Nehmen Sie an unseren Sabbattreffen teil

Es gibt viele Menschen, die Gemeinschaft brauchen und am Sabbat zu Hause sitzen und niemanden haben, mit dem sie reden oder diskutieren können. Ich möchte Sie alle dazu ermutigen, sich uns am Schabbat anzuschließen und auch andere einzuladen, sich uns anzuschließen. Wenn die Zeit nicht passt, können Sie sich die Lehren und den Midrasch anschließend auf unserem YouTube-Kanal anhören.

Was machen wir und warum unterrichten wir auf diese Weise?

Wir werden beide Seiten eines Problems besprechen und Ihnen dann die Wahl überlassen. Es ist die Aufgabe des Ruach (Geistes), Sie zu leiten und zu lehren.

Der mittelalterliche Kommentator Raschi schrieb, dass das hebräische Wort für Ringen (avek) darauf hindeutet, dass Jakob „gefesselt“ war, denn dasselbe Wort wird verwendet, um geknotete Fransen in einem jüdischen Gebetsschal, dem Tzitzityot, zu beschreiben. Raschi sagt: „So ist die Art und Weise zweier Menschen, die darum kämpfen, einander zu stürzen, dass einer den anderen umarmt und ihn mit seinen Armen umarmt.“

Unser intellektuelles Ringen ist durch eine andere Art des Kampfes ersetzt worden. Wir ringen mit Jehova, während wir uns mit Seinem Wort auseinandersetzen. Es ist ein intimer Akt, der eine Beziehung symbolisiert, in der Jehova, Sie und ich miteinander verbunden sind. Mein Ringen ist ein Kampf, herauszufinden, was Jehova von uns erwartet, und wir sind an den Einen „gebunden“, der uns in diesem Kampf hilft.

Heutzutage sagen viele, Israel bedeute „Champ of God“ oder besser: „Wrestler of God“.

Unsere Tora-Sitzungen an jedem Schabbat lehren und ermutigen Sie, ständig andere Ansichten und Erklärungen des Wortes Gottes in Frage zu stellen, zu hinterfragen, dagegen zu argumentieren und sie sich anzusehen. Mit anderen Worten: Wir müssen „mit dem Wort ringen“, um zur Wahrheit zu gelangen. Juden auf der ganzen Welt glauben, dass man mit dem Wort Gottes ringen und ständig Dogmen, Theologie und Ansichten in Frage stellen muss, sonst kommt man nie zur Wahrheit.

Wir sind nicht wie die meisten Kirchen, wo „der Prediger redet und jeder zuhört“. Wir ermutigen jeden, sich zu beteiligen, zu hinterfragen und einzubringen, was er über das diskutierte Thema weiß. Wir möchten, dass Sie ein meisterhafter Kämpfer für das Wort Jahovas werden. Wir möchten, dass Sie den Titel Israel tragen, in dem Wissen, dass Sie nicht nur wissen, sondern auch in der Lage sind, mit Logik und Fakten zu erklären, warum Sie wissen, dass die Thora wahr ist.

Wir haben jedoch ein paar Regeln. Lassen Sie andere reden und zuhören. Es gibt keine Diskussionen über UFOs, Nephilim, Impfstoffe oder Verschwörungsthemen. Wir haben Menschen aus aller Welt mit unterschiedlichen Weltanschauungen. Nicht jedem ist es wichtig, wer der Präsident eines bestimmten Landes ist. Behandeln Sie einander mit Respekt als Mitstreiter des Wortes. Einige unserer Themen sind schwer zu verstehen und erfordern Reife. Wenn Sie es nicht wissen, hören Sie zu, um Wissen und Verständnis und hoffentlich Weisheit zu erlangen. Genau die Dinge, um die Sie Jehova bitten sollen und die er denen gibt, die ihn bitten.

Jas 1: 5  Aber wenn es einem von euch an Weisheit mangelt, möge er Gott bitten, der allen großzügig und ohne Vorwürfe gibt, und ihm wird sie gegeben.

Wir hoffen, dass Sie diejenigen, die die Tora bewahren möchten, einladen können, sich uns anzuschließen, indem Sie auf den untenstehenden Link klicken. Es ist fast wie eine Talkshow zur Tora-Lehrgemeinschaft, an der Menschen aus der ganzen Welt teilnehmen und ihre Einsichten und Erkenntnisse teilen.

