Category
VERSES ABOUT FORGIVENESS
Forgiving others brings such freedom. It's like taking off a heavy backpack you've been carrying for way too long. There's a real beauty to forgiveness, and anyone who's experienced both giving and receiving it knows what I mean. God is our ultimate example, right? He shows us how it's done and calls us to practice it every single day.
So, I encourage you to forgive, just as Christ forgives you – every single day. It's time to let go and be free. Let's be real, in this life, someone is bound to hurt or offend you. But even then, we're called to learn to forgive and love again. Get that bitterness out of your system. Trust me, it'll help you grow and move forward. It'll even strengthen your relationship with God.
As children of God, we rejoice because we've received forgiveness for our sins through Jesus' sacrifice on the cross. But it's important to remember that just as we've been forgiven, our hearts need to be ready to forgive others. Mark 11:251 says, "And whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses." As long as we repent and are faithful in forgiving others, God will completely forgive us. And that's when we can truly have a fresh start!
But I say to you, Love your enemies, and offer tefillos (prayers) for the ones bringing redifah (persecution) upon you.
But to you I say, to the ones listening, show ahavah to your oyvim (enemies), do mitzvahs for the ones with sinas chinom for you,Say a bracha for the ones cursing you, daven for the ones mistreating you.
"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].
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.
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)]
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.
Repay no one ra’a (evil) for ra’a (evil). Take into consideration what is haTov in the sight of everyone and do that. [MISHLE 3:4 TARGUM HASHIVIM]If possible, so far as it depends on you, live in shalom with everyone.
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 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.
Be anashim of rachamanut (compassion) just as also your Elohim HaAv is merciful. [TEHILLIM 103:8]
But Hashem demonstrates His ahavah for us in that while we were still chote'im, Moshiach died for us.
If anyone says I have ahavah for Hashem and the Ach b'Moshiach he hates, he is a shakran (liar). For the one not having ahavah for the Ach b'Moshiach of him whom he has seen, how can he have ahavah for the Elohim whom he has not seen?And this mitzvah we have from Him that the one having ahavah for Hashem should have ahavah also for the Ach b'Moshiach of him.
But show ahavah to your oyvim and do mitzvahs and Gemilut Chasadim, expecting nothing in return. And your sachar will be rav. And you will be bnei Elyon (sons of the Most High), because He is kind to anashim ra’im and those without hodayah.
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.
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, 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).
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).
As far as the mizrach (east) is from the ma'arav (west), so far hath He removed peysha'einu (our transgressions) from us.
Above all else, have fervent ahavah among yourselves, for AHAVAH KOL PEYSHA'IM T'CHASSEH ("love covers all wrongs” MISHLE 10:12).
Let all merirut lev (bitterness) and ka'as and wrath and clamor and lashon hora be removed from you, with all resha.And have Chen v'Chesed graciousness with one another. Be kind, tenderhearted, forgiving each other, as also Hashem in Rebbe, Melech HaMoshiach forgave you.
You have heard that it was said, AYIN TACHAT AYIN, SHEN TACHAT SHEN (An eye for an eye and a tooth for a tooth SHEMOT 21:24).But I say to you, Do not set yourself against the rasha (evil person), but whoever hits you on your right cheek, turn to him also the other cheek.
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]
u-slach lanu es chovoteinu kaasher salachnu (and forgive us our debts as we forgive) gam anachnu lachayaveinu (also our debtors).
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.
Pursue shalom with kol Bnei Adam, and the kedushah without which no one will see Hashem.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;
He that covereth a peysha (transgression) seeketh love; but he that repeateth a matter separateth the best of friends.
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, treat each other as orchim ratzuy (welcome guests), as Rebbe, Melech HaMoshiach welcomed you, to the kavod of Hashem (glory of G-d).
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).
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),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.
The seichel adam deferreth his anger, and it is his tiferet (glory) to pass over a peysha (transgression).
Show mishpochah (family) affection to one another in ahavah shel achvah (brotherly love). Be first in esteeming one another, in showing mutual respect.
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.
For Thou, Adonoi, art tov, and ready to forgive; and plenteous in chesed unto all them that call upon Thee.
