148 Bible verses to strengthen humility

Doing nothing according to anochiyut (selfishness) nor according to empty ga'avah (conceit, haughtiness, arrogance), but in anavah (humility), fergin (graciously grant) each other esteem above yourselves.Because he came near to death on account of the avodas kodesh of Moshiach, performing an act of Messianic mesirat nefesh (whole-hearted devotion) having risked his life, that he might make up for the ministry to me that you could not give.Let each of you talmidim look after not only your own interests, but also the best interests of others.

By anavah (humility) and the Yirat Hashem are osher, and kavod, and chayyim.

Be humbled before Hashem and He will exalt you.

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). Therefore, be humbled under the mighty hand of Hashem, that you may be exalted in due time.

But whoever will lift up himself will be humbled, and whoever will humble himself will be lifted up.

When zadon (pride) cometh, then cometh kalon (shame, disgrace), but with the humble is chochmah.

For all those things hath Mine hand made, and so came they all into being, saith Hashem; but to this man will I look, even to him that is oni and of a contrite ruach, and trembleth at My Devar.

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.

He hath showed thee, O adam (man), what is tov. And what doth Hashem require of thee, but to do mishpat, and ahavat chesed, and to walk humbly with Eloheicha?

With all anavah (humility) of mind and meekness, with savlanut (longsuffering), showing forbearance to one another in ahavah,

Ashrey are the ANAVIM (humble), for YIRESHU ARETZ (they will inherit the land).

The Yirat Hashem is the musar of chochmah; and before kavod (honor) is anavah (humility).

If Ami, which are called by Shmi, shall humble themselves, and daven, and seek my face, and turn from their derakhim hara'im (wicked ways), then will I hear from Shomayim, and will forgive their chattat, and will heal their land.

For everyone exalting himself shall be humbled, and the one humbling himself shall be exalted.

Therefore, whoever humbles himself as this yeled, he is the greatest in the Malchut HaShomayim.

[Yod] The meek will He guide in mishpat; and the aniyim will He teach His way.

Surely He scorneth the scorners; but He giveth chen (grace, favor) unto the anayim (lowly, humble ones).

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 anaviyim (humble), with the lowly am ha'aretz; do not be chachamim (wise ones) in your own estimation.

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

Therefore, having put away all filthiness and what remains of resha (wickedness) in shiflut (lowliness) and meekness receive the implanted Dvar Hashem which is able to save your nefashot.

For Hashem taketh pleasure in His people; He will crown the meek with Yeshu'ah (salvation).

Before shever (destruction) the lev ish is haughty, and before kavod is anavah (humility).

For thus saith the High and Exalted, Shokhen Ad (the One Who abideth forever, i.e., Who inhabits eternity), Kadosh Shmo: I dwell in marom v'kadosh (the high and holy place), with him also that is of a contrite and lowly ruach, to revive the ruach of the shefalim (humble, lowly ones) and to revive the lev nidka'im (contrite of heart).

Rejoice greatly, O Bat Tziyon; shout, O Bat Yerushalayim; hinei, thy Melech cometh unto thee, tzaddik, and having Salvation; ani (lowly, meek), and riding upon a chamor, even upon a colt the foal of a donkey.

I say to you, this one, rather than the other one, went down to his bais having been made yitzdak im Hashem (justified with G-d). Because everyone lifting himself up will be brought low, but the one bringing himself low will be uplifted.

Hashem lifteth up the anavim (meek ones, humble ones); He casteth the resha'im down to the ground.

Now, to say over, all of you be an agudah (bound together union) in your thinking, have achdus, be sympathetic, having ahavah (agape) for the Achim b'Moshiach, being tender-hearted men of mercy v'shiflei ruach (and lowly of spirit),

Ga'avat adam (pride of man) shall bring him low, but the humble in ruach shall attain kavod.

Take my ol (yoke) upon you and learn from me, for I am anav (humble) and have shiflut (lowliness) in lev (heart), and you will find menuchah (rest, security) for your nefashot (souls).

The tzaddikim cry, and Hashem heareth, and delivereth them out of all their tzoros.

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.

