147 Bible verses about the Importance of Forgiveness

For if you give men mechila (pardon, forgiveness) for their chattaim (sins), so also your Av shbaShomayim will give selicha (forgiveness) to you.

But if you do not give men mechila (forgiveness), neither will your chattaim receive selicha from your Av.

And have Chen v'Chesed graciousness with one another. Be kind, tenderhearted, forgiving each other, as also Hashem in Rebbe, Melech HaMoshiach forgave you.

Being soivel (bearing with) one another and extending selicha (forgiveness) to each other, if it should be that one is murmuring his complaint against another; just as Adoneinu extended selicha to you, so also you should extend selicha.

Judge not, lest you be judged. And do not condemn, and by no means may you be condemned. If you pardon with mechila (forgiveness), you will be pardoned with selicha (forgiveness).

If we make vidduy (confession of sin) of chattoteinu (our sins), he is ne'eman (faithful) and tzaddik to grant selicha (forgiveness) of chattoteinu (our sins) and give us tohorah (purification, cleansing) from kol avon. [DEVARIM 32:4; TEHILLIM 32:5; 51:2; MISHLE 28:13; MICHOH 7:18-20]

Then, having approached, Kefa said to Rebbe, Melech HaMoshiach: Adoni, how often will my brother sin against me and I will grant to him selicha (forgiveness)? As many as shevah (seven) times?

Rebbe, Melech HaMoshiach says to Kefa, I do not say to you as many as shevah, but as many as shivim (seventy) times shevah.

Therefore, if you bring your korban (sacrifice) to the Mizbeach (altar), and there you remember that your Ach [b’Moshiach] has something against you,

leave your korban there before the Mizbeach, and go and first be reconciled to your Ach [b’Moshiach]; and then come offer your korban.

And when you stand davening, grant selicha (forgiveness) if something you hold against someone, in order that your Avinu shbaShomayim may grant you selicha for your peyshaim (transgressions).

Now if anyone has caused agmat nefesh (grief), it is not me he has grieved, but to some extent, not to be too severe he has grieved you all. [1C 5:1]

Sufficient to such a man was this onesh (penalty) by the roiv (majority),

So that, on the contrary, rather you ought to give selichah (forgiveness) and chozek (strength) to him lest efsher (perhaps) such a one may be swallowed up by overwhelming remorse.

Therefore I urge you to confirm to him your ahavah (love).

He that covereth a peysha (transgression) seeketh love; but he that repeateth a matter separateth the best of friends.

If possible, so far as it depends on you, live in shalom with everyone.

For Thou, Adonoi, art tov, and ready to forgive; and plenteous in chesed unto all them that call upon Thee.

Thus also Avi shbaShomayim will do to you, unless you grant selicha (forgiveness), each one to his brother from your lev (heart).

Pay attention to yourselves. If your ach sins and you rebuke him, and if he makes teshuva, grant him selicha (forgiveness).

And if shevah paamim during the yom he sins against you and shevah paamim he turns around to you saying, I make teshuva, you will grant him selicha.

Therefore, make vidduy (confession of sin) to one another, and daven tefillos on behalf of one another, so that you may have refuah sheleimah (complete healing). The tefillah of a tzaddik is powerful and effective.

u-slach lanu es chovoteinu kaasher salachnu (and forgive us our debts as we forgive) gam anachnu lachayaveinu (also our debtors).

In Him we have the pedut (redemption, Geulah release on payment of ransom) through the [kapporah] dahm of Moshiach [YESHAYAH 53:10-12; DANIEL 9:26; BAMIDBAR 19:20], the selichat chatoteinu (forgiveness of our sins), according to the osher (wealth) of His Chen v'Chesed Hashem (grace of G-d);

As far as the mizrach (east) is from the ma'arav (west), so far hath He removed peysha'einu (our transgressions) from us.

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

For this is my [Moshiach’s, see Isa 53:7-8] Dahm HaBrit HaChadasha [Isa 42:6; Jer 31:31-34], which is poured out LARABBIM (for many YESHAYAH 53:11-12) for the selicha (forgiveness) of chattaim (sins).

Sin'ah (hatred) stirreth up medanim (dissensions), but ahavah covereth all peysha'im.

ahavah does not behave shamelessly; ahavah does not in anochiyut insist on its own way; ahavah is not touchy and vindictive, keeping a record of wrongs (ZECHARYAH 8:17).

