The Orthodox Jewish Brit Chadasha 1996 by Artists For Israel International

New York, New York 10163. All rights reserved



In many and various drakhim (ways) Hashem in amolike times (olden times) spoke to the Avot by the Nevi'im.

|2| At the Ketz HaYamim, Hashem spoke to us by HaBen, whom He appointed Bechor of the Bechorah, Yoresh Kol (Heir of All Things), through whom also Hashem BARAH ES HASHOMAYIM V'ES HA'ARETZ;

|3| who being the Shechinah zohar (brilliance) of Hashem and the exact impress and demut of Hashem's essential nature, being, and reality, and sustaining everything by his Dvar HaKo'ach, after he made tihur (purification) of chatta'im (sins), sat down at LIMIN ("the right hand" --TEHILLIM 110:1) of the Majesty on High.

|4| He had become as much superior to the malachim as ha-Shem (the Name) Rebbe, Melech HaMoshiach has inherited is more fest (excellent) than theirs.

|5| For to which of the malachim did Hashem ever say, BENI ATAH, ANI HAYOM YELIDTICHA, ("My Son you are; today I have become your Father." TEHILLIM 2:7)? And again, ANI EH'H'YEH LO L'AV V'HU YIHEYEH LI L'BEN ("I will be to Him a Father and He will be to Me as a Son," SHMUEL BAIS 7:14)?

|6| And again, when Hashem brings HaBechor into the Olam Hazeh, He says, "Let all Hashem's malachim worship him." [DEVARIM 32:43 TARGUM HA-SHIVIM]

|7| And of the malachim, Hashem says OSEH MALAKHAV RUCHOT MESHARTAV EISH L'HET ("He makes his angels winds and his servants [ministering angels] flaming fire," TEHILLIM 104:4).

|8| And Hashem says to HaBen, KIS'AHCHA ELOHIM OLAM VAED SHEVET MISHOR SHEVET MALKHUTECHA ("Your throne, O G-d, will endure for ever and ever, and the scepter of justice is the scepter of your kingdom"--TEHILLIM 45:7).

|9| AHAVTA TZEDEK VATISNA RE'SHA, AL KEN MESHAKHACHA ELOHIM, ELOHECHA SHEMEN SASON MECHAVERECHA ("You loved righteousness and hated lawlessness; on account of this G-d, your G-d, anointed you with the oil of gladness more than your companions"--TEHILLIM 45:8).


|11| they will perish but you remain and all of them like the garment they will wear out,

|12| like clothing you will change them and they will be discarded, but you are the same and the years of you they never come to an end"--TEHILLIM 102:26-28 [25-27]).

|13| And to which of the malachim has Hashem ever said, "SHEV LIMINI AD ASHIT OYVECHA HADOM LERAGLECHA" ("Sit at my right hand until I put your enemies as a footstool for your feet" TEHILLIM 110:1)?

|14| Are not all RUCHOT [TEHILLIM 104:4] sharet (ministering spirits, malachey hasharet) sent out with the shlichus (mission) to do avodas kodesh service as Hashem's klei kodesh (ministers) on behalf of the ones being about to inherit Yeshua'at Eloheinu?


In considering all this, it is necessary for us to pay far greater attention bifraht (particularly) to the things we have heard, lest from it we may drift away.

|2| For if the Dvar Hashem which was declared through malachim became firmly established and every peysha (transgression) and averah (disobedience to the commandment) received a gemul tzodek (just retribution), [DEVARIM 33:2, TARGUM HA-SHIVIM]

|3| how shall we escape if we neglect so important a Yeshu'at Eloheinu, one that was declared initially through [Rebbe, Melech HaMoshiach] Adoneinu, and was confirmed and attested to us by those who heard him,

|4| while Hashem gave solemn edut (testimony) through otot u'moftim (signs and wonders) and nifla'ot rabbot (many miracles) and matanot (gifts) of the Ruach Hakodesh distributed according to the ratzon Hashem?

|5| For Hashem did not subject the Olam Habah, about which we are speaking, to malachim.

|6| But someone has given solemn edut (testimony) somewhere, "MAH ENOSH KI TIZKERENU UVEN ADAM KI TIFKEDENU? ("What is Man that you are mindful of him or the Son of Man that you care for him?

|7| VATECHASEREHU ME'AT ME'EHLOHIM V'KHAVOD V'HADAR TE'ATREHU TAMSHILEHU BEMA'ASEH YADECHA ("You made him a little lower than EHLOHIM and you crowned him with glory and splendor and you made him ruler over the works of your hands")

|8| KOL SHATAH TACHAT RAGLAV ("Putting everything under his feet" TEHILLIM 8:5-7). Now while Hashem subjected all things to him, he left nothing unsubjected to him, though now we do not yet see all things having been subjected to him.

|9| But this is what we do see: Yehoshua, for a short time having been "made lower than the malachim," has, because of the innuyim (suffering) of mavet (death), been "crowned with KAVOD V'HADAR" ("glory and splendor " TEHILLIM 8:6) in order that by the Chen v'Chesed Hashem on behalf of all he might taste the histalkus of mavet.

|10| For it was bekavod (fitting, proper) for him, for whom are all things and through whom are all things, in bringing banim rabbim (many sons) to kavod, to bring to shleimut (perfection, completion) the Rosh (Head) and Mekhonen (Founder) of their Yeshua'at Hashem through innuyim (suffering).

|11| For both HaKadosh who makes holy and Kadoshim who are being made holy all have HaAv Echad. It is for this reason Rebbe, Melech HaMoshiach is not ashamed to call them Achim,

|12| saying, "ASAPPERAH SHIMCHA LE'ECHAI BETOCH KAHAL AHALELECHA" ("I will declare your Name to my brothers, within the congregation I will praise you"--TEHILLIM 22:23 [22]).

|13| And again, "I put my bitachon in him" [YESHAYAH 12:2] and again "HINEI ANOCHI V'HAYELADIM ASHER NATAN LI HASHEM ("Here I am and the yeladim whom Hashem gave to me.") [YESHAYAH 8:18]

|14| Therefore, als (since) the yeladim share in the basar vadahm and Rebbe, Melech HaMoshiach likewise shared in the same things, that through the histalkus of his mavet he might destroy the one having power over mavet, that is, Hasatan,

|15| and he might release these, as many as through eymat haMavet (terror of Death) were subjected to avdut (slavery) all the days of their existence.

|16| For surely it was not malachim that concerned him, but the zera Avraham Avinu.

|17| And for this reason, Rebbe, Melech HaMoshiach was obliged to become like the Achim b'Moshiach [2:11] in every respect, that he might become a Kohen Gadol rachaman v'ne'eman before Hashem in order to make kapparah for the chatta'im of HaAm. [YESHAYAH 53:8; 49:7]

|18| For, because Rebbe, Melech HaMoshiach himself has endured, being tested in the innuyim (sufferings) of his nefesh [YESHAYAH 53:10,11], he is able to come to the ezrah (aid) of the ones being tested.


