As many avadim as are under the ol (yoke) of slavery let them consider their own adonim as worthy of all kavod, lest the name of Hashem and torateynu (our teaching) suffer Chillul Hashem gidduf.
And let the ma’aminim [in Moshiach] that have adonim not disrespect their masters because their adonim are achim, but let them all the more render service to them because the ones receiving benefit from their sherut hatov are ma’aminim in Moshiach and ahuvim. Say shiurim on these things and exhort them.
If anyone teaches heterodoxy (a doctrine that has a chiluk or difference) and does not agree with the orthodox Jewish teaching of Yehoshua the Moshiach Adoneinu and with torah conforming to chasidus
He has succombed to gaa’vah (conceit), having binah of nothing, but having a morbid craving for controversies and disputes over dvarim out of which comes kinah (envy), madon (strife), lashon hora (evil speaking), chashadot merusha’im (evil suspicions),
And constant friction between men corrupted in their minds and having become bereft of HaEmes, thinking chasidus to be a means of financial revach.
But chasidus with tzufriedenkait (contentment) is great revach (gain, profit).
For we brought nothing into the Olam Hazeh, neither are we able to carry anything out of it,
But having okhel (food) and begadim (clothes), with these we will be satisfied.
But the ones desiring to be oishirim (rich men) fall into nisayon (temptation) and into a pakh (trap) and into many foolish and destructive ta’avot (lusts) which plunge men into cherem and Avaddon (destruction).
For the ahavas hakesef (love of money) is the shoresh (root) of kol hara’ot (all evils), which some, craving, were thereby led away from the emunah [of Rebbe, Melech HaMoshiach] and pierced themselves with many machovim (sorrows).
But you, ish haElohim (man of G-d), flee these things. Pursue tzedek, chasidus, emunah, ahavah, savlanut, and anavah.
Fight the good fight of emunah; lay hold of the Chayyei Olam to which you were called when you made the eidus tovah (good testimony) before edim rabbim (many witnesses).
I charge you before Hashem, the one giving Chayyim to all things, and before Rebbe, Melech HaMoshiach Yehoshua, the one having testified the eidus tovah (good testimony) before Pontius Pilate,
I charge you to be shomer over the mitzvoh [of Moshiach] spotlessly, irreproachably, until the appearing of Moshiach Adoneinu Yehoshua,
Which He will make manifest at the right time?HaMvorach, HaRibbon HaYachid, Melech HaMelachim and Adon HaAdonim.
To the One who is alone haAlmavet (Immortal), dwelling in Ohr unapproachable, whom no man among Bnei Adam saw, neither is able to see, lo hakavod v’hagevurah l’olam va’ed. Omein.
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.
O Timotiyos, the pikkadon (deposit) [of Moshiach’s torah, Ac 2:42] entrusted to you be shomer over, turning away from the profane empty utterances and oppositions of the falsely named Da’as ([proto-Gnostic, see 1Y chps 1-5] Knowledge),
By which, some, professing, missed the mark concerning the emunah [of Rebbe, Melech HaMoshiach]. Chen v’Chesed Hashem be with you.