LA'AVONAM U’LECHATTATAM LO EZKAR ("And their wickedness and their sin I will remember no more" Jer 31:34).

But Rebbe Melech HaMoshiach was saying, Abba, grant selicha to them, for they have no daas of what they are doing. And dividing up his garments, VAPPILU GORAL (they cast lots). [TEHILLIM 22:19(18)]

Of David A maskil Ashrei is he whose peysha (rebellion) is forgiven, whose chata'ah (sin) is covered.

Not rendering ra'ah for ra'ah or lashon hora for lashon hora, but, fahkert (on the contrary), rendering a bracha (blessing), because to this tachlis (purpose) you were given your kri'ah (calling), that you may inherit a bracha (blessing).

If you grant selicha to the averos of any, they have selicha; if there be any whose averos you retain, they are retained. [Mt 16:19; 18:18; Ac 8:17-24]

Say a bracha on those who bring redifah (persecution) on you, let it be a bracha and not a kelalah (curse).

If thine enemy be hungry, give him lechem to eat, and if he be thirsty, give him mayim to drink;

For so shalt thou heap hot coals upon his rosh, and Hashem shall reward thee.

Come now, and let us reason together, saith Hashem; though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool.

"KI ESLACH LA'AVONAM U’LECHATTATAM LO EZKAR OD" ("For I will forgive the wickedness of them and their sin I will remember no more." Jer 31:30-33 [31-34]).

If Thou, Hashem, shouldest record iniquities, Adonoi, who could stand?

But there is selichah (forgiveness) with Thee; therefore, Thou art feared.

Mee El kamocha (Who is a G-d like unto Thee), removing avon, and passing over peysha of the She'erit of His Nechalah? Hashem retaineth not His anger forever, because He delighteth in chesed.

He will turn again; He will have compassion upon us; He will subdue avonoteinu (our iniquities); and tashlich (thou wilt cast, throw) all their sins into the depths of the yam.

He that covereth his peysha'im (sins) shall not prosper, but he who confesseth and forsaketh them shall find mercy.

But Hashem demonstrates His ahavah for us in that while we were still chote'im, Moshiach died for us.

Let all merirut lev (bitterness) and ka'as and wrath and clamor and lashon hora be removed from you, with all resha.

Therefore, everything that you wish Bnei Adam do for you, thus also you do for them. For this is the Torah and the Neviim.

Above all else, have fervent ahavah among yourselves, for AHAVAH KOL PEYSHA'IM T'CHASSEH ("love covers all wrongs” MISHLE 10:12).

Ahavah suffers long; ahavah is kind; ahavah does not have kinah; ahavah does not brag; ahavah is not puffed up in ga’avah (conceit, pride);

ahavah does not behave shamelessly; ahavah does not in anochiyut insist on its own way; ahavah is not touchy and vindictive, keeping a record of wrongs (ZECHARYAH 8:17).

Ahavah does not find simcha in evil, but rejoices in HaEmes.

Ahavah covers all things (MISHLE 10:12), believes all things, has tikvah (hope), even zitzfleisch, for all things.

Therefore, treat each other as orchim ratzuy (welcome guests), as Rebbe, Melech HaMoshiach welcomed you, to the kavod of Hashem (glory of G-d).

Ashrey are the merciful, for they will be shown rachamim (mercy).

For the one directing. Mizmor Dovid When Natan HaNavi confronted him after he went into Bat-Sheva 2Sm. 11:2 Have mercy upon me, O Elohim, according to Thy chesed; according unto the multitude of Thy rachamim blot out my peysha'im (transgressions, rebellions).

(4) Wash me thoroughly from mine avon (iniquity), and cleanse me from my chattat (sin).

The seichel adam deferreth his anger, and it is his tiferet (glory) to pass over a peysha (transgression).

For the Din (Judgment) will be without rachamim (mercy) to the one not having shown rachamim. Rachamim wins the nitzachon (victory) over HaDin.

Moshiach, who himself NASAH (bore, carried away, Isa 53:4, 12) ES PEYSHA’EINU (our transgressions, our sins YESHAYAH 53:5,8,12) in geviyyato [BERESHIS 47:18; YESHAYAH 53:5] on HAETZ [DEVARIM 21:23] that, having become niftarim (deceased ones) to chattoteinu, we might become Kol Chai (all living) to Tzidkanut (Righteousness); UVACHAVURATO NIRPA LANU ("by whose wounds you were healed” YESHAYAH 53:5).

