1 A balance of mirmah (dishonesty, deception) is abomination to Hashem,

but an even shelemah (perfect stone, just weight) is His ratzon.

3 The integrity of the yesharim (upright ones) shall guide them,

but the deceit of the bogedim (treacherous ones) shall destroy them.

3 The integrity of the yesharim (upright ones) shall guide them,

but the deceit of the bogedim (treacherous ones) shall destroy them.

9 Then shalt thou understand tzedek, and mishpat,

and mesharim (equity, fairness) — every ma’agal tov (good path).

3 To do tzedakah and mishpat

is more acceptable to Hashem than zevach.

25 Let thine eynayim look straight forward,

and let thine eyelids look straight before thee.

2 But we renounced the hidden things of bushah (shame), not going about with remiyah (deceit) nor falsifying the dvar Hashem. Rather by the manifestation of HaEmes we present ourselves to every manʼs matzpun in the sight of Hashem.*

21 For our tachlis is to do what is tov me’od B’EINEI ELOHIM V’ADAM (in the eyes of G-d and man).* TARGUM HASHIVIM

9 Do not speak sheker to one another, having disrobed from the Adam hakadmoni (old* humanity) with his ma’asim (works),

7 Render to everyone their due: tribute to whom tribute is due, tax to whom tax; fear to whom fear is due, respect to whom respect.

6 For that is why you also pay tribute (taxes). For they are mesharetim of G-d engaged in this very task.

17 Repay no one ra’a (evil) for ra’a (evil). Take into consideration what is haTov in the sight of everyone and do that.* TARGUM HASHIVIM

27 Withhold not tov from them to whom it is due,

when it is in the power of thine yad to do it.

8 Better is a little with tzedakah

than great revenues without mishpat (justice).

2 Otzarot resha profit nothing,

but tzedakah (righteousness) saveth from mavet.

13 He that covereth his peysha’im (sins) shall not prosper,

but he who confesseth and forsaketh them

shall find mercy.

16 Therefore, make vidduy (confession of sin) to one another, and daven tefillos on behalf of one another, so that you may have refuah sheleimah (complete healing). The tefillah of a tzaddik is powerful and effective.

12 But, above all, my Achim b’Moshiach, do not swear shevuot (oaths) neither by Shomayim nor by ha’aretz nor any other shevu’ah, but let your "ken" be "ken," and your "lo" be "lo," for fear that you fall under HaDin (the Judgment).

17 But the chochmah from above is berishonah (in the first place) tehorah (pure), then ohevet shalom (peace-loving), then eidel (gentle) and considerate, then full of rachamim and p’ri tov, and without maso panim and tzevi’ut.

6 If we make the claim that we have deveykus with Him and in the choshech walk, we speak sheker and have no halakhah in the Derech Emes.

18 Yeladim, let us not have ahavah in dvar or in lashon but in ma’aseh and in Emes.*

8 Ashrey are those of LEV TAHOR* [12] (pure heart), for they will see Hashem.

7 Rest in Hashem, and wait patiently for Him;

fret not thyself because of him who prospereth in his derech,

because of the ish who bringeth wicked schemes to pass.

5 A tov ish is generous, and lendeth;

he will guide his affairs with mishpat.

15 Do your best to shtel zich (apply yourself), to present yourself to Hashem as one approved, a po’el (workman) without bushah (shame), keeping on a derech yashar the Dvar HaEmes.

16 Now no one having lit a menorah covers it with a jar or places it under a bed; but he places the menorah on the shulchan, in order that the ones entering may see the ohr (light).

13 The rah is ensnared by the peysha (transgression) of his sfatayim (lips),

but the tzaddik shall escape from tzoros.

17 He that speaketh emunah declareth tzedek,

but an ed shekarim, mirmah.

28 A perverse ish soweth madon (strife, dissension),

and a whisperer separateth close friends.