1For this MALKI-TZEDEK MELECH SHALEM KOHEN L'EL ELYON, is the one having met Avraham Avinu ACHAREI SHUVO (after returning) from the slaughter of “the kings and having blessed him,” ⁵⁸

2With whom also “AVRAHAM avinu apportioned MA'ASER MIKOL (a tithe of everything).” As for his Name, it is rendered “King of Tzedek (Righteousness)” and then also “Melech of SHALOM.”

3Without Av, without Em, without Yichus, having neither a techillah (beginning) leyamim (to days) of him nor a Ketz HaChayyim, but resembling the Zun fun der Oybershter, he remains a “kohen perpetually.” ⁵⁹

4Now consider how great among the Gedolim this one was to whom also Avraham Avinu gave from his booty a ma'aser (tithe).

5And the ones of the Bnei Levi have received the Kehunah (Priesthood) and they have a mitzvah to collect the ma'aser (tithe) from the Am Brit, and they have this mitzvah according to the Torah, that is, to collect from their achim, though these also are descended from the loins of Avraham Avinu.

6But, this man, though not tracing his descent from them, has received ma'aser (tithe) from Avraham Avinu and has given a bracha to the one having the havtachot (promises).

7Now it is beyond all argument that the greater gives a bracha to the lesser.

8Notice, in one case, ma'aser are received by mortal men; in the other case, ma'aser are received by one of whom we have solemn eidus (testimony) that hu Chai (he lives!).

9One could even go so far as to say that even Levi, who receives ma'aser, has paid ma'aser through Avraham Avinu,

10For Levi was still in the loins of his ancestor Avraham when Malki-Tzedek met Avraham Avinu.

11Now if shleimut (completeness) had been attainable through the Kehunah of Levi — for under it came the Mattan Torah (giving of the Torah) to the Am Brit — what further need would there have been to speak of another KOHEN arising “according to the order of Malki-Tzedek” ⁶⁰rather than “al divrati Aharon”?

12For when there is a “changing of the guard” of the Kehunah (Priesthood), this behechrach (necessarily) also affects the Torah. ⁶¹

13For the One about whom these things are said belonged to a different shevet (tribe), from which no one has officiated at the Mizbe'ach.

14For it is ugeret (easily seen, evident) that Rebbe, Melech HaMoshiach Adoneinu was descended from Yehudah, and in connection with that shevet (tribe), Moshe Rabbeinu said nothing about kohanim.

15And it is even more evident if another Kohen arises resembling Malki-Tzedek,

16One who became a kohen, not by means of a mitzvat haTorah concerning yichus (lineage), but according to the gevurah of a Chayyei Ein Sof (Endless Life).

17For of Rebbe, Melech HaMoshiach comes the solemn eidus, ATAH KOHEN L'OLAM AL DIVRATI MALKI-TZEDEK ⁶²(You are a kohen forever according to the order of Malki-Tzedek).

18For, on the one hand, there is an abrogation of an earlier mitzvah because of its weakness and ineffectuality

19— For the Torah brought nothing to shleimut (perfection); on the other hand, there is the mavo (introduction) of a tikvah tovah yoter (a better hope) through which we draw near to Hashem —

20This was attested with a shevu'ah (oath); for others who became kohanim were installed in the office of kehunah without a shevu'ah;

21But the Rebbe, Melech HaMoshiach became a kohen with a shevu'ah (oath) through the One saying to Him, Hashem has made an oath and will not change his mind, You are a kohen forever. ⁶³

22According to such a shevu'ah of Hashem, Rebbe, Melech HaMoshiach Yehoshua has become the orev (surety, guarantee) of a tovah yoter HaBrit.

23Not only this, but it was the fact that the former kohanim were many in number, because mavet prevented them from continuing in the office of kehunah.

24But because Rebbe, Melech HaMoshiach continues l'olam (forever), he has an unchangeable Kehunah.

25From which also he is able to completely deliver to the Geulah (Redemption) and Yeshu'at Eloheinu the ones approaching Hashem through him, als (since) he has Chayyei Ein Sof (Endless Life) and always lives to intercede in techinnah (supplication) for them.

26For such was for us, indeed, a bekavod (suitable) Kohen Gadol, chasid, tamim, tahor, nivdal from chote'im (separated from sinners) and exalted above HaShomayim;

27A Kohen Gadol who does not have daily need — as do the other Kohanim Gedolim — on the one hand, to offer up zevakhim for his own averos, and then to offer up zevakhim for the averos of the Am Brit. For this Kohen Gadol offered up himself, ⁶⁴once and for all.

28For the Torah of Moshe Rabbeinu appoints Bnei Adam as Kohanim Gedolim, Bnei Adam with frailties, but the Dvar HaShevu'ah, ⁶⁵which came later than the Torah of Moshe Rabbeinu, appoints HaBen ⁶⁶who came to shleimut (completeness) l'Olam.