We, the strong, ought to support the weaknesses of those without chizzuk, and not to please ourselves.Furthermore it says, HARNINU GOYIM AMMO (Rejoice, Goyim with His people).And again, HALELU ES ADONOI KOL GOYIM SHABBECHUHU KOL HAUMMIM (Baruch Hashem, Praise the L-rd, all you Goyim, and let all the peoples praise Him).And again Yeshayah says, The SHORESH OF YISHAI (the Root of Jesse), shall come forth, even the one who arises to rule the GOYIM; in him (the Gentiles, the nations) shall put their TIKVAH (hope).May the Elohei HaTikvah (the G-d of hope) fill you with simcha and shalom in believing, that you may overflow in tikvah (hope), in the ko'ach (power) of the Ruach Hakodesh.Achim b'Moshiach of mine, I myself am convinced concerning you, that you yourselves too are full of yosher (rectitude), full of da'as, able also to admonish one another.But I wrote to you rather bluntly in this iggeret hakodesh in part as a way of reminding you, by virtue of the chesed (unmerited favor, gift of grace) given me from Hashem,To be a mesharet (minister, servant) of Rebbe, Melech HaMoshiach Yehoshua to the Goyim, serving the Besuras HaGeulah of Hashem, administering with a kohenʼs avodas kodesh service the minchah offering to Hashem of the Goyim, that this offering might be acceptable, mekudash (set apart as holy) in the Ruach Hakodesh.Therefore I have this glorying in Moshiach Yehoshua in reference to what concerns G-d.For I will not presume to say anything, except of what Moshiach has accomplished through me for the mishma'at of the peoples, by word and deed,By the ko'ach of otot u'moftim (signs and wonders), by the power of the Ruach Hakodesh; so that from Yerushalayim in a sweep round to Illyricum, I have preached the Besuras HaGeulah Hashem,Let each of us please his re'a with a view to what is beneficial, for upbuilding.

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

Better it is to be of a humble ruach among the anayim, than to divide the plunder with the proud.

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.

Being submissive to one another in the yirat HaMoshiach.

Let this mind be in you which was also in Rebbe, Melech HaMoshiach Yehoshua,Who, though existing in the demut of the mode of being of Elohim, nevertheless Moshiach did not regard being equal with G-d as a thing to be seized,But poured out and emptied himself, taking the demut of the mode of being of an eved, and was born in the likeness of Bnei Adam, and having been found in appearance as an Adam,Rebbe, Melech HaMoshiach humbled himself and took the path of shiflut (lowliness), unto mishma'at (obedience) even unto death, and that, a death on HaEtz.

Charge the oishirim in the Olam Hazeh not to walk in gaa'vah (pride) and high-mindedness, neither to put their tikvah (hope) in the uncertainty of their osher but in Hashem who richly grants us all things for enjoyment.Charge the oishirim to do HaTov, to be rich in ma'asim tovim, to demonstrate rochav lev (generosity) and willingness to do gemilus chesed,Treasuring up for themselves a yesod tov (good foundation) for Olam Habah that they may lay hold of HaChayyim HaAmittiyim.

Speak lashon hora of no one, be not ohev riv (quarrelsome). Be eidel (gentle), displaying anavah (meekness) to kol Bnei Adam.

Because thine lev was tender, and thou didst humble thyself before Elohim, when thou heardest His words against this place, and against the inhabitants thereof, and humbledst thyself before Me, and didst tear thy garments, and weep in My Presence, I have even heard thee also, saith Hashem.

The derech of a fool is yashar (right) in his own eynayim, but he that payeth heed unto etzah is chacham (wise).

But it will not be thus among you. For whoever wishes to be gadol among you will become your mesharet (servant, minister).And whoever wishes among you to be rishon (first) will be your eved (servant).Just as the Bar Enosh did not come to be served (to be ministered to), but to serve (to minister), and to give his neshamah (his nefesh), as a kofer (ransom, pedut) LARABBIM (for the sake of many, for the Geulah Redemption of many).

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, 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);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);

And the Am oni (afflicted people) Thou wilt save; but Thine eyes are upon the haughty, that Thou mayest bring them down.

Show mishpochah (family) affection to one another in ahavah shel achvah (brotherly love). Be first in esteeming one another, in showing mutual respect.

But the anavim (meek ones) shall inherit Eretz; and shall delight themselves in rov shalom (great peace).

Who has chochmah and binah among you? Let him show by his hitnahagut hatovah (good conduct) that the ma'asim of him are of the shiflut (lowliness) of chochmah.

