OrthJBC - I Corinthians

Chapter 1

1:1  From Sha'ul given the keri'ah (calling) of Hashem and summoned to be a shliach of Rebbe, Melech HaMoshiach b'ratzon Hashem and from Sosthenes (Acts 18:17) the Ach b'Moshiach

1:2  to the Kehillah (congregation) 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.

1:3  Chen v'Chesed Hashem and shalom from Elohim Avinu and Adoneinu Rebbe, Melech HaMoshiach Yehoshua. MODEH ANI THAT THE GEVURAH (POWER) OF OTOT U'MOFTIM (SIGNS AND WONDERS) AND MATANOT HARUACH HAKODESH ARE EVIDENCE CONFIRMING OUR EDUT AT CORINTH ABOUT THE REBBE, MELECH HAMOSHIACH

1:4  Modeh Ani (I give thanks) to my G-d always concerning you for the Chen v'Chesed Hashem having been given to you in Rebbe, Melech HaMoshiach Yehoshua

1:5  that in everything you were enriched in Rebbe, Melech HaMoshiach in kol lashon (all speaking) and kol da'as (all da'as),

1:6  even as the edut (testimony) of Rebbe, Melech HaMoshiach was confirmed in you,

1:7  so that you are not fardoost (lacking) in any matnat Elohim, awaiting the revelation of Adoneinu Rebbe, Melech HaMoshiach Yehoshua,

1:8  who also with chizzuk will confirm you to AD ET KETZ ("until the time of the End" DANIEL 11:35), unreprovable in the Yom Hashem, the Yom Adoneinu, Rebbe, Melech HaMoshiach Yehoshua. [Amos 5:18]

1:9  Ne'eman (faithful) is Hashem through whom you were called into the chavurah (company, fellowship, society) of His Ben haElohim Rebbe, Melech HaMoshiach Yehoshua Adoneinu. A DVAR HACHIZZUK REGARDING IKKARIM (BASIC PRINCIPLES); MACHALOKOT IN THE KEHILLAH

1:10  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 (divisions of dissension--11:18), but, you may have achdus (unity) in the same way of thinking, the same ikkarim (basic principles) and in the same tachlis (raison d'etre).

1:11  For it was made clear to me about you, Achim b'Moshiach of mine, by the ones of Chloe that there is merivah (strife) among you.

1:12  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!"

1:13  Has Rebbe, Melech HaMoshiach been divided? Surely Sha'ul was not for your korban m'cholal (sacrifice being pierced) and hanged on the Aitz haKelalat Hashem (Tree of the Curse of G-d--Devarim 21:23)? Surely it was not in the name of Sha'ul that the Moshiach's tevilah in the mikveh mayim was given to you?

1:14  Modeh Ani Hashem that to not one of you I did the Moshiach's tevilah except Crispus and Gaius (Rom.16:23),

1:15  lest anyone should say that in my name you given the Moshiach's tevilah.

1:16  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 (POWER OF G-D) AND THE CHOCHMAT HASHEM (THE CHOCHMAH OF G-D) WHO RESCUES FROM DIN (JUDGMENT) BY THE "SICHLUT" OF WHAT IS PROCLAIMED: REBBE, MELECH HAMOSHIACH AND NIVLATO AL HAAITZ (HIS GUF (BODY) [BERESHIS 47:18; TEHILLIM 16:9-10; IYOV 19:25-27; YESHAYAH 53:11 ON THE TREE) 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?

1:17  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 (cleverness) of the rhetoric of Bnei Adam, lest HaGevurah of HaAitz haKelalat Hashem (Tree of the Curse of G-d--Devarim 21:23) of Rebbe, Melech HaMoshiach be buttel (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). REBBE, MELECH HAMOSHIACH THE GEVURAT AND THE CHOCHMAH OF HASHEM

1:18  For the message of the Aitz haKelalat Hashem (Tree of the Curse of G-d--Devarim 21:23) is narrishkeit (foolishness) to the ones perishing. But to us being delivered in Yeshu'at Eloheinu, it is the gevurat Hashem (the power of G-d).

1:19  For it has been written, V'AVEDAH CHOCHMAT CHACHAMAV U'VINAT NEVONAV TISTATAR ("I will destroy the chochmah of the wise ones and the binah of the intelligent I will set aside" TEHILLIM 29:14). [Yeshayah 29:14]

1:20  Where is the chacham (wise man)? Where is the sofer (scribe) of the yeshiva, the Talmid Chacham? Where is the philosophical debater of Olam Hazeh? Did not Hashem make the so-called chochmah (wisdom) of Olam Hazeh to become sichlut (foolishness)? [Yeshayah 19:11,12; Iyov 12:17; Yeshayah 44:25; Yirmeyah 8:9]

1:21  For, als (since), 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" (foolishness) of the Hachrazah (Proclamation, Kyrygma) to save the ma'aminim (believers).

1:22  Yehudim ask for otot (signs--SHEMOT 7:3) and Yevanim (Greeks) seek chochmah,

1:23  but, we proclaim Korban Rebbe, Melech HaMoshiach and hu m'cholal mipeyshaeinu and hanging on haAitz haKillat HaShem (the Tree of the Curse of G-d, Yehayah 53:5; Devarim 21:23) having been pierced on the Aitz haKelalat Hashem (Tree of the Curse of G-d--Devarim 21:23): to Jews, a michshol (YESHAYAH 8:14); to Goyim, sichlut (foolishness).

1:24  Yet, to those whom Hashem has given the keri'ah (1:1-2) and summoned, to haKeru'im (to the Called Ones), both to Yehudim and to Yevanim--Rebbe, Melech HaMoshiach, the Gevurat Hashem and the Chochmat Hashem.

1:25  For the so-called sichlut (foolishness) of Hashem has more chochmah than Bnei Adam, and the weakness of G-d has more chazakah (strength) than Bnei Adam (1:18). 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 (NOBLE BIRTH), HUMBLING WHAT IS EXALTED IN THE OLAM HAZEH IN ORDER TO EXALT IN THE DAWN OF THE OLAM HABAH WHAT IS HUMBLED

1:26  For you see your keri'ah (calling), Achim b'Moshiach, what you were, that not many of you were chachamim (wise ones), by the standards of Bnei Adam, not many ba'alei hashpa'ah (people of influence), not many ba'alei zchus (privileged).

1:27  But Hashem in His bechirah (selection) chose the things of sichlut (foolishness), that He might bring the chachamim to bushah (shame), and Hashem in His bechirah (selection) chose the things of weakness that He might bring the bnei chayil ("able" men) to bushah (shame).

1:28  And those without mishpochah atzilah (noble birth) of Olam Hazeh and the those which are nivzot (despised--YESHAYAH 53:3) Hashem chose, choosing the things that are not in order to bring to naught (nothing) the things that are.

1:29  His tachlis (purpose) is that no basar (fallen humanity sold under the power fo slavemaster Chet Kadmon, Original Sin, Rom.7:14) may boast before Hashem.

1:30  But you are of Hashem in Rebbe, Melech HaMoshiach Yehoshua--who became to us chochmah (wisdom) from Hashem, our Tzidkanut (Righteousness) and our Kedusha (Holiness) and our Geulah laOlam (Redemption to the world), [Yirmeyah 23:5,6; 33:16;]

1:31  al menat (in order that), as it has been written, KI YITHALLEL HAMITHALLEL B'HASHEM ("The one boasting let him boast in the L-rd" YIRMEYAH 9:23). [Yirmeyah 9:23,24; Tehillim 34:2; 44:8]

Chapter 2

2:1  When I came to you, Achim b'Moshiach, I did not come preaching and announcing to you the sod Hashem (mystery of G-d) as a ba'al melitzot (rhetorician, fine talker) or in the excellence of chochmah.

2:2  For I made the decision not to have da'as of anything among you except Korban Rebbe, Melech HaMoshiach's Aitz haKelalat Hashem (Tree of the Curse of G-d--Devarim 21:23) and hu m'cholal mipeishaeinu Yeshayeh 53:5).

2:3  And I came to you (Act 18:9-11) in weakness (1:25,27) and in yir'at Shomayim and in chared (fear, orthodox, shuddering, trembling in the presence of G-d, see YESHAYAH 19:16) and in pachad (fear), and in much trembling I was with you,

2:4  and my loshon (speech) and my hachrazah (proclamation, kyrygma) 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 (power of G-d--1:17),

2:5  that the [orthodox Jewish] emunah (emunah) 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 (OPEN SECRET), HIDDEN IN HASHEM FROM ALL HUMAN EYES BUT NOW UNVEILED PUBLICLY AND IN HISTORY IN MOSHIACH PIERCED (DAKARU ZECHARYAH 12:10; MECHOLAL YESHAYAH 53:5 KA'ARU/KARAH SOME HEBREW MANUSCRIPTS WRUKSAN "THEY PIERCED" TARGUM HASHIVIM TEHILLIM 22:17) AND PUT TO DEATH (YESHAYAH 53:8; DANIEL 9:26) ON THE AITZ HAKELALAT HASHEM (TREE OF THE CURSE OF G-D--DEVARIM 21:23); 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 (MATURE), 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 (GUIDELINE) OF EXEGESIS: NO SCRIPTURE IS OF ONE'S OWN INTERPRETATION BUT IS CARRIED ALONG (I KEFA.1:20-21) 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

2:6  But we do speak chochmah (wisdom) to the man who is mevugar (mature, grown up), to those with mature ruchaniyut (spirituality in Rebbe, Melech HaMoshiach), yet, it is a chochmah (wisdom) not of Olam Hazeh, neither of the rulers of Olam Hazeh (Rom.13:3), the ones being brought to naught (1:28). [Tehillim 146:4]

2:7  But we speak the chochmah of Hashem in a hidden sod (mystery--2:1), which was nigzar merosh (determined from the beginning, preordained, predestined, decided beforehand) by Hashem lifnei yemei haOlam (before the days of eternity) for our kavod (glory--Rom.8:29-30);

2:8  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 (Tree of the Curse of G-d--Devarim 21:23) the Rebbe, Melech HaMoshiach Adoneinu haKavod. [Tehillim 24:7]

2:9  But even as it has been written, UMEOLAM LO SHAMU LO HE'EZINU AYIN LO RA'ATAH ("[From ancient times] no one has heard, no one perceived, no eye has seen" YESHAYAH 64:3[4]) 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]

2:10  But Hashem has made the hitgalut haSod (the revelation of the mystery) to us of these things through the Ruach Hakodesh; for the Ruach Hakodesh searches all things, even the deep things of G-d.