Go and learn what this means: CHESED CHAFATZTI VLO ZEVACH (I desire loving kindness and not sacrifice HOSHEA 6:6), for I have not come to call the tzaddikim but the choteim (sinners) [to teshuva].

Elohim HaAv is the One who rescued nafsheinu (our souls) from the memshalet (dominion) of Choshech and transferred us into the Malchut of the Ben HaElohim of His ahavah,

In whom we have the pedut (redemption, Geulah release on payment of ransom) through the [kapporah] dahm of Moshiach the selicha (forgiveness) of chatoteinu (our sins).

For by unmerited Chen v'Chesed Hashem you have been delivered from Hashem's Mishpat (Judgment) and granted a share in the Geulah (Redemption), through emunah; and this is not [an ainfal (intuitive idea)] of yourselves, it is a matnat Hashem (gift of G-d);

Not the result [of the zchus (merit)] of doing ma’asim (works) [Ac 15:1; Ga 5:3 4], so that before Hashem no man should be a ravrevan (boaster, braggart). [DEVARIM 9:5]

Hashem is rachum and channun, slow to anger, and plenteous in chesed.

He will not strive l'netzach; neither will He keep His anger l'olam.

He hath not dealt with us according to chata'einu (our sins); nor repaid us according to avonoteinu (our iniquities).

Achim B'Moshiach, if indeed a man is overtaken in some averah, you ones with ruchniyus restore such a one in a spirit of anavah (meekness), watching out for yourself lest also you come under nisayon (temptation).

See to it that no one fall short of the Chen v'Chesed Hashem; that no SHORESH (Dt 29:19) of merirut (bitterness) sprouting up may cause tzoros, and by it many be made teme'ot;

Judge not lest you be judged.

For with what gezar din (verdict) you judge, you will be judged, and with what measure you measure, it will be measured to you.

And all things are of Hashem, Who is the One having granted to us ritztzuy (reconciliation) to Himself through Moshiach [Ro 5:10] and has given to us the sherut haRitztzuy (the ministry of reconciliation),

Davka (specifically), that Hashem was in Moshiach reconciling the Olam to himself, [Ro 3:24-25; Co 1:19-20) Not reckoning their avonot against them and putting in us the Dvar HaRitztzuy (Message of Reconciliation).

As to the rest, Achim b'Moshiach, whatever things are emes (truth), nichbad (noble), yashar (straight), tahor (clean), male No'am (full of pleasantness) and tiferet (beauty) [SHEMOT 28:2], whatever things are commendable, if there is any virtue, if any praise, think about these things.

Therefore, now there is no gezar din (verdict) of ashem (guilty), no harsha'ah (condemnation as guilty) for those in Moshiach Yehoshua (cf. Ro 5:18).

And an eved Hashem ought not be a Ba’al Machlokes (quarrelsome person), but ought to be eidel (gentle, courteous) to all, a skilled rabbinic moreh, savlan (patient),

Correcting the mitnaggedim (opponents) in anavat ruach (a spirit of meekness), in the tikvah that Hashem may efsher (perhaps) grant them teshuva, resulting in da'as HaEmes,

(12) Create in me a lev tahor, O Elohim; and renew a ruach nekhon (steadfast spirit [i.e., regeneration Ezek 36:26; Yn 3:3,6]) within me.

My yeladim, these things I write to you so that you do not commit averos. And if anyone does commit averos, a Melitz Yosher (Advocate) we have with HaAv, Yehoshua/Yeshua, Rebbe, Melech HaMoshiach the Tzaddik.

And he is the kapporah for chattoteinu, not for ours only, but also for the kol HaOlam Hazeh. [VAYIKRA 5:15; YESHAYAH 53:10]

Oib azoi (consequently), I say to you, her chatta’im, which are many, have been granted selicha (forgiven), for with rabbah ahavah she loved. But he who is mekabel selicha (accepting forgiveness) only a little, has ahavah only a little.

(19) Hashem is near unto them whose lev is broken; and saveth such whose ruach is contrite.

And Rebbe, Melech HaMoshiach, having seen the emunah of them, says to the paralytic, Beni, your averos are granted selicha.

Was it not necessary also for you to have rachamim (mercy) upon your fellow servant?

By chesed and emes avon is purged, and by the Yirat Hashem men depart from rah.

I have gone astray like a seh oved (lost sheep); seek Thy eved; for I do not forget Thy mitzvot.