For this reason, Achai Hakedoshim b'Moshiach, Chaverim and Chavrusa partners in a Kri'at Marom (High [Shomayim] Calling), consider carefully the Shliach and Kohen Gadol of the Hachrazah (Proclamation) of our Emunah (Faith, our Orthodox Jewish Ani Ma'amin Body of Emunah), Yehoshua.

|2| He being ne'eman (faithful) to the One having given him s'michah as also Moshe Rabbeinu was ne'eman (faithful) in kol Beis Hashem.

|3| Yet Rebbe, Melech HaMoshiach is considered worthy of more kavod than Moshe Rabbeinu, because more kavod has the Boneh (Builder) of the Beis than the Beis itself.

|4| For every Beis is built by someone, but the One having built everything is Hashem.

|5| Now Moshe Rabbeinu was ne'eman (faithful) in kol Beis Hashem as an eved, for a solemn edut (testimony) of the things which were to be spoken later; [i.e. 3:11].

|6| But Rebbe, Melech HaMoshiach was ne'eman (faithful) as HaBen over the Beis Hashem, whose Beis we are, if indeed the bitachon and the tikvah (hope) in which we glory we keep hold of to HaKetz.

|7| Therefore, just as the Ruach Hakodesh says, "HAYOM IM BEKOLO TISHMAU ("Today, if you hear His voice"--TEHILLIM 95:7f);

|8| AL TAKSHU LEVAVCHEM KIMRIVAH K'YOM MASSAH BAMIDBAR ("Do not harden your heart as you did at Meribah, as you did that day at Massah in the desert")

|9| ASHER NISSUNI AVOTECHEM BEKHANUNI GAM RA'U PO'OLI ARBA'IM SHANAH ("Where your Fathers tested me and tried me though

they saw my deeds forty years")

|10| Therefore "AKUT BEDOR VAOMAR AM TO'EY LEVAV HEM V'HEM LO YAD'U DERAKHAI" ("I was angry with that generation and I said they are a straying-of-heart people and they have not had da'as of my ways");

|11| ASHER NISHBA'ETI V'APEY IM YEVO'UN EL MENUKHATI ("Therefore I declared on oath in my anger, Never shall they enter into my Rest/Home/Abode/Place of Tranquility.") [BERESHIT 49:15; TEHILLIM 23:1; YESHAYAH 28:12; 66:1; RUTH 1:9; MELACHIM ALEF 8:56]

|12| Beware, Achim b'Moshiach, lest there will be in any one of you a lev rah (evil heart) without Emunah, that turns away shmad from Elohim Chayyim.

|13| Instead, give one another chozek (strength) each and every day, as long as it is still called "HAYOM," ("today, " TEHILLIM 95:7) lest some of you may fall into KESHI (stubbornness, hardness DEVARM 9:27) and be stubbornly hardened by the nechalim (deceitfulness) of Chet.

|14| We have become chavrusa partners of Moshiach if only our bitachon (confidence) we had initially we hold firm until HaKetz;

|15| as it is said, "HAYOM IM BEKOLO TISHMAU AL TAKSHU LEVAVCHEM ("Today, if you hear his voice, do not harden your heart" --TEHILLIM 95:7f) as in the Meribah Mered (Rebellion) [the Ma'al shmad Defection, the Azivah Desertion, see 2Th 2:3].

|16| Now who were they who heard and yet rebelled? Was it not all the ones having had litzi'at Mitzrayim (going out from Egypt) under Moshe Rabbeinu?

|17| And with whom was Hashem angry ARBA'IM SHANAH? Was it not with the ones having sinned, whose "PEGARIM" ("corpses" BAMIDBAR 14:29) lay where they had "fallen BAMIDBAR ("in the desert" --BAMIDBAR 14:29)?

|18| And to whom did he swear that they would not enter into the menuchah (resting place) of him? Was it not to the ones without mishma'at (obedience)?

|19| And so we see that they were not able to enter because of lack of Emunah.


Therefore, let us walk in yir'at Shomayim, for fear that, while the havtachah (promise) of entering the menuchah of Hashem is still open, anyone of you should seem to have fallen short of it.

|2| For indeed we have had Besuras HaGeulah preached to us, just as they did also; but the Dvar Hashem preached did not make that generation nehneh (benefit), because hearing did not form an agudah with Emunah.

|3| For we ma'aminim [in Rebbe Melech HaMoshiach] enter into that menuchah, just as Hashem has said, "ASHER NISHBA'TI V'API IM YEVO'UN EL MENUCHATI" ("As I vowed in my fury, they shall never enter into my rest" TEHILLIM 95:11), although the ma'asim (works) of Hashem were finished from the hivvased tevel (foundation of the world).

|4| For concerning Shabbos, the Yom HaShevi'i, Hashem has said somewhere, "VAYISHBOT Elohim BAYOM HASHEVI'I MIKOL MELAKHTO" ("And He rested on the seventh day from all His work." [BERESHIT 2:2]

|5| And again in this mekor (passage, citation), "IM YEVO'UN EL MENUCHATI" ("Never shall they enter into my rest" TEHILLIM 95:11).

|6| Therefore, als (since) it remains for some to enter it, and the ones, who formerly had the Besuras HaGeulah preached to them, did not enter, because they were koferim (unbelievers),

|7| so then again Hashem sets a certain day, "HAYOM" ("Today," TEHILLIM 95:7) in one of the Tehillim of Dovid [Hamelech], much later, in that quoted above, "HAYOM IM BEKOLO TISHMAU AL TAKSHU LEVAVCHEM" ("Today, if you hear his voice, do not harden your heart" --TEHILLIM 95:7f).

|8| For if Yehoshua [ben Nun] had brought them to a place of menuchah (rest), Hashem would not have spoken of another "Yom" after that [TEHILLIM 95:7].

|9| Therefore, there remains a Shabbos menuchah for the Am Hashem.

|10| For whoever has entered into the menuchah of Hashem has also rested from [depending on the zchus (merit) of] his ma'asim, just as Hashem rested from his.

|11| Therefore, let us have zerizut (diligence) to enter into that menuchah, for fear that anyone fall through following be'ikvot (in the footsteps) of their same lack of mishma'at (obedience) [cf 3:17-18; 4:6].

|12| For the Dvar Hashem is chai (living) and chazak (strong), sharper than every doubled-edged cherev and penetrating as far as the division of nefesh and ruach, of both joints and marrow, and able to judge the machshavot and deliberations of the kavanat halev (the inner-directedness of the heart).

|13| And there is not nivra (anything created) nistar (hidden) from his sight, but all things are laid bare and exposed to the eynayim (eyes) of him to whom we must render an account.

|14| Therefore, als (since) we have a great Kohen Gadol who has made his histalkus (passing) through Shomayim, [Rebbe, Melech HaMoshiach] Yehoshua HaBen HaElohim, let us hold firmly to the hoda'ah (confession) of the hachrazah (proclamation) of our [Orthodox Jewish] Emunah.

|15| 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 [inborn and immemorial yetzer hara evil inclination] and chet.

|16| Therefore, let us approach with bitachon the Kisse of Chesed, that we may receive rachamim and may find chesed for timely ezrah (aid).


