OrthJBC - Galatians

Chapter 1

1:1  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,

1:2  and from all the Achim B'Moshiach with me; To the kehillot of Galatia. THE BESURAS HAGEULAH OF ORTHODOX JEWISH FAITH IN A WORD

1:3  Chen v'Chesed Hashem to you and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu,

1:4  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, even Avinu,

1:5  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 (YESHAYAH 40:9; 60:6), FOR THERE IS NO OTHER BESURAS HAGEULAH

1:6  I am shocked that so quickly you are being turned from the One who granted you the keri'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,"

1:7  which is not another, except that there are some disturbing and troubling (5:12) you and are desiring to twist and pervert the Besuras HaGeulah of Moshiach.

1:8  But even if we [shluchim] 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 (YEHOSHUA 6:26) and set under cherem (ban of destruction) and onesh Gehinnom (damnation).

1:9  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. 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!

1:10  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.

1:11  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;

1:12  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. 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 (WHICH I NOW BY NO MEANS REVILE--SEE ACTS 21:21-25) AND A MISPLACED ZEAL FOR REDIFAH (WHICH I BROUGHT UPON THE KEHILLAH OF HASHEM)

1:13  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,

1:14  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) for the kabbalah (oral tradition), the Torah Sheb'al Peh, the Halachah of my Avot. HOW SHA'UL BECAME MOSHIACH'S SHLIACH WITH MOSHIACH'S AUTHORITATIVE BESURAS HAGEULAH

1:15  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 keri'ah (calling), summoning me through the Chen v'Chesed of Hashem

1:16  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),

1:17  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.

1:18  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).

1:19  But other of the Moshiach's Shluchim I did not see except Ya'akov achi Rebbe, Melech HaMoshiach Adoneinu.

1:20  Now, what things I write to you, hinei, before Hashem I do not speak sheker.

1:21  Next I went into the regions of Syria and of Cilicia;

1:22  but I was unknown panim el panim by the kehillot of Moshiach in Y'hudah;

1:23  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."

1:24  And they were glorifying Hashem in me.

Chapter 2

2:1  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;

2:2  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]. MOSHIACH'S SENAT HAYYOVEL (YEAR OF RELEASE, JUBILEE YEAR) AND THE HARD SAREI MISIM (TASK-MASTERS), THE ONES OF THE PARTY OF THE MOHALIM HAGOYIM (CIRCUMCISERS OF GENTILES), THE ACHEI SHEKER WHO DEFY MOSHIACH'S SHLIACH SHA'UL, EVEN THOUGH THE BRIS MILAH FOR YEHUDIM WAS NOT AT ISSUE IN THE DEBATE (ACTS 16:1-3; 21:17-29), 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 (ACTS 15:1,5)

2:3  But Titos, the one with me, a Yevani (Greek), was not compelled to undergo bris milah.

2:4  But because of the achei sheker (false brothers) b'Moshiach, the ones secretly brought in, the ones who crept in to spy out the DEROR ("freedom" VAYIKRA 25:10) of us which we have in Moshiach Yehoshua al menat (in order that) they might enslave us.

2:5  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).

2:6  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. 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 (ASSERTING IN THE FACE OF EVIDENCE TO THE CONTRARY) THAT GOYIM HAD TO HAVE THE BRIS MILAH TO BE SAVED] SHOULD NOT DICTATE POLICY ON THE FIELD IN THE DIASPORA

2:7  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,

2:8  for the One having worked in Kefa for a Shlichut of those with the bris milah also worked in me for the Goyim.

2:9  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,

2:10  only that we should remember the Aniyim (the Poor), the very thing which I was also eager to do.

2:11  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).

2:12  For, before certain ones [Jerusalem messengers] came from Ya'akov, Kefa was as a matter of course sitting at table at betzi'at halechem (breaking of bread) with the Goyim; but, when they came, Kefa drew back and was separating himself, fearing the ones [the Jerusalem party] of the bris milah (Acts 15:5).

2:13  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 tzevi'ut (hypocrisy). 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

2:14  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 halichah that is according to the derech Goyim and not the derech Yehudim, how do you compel the Goyim to live as the Yehudim?