Let ahavah (agape) be without tzevi'ut (hypocrisy). Hate what is haRah, be devoted to what is tov.

For if you give men mechila (pardon, forgiveness) for their chattaim (sins), so also your Av shbaShomayim will give selicha (forgiveness) to you.

And just as you want that Bnei Adam may do to you, do to them similarly.

A mitzvah chadasha I give to you, that you have ahavah (agape) one for the other, as I have had ahavah (agape) for you, so also you have ahavah (agape) one for the another. [VAYIKRA 19:18]

By this will kol Bnei Adam have da'as that my talmidim you are, if ahavah you have one for the other.

“Let him turn away from resha and let him do that which is good, let him seek shalom and pursue it");

Let the rasha forsake his derech, and the ish aven his machshevot; and let him return unto Hashem, and He will have rachamim upon him; and to Eloheinu, for He will abundantly pardon.

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?

Now to anyone whom you give selichah (forgiveness) of anything, I do as well, for indeed what I have forgiven, if I have forgiven anything, it is for your sake in the presence of Moshiach;

Lest we should be outsmarted by Hasatan [Lk 22:31]; for we do not lack da'as of his kesharim (conspiracies).

A soft answer turneth away chemah (wrath); but harsh devarim stir up anger.

See that no one returns ra'ah for ra'ah, but always pursue haTov both for one another and for all.

Ashrey are the peacemakers, for they will be called bnei haElohim (sons of G-d).

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

Doing nothing according to anochiyut (selfishness 1:17) nor according to empty ga’avah (conceit, haughtiness, arrogance), but in anavah (humility), fergin (graciously grant) each other esteem above yourselves [Ro 12:10].

Let each of you talmidim look after not only your own interests, but also the best interests of others [2:21; 1C 10:24,33].

Koph Look upon mine affliction and my pain; and take away all my chattot.

I, even I, am He that blotteth out thy peysha'im for Mine own sake, and will not remember thy chattot.

For all have sinned and suffered want of the kavod Hashem.

They are acquitted and accounted to be YITZDAK IM HASHEM as a matnat Hashem (gift of G-d) by the unmerited Chen v'Chesed Hashem (grace of G-d) through HaPedut (the ransom, the payment of ransom for the Geulah redemption--Shmuel Bais 7:23 that comes about through the Go’el Moshiach Tzidkeinu) which is in Rebbe, Melech HaMoshiach Yehoshua,

Therefore, be imitators of Hashem as beloved yeladim,

And fier zich (comport oneself) in your derech in ahavah, as also Moshiach had ahavah for us and gave Himself up on behalf of us as a korban and zevach to Hashem for a RE'ACH HANNICHOACH ("a pleasant aroma" BERESHIS 8:21).

(9) Purge me with ezov (hyssop), and I shall be tahor; wash me, and I shall be whiter than sheleg (snow).

Then having summoned the debtor, his adon said to him, Wicked servant, all that choiv (debt) I forgave you, because you begged me.

Was it not necessary also for you to have rachamim (mercy) upon your fellow servant?

Because we are not wrestling against basar vadahm (flesh and blood), but against the rulers, against the authorities, against the powers of the choshech of the Olam Hazeh, against the kokhot ruchaniyim ra'im (evil spiritual forces) in Shomayim.

U slach lanu es chovoteinu (And forgive us our debts, sins) ki solechim gam anachnu lekhol hachayav lanu (for also we ourselves are forgiving all that are the debtor to us) val tevieinu lidei nisayon (And lead us not into temptation).

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

Do not be overcome by what is ra'a, but overcome haRah with haTov.

Indeed, according to the Torah, almost everything is metohar (purified) by dahm, and without a kapporah by means of shefach dahm (the shedding of blood) there is no selicha (forgiveness).

For the Ben HaAdam (Moshiach, DANIEL 7:13-14) came to seek and to save the lost. [Ezek 34:12,16]

For Hashem did not send the Ben HaElohim into the Olam Hazeh that he might judge the Olam Hazeh, but that the Olam Hazeh might be brought to the Geulah (Redemption) of the Olam Haba through him (Rebbe, Melech HaMoshiach). [YESHAYAH 53:11]

But Baruch Hashem, Who is giving us the nitzachon (victory) through Adoneinu Rebbe, Melech HaMoshiach.

