Moshiachʼs Letter through the Shliach Sha'ul to the Brit Chadasha Kehillah in Galatia
Introduction
Galatians was probably written around 49 C.E. just after Rav Sha'ulʼs first Shlichus journey. It was probably written from Antioch in Syria. The chukim of the Torah along with bris milah are the covenant privileges given by Hashem to preserve the existence of Yehudim as a people (see Ac 21:20-26; 16:1-3); however, as individuals, Jews as well as non-Jews must not take their eyes off saving faithʼs all-important eternal bris milah excision of the unregenerate “basar,” which excision is hitkhadshut regeneration and rebirth in Moshiach in the Ruach Hakodesh, the only salvation for Abraham no less than for all Abrahamʼs children. See Yn 3:3 and Co 2:11-13.
This book covers some of the same themes as that of Romans, which was written around 57 C.E. Look at Ga 3:12-13 and also Ro 4:14. When certain legalists visited the Galatian congregations and taught these non-Jews a doctrine that added conditions to salvation, the corrective had to be made that those who have a claim to the inheritance on the basis of their fulfillment of the law boil down to one individual, Moshiach, as is stated in Ga 3:12-13. So only Moshiach has a claim on Hashem on the basis of his obedience and his total walk on the Derech Hakodesh in that he never sinned (MJ 4:15; 7:26; 1K 2:22; Isa 53:9; Yn 8:23; 8:46; Ex 12:5; Yn 1:29; 2C 5:21). Anyone else who assumes such about himself or herself is delusional. For as bnei Adam we are sin not just in what we do, but in what we are, as blind, depraved creatures running from the Word and hiding in our shame and guilt (see Ps 51; Gn 3:8). How can we seek self-attained salvation through meritorious works if we do not even understand our own depravity and need for Hashemʼs gracious gift of Moshiach Tzidkeinu? This was the problem with the Galatians.
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1 From Sha'ul, a Shliach, not from Bnei Adam, nor through Bnei Adam, but through Rebbe, Melech HaMoshiach Yehoshua and Hashem, Elohim Avinu, the One of whom [we say] Mechayyei Mesim Atah (Thou Revivest the Dead), even the Moshiach, 2 And from all the Achim B'Moshiach with me; to the Kehillot of Galatia.
3 Chen v'Chesed Hashem to you and Shalom Hashem from Elohim Avinu and Rebbe, Melech HaMoshiach Yehoshua Adoneinu, 4 The one having made a matnat Elohim of himself, on behalf of chattoteynu (our sins), so that he might rescue us out of the Olam Hazeh [Yom Tzarah], this age, this present evil age, according to the ratzon Hashem(will of G-d), even Avinu, 5 Lo hakavod l'olmei olamim. Omein.
6 I am shocked that so quickly you are being turned from the One who granted you the kri'ah (calling), summoning you by the Chen v'Chesed Hashem of Moshiach. I am shocked that so quickly you are being turned from this to a different “Besuras HaGeulah.” 7 Not that there is another, mind you! Except that there are some individuals disturbing and troubling you,*Ga 5:12 desiring to twist and pervert the Besuras HaGeulah†Isa 40:9; 60:6 of Moshiach. 8 But even if we‡Shlichim, emissaries of Rebbe, Melech HaMoshiach or a malach from Shomayim should pose as maggidim [for Moshiach] and make a hachrazah (proclamation) to you of a “Besuras HaGeulah” other than that Besuras HaGeulah which we preached to you, let such a one be ARUR HAISH§Josh 6:26(Cursed is the man) and set under cherem (ban of destruction) and onesh Gehinnom (damnation). 9 As we have previously said, and now again I say, if any one preaches a “Besuras HaGeulah” to you other than that which you received, let him be ARUR HAISH and be consigned to onesh Gehinnom.
10 Am I now seeking the ishshur (approval) of Bnei Adam? Or the haskama (approval) of Hashem? Or am I seeking to be a man-pleaser? If [and this is not the case] I were still pleasing Bnei Adam, I would not have been the eved of Moshiach.
11 For I mefarsem (make known) to you, Achim B'Moshiach, the Besuras HaGeulah having been preached by me, that it is not according to Bnei Adam; 12 For neither did I receive it from Bnei Adam nor was I taught it, but no, it was through a chazon (revelation) of Moshiach Yehoshua. 13 For you heard of my derech, my halakhah, my hitnahagut (conduct) in earlier times in Yahadut (Judaism), how I was to an extraordinary degree bringing redifah (persecution) upon the Kehillah of Hashem and was making havoc of it, 14 And I was shtaig (working my way up, advancing, progressing) in Yahadut (Judaism) beyond many of my landsmen, being more abundantly machmir and a kannai (zealot) bekius for the minhagim, the Masorot haAvot, the kabbalah (oral tradition), the Torah Sheb'al Peh, the Halakhah of my Avot. 15 But when Hashem was pleased, when it was the ratzon Hashem, Hashem being the One who separated me as kodesh KERA'ANI MIME'EI IMMI*Isa 49:1(He called me from the womb of my mother) and granted me the kri'ah (calling), summoning me through the Chen v'Chesed of Hashem, 16 To reveal His Zun fun der Oybershter in me, that I might preach Him among the Goyim, immediately, then, I did not consult with basar vadahm (flesh and blood), 17 Nor did I go up to Yerushalayim to those who were Moshiachʼs Shlichim before me, but I went away hitbodedut into Arabia and again I returned to Damascus.
18 Then, after shalosh shanim (three years),I went up to Yerushalayim to get acquainted with Kefa, and I stayed with him chamishah asar yamim (fifteen days). 19 But other of the Moshiachʼs Shlichim I did not see except Ya'akov achi Rebbe, Melech HaMoshiach Adoneinu.†T.N. Ya'akov and Sha'ul were both unbelievers before the appearance of the Moshiach to them after His histalkus — see 1C 15:7 20 Now, what things I write to you, hinei, before Hashem I do not speak sheker. 21 Next I went into the regions of Syria and of Cilicia, 22 But I was unknown panim el panim by the Kehillot of Moshiach in Yehudah; 23 Only they were hearing that “the one once bringing redifah (persecution) upon us is now preaching the‡Messianic Orthodox Jewish Emunah which once he was pillaging.” 24 And they were glorifying Hashem in§by means of me.