For every Kohen Gadol chosen from among Bnei Adam receives s'michah for the avodas kodesh of Hashem, that he may offer both minchot (gifts) and zevakhim (sacrifices) for chatta'im (sins).

|2| The Kohen Gadol is able to deal gently with the Am Ha'Aretz and Wayward, als (since) he himself is subject to helpless human frailty;

|3| and therefore he is obligated to offer zevakhim not only for the averos of the Am Berit but also for his own averos.

|4| And one does not presume to take the kavod of the office of Kohen Gadol upon oneself, but one must have the bechirah (choice, election) of Hashem, just as Aharon did.

|5| So also Rebbe, Melech HaMoshiach did not seize kavod for himself to become a Kohen Gadol, but the One having said to him, "BENI ATAH, ANI HAYOM YELIDTICHA," ("My Son you are; Today I have become your Father." TEHILLIM 2:7)

|6| says also in another passage, "ATAH KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK ("You are a kohen forever according to the order of Malki-Tzedek" --TEHILLIM 110:4).

|7| Rebbi, Melech HaMoshiach, in the days of his earthly life, offered with a raised voice and tears both tefillos and techinnah (prayers of supplication) to the One who was able to deliver him from mavet, and Hashem heard him because of his chasidus.

|8| Although he was HaBen, Rebbi, Melech HaMoshiach learned mishma'at from his innuyim.

|9| And having been made shalem (complete), to all those with mishma'at toward Rebbe, Melech HaMoshiach, he became the source of Yeshu'at Eloheinu Olamim,

|10| having been designated by Hashem as Kohen Gadol AL DIVRATI MALKI-TZEDEK [TEHILLIM 110:4].

|11| We have much to say about this for which it is difficult to make a midrash, als (since) you have become spiritually hard-of-hearing.

|12| For indeed by this time you ought to be morim saying shiurim, but instead you have need again to be taught the orthodox Jewish basic ikarim (principles, essentials) of the Divrei Hashem, and you have become one having need of chalav and not solid okhel.

|13| For everyone partaking of chalav is unacquainted with HaDivrei Tzedek, for he is an olel (infant).

|14| But solid okhel is for the mevugarim (mature ones, adults), the ones whose keilim (faculties) have been trained by practice for distinguishing both HaTov and HaRah.


Therefore, let us leave behind the stam (elementary) ikarim (essentials) of the dvarim hahora'ah (words of teaching) about Rebbe, Melech HaMoshiach, and let us move ahead to hitbagrut (maturity), not laying again a foundation of teshuva from ma'asim metim (dead works) and Emunah toward Hashem,

|2| of divrei torah on tevilot and tohorah and s'michat yadayim and of the Techiyas HaMesim and of the Mishpat Olam.

|3| And this we shall do, im yirtzeh Hashem (if the L-rd wills).

|4| For it is impossible for those who once received the Ohr Hashem, having tasted of the matanah of Shomayim and having become chavrusa partners of the Ruach Hakodesh,

|5| and having tasted the goodness of the Dvar Hashem and the nifla'ot of the Olam Habah,

|6| and then, having fallen away, and become shmad--it is impossible to renew them again to contempt and open bushah (shame).

|7| For the Adamah (Mud), which drinks the geshem (rain) that often falls upon it, and brings forth ESEV (plants, BERESHIT 1:11) suitable for those for whom it is cultivated, receives a bracha from Hashem;

|8| but if Adamah (Mud) is producing KOTZ V'DARDAR (thorns and thistles, BERESHIT 3:18), it is worthless and near to being arurah (cursed, BERESHIT 3:17), whose Ketz (End) is for burning in Eish [trans. note: the allusion is to Eish Gehinnom].

|9| However, Chaverim, even though we speak in this way, we have been convinced of better things concerning you and of things belonging to Yeshua'at Eloheinu.

|10| For Hashem is not unjust so as to forget your po'al (work) and the ahavah which you have shown toward ha-Shem of him, having rendered avodas kodesh ministry service to the kadoshim, ken, and you are still serving them.

|11| And we desire that each one of you show the same zerizut (diligence) so as to realize the full bitachon of the tikvah (hope) until HaKetz,

|12| that you not become atzlanit (sluggards) but imitators of the ones who through Emunah and zitzfleisch (patience) inherit the havtachot (promises).

|13| For when Hashem gave the havtachah (promise) to Avraham Avinu, als (since) Hashem had no one greater by which to make a shevu'ah (oath), Hashem made a shevu'ah by Himself, [BERESHIT 22:16]

|14| saying "KI BARECH AVAREKHCHA V'HARBAH ARBAH" ("Surely blessing I will bless you and multiplying I will multiply you" BERESHIT 22:17).

|15| And thus, having waited with zitzfleisch, Avraham Avinu obtained the havtachah (promise).

|16| For Bnei Adam make a shevu'ah by someone greater than themselves, and a shevu'ah given as confirmation, settles every matter decisively.

|17| Similarly, when Hashem wanted to demonstrate even more emphatically to the yoreshim (heirs) of the havtachah (promise) the unchangeableness of his willed tachlis (purpose), Hashem guaranteed it with a shevu'ah,

|18| in order that by two unchangeable things in which it is impossible for Hashem to speak sheker, we may have chozek (strength) and great encouragement, we who say that "he is my MAKHSEH (refuge, shelter TEHILLIM 91:2)" and have taken hold of the tikvah (hope) set before us.

|19| This tikvah we have as an ogen (anchor) for the neshamah, a tikvah both firm and secure, which enters inside the parokhet,

|20| where Yehoshua has entered as a foroisgeier (forerunner) on behalf of us, having become a KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK ("Kohen forever according to the order of Malki-Tzedek" --TEHILLIM 110:4).


For this MALKI-TZEDEK MELECH SHALEM KOHEN L'EL ELYON, the one "having met Avraham Avinu ACHAREI SHUVO ("after returning") from the slaughter of HAMELACHIM V'YEVAREKHEHU ("the kings and having blessed him", BERESHIT 14:17-20)

|2| with whom also "AVRAHAM AVINU apportioned MA'ASER MIKOL (a tithe of everything." As for his Name, it is rendered "King of Tzedek (Righteousness)" and then also "Melech of SHALOM."

|3| Without Av, without Em, without Yichus, having neither a techillah (beginning) leyamim (to days) of him nor a Ketz HaChayyim, but resembling HaBen HaElohim, he remains a KOHEN L'OLAM (a kohen perpetually, (TEHILLIM 110:4).

|4| Now consider how great among the Gedolim this one was to whom also Avraham Avinu gave from his booty a ma'aser (tithe).

|5| And the ones of the Bnei Levy have received the Kehunah (Priesthood) and they have a mitzvah to collect the ma'aser (tithe) from the Am Berit, and they have this mitzvah according to the Torah, that is, to collect from their achim, though these also are descended from the loins of Avraham Avinu.

|6| But, this man, though not tracing his descent from them, has received ma'aser (tithe) from Avraham Avinu and has given a bracha to the one having the havtachot (promises).