2:15  We ourselves are Yehudim by birth and not `Goyishe chatta'im (sinners).`

2:16  Yet we know 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 Moshiach Yehoshua." "MAH YITZDAK ENOSH IM HASHEM"(IYOV 25:4)? ANSWER: NOT THROUGH THE CHUKIM OF TORAH BUT THROUGH THE MOSHIACH OF HASHEM! THE ERRONEOUS PRESUMPTION AND (UNBIBLICAL) IMPERTINENT BOLDNESS OF SELF-RIGHTEOUSNESS ON THE BASIS OF THE MA'ASEI MITZVOT HATORAH (PHIL.3:9) 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 ("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).

2:17  Now, if, by seeking to be YITZDAK IM HASHEM in Moshiach, we ourselves were found also to be chatta'im (sinners)[2:15; Rom.3:9,23], then in that case is Moshiach a kohen for iniquity, a minister serving sin? Chas v'Shalom (G-d forbid!)!

2:18  For if what I destroyed, these things I again rebuild (1:23; 5:2), I display myself to be a poshei'a (transgressor). THE TORAH SAYS, MOT TAMUT "YOU WILL SURELY DIE," BUT WE ARE THE ZERAH OF MOSHIACH (YESHAYEH 53:10,8) 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 (DRAWBACK, DISADVANTAGEOUS FEATURE) OF THE LAW IS THAT IT CANNOT BRING HITKHADESHUT, IT CANNOT MAKE ALIVE, NOR CAN IT BRING YITZDAK IM HASHEM

2:19  For I, through the Torah (3:13), died in relation to the Torah (Rom.7:4-6), so that I might live to Hashem. With Moshiach I have been pierced and put to death on the Aitz (DEVARIM 21:23).

2:20  But it is no longer Anochi (I) 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 (agape) for me and having given himself over, on my behalf.

2:21  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; 65:23].

Chapter 3

3:1  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 (DEVARIM 21:23).

3:2  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?

3:3  You lack seychel; having begun in the Ruach haKodesh, will you now be perfected in the basar?

3:4  Did you suffer so many things lashav (in vain)?--if it really was lashav.

3:5  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?

3:6  Just as Avraham Avinu HE'EMIN BA'HASHEM VAYACHSHEVEHA LO TZDAKAH ("believed Hashem and it was accounted to him for righteousness" BERESHIS 15:6),

3:7  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" (VAYIKRA 18:5); 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

3:8  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 familes/peoples of the earth will be blessed in you" BERESHIS 18:18; 12:3).

3:9  For this reason, the ones of emunah receive the berachah (blessing) with Avraham Avinu hama'amin (the believer).

3:10  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 Jam.2:10).

3:11  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). 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," (VAYIKRA 18:5) INCLUDING THE OBEDIENCE OF GIVING HIMSELF AS A KELALAH ON OUR BEHALF, WHICH IS TORAH OBEDIENCE (DEVARIM 21:23) 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

3:12  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).

3:13  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 NIVLATO TALLUY AL HA-AITZ ("Curse of G-d is on the NEVELAH (corpse) being hung on the tree" DEVARIM 21:23),

3:14  al menat (in order that) to the Goyim the Berachah of Avraham Avinu might come by Moshiach Yehoshua, that the havtachah (promise) of the Ruach haKodesh we might receive through emunah. RAV SHA'UL IS MEDAYEK (INFERRING A CONCLUSION OR INTERPRETATION) 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

3:15  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.

3:16  Now to Avraham Avinu were spoken the havtachot (promises) and to his ZERAH ("seed" BERESHIS 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.

3:17  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).

3:18  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).

3:19  Why then the Mattan Torah? The Torah was added because of pesha'im, until the ZERAH (Moshiach) should come to whom the havtachah had been made (BERESHIS 22:18). Now the Torah was administered through malachim (Devarim 33:2; Tehillim 68:18) by the hand of a sarsor (middleman/agent--VAYIKRA 26:46; BAMIDBAR 36:13), an ish benayim.

3:20  Now the sarsor, the ish benayim, the metavvech, 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

3:21  Is the Torah, mimeila (resultantly, as a consequence), 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 hitkhadeshut (regeneration), then to be YITZDAK IM HASHEM ("justified with G-d") would indeed have been based on chukim of the Torah.

