshiach in Yehudah;
|23| only they were hearing that "the one once bringing redifah (persecution) upon us is now preaching the (orthodox Jewish) Emunah which once he was pillaging."
|24| And they were glorifying Hashem in me.
PEREK BEIT (CHAPTER TWO)
HOW THE SHLICHUS OF SHA'UL CAME TO BE ACCEPTED BY THE OTHER SHLUCHIM OF
MOSHIACH; THAT HE SHOULD HAVE AS HIS DALED AMOS (SPHERE OF ACTION) THE SHLICHUS
TO THE GOYIM AND THAT THEY SHOULD HAVE AS THEIR DALED AMOS (SPHERE OF ACTION)
THE SHLICHUS TO THE YEHUDIM AND TO ERETZ YISROEL
Then, after arbah esrey shanim (fourteen years), again (Acts 11:30) I went up to Yerushalayim with Bar-Nabba, having taken with me also Titos.
|2| Yet I went up according to a chazon (revelation), and I laid before them the Besuras HaGeulah which I proclaim among the Goyim, but I did this privately to the men of repute (2:9), lest I should run, or should prove to have run, L'TOHU (in vain) [YESHAYAH 49:4; 65:23].
|3| But Titos, the one with me, a Yevani (Greek), was not compelled to undergo bris milah.
|4| But because of the achei sheker (false brothers) b'Moshiach, the ones secretly brought in, the ones who crept in to spy out our DEROR ("freedom" VAYIKRA 25:10) which we have in Moshiach Yehoshua al menat (in order that) they might enslave us.
|5| To these enslavers not for one hour did we yield in subjection, that HaEmes of the Besuras HaGeulah might continue and remain with you (Galatian Goyim).
|6| But from the men of repute--whatever they once were matters nothing to me, ki ein masso panim im Hashem (for there is no respect of persons with G-d, no partiality)--for to me these men of repute added nothing.
|7| 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,
|8| for the One having worked in Kefa for a Shlichus to those with the bris milah also worked in me for a Shlichus to the Goyim.
|9| 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 (Pillars of the Kehillah), extended to me and to Bar-Nabba the yad yeminam (right hands) as a sign of Achavah B'Moshiach (Brotherhood in Moshiach), that we should be for those of the Goyim, but they for those of the bris milah,
|10| only that we should remember the Aniyim (the Poor), the very thing which I was also eager to do.
|11| But when Kefa came to Antioch, I stood against him to his face, because there was found in him a dvar ashmah (a thing of guilt/condemnation).
|12| For, before certain ones [Jerusalem messengers] came from Ya'akov, Kefa was as a matter of course sitting at tish at betzi'at halechem (breaking of bread) at the Seudas Moshiach with the Goyim; but, when they came, Kefa drew back and was separating himself, fearing the ones [the Jerusalem party] of the bris milah (Ac 15:5).
|13| 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
TENSION BETWEEN MOSHIACH'S SHLICHUS TO THE YEHUDIM AND MOSHIACH'S SHLICHUS TO THE GOYIM; HOWEVER, THERE IS AGREEMENT THAT BOTH YEHUDIM AND GOYIM COME TO YESHU'AT ELOHEYNU THROUGH EMUNAH IN MOSHIACH
|14| But when I saw that their halichah, their hitnahagut (conduct) was not the Derech HaYashar (Straight Way) with respect to HaEmes of HaBesuras HaGeulah, I said to Kefa before all, "If you, being a Yehudi, have a hitnahagut that is according to the Derech Goyim and not the Derech Yehudim, how do you compel the Goyim to live as the Yehudim?
|15| We ourselves are Yehudim by birth and not Goyishe chote'im (sinners).
|16| Yet we have da'as that a man cannot be YITZDAK IM HASHEM ("be justified with G-d" IYOV 25:4) by chukim of the Torah (laws of Torah), but through emunah in Rebbe, Melech HaMoshiach Yehoshua." And we have come to have bitachon in Rebbe, Melech HaMoshiach Yehoshua, that we can be YITZDAK IM HASHEM ("be justified with G-d" IYOV 25:4) by emunah in Moshiach and not by chukim of the Torah, because by chukim of the Torah KOL CHAI LO YITZDAK ("all living shall not be justified" TEHILLIM 143:2).