|7| Now it is beyond all argument that the greater gives a bracha to the lesser.

|8| Notice, in one case, ma'aser are received by mortal men; in the other case, ma'aser are received by one of whom we have solemn edut (testimony) that hu Chai ("he lives!").

|9| One could even go so far as to say that even Levy, who receives ma'aser, has paid ma'aser through Avraham Avinu,

|10| for Levy was still in the loins of his ancestor Avraham when Malki-Tzedek met Avraham Avinu.

|11| Now if shleimut (completeness) had been attainable through the Kehunah of Levy--for under it came the Mattan Torah (giving of the Torah) to the Am Berit--what further need would there have been to speak of another KOHEN arising AL DIVRATI MALKI-TZEDEK ("according to the order of Malki-Tzedek" --TEHILLIM 110:4) rather than "al divrati Aharon"?

|12| For when there is a "changing of the guard" of the Kehunah (Priesthood), this behechrach (necessarily) also affects the Torah [YESHAYAH 42:4].

|13| For the One about whom these things are said belonged to a different shevet (tribe), from which no one has officiated at the Mitzbe'ach.

|14| For it is ugeret (easily seen, evident) that Rebbe, Melech HaMoshiach Adoneinu was descended from Yehudah, and in connection with that shevet (tribe), Moshe Rabbeinu said nothing about kohanim.

|15| And it is even more evident if another Kohen arises resembling Malki-Tzedek,

|16| one who became a kohen, not by means of a mitzvat haTorah concerning yichus (lineage), but according to the gevurah of a Chayyei Ein Sof (Endless Life).

|17| For of Rebbe, Melech HaMoshiach comes the solemn edut, "ATAH KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK" ("You are a kohen forever according to the order of Malki-Tzedek" --TEHILLIM 110:4).

|18| For, on the one hand, there is an abrogation of an earlier mitzvah because of its weakness and ineffectuality

|19| (for the Torah brought nothing to shleimut (perfection); on the other hand, there is the mavo (introduction) of a tikvah tovah yoter (a better hope) through which we approach and draw near to Hashem.

|20| This was attested with a shevu'ah (oath); for others who became kohanim were installed in the office of kehunah without a shevu'ah (oath);

|21| but the Rebbe, Melech HaMoshiach became a kohen with a shevu'ah (oath) through the One saying to Him, NISHBA HASHEM V'LO YINNAKHEM, ATAH KOHEN L'OLAM ("Hashem has made an oath and will not change his mind, You are a kohen forever"--TEHILLIM 110:4).

|22| According to such a shevu'ah of Hashem, Rebbe, Melech HaMoshiach Yehoshua has become the guarantee of a tovah yoter HaBrit.

|23| Not only this, but it was the fact that the former kohanim were many in number, because mavet prevented them from continuing in the office of kehunah.

|24| But because Rebbe, Melech HaMoshiach continues l'olam (forever), he has an unchangeable Kehunah.

|25| From which also he is able to completely deliver to the Geulah (Redemption) and Yeshu'at Eloheinu the ones approaching Hashem through him, als (since) he has Chayyei Ein Sof (Endless Life) and always lives to intercede in techinnah (supplication) for them.

|26| For such was for us, indeed, a bekavod (suitable) Kohen Gadol, chasid, tamim, tahor, nivdal from chote'im (separated from sinners) and exalted above HaShomayim;

|27| a Kohen Gadol who does not have daily need--as do the other Kohanim Gedolim--on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Berit. For this Kohen Gadol offered up himself, once and for all.

|28| For the Torah of Moshe Rabbeinu appoints Bnei Adam as Kohanim Gedolim, Bnei Adam with frailties, but the dvar HaShevu'ah [TEHILLIM 110:4], which came later than the Torah of Moshe Rabbeinu, appoints HaBen [Ben HaElohim Rebbe, Melech HaMoshiach] who came to shleimut (completeness) l'Olam.


Now the main point of what is being said is this: we in fact have such a Kohen Gadol, who has taken his moshav LIMIN HASHEM ("at the right hand of the kisse of the kavod in Shomayim"--TEHILLIM 110:1).

|2| Our Kohen Gadol is mesharet baKodesh (minister in the holy things) of the true Mishkan set up by Adoneinu and not any mere mortal.

|3| For every Kohen Gadol receives his s'michah in order to offer both minchot and zevakhim, from which it was necessary for this Kohen Gadol to have something also which he might offer.

|4| If, therefore, he were on ha'aretz he would not be a kohen, als (since) there are kohanim who offer every korban (sacrifice) according to the Torah;

|5| however, the avodas kodesh sherut of these kohanim is service of a copy and shadow of the things in Shomayim, just as Moshe Rabbeinu was warned, when he was about to complete the Mishkan for "URE'EH" ("Now see to it"), Hashem says, "VA'ASEH BETAVNITAM ASHER ATAH MAREH BAHAR" ("that you will make it according to the pattern having been shown to you on the mountain"--SHEMOT 25:40).

|6| But now our Kohen Gadol has attained a more fest (excellent) avodas kodesh sherut in as much as he is also the Melitz (IYOV 33:23; YESHAYAH 43:27; DIVREY HAYOMIM BAIS 32:31; YESHAYAH 42:4; cf. DEVARIM 5:5, 22-31) of a more fest (excellent) Berit upon which more auspicious havtachot (promises) have been enacted.

|7| For if the Brit HaRishonah had been without fault, it would not have been necessary to speak about a Brit HaShniyah [YIRMEYAH 31:30-33 (31-34)].

|8| For, when Hashem finds fault with them, he says, "HINEI YAMIM BA'IM, NE'UM HASHEM, VKHARATI ES BEIS YISRAEL V'ES BEIS YEHUDAH BRIT CHADASHA" ("Behold, days are coming, says Hashem, when I will establish with the Beis Yisroel and with the Beis Yehudah a Brit Chadasha")

|9| "LO KHABRIT ASHER KARATI ES AVOTAM B'YOM HECHEZIKI BEYADAM L'HOTZIAM ME'ERETZ MITZRAYIM ASHER HEMMAH HEFERU ES BERITI V'ANOKHI BA'ALTI VAM, NE'UM HASHEM" ("Not like the Brit that I made with their forefathers on the day I took them by the hand to lead them out from the land of Egypt; because they broke my Brit, though I was a husband to them")

|10| "KI ZOT HABRIT ASHER EKHROT ES BEIS YISROEL ACHAREI HAYAMIM HAHEM, NE'UM HASHEM; NATATI ES TORATI BEKIRBAM V'AL LIBAM EKHTAVENNAH, V'HAYITI LAHEM L'ELOHIM V'HEMMAH YIH'YU LI LE'AM" ("Because this is the Brit which I will make with the Beis Yisroel after those days, says Hashem: putting my Torah into the mind of them and upon the levavot of them I will write it and I will be to them G-d and they will be to me a people").

|11| "V'LO YELAMMEDU OD ISH ES RE'EHU V'ISH ES AKHIV LEMOR, DE'U ES HASHEM; KI KHULAM YEDE'U OTI LEMIKTANNAM V'AD GEDOLAM" ("No longer will a man teach his neighbor, or a man his brother, saying `Have da'as of Hashem,' because they will all have da'as of me, from the least of them to the greatest.")

|12| "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." --YIRMEYAH 31:30-33 [31-34]).

|13| When Hashem uses the word "CHADASHA" he has thereby made the Brit HaRishonah HaBrit HaYeshanah and a Brit thus made is near to disappearance.