Wir beginnen mit etwas Musik und dann ein paar Gebeten, und es ist, als ob Sie in Neufundland in der Küche sitzen und eine Tasse Kaffee trinken würden und wir alle die Gesellschaft des anderen genießen würden. Ich hoffe, dass Sie uns eines Tages mit Ihrer Gesellschaft beehren werden.

Die Sabbatgottesdienste beginnen um 12:30 Uhr EDT. Ab dieser Stunde werden wir beten, singen und lehren.

Der Schabbat-Midrasch beginnt etwa um 1:15 Uhr Ostküstenzeit.

Wir freuen uns darauf, dass Sie Teil unserer Familie werden und uns kennenlernen, während wir Sie kennenlernen.

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Few Will Enter

The Narrow Gate, the Commandments, and Love for the Brethren

One of the most sobering questions ever asked of Yehshua was this:

Lukas 13:23-24 “And one said to Him, Lord, are the ones being saved few? And He said to them, Strive to enter in at the narrow gate. For I say to you, many will seek to enter in and shall not be able.”

Notice carefully, Yehshua did not dismiss the question. He did not say not to worry about it. He did not say that nearly everyone was going to heaven or that all would enter. Instead, He gave a warning. He said to streben to enter at the narrow gate, because viele will seek to enter and will not be able to get in.

This same warning is given in Matthew:

Matthew 7: 13-14 “Enter in at the narrow gate, because wide is the gate and broad is the way that leads to destruction, and many are those who enter in through it. Because narrow is the gate and constricted is the way which leads to life, and there are few who find it.”

There are only two ways. One is broad, easy, popular, and filled with many. The other is narrow, difficult, and found by only a few. The broad way leads to destruction. The narrow way leads to life.

So what is the narrow way?

Is it merely attending church, paying your tithes, and serving as a deacon or Sunday school teacher?

It is merely saying, “Lord, Lord” or claiming things in the name of Jesus?

It is hearing truth without obeying it, claiming the commandments are nailed to the cross and no longer in effect.

Yehshua Himself said:

Matthew 7: 21-23 “Not everyone who says to Me, Lord, Lord, shall enter into the kingdom of Heaven, but he who does the will of My Father in Heaven. Many will say to Me in that day, Lord, Lord, did we not prophesy in Your name, and through Your name throw out demons, and through Your name do many wonderful works? And then I will say to them I never knew you! Depart from Me, those working lawlessness!”

This is one of the most terrifying passages in all of Scripture. These are not atheists. These are not pagans. These are religious people, people who thought they were serving Yehovah. They used His name. They read this newsletter. They did works in His name. And yet Yehshua says to them, “Depart from Me,” because they were workers of Gesetzlosigkeit.

That word matters. Lawlessness is the opposite of obedience. It is the rejection of Yehovah’s law. It is living as though His commandments no longer matter. But it is more than that. It is not having His love in you.

That is why obedience is not optional.

John 14: 15 „Wenn ihr mich liebt, werdet ihr meine Gebote halten.“

Yehshua did not say, “If you love Me, ignore My commandments.”

He did not say, “If you love Me, replace obedience with emotion.”

He did not say, “If you love me, have more praise and worship festivals.”

He said plainly, „Wenn ihr mich liebt, werdet ihr meine Gebote halten.“

John confirms this truth:

1 John 2: 3-4 “And by this we know that we know Him, if we keep His commandments. The one who says, I know Him, and does not keep His commandments, is a liar, and the truth is not in him.”

Again, Scripture could not be clearer. This is how we know that we know Him, wenn wir seine Gebote halten. And if someone says, “I know Him,” but refuses His commandments, John says that person is a Lügner.

John says it again:

1 John 5: 2-3 “By this we know that we love the children of God, whenever we love God and keep His commandments. For this is the love of God, that we keep His commandments, and His commandments are not burdensome.”

Love for God is not proven by words alone. It is proven by obedience.

This is why so few enter. The narrow gate is narrow because it requires repentance. It requires surrender. It requires obedience. It requires us to stop following the crowd and begin walking in the commandments of Yehovah.

In Luke 13, those shut out protest to Yehshua:

Lukas 13:25  Und sobald der Hausherr aufgestanden ist und die Tür verschlossen hat, und du fängst an, draußen zu stehen und an die Tür zu klopfen und zu sagen: Herr, Herr, öffne uns, und er wird dir antworten und sagen: Das tue ich Kenne dich nicht; von wo bist du;

Lukas 13:26  dann wirst du anfangen zu sagen: Wir haben in deiner Gegenwart gegessen und getrunken, und du hast auf unseren Straßen gelehrt.

