MATTITYAHU.
Chapter 7.
Judge not lest you be judged. 
For with what gezar din (verdict) you judge, you will be judged, and with what measure you measure, it will be measured to you. 
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. 
Do not give the kodesh to kelevim nor throw your pearls before chazirim, lest they will trample them with their feet and turn around and tear you into pieces. 
Keep asking and it shall be given to you; keep searching and you shall find; keep knocking and the delet shall be opened to you. 
For everyone asking receives, and the one searching finds, and to the one knocking the delet will be opened. 
Or what man is there among you the ben of whom will ask for lechem (bread), and he will give him a stone. 
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). 
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). 