2:11  For who of Bnei Adam has da'as of the things of Bnei Adam except the ruach (spirit) 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]

2:12  Now we have not received the ruach (spirit) 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,

2:13  which things also we speak, not in dvarim (words) 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" (2:6,12,14)].

2:14  But a person without hitkhadeshut (renewal) and ruchaniyut (spirituality) does not receive the things of the Ruach Hakodesh of Hashem, for they are sichlut (foolishness 1:21-24) to him, and he is not able to have personal saving da'as of them, because they are discerned in the Ruach Hakodesh.

2:15  Now the man of the Ruach Hakodesh discerns all things, but, by no one is he discerned.

2:16  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]

Chapter 3

3:1  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.

3:2  Chalav (milk) I gave you to drink, not solid ma'achal (food), for you were not yet able to receive it. but neither yet are you able now.

3:3  For still you are anshei haBasar (men of the Basar, immature and carnally minded believers). For als (since) there is still kinah (jealousy) and merivah (strife) among you [1:11], are you not anshei haBasar, by the standards of Bnei Adam?

3:4  For, whenever anyone says, "I am of Sha'ul," but another, "I am of Apollos," are you not as anshei shechichim (ordinary men)?

3:5  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.

3:6  I planted, Apollos watered, but Hashem gave the increase.

3:7  Therefore, neither is the one planting anything nor the one watering, but it is the One giving the increase--Hashem!

3:8  Now the one planting and the one watering are be'ichud (united), and, each one will receive his own sachar (reward) according to his own amal (toil). [Tehillim 18:20; 62:12]

3:9  For we are fellow po'alim (workers) of Hashem, you are the sadeh Hashem (field of G-d), you are Hashem's binyan (building). [Yeshayah 61:3]

3:10  According to the Chen v'Chesed Hashem having been given to me as a bannai chacham (wise builder), I laid a yesod (foundation), and another builds on it. But, let each one beware how he builds on it.

3:11  For no other yesod other than the one that has been laid can be laid: Rebbe, Melech HaMoshiach. [Yeshayah 28:16]

3:12  Now if anyone builds on the yesod with gold, silver, precious stones, wood, hay, stubble--

3:13  the ma'aseh (work) of each bannai will become evident, for, haYom [Yom haDin] will make it hitgalut, because by Aish (fire) it is revealed; and the Aish (Fire) itself will test the quality of each one's ma'aseh. [Bamidbar 31:22,23; Yirmeyah 23:28,29; Malachi 3:3]

3:14  If anyone's ma'asei he built on the yesod will survive (Joh.15:16), a sachar (reward--Bereshis 15:1) he will receive;

3:15  if anyone's ma'aseh will be consumed, he will suffer loss, but he himself will be saved (Eph.2:8-9), yet so as through Aish (fire).

3:16  Do you not have da'as that you are a Heikhal Hashem and the Ruach Hakodesh of Hashem dwells in you?

3:17  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.

3:18  Let no one deceive himself; if anyone presumes to be chacham among you in Olam Hazeh, let him become a yold (fool), that he may become chacham. [Yeshayah 5:21]

3:19  For, the chochmah (wisdom) of Olam Hazeh is sichlut (foolishness) with Hashem. For it has been written, LOCHED CHACHAMIM BE'ARMAM ("He catches the wise in their own craftiness" IYOV 5:13).

3:20  And again, HASHEM YODE'A MACHSH'VOT ADAM KI HEMAH HEVEL ("The L-rd knows the thoughts of the wise that they are empty vanity-- TEHILLIM 94:11). [Tehillim 94:11]

3:21  So let no one boast in Bnei Adam: for all things belong to you,

3:22  whether Sha'ul or Apollos or Kefa, or haOlam (the world) or Chayyim (life) or Mavet (death), or things present or things coming; all things are yours,

3:23  and you are Rebbe, Melech HaMoshiach's and Moshiach is G-d's.

Chapter 4

4:1  So let a man consider us as Gabba'im of Rebbe Melech HaMoshiach and mefakkechim (stewards, supervisors) of the sodot (mysteries) of Hashem [2:7].

4:2  Moreover, it is sought in mefakkechim that one be found that has ne'emanut (faithfulness).

4:3  But to me it is a very small thing that I be brought before your Bet Din, as it were, for mishpat (trial), or that I am judged by Bnei Adam on their merely human Yom haDin; I do not even act as Dayan (Judge of a Rabbinical Court) of myself.

4:4  I am aware of nothing against myself, but not in this have I been yitzdak (justified); it is the L-rd who is my Shofet (Judge--Bereshis 18:25; Daniel 7:13-14).

4:5  Therefore, do not judge anything before the time, until the Bias Adoneinu [Rebbe, Melech HaMoshiach], who both will bring to Ohr (Light) the hidden things of the choshech (darkness) and manifest the motives of the levavot and then the tehillah (praise) each one will receive will be from Hashem. [Iyov 12:22; Tehillim 90:8] SECOND PRINCIPLE OR SHITA (GUIDING RULE) OF EXEGESIS IS THIS KLAL (FIXED RULE): DO NOT GO BEYOND WHAT STANDS WRITTEN BUT LIVE ACCORDING TO THE KITVEI HAKODESH, NO MORE, NO LESS

4:6  Now these things, Achim b'Moshiach, I made a dimyon (comparison) 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 (conceited, haughty persons) in favor of one or against the other.

4:7  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 (EKHAH 3:45)

4:8  Already you have so much, already you ascended to osher (riches)--and without us [Shluchim]! You became molechim (kings); I would that you did indeed become molechim that also we might reign as molechim with you.

4:9  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 (death sentence), we became displayed at the arena for the eyes of Olam Hazeh, malachim as well as Bnei Adam. [Tehillim 71:7]

4:10  We are kesilim (fools) because of Rebbe, Melech HaMoshiach, but you are chachamim in Rebbe, Melech HaMoshiach; we are weak, but you are bnei chayil ("able" men--1:27); you stride to the kehillah seat of kibbud but we are given the shul boot of a dishonor.

4:11  Until the present hour we both hunger and thirst and are naked and are beaten and homeless.

4:12  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;

4:13  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

4:14  The purpose of this iggeret is not to bring you under bushah (shame). I write these things as admonishing my beloved yeladim.

4:15  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.

4:16  Therefore, I encourage you, imitate me.

4:17  Because of this very thing, I sent Timotiyos to you-- Timotiyos, who is my beni haahuv (beloved son) and ne'eman (faithful) trustworthy in Hashem, who will remind you of my derech baKodesh in Rebbe, Melech HaMoshiach, even as natati shiurim (I give lessons) everywhere in every kehillah (congregation).

4:18  Now as to my coming to you, some were puffed up, [Yirmeyah 43:2]

4:19  but I will come shortly to you, im yirtzeh Hashem (if the L-rd wills), and I will find out not the lashon of the ones having been puffed up, but the ko'ach (power).

4:20  For the Malchut Hashem depends not on the talk [of the ish safatayim (the eloquent speaker)] but on ko'ach (power).

4:21  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 (a Ruach Hakodesh of meekness)?

Chapter 5

5:1  Zenut (fornication) is actually reported among you, and such zenut which is not even among the Goyim, that one of you Corinthians has the isha (wife) of his abba [VAYIKRA 18:8]. [Vayikra 18:8; Devarim 22:30; 27:27]

5:2  And you have been puffed up with ga'avah (pride). Should you not rather have been filled with agmat nefesh (grief), so that he who has done this would have been taken from among you and placed under cherem?

5:3  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.

5:4  In the name of Adoneinu Yehoshua, when you have assembled in your shul (Jam.2:2) and I am with you by the same Ruach Hakodesh along with the gevurat Adoneinu Yehoshua,

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

5:6  Your boasting is not good. Do you not have da'as that a little chometz all the mixture leavens? MOSHIACH OUR KORBAN PESACH (THE OFFERING OF THE SEH [LAMB, YESHAYAH 53:7] FOR THE PESACH SEDER) HAS BEEN SACRIFICED; YOU ARE MATZAH SHEMURAH (UNLEAVENED BREAD) IN MOSHIACH

5:7  Purge out the old chometz (leavened bread), that you may be issa chadasha (new dough), as you are indeed like matzot (unleavened bread). More than that, our Korban Pesach was sacrificed, Rebbe, Melech HaMoshiach. [Shemot 12:3-6,21]

5:8  So let us celebrate Pesach, not with old se'or, nor with the se'or of kavvanah ra'ah (malice) and wickedness, but with matzot of kenut (sincerity) and emes. [Shemot 12:14,15; Devarim 16:3]

5:9  I wrote to you in the iggeret not to mix with those engaging in acts of zenut (fornication),

5:10  not meaning complete dissociation from the zanayim of Olam Hazeh or those guilty of chamdanut (greed) and the ones practicing hona'ah (swindling) or those guilty of avodah zarah (idol worship), als (since) in that case you would have to exit the Olam Hazeh.