Lukas 13:27  Aber Er wird sagen: Ich sage dir, ich kenne dich nicht; von wo Du kommst. Weicht von Mir, alle Übeltäter!

They had proximity to truth and could ask questions. They had exposure to His teachings. They had heard Him and seen the miracles or heard about them. But exposure is not obedience. Familiarity is not faithfulness. Hearing the truth is not the same as doing it.

Jas 2: 14  Meine Brüder, was für ein Gewinn ist es Wenn ein Mann sagt, er habe Glauben und keine Werke? Kann der Glaube ihn retten?

Jas 2: 15  Wenn ein Bruder oder eine Schwester nackt ist und kein tägliches Essen mehr hat,

Jas 2: 16  Und wenn einer von euch zu ihnen sagt: „Geht hin in Frieden, lasst euch wärmen und satt werden“, aber ihr gibt ihnen nicht die Dinge, die der Körper braucht, was nützt das? ist es?

Jas 2: 17  Doch auch wenn es keine Werke gibt, ist der Glaube tot und für sich allein.

Jas 2: 18  Aber jemand wird sagen: Du hast Glauben, und ich habe Werke. Zeige mir deinen Glauben ohne deine Werke, und ich werde dir meinen Glauben anhand meiner Werke zeigen.

Jas 2: 19  Du glaubst, dass es einen Gott gibt, das ist gut für dich; Sogar die Dämonen glauben und zittern.

Jas 2: 20  Aber wirst du wissen, oh eitler Mann, dass der Glaube ohne Werke tot ist?

Jas 2: 21  Wurde Abraham, unser Vater, nicht durch Werke gerechtfertigt, als er seinen Sohn Isaak auf dem Altar opferte?

Jas 2: 22  Erkennst du, wie der Glaube mit seinen Werken wirkte und aus den Werken der Glaube vervollständigt wurde?

Jas 2: 23  Und es erfüllte sich die Schriftstelle, die besagt: „Abraham glaubte Gott, und es wurde ihm zur Gerechtigkeit zugerechnet, und man nannte ihn den Freund Gottes.“

Jas 2: 24  Sie sehen dann, wie ein Mensch durch Werke gerechtfertigt wird und nicht nur durch den Glauben.

Jas 2: 25  Und ebenso wurde Rahab, die Hure, nicht auch durch Werke gerechtfertigt, als sie die Gesandten empfing und tat geschickt sie auf andere Weise raus?

Jas 2: 26  Denn wie der Körper ohne Geist tot ist, so ist auch der Glaube ohne Werke tot.

This pattern is seen all through Scripture. There is always a remnant. There are always a few doing the work.

Matthew 22: 14 „Denn viele sind berufen, aber wenige sind auserwählt.“

1 Peter 3: 20 “…when once the longsuffering of God waited in the days of Noah… wherein few, that is, eight souls were saved by water.”

Jesaja 10 “For though your people Israel be as the sand of the sea, only a remnant of them shall return…”

The pattern never changes. The majority do not obey. The majority do not listen. The majority choose the easy road. But the remnant, the few, strive to enter, obey the commandments, and endure to the end.

And there is another mark of the true disciple that modern religion often ignores. Yehshua said His people would not only be known by obedience. They would also be known by their love for one another.

John 13: 34-35 “A new commandment I give to you, that you love one another, as I loved you, that you also love one another. By this all shall know that you are My disciples, if you have love toward one another.”

Yehshua did not say His disciples would be known merely by what they claim to know. He did not say they would be known only by arguments, charts, or theological debates. He said they would be known by their love that they showed one another.

And yet what do we so often see? Many who claim to be in the truth have no love for the brethren at all. The moment someone disagrees with them or sees a matter differently, the hatred comes out. They curse. They gossip, slander, and speak evil of the brethren. They mock and pray for their destruction, thinking they are being righteous. As they leave they swear, they accuse, and they divide the fellowship. They wound the very brethren they claim to love.

Many have left SghtedMoon.com in exactly this spirit, cursing and swearing as they went. And by their own words they exposed their own hearts.

John speaks to this plainly:

1 John 3: 14-15 “We know that we have passed from death to life because we love the brothers. The one who does not love his brother abides in death. Everyone hating his brother is a murderer, and you know that no murderer has everlasting life abiding in him.”