See that no one returns ra'ah for ra'ah, but always pursue haTov both for one another and for all.
By this we have had da'as of ahavah, because that One on behalf of us laid down his nefesh [YESHAYAH 53:10]; and we ought, on behalf of the Achim b'Moshiach, to lay down our nefashot.
Ahavah (agape) does no wrong to the re'a (neighbor); therefore the fulfillment of the Torah is ahavah.
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).
This is my mitzvah for you, that you have ahavah (agape) one for the other, as I have ahavah (agape) for you.
Rebbe, Melech HaMoshiach, who, being reviled, did not retaliate; suffering, he did not utter iyumim (threats), but handed himself over, entrusting himself to the Shofet Tzedek (Righteous Judge [4:5]);
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.
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).
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]
LA'AVONAM U’LECHATTATAM LO EZKAR ("And their wickedness and their sin I will remember no more" Jer 31:34).
Thus also Avi shbaShomayim will do to you, unless you grant selicha (forgiveness), each one to his brother from your lev (heart).
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,
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).
For if when we were [G-d's] oyevim (enemies) we were reconciled to Hashem through the histalkus (passing), the mavet (death, YESHAYAH 53:12; DANIEL 9:26) of the Ben HaElohim [Moshiach], how much more, having been reconciled and no longer oyevim, shall we be delivered by his [Techiyah (Resurrection)] Chayyim!
But as they were remaining, questioning him, he stood up and said to them, The one without chet (sin) among you, at her let him be first to throw a stone. [Dt 17:7; Ezek 16:40]
“Let him turn away from resha and let him do that which is good, let him seek shalom and pursue it");
A fool's wrath is known immediately, but a prudent man covereth kalon (shame, disgrace, shameful nakedness).
With all anavah (humility) of mind and meekness, with savlanut (longsuffering), showing forbearance to one another in ahavah,
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].
And we have parnasah, toiling with our own hands; being reviled, we make a bracha; being persecuted, we endure it:
Chet Channun (gracious) is Hashem, and full of compassion; erech apayim (slow to anger), and of great chesed.
And the second mitzvah is like it: VAHAVTAH LREIACHA KAMOCHA (And thou shalt love thy neighbor as thyself, [VAYIKRA 19:18]).
So you, why do you judge your Ach b'Moshiach? Or you, why do you despise your Ach b'Moshiach? For we shall all stand in the Bet Din (Court of Law) of Hashem (see 2C 5:10) before his Kisse Din (judgment seat), his Kisse Mishpat,
"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]).
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).
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].
The ish chesed (merciful man) doeth good to his own nefesh, but he that is cruel harmeth his own self.
But telling HaEmes in ahavah, let us grow up in every respect unto Him who is the Rosh, Moshiach,
But now you also put away all these things: ka'as (anger), rage, kavvanah ra’ah (malice) chillul Hashem (blasphemy). Put away loshon hora from your mouth.
The ish tov from the good storehouse of the lev produces tov, and the ish rah out of the evil storehouse produces rah. For from the abundance of the lev the peh (mouth) speaks.
Ashrey are the ANAVIM (humble, YESHAYAH 29:19; ZEFANYAH 2:3), for YIRESHU ARETZ (they will inherit the land, TEHILLIM 37:11).
The one claiming in the Ohr (Light) to be and the Ach b'Moshiach of him hating, is in the choshech still. [VAYIKRA 19:17]The one with ahavah for the Ach b'Moshiach of him makes his maon (dwelling, permanent residence, Yn 14:2, 23) in the Ohr (Light) and a cause for michshol (stumbling, falling) is not in him. [TEHILLIM 119:165]But the one hating the Ach b'Moshiach of him is in the choshech and walks his derech in the choshech and does not have da'as where he goes, because the choshech blinded his eyes.
But Hashem is not slow concerning his havtachah (promise), as some consider slowness, but is demonstrating zitzfleisch (patience 3:15) toward you, not wanting any to perish but all to come to teshuva (repentance).
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]For the ka'as of Bnei Adam does not accomplish the Tzikat Hashem.
Ahavah (agape) gedolah than this no one has, that someone lay down his neshamah for his chaverim [BERESHIS 44:33].