Every one that is proud in lev is to'evat Hashem; though yad join in yad, he shall not go unpunished.

Yeladim, let us not have ahavah in dvar or in lashon but in ma'aseh and in Emes.

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, tender-hearted, forgiving each other, as also Hashem in Rebbe, Melech HaMoshiach forgave you.

Every derech ish is yashar (right) in his own eynayim, but Hashem weigheth the hearts.

But let him that glorieth glory in this, that he understandeth and knoweth Me, that I am Hashem Who exercises chesed, mishpat, and tzedakah, on ha'aretz; for in these things I delight, saith Hashem.Hinei, the yamim come, saith Hashem, that I will punish kol mul b'arlah (all circumcized in arlah [only]);

My Achim b'Moshiach, you do not with your acts of maso panim (favoritism) hold to the emunah of the glorious Adoneinu Rebbe, Melech HaMoshiach Yehoshua.For whoever is shomer over kol haTorah but stumbles in one mitzvah, such is condemned as ashem (guilty) of averoh (transgression) of kol mitzvot.For the One having said, LO TINAF (You shall not commit adultery) said also LO TIRTZACH (You shall not murder). Now if you do not commit adultery but you do murder, you have become a Poshei'a al mitzvot HaTorah (Transgressor of the Torah).So let your devarim (words) be and so let your ma'asim (deeds) be as those who are about to come under the judgment of the Torah HaCherut.For the Din (Judgment) will be without rachamim (mercy) to the one not having shown rachamim. Rachamim wins the nitzachon (victory) over HaDin.What is the revach (gain, profit), my Achim b'Moshiach, if anyone claims to have emunah but does not have ma'asim (deeds)? Surely not such “emunah” is able to bring him to Yeshu'at Eloheinu?If an Ach b'Moshiach or an Achot b'Moshiach is dressed in shmattes (tatters) and lacking “lechem chukeinu” (our daily bread),and anyone of you says to them, “Go in shalom! Be warmed and fed!” but you do not give to them the physical necessities, what is the revach (profit)?So also Emunah, if alongside it there is not in its company Ma'asim, is by itself niftar (deceased, dead).But someone will say, “You have emunah and I have ma'asim.” You make known to me the Hisgalus haSod (the revelation of the mystery) of your emunah without your ma'asim, and I'll show you, Chaver, from my ma'asim, the Emunah.So you're impressed with yourselves that with your emunah you can recite the kri'at Shema, nu? O you do so well… why, even the shedim have your da'as and emunah! But they shudder!For if there enter into your Beit HaKnesset (House of Assembly, shul, synagogue, shtibel) a man with gold rings on his fingers in expensive bekeshe (kaftan) and shtreimel, and there enters also an underpriviledged nebach, a kabtzen (poor person) in shmattes (rags),Are you willing to have da'as, O hollow man, that “Emunah” unharnessed to Ma'asim, stands idle?Avraham Avinu, was he not YITZDAK IM HASHEM (justified with G-d) by his ma'asim when he performed the akedah (binding) and offered up Yitzchak Bno (Isaac his son) upon the mizbe'ach?Hinei! While Avraham Avinuʼs Emunah was working, working right alongside was Avraham Avinuʼs Ma'asim, and by Ma'asim the emunah was made shleimah!And the Kitvei Hakodesh was fulfilled, Avraham Avinu V'HE'EMIN B'HASHEM V'YACHSHEVEHA LO TZEDAKAH (believed Hashem and it was accounted to him for righteousness). He was even called “Ohev Hashem” (“Friend of G-d”).You see that from Ma'asim a man is YITZDAK IM HASHEM and not from “Emunah” alone.And likewise also Rachav the Zonah — was she not made YITZDAK IM HASHEM from Ma'asim, having received the messengers and having sent them out a different way?For just as the guf (body) without the neshamah is niftar (deceased, dead), so also is Emunah without Ma'asim.and you pay special attention to the takif [influential man] wearing the bekeshe and shtreimel and say, “You sit here in the seat of kibbud” (respect, honor), and to the kabtzen (pauper) you say, “You stand there.” Or “You sit at my feet,”did you not among yourselves differentiate with prejudice and became shofetim (judges) with machshavot re'sha (evil thoughts)?

Seest thou an ish mahir (diligent, one who excells) in his work? He shall stand before melachim; he shall not stand before obscure men.