5:11  But, now I wrote to you not to mix with any Ach b'Moshiach who is a zanay (fornicator) or a kamtzan (miser) or an oved elilim (idolater) or a megadef (reviler) or a soveh (drunkard) or a chomes (robber); with such a man do not sit at tish (table), do not share betzi'at halechem (breaking of bread).

5:12  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?

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

Chapter 6

6:1  Does anyone of you having a dispute with an Ach b'Moshiach dare to be judged before the resha'im (unrighteous, evildoers) and not before the Bet Din of the kedoshim?

6:2  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?

6:3  Do you lack da'as that the malachim will come before our Bet Din? Not to mention the things of Olam Hazeh!

6:4  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?

6:5  I speak to your bushah (shame)--is there not among you even one chacham (wise man) among you who will be able to sit in mishpat between his Achim b'Moshiach?

6:6  But an Ach b'Moshiach takes another Ach b'Moshiach to court, and this before the courtroom of Apikorosim (unbelievers)?

6:7  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?

6:8  But you yourselves do wrong and practice hona'ah (cheating), and this to your Achim b'Moshiach.

6:9  Or do you not have da'as that the resha'im (unrighteous ones) will not inherit the Malchut Hashem? Do not fall under remiyah (guile, deceit); neither zanayim (fornicators) nor ovdei elilim (idolaters) nor mena'afim (adulterers) nor effeminate call-boys nor shochvei zachar (homosexuals) [Iyov 13:9; Vayikra 18:20; Devarim 22:22; Vayikra 18:22]

6:10  nor ganavim (thieves) nor kamtzanim (misers) nor shikkorim (drunkards) nor megadefim (revilers) nor the ones practices hona'ah (swindling) will inherit the Malchut Hashem.

6:11  And some of you were these things. But you were made tahor (clean), 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 (PRAISE) BE IN YOUR GUF (BODY) [BERESHIS 47:18; TEHILLIM 16:9-10; IYOV 19:25-27; YESHAYAH 53:11 AS YOU GLORIFY HIM WITH ALL YOUR NATURAL CAPACITIES (BERESHIS 29:35); JUST AS IT SAYS IN MELACHIM ALEF 6:3-5 THAT THE BEIS HAMIKVEH HAD A ULAM (PORTICO), A DEVIR (INNER SANCTUARY, THE KODESH KEDOSHIM), AND THE HEIKHAL (MAIN HALL), SO SHA'UL CORRECTS POPULAR GOYISHE TEACHINGS IN THE KEHILLAH ABOUT OKHEL AND ZENUT, SHOWING THAT THE GUF (BODY) IS THE HEIKHAL OF THE RUACH HAKODESH; GEVIYATEINU (OUR BODIES) ARE FOR MOSHIACH BEN YOSEF ADONI (BERESHIS 47:18-19); THEREFORE DO NOT DEFILE THE MISHKAN; YOU WERE PURCHASED FROM BONDAGE WITH THE PIDYON SHEVUYIM (RANSON OF CAPTIVES--VAYIKRA 25:48; RUTH 3:12; YESHAYAH 61:1; HOSHEA 13:14) 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 (SHEMOT 21:29-30; 30:10-12; DEVARIM 15:12; DIVREI HAYAMIM ALEF 21:17; YESHAYAH 53:8) AND WE NOW BELONG TO REBBE, MELECH HAMOSHIACH BEN YOSEF ADONEINU (BERESHIS 44:9) AND OUR GUF (BODY) IS FOR HASHEM (YECHEZKEL 1:11; BERESHIS 47:18-19; IYOV 19:25-26; YESHAYAH 25:8; HOSHEA 13:14; TEHILLIM 16:9; DANIEL 12:2)

6:12  "All things to me are proper (10:23)!" But not all things are beneficial; "All things to me are proper!" But I will not be mastered by anything.

6:13  "Maakhal (food) for the beten (stomach) and the beten for Maakhal," but Hashem will destroy both one and the other (1:8; 3:13; 5:5); but the guf (body) is not for zenut (fornication) but for Hashem, and Hashem for the guf (body).

6:14  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 (power).

6:15  Do you not have da'as that your gufot (bodies) are evarim (members, limbs) of Rebbe, Melech HaMoshiach? Should I then take the evarim (members) of Rebbe, Melech HaMoshiach and make them evarim (members) of a zonah (prostitute)? Chas v'Shalom! (G-d forbid!) RAV SHA'UL ON RAZAH DEYIHUDAH (THE SECRET OF UNION)

6:16  Or do you have no da'as that of the one joining himself to a zonah V'HAYU L'VASAR ECHAD ("And they will be as one flesh" BERESHIS 2:24)? [Bereshis 2:24]

6:17  But the one with devekut ("cleaving, attachment"--DEVARIM 11:22) to Hashem has achdut (union) in the Ruach Hakodesh with Elohim.

6:18  Flee zenut (Mishle 6:23-7:27)! Every chet is outside the guf (body), but the one guilty of zenut commits chet against the guf (body) itself. MOSHIACH'S PIDYON SHEVUIM (RANSOMING OF THE CAPTIVES)

6:19  Or have you no da'as that your guf (body) is a Heikhal Hashem of the Ruach Hakodesh in you, whom you have from Hashem, and you are not your own?

6:20  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]

Chapter 7

7:1  Now, concerning the things in your iggeret, let's take up the next inyan (topic): `it is beneficial for a man not to touch an isha' (i.e. postpone the chassuna [wedding]).

7:2  But, because of the acts of zenut, let each Ben Adam have his own isha, and let each isha have her own ba'al (husband).

7:3  Let the ba'al render the conjugal chov (debt) to his isha, and likewise also the isha to her ba'al (husband). [Shemot 1:10]

7:4  It is not the isha who has samchut (authority) over her own guf (body), but the ba'al (husband); likewise, also it is not the ba'al (husband) who has samchut over his own guf (body), but the isha.

7:5  Do not deprive each other, unless by agreement for a set time, that you may renew zerizut (diligence) to tefillah (prayer) and again you may be together, lest Hasatan lead you into nissayon (temptation) because of your lack of shlitah atzmi (self-control). [Shemot 19:15; Shmuel Alef 21:4,5]

7:6  But I say this according to concession (in view of 5:1-5; 6:12-20), not according to [Rebbe, Melech HaMoshiach's] mitzvoh.

7:7  But, I wish kol Bnei Adam even to be as I am; however, [this is impossible since] each has his own matanah (gift) from Hashem: one this; and another that.

7:8  But, I say to the bochrim [including anyone who is an eltere bochur (older student)] and the almanot (widows), it is beneficial for them if they remain as I am;

7:9  but if they do not have shlitah atzmi, let them marry. For better it is to marry than with Aish to be set ablaze.

7:10  But to the ones having entered bibrit hanisuim (in covenant of marriage), I charge, not I but Rebbe, Melech HaMoshiach Adoneinu, an isha is not to separate from her ba'al (husband). [Malachi 2:14-16]

7:11  But, if indeed she is separated, let her remain so, or be reconciled to her basherter; and a ba'al (husband) should not leave his isha.

7:12  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;

7:13  and if an isha has a ba'al (husband) who is an Apikoros, and he is willing to dwell with her, let her not leave her ba'al (husband).

7:14  For, [following the principle of bikkurim], the ba'al who is an Apikoros is mekudeshet b'Ruach Hakodesh (set apart as holy in the Ruach Hakodesh) by the isha, and the isha who is an Apikoros likewise by the Ach b'Moshiach; otherwise, your yeladim are tema'im (unclean); but now they are kedoshim. [Malachi 2:15]

7:15  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.

7:16  For how do you know, isha, if you will not bring your basherter (destined mate), your ba'al, to Yeshu'at Eloheinu? WHATEVER THE DERECH CHAYYIM TO WHICH YOU HAVE BEEN CALLED, REMAIN IN DEVEKUT WITH HASHEM

7:17  Only each of you walk the derech [according to Hashem's tochnit--Rom.8:28) to which you were called by Hashem (Tehillim 1:6). This is my charge in all the kehillot of Rebbe, Melech HaMoshiach.

7:18  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;

7:19  bris milah is not everything nor the lack of it, but being shomer mitzvot Hashem.

7:20  Each one walk on the derech of his keri'ah (calling, summons). and remain there.

7:21  If while a bond-servant you were called, do not let it consume you, although if you can gain your deror ("freedom" VAYIKRA 25:10), do so.

7:22  For, the one in Hashem having been called while a bond-servant is [Rebbe, Melech HaMoshiach] Adoneinu's ben Chorim (freedman); likewise, the one having been called while a ben Chorim is the Rebbe, Melech HaMoshiach's bond-servant.

7:23  You were bought with a pidyon nefesh price; do not become avadim haBnei Adam.