Now the Brit HaRishonah farshteit zich (of course) had regulations for avodas kodesh in an earthly Sanctuary Mikdash.

|2| For the Mishkan was furnished, that is, hachitzon (the outer one) in which were both the Menorah and the Shulchan and the setting out of the Lechem HaPanim. This part is Kodesh, the Holy Place.

|3| And behind the Parokhet HaSheynit was the part of the Mishkan being called the Kodesh HaKodashim,

|4| having a golden Mitzbe'ach of ketoret (incense) and the Aron HaBrit having been covered on all sides with gold, and in which was a golden jar holding the manna and the rod of Aharon which budded, and the Luchot haBrit (the tablets of the Covenant, the Decalogue, Aseret HaDibrot).

|5| And above the Aron HaBrit the k'ruvim of kavod overshadowing the kapporet, about which things it is not possible to speak now in praht (detail).

|6| Now these things having been prepared, the kohanim go continually into the Mishkan, the hachitzon (the outer one), performing the avodas kodesh sherut.

|7| But into the Kodesh HaKodashim only the Kohen Gadol goes, and only once a year, and not without DAHM (blood) which he offers for himself and for the shiggot haAm (unintentional sins of the people).

|8| By this the Ruach Hakodesh signifies that the Derech into the Kodesh HaKodashim has not yet been revealed while the Mishkan, the hachitzon (the outer one), is still standing,

|9| which is a mashal for the present time. Accordingly both minchot and zevakhim are being offered which cannot fulfill with respect to the matzpun (conscience) of the worshiper,

|10| als (since) they deal only with okhel and mashkeh (drink) and different tevilot, external regulations being imposed until the time of the Tikkun.

|11| But when Rebbe, Melech HaMoshiach came as the Kohen Gadol of the coming tovot (good things), he entered through the Mishkan Gadol, the greater and more perfect Mishkan, not made with hands, that is, not of this B'ri'ah (Creation);

|12| not through the dahm of se'irim (goats) and of agalim (bulls) but through his own dahm he entered the Kodesh HaKodashim once and for all, having secured for us the Geulah Olamim.

|13| For if the dahm of se'irim (goats) and parim (young bulls) and the ashes of a heifer sprinkling those who have become tum'a (uncleanness), if this dahm sets apart for kedushah for the tohorah (purification) of the basar,

|14| by how much more will the dahm of Rebbe, Melech HaMoshiach who through the eternal Ruach Hakodesh offered himself without MUM (defect, VAYIKRA 22:20) to G-d, by how much more will his DAHM (YESHAYAH 53:7-12) purify our matzpun (conscience) from ma'asim metim (dead works) in order to serve the Elohim Chayyim.

|15| And for this reason Rebbe, Melech HaMoshiach is the melitz of a Brit Chadasha in order that those who are Hamekoriam (the Called ones) may receive the nachalat olam (eternal inheritance) of the Havtachah (Promise), because a mavet, a kapparat hapeysha'im has taken place that gives them pedut (ransom for redemption, Geulah) from peysha'im (transgressions, YESHAYAH 53:5) that were committed under HaBrit HaRishonah.

|16| For where there is a brit or a tzavva'a (will), it is aizen (well-founded, incontrovertible) that the histalkus (passing) of the one who made it must be established.

|17| For a Brit, a tzavv'a (covenant, will) is valid only when Bnei Adam have died, for it is never validly executed as long as the ba'al tzavva'a (testator, person who makes the will) lives.

|18| Hence the Brit HaRishonah was not cut without DAHM. [SHEMOT 24:8]

|19| For when every mitzva had been spoken by Moshe Rabbeinu to all the Am Berit according to the Torah, he took the dahm of se'irim and of agalim with mayim and scarlet wool and hyssop and lf and all the people,

|20| saying, "HINEI DAHM HABRIT ("This is the blood of the Covenant"--SHEMOT 24:8 which Hashem commanded you.

|21| And in the same way he sprinkled both the Mishkan and also all the k'lei haSherut (vessels of service in the Mishkan) with dahm.

|22| Indeed, according to the Torah, almost everything is metohar (purified) by dahm, and without a kapparah by means of shefach dahm (the shedding of blood) there is no selicha (forgiveness).

|23| Therefore, it was necessary for the tavnit (pattern/copy, SHEMOT 25:40) of the things in Shomayim be metohar (purified) with these, but the things of Shomayim themselves with better zevakhim (sacrifices) than these.

|24| For Rebbe, Melech HaMoshiach did not enter into a Kodesh HaKodashim made by human hands, a mere tavnit (pattern, copy) of the true Kodesh HaKodashim, but Moshiach entered into Shomayim itself, now to appear before the face of Hashem for us.

|25| Nor was it so that he may offer himsef again and again, as the Kohen Gadol enters the Kodesh HaKodashim yearly with dahm not his own;

|26| for then it would have been necessary for him to suffer often from the hivvased tevel (foundation of the world); but now, once at the Ketz HaOlamim, he has appeared to put away averos (sins) by the korban of himself.

|27| And in as much as it is destined for men to die once and after this comes HaMishpat [Yom HaDin],

|28| so he, having been offered up once in order that HU NASA CHET RABBIM ("he bore away the sin of many"--YESHAYAH 53:12) and shall appear sheynit (a second time) for Yeshu'at Eloheinu without reference to chet for those who expectantly khakeh levo'o shel (await the arrival of) Rebbe, Melech HaMoshiach.


For the Torah, als (since) it has only a shadow of the tovot ha'atidot (good things to come) and is not the etzem (actual) things, can never by the same yearly zevakhim (sacrifices), which they offer continually, make shleimut (whole, complete) those drawing kiruv (near).

|2| Otherwise, would these zevakhim (sacrifices) not have stopped being offered, because the worshipers, having experienced tohorah (purification, cleansing) even once, would no longer have had consciousness of averos?

|3| But by those zevakhim there is a zikaron (remembrance) and a reminder of averos year after year.

|4| For it is impossible for the dahm of parim (young bulls) and se'irim (goats) to take away chatta'im (sins).

|5| Therefore, when he comes into the Olam Hazeh, he says "ZEVACH UMINCHAH LO CHAFATZTA ("sacrifice and offering"--TEHILLIM 40:7 (6) you did not desire but a body you prepared for me; (TEHILLIM 39:7 TARGUM HA-SHIVIM)

|6| OLAH V'CHATA'AH LO SH'ALTA ("Burnt offering and sin offering you have not desired")

|7| AZ AMARTI HINEI VATI BIMEGILLAT SEFER KATUV ALAY ("Then I said, `Look, here I am, I have come--it is written about me in the megillah [scroll]`) LA'ASOT RETZONECHAH ELOHAI CHAFATZTI ("I desire to do your will, O G-d.")

