2 And, in reply, Rebbe, Melech HaMoshiach again spoke in meshalim (parables) to them, saying,
The Malchut HaShomayim is like a man, a Melech (King), who prepared a feast for the chasunoh (wedding) of Bno.
And the Melech sent out his servants to summon the Bnei HaChuppah (wedding invitees—Mt 9:15) to the chasunoh, and they did not want to come.
Again, the Melech sent out other servants, saying, Tell the Bnei HaChuppah, the wedding invitees, Hinei! My Seudah I have prepared, my oxen and fattened calves have been slaughtered, and everything is ready: Come to the chasunoh!
But the Bnei HaChuppah, the chasunoh invitees, having treated it all as a mere trifle, departed, one to his farmer’s field, one to his business.
Meanwhile, the others seized the Mesharetim HaMelech (Ministers of the King) and abused them and killed them.
So the Melech was angry and, having sent his armies, the King destroyed those ratzchaniyot (murderers), and their city he burned.
Then the King says to his ministers, The chasunoh is ready, but the invited ones were not worthy.
Therefore, go to the intersections of the streets, and, whoever you find, invite as muzmanim (guests) to the chasunoh.
And having gone out to the highways, those ministers congregated everyone they found, rah and tov, and the chasunoh was filled with muzmanim (guests).
And the Melech, having entered to see the ones sitting bimesibba (reclining at tish), spotted there a man lacking the attire proper for the chasunoh [see Yn 3:3,5].
And the Melech says to him, Chaver, how did you get in here, not having the attire proper for the chasunoh? But the man had nothing to say.
Then the King said to the servants, Bind him feet and hands and expel him into the outer choshech, where there will be weeping and grinding of teeth.
For the invited ones are many, but the nivcharim (chosen ones) are few.
Then, having departed, the Perushim took counsel together so that they might entrap Yehoshua in his own words.
And they are sending to Rebbe, Melech HaMoshiach their talmidim with the Herodians, saying, Rabbi, we know that you are an ehrliche Yid (a good Jew) and of the Derech Hashem you give Divrei Torah in Emes, and you show no deference to flesh, for you are impartial toward Bnei Adam.
Therefore, tell us what to you seems right: is it mutar (permissible) to pay poll tax to Caesar or not?
But he, having known their rah (evil), said to them, Why do you test me, tzevuim?
Show me the coin of the poll tax. And they brought to Rebbe, Melech HaMoshiach a denarius.
And Rebbe, Melech HaMoshiach says to them, Whose image is this and whose title?
They say to him, Caesar’s. Then Rebbe, Melech HaMoshiach says to them, Give, therefore, unto Caesar the things of Caesar, and the things of Hashem, give unto Hashem.
And having heard this, they were amazed and, having left Rebbe, Melech HaMoshiach, they went away.
On that day some Tzedukim (Sadducees) approached Rebbe, Melech HaMoshiach, saying, There is no Techiyas HaMesim! And they interrogated Rebbe, Melech HaMoshiach,
Saying, Rabbi, Moshe Rabbenu said that if someone dies, not having banim, his brother shall marry his isha (wife) to raise up zera (seed) for his brother.
Now there were among us shiva achim (seven brothers), and the first, having married, died. And not having zera (offspring), left his isha to his brother.
Likewise, also the second brother, and the third, up to the seventh.
And last of all, the isha died.
In the Techiyas HaMesim, therefore, she will be the wife of which of the seven? For all had her.
And Rebbe, Melech HaMoshiach said in reply to them, You are in error, not having known the Kitvei Hakodesh or the gevurat Hashem (power of G-d).
For in the Techiyas HaMesim they neither marry nor are given in marriage, but are like the malachim in Shomayim.
But concerning the Techiyas HaMesim, have you not read the thing spoken to you by Hashem, saying,
ANOCHI ELOHEI AVRAHAM ELOHEI YITZCHAK VEELOHEI YAAKOV (I am the G-d of Avraham, the G-d of Yitzchak, and the G-d of Yaakov, [SHEMOT 3:6])? Hashem is not the G-d of the Mesim (dead ones) but the G-d of the Chayyim (living).
And having heard this, the multitudes were amazed at Moshiach’s torah (teaching).
But the Perushim, having heard that he silenced the Tzedukim, assembled together,
And one of them, a Baal Torah (learned Torah scholar, a Ben Torah), tried to trip up Rebbe, Melech HaMoshiach with a she’elah (question):
Rabbi, which mitzvah is gedolah (great) in the Torah?
And Rebbe, Melech HaMoshiach gave this teshuva (answer) to the Baal Torah, VAHAVTAH ES ADONOI ELOHECHA BCHOL LEVAVCHA UVCHOL NAFSHECHA UVCHOL MODECHA (And thou shalt love the L-rd thy G-d with all thy heart and with all thy soul and with all thy might [DEVARIM 6:5]).
This is the gedolah and rishonah mitzvah.
And the second mitzvah is like it: VAHAVTAH LREIACHA KAMOCHA (And thou shalt love thy neighbor as thyself, [VAYIKRA 19:18]).
On these two mitzvot hang the entire Torah and the Neviim.
And, the Perushim, having been assembled, Rebbe, Melech HaMoshiach confronted with this she’elah,
Saying, What do you think concerning the Rebbe, Melech HaMoshiach? Whose Ben is he? The Perushim gave this teshuva (answer) to him: Ben Dovid.
Moshiach says to them, How then can Dovid, in the Ruach Hakodesh, call Rebbe, Melech HaMoshiach Adon?... saying
NEUM HASHEM LAADONI, SHEV LIMINI AD ASHIT OYVECHA HADOM LERAGLECHA (Utterance of Hashem to my L-rd, Sit at My right hand until I make your enemies a footstool for your feet TEHILLIM 110:1).
Therefore, if Dovid calls him Adon [i.e., Adoneinu], how is Rebbe, Melech HaMoshiach [merely] Ben Dovid? [cf. MALACHI 3:1; ZECHARYAH 4:14]
And no one was able to give an answer to him, nor did anyone dare to pose another she’elah (question) to Rebbe, Melech HaMoshiach from that day on.