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).

Exercise the avodas hakodesh ministry of Ro'eh (Shepherd) on behalf of the Eder Hashem (Flock of G-d) among you, serving as Mashgichim Ruchaniyim (Spiritual Overseers), not unwillingly, for the sake of dishonest gelt, but willingly, eagerly, in conformity with Hashem,Not as domineering the ones assigned by Hashem to your oversight, but being a mofet (example) for the tzon (flock).

Then the tzaddikim will answer him, Adoneinu, when did we see you hungering and we fed you, or thirsting and we gave you drink?And when did we see you a sojourner and we extended hachnosas orchim (hospitality) to you, or naked and we clothed you?And when did we see you ill or in the beit hasohar and we came to you?But the wise took shemen in containers with their menorahs.And in reply, HaMelech 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.

Therefore I impart chizzuk (strengthening) to you, I, the prisoner of Rebbe, Melech HaMoshiach Adoneinu, and I admonish you to walk and fier zich (comport oneself) in your derech in a manner worthy of the kri'ah by which you were called,The one who descended is Himself also the one having ascended far above all the Shomayim, that He might fill all things.And He gave some to be shlichim, and some nevi'im, and some gifted to be used in Kiruv efforts for Rebbe, Melech HaMoshiach, and some supervising mashgichim ruchaniyim (spiritual overseers) who are ro'im and morim in the Kehillah,For the equipping of the Kedoshim for the work of avodas kodesh ministry, to the building up of HaGuf HaMoshiach,Until we all attain to the achdus (unity) of the emunah and to the da'as (knowledge) of the Zun fun der Oybershter, to the in Bnei Chayil maturity, to the measure of the stature of the melo (plentitude) of Moshiach.In this way, we are no longer olalim (infants) tossed by waves and carried around by every wind of limmud (instruction), by the cunning of Bnei Adam, with craftiness leading to the scheming of remiyah (deceit) and madduchei shav (delusion);But saying HaEmes in ahavah, let us grow up in every respect unto Him who is the Rosh, Moshiach,From whom all HaGuf HaMoshiach being fitly joined together and being united in an agudah binding by that which every joint contributes according as each partʼs proper working process promotes the growth of HaGuf HaMoshiach in building itself up in ahavah.This therefore I say and give solemn edut in Rebbe, Melech HaMoshiach Adoneinu: no longer are you to fier zich (comport oneself) in your derech as also the Goyim walk, in the futility of their machshavot (thoughts),Their binah (understanding) being in choshech, having been alienated from the life of Hashem because of the ignorance existing in them, because of the KESHI (stubbornness, hardness) of their levavot,Who, having put away remorse, gave themselves over to zimah (lewdness) for the practice of every kind of tumah (uncleanness) with chamdanut (covetousness).With all anavah (humility) of mind and meekness, with savlanut (longsuffering), showing forbearance to one another in ahavah,But you did not so have lernen of Rebbe, Melech HaMoshiach,If indeed you heard about Him and took shiurim in Him, as HaEmes is in Yehoshua.For the torah you received was that you must disrobe from your former derech of your old self, the one being corrupted according to the ta'avot of AKOV (deceitful) remiyah (guile),And to be renewed by the Ruach Hakodesh controlling your machshavot (thoughts),And to enrobe yourself in the Adam HeChadash (the new Man, humanity), having been created according to the demut Hashem in tzidkat Elokeinu and in the kedushah of HaEmes.Therefore, disrobed from Sheker (Falsehood, Lying), let us say HaEmes, each one with his re'a (neighbor), because we are evarim (members) one of another.Have ka'as and do not sin; do not let the shemesh go down on your anger.Do not leave an open door for HaSatan.Let the one stealing no longer be a ganav, but rather let the ganav get a parnasah (livelihood) and toil with his own hands at something beneficial, that he may have something to share with the one who is nitzrach (needy).Let no lashon hora proceed out of your peh, but only a dvar that is tov, for edification in accordance with the need, that it may mediate Chen v'Chesed Hashem to the ones hearing.Being eager to keep the achdus (unity) of the Ruach Hakodesh in the uniting bond of shalom;

It is necessary for that one to increase, but for me to decrease.

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

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

Let no one deceive himself: if anyone presumes to be chacham among you in the Olam Hazeh, let him become a kesil (fool), that he may become chacham.