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);
It was for this tachlis (purpose) [of your being osei tzedek and suffering] that you were given your kri'ah (calling), because also Moshiach suffered on behalf of you [Isa 53:5-6], leaving you a mofet (example), that you should follow be’ikvot Moshiach (in the steps of Moshiach),Who was beli chet (without sin) V'LO MIRMAH BEFIV ("and no deceit was in his mouth" Isa 53:9);Rebbe, Melech HaMoshiach, who, being reviled, did not retaliate; suffering, he did not utter iyumim (threats), but handed himself over, entrusting himself to the Shofet Tzedek (Righteous Judge [4:5]);
For this reason, you are without terutz (excuse) for yourself (before an angry G-d), you, sir, each one of you who passes judgment. For in that you pass judgment on the other, you condemn yourself; for you practice the very things on which you pass judgment.
Hinei! I send you as kevesim (sheep) in the midst of ze’evim; therefore, have the seichel (intelligence) of nachashim (serpents) and be tamim (faultless) as yonim (doves).
And may Hashem cause you to grow and to overflow and abound in ahavah (agape) for one another and for kol Bnei Adam, just as also we have ahavah (agape) for you,With this tachlis (purpose): to establish your levavot faultless in kedushah (holiness) in the presence of Hashem and Avinu at the Bi’as Moshiach (Coming of Moshiach) of Adoneinu Yehoshua with all His Kadoshim. Omein.
I urge, therefore, of first importance, davening, techinnah (supplication), tefillah (prayer), bakkashot (petitions), and hodayah (thanksgiving) be made on behalf of kol Bnei Adam (all mankind),On behalf of malchei eretz (kings) and on behalf of all the ones in authority, that we may lead a life of chayyei menuchah (life of rest) in all chasidus (piety) and yirat Shomayim (reverence).
HAISH HECHAFETZ CHAYYIM OHEV YAMIM LIROT TOV ("For the one wanting to love life and to see good days") NETZOR L'SHONECHA MERAH U’SFATECHA MIDABER MIRMAH ("Let him stop his tongue from speaking lashon hora and his lips from speaking remiyah [guile, fraud, deceit]."“Let him turn away from resha and let him do that which is good, let him seek shalom and pursue it");
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).
I say to you that in the same way there will be more simcha in Shomayim over one choteh (sinner) who becomes a baal teshuva than over tishim vteshah tzaddikim who have no need of teshuva.
And in reply, HaMelech [HaMoshiach] will say to them, Omein, I say to you, in as much as you did it to one of the least of these achim of mine, you did it to me.
We, the strong, ought to support the weaknesses of those without chizzuk (1:11-12), and not to please ourselves.Let each of us please his re'a with a view to what is beneficial, for upbuilding.
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.
Let ahavah (agape) be without tzevi'ut (hypocrisy). Hate what is haRah, be devoted to what is tov.
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]
If, therefore, I, being Rebbe and Adon, washed your feet, you ought to wash the feet of one another also.For I gave you a mofet that as I did to you, you may do also.
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).
Likewise, bochrim (young men), be submissive to the Zekenim (Elders) and clothe yourselves in the kaftan of anavah (humility) toward one another, because IM LALETZIM HU YALITZ V'LA'ANAYIM YITEN CHEN ("Indeed Hashem scorns the scorners, but gives grace to the humble” MISHLE 3:34).Therefore, be humbled under the mighty hand of Hashem, that you may be exalted in due time.
Let ahavat achim (brotherly love) continue.Do not neglect hachnosas orchim (hospitality), for by this some without having da'as of it, have entertained malachim.
For the entire Torah has been summed up in one word: V'AHAVTA L'RE'ACHA KAMOCHA ("Love your neighbor as yourself" VAYIKRA 19:18).
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.
For the rest, Achim b'Moshiach, rejoice with simcha. [Pp 4:4] Come to order and chazzak (be strong)! Have achdus (unity) in your machshavot (thoughts). Live in shalom. And the G-d of ahavah and shalom will be with you. [Ro 15:33]
Who will separate us from the Ahavas Moshiach (love of Moshiach)? Tzoros (affliction, trouble), or distress, or redifot (persecutions), or hunger, or nakedness, or danger, or cherev (sword 13:4)?As it is written, KI ALECHA HORAGNU KOL HAYOM NECHESHAVNU K'TZON TIVCHAH ("For Your sake we are being killed all the day; we are reckoned as sheep for slaughter") [TEHILLIM 44:23 ,22].But in all these things we prevail bichlal (entirely) through Him who had ahavah for us.