7:24  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

7:25  Next sugya (topic): concerning the betulot (virgins), a mitzvoh of Rebbe, Melech HaMoshiach Adoneinu I do not have, but a da'at (thought) I offer as one who by the rachamim Hashem is ne'eman (faithful).

7:26  I consider therefore, it to be beneficial, because of the impending crisis (the Chevlei Moshiach and eschatological woes preceding the Bias Moshiach) that you remain as you are.

7:27  Have you entered bibrit hanisuim (in covenant of marriage) with an isha? Do not seek to be free. Are you freed from an isha? Do not seek an isha.

7:28  But if indeed you enter bibrit hanisuim (in covenant of marriage), there is no chet; and if the betulah (virgin) marries, there is no averah in that for her. But such will have tzoros in the basar, which I am trying to spare you (Mt.24:19).

7:29  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,

7:30  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,

7:31  and let the ones using the Olam Hazeh as not fully using it: for, the present form of Olam Hazeh is passing away.

7:32  But I would have you free from atzvat lev (Mishle 15:13); the ben Adam without isha cares for the things of Hashem, how he may please Hashem.

7:33  But the one having taken an isha cares for the things of the Olam Hazeh, how he may please his isha,

7:34  and he has been divided (1:13). 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 (body) and neshamah. But the isha with a ba'al cares for the things of the Olam Hazeh, how she may please her ba'al.

7:35  Now, this I say for your own benefit, not that I may throw a noose on your deror ("freedom" VAYIKRA 25:10), but I speak with respect to what is decent, seemly, and sits well with Hashem, without distraction [in avodas kodesh]. [Tehillim 86:11]

7:36  However, if anyone thinks he does not have proper hitnahagut (conduct) toward the betulah of his airusin (betrothal, engagement), and if he thinks his basherte (destined mate) 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 (in covenant of marriage).

7:37  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 (virgin), he does well.

7:38  So then both the one entering bibrit hanisuim with his betulah does well, and the one not entering bebrit hanisuim with his arusah (fiancee) will do better (7:34).

7:39  An isha has been bound (bibrit hanisuim, in covenant of marriage) 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.

7:40  However, ashrey is she, and even more so, if she remains as she is; and I think in this da'at (thought) that I am offering that I have the Ruach Hakodesh.

Chapter 8

8:1  Now concerning the sacrifice to an elil (idol in avodah zarah, idol worship), we have da'as that "we all possess da'as (knowledge)." But da'as puffs up (with ga'avah), but ahavah (agape--12:31-14:1) builds up.

8:2  If anyone presumes he has da'as of anything, he does not yet have da'as the necessary da'as.

8:3  But if a person has Ahavas Hashem, Hashem has da'as of that person. [Yirmeyah 1:5]

8:4  Now concerning the eating of the okhel at the mitzbeach of avodah zarah sacrificed to an elil (idol), we have da'as that an elil is nothing in Olam Hazeh, and that there is no Hashem but ECHAD (DEVARIM 4:35, 39; 6:4). [Devarim 6:4; Tehillim 86:10]

8:5  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,

8:6  yet we have da'as that there is ADONOI ECHAD (DEVARIM 6:4), Hashem AV ECHAD L'CHULLANU ("One Father of us all--MALACHI 2:10), 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]

8:7  However, not kol Bnei Adam have this da'as (knowledge); some are so accustomed to the elil (idol) until now that when they eat, they think of the ma'achal (food) as being sacrificed to the elil in avodah zarah, and their matzpun (conscience) being weak, is made to be tameh (defiled, unclean).

8:8  But ma'achal (food) 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.

8:9  But beware lest somehow your cherut (freedom) becomes a michshol (stumbling block) to the weak ones.

8:10  For if anyone sees you, the one having da'as (knowledge), 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 (idol)?

8:11  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.

8:12  And thus by sinning against the Achim b'Moshiach and wounding their weak matzpunim (consciences), you commit averos against Rebbe, Melech HaMoshiach.

8:13  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.

Chapter 9

9:1  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 (work) in Adoneinu?

9:2  If to others I am not a shliach, surely I am to you, for you are the chatam (seal) of my shlichut (Gal.2:10), in Hashem.

9:3  My apologetic to the ones cross-examining me is this:

9:4  Do I not have the privilege of eating and drinking?

9:5  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?

9:6  Or is it only Bar-Nabba and I who are denied the privilege of not working at a parnasah?

9:7  Whoever heard of someone serving as a chaiyal (soldier) but having to pay his own wages for doing so? Who plants a kerem (vineyard) but does not eat the p'ri hakerem? And who serves as a ro'eh (shepherd) over a flock and of the chalav (milk) of the flock does not partake? [Devarim 20:6; Mishle 27:18]

9:8  Do I say this according to the dvar haBnei Adam? Or does not the Torah say these things?

9:9  For, in the Torah of Moshe Rabbenu it has been written, LO TACHSOM SHOR BEDISHO ("You shall not muzzle an ox treading grain"--DEVARIM 25:4). Surely it is not for shevarim (oxen) that Hashem is concerned. [Devarim 25:4; 22:1-4; Mishle 12:10]

9:10  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]

9:11  If we sowed spiritual things to you, is it too much if we reap in material things from you? [Rom.15:27]

9:12  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.

9:13  Do you not have da'as that the kohanim serving in the Beis Hamikdash sherut (service in the Temple) eat the things of the Beis Hamikdash; the kohanim attending the Mitzbe'ach (altar) have their share with the Mitzbe'ach (altar) [Vayikra 6:16-18, 26-28; 7:6, 8-10, 28-36; Bamidbar 18:8-19,31; Devarim 18:1-3]?

9:14  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 (RELINQUISHING INTENTIONALLY, WAIVING) HIS RIGHT TO A GEHALT FOR BEING A MAGGID FOR MOSHIACH

9:15  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).

9:16  For if I preach the Besuras HaGeulah there is nothing for me to boast about, als (since) necessity is laid on, for Oy Li ("Woe to me!") if I do not preach the Besuras HaGeulah [Yirmeyah 20:9].

9:17  For, if I do this willingly, I have a sachar (reward); but, if unwillingly, then a ne'emanut (trusteeship), a kehunah (priesthood) for the Besuras HaGeulah (Rom.15:16 OJBC) has been entrusted to me.

9:18  What then is, my sachar (reward)? 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.

9:19  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.

9:20  And I became to the Yehudim as a Yehudi, that I might gain Yehudim; to the ones under Torah, I became as under Torah (not being myself under [the epoch of] Torah) that the ones under Torah I might gain;

9:21  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.

9:22  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.

9:23  And all things I do because of the Besuras HaGeulah, that a fellow partaker and devekut sharer in it I may become.

9:24  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

9:25  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.

9:26  Therefore, I run not as one without a fixed goal, I box as not beating the air,

9:27  But I am not sparing with my guf (body) and keep it under strict subjection, so that after I preach to others, I myself will not become declared ineligible.

Chapter 10

10:1  I do not want you to be without da'as, Achim b'Moshiach, that Avoteinu all were under the anan (cloud, Shemot 13:21-22) and passed through the sea [Shemot 14:22-25], [Shemot 13:21; Tehillim 105:39; Shemot 14:22,29; Tehillim 66:6]

10:2  and all into Moshe Rabbenu were given tevilah in the anan (cloud) and in the sea,

10:3  and all of the same spiritual ma'achal (food) ate [Shemot 16:4,35; Devarim 8:3; Tehillim 78:24-29],

10:4  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.

10:5  But Hashem was not pleased with most of them, for they were strewn about in the desert, VAYISHCHATEM BAMIDBAR ("then He slaughtered them in the desert" [Bamidbar 14:16, 23,29-30; Tehillim 78:31).

10:6  Now these things occurred as moftim (examples) 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 (EXAMPLE)

10:7  Neither should you become ovdei elilim (idolaters), 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, (WITH NUMBERS 25:4 MENTIONING OTHER EXECUTIONS AND THE SUBSEQUENT TOTAL BEING 24,000 [BAMIDBAR 24:9]), THEN HE IS REFERRING TO THOSE WHO DIED IN SHEMOT 32:35, QUOTING AS HE DOES SHEMOT 32:6 IN I COR. 10:7

10:8  Neither should we commit zenut as some of them committed zenut and fell in one day twenty-three thousand [Bamidbar 25:1,9].

10:9  Neither let us tempt Rebbe, Melech HaMoshiach, as some of them put Rebbe, Melech HaMoshiach to the test, and by nechashim (serpents) were being destroyed [Shemot 17:2; Bamidbar 21:5-6; Tehillim 78:18; 95:9; 106:4; Bamidbar 21:5,6].

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

10:11  Now, these things happened to those ones as moftim (examples), but it was written for our admonition, to whom the Kitzei haOlamim has come.

10:12  So then the one that nemon (presuppose) that he stand, let him take care lest he fall.

10:13  No nissayon (temptation) has overtaken you, except that which is common to Bnei Adam, but, Hashem is ne'eman (faithful) (Devarim 7:9), who will not let you to be brought into nissayon (temptation, taiva) beyond what you are able but will make with the nissayon also the derech (Tzaddikim--Tehillim 1:6) as a way out for you to be able to endure.

10:14  Therefore, my chaverim, flee from avodah zarah.

10:15  I speak as to thinking men; you judge what I say.

10:16  The kos haBeracha (cup of blessing) 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 (body) (Bereshis 47:18) of Rebbe, Melech HaMoshiach?