Adonoi, open Thou my lips; and my mouth shall show forth Thy tehillah (praise).

Let ahavat achim (brotherly love) continue.We have a Mizbe'ach from which those who serve the Mishkan have no right to eat.For the zevakhim whose dahm is brought into the Kodesh HaKodashim by the Kohen Gadol as a Kapparat HaChet are burned outside the makhaneh (camp).Therefore, Yehoshua also, that he might make the Am Brit kedoshim through his own dahm, suffered outside the sha'ar.So then, let us go out to him outside the makhaneh, bearing the reproach of Rebbe, Melech HaMoshiach.For we do not have here a lasting Ir HaKodesh, but we seek one to come.By him, therefore, let us offer up a zevach todah to Hashem continually, that is, the fruit of our lips, giving hoda'ah (confession) to SHMO (HIS NAME).But do not drift away from ma'asim tovim and sharing; for with such zevakhim Hashem is well pleased.Obey your manhigim and submit to them; for they are being shomer over your neshamot, as those who have achraius (answerability, accountability) [to Hashem]. Let them do so with simcha and not with agmat nefesh, for that would not be profitable for you.Daven tefillos for us, for we are persuaded that we have a clear matzpun (conscience) in everything, wishing to conduct ourselves commendably in all things.And I urge you all the more to do this, that I may be restored to you more quickly.Do not neglect hachnosas orchim (hospitality), for by this some without having da'as of it, have entertained malachim.

But when you contribute tzedakah, do not let your left hand have da'as (knowledge) of what your right hand is doing,And if Hashem thus clothes the grass of the field that exists today and tomorrow is thrown into a furnace, how much more will he clothe you, you ones of little emunah?Therefore, do not have a LEV ROGEZ, saying, What might we eat? or What might we drink? or With what might we clothe ourselves?For all these things the Goyim strive. For your Av sh'ba'Shomayim bavorn (anticipates) that you need all these things.But seek first the Malchut Hashem and the Tzidkat Hashem, and all these things will be added to you.Therefore, do not have a LEV ROGEZ for tomorrow, for makhar (tomorrow) will care for itself. Each day has enough tzoros of its own.so that your tzedakah may be nistar (hidden, in secret), and your Av HaRoeh b'seter (Father, the One seeing in secret) sachar (reward) will give you.

He that hath da'as spareth his words, and an ish tevunah (man of understanding) is of a calm ruach.Even a fool, when he holdeth his peace, is counted chacham, and he that shutteth his sfatayim (lips) is esteemed a man of understanding.

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.

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, this boastfulness as if you had not received it?

Owe (be indebted, obligated) nothing to anyone except a choiv (debt) of ahavah (love); for he who has ahavah has fulfilled the Torah.

Let your chassidus (piety) and sobriety be known to kol Bnei Adam; Moshiach Adoneinu is near.

(Shir HaMa'alot, of Dovid) 1 Hashem, my lev is not haughty, nor mine eyes lofty; neither do I exercise myself in gedolot, or in things too high for me.Surely I have stilled and quieted my nefesh, as a child that is weaned of immo; my nefesh is even as a weaned child.

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

And do not give Chet (sin) control of your natural capacities as neshek (weapons) of peysha (unrighteousness, transgression), but present yourselves to Hashem as ones alive from the Mesim and present to Hashem your natural capacities as neshek (weapons) of Tzedek Olamim.

For by unmerited Chen v'Chesed Hashem you have been delivered from Hashemʼs Mishpat (Judgment) and granted a share in the Geulah (Redemption), through emunah; and this is not of yourselves, it is a matnat Hashem (gift of G-d);Not the result of doing Gezetz ma'asim, so that before Hashem no man should be a ravrevan (boaster, braggart).

But what things were revach (gain, profit) to me, these things I considered loss, on account of Rebbe, Melech HaMoshiach.But even more so, I consider all to be loss on account of the excellency of the da'as of Rebbe, Melech HaMoshiach Yehoshua Adoneinu, on account of whom I suffered the loss of all things and I consider them as nothing, in comparison, that I may gain Moshiach,

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

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.

Be not chacham in thine own eyes; fear Hashem, and depart from rah.