But he was pierced [Yeshayah 51:9; Zecharyah 12:10 Sukkah 52a, Tehillim 22:17 Targum Hashivim] for our transgressions, he was bruised mei'avonoteinu (for our iniquities); the musar (chastisement) (that brought us shalom [Yeshayah 54:10] was upon him [Moshiach]; and at the cost of his (Moshiach's) chaburah (stripes, lacerations) we are healed.

All we like sheep have gone astray; we have turned every one to his own derech (way; see Prov 16:25); and Hashem hath laid on him [Moshiach] the avon (iniquity, the guilt that separates from G-d) of us all.

Therefore, I say to you, every chet (sin) and gidduf (blasphemy) will be forgiven men, but whoever commits Chillul Hashem against the Ruach Hakodesh will not be forgiven.

Who forgiveth all thine avonim (iniquities); Who healeth all thy diseases;

Who is the Go'el (Redeemer) of thy life from shachat (corruption, pit, grave); Who crowneth thee with chesed and rachamim;

Have da'as of this, my beloved Achim b'Moshiach. Let every man be quick to hear, slow to speak, slow to ka'as (anger). [MISHLE 10:19]

Therefore, as Bechirim (Chosen ones) of Hashem, Kadoshim and ahuvim, enrobe yourselves in tender feelings of rachmei Shomayim (heavenly compassion, mercy), chesed (lovingkindness), anavah (humility), shiflut (lowliness), and savlanut (longsuffering),

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

But Hashem, being rich in rachamim (mercy), because of His ahavah harabba (great love) with which He loved us,

Even when we were dead in our peysha'im, He made us alive together with Rebbe, Melech HaMoshiach (by the unmerited Chen v'Chesed Hashem you have been delivered in your personal Geulah and the Yeshu'at Eloheinu), [TEHILLIM 103:12]

But I say to you, Love your enemies, and offer tefillos (prayers) for the ones bringing redifah (persecution) upon you.

Chaverim, let us have ahavah one for another, because ahavah is of Hashem, and everyone having ahavah has been born of Hashem and has da'as of Hashem.

The one not having ahavah did not have da'as of Hashem, because Hashem is ahavah.

For we have da'as of the One who said, LI NAKAM V'SHILEM ("Vengeance is mine and I will repay") [DEVARIM 32:35] and again YADIN HASHEM AMMO ("The L-rd will judge his people" DEVARIM 32:36).

It is a fearful thing to fall into the hands of the Elohim Chayyim.

And in reply the Baal Torah said, VAHAVTA ES ADONOI ELOHECHA BKHOL LVAVCHA UVECHOL NAFSHECHA UVECHOL MODECHA [DEVARIM 6:4,5] and L’REACHA KAMOCHA [DEVARIM 6:5; VAYIKRA 19:18]

Gloat not when thine oyev falleth, and let not thine lev rejoice when he stumbleth,

Lest Hashem see it, and it is rah in His eyes, and He turn away His wrath from him.

But the chochmah from above is berishonah (in the first place) tehorah (pure), then ohevet shalom (peaceloving), then eidel (gentle) and considerate, then full of rachamim and p’ri tov, and without maso panim and tzevi’ut.

Cease from anger, and forsake chemah (wrath); fret not thyself in any wise to do rah.

But now remain emunah, tikvah, and ahavah, these shalosh (three). And the greatest of these is ahavah.

For the harim (mountains) shall depart, and the geva'ot (hills) be removed; but My chesed shall not depart from thee, neither shall the Brit of My Shalom be removed, saith Merachamech Hashem (Hashem the One having rachamim on thee).

That Hashem may grant you according to the osher of His kavod to become mightily empowered through His Ruach Hakodesh in the inner man;

So that Moshiach may make His maon (dwelling place, permanent residence, home) in your levavot through emunah, being rooted and grounded in ahavah,

And you being dead in your peysha'im (YESHAYAH 53:8) and your orlat basar (uncircumcision of flesh) he made alive together, you together with Moshiach, having granted you selicha for all your peysha'im;

Having erased the handsigned sefer of guilt choiv (debt), the heavenly indictment against us in the maleh chukat haTorah (full statute requirement of the Torah), which was against us. Moshiach has done away with this opposing record, having nailed it to Moshiach’s Etz.

For as Shomayim is high above ha'aretz, so great is His chesed toward them that fear Him.

As far as the mizrach (east) is from the ma'arav (west), so far hath He removed peysha'einu (our transgressions) from us.