10:17  Because the matzoh is echad, we, many as we are, are one guf (body), one new humanity, for we all partake of the matzoh echad.

10:18  Observe Yisroel according to the basar. Are not the ones eating the korbanot (sacrifices) partakers of the Mitzbe'ach (altar--Vayikra 7:6,14,15)?

10:19  What then am I saying? That a sacrifice to an elil (idol) is anything or that an idol is anything?

10:20  No, the things which they sacrifice, YIZB'CHU LASHEDIM LO ELOHIM ("They sacrificed to demons which were not G-d" DEVARIM 32:17; Tehillim 106:37). Now I do not want you to become sharers with the shedim (demons). [Vayikra17:7; Devarim 32:17; Tehillim 106:37]

10:21  You are not able to drink from the kos Hashem and also from the kos haShedim (the cup of demons--[Malachi 1:7,12]), you are not able to partake of the shulchan of Hashem and the shulchan of shedim (demons).

10:22  Or is it that you would move Hashem to kinah (jealousy) [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 (PROPOSITION) "ALL THINGS ARE LAWFUL"; MORE ADVICE TO GOYIM: DO ALL TO THE KAVOD OF HASHEM

10:23  `All things are lawful'? But not all things are beneficial; All things are lawful? But not all things edify (6:12).

10:24  Let no one seek his own benefit but the benefit of the other.

10:25  Everything being sold in a meat market eat without raising qualms of matzpun (conscience).

10:26  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].

10:27  If anyone of the Apikorosim invites you and you want to go, eat everything being set before you without raising qualms of matzpun (conscience).

10:28  But if anyone should say to you, this is offered in zevach (sacrifice), do not eat because of that man revealed it and because of matzpun (conscience);

10:29  But I speak not about your matzpun but about the matzpun of the other man, for why is my cherut (freedom) brought into mishpat (din, judgment) by another's matzpun (conscience)?

10:30  If I partake with Birkat Hamazon (Grace after meals), why am I blamed for what I give todah for?

10:31  Whether, therefore, you eat or you drink or whatever you do, do all things to the kavod (glory) of Hashem. [Zecharyah 14:21]

10:32  Be without michshol both to Yehudim and to Yevanim and to the Kehillah of Hashem,

10:33  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.

Chapter 11

11:1  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 (MALE AND FEMALE--GAL.3:28); 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 (WOMEN) SHOULD NOT BE APPEARING IN SHUL BEGILE ROSH (WITH HEAD UNCOVERED) AND THE BA'AL SHOULD NOT BE APPEARING IN SHUL WITH THE ISHA'S VEIL OR THE SNOOD "HANGING DOWN" (11:4)! IF THE KOHEN GADOL CAN WEAR A MITZNEFET (TURBAN--SHEMOT 28:4) IN THE BEIS HAMIKDASH, YEHUDIM CAN SURELY WEAR A KIPPAH OR A YARMULKE, EVEN A SHTREIMEL (FUR HAT) 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 (HUSBAND) 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 (SHIR HASHIRIM 4:1), 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 (THE L-RD) 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 (CUSTOM--VAYIKRA 21:5)! 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

11:2  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.

11:3  But I want you to have da'as that Rebbe, Melech HaMoshiach is the rosh (head) of every one of the Bnei Adam, and the rosh of an isha is the ben Adam (Man, ba'al) [Bereshis 3:16], and the rosh of Rebbe, Melech HaMoshiach is Hashem. [Bereshis 3:16]

11:4  Every ben Adam davening or speaking forth a nevu'ah (prophecy) having anything hanging down over his rosh brings bushah (shame) upon his rosh.

11:5  But every isha davening or speaking forth a nevu'ah (prophecy) in shul, begile rosh (with head uncovered), brings bushah (shame) 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]

11:6  For, if an isha is not covered, also let her be shorn. But als (since) it is in fact a thing of bushah (shame) for an isha to be shorn or to be shaved, let her be covered.

11:7  For a ben Adam indeed ought not to be covered on the rosh, being the demut HASHEM (Bereshis 1:26) and the kavod Hashem, and the Isha being the kavod (glory), the glorious reflection of Adam. [Bereshis 1:26; 5:1; 9:6]

11:8  For Adam is not out of the Isha but Isha out of Adam (Man) [Bereshis 2:21-23].

11:9  Indeed, Adam was not created because of the Isha, but the Isha because of Adam (Man) [Bereshis 2:18].

11:10  Because of this, the Isha ought to have a kesut rosh (head covering) of marut (authority, discipline) on her rosh because of the malachim.

11:11  However, neither is Isha without Adam (Man) nor Adam (Man) without Isha in Hashem.

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

11:13  You yourselves be the dayan [of the Bet Din]: is it fitting for an isha to offer tefillos to Hashem [in shul] begile rosh (with head uncovered)?

11:14  Does not teva (nature) herself give you the shiur (lesson) that if a ben Adam wears a long hair-do of a lady's coiffure, it is a dishonor to him?

11:15  But if an isha wears a long hair-do of a lady's coiffure, it is her kavod (Shir haShirim 4:1)? Because the long hair has been given to her instead of the sterntichel (kerchiek) or kesut rosh (head covering).

11:16  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

11:17  But in giving the divrei Torah that follows I give no commendation (11:2), because when you assemble as the shul of Rebbe, Melech HaMoshiach, it is not for the better that you assemble, but for the worse.

11:18  Ershtins (first of all), indeed when you come together as the kehillah (Shemot 12:6) (I hear) there exist machalokot (divisions--1:10) and schisms among you, and partly I believe it.

11:19  For, it is necessary also for kitot (sects) of minut (heresy), of kefirah (heresy, denial) to be among you that also the approved ones may become manifest among you (Devarim 13:3).

11:20  Therefore, your farbrengen gatherings in one kahal (community) are not for the purpose of having Rebbe, Melech HaMoshiach's Tish.

11:21  For each one rushes ahead with his own seudah (meal): one is hungerik (hungry), one has passed out in his schnapps.

11:22  Hey, you people, do you not have houses in which to eat and to drink? Or do you despise the Kehillah (congregation) of G-d? And do you bring bushah (shame), 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 (OUR L-RD, TEACHER AND MASTER) AND THE INSTITUTION OF REBBE, MELECH HAMOSHIACH'S TISH: THE PESACH MATZAH BECOMES THE KORBAN PESACH GUF (BODY) OF MOSHIACH'S BASAR (TEHILLIM 16:9-10; YESHAYAH 52:13-53:12); "ZAVACHTI, I [REBBE, MELECH HAMOSHIACH] PREPARE SACRIFICE" FOR A DEVEKUT COMMUNION ZEVACH (SACRIFICE) FOR YOU (MOSHIACH'S TALMIDIM) (11:24); WHEN THE KOS SHEL BERACHA (CUP OF WINE) IS RAISED WE ARE TO HAVE ZIKARON (REMEMBRANCE) OF THE CHURBAN OF THE BRIT CHADASHA BEIS HAMIKDASH, WHEN REBBE, MELECH HAMOSHIACH BECAME THE KORBAN PESACH OF THE GEULAH

11:23  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 (night) in which he was betrayed, took the Pesach matzah,

11:24  and, having made the ha-Motzi, Rebbe, Melech HaMoshiach offered the betzi'at halechem (breaking of the bread) and said, "This is my guf (body) [which ZAVACHTI (I prepare korban sacrifice)] on behalf of you. This do in zikaron (remembrance) of Me."

11:25  In like manner, after eating the Pesach seudah, also [after the beracha over] the [Kiddush] Cup, Rebbe, Melech HaMoshiach said, "This [Kiddush] Kos (Cup) is the BRIT CHADASHA [SHEMOT 24:8; YIRMEYAH 31:31; 32:40] in my DAHM (blood--SHEMOT 24:6-8; ZECHARYAH 9:11); this do, as often as you drink, in ZIKARON (remembrance--YEHOSHUA 4:7) of me."

11:26  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 (MORAL STOCK-TAKING--SHEMOT 12:19; I COR.5:7-8 [OJBC]) 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 (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); DISCERN THE KORBAN PESACH GUF (BODY) OF REBBE, MELECH HAMOSHIACH AND FALL ON YOUR FACE IN TESHUVA NOW BEFORE YOUR OWN GUF (BODY) IS STREWN IN THE MIDBAR (I COR.10:5)

11:27  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 (body) and the dahm of [Rebbe, Melech HaMoshiach] Adoneinu.

11:28  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.

11:29  For the one eating and drinking is the one eating and drinking mishpat to himself when not discerning the guf (body).

11:30  Because of this, many among you are weak and cholim (sick) and a number are sleeping the sleep of the mesim.

11:31  But if we were judging ourselves [in teshuvah], we would not be brought into mishpat (din (judgment). [Tehillim 32:5]

11:32  But, being brought into mishpat (din (judgment)) 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]

11:33  Therefore, Achim b'Moshiach of mine, when you have your farbrengen gatherings and you gather for tish, wait for one another.

11:34  If anyone is so hungerik (hungry--11:21) [that he cannot wait], in his home let him eat, lest for mishpat you have kehillah. And as far as the hemshech (remaining part) is concerned, whenever I come I will set b'seder (in order).

Chapter 12

12:1  Now I do not want you to lack da'as concerning the things of the Ruach Hakodesh, Achim b'Moshiach.