This is not a small matter. Hatred for the brethren is not a personality flaw. It is not a minor weakness. Scripture says the one who hates his brother abides in death.

Und wieder:

1 John 4: 20-21 “If anyone says, I love God, and hates his brother, he is a liar. For the one not loving his brother whom he has seen, how is he able to love God whom he has not seen? And we have this commandment from Him, that the one loving God should also love his brother.”

A person may claim to have truth. He may claim to understand prophecy. He may say he knows the calendar, the feast days, the Jubilee cycles, or the deeper things of Scripture. But if he has no love for the brethren, if he curses his brother, if he attacks and devours those with whom he disagrees, then he is revealing that something is deeply wrong in his walk.

1Co 13: 1  Auch wenn ich mit Menschen- und Engelszungen spreche und keine Nächstenliebe habe, bin ich doch geworden asklingendes Blech oder ein klingelndes Becken.

1Co 13: 2  Und obwohl ich Prophezeiungen habe und alle Geheimnisse und alles Wissen verstehe; und obwohl ich allen Glauben habe, um Berge zu versetzen, und keine Nächstenliebe habe, bin ich nichts.

1Co 13: 3  Und obwohl ich alle meine Güter zum Füttern austeile die ArmenUnd obwohl ich meinen Körper der Verbrennung überlasse und keine Almosen habe, habe ich keinen Nutzen.

1Co 13: 4  Nächstenliebe hat Geduld, ist freundlich; Die Nächstenliebe ist nicht neidisch, sie ist nicht eitel, sie ist nicht aufgeblasen;

1Co 13: 5  verhält sich nicht unanständig, sucht nicht das Ihre, lässt sich nicht leicht provozieren, denkt nichts Böses.

1Co 13: 6  Die Nächstenliebe freut sich nicht über Ungerechtigkeit, sondern freut sich über die Wahrheit,

1Co 13: 7  deckt stillschweigend alles zu, glaubt alles, hofft alles, erträgt alles.

1Co 13: 8  Wohltätigkeit scheitert nie. Aber falls es gibtProphezeiungen, sie werden abgeschafft; wenn Zungen, sie werden aufhören; Wenn es Wissen gibt, wird es abgeschafft.

1Co 13: 9  Denn wir wissen teilweise, und wir prophezeien teilweise.

1Co 13: 10  Aber wenn das Vollkommene kommt, dann wird das, was teilweise ist, aufhören.

1Co 13: 11  Als ich ein Kleinkind war, sprach ich als Kleinkind, ich dachte als Kleinkind, ich argumentierte als Kleinkind. Aber als ich ein Mann wurde, habe ich die Dinge eines Kindes abgeschafft.

1Co 13: 12  Im Spiegel sehen wir zunächst nur verschwommen, dann aber von Angesicht zu Angesicht. Jetzt weiß ich es teilweise, aber dann werde ich es vollständig wissen, obwohl ich auch vollständig erkannt bin.

1Co 13: 13  Und nun bleiben Glaube, Hoffnung, Nächstenliebe, diese drei; aber das Größte davon is Nächstenliebe.

Truth without love becomes a weapon in the hands of the flesh.

The true brethren are not known merely by what they know. They are known by how they love, how they endure, how they correct with patience, and how they refuse to hate one another even in disagreement.

The saints are described this way in Revelation:

Offenbarung 14: 12 “Here is the patience of the saints; here are the ones keeping the commandments of God and the faith of Jesus.”

Notice that the saints are not described as commandment breakers. They are not described as lawless. They are those keeping the commandments of God and the faith of Jesus.

So let no man deceive you.

The narrow gate is not broad.

The saved are not the careless majority.

And those who truly love God do not cast away His commandments.

If you love Him, keep His commandments.

If you know Him, walk as He walked.

If you love the brethren, do not hate, curse, slander, and devour them.

If you would enter life, strive to enter at the narrow gate.

Because many will seek to enter and will not be able to….

THE NARROW GATE IS NOT A NEW IDEA, BUT A DEEPLY JEWISH ONE

When Yehshua spoke about the schmales Tor und der zwei Arten, He was not inventing a new religious concept detached from the Torah. The exact phrase “narrow gate” may not have been a standard Jewish idiom, but the idea behind it was deeply Jewish and already well established. What Yehshua was doing was taking an ancient and familiar Biblical pattern and sharpening it with urgency, force, and finality.