|8| When he said above, "ZEVACH and MINCHAH and OLAH and CHATA'AH you have not desired, nor have you taken pleasure in them" (these are offered according to the Torah),

|9| then he said, "I have come LA'ASOT RETZONECHAH ("to do your will.") He takes away HaRishonah (the way of the zevakhim of the kehunah of Levy) in order to establish HaSheniyah (the way of the zevach of the kehunah of Rebbe, Melech HaMoshiach).

|10| And it is by the ratzon Hashem that we will have been set apart for kedushah through the korban NEFESH (YESHAYAH 53:10 cf. ASHAM GUILTY OFFERING KORBAN) of Rebbe, Melech HaMoshiach Yehoshua, once and for all.

|11| And every kohen stands daily at his avodas kodesh sherut ministering and offering again and again the same korbanot that can never take away chatta'im;

|12| but Rebbe, Melech HaMoshiach, having offered up one korban for chatta'im for all time, YASHAV LIMIN HASHEM ("Sat down at the right hand of G-d"--TEHILLIM 110:1),

|13| waiting from that time onward until "OYVAV ("His enemies) be made HADOM L'RAGLAV ("a footstool for his feet").

|14| For by one korban he has perfected forever HaMekudashim (the ones being set apart as kedoshim).

|15| And the Ruach Hakodesh also bears solemn edut to us; for after saying,

|16| ZOT HABERIT ASHER EKHROT with them ACHAREI HAYAMIM HAHEM, NE'UM ADONOI, NATATI ES TORATI BEKIRBAM V'AL LIBAM EKHTAVENNAH ("This is the covenant that I will make with them after those days," says the L-rd, "I will put my Torah in the mind of them and I will inscribe it on their heart"--YIRMEYAH 31:33). He then says,

|17| LA'AVONAM U'LECHATTATAM LO EZKAR ("And their wickedness and their sin I will remember no more"--YIRMEYAH 31:34).

|18| Now where there is selicha (forgiveness) for these things, there is no longer a korban for chatta'im. |19| Therefore, Achim b'Moshiach, having confidence for bevitachon (confidently) entering haSha'ar laHashem (gate to approach G-d's presence, access of the tzaddikim--TEHILLIM 118:20) into the Kodesh HaKodashim by HaDahm HaYehoshua,

|20| which he opened for us as a Derech Chadasha, a Derech Chayyah, through the parokhet, that is to say, the parokhet of the basar of Rebbe, Melech HaMoshiach. [TEHILLIM 16:9-10; DANIEL 9:26; YESHAYAH 53:5-12]

|21| And als (since) we have a Kohen Gadol over the Beis Hashem,

|22| 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].

|23| Let us, without wavering, hold firmly to the Ani Ma'amin of Tikveteinu (our Hope), for Ne'eman is the One having given the havtachah (promise).

|24| And let us consider how to meorer (stimulate, motivate, shtarken) one another to ahavah and mitvos,

|25| and let us not turn away and defect from our noiheg (habitually) conducted daily minyan, as some are doing; let us impart chizzuk (strengthening, encouragement) to one another, and by so much the more as you see the Yom [HaDin (Day of Judgment)] approaching.

|26| For when we intentionally commit chet b'yad ramah ["wilful sin with a high hand of defiance" BAMIDBAR 15:30] after having received the full da'as of HaEmes, there remains no longer a korban for chattoteinu,

|27| but only a terrible expectation of Din and Mishpat and of a blazing EISH TZARECHA TOKHLEM ("Fire that will consume the enemies of Hashem" YESHAYAH 26:11).

|28| Anyone who was doiche (rejecting or setting aside) the Torah of Moshe Rabbeinu, upon the dvar of SHNI EDIM O AL PI SHLOSHA EDIM ("Testimony of two or three witnesses" --DEVARIM 19:15), dies without rachamim.

|29| By how much worse onesh (penalty) do you think the one will be considered worthy who trampled on the Ben HaElohim and also treated as mechallel kodesh (profane) the Dahm HaBrit which set him apart mekudash and also committed Chillul Hashem gidduf against the Ruach Hakodesh of Hashem's chesed?

|30| 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).

|31| It is a fearful thing to fall into the hands of the Elohim Chayyim.

|32| But have zikaron of the yamim mikedem (earlier days) in which, when you had received the Ohr Hashem, you endured a great tzoros, a great "Kristallnacht" of innuyim (suffering),

|33| sometimes being publicly abused with baleidikung (insult) and fargolgung (persecution) yourselves; other times being oppressed chavrusa partners with the ones so treated.

|34| For you showed Gemilut Chasadim for the Achim b'Moshiach in the beis hasohar and with simcha you accepted the pogrom-like confiscation of your property because you have da'as that you possess a better and more enduring bechorah (inheritance).

|35| Do not discard, then, your bitachon (confident trust) which has gadol sachar (great reward).

|36| You are nitzrach (needy) of the kind of zitzfleisch (patience) that has endurance, in order that, having accomplished the ratzon Hashem, you will receive the havtachah (promise).

|37| For yet a little while and Hu HaBah [Rebbe, Melech HaMoshiach] YAVO LO YE'ACHER ("He will come, he will not delay")

|38| V'TZADDIK VE'EMUNATO YICHEYEH ("And my tzaddik will live by Emunah" --CHABAKUK 2:3-4) and, if he shrinks back as a shmad defector, LO YASHRAH NAFSHO BO ("his desire is not upright in him").

|39| But we are not of those who shrink back as shmad defectors toward churban destruction, but we are of those with Emunah whose neshamah is preserved in Yeshu'at Eloheinu.


Now Emunah is the bitachon of things for which we have tikvah. Emunah is the conviction of things not seen.

|2| For by Emunah have our Zekenim been given approval.

|3| By Emunah we have binah Shomayim v'ha'Aretz found their "barah" from the Dvar Hashem, so that not from anything visible has what we see come into being. [TEHILLIM 33:6]

|4| By Emunah Hevel offered to Hashem a korban that was a mincha tovah than that of Kayin. Through this he was given approval that he was a tzaddik, Hashem bearing solemn edut (testimony) to his matanot; and by his Emunah, Hevel, though niftar (deceased), still speaks.

|5| By Emunah Chanoch was taken up, was translated, not to see mavet, V'EINENNU KI LAKACH OTO ELOHIM ("and he was not, because G-d took him [up]" BERESHIT 5:24). Before Chanoch was raptured in his aliyah l'Shomayim, he received solemn edut (testimony) that he had been pleasing to Hashem [cf. BERESHIT 5:24].

|6| And without Emunah it is impossible to please Hashem. For it is necessary for the one making a kiruv approach to Hashem to have Emunah in the fact that yesh Elohim (G-d is there), and that Elohim gives sachar (reward) to those who seek him with zerizut (diligence).