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.
Ashrey are the ones hungering and thirsting for Tzidkat Hashem (Tzedek Olamim, Everlasting Righteousness, DANIEL 9:24), for they will be satisfied.
Or have you no da'as that your body is a Heikhal Hashem of the Ruach Hakodesh in you, whom you have from Hashem, and you are not your own?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]
Withhold not tov from them to whom it is due, when it is in the power of thine yad to do it.
Achim b'Moshiach, I do not consider myself to have laid hold (3:12); but one zach (thing) I do, forgetting the things behind, and stretching forward to the things ahead,According to the tachlis I pursue the prize of the Shomayim Aliyah ascent of Hashem, the upward k'riah (call) of HaShem b'Rebbe, Melech HaMoshiach Yehoshua (2K 1:10; 2:12).
And we have da’as that for those who love Hashem everything co-operates toward HaTov for those who are HaKeru'im (the summoned, called ones) according to the etzah (wisdom) of the tochnit Hashem (G-d’s purposeful and willed plan or goal Ro 9:11).
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.
For the Din (Judgment) will be without rachamim (mercy) to the one not having shown rachamim. Rachamim wins the nitzachon (victory) over HaDin.
Saying, Avi, im yirtzeh Hashem, if You are willing, take this kos (cup) away from me. Nevertheless not the ratzon of me but rtzonechah (Thy will) be done. (Mt. 6:10)
So, therefore, als (since) we have surrounding us so great an Anan Edim (Cloud of Witnesses), let us also lay aside every weighty impediment and easily ensnaring averos, and let us run with endurance and savlanut the race set before us,Fixing our gaze on the Mekhonen (Founder) of our [Orthodox Messianic Jewish] faith, and the One who makes it Shleimut-- Yehoshua, who because of the simcha set before him, endured HaEtz HaMoshiach, disregarding its bushah (shame), and "sat down at the right hand of the throne of G-d" TEHILLIM 110:1).
Do not fall under a delusion. "Bad chavrusashaft (association, influence or hashpa’ah) corrupts good midos."
What then shall we say? Are we to persist in Chet (sin) in order that the unmerited Chen v'Chesed Hashem might increase?Chas v'shalom! Vi-bahlt (since) we have died to Chet, how can we still live in it?
Being convinced of this: that He who began a pe'ulah hatovah (good work 2:13) in you, will bring that mitzvoh to completion [TEHILLIM 138:8] by Yom Hashem, the Yom Adoneinu, Moshiach Yehoshua [1:10; 2:16].
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,
Who of these shalosha seems to you to have become a re’a to the one having fallen among the shodedim?And the Baal Torah answered, The one having shown the man rachamim. And Rebbe Melech HaMoshiach said to him, Go and do likewise.
The one who in his person had no da'as of chattat (sin) [Ac 3:14; Yn 8:46; MJ 4:15; 7:26; 1K 2:22; 1Y 3:5], this one Hashem made a chattat sin offering [Ga 3:13; YESHAYAH 53:10; VAYIKRA 4:24 TARGUM HASHIVIM] on our behalf that we might become the Tzidkat Hashem [DANIEL 9:24] in Moshiach. [1C 1:30; Pp 3:9] [T.N. In this next chapter Rav Sha’ul warns against associations or worldly influences or fascinations that will contaminate the believer, who should not think he can have both the world’s evil pleasures and the House of G-d’s holy chelek.]
You are the melach haaretz (salt of the earth), but if the salt becomes tasteless, in what way will it become salty again? It is no longer good for anything, but is thrown out and trampled by men.You are the Ohr HaOlam (the Light of the World). A city lying on a mountaintop cannot be nistar (hidden).