|17| Now, if, by seeking to be YITZDAK IM HASHEM in Moshiach, we ourselves were found also to be chote'im (sinners) [2:15; Ro 3:9,23], then in that case is Moshiach a kohen for iniquity, a minister serving sin? Chas v'Shalom (G-d forbid!)!
|18| For if what I destroyed, these things I again rebuild (1:23; 5:2), I display myself to be a poshei'a (transgressor).
|19| For I, through the Torah (3:13), died in relation to the chok (Ro 7:4-6), so that I might live to Hashem. With Moshiach I have been talui al haetz (hanging on the tree, DEVARIM 21:23).
|20| But it is no longer Anochi (I) who lives, but Moshiach who lives in me, and the Chayyim I now live in the basar, I live by emunah, emunah in the Ben HaElohim [Moshiach], the one having ahavah (agape) for me and having given himself over, on my behalf.
|21| I do not set aside the Chen v'Chesed Hashem; for if the MAH ("how") an
ENOSH ("man") is to be YITZDAK IM HASHEM (IYOV 25:4) is found through chumra
(legalism), then Moshiach died for nothing and L'TOHU (in vain) [YESHAYAH 49:4;
PEREK GIMEL (CHAPTER THREE)
HAVING BEGUN WITH THE RUACH HAKODESH, IS THIS WHERE YOU GALATIAN GOYIM ARE ENDING? WITH THE HYPNOTIZED, BEWITCHED, AND GLAZED-EYED LOOK OF CULT MEMBERS?
O senseless Galatians, who bewitched you? It was before your eyes that Rebbe, Melech HaMoshiach Yehoshua was publicly shown forth as having been TALUI AL HAETZ (hanging on the tree, DEVARIM 21:23).
|2| This one thing only I want to learn from you: did you receive the Ruach HaKodesh by means of chukim of the Torah (laws of Torah) or by means of the hearing of emunah?
|3| You lack seichel; having begun in the Ruach HaKodesh, will you now be perfected in the basar?
|4| Did you suffer so many things lashav (in vain)?--if it really was lashav.
|5| So then, Hashem who is supplying to you the Ruach HaKodesh and producing nifla'ot (miracles) among you, by what means does he do it, by chukim of the Torah or by the hearing of emunah?
|6| Just as Avraham Avinu HE'EMIN BA'HASHEM VAYACHSHEVEHA LO TZDAKAH ("believed Hashem and it was accounted to him for righteousness" BERESHIT 15:6),
|7| know then, that the bnei HaEmunah, these ones are the Bnei Avraham Avinu!
|8| And the Kitvei HaKodesh, having foreseen that Hashem would yatzdik (justify) the Goyim by emunah, preached the Besuras HaGeulah beforehand to Avraham Avinu, saying "VENIVRECHU VO KOL GOYEI HA'ARETZ ("All the families/peoples of the earth will be blessed in you" BERESHIT 18:18; 12:3).
|9| For this reason, the ones of emunah receive the bracha (blessing) with Avraham Avinu hama'amin (the believer).
|10| For as many as are (seeking "YITZDAK IM HASHEM") by chukim of the Torah are under a kelalah (curse); for it has been written, ARUR ASHER LO YAKIM ES DIVREI HATORAH HAZOT LA'ASOT OTAM ("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 Ya 2:10).
|11| Now it is clear that not one person is YITZDAK IM HASHEM ("justified with G-d") by the Torah, because V'TZADDIK BE'EMUNATO YICHEYEH ("the righteous by his faith will live" CHABAKUK 2:4).
|12| But the Torah is not of emunah, but the man YA'ASEH OTAM VACHAI ("who does these things will live" by them VAYIKRA 18:5).
|13| Moshiach redeemed us from the kelalah (curse) of the Torah, having become a kelalah (curse) on behalf of us, because it has been written, KILELAT HASHEM is on NIVLATO TALLUI AL HA-ETZ ("Curse of G-d is on the NEVELAH (body, corpse) being hanged on the tree" DEVARIM 21:23),
|14| in order that to the Goyim the Bracha of Avraham Avinu might come by Moshiach Yehoshua, that the havtachah (promise) of the Ruach haKodesh we might receive through emunah.
|15| Achim B'Moshiach, I speak according to human dimyon (analogy). Even a berit (covenant) having been confirmed by Bnei Adam no one sets aside or adds to it.
|16| Now to Avraham Avinu were spoken the havtachot (promises) and to his
ZERAH ("seed" BERESHIT 22:18). He does not say V'LIZERAEHCHAH ("and to your
seeds"), as concerning many, but as concerning one, "and to the ZERAH of you",
and that ZERAH is Moshiach.