Judge not lest you be judged.Or if he asks for a dag (fish), will give him a nachash (snake)?Therefore, if you, being ra'im (evil ones), know to give matanot tovot (good gifts) to your yeladim, how much more does your Av sh'ba'Shomayim give hatov (the good) to the ones asking Him.Therefore, everything that you wish Bnei Adam do for you, thus also you do for them. For this is the Torah and the Neviim.Enter through the derech (way) of the shaar hatzarut (gate of narrowness), for wide is the delet and broad is the rekhov (street) leading to Avaddon (destruction, hell, Abaddon), and rabbim (many) are they who enter through it.But tzar (narrow) is the delet and constricted is the Derech (Way) that leads to Chayyim (life) and few are the ones finding it.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).By their perot (fruits) you will have da'as of them. Surely grapes are not gathered from thorns nor figs from thistles, are they?So every etz tov (good tree) produces pri tov (good fruit), but the etz nishchat (corrupt tree) produces pri rah.An etz tov is not able to produce pri rah nor is an etz nishchat able to produce pri tov.Kol etz (every tree) not producing pri tov is cut off and is thrown into HaEish (the Fire).For with what gezar din (verdict) you judge, you will be judged, and with what measure you measure, it will be measured to you.Therefore, by their perot (fruits) you shall have da'as of them.Not all the ones saying to me, Adoneinu, Adoneinu, will enter the Malchut HaShomayim, but the one doing the ratzon Avi sh'ba'Shomayim (the will of my Father in Heaven).Many will say to me on that Day, Adoneinu, Adoneinu, did we not speak as neviim in your Name? Did we not cast out shedim (evil spirits, demons) in your Name? Did we not accomplish many niflaot (miracles) in your Name?And then I will tell them to their face, I never had da'as of you. Depart from me, you workers of mufkarut (lawlessness). Therefore, everyone who hears these devarim (words) of mine and does them, is like a chacham (wise man) who built his bais (house) upon the Tzur (Rock).And the geshem (rain) came down, the floods arrived, and the winds blew and beat against that bais, and it did not fall, for it had been founded upon the Tzur (Rock).And everyone hearing these words of mine and not doing them is like the shoteh (fool), who built his bais upon the sand.And the geshem (rain) came down, and the floods arrived, and the winds blew and beat against that bais, and it fell, and gadolah was the mapalah (fall, downfall, defeat) of it.And it came about when Rebbe, Melech HaMoshiach finished these divrei torah (words of teaching), the multitudes were filled with fear and wonder at his torah.For his ministry of moreh (teacher) was as one having samchut (authority) and not as their Sofrim (scribes, torah teachers, rabbonim).And why do you see the speck in the eye of your Ach, but you do not consider the beam in your own eye.Or how will you say to your Ach, Let me take the speck out from your eye! And, hinei! The beam is in your own eye!Tzevua (hypocrite), first take the beam out of your eye, and then you will see clearly enough to take out the speck from the eye of your Ach.

And we exhort you, Achim b'Moshiach, warn the batlanim (unemployed or lazy loafers, idlers), comfort the congregant who is pachdan (fainthearted), those who are weak take an interest in, have savlanut (patience) with all.See that no one returns ra'ah for ra'ah, but always pursue haTov both for one another and for all.

Say a bracha on those who bring redifah (persecution) on you, let it be a bracha and not a kelalah (curse).Join in simcha with those who rejoice, weep with those who weep.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 anaviyim (humble), with the lowly am ha'aretz; do not be chachamim (wise ones) in your own estimation.

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.

And Rebbe Melech HaMoshiach said to them, Whoever receives this yeled in ha-Shem of me, is mekabel (receiving, accepting) of me. And whoever is mekabel of me is mekabel of the One who sent me. For whoever is the least among all of you, this one is the Gadol.

Set watch over and guard thy lev with all diligence; for out of it are the totze'ot chayyim (issues, wellsprings of life).

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.

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 before his Kisse Din (judgment seat), his Kisse Mishpat,For it is written, “As I live, says Hashem, before Me KOL BERECH (every knee) will bow and KOL LASHON (every tongue) shall give praise to Hashem.”So then each of us will give account of himself to Hashem.Let us therefore no longer pass judgment on one another, but decide this rather: not to put an occasion for michshol (stumbling, offense, downfall) in the way of the Ach b'Moshiach.

Incline my lev unto Thy edot, and not to betza (covetousness, selfish gain).