3:22  But the Kitvei haKodesh consigned all things under HaChet (Sin) [Rom.3:9], that the havtachah (promise) might be given by emunah in Moshiach Yehoshua to the ma'aminim.

3:23  But before Emunah came, we were being held in custody, being confined and guarded for the about-to-be-revealed Emunah.

3:24  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.

3:25  But Emunah having come, we are no longer under an omenet.

3:26  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

3:27  For as many as have had a tevilah immersion into Moshiach have clothed yourselves with Moshiach.

3:28  There is not Yehudi nor Yevani (Greek), there is not eved nor ben chorin, there is not zachar nor nekevah, for you are all echad in Moshiach Yehoshua.

3:29  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 (promise).

Chapter 4

4:1  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), he differs nothing from an eved, though being Ba'al Bayit of all the nachalah (inheritance).

4:2  And he is under shomrim (guardians) and omnot (governesses) until the time previously appointed by the Ba'al Bayit.

4:3  So also we, when we were immature, had been enslaved under the yesodot (rudiments) of Olam Hazeh.

4:4  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 (BERESHIS 3:15; YESHAYEH 7:14; MICHOH 5:2), under the Torah,

4:5  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.

4:6  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 (SPIRITUAL OVERSEER), 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?

4:7  So you are no longer an eved but a ben; and if a ben, also a yoresh through Hashem.

4:8  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).

4:9  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 Olam Hazeh to which again you want to renew your service as avadim?

4:10  You observe yamim (days) and chodashim (moons) and mo'adim (fixed times/festivals) and shanim (years).

4:11  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! AND DON'T BE TWO-FACED TOWARD ME!

4:12  Become as I am, because I also became as you are, Achim B'Moshiach. I implore you. You did me no wrong.

4:13  And you know that it was due to chulshat habasar (weakness of the flesh) that I first preached the Besuras HaGeulah to you,

4:14  and your nissayon (trial) in my basar you did not despise nor did you loathe but as a malach Hashem you received me, as Moshiach Yehoshua.

4:15  Where then is your birkat Shomayim (blessedness)? 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.

4:16  So, then, have I become your oyev (enemy) by telling you haEmes?

4:17  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 of them.

4:18  Now it is tov ma'od to be zealous in a good thing all the time, and not only during my presence with you.

4:19  My yeladim, for whom again I suffer chevlei (birth pains) until Moshiach is formed in you,

4:20  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 (DRAWING AN ANALOGY); 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 UNDERSTAND THE BAT CHORIN, THE YERUSHALAYIM ABOVE, AND DEROR IN MOSHIACH?

4:21  Tell me, you Goyim who wish to be under the Torah, do you not possess "shema" hearing of the Torah?

4:22  For the Torah says that Avraham Avinu had shnei banim (two sons), one of haAmah (the slave woman) and one of the hofshiyah (free woman).

4:23  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).

4:24  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.

4:25  Now, Hagar is the Mount Sinai in Arabia; and corresponds to the Yerushalayim of now, for she is in avdut with her banim.

4:26  But the Yerushalayim above is a bat chorin (daughter of freedom), haEm lechulanu (the Mother of us all--TEHILLIM 87:5-6; SHEMOT 25:40; YESHAYEH 49:20f; 54:1-13).

4:27  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).

4:28  But you, Achim b'Moshiach, are Bnei haHavtacha (Sons of the Promise), like Yitzchak.

4:29  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.

4:30  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" BERESHIS 21:10)

4:31  Therefore, Achim B'Moshiach, we are not Bnei haAmah (Sons of the Slave Woman) but Bnei haHofshiyah (Sons of the Free Woman).

Chapter 5

5:1  For this deror (freedom), Moshiach freed us; stand fast, therefore, and be not again bound by an ol (yoke) of avdut (slavery).

5:2  Hinei! I, Sha'ul, say to you, that if you Goyim undergo the bris milah, Moshiach will profit you nothing [3:12-14].

5:3  And I testify again to every one of you undergoing bris milah that such is chal (placed under obligation) to do the whole Torah.

5:4  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 fell from the Chen v'Chesed Hashem.

5:5  For we by the Ruach Hakodesh eagerly await by emunah the tikvah haTzedek (BERESHIS 15:6).

5:6  For in Moshiach Yehoshua neither bris milah is of any force nor the lack of it, but emunah working through ahavah (agape).

