Hebrews.
Chapter 6.
Therefore, let us leave behind the stam (elementary) ikarim (essentials) of the devarim 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, 
Of divrei torah on tevilot and tohorah and s'michat yadayim and of the Techiyas HaMesim and of the Mishpat Olam. 
And this we shall do, im yirtzeh Hashem(if the L-rd wills). 
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, 
And having tasted the goodness of the Dvar Hashem and the nifla'ot of the Olam Habah, 
and then, having fallen away, and become shmad — it is impossible to renew them again to teshuva, because they have pierced to themselves the Zun fun der Oybershter on HaEtz HaKelalat Hashem and have again held him up to contempt and open bushah (shame). 
For the Adamah (Mud), which drinks the geshem (rain) that often falls upon it, and brings forth ESEV(plants) suitable for those for whom it is cultivated, receives a bracha from Hashem; 
But if Adamah (Mud) is producing KOTZ V'DARDAR(thorns and thistles), it is worthless and near to being arurah(cursed), whose Ketz (End) is for burning in Eish. 
However, Chaverim, even though we speak in this way, we have been convinced of better things concerning you and of things belonging to Yeshu'at Eloheinu. 
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 Kedoshim, ken, and you are still serving them. 
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, 
That you not become atzlanit (sluggards) but imitators of the ones who through Emunah and savlanut (patience) inherit the havtachot (promises). 
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 
Saying, “Surely blessing I will bless you and multiplying I will multiply you.” 
And thus, having waited with savlanut, Avraham Avinu obtained the havtachah (promise). 
For Bnei Adam make a shevu'ah by someone greater than themselves, and a shevu'ah given as confirmation, settles every matter decisively. 
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, 
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), and have taken hold of the tikvah (hope) set before us. 
This tikvah we have as an ogen (anchor) for the neshamah, a tikvah both firm and secure, which enters inside the parokhet, 
Where Yehoshua has entered as a metatron (forerunner) on behalf of us, having become a KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK(Kohen forever according to the order of Malki-Tzedek). 