AND THE GREATER GLORY OF THIS HAVTACHAH IS THAT IT COMES DIRECTLY FROM
HASHEM TO AVRAHAM AVINU WITHOUT THE NEED OF INTERMEDIARIES
|17| And this I say: a berit (covenant), which was previously confirmed by Hashem, cannot be annulled so as to abolish the havtachah (promise) by the Mattan Torah (which was given arba me'ot usheloshim shanah [four hundred and thirty years--SHEMOT 12:40] later).
|18| For if the nachalah (inheritance) is based on Torah, it is no longer based on havtachah (promise); but Hashem has given the nachalah to Avraham Avinu by havtachah (promise).
|19| Why then the Mattan Torah? The Torah was added because of peysha'im, until the ZERAH (Moshiach) should come to whom the havtachah had been made (BERESHIT 22:18). Now the Torah was administered through malachim (DEVARIM 33:2; TEHILLIM (68:18) by the hand of a metavech (middleman/ agent--VAYIKRA 26:46; BAMIDBAR 36:13), an ish benayim.
|20| Now the ish benayim, the metavech, is not for only one, but
Elohim hu echad (DEVARIM 6:4).
IS THERE A CONFLICT BETWEEN TORAH AND HAVTACHAH? LET'S EXAMINE THE
DIFFERENCE BETWEEN BANIM AND AVADIM
|21| Is the Torah, mimeila (consequently, as a result), against the havtachot (promises) of Hashem? Chas v'Shalom (G-d forbid!)! For if Torah had been given that had the ko'ach (power) to affect hitkhadshut (regeneration), then to be YITZDAK IM HASHEM ("justified with G-d") would indeed have been based on chukim of the Torah.
|22| But the Kitvei HaKodesh consigned all things under HaChet (Sin) [Ro 3:9], that the havtachah (promise) might be given by emunah in Rebbe, Melech HaMoshiach Yehoshua to the ma'aminim.
|23| But before Emunah came, we were being held in custody, being confined and guarded for the about-to-be-revealed Emunah.
|24| This is the result: the Torah functioned as our omenet (governess) to lead us to Moshiach, that by emunah we might be YITZDAK IM HASHEM.
|25| But Emunah having come, we are no longer under an omenet (governess).
|26| For through emunah in Rebbe, Melech HaMoshiach Yehoshua, you are all
THE MIKVEH MAYIM OF MOSHIACH AND THE TEVILAH INTO HIM WITH THE NEW
ESCHATOLOGICAL EXISTENCE OF THE OLAM HABAH BY EMUNAH
|27| For as many as have had a tevilah into Moshiach have clothed yourselves with Moshiach.
|28| There is not Yehudi nor Yevani (Greek), there is not eved (servant) nor ben chorin (freedman), there is not zachar (male) nor nekevah (female), for you are all echad in Moshiach Yehoshua.
|29| And, if you belong to Moshiach (YESHAYAH 53:10), then you are of the
ZERAH of Avraham Avinu, you are yoreshim (heirs) according to the havtachah
PEREK DALET (CHAPTER FOUR)
Now I say this: for however much time as the yoresh (heir) has not attained his majority (the state or time of being of full legal age, or his religious majority, his Bar Mitzvah), he differs nothing from an eved, though being Ba'al Bayit of all the nachalah (inheritance).
|2| And he is under shomrim (guardians) and omnot (governesses) until the time previously appointed by the Ba'al Bayit.
|3| So also we, when we were immature, had been enslaved under the yesodot (rudiments) of the Olam Hazeh.
|4| 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 (BERESHIT 3:15; YESHAYEH 7:14; MICHOH 5:2), born under the Torah,
|5| that Moshiach might bring the Geulah (Redemption) to the ones under the Torah, that we might receive the Ma'amad HaBanim (the standing as sons), the bechirah adoption.
|6| And because you are banim, Hashem sent forth the Ruach of His Ben
HaElohim into your levavot, crying "Abba, Avinu!"