But as many as him lekabel pnei Moshiach (receive him as Moshiach), to them he gave the tokef (authority) to become in fact yeladim haElohim [DEVARIM 14:1].

But you are an AM NIVCHAR ("a chosen people” YESHAYAH 43:20; SHEMOT 6:7), a MAMLECHET KOHANIM ("a kingdom of priests, royal priests" Ex 19:6), a GOY KADOSH ("a holy nation" Ex 19:6), an AM SEGULLAH ("a people of treasured possession" Ex 19:5; Mal 3:17), for this purpose: that you may declare the wondrous deeds of the One who gave you the kri'ah (calling) and summoned you out of choshech into his marvelous ohr [Isa 43:21; 42:12].

You, who once were LO AMI ("not My people" Hos 1:9) but now AMI ATAH ("My people you are" Hos 2:25), the AM Hashem ("the people of G-d"), the ones having not received rachamim, but now having received rachamim (Hos 2:25).

(19) The zivkhei Elohim are a ruach nishbarah (broken spirit); a broken and contrite lev, O Elohim, Thou wilt not despise.

This is my mitzvah for you, that you have ahavah (agape) one for the other, as I have ahavah (agape) for you.

"Ashrey (blessed, happy) are those whose lawless deeds have been forgiven, and whose sins have been covered over;

ASHREY ADAM LO YAKHSHOV HASHEM LO AVON. Blessed, happy is the one whose sin Hashem will by no means count." (Ps 32:1-2).

And having taken the Cup of Redemption and having made the bracha, he gave it to them, saying, Drink from it, all of you.

For this is my [Moshiach’s, see Isa 53:7-8] Dahm HaBrit HaChadasha [Isa 42:6; Jer 31:31-34], which is poured out LARABBIM (for many YESHAYAH 53:11-12) for the selicha (forgiveness) of chattaim (sins).

For we do not have a Kohen Gadol who is unable to sympathize with our weaknesses, but one who has been tempted in every way as we are, yet without chet.

Therefore, let us approach with bitachon the Kisse of Chesed, that we may receive rachamim and may find chesed for timely ezrah (aid).

The ish chesed (merciful man) doeth good to his own nefesh, but he that is cruel harmeth his own self.

Therefore, having been acquitted and declared not guilty, declared to be YITZDAK IM HASHEM (IYOV 25:4) on the yesod (basis) of our emunah (faith), we have shalom (peace) in relation to Hashem though Rebbe, Melech HaMoshiach Yehoshua Adoneinu,

And out of rachamanut (compassion), the adon of that servant pardoned him and forgave the choiv (debt).

And do not grieve the Ruach Hakodesh of Hashem, by whom you were sealed for the Yom HaGeulah. [YESHAYAH 63:10]

Let all merirut lev (bitterness) and ka'as and wrath and clamor and lashon hora be removed from you, with all resha.

May your lashon always be with the Chen v'Chesed Hashem, seasoned with melach (salt), so that you may have da'as how it is necessary for you to answer each one.

But there is selichah (forgiveness) with Thee; therefore, Thou art feared.

For I say to all who are among you through the chesed (unmerited favor, grace) given to me, that you should avoid a false sense of superiority in your thinking; rather exercise shlitah atzmi (self-control), thinking with seichel, as G-d has measured to each a measure of emunah.

V’al tvi’einu lidey nisayon (And lead us not into temptation [Mt 26:41]) ki im chaltzeinu min harah (but deliver us from evil). [Ki l’chah hamamlachah (for thine is the Kingdom) vhagvurah (and the power) vhatiferet (and the glory) l’olmei olamim (forever). Omein].

But the moches (tax collector) stood at a distance and was not willing even to lift up his eynayim to Shomayim but was beating his chest, saying, Adonoi, rachem na al choteh kamoni! (L-rd, have mercy on a sinner like me!) [YESHAYAH 66:2; YIRMEYAH 31:19]

May the G-d of zitzfleisch and of nechamah give you to live in harmony among yourselves in accordance with Rebbe, Melech HaMoshiach Yehoshua,

I acknowledge my chattat unto Thee, and mine avon (iniquity) have I not covered up. I said, I will confess my peysha'im (rebellions) unto Hashem; and Thou forgavest the avon (iniquity) of my chattat. Selah.

He that hideth sin’ah with sfatayim sheker, and he that uttereth a slander, is a kesil (fool).

Submit yourselves in mishma'at (obedience) to Hashem. Resist Hasatan, and he will flee from you.