12:2  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 ("Dumb idols, idols incapable of speech" Chabakuk 2:18-19). [Tehillim 115:5; Yirmeyah 10:5; Chabakuk 2:18,19]

12:3  Therefore, I make known to you that no one speaking by the Ruach Hakodesh of Hashem says, "Al Yehoshua ki Cherem hu" ("a curse of the ban of destruction is on Yehoshua"), and no one is able to say, "Yehoshua is Adoneinu" (Yehoshua is our L-rd) except by the Ruach Hakodesh.

12:4  There are different kinds of matnot (gifts), but the same Ruach Hakodesh.

12:5  There are different avodot kodesh (ministries), but the one Adonoi.

12:6  And there are a variety of activities [of the Ruach Hakodesh], but the same G-d working all in all.

12:7  But to each is given the disclosure of the Ruach Hakodesh for benefit:

12:8  to one through the Ruach Hakodesh is given a dvar chochmah (a dvar of wisdom--Act 16:7); to another, according to the same Ruach Hakodesh, a dvar da'as (word of knowledge--Act 5:3);

12:9  to another, by the same Ruach Hakodesh, emunah (Mt 17:20-21); to another, by the one Ruach Hakodesh, matnot harippuy (gifts of healing (refuah)--Act 3:6-16);

12:10  to another those of cholel niflaot ("accomplishing miracles"--Shemot 4:21; Joh 11:42-43) and to another divrei hanevu'ah (words of prophecy--Melachim Alef 17:1), and to another discernings (being about to make a nafka mina distinction) of ruchot (spirits--Melachim Alef 22:22), to another kinds of leshonot (tongues--Act 2:4), and to another, petronim (interpretations) of leshonot (tongues--I Cor.14:13).

12:11  All these things are activated by the one and same Ruach Hakodesh, distributing individually to each one as he determines. HAGUF (BODY) ECHAD AND HAADON ECHAD AND MANY EVARIM; REBBE, MELECH HAMOSHIACH BEN YOSEF HAADON OF THE GUF (BODY) (BERESHIS 47:18-19); THE GUF (BODY) 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

12:12  For even as the guf (body) is one, and has many evarim (members), and all the evarim (members) of the guf (body), though many, are one guf (body), so is Rebbe, Melech HaMoshiach.

12:13  For also in one Ruach Hakodesh we were all given a tevilah into one guf (body), whether Yehudim or Yevanim (Greeks), whether avadim (slaves) or bnei Chorim (freedman), and all were given to drink, as it were, from one Ruach Hakodesh.

12:14  For the guf (body) is not one, but many, evarim.

12:15  If the regel (foot) says, "Because I am not a yad (hand), I am not of the guf (body)," that would not make it any less one of the evarim of the guf (body).

12:16  And if the ozen (ear) says, "Because I am no ayin (eye), I am not of the guf (body)," that would not make it any less one of the evarim of the guf (body).

12:17  If the whole guf (body) were an ayin (eye), where would be the hearing? If the whole guf (body) were hearing, where would be the smelling?

12:18  But now Hashem set the evarim (members) each one of them in the guf (body) according to His ratzon (will), as He wanted.

12:19  And if all were all one evar (member), where would be the guf (body) (Bereshis 47:18-19)?

12:20  As now, though, many evarim (members), but one guf (body).

12:21  And the ayin (eye) is not able to say to the yad (hand), "I do not have need of you." Or, again, the rosh (head), speaking to the raglayim (feet), is not able to say, "I have no need of you."

12:22  Just the opposite, the evarim of the guf (body) appearing to be weaker are vital.

12:23  And those evarim of the guf (body) which we presume to be dishonorable on these we clothe with even more honor, and our parts with less kibbud (respect, honor) are treated with greater.

12:24  Whereas, our evarim with greater kibbud have no need of more. However, Hashem has so composed the achdut of yichudim (unity/harmony of unifications) of the guf (body), giving the superior kibbud to the inferior,

12:25  lest there be schisms (1:10; 11:18) in the guf (body). But the evarim should have have the same gemilut chasadim (deeds of lovingkindness and caring) for one another.

12:26  And when one evar (member) has tza'ar (pain and suffering), all the evarim (members) has tza'ar with it; or one evar has the aliyah of kibbud, all the evarim has simcha with it.

12:27  Now you are Rebbe, Melech HaMoshiach's guf (body) (Bereshis 47:18-19) and individually evarim (members) of it. THE VARIOUS OFFICES OF AVODAS KODESH IN THE KEHILLAH OF REBBE, MELECH HAMOSHIACH

12:28  Now Hashem placed some in the edah haMoshiach (community of Rebbe, Melech HaMoshiach--Shemot 12:6), in the Kehillah, rishon (first): shluchim, second, nevi'im, third, morim, teachers, then those of cholel niflaot ("accomplishing miracles"--Shemot 4:21), then matnot harippuy (gifts of healing), then matnot of helps, then manhigut ruchanit (spiritual leadership/administration), kinds of leshonot (tongues).

12:29  Surely not all are shluchim? Surely not all are nevi'im? Surely not all are rabbinical morim? Surely not all are those cholel niflaot ("accomplishing miracles"--Shemot 4:21)?

12:30  Surely not all have matnot harippuy (gifts of healing)? Surely not all speak in leshonot (tongues)? Surely not all have the petron (interpretation) of leshonot (tongues)?

12:31  But earnestly desire the greater matnot (gifts) [of the Ruach Hakodesh]. AHAVAH (AGAPE) IN REBBE, MELECH HAMOSHIACH: THE DERECH HASHEM BEYOND COMPARISON And yet now I show you a more feste (excellent) derech.

Chapter 13

13:1  If in the leshonot (tongues) of bnei Adam and malachim I speak, but I do not have ahavah (agape), I have become only a sounding gong or a clanging cymbal.

13:2  And if I have nevu'ah (prophecy) and have da'as all sodot (mysteries) and all da'as (knowledge), and if I have all emunah (faith) so as to remove mountains, but ahavah (agape) I do not have, I am nothing.

13:3  And if I'm a marbitz tzedaka and give all I possess in gemilut chasadim and if I give my guf (body) in Kiddush Hashem for sereifah (death by burning), but ahavah (love) I do not have, I have gained nothing. [Daniel 3:28]

13:4  Ahavah (agape) suffers long, ahavah is kind, does not have kinah (jealousy), does not brag, is not puffed up in ga'avah (conceit),

13:5  does not behave shamelessly, does not insist in anochiyut (selfishness) on its own way, is not touchy and vindictive, keeping a record of wrongs (Zecharyah 8:17).

13:6  Ahavah does not find simcha in avlah (evil), but finds simcha in haEmes (the Truth).

13:7  Ahavah covers all things (Mishle 10:12), believes all things, has tikvah (hope), even zitzfleisch (patience) for all things.

13:8  Ahavah (love) never fails. However, divrei nevu'ah will be abolished; leshonot (tongues) will cease; da'as, it will come to an end.

13:9  For we have da'as in part, and we have divrei nevu'ah in part.

13:10  But when hashlamah comes, the olam katan will disappear.

13:11  When I was a yeled, I used to speak like one, think like one, reason like one. But when I have became mevugar (mature), I put away kinderyohrn (childhood days). [Tehillim 131:2]

13:12  For still we see through a mirror indistinctly. But then [in the Olam Haba], distinctly panim el panim (face to face, directly, in person). 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]

13:13  But now remains emunah (faith), tikvah (hope), and ahavah (agape), these shlosh (three). And the greatest of these is ahavah (agape).

Chapter 14

14:1  Pursue ahavah (agape), and eagerly desire the things of Ruach Hakodesh (matnot haRuach Hakodesh), and especially that you may speak forth a dvar hanevu'ah (word of prophecy).

14:2  For the one speaking in a lashon (tongue) speaks not to bnei Adam but to Hashem; for no one grasps with their ears, but the speaker speaks sodot (mysteries).

14:3  However, the one speaking forth divrei nevu'ah (words of prophecy) speaks to bnei Adam for chizzuk (strengthening) and immutz (encouragement) and nechamah (comfort).

14:4  The one speaking in a lashon (tongue) edifies himself; but, the one speaking forth a dvar hanevu'ah (word of prophecy) edifies a kehillah.

14:5  Now I desire all of you to speak in leshonot (tongues), and even more that you may speak forth a dvar hanevu'ah (word of prophecy) (Bamidbar 11:29). Now greater is the one speaking forth a dvar nevu'ah (word of prophecy) than the one speaking in leshonot, unless he gives the petron (interpretation) of the leshonot (tongues), that the kehillah (congregation) may receive the edification.

14:6  But now, Achim b'Moshiach, if I come to you speaking in leshonot (tongues), what will I benefit you unless I speak to you either with a dvar hitgalut (a dvar of revelation) or with a dvar da'as or with a dvar nevu'ah or with a dvar hora'ah (word of teaching)?

14:7  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?

14:8  Indeed, if a shofar gives an unclear trumpet-call, who will prepare himself for kerav (battle)? [Bamidbar 10:9; Yirmeyah 4:19]

14:9  So also unless you by your lashon (tongue) render an intelligible dvar Torah, how will the thing being uttered be known? For you will be merely speaking into the air.

14:10  There are doubtless many kinds of foreign languages in the Olam Hazeh, and not one is meaningless.

14:11  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]

14:12  So also you, als (since) you have a kinat hamatnot haRuach Hakodesh (zeal for gifts of the Ruach Hakodesh), endeavor to abound in them for the edification of the Kehillah (congregation).