The Torah had already set this pattern before Israel.

Deuteronomium 30: 19 “I have set before you life and death, blessing and cursing. Therefore choose life…”

From the very beginning, the choice was never between many roads. It was always between XNUMX. One leads to life and blessing. The other leads to death and cursing. That is the same structure Yehshua uses when He speaks of the narrow gate and the broad way.

The Psalms say the same thing.

Psalm 1: 6 “For Yehovah knows the way of the righteous, but the way of the wicked shall perish.”

Again, there are only two ways. The way of the righteous and the way of the wicked. The way that Yehovah knows, and the way that perishes. This is the Jewish foundation behind the words of Yehshua in Matthew 7 and Luke 13.

By the time of the Second Temple period, this understanding had become even more clearly developed. Jewish writings often spoke of the zwei Arten, or of two opposing spiritual paths. One was the way of truth, obedience, and life. The other was the way of falsehood, rebellion, and death. This was not a foreign language to Jewish ears. It was part of the air they breathed.

Judaism also spoke of taking on the yoke of Torah. In other words, the path of life was never treated as casual, careless, or easy. To walk with Yehovah meant discipline. It meant accepting His rule. It meant study, obedience, restraint, and submission. That is why the way of life could rightly be understood as narrow. Not narrow because Yehovah is unjust, but narrow because truth is not broad enough to accommodate rebellion.

The same struggle is seen in the Jewish understanding of the yetzer ha-tov und der yetzer ha-ra, the good inclination and the evil inclination. Man is always being pulled between obedience and disobedience, righteousness and sin, life and death. This fits perfectly with the language of Yehshua in Luke 13:24:

Luke 13: 24 “Strive to enter in at the narrow gate…”

The word “strive” shows struggle, effort, and urgency. Entry into life is not casual. It is not automatic. It is not secured by mere profession. It requires repentance, obedience, and endurance.

So the framework itself was deeply Jewish. But Yehshua sharpens it in several very important ways.

First, He intensifies the warning. Judaism strongly emphasized obedience and disobedience, life and death, blessing and cursing. But Yehshua presses the matter further by saying:

Matthew 7: 14 “…narrow is the way which leads to life, and there are few who find it.”

Und wieder:

Luke 13: 24 “…many will seek to enter in and shall not be able.”

That is stronger language. It is not merely a call to choose rightly. It is a warning that the majority will choose wrongly.

Second, Yehshua adds the image of the Tor. The Hebrew Scriptures and Jewish thought often speak of a path or a way. Yehshua keeps that but adds the gate as a point of entry, a point of decision, a point beyond which there may be no return. This gives the warning a sharper edge. One must enter now. One must choose now.

Third, He adds the terrifying language of personal judgment.

Luke 13: 25 “…and He shall answer and say to you, I do not know you…”

This is more than a statement about morality. It is a statement about relationship, recognition, and covenant standing before the Master of the house. Many may think they belong. Many may assume they are safe. But if they are walking in disobedience, He says, “I do not know you.”

And fourth, Yehshua adds finality.

Luke 13: 25 “And once the Master of the house has risen up and has shut the door…”

The door does not remain open forever. The gate is narrow now, but the day is coming when the door will be shut. Once that happens, pleading, familiarity, and religious memory will not save anyone.

So if a Jew in the first century heard Yehshua speak of the narrow gate, he would not have thought, “This is a brand new religion.” He would have recognized the old biblical pattern of Leben und Tod, righteous and wicked, obedience and rebellion, blessing and cursing. But he would also have heard Yehshua intensify that pattern with greater urgency.

In effect, Yehshua was saying:

Yes, there are two ways.

Yes, there is a way of life and a way of death.

Yes, Torah still defines righteousness.

But the matter is more urgent than you think, more exclusive than you think, and more final than you think.

That is why the narrow gate is such a fearful warning. It is not Greek philosophy. It is not church tradition. It is the ancient biblical call to choose life, now spoken with even greater force by the Messiah Himself....

Why Do We Read Ruth on Shavuot?