GOYIM ONCE AVADIM SERVING THE SHEDIM BEHIND AVODAH ZARAH NOW FOOLISHLY
WANT TO RENEW THEIR SERVICE OF THE WEAK AND BEGGARLY YESODOT OF THE OLAM HAZEH
|7| So you are no longer an eved but a ben; and if a ben, also a yoresh through Hashem.
|8| But, formerly, when you did not have da'as (knowledge) of Hashem, you were avadim serving that which is by nature not HaEl Ha'Amiti (the true G-d).
|9| 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 (rudiments) of the Olam Hazeh to which again you want to renew your service as avadim?
|10| You observe yamim (days) and chodashim (months, new moons) and mo'adim (fixed times/festivals) and shanim.
|11| I fear for you, lest somehow efsher (perhaps) I have labored for you
lashav (in vain).
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!
|12| Become as I am, because I also became as you are, Achim B'Moshiach. I implore you. You did me no wrong.
|13| And you know that it was due to chulshat habasar (weakness of the flesh, sickness) that I first preached the Besuras HaGeulah to you,
|14| and your nissayon (trial) in my basar you did not despise nor did you loathe, but as a malach Hashem you received me, as Rebbe Melech HaMoshiach Yehoshua himself.
|15| Where then is your birkat Shomayim? For I testify to you that if possible, having torn out your eynayeem (eyes), you would have made a mattanah (gift) of them to me.
|16| So, then, have I become your oyev (enemy) by telling you HaEmes?
|17| They (the mohalim haGoyim) 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 for them.
|18| Now it is tov ma'od to be zealous in a good thing all the time, and not only during my presence with you.
|19| My yeladim, for whom again I suffer chevlei leydah (birth pains) until Moshiach is formed in you,
|20| would that I were present with you just now and could change my tone,
because I am baffled by you.
RAV SHA'UL IS MEDAMEH (DRAWING AN ANALOGY);
|21| Tell me, you Goyim who wish to be under the Torah, do you not possess
"shema" hearing of the Torah?
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 (INHERITANCE) OF THE
BERIT (COVENANT) OF AVRAHAM AVINU AND THE COMMUNITY OF THE CITY OF THE BRIT
CHADASHA, THE YERUSHALAYIM ABOVE--BUT DO YOU GOYIM HAVE DA'AS OF THE BAT CHORIN
(FREEDWOMAN), THE YERUSHALAYIM ABOVE, AND DEROR IN MOSHIACH?
|22| For the Torah says that Avraham Avinu had shnei banim (two sons), one of shifchah (the slave woman) and one of the gevirah (2Y 1).
|23| 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 (promise).
|24| Now these things can be taken derech mashal (figuratively); for these are two beritot (covenants, see 3:17), one from Mount Sinai bearing banim for avdut (slavery, bondage): this is Hagar.
|25| Now, Hagar is the Mount Sinai in Arabia; and corresponds to the Yerushalayim of the present, for she is in avdut with her banim.
|26| But the Yerushalayim above is a bat chorin (daughter of freedom), the Imma lechulanu (the Mother of us all--TEHILLIM 87:5-6; SHEMOT 25:40; YESHAYEH 49:20f; 54:1-13).
|27| For it has been written, RANNI AKARAH LO YALADAH PITZCHI RINNAH V'TZAHALI LO CHALAH KI RABBIM BENEI SHOMEMAH MIB'NEI VE'ULAH ("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).
|28| But you, Achim b'Moshiach, are Bnei HaHavtacha (Sons of the Promise), like Yitzchak. [BERESHIT 18:10]
|29| But just as at that time the one born according to the basar was bringing redifah (persecution) on the one born according to the Ruach HaKodesh, so it is now also.
|30| But what does the Kitvei HaKodesh say? GARESH HA'AMAH HAZOT V'ES B'NAH KI LO YIRASH BEN-HA'AMAH HAZOT IM BENI ("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" BERESHIT 21:10)
|31| Therefore, Achim B'Moshiach, we are not Bnei "HAAMAH" (Sons of the Slave
Woman) but Bnei HaKhofshi'yah (Sons of Lady Freedom, the Freedwoman).