5:7  You were running well: who hindered you from being persuaded by haEmes?

5:8  This persuasion is not of the One calling you.

5:9  A little chametz leavens all the dough.

5:10  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.

5:11  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] Aitz (3:12-14; DEVARIM 21:23) has been abolished.

5:12  O if the ones (the mohalim of Goyim) troubling you would castrate themselves!

5:13  For, Achim B'Moshiach, you were called for Cherut (Freedom); only use not the Cherut for a pretext for the basar, but, through ahavah (agape), minister to one another as avadim (servants).

5:14  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).

5:15  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 (ETHICAL CONDUCT) IS LEARNED BY WALKING IN THE RUACH HAKODESH AND NOT THE BASAR (THE OLD NATURE OF FALLEN HUMANITY), 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 (YIRMEYAH 31:33)--BUT DO YOU GOYIM UNDERSTAND THE DIFFERENCE BETWEEN THE P'RI OF THE RUACH HAKODESH AND THE MA'ASEI HABASAR?

5:16  But I say, walk by the Ruach haKodesh, and by no means will you carry out the ta'avot of the basar.

5:17  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 (Rom.7:7-25).

5:18  But if by the Ruach haKodesh you are led, you are not under the Torah.

5:19  Now the ma'asei habasar are manifest, dehainu (being:) zenut (fornication), tum'ah (impurity), zimmah (licentiousness),

5:20  avodah zarah (idolatry), kashefanut (sorcery, witchcraft), eivot (enmities), merivah (strife), kinah (jealousy), rogez (anger), anochiyut (selfishness), machalokot (dissensions), kitot (sects),

5:21  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.

5:22  But the p'ri of the Ruach haKodesh is ahavah (agape), simcha, shalom, zitzfleisch, nedivut, chesed, ne'emanut,

5:23  anavah, shlitah atzmi...(would you not agree?) against these things there is no isser (proscription in the Torah).

5:24  But the ones of Moshiach Yehoshua have pierced and put to death on the Aitz (DEVARIM 21:23) the basar with its teshukot and its ta'avot.

5:25  If we live by the Ruach haKodesh, we should stay in line with the Derech haYashar (Straight Way) of the Ruach haKodesh.

5:26  Let us not become ba'alei ga'avah (conceited, haughty persons), provoking one another, envying one another.

Chapter 6

6:1  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 (temptation).

6:2  Bear one another's burdens (TEHILLIM 55:23) and thus you will fulfill the Torah of Moshiach.

6:3  For if anyone thinks himself to be something when he is nothing, he deceives himself.

6:4  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.

6:5  For each man must bear his own load.

6:6  And let the one being taught limudei kodesh (sacred studies) in the Kitvei haKodesh share in all good things with his mashpia (instructor) (II Tim.3:14 OJBC).

6:7  Do not be led astray. Hashem is not mocked. For whatever a man sows, this also he will reap.

6:8  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.

6:9  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.

6:10  Therefore, then, as we have opportunity, we should do ma'asim tovim towards all, and especially towards the Bnei Beis haEmunah.

6:11  SEE WITH WHAT GROISE LETTERS I WROTE TO YOU WITH MY OWN HAND.

6:12  As many as crave to be good preeners in the basar (Rom.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 Aitz of Moshiach (DEVARIM 21:23).

6:13  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!

6:14  But may it not be to me to boast, except in the Aitz (DEVARIM 21:23) 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" (THE FALLEN NATURE OF MAN DUE TO CHET KADMON'S ENTRANCE INTO OLAM HAZEH); 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 (NEW BIRTH) AND HITKHADESHUT (REGENERATION) OF THE RUACH HAKODESH (COL.2:11-15); 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 (BAN) AGAINST HITBOLELUT (ASSIMILATION) AND MINUT (APOSTASY) 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 (ACTS 16:3) 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 (FALSE TEACHERS)

6:15  For neither bris milah is anything, nor fehlt of bris milah, but a Bri'a Chadasha.

6:16  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.

6:17  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 BERACHAH FROM MOSHIACH'S SHLIACH SHA'UL

6:18  Achim B'Moshiach, the Chen v'Chesed Hashem of Rebbe, Melech HaMoshiach Yehoshua Adoneinu be with your neshamah. Omein.