14:13  Therefore, the speaker in a lashon (tongue), let him offer tefillos that he may give the petron (interpretation).

14:14  For if I daven (pray) in a lashon, my nashamah davens, but my sikhliyut (rationality) lies shemitah (fallow).

14:15  Nu? (Well?) 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.

14:16  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]

14:17  For indeed you make the beracha well enough, but the other is not being edified.

14:18  Modeh Ani Hashem that I speak in leshonot more than all of you,

14:19  but in a kehillah I want to speak five words with my sikhliyut (rationality), that also others I may instruct with a dvar hora'ah (word of teaching), rather than speak ten thousand words in a lashon (tongue).

14:20  Achim b'Moshiach, be not yeladim in your machshavot (thoughts); infantile in kavvanah ra'ah (malice), perhaps, but in your binah, oisvaks (mature, develop). [Yirmeyah 4:22]

14:21  In the Torah it stands written, KI BELA'AGEI SAFAH UVELASHON ACHERET YEDABER EL-HAAM HAZEH...V'LO AVU SH'MO'A ("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), says the L-rd.

14:22  So then the leshonot (tongues) are for an ot (miraculous sign), not to the ones believing, the ma'aminim in Rebbe, Melech HaMoshiach, but an ot (miraculous sign) to the Apikorosim; but divrei hanevu'ah (words of prophecy) are not for the Apikorosim, but for the ones believing, the ma'aminim in Rebbe, Melech HaMoshiach.

14:23  If, therefore, the kehillah has a farbrengen gathering and all speak in leshonot (tongues), and then in walks the am haAretz or the Apikorosim, will they not say that you are all meshuggah?

14:24  However, if all speak forth divrei hanevu'ah (words of prophecy), and then in walks some Apikorosim or am haAretz, such a visitor is brought under conviction by all, he is brought into mishpat (din (judgment)) by all,

14:25  what is hiding in his lev (heart) becomes manifest, and, having fallen on his face, he worships Hashem, declaring that G-d is among you (Zecharyah 8:23; Yeshayah 45:14; Daniel 2:47). [Yeshayah 45:14; Zecharyah 8:23] ALL THINGS TO BE DONE IN THE KEHILLAH B'SEDER (IN ORDER)

14:26  Nu? Well? Achim b'Moshiach, when you come together, each one a mizmor (hymn, psalm), a musar (teaching with an ethical point), a dvar hitgalut (a dvar of revelation), a lashon (tongue), or a petron (interpretation) of a lashon (tongue); let all things be for edification.

14:27  If anyone speaks in a lashon (tongue), let the speakers be shenayim (two) or at most shloshah (three), and by turn, and let one give the petron (interpretation).

14:28  But if there is no one to give the petron, let the one with the lashon (tongue) be silent in the kehillah and let him instead speak to himself and to Hashem.

14:29  And let shenayim or shloshah nevi'im speak and let the other nevi'im be used with discernings of ruchot (spirits) (12:10).

14:30  And if a dvar hitgalut (a dvar of revelation) is given to a navi sitting by, let the first navi become silent.

14:31  For you all are able one by one to to speak forth a dvar hanevu'ah (word of prophecy), in order that all may learn and receive chizzuk. ON HITLAHAVUT (ENTHUSIASM) IN THE KEHILLAH

14:32  And the neshamot of nevi'im are subject to the nevi'im.

14:33  For Hashem is no Elohei haMevucha (the G-d of Confusion, Tohu); He is Elohei haShalom, and this is so in all the kehillot of the kedoshim. DISORDERLY SPEECH BY NEVIIM (14:30) OR SPEAKERS IN LESHONOT (14:28) OR ANY OTHER SPEECH THAT BRINGS TOHU V'VOHU (CHAOS--BERESHIS 1:2) INTO THE KEHILLAH MUST BE REPLACED WITH SILENCE, PARTICULARLY IN THE CASE OF WIVES WHO "GO OVER THE HEAD OF THEIR MAN" (THEIR "ADAM" OR HUSBAND--BERESHIS 2:16-17; 3:1-6), SCANDALOUSLY REMOVING THE SIGN OF TZNIUS (MODESTY/PIETY) AND KENI'AH (SUBMISSION) AS THEY DARE NOT JUST TO BREAK A DRESS CODE (11:2-16) BUT BRAZENLY CREATE A NISSAYON (TEMPTATION) WHERE SALACIOUSNESS AND MORAL MUTINY CAN ARISE IN THE KAHAL, EVEN AS THEY "GO OVER THE HEAD OF THEIR MAN," THEIR "HEAD" (11:5) WHO IS THE KOHEN OF HIS BAIS, AND BLURT OUT BOLD AND SHAMEFUL WORDS NOT OF THE RUACH HAKODESH (2:13) WHICH SHOULD BE SILENCED, AS OPPOSED TO WORDS OF THE RUACH HAKODESH THAT WOMEN GIVE AS DIVREI NEVU'AH (11:5); 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" (IZEVEL) 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.

14:34  Let the nashim in the kehillot be silent, for it is not permitted for them to blurt out, but let them become nichna (submissive), as it says in the Torah (Bereshis 3:16). [Bereshis 3:16]

14:35  And if the nashim wish to inquire about something, let them inquire of their own be'alim b'bayis (husbands at home), for it is a bushah (shame) for an isha to blurt out in the kehillah (Bereshis 3:2).

14:36  Or from you did the dvar Hashem go forth (Yeshayah 2:3), or to you only did it reach?

14:37  If anyone thinks himself to be a navi or a man of the Ruach Hakodesh (2:13), let him have full da'as that the things I wrote to you are a mitzvoh of Rebbe, Melech HaMoshiach Adoneinu.

14:38  But if anyone does not recognize this, he is not recognized.

14:39  So then, Achim b'Moshiach of mine, earnestly desire to speak forth a dvar hanevu'ah (word of prophecy), and do not forbid speaking in leshonot (tongues).

14:40  Let let all things be done b'seder and without bushah (shame).

Chapter 15

15:1  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]

15:2  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 (cf. 15:12-14, 10).

15:3  For I transmitted and handed on to you as authoritative Torah, rishon (first), that which was also transmitted and handed on to me as authoritative Torah (Gal.1:18): that Rebbe, Melech HaMoshiach died on behalf of avoneinu (our averos--Yeshayah 1:4, iniquities, gross wickednesses, depravities), according to the Kitvei Hakodesh (Yeshayah 53:8-9; Daniel 9:26),

15:4  and that Rebbe, Melech HaMoshiach was buried in a kever (grave, burial place, Yeshayah 53:9), and that Rebbe, Melech HaMoshiach was raised in a Techiyah from the mesim on YOM HASHLISHI (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) according to the Kitvei Hakodesh (Tehillim 16:10; Hoshea 6:2; Yonah 1:17),

15:5  and that Rebbe, Melech HaMoshiach was seen by Kefa, then by the Sheneym Asar,

15:6  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.

15:7  Afterward, Rebbe, Melech HaMoshiach was seen by Ya'akov (Gal.1:19), then by all the Shluchim.

15:8  And, last of all, even as if to one born not normally [like the rest], Rebbe, Melech HaMoshiach was seen by me also (cf.9:1).

15:9  For I am the least of Rebbe, Melech HaMoshiach's Shluchim, not qualified to be called a Shliach, because I brought redifah (persecution) upon the Kehillah of Hashem.

15:10  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.

15:11  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 (BODY) OF THE OLAM HABAH (YECHEZKEL 1:11) GIVEN TO REBBE, MELECH HAMOSHIACH BEN YOSEF AND REBBE, MELECH HAMOSHIACH'S TZADDIKIM (BERESHIS 47:18-19);

15:12  And if Rebbe, Melech HaMoshiach is being preached that his Techiyah (Resurrection) is from the Mesim (dead ones), how is it that some among you say that there is no Techiyas haMesim?

15:13  And if there is no Techiyas haMesim, neither then has Rebbe, Melech HaMoshiach be raised.

15:14  And if Rebbe, Melech HaMoshiach has not been raised, then our preaching to you was in vain and also in vain is your emunah (faith).

15:15  Moreover, we are found also to edei sheker (false witnesses) (Shemot 20:16; Devarim 19:16-21) misrepresenting Hashem Himself, because we gave solemn edut (testimony--1:6) 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 (in fact) raised].

15:16  For if the Mesim (dead persons) have not Techiyah, neither has Rebbe, Melech HaMoshiach had a Techiyah;

15:17  and if Rebbe, Melech HaMoshiach has not already had his Techiyah from the Mesim, your emunah is futile, you are still in your averos (sins),

15:18  and even the ones who sleep the sleep of the Mesim in Rebbe, Melech HaMoshiach have perished.

15:19  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 (BODY) 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 ("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)

15:20  But in fact Rebbe, Melech HaMoshiach has had His Techiyah! Rebbe, Melech HaMoshiach is the Bikkurim ("Firstfruits" --Bereshis 1:11-13; Shemot 23:16), the Firstfruits of the ones having fallen asleep (in Rebbe, Melech HaMoshiach).

15:21  For als (since) through an Adam (Man) came mavet (Bereshis 2:17), also through an Adam (Man, Rebbe, Melech HaMoshiach) came the Techiyas haMesim (Resurrection of dead persons).

15:22  For as in Adam all die (Bereshis 3:19), so also in Rebbe, Melech HaMoshiach all will be made alive.