|7| By Emunah Noach, having been warned about the things not yet visible to the eye of flesh, and being an ish of yirat Shomayim, built the Teva (Ark) for the Geulah of the Beis HaNoach. By his Emunah he condemned the Olam Hazeh and he became the yoresh (heir) of the Tzedek Hashem that is credited to Emunah. [BERESHIT 15:6; CHABAKUK 2:4]

|8| By Emunah Avraham Avinu, when he was called to go out to a place which he was about to receive as a nachalah (inheritance), responded with mishma'at (obedience), and he went out, not having da'as of where he was going.

|9| By Emunah he made aliyah to HA'ARETZ ASHER DIBER ("the land that He promised" DEVARIM 9:28), Ha'aretz haHavtacha (the Promised Land), as in an eretz zarah (a strange land), living in oholim (tents), as did Yitzchak and Ya'akov, the fellow yorshim (heirs) of the same havtachah (promise);

|10| for Avraham Avinu was looking forward to HaIr (The City) having a yesod Olam (eternally firm foundation), whose Planner and Builder is Hashem.

|11| By Emunah also Sarah, herself barren, received the ability to found a posterity, and she did so even beyond the normal age, als (since) she considered ne'eman (faithful) the One having given the Havtachah (promise);

|12| therefore, also, from one man were born [DEVARIM 26:5] --and indeed this man was kimat (practically, as good as) dead--many, as numerous as HAKOKHAVIM in HASHOMAYIM and as innumerable as the sand ASHER AL SEFAT ("that is on the seashore").[BERESHIT 15:5; 22:17]

|13| Yet all of these became niftarim (deceased) in Emunah, not having received the havtachot (promises), but having seen them and, as it were, they gave the havtachot a "Baruch Habah!" welcome from a distance, and they made the Ani Ma'amin hoda'ah (confession) that they were GERIM ["strangers"--TEHILLIM 39:13(12)] and TOSHAVIM ("sojourners") in the Golus of the Olam Hazeh.

|14| For those saying such things make it clear that they are searching for an Eretz HaAvot.

|15| And if they were remembering ha'aretz from which they made aliyah, they would have had an opportunity to make yerida (to descend back, return).

|16| But, as it is, they aspire for something better, an Eretz HaAvot b'Shomayim; therefore, Hashem is not ashamed to be called "Ehoheihem;" for he prepared for them an Ir Kodesh.

|17| By Emunah Avraham Avinu, when he underwent nisayon, offered up the Akedah HaYitzchak; and he who had received the Havtachot (Promises) was offering as a korban his Ben HaYachid. [Yn 3:16]

|18| This was Avraham Avinu, about whom it was said KI VEYITZCHAK YIKARE LECHA ZERA ("In Yitzchak will be called your seed" BERESHIT 21:12).

|19| Avraham Avinu considered that Hashem was able to bring about the Techiyas HaMesim, from which he also received back Yitzchak as a tipus (type, pattern).

|20| By Emunah Yitzchak invoked brachot with respect to future events on Ya'akov and Esav.

|21| By Emunah Ya'akov, as he was dying, gave a bracha to each of the banim of Yosef and V'YISHTAKHU YISROEL ("And Yisroel worshiped"--BERESHIT 47:31).

|22| By Emunah Yosef, as he was dying, dermohn (made mention) of the Yetzi'at Bnei Yisroel (the Going Out, the Exodus of Bnei Yisroel) and he gave instructions concerning his ATZMOT (bones, BERESHIT 50:25).

|23| By Emunah, Moshe Rabbeinu, when he was born, was hidden SHELOSHA CHODESHIM [SHEMOT 2:2) because they saw he was a yeled TOV (SHEMOT 2:2) and they had no pachad (terror) at the king's decree.

|24| By Emunah, Moshe Rabbeinu, when he had grown, refused to be called the son of Pharaoh's daughter;

|25| chosing rather to endure redifah (persecution) with the Am Hashem than to enjoy the ephemeral ta'anugot (pleasures) of averos for a season.

|26| For Moshe Rabbeinu considered abuse and tzoros for the sake of Rebbe, Melech HaMoshiach greater osher (riches) than the otzar (treasure) of Mitzrayim (Egypt), for he had respect unto the recompense of the sachar (reward).

|27| By Emunah, Moshe Rabbeinu departed from Mitzrayim (Egypt), not having pachad (fear) of the ka'as (anger) of the king, for he persevered as seeing the One who is unseen.

|28| By Emunah, Moshe Rabbeinu kept Pesach and the sprinkling of the dahm [on the mezuzot, SHEMOT 12:22], for fear that the Destroyer of the Bechorim might destroy them.

|29| By Emunah, they went through the Yam Suf as through YABASHAH (dry ground, BERESHIT 1:10); and those of Mitzrayim (Egypt), when they attempted it, were drowned. [MICHOH 7:19]

|30| By Emunah, the walls of Yericho fell down, after they had been encircled for shivat yamim.

|31| By Emunah, Rachav the Zonah did not perish along with the ones without mishma'at (obedience), after she gave the kabbalat panim to the spies b'shalom (YEHOSHUA 2:9f).

|32| And what more shall I say? For the time will fail me if I tell of Gid'on, Barak, Shimshon, Yiftach, Dovid, Shmuel and the Nevi'im,

|33| who by Emunah conquered mamlechot (kingdoms), worked tzedek (righteousness), obtained havtachot (promises), shut the mouths of arayot (lions),

|34| quenched the power of eish (fire), escaped from the edge of the cherev (sword), out of weakness found strength, became mighty in milkhamah (war), put to flight tzive'ot zarim (armies of the aliens).

|35| Nashim received back their mesim restored to Chayyim; and others were tortured to death al kiddush ha-Shem, not accepting their release, in order that they might obtain a better Techiyas HaMesim;

|36| and others underwent the nisayon of cruel mockings and scourgings, also hakevalim (the chains) and the beis hasohar.

|37| They were killed by seqilah (stoning), they were sawn in two, they were murdered by the cherev, they went about in sheepskins, in goatskins, being nitzrach (needy) and destitute, oppressed, under redifot (persecutions),

|38| those of whom the Olam Hazeh was not worthy, wandering in deserts and mountains and caves of the earth.

|39| And all these, having Hashem's commendation through their Emunah, did not receive the havtachah (promise),

|40| Hashem having foreseen something better for us, so that, apart from us, they should not be made shleimut.