Harvest, Covenant, David, and the Hidden Pattern of Redemption

On Shavuot it is the long-standing Jewish custom to read Megillat Ruth, the Scroll of Ruth. The liturgical custom itself is preserved in the festal reading cycle associated with Masekhet Soferim 14:16-18, where the appointed readings of the sacred scrolls are tied to the moedim. At the simplest level, the connection seems obvious. Ruth’s story unfolds in the harvest season. Naomi and Ruth arrive in Bethlehem “in the beginning of barley harvest” (Ruth 1:22, MKJV), and Ruth remains in the fields of Boaz “to glean to the end of barley harvest and of wheat harvest” (Ruth 2:23, MKJV). Shavuot, of course, is itself “the feast of weeks” and “the firstfruits of the wheat harvest” (34. Mose 22 (MKJV)). That is the outer reason for the custom, and it is true as far as it goes.

But it does not go far enough.

The Book of Ruth is not read on Shavuot merely because it is set in the right agricultural season. Harvest is the surface. The deeper pattern is covenant. Beneath the barley field stands Sinai. Beneath the gleaning stands the Exodus. Beneath the marriage stands redemption. And beneath the genealogy stands David.

Ruth’s story begins with a decisive rupture from her old world. She does not merely accompany Naomi out of kindness. She renounces Moab and cleaves herself to the God of Israel. Her confession is one of the great covenant declarations in all of Scripture: “Your people shall be my people, and your God my God” (Ruth 1:16, MKJV). That is far more than sentiment. It is identity, loyalty, and covenant transfer. Ruth leaves one people and joins herself to another. She leaves one god-world and comes under the authority of Yehovah.

This is why Ruth’s journey mirrors Israel’s own journey. Israel left Egypt in order to enter the covenant at Sinai. Ruth leaves Moab in order to come under the wings of the God of Israel. Israel crossed out of bondage and into a covenant future. Ruth crosses out of barrenness and widowhood into covenant hope. The shape is the same. Departure comes first, then provision, then covenant, then redemption.

That is why the details of Ruth matter so much. She arrives in Bethlehem, the House of Bread, at the beginning of barley harvest (Ruth 1:22, MKJV). She is suddenly dependent upon provision not of her own making. She does not own a field. She cannot command a harvest. She can only gather what grace leaves behind. In this sense she resembles Israel in the wilderness, gathering what Yehovah provides one day at a time. Israel gathered manna. Ruth gleans barley. Both are sustained by provisions that come from above and beyond themselves.

Boaz sees immediately that Ruth’s story is more than survival. He says to her, “A full reward be given you by the LORD God of Israel, under whose wings you have come to trust” (Ruth 2:12, MKJV). That is covenant language. Ruth is not merely a hungry woman in a field. She is a stranger who has come to seek refuge under the wings of the God of Israel. This is exactly why her story belongs to Shavuot. Shavuot is not only about grain. It is about coming under the rule of Yehovah. It is about being brought near in covenant.

The threshing floor then becomes the great turning point of the book. Naomi tells Ruth to wash, anoint herself, and go down to the floor, and there Boaz “shall tell you what you shall do” (Ruth 3:3-4, MKJV). Ruth obeys. When Boaz awakens, she says, “Spread your skirt over your handmaid, for you are a near kinsman” (Ruth 3:9, MKJV). In other words, cover me. Take me under your covenant protection. Redeem me.

This scene is often read only as a private moment between Boaz and Ruth, but that is too small. The threshing floor echoes Sinai. At Sinai, Israel stood at the foot of the mountain to enter covenant with her God (19. Mose 17 (MKJV)). At the threshing floor, Ruth comes in humility to the feet of the one who can redeem her. At Sinai there is a cleansing, an approach, fear, a covenant, and the formation of a people. At the threshing floor there is a cleansing, an approach, fear, a covenant, and the redemption of a bride. The setting is different, but the pattern is the same.

This is why Ruth is not merely a harvest story. It is a covenant story. It is the story of a woman who comes from outside, enters the covenant people, and places herself under the authority of the redeemer.

That word matters. Boaz is not simply a kind man. He is a gut, a kinsman-redeemer. Under the Torah, redemption has an order and a legal structure. There is a nearer kinsman. There is a process. The matter must be settled lawfully before the bride can be taken. Only after the redemption is secured do we read, “So Boaz took Ruth, and she was his wife” (Ruth 4:13, MKJV). Redemption comes first. Union comes afterward. That pattern runs all through Scripture. The redeemer must redeem before he takes a bride.