But in order that you may have da’as that the Ben HaAdam [Moshiach] has samchut (authority) on earth to pronounce selicha (forgiveness) on chattaim (sins) Moshiach then declared to the paralytic, Arise, take up your mat and go to your bais (house).

For as much as was written beforehand was written for our limudei kodesh, in order that through zitzfleisch and through the nechamah of the Kitvei Hakodesh we might hold fast tikvah (hope).

In the same way, I say to you, there is simcha in the presence of the malachim Hashem over one choteh (sinner) who becomes a baal teshuva.

(25) Chazak! Be strong, let your levav take courage, all ye that hope in Hashem.

Therefore, SURU (Depart!), come out from the midst of them and be separated, says Adoneinu, and a TAMEH AL TIGAU "unclean thing do not touch;" [YESHAYAH 52:11] ERTZEH ETCHEM "and I will receive you”, [YECHEZKEL 20:34,41; Rv 18:4]

And if your Ach b’Moshiach sins against you, go and reprove him in private, just between the two of you; if he listens to you, you have gained your Ach b’Moshiach.

But it is no longer Anochi (I) who lives, but Moshiach who lives in me, and the Chayyim I now live in the basar, I live by emunah, emunah in the Ben HaElohim [Moshiach], the one having ahavah (agape) for me and having given himself over, on my behalf.

Channun (gracious) is Hashem, and tzaddik; yes, Eloheinu is merciful.

Think with a (spiritual) consensus in achdus harmony among yourselves. Do not cherish the thoughts of the ba’al gaavah (haughty person), but associate with the anavim ("humble," YESHAYAH 29:19), with the lowly am ha'aretz; do not be chachamim (wise ones) in your own estimation [1:22].

I have swept away thy peysha'im like a cloud, and like an anan, thy chattot; Shuva elai ki gealticha (return, turn back to Me, for I have redeemed thee).

In like manner, let your light so shine before Bnei Adam, that they may see your maasim tovim (good works) and give kavod (glory) to your Av shbaShomayim (Father in Heaven).

And through Moshiach to bring ritztzuy (reconciliation, cessation of enmity, hostility between a wrathful holy G-d and sinful Bnei Adam) between all things and Himself, having made shalom through the dahm of the kapporah of HaEtz HaMoshiach [Dt 21:23; Isa 52:15; Lv 16:15-16], whether the things on HaAretz or the things in HaShomayim.

And you, once having been alienated and oyvim (enemies) in the mind by ma'asim hara'im (evil deeds),

Yet now Moshiach reconciled in the Guf (body) [1:18] of his basar [TEHILLIM 16:9-10] through Moshiach's histalkus [Dan 9:26; Isa 53:8-9] to present you, Kadoshim holy and without mum (defect, VAYIKRA 22:20) and without reproach before Him,

HASHLECH AL ADONOI Y'HAVECHA V'HU Y'CHALKELECHA ("Cast your care on Hashem and He will sustain you" TEHILLIM 55:23), because Hashem cares and is concerned about you.

For the loin (wages) that [slave master] Chet (Sin) pays out of its own payroll is mavet (death); however, the gracious matnat hachesed Hashem (the gift of the grace of G-d) is Chayyei Olam baMoshiach Yehoshua Adoneinu.

The ganav does not come except in order that he may steal and kill and destroy. I came that they may have Chayyim (Life) and that they may have it more abundantly. [TEHILLIM 65:11]

Let us approach and draw near to Hashem with a lev shalem, with full assurance and bitachon of Emunah, our levavot having been sprinkled clean (tehorim) [YAZZEH, "MOSHIACH WILL SPRINKLE," YESHAYAH 52:15] from an evil matzpun (conscience) and our bodies plunged kluhr (pure) into a tevilah in a mikveh mayim [YECHEZKEL 36:25-26].

(12) Withhold not Thou thy rachamim from me, O Hashem; let Thy chesed and Thy emes continually preserve me.

Baruch Hashem, HaElohim Avi of Rebbe, Melech HaMoshiach Adoneinu Yehoshua! By his great rachamim (mercy) we have been born anew to a tikvah chayyah (living hope) through the Techiyas Yehoshua from HaMesim (the dead ones).

We have also been born anew to a nachalah (inheritance [3:9]) that is without shachat (corruption, decay Ps 16:10), undefiled and unfading, having been preserved in Shomayim for you,