Daven in the Ruach Hakodesh always with all tefillos and techinnah (supplication). To that end keep shomer and always persevere in techinnah (supplication) for the Kedoshim;

He is in the orach (path) of Chayyim that is shomer over musar, but he that abandoneth tokhakhat (reproof) goes astray.

But with you it is not so, but he of the Gedolim among you, let him be as the youngest, and he of the Manhigim, as the one serving.

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

Ashrey ANIYEI HARUACH (Blessed, Happy are the poor in spirit) for theirs is the Malchut HaShomayim.

This is my mitzvah for you, that you have ahavah (agape) one for the other, as I have ahavah (agape) for you.Ahavah (agape) gedolah than this no one has, that someone lay down his neshamah for his chaverim.

Be shomer, Hashem, over my mouth; guard the door of my lips.Let not my lev incline to any evil thing, to practice wicked works with men that work iniquity; and let me not eat of their dainties.

Do all things without murmurings and madon,That you may be innocent and without michshol of blame, bnei haElohim TAMIM U'MUM (unblemished and unspotted) in the midst of a DOR IKKESH UFETALTOL (warped and crooked generation), among whom you shine as the ZOHAR in the Olam Hazeh,

So then we pursue what makes for shalom and for the building up of one another.

But HAMMIT HALLELYIT HALLEL (“The one boasting let him boast” in the L-rd);For it is not the one commending himself that has the haskama (approval), but it is the one to whom [Moshiach] Adoneinu gives the haskama.

For this cause I fall down before Elokim HaAv,From whom every mishpochah in Shomayim and on Ha'Aretz is named,That Hashem may grant you according to the osher of His kavod to become mightily empowered through His Ruach Hakodesh in the adam hapenimi (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,That you may be able to have binah, together with all the Kedoshim, what is the breadth and length and height and depth,And to have da'as of the ahavah of Moshiach, which ahavah surpasses da'as, in order that you may be filled to all the melo (plentitude) of Hashem.

Above all else, have fervent ahavah among yourselves, for AHAVAH KOL PEYSHA'IM T'CHASSEH (love covers all wrongs).

Let another praise thee, and not thine own peh (mouth); a nokhri (stranger), and not thine own sfatayim (lips).

Go and learn what this means: CHESED CHAFATZTI VLO ZEVACH (I desire loving kindness and not sacrifice), for I have not come to call the tzaddikim but the chote'im (sinners).

He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a seh (lamb) to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.

And let us consider how to meorer (stimulate, motivate, shtarken) one another to ahavah and mitzvos,

However, you are not in the basar but in the Ruach Hakodesh, assuming that the Ruach Hakodesh of Hashem does indeed dwell in you — if anyone does not have the Ruach HaMoshiach, that person does not belong to Moshiach.

Ashrey are the ones being persecuted because of TZIDKAT Hashem (righteousness of Hashem), for theirs is the Malchut HaShomayim. Ashrey are you when they reproach you and persecute you and speak all kinds of lashon horah against you, speaking sheker (falsehood, lies) because of me.Have simcha (joy) and lev sameach (glad heart), for your sachar (reward) is great in Shomayim, for thus they persecuted the Neviim before you.

I will make a bracha of praise unto Hashem at all times; His praise shall continually be in my mouth.

Therefore, be imitators of Hashem as beloved yeladim,Proving that which is well-pleasing be'einei Hashem (in the eyes of G-d).And do not involve yourself in the ma'asei haChoshech (works of darkness), those works without p'ri; but rather even expose them.For as to the things being done by them under cover of secrecy, it brings bushah (shame) and is a bizayon (disgrace) even to speak of them.But everything being exposed by HaOhr (Light) becomes visible,For everything becoming visible is HaOhr (Light); therefore here is the meaning of these words, KUMI (Rise up), sleeper, and arise from the MESIM, AND Moshiach WILL SHINE ON YOU. Therefore, fier zich (comport oneself) in your derech with a careful walk, not as kesilim (fools) but as chachamim (wise ones),Redeeming the time, because the yamim are ra'im.Therefore, do not be foolish, but have binah of what the ratzon Hashem is.And do not become a shikker with schnapps, in which is dissipation, but be filled with the Ruach Hakodesh,Speaking to one another in Tehillim and shirim and hymns and neshamah niggunim mi Ruach Hakodesh (soul melodies from the Ruach Hakodesh), singing and making melody in your levavot to Adonoi,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).