PEREK HE (CHAPTER FIVE)
YOU DEPENDING ON CHUMRA (LEGALISM) AND THE CHUKIM OF THE TORAH FOR
YESHU'AT ELOHEYNU RATHER THAN EMUNAH WILL LOSE OUT WITH MOSHIACH
For this "zman cheruteinu" (Pesach Haggadah Kiddush), Moshiach freed us; stand fast, therefore, and be not again bound by an ol (yoke) of avdut (slavery).
|2| Hinei! I, Sha'ul, say to you, that if you Goyim undergo the bris milah, Moshiach will profit you nothing [3:12-14].
|3| And I testify again to every one of you undergoing bris milah that such is chal (placed under obligation) to do the whole Torah.
|4| You who want to be YITZDAK IM HASHEM ("justified with G-d") by chumra (legalism), by chukim of the Torah, are estranged from Moshiach, you at that point fall from the Chen v'Chesed Hashem.
|5| For we by the Ruach Hakodesh eagerly await by emunah that for which we have tikvah, the Tzidkat Hashem (DANIEL 9:24).
|6| For in Rebbe, Melech HaMoshiach Yehoshua neither bris milah is of any force nor the lack of it, but emunah working through ahavah (agape).
|7| You [Goyim] were running well: who hindered you from being persuaded by HaEmes?
|8| This persuasion is not of the One calling you.
|9| A little chametz leavens all habatzek (the dough, trans. note: see Pesach Haggadah).
|10| I have bitachon in you in Adoneinu that you will think nothing other, but the one troubling you will bear the judgment, whoever he may be.
|11| But if I preach [to Goyim] the bris milah, Achim B'Moshiach, why am I still being persecuted? In that case, the michshol (stumbling block) of [Moshiach's] Etz (3:12-14; DEVARIM 21:23) has been abolished.
|12| O if the ones (the mohalim of Goyim) troubling you would castrate themselves!
|13| For, Achim B'Moshiach, you were called for "zman Cheruteinu" (5:1); only use not the Cherut for a pretext for the basar, but, through ahavah (agape), minister to one another as avadim (servants).
|14| For the entire Torah has been summed up in one word: V'AHAVTA L'RE'ACHA KAMOCHA ("Love your
neighbor as yourself" VAYIKRA 19:18).
|15| But if you bite and devour one another, beware lest you be consumed by
A WORD TO THE GOY WHO IS A TRUE BA'AL TESHUVA IN MOSHIACH: DO YOU UNDERSTAND THE DIFFERENCE BETWEEN THE P'RI OF THE RUACH HAKODESH AND THE MA'ASEI HABASAR? [YIRMEYAH 31:33]
|16| But I say, walk by the Ruach HaKodesh, and by no means will you carry out the ta'avot of the basar.
|17| For the basar desires against the Ruach HaKodesh, and the Ruach HaKodesh desires against the basar (for these oppose each other) with the result that the things you wish you cannot do (Ro 7:7-25).
|18| But if by the Ruach HaKodesh you are led, you are not under the Torah.
|19| Now the ma'asei habasar are manifest, dehainu (being:) zenut (fornication), tum'ah (impurity), zimmah (licentiousness),
|20| avodah zarah (idolatry), kashefanut (sorcery, witchcraft), eivot (enmities), merivah (strife), kinah (jealousy), rogez (anger), anochiyut (selfishness), machalokot (dissensions), kitot (sects),
|21| tzarut ayin (envyings), shichrut (drunkenness), holelut (carousing) 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 (inheritance) of the Malchut Hashem.
|22| But the p'ri of the Ruach HaKodesh is ahavah (agape), simcha (joy), shalom (peace), zitzfleisch (patience), nedivut (generosity, kindness), chesed (loving-kindness), ne'emanut (faithfulness),
|23| anavah (meekness, shiflut/lowliness), shlitah atzmi (self-control)...(would you not agree?) against these things there is no isser (proscription in the Torah).
|24| But the ones who are mekabel Moshiach Yehoshua have put to be talui al HaEtz (hanging on the Tree, DEVARIM 21:23) the basar with its teshukot (desires) and its ta'avot (lusts).
|25| If we live by the Ruach HaKodesh, we should stay in line with the Derech HaYashar (Straight Way) of the Ruach HaKodesh.
|26| Let us not become ba'alei ga'avah (conceited, haughty persons),
provoking one another, envying one another.
