Category
VERSES FOR OFFERINGS
Think about giving – it's truly beautiful in God's eyes. When you're preparing your offering, remember it should be your best, given with a sincere heart. It should be a joyful act, knowing how much God has already blessed us with, even when we don't deserve it. He's been incredibly generous, hasn't He?
If you only give what's leftover, well, life might just mirror that back to you. Think about it – give as if you're giving to yourself. Don't do it out of obligation or because you expect something in return. True giving comes from the heart.
Don't make a big show of it either. It's not about getting praised or patted on the back. Let your giving be a quiet act between you and God. He sees what's in your heart, and He loves a cheerful giver. Remember what it says in 2 Corinthians 9:7: "Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver."
Giving is an act of worship, a way to give back a portion of what God has already given us. And when God gives, He gives abundantly. When you offer from the heart, you're opening the door for even more blessings. The more you give, the more you receive. It's a beautiful cycle.
No'efot (adulterers)! Do you not have da'as that to have shaichus (closeness, friendship, intimacy) with the Olam Hazeh is eyvah im Hashem (enmity with G-d)? Therefore, whoever chooses to make the Olam Hazeh his Oihev is made an Oyev (Enemy) of Hashem. [YESHAYAH 54:4; YIRMEYAH 3:20; HOSHEA 2:2-5; 3:1; 9:1]
TEHILLIM Blessed is the ish that walketh not in the Etzah (counsel, scheme) of the Resha'im, nor standeth in the Derech Chatta'im, nor sitteth in the Moshav (seat) of the Leitzim (scornful, ones mocking and reviling).
If anyone comes to you and does not bring this torah, do not receive him into your house [kehillah, shtiebel], and do not give him Drishat Shalom.
For the one giving Drishat Shalom to him has shuttafut (partnership) with his ma'asim hara'im (evil deeds).
Go from the presence of an ish kesil, when thou perceivest not in him the sfatayim (lips) of da'as (knowledge).
Make no friendship with a ba'al af (angry man), and with an ish chemot (man of wrath) thou shalt not go,
Lest thou learn his orkhot (ways), and take a mokesh (snare) for thy nefesh.
Do not have ahavah for the Olam Hazeh, neither the things in the Olam Hazeh. If anyone has ahavah for the Olam Hazeh, the Ahavas [Elohim] HaAv is not in him.
He that walketh with chachamim shall be wise, but a companion of kesilim (fools) shall come to harm.
But, now I wrote to you not to mix with any “Ach b'Moshiach” who is a zannay (fornicator) or a kamtzan (miser) or an oved elilim (idolater) or a megadef (reviler) or a shikkor (drunkard) or a shoded (robber); with such a man do not sit at tish (table), do not share betzi'at halechem (breaking of bread).
An ish of many companions may come to ruin, but there is an ohev (friend) that sticketh closer than a brother.
Do not fall under a delusion. "Bad chavrusashaft (association, influence or hashpa’ah) corrupts good midos."
A perverse ish soweth madon (strife, dissension), and a whisperer separateth close friends.
She weepeth bitterly in the lailah (night), and her tears are on her cheeks; among all her lovers she hath no Menachem (comforter); all her friends have dealt treacherously with her; they have become her enemies.
He that covereth a peysha (transgression) seeketh love; but he that repeateth a matter separateth the best of friends.
Now we charge you, Achim b'Moshiach, b'Shem Adoneinu Rebbe, Melech HaMoshiach Yehoshua, to shun chavrusashaft (association) with every one of the Achim b'Moshiach who follows the derech habatlanim (way of idlers) and walks not according to Moshiach's [pnimiyus] haTorah that was handed over and transmitted to you and which you received from us [Shlichim].
Ne'emanim (faithful) are the wounds of an ohev (friend); but deceitful the neshikot (kisses) of an enemy.
An ish hacholek (a man of division, a divisive man) after one or two warnings, avoid,
Having da’as that such a man is perverted and sinful, bringing harsha'ah (condemnation) upon himself.
For the perverse person is to'avat (detestable) to Hashem; but His sod (secret, intimate counsel) is with the yesharim (upright ones).
He that tilleth his adamah shall have plenty of lechem, but he that chaseth after empty things shall have poverty enough.
And Yehu ben Chanani HaChozer (the Seer) went out to meet him, and said to HaMelech Yehoshaphat, Shouldest thou help the rasha, and love them that hate Hashem? Therefore ketzef (wrath) is upon thee from before Hashem.
I do not sit with meteishav (men of vanity), neither will I go in with dissemblers.
I have hated the kehal mere'im (congregation of evil doers); and will not sit with the resha'im.
But if anyone does not obey the gzeira (injunction) in this iggeret hakodesh (holy letter), take special notice of that one; do not have chavrusashaft (association) with him, for the tachlis (purpose) of stirring him with a sense of bushah (shame).
And do not consider (him) an oyev (enemy) but warn him as an Ach b'Moshiach.
The tzaddik prevaileth advantageously over his neighbor, but the derech resha'im leads them astray.
TEHILLIM Blessed is the ish that walketh not in the Etzah (counsel, scheme) of the Resha'im, nor standeth in the Derech Chatta'im, nor sitteth in the Moshav (seat) of the Leitzim (scornful, ones mocking and reviling).
But his delight is in the Torat Hashem; and in His torah doth he meditate yomam v'lailah.