The milchemet tzedek (war of righteousness) I have fought, the course I have finished, the emunah [Yd 1:3] I have been shomer over.Henceforth, there is laid up for me the keter hatzedakah (crown of righteousness) which Adoneinu, the Shofet Tzedek, will give to me in HaYom HaHu, and not only to me, but also to all the ones who are ohavei Bi’as HaMoshiach.
And this is the bitachon which we have with Him, that if we daven and request anything according to His ratzon (will), He hears us.And if we have da'as that He hears us, whatever we ask, we have da'as that we have the requests which we asked from Him. [MELACHIM ALEF 3:12]
Mizmor of Dovid Hashem is my Ro'eh (Shepherd); I shall not lack.He maketh me to lie down in green pastures; He leadeth me beside the mei menuchot (tranquil waters).He restoreth my nefesh; He guideth me in the paths of tzedek l'ma'an Shmo (righteousness for the sake of His Name).
Having purified your nefashot (souls) by mishma'at (obedience 1:2) to HaEmes, resulting in ahavah shel achvah (brotherly love) without tzevi'ut (hypocrisy), have fervent ahavah (agape) for one another, from a lev tahor.
Being eager to keep the achdus (unity) of the Ruach Hakodesh in the uniting bond of shalom;
But seek first the Malchut Hashem and the Tzidkat Hashem, and all these things will be added to you.
For Hashem is the one working in you, both to will and to work according to His chafetz (good pleasure of His will). [EZRA 1:5]
But reverence in your levavot Rebbe, Melech HaMoshiach as Adoneinu, prepared always for a hitstaddekut (an apologetic defense) to everyone coming to you with a she'elah (question), ready with a word concerning the tikvah in you,
And hinei! They brought to Rebbe, Melech HaMoshiach a paralytic lying upon a mat. Having seen their emunah, he said to the paralytic, Chazak! (Be strong!) Selicha (forgiveness) is granted on your averos (sins)!
Hashem is Ruach (Spirit) and it is necessary for the ones worshiping Him to worship in Ruach and Emes. [Ezek 36:26-27; 37:14]
And this is the purpose: that you walk in hitnahagut (conduct) worthy of Adoneinu in every way pleasing to him in every mitzvoh bearing p'ri in the da'as of Hashem,
Ashrey ANIYEI HARUACH (Blessed, Happy are the poor in spirit, YESHAYAH 66:2) for theirs is the Malchut HaShomayim.
We have da’as that everyone having been born of Hashem does not continually sin, but the One having been born of G-d (Ben HaElohim Moshiach) is shomer over him and Hasatan does not touch him.
For you were once Choshech, but now you are Ohr (Light) in Hashem. Fier zich (comport oneself) in your derech as yeladim of HaOhr.For the p'ri HaOhr is in doing chesed and tzedek and emes,
Not only so, but we also glory in tzoros (troubles, afflictions), knowing that tzarah (trouble) produces zitzfleisch (patience),Zitzfleisch produces tested character and midos, and tested character and midos produce tikvah.
But if any one of you is lacking chochmah (wisdom), let him direct tefillah (prayer) and techinot (petitions) to Hashem, the One whose matanot (gifts) are given generously and without grudging, and chochmah will be given to him. [MELACHIM ALEF 3:9,10; MISHLE 2:3-6; TEHILLIM 51:6; DANIEL 1:17; 2:21]
And my G-d will fill every machsor (shortage, want) of yours according to his osher (riches) in Kavod in Moshiach Yehoshua.
Shalom Hashem I leave with you, my Shalom I give to you, [BAMIDBAR 6:26; TEHILLIM 85:8; MALACHI 2:6] not as the Olam Hazeh gives, I give to you; let not your levavot be troubled [14:1], nor let them be ones of morech lev (cowardliness, Rv 21:8). [CHAGGAI 2:9 TARGUM HASHIVIM]
(19) Hashem is near unto them whose lev is broken; and saveth such whose ruach is contrite.
Thou wilt keep him in shalom shalom, whose yetzer (mind-set) is stayed on Thee; because he trusteth in Thee.
Trust in Hashem with all thine lev, and lean not unto thine own binah (understanding).In all thy drakhim acknowledge Him, and He shall make yosher thy orkhot (paths).
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 machlokot (divisions of dissension 11:18), but that you may have achdus (unity) in the same mind and in the same way of thinking.