PEREK VAV (CHAPTER SIX)
A HEAVY AND SOBERING LOAD OF MORAL RESPONSIBILITY RESTS ON EACH MAN,
ESPECIALLY SINCE MOSHIACH OUR EXEMPLAR CARRIED OUR BURDENS (YESHAYEH
53:4-5,11-12) AND WE IN THE KEHILLAH OF MOSHIACH MUST BEAR ONE ANOTHER'S
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 (meekness), watching out for yourself lest also you come under nissayon (temptation).
|2| Bear one another's burdens (TEHILLIM 55:23) and thus you will fulfill the Torah of Moshiach.
|3| For if anyone thinks himself to be something when he is nothing, he deceives himself.
|4| But let each man prove his own ma'aseh and then in his own ma'asim rather than in that of his re'a (neighbor) he will find kavod.
|5| For each man must bear his own load.
|6| And let the one being taught limudei kodesh (sacred studies) in the Kitvei HaKodesh share in all good things with his rabbi (2Ti 3:14-15).
|7| Do not be led astray. Hashem is not mocked. For whatever a man sows, this also he will reap.
|8| For the one sowing to the basar of himself, of the basar will reap churban (destruction); but the one sowing to the Ruach HaKodesh, of the Ruach HaKodesh will reap Chayyei Olam.
|9| Now let us not lose chozek in doing Gemilut Chasadim, for BE'ITO ("in its season" TEHILLIM 1:3) we will reap, if we faint not.
|10| Therefore, then, as we have opportunity, we should do ma'asim tovim towards all, and especially towards the Bnei Beth HaEmunah.
|11| SEE WITH WHAT GROISE LETTERS I WROTE TO YOU WITH MY OWN HAND.
|12| As many as crave to be good preeners in the basar (Ro 2:29), these compel you (Goyim) to undergo bris milah; they (the mohalim of Goyim) do so only to avoid suffering redifah (persecution) for the Etz of Moshiach (DEVARIM 21:23).
|13| For not even those of the party of the bris milah are shomer mitzvot themselves; they (the mohalim of Goyim) want you (Goyim) to undergo bris milah for the purpose of boasting in your basar!
|14| But may it not be to me to boast, except in HaEtz HaMoshiach (DEVARIM
21:23) Yehoshua Adoneinu, through whom the Olam Hazeh has been nevelah talui al
HaEtz (corpse hanging on the tree DEVARIM 21:23) to me, and I have been a
nevelah talui al HaEtz (corpse hanging on the tree) to the Olam Hazeh.
GOYIM MUST NOT NEGLECT THE ONLY THING THAT MATTERS: A "BRIS MILAH" EXCISION OF THE "BASAR" WITH HITKHADSHUT (REGENERATION, REBIRTH) OF THE RUACH HAKODESH;
GOYIM SHOULD BE PUTTING 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 TO
PRESERVE THEIR HOLY EXISTENCE UNTIL MOSHIACH COMES
|15| For neither bris milah is anything, nor fehlt (the lacking) of bris milah, but a Bri'a Chadasha.
|16| And as many as stay in line with the Derech HaYashar (Straight Way) of these divrei torah, Shalom Hashem and Chesed Hashem be upon them, and upon the Yisroel of Hashem.
|17| For the rest, let no one give me any more tzoros; for I bear in my basar the chabburot haYehoshua (wounds/stripes of Yehoshua--YESHAYEH 53:5).
FINAL BRACHA FROM MOSHIACH'S SHLIACH SHA'UL
|18| Achim B'Moshiach, the Chen v'Chesed Hashem of Rebbe, Melech HaMoshiach Yehoshua Adoneinu be with your neshamah. Omein.