And he shall be like an etz planted by the streams of mayim, that bringeth forth its p’ri in its season; the leaf thereof also shall not wither; and whatsoever he doeth shall prosper.
And do not involve yourself in the ma'asei haChoshech (works of darkness), those works without p'ri; but rather even expose them.
Do not become unequally yoked with koferim (unbelievers) [Ep 5:7,11] for what shuttafut (partnership) has Tzedek with Lawlessness? Or where is the Brit (Covenant) between Ohr (light) and Choshech (darkness)? [BERESHIS 24:3; DEVARIM 22:10]
Surely Thou wilt slay the rasha, O Eloah; depart from me therefore, ye anshei damim (bloodthirsty men).
For they speak of Thee craftily, and it is taken lashav [Ex 20:7] by Thy enemies.
Should not I hate them, Hashem, that hate Thee? And am not I to be at odds with those that rise up against Thee?
I abhor them with complete sinah; I count them mine enemies.
You [Goyim] were running well: who hindered you from being persuaded by HaEmes?
This persuasion is not of the One calling you.
A little chametz leavens all habatzek (the dough, T.N. see Pesach Haggadah).
Be shomer in zililut da’as (sober-mindedness). Your adversary Hasatan [Samma'el], prowls around like a roaring arye (lion), seeking whom to swallow.
Do not have ahavah for the Olam Hazeh, neither the things in the Olam Hazeh. If anyone has ahavah for the Olam Hazeh, the Ahavas [Elohim] HaAv is not in him.
For all that is in the Olam Hazeh, the ta'avah (lust) of the basar and the ta'avah of the eyes and the gaa'vah (pride) in the chashuve (prominence) of what one has in this life, one's vital possessions, all this is not of HaAv but is of the Olam Hazeh. [BERESHIS 3:6; MISHLE 27:20]
And the Olam Hazeh is making its histalkus (passing away) and the ta'avah (lust) of it, but the one doing the ratzon Hashem has his maon lanetzakh (permanent dwelling place to remain for ever).
I appeal to you, Achim b'Moshiach, to look out for those who cause kitot (sects) and nisyonot (temptations) contrary to the Torah which you learned, and keep away from them.
For such people do not serve Rebbe, Melech HaMoshiach Adoneinu but their own appetites, and through smooth loshon and fine sounding words they deceive the levavot of the unsuspecting.
But you, ish haElohim (man of G-d), flee these things. Pursue tzedek, chasidus, emunah, ahavah, savlanut, and anavah.
Fight the good fight of emunah; lay hold of the Chayyei Olam to which you were called when you made the eidus tovah (good testimony) before edim rabbim (many witnesses).
Beni (my son), if chatt'aim (sinners) entice thee, consent thou not.
If they say, Come with us, let us lie in wait for dahm, let us lurk secretly for the naki (innocent, harmless) chinnom (without cause);
Let us swallow them up chayyim (alive) like She'ol; and whole, as those that go down into the bor (pit);
We shall find all precious substance, we shall fill bateinu (our houses) with plunder;
Throw in thy goral (lot) among us; let all of us have kis echad (one pouch, purse).
Beni (my son), walk not thou in the derech with them; refrain thy regel from their path;
He that walketh uprightly walketh securely, but he that perverteth his drakhim shall be known.
Hear etzah, and accept musar, that thou mayest be wise in thy acharit (latter end, future).
The Goyim think it strange [4:12] that you are not running with them into the same mabbul (flood) of dissipation, and so they blaspheme and commit Chillul Hashem.
Beware of the neviei hasheker (false prophets), who come to you in the malbush (clothing) of kevasim (sheep), but within are ravenous ze’evim (wolves).
Confidence in a boged in the yom tzarah is like a shen ra'ah (bad tooth), and a regel out of joint.
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).
But flee from the ta'avot hane'urim (lusts of youth TEHILLIM 25:7) and pursue tzedek, emunah, ahavah, and shalom with the ones calling on Adoneinu out of a lev tahor.
Place your machshavot (thoughts) above (in Shomayim), not on the things of the Olam Hazeh.
Two are better than one because they have a sachar tov for their amal.
For if they fall, the echad will lift up his partner, but woe to him that is alone when he falleth; for he hath not another to help him up.
filled with all resha, wickedness, chamdanut (greediness), and what is damagingly evil, full of kin'a (jealousy), retzach (murder), rivalry, mirmah (deceit), merivah (strife), remiyah (guile, deceit), all kinds of lashon hora, malicious,
Backbiters, slanderers, haters of G-d, insolent, arrogant, braggarts, contrivers of evil, disobedient to horim.
Without seichel, without ne'emanut (faithfulness), without ahavah (love), without rachamanut.
Although they have known full well the just requirements of Hashem, His just decree, that is, that those who practice such things are b'nei mavet; nevertheless, they not only do the very same, but even give their perverted bracha (blessing) on those who practice such.
Do not have ahavah for the Olam Hazeh, neither the things in the Olam Hazeh. If anyone has ahavah for the Olam Hazeh, the Ahavas [Elohim] HaAv is not in him.
For all that is in the Olam Hazeh, the ta'avah (lust) of the basar and the ta'avah of the eyes and the gaa'vah (pride) in the chashuve (prominence) of what one has in this life, one's vital possessions, all this is not of HaAv but is of the Olam Hazeh. [BERESHIS 3:6; MISHLE 27:20]