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,

It is not tov to eat much devash; so for men to seek their own kavod is not glory.

Only one thing: conduct in practice your torat haEzrakhut (citizenship) worthily of the Besuras HaGeulah of Rebbe, Melech HaMoshiach. Then, whether I come and see you or am absent, I may hear concerning you that you are standing like a ma'oz (fortress, bastion) in one ruach, with one neshamah, contending for the Emunah of the Besuras HaGeulah.

And Moshiach died on behalf of all, that the ones living may no longer live to themselves but may live to the one [Moshiach] who both died and has been made to stand up alive in his Techiyas HaMoshiach for their sakes.

It is tov for me that I have been afflicted l'ma'an (in order that) I might learn Thy chukkim.

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).

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

And have as your ambition to lead a quiet life of shalom bayis, and to mind your own business, and to have a parnasah, working with your own hands, according to the mitzvot (commandments) we gave you.The tachlis (purpose) is that the way you fier zich (comport oneself) in your derech (way of life) be conducted properly toward outsiders and that you might not be nitzrach (needy).

But as for me, when they were choleh (ill), my clothing was sackcloth; I humbled my nefesh with tzom (fasting); and my tefillah (prayer) turned back on mine own kheyk (bosom).

Or do you think lightly of the wealth of his nedivut (generosity) and of his chesed and of his being ERECH APAYIM (slow of anger, forbearing) and of his savlanut (patience), disregarding the fact that the Chesed Hashem (the kindness of G-d) is to lead you to teshuva?

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.

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, oneʼs vital possessions, all this is not of HaAv but is of the Olam Hazeh.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).

Do not boast over the ana'fim. If you do boast, it is not the case that you sustain the shoresh, but the shoresh sustains you.

The lev tzaddik studieth how to answer, but the peh (mouth) of the resha'im poureth out evil things.

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 Moshiachʼs Shlichim I labored, yet it was not I, but the Chen v'Chesed Hashem with me.

For the entire Torah has been summed up in one word: V'AHAVTA L'RE'ACHA KAMOCHA (Love your neighbor as yourself).

But he said, Permit the yeladim to come to me, and forbid them not, for of such is the Malchut HaShomayim.

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,

With the pure Thou wilt show Thyself pure; and with the ikesh (crooked, perverted, false) Thou wilt show Thyself shrewd.

Therefore, fier zich (comport oneself) in your derech with a careful walk, not as kesilim (fools) but as chachamim (wise ones),Redeeming the time, because the yamim are ra'im.Therefore, do not be foolish, but have binah of what the ratzon Hashem is.

Each one according as he received a mattanah (gift), as k'lei kodesh ministering to one another, mefakkechim tovim (good stewards, supervisors) of the varied Chen v'Chesed Hashem.

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

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), whatever things are commendable, if there is any virtue, if any praise, think about these things.

By zadon (pride) cometh only contention, but with the teachable is chochmah.

Not that we are competent from ourselves to claim anything as of ourselves, but our competence is from Hashem,

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

Ahavah (agape) does no wrong to the re'a (neighbor); therefore the fulfillment of the Torah is ahavah.

Pursue shalom with kol Bnei Adam, and the kedushah without which no one will see Hashem.

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

He that is slow to wrath is of rav tevunah (great understanding), but he that is angrily impulsive exalteth folly.

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

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

For we preach not ourselves but Rebbe, Melech HaMoshiach Adoneinu Yehoshua and ourselves as your avadim (servants) for Yehoshuaʼs sake.

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-dʼs purposeful and willed plan or goal).

Though Hashem be on high, yet He looks upon the lowly; but the proud He knoweth from afar.

And I came to you in weakness and in yir'at Shomayim and in fear and in much trembling I was with you,And my speech and my hachrazah (proclamation, kyrygma, preaching) 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),That the emunah (faith) of you may not be in the [Olam Hazeh] “chochmah” of Bnei Adam, but in the gevurat Hashem.

For if you give men mechila (pardon, forgiveness) for their chattaim (sins), so also your Av sh'ba'Shomayim will give selicha (forgiveness) to you.But if you do not give men mechila (forgiveness), neither will your chattaim receive selicha from your Av.

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).