15:23  But each one in his own order; the Bikkurim, Moshiach; afterward the ones of Rebbe, Melech HaMoshiach at the Bias HaMoshiach;

15:24  then haKetz when Rebbe, Melech HaMoshiach gives over the Malchut Hashem to G-d, even Elohim Avinu (Daniel 2:44; 7:13-14), after He has abolished all Mishrah (Rule) and all Shilton (Authority) and all Gevurah (Power). [Daniel 2:44; 7:14,27]

15:25  For it is necessary for Rebbe, Melech HaMoshiach to reign until Hashem puts all his OYVIM ("enemies") under His RAGLAYIM ("feet"--TEHILLIM 110:1). [Yeshayah 9:7; 52:7]

15:26  The last Oyev (Enemy) to be abolished is Mavet.

15:27  For KOL HASHEM put TACHAT RAGLAV "All things He subjected under His feet"--TEHILLIM 8:7(8), but when He says that all things have been subjected, it is peshat (plain, literal) that this does not include the One [Hashem] who put all things in subjection under Rebbe, Melech HaMoshiach. [Tehillim 8:6]

15:28  But, when all things are subjected to Hashem, then also the Ben haElohim [Rebbe, Melech HaMoshiach] himself will be subjected to the One (Hashem) having subjected all things under him (Rebbe, Melech HaMoshiach), that in all things G-d may be all (i.e. preeminent). AN UNAUTHORIZED MINHAG (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), 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

15:29  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?

15:30  Why also are we putting ourselves at risk and in danger every hour?

15:31  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.

15:32  If it were a mere humanistic matter, my fighting, so to speak, with wild beasts in Ephesus (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). [Yeshayah 22:13]

15:33  Do not fall under a delusion: "Bad chavrusashaft (association, influence or hashpaa) corrupts good midos."

15:34  Wake up and come to your senses. Start walking in the derech tzaddikim (Tehillim 1:6). Stop committing averos. Some among you have no saving da'as of Hashem. I say this to your bushah (shame). THE GUF (BODY) CHAYYAH OF THE TECHIYAS HAMESIM OF ADON REBBE, MELECH HAMOSHIACH BEN YOSEF, THE ZERA OF ABRAHAM AVINU (BERESHIS 47:18-19; YESHAYAH 53:10); DIATRIBE REFUTING THE DETRACTOR, SHOWING THAT JUST AS A SEED HAS TWO BODIES, ONE THAT IS SOWN AS DEAD AND BURIED, AND ANOTHER GUF (BODY) [BERESHIS 47:18; TEHILLIM 16:9-10; IYOV 19:25-27; YESHAYAH 53:11 THAT RISES RENEWED, SO THERE IS A NATURAL GUF (BODY) AND A SPIRITUAL GUF (BODY), 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

15:35  But someone will question, "How this Techiyas haMesim? And in the Techiyas haMesim, with what kind of guf (body) will they come?" [Yechezkel 37:3]

15:36  Foolish man, what you sow is not made alive unless it dies.

15:37  And what is it you sow? Not the guf (body) that is to be, but something else: a bare zera (seed), efsher (perhaps) of wheat or some other grain.

15:38  However, Hashem chooses [another] guf (body) to give to the (dead and buried) seed, and to each kind of zera is given by Hashem its own guf (body) (Bereshis 1:11-13; 47:18-19).

15:39  Now basar is not all the same: Bnei Adam have one kind of basar, animals, another; birds, another; fish, another;

15:40  and there are gufot baShomayim (heavenly bodies), and gufot baAretz (earthly bodies), but the kavod of the heavenly is of one kind, and the kavod of the earthly of another kind.

15:41  There is one kavod (glory) of the shemesh (sun), and another kavod (glory) of the yare'ach (moon), and another kavod (glory) of the kochavim (stars), for, in kavod (glory), kochav differs from kochav. [Tehillim 19:4-6; Tehillim 8:1,3]

15:42  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]

15:43  What is sown without kibbud is raised in kavod. What is sown in weakness, is raised in ko'ach (power).

15:44  What is sown a natural guf (body), is raised a spiritual guf (body). If there is a natural guf (body), there is also a spiritual one. REBBE, MELECH HAMOSHIACH: THE ADAM ELYON, THE SPIRITUAL ADAM FROM SHOMAYIM

15:45  So, also, it has been written, VAY'HI HAADAM L'NEFESH CHAYYAH ("And [first] Man became a living soul" BERESHIS 2:7); but the Adam haacharon (last Adam) became a Ruach mechayyeh (Joh.5:26). [Bereshis 2:7]

15:46  But the spiritual guf (body) is not harishon, but the natural, afterward the spiritual.

15:47  The Adam haRishon is AFAR MIN HA'ADAMAH ("dust from the earth/ground" BERESHIS 2:7), out of ha'aretz. The Adam haSheni (the second Adam) is out of Shomayim. [Bereshis 2:7; 3:19; Tehillim 90:3]

15:48  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;

15:49  And just as we have bourne the demut of the Adam MIN AFAR HA'ADAMAH ("from the dust of the earth" BERESHIS 2:7), so we will bear also the likeness of the Heavenly Adam (Man). [Bereshis 5:3]

15:50  Now this I say, Achim b'Moshiach, that basar vadam cannot inherit the Malchut Hashem, neither can the perishable inherit the imperishable (Tehillim 16:9-10; Iyov 19:25-26). THE SOD (MYSTERY) OF THE ALIYAT (ASCENT) OF THE SHE'ARIT (REMNANT, SURVIVORS) ALIVE AND REMAINING UNTIL THE LAST SHOFAR

15:51  Hinei! I speak a sod (mystery) to you: we will not all sleep the sleep of the mesim. But we will all be changed.

15:52  In a rega (moment), in the wink of an eye, at the last shofar blast. For the shofar will sound, the mesim (dead ones) will be raised imperishable, and we will be changed.

15:53  For it is necessary for this perishable nature to put on the imperishable, and this mortal nature to put on the immortal.

15:54  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 ("He will swallow up death forever" YESHAYAH 25:8) in victory. [Yeshayah 25:8]

15:55  EHI DEVARECHA MAVET EHI KATAVECHA SHEOL? "Where are your plagues, O death? Where is your destruction, O sheol?" HOSHEA 13:14 [some, "sting"]?

15:56  Now the sting of death is chet (sin) and the ko'ach (power) of chet (sin) is the Torah.

15:57  But Baruch Hashem, who is giving us the nitzachon (victory) through Adoneinu Rebbe, Melech HaMoshiach.

15:58  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 (work) is not in vain in Hashem (Divrey Hayamim Bais 15:7; Yeshayah 65:23).

Chapter 16

16:1  Now, concerning the maamadot (financial contributions) and the pishkeh (puske) we are circulating throughout the kehillot for the benefit of the Yerushalayim kedoshim, as I directed the kehillot of Galatia, you do so also.

16:2  Every Yom Rishon (which begins Motzoei Shabbos) of each week, each of you by himself make something farnumen (set aside), storing up according to his hakhnasah (income, hazakah), so that collections need not be made when I come.

16:3  And, when I arrive, whomever you approve, these I will send with iggerot to carry your mattanah to Yerushalayim.

16:4  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

16:5  And I will come to you whenever I pass through Macedonia; for I will be passing through Macedonia.

16:6  Efsher (perhaps) I will stay with you, or even spend the choref (winter), that you may help me with a send-off wherever I may go.

16:7  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 (G-d willing/permitting).

16:8  But, I will remain on in Ephesus until Shavuos (Vayikra 23:15-21; Devarim 16:9-11),

16:9  for a delet (door) has opened, great and effective, for me, but there are many mitnaggedim (opponents). BE MEKAREV IN YOUR RECEPTION OF TIMOTIYOS, IF HE COMES

16:10  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.

16:11  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.

16:12  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 (absolutely) unwilling to go at this time, but he will come whenever he has an opportunity. FINAL SHALOM GREETINGS FROM REBBE, MELECH HAMOSHIACH'S SHALIACH

16:13  Watch, stand firm in the [orthodox Jewish] emunah (faith), be men, be strong (Tehillim 31:24).

16:14  Let everything you do be done in ahavah (agape).

16:15  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 (diligence) put themselves in avodas kodesh ministry for the kedoshim.

16:16  Become nichna (submissive--14:34) to such as him and to everyone joining in the avodas kodesh and laboring.

16:17  Now, I rejoice at the coming of Stephanas and of Fortunatus and of Achaicus, because these men filled up absence,

16:18  for, they refreshed my neshamah and yours. Give hokara (appreciation, recognition) to such men (14:38). SHALOM GREETINGS FROM THE JEWISH HOUSEHOLD IN EPHESIS WHERE THE KEHILLAH OF AQUILA AND PRISCILLA MEETS

16:19  "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 (community of Rebbe, Melech HaMoshiach) in their bais.

16:20  All the Achim b'Moshiach send you "shalom" greetings. Greet one another with a neshikat Hakodesh (holy kiss).

16:21  THE GREETING WITH MY OWN HAND--SHA'UL.

16:22  If anyone does not ahavah (love) Hashem, "Alav ki Cherem hu" ("a curse of the ban of destruction is on him") (12:3). Marana (our L-rd) tha (come).

16:23  The Chen v'Chesed Hashem of the Rebbe, Melech HaMoshiach Adoneinu be with you.

16:24  My ahavah be with you all in Rebbe, Melech HaMoshiach Yehoshua.