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,

|2| 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 (bushah), and YASHAV LIMIN KISSEH HASHEM ("Sat down at the right hand of the throne of G-d" TEHILLIM 110:1).

|3| Let your hitbonenut (meditation) be on the one who endured such opposition from chote'im (sinners), that you may not be weary in your neshamot, losing heart.

|4| For you have not yet resisted to the point of death al kiddush ha-Shem in your struggle against Chet;

|5| and you have let slip from zikaron (remembrance) the dvar haChizzuk which he speaks to you as banim, MUSAR HASHEM, BNI, EL TIMAS, V'AL TAKOTZ BETOKHACHTO ("My son, do not despise the musar of Hashem, do not lose heart/resent when rebuked by him");

|6| KI ES ASHER YE'EHAV HASHEM YOKHI'ACH ("for whom Hashem loves he disciplines" and he punishes ES BEN YIRTZEH every son he receives"--MISHLE 3:11-12; IYOV 5:17).

|7| For you endure nisyonos for the sake of musar. And Hashem is dealing with you as banim. For what ben is there whom an Abba does not give musar?

|8| But if you are without musar, in which all the yeladim share, then you are not banim but mamzerim.

|9| Furthermore, we had Avot on haAretz, who were morim that we reverenced and treated with kavod. Should we not even more subject ourselves to the Avi HaRuchot and live?

|10| For they disciplined us for a short time, as seemed tov to them, but Hashem disciplines us for tov lanu in order that we might share in his kedushah.

|11| All musar for the moment seems not to be na'im (pleasant), but seems to bring agmat nefesh (grief); yet afterwards to those who have been taught by musar, it yields the p'ri haShalom and the p'ri haTzedek.

|12| Therefore, CHAZZEKU YADAYIM RAFOT U'VIRKAYIM KOSHLOT ("Bring chizzuk to the weak hands and the feeble knees --YESHAYAH 35:3),

|13| and make the drakhim straight for your feet, so that the ever (limb, member) which is lame may not be dislocated, but rather have refu'ah (healing).

|14| Pursue shalom with kol Bnei Adam, and the kedushah without which no one will see Hashem.

|15| See to it that no one fall short of the Chen v'Chesed Hashem; that no SHORESH (DEVARIM 29:19) of merirut (bitterness) sprouting up may cause tzoros, and by it many be made teme'ot;

|16| lest someone guilty of gilui arayot (sexual immorality) or some person who is mitnaged ladat (irreligious, opponent of religion) like Esav, who in exchange for one meal sold HaBechorah belonging to him.

|17| For you have da'as that even afterwards, when he desired to receive the nachalah of the bracha, he was rejected, for he found no place for teshuva, though he sought for it with tears.

|18| For you have not come to a Har that can be touched and to a blazing Eish and to choshech and gloom and storm,

|19| and to the blast of a shofar and the sound of dvarim, which sound was such that the ones having heard begged that no further dvar be spoken to them.

|20| For they could not bear the mitzvah "If even a BEHEMAH" ("animal" SHEMOT 13:19) should touch the Har, the punishment will be seqilah (stoning).

|21| And so fearful was the sight that Moshe Rabbeinu said "YAGORTI" ("I am afraid" --DEVARIM 9:19) and trembling,

|22| but you have come to Mount Tziyon, that is, HaIr HaElohim Chayyim, to the Yerushalayim in Shomayim and to myriads of malachim in a knesset of festivity,

|23| and to the Kehillat HaBechorim who are inscribed in Shomayim and to Hashem, the Shofet HaKol, and to the ruchot (spirits) of the tzaddikim made shleimim,

|24| and to Yehoshua, the Melitz of a Brit Chadasha and to the dahm hahazzayah (blood of sprinkling), which speaks better than the dahm haHevel.

|25| See to it that you do not refuse the One speaking. For if those did not escape when they refused him who gave them warning on ha'aretz, much less shall we escape who turn away from the One whose warning comes from Shomayim.

|26| And the bat kol of Hashem shook ha'aretz then, but now he has given havtachah (promise), saying, "Yet once more V'ANI MARISH ES HASHOMAYIM V'ES HA'ARETZ ("And I will shake the heavens and the earth." CHAGGAI 2:6)

|27| Now the phrase, "Yet once more" denotes the removal of that which can be shaken, that is, created things, in order that the unshakeable may remain.

|28| Therefore, als (since) we are receiving a malchut unshakeable, let us hold on to the Chen v'Chesed Hashem through which we may offer to Hashem, an acceptable avodas kodesh, with yirat Shomayim and chasidus.

|29| For, indeed, Eloheinu is a consuming Eish. [DEVARIM 4:24; 9:3; YESHAYAH 33:14]


Let ahavat achim (brotherly love) continue.

|2| Do not neglect hachnosas orchim (hospitality), for by this some without having da'as of it, have entertained malachim.

|3| Have zikaron of the prisoners in the beis hasohar, as if having been bound with hakevalim (the chains) with them; and those being tortured as though you were also.

|4| Let the marriage Chuppah have respect in the eyes of all, and let the marriage bed be undefiled, for those guilty of gilui arayot (sexual immorality) and no'afim (adulterers), Hashem will judge.

|5| Fier zich (comport oneself) in your derech free of chamdanut (covetousness), being content with what you have, for he himself has said, LO ARPECHA V'LO E'EZVECHA ("I will never desert you, nor will I ever forsake you" DEVARIM 31:6,8; YEHOSHUA 1:5),

|6| so that we say with bitachon, HASHEM LI my helper, LO IRA MAH YA'ASEH LI ADAM ("The L-rd is my helper, I will not be afraid. What shall man do to me?"--TEHILLIM 118:6)?

|7| Remember your manhigim and be machshiv (respect) and mechabed (honor) those who spoke to you the dvar Hashem; and considering the toitzaa (outcome) of their derech, imitate their Emunah.

|8| Yehoshua--Rebbe, Melech HaMoshiach, the same etmol, hayom, ul'Olamim.

|9| Do not be carried away by various torot zarot; for it is tov for the lev to be given chizzuk by the Chen v'Chesed Hashem, not by okhel through which those who were thus occupied were not benefited.

|10| We have a Mitzbe'ach from which those who serve the Mishkan have no right to eat.

|11| 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).

|12| Therefore, Yehoshua also, that he might make the Am Berit kadoshim through his own dahm, suffered outside the sha'ar.

|13| So then, let us go out to him outside the makhaneh, bearing the reproach of Rebbe, Melech HaMoshiach.

|14| For we do not have here a lasting Ir HaKodesh, but we seek one to come.

|15| By him, therefore, let us offer up a zevach todah to Hashem continually, that is, the fruit of our lips, giving hodayah (thanksgiving) to SHMO ("HIS NAME" ZECHARIAH 6:11-12; 3:8).

|16| But do not drift away from ma'asim tovim and sharing; for with such zevakhim Hashem is well pleased.

|17| 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.

|18| 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.

|19| And I urge you all the more to do this, that I may be restored to you more quickly.

|20| Now the Elohei Hashalom, who brought up in the Techiyas HaMoshiach, HaRo'eh HaTzon HaGadol, through the Dahm Brit Olam, even Adoneinu,

|21| may he equip you with every ma'aseh tov in order to do his ratzon, working in us that which is well pleasing in his sight through Rebbe, Melech HaMoshiach Yehoshua, to whom be kavod l'Olemei Olamim. Omein.

|22| Now I urge you, Achim b'Moshiach, bear with this dvar hachizzuk, for indeed an iggeret I have written you bekitzur (briefly, concisely).

|23| Have da'as that our Ach b'Moshiach Timotiyos has been released, with whom if he comes shortly, I will see you.

|24| Shalom greetings to all your manhigim and all the kadoshim. The ones from Italy send shalom greetings to you.

|25| Chen v'Chesed Hashem be with all of you.