The book then ends not in sentimentality but in kingship. The women say of the child born to Ruth that “there is a son born to Naomi,” and the genealogy ends with the words, “And Obed begat Jesse, and Jesse begat David” (Ruth 4:17, MKJV). This is one of the reasons rabbinic tradition gives Ruth such prominence. The Talmud says plainly that Samuel wrote his own book, Judges, and Ruth (Bava Batra 14b). The same sugya also explains why Ruth stands at the head of the Writings even though it begins in suffering: because it ends in hope and redemption and because David descended from her (Bava Batra 14b). In other words, Ruth is not preserved merely as a touching village narrative. It is preserved because it vindicates and explains the line of David.

That is one reason Shavuot and Ruth belong together so naturally. Shavuot is the feast of covenant revelation, and Ruth is the story of covenant entrance. Shavuot remembers the giving of Torah, and Ruth is the story of a woman who embraces the God and people of Torah. Shavuot celebrates harvest, and Ruth lives out the harvest season. Shavuot stands under the shadow of kingship, and Ruth leads directly to David.

Later Jewish tradition also links David himself to Shavuot, which makes the reading even more fitting. Whether one approaches that tradition liturgically or historically, the association is ancient and meaningful: Ruth is read at the feast not only because of harvest but also because her story carries the line of David.

The New Testament does not break this pattern; it deepens it. In Handelt 2, on the morning of Shavuot, the disciples are gathered together, and the Spirit is poured out. The crowd hears them and mocks, saying, “These men are full of new wine” (Acts 2:13, MKJV). That accusation is startling, because there is only one other famous place in Scripture where fervent prayer is mistaken for drunkenness: Hannah at the sanctuary. Eli says to her, “How long will you be drunk? Put away your wine from you” (1 Samuel 1:14, MKJV). Hannah answers that she has poured out her soul before the LORD (1 Samuel 1:15, MKJV). From that anguished prayer comes Samuel, and according to the Talmud, Samuel is the one who writes Ruth (Bava Batra 14b), and Samuel is the one who anoints David (1 Samuel 16:13, MKJV).

Then Peter, standing on Shavuot in Acts 2, points directly to David: “Men, brothers, let me freely speak to you of the patriarch David, that he is both dead and buried, and his tomb is with us to this day” (Acts 2:29, MKJV). The connection is astonishing. Hannah, mistaken for drunkenness, gives birth to Samuel. Samuel writes Ruth and anoints David. Ruth gives us David’s line. And on Shavuot, when the disciples are accused of drunkenness, Peter rises and speaks of David. That is not random. It is the same redemptive pattern surfacing again.

Ruth also reveals something else that is central to Shavuot, namely the bringing in of the outsider. Scripture never lets us forget who she is. She is “Ruth the Moabitess.” Yet she is brought near. She takes refuge under the wings of Yehovah (Ruth 2:12, MKJV). She enters covenant. She is redeemed. She becomes part of the house from which David comes. That pattern reaches forward into the prophets and into Acts itself. Isaiah says of the sons of the stranger who join themselves to the LORD that He will bring them to His holy mountain (Isaiah 56:6-7, MKJV). And in Acts 2, Jews from many nations hear the mighty works of God in their own tongues (Acts 2:6-11, MKJV). Ruth is not merely a private convert. She is a prophetic sign that the outsider can be brought near through covenant faithfulness.

This is why the book belongs to the feast of weeks. The journey from Passover to Shavuot is not only a calendar count. It is a spiritual journey from redemption toward covenant fullness. Ruth’s story walks that same road. She leaves the old land. She comes to the House of Bread. She lives by provision. She comes under God’s wings. She approaches the redeemer. She is covered. She is redeemed. She enters covenant union. And from that union comes David.

So why do we read Ruth on Shavuot?

We read Ruth on Shavuot because the story is not merely about gleaning in the fields. It is about leaving Moab and choosing the God of Israel (Ruth 1:16, MKJV). It is about arriving at Bethlehem at the beginning of barley harvest (Ruth 1:22, MKJV). It is about continuing through barley and wheat harvest (Ruth 2:23, MKJV). It is about taking refuge under the wings of Yehovah (Ruth 2:12, MKJV). It is about the covenantal approach to the redeemer at the threshing floor (Ruth 3:9, MKJV). It is about redemption before marriage (Ruth 4:13, MKJV). It is about the royal line that culminates in David (Ruth 4:17, MKJV). And rabbinic tradition itself underscores this by preserving the Shavuot reading custom (Masekhet Soferim 14:16-18) and by identifying Samuel as the writer of Ruth and David as the reason the book ends in hope (Bava Batra 14b).

In other words, Ruth is read on Shavuot because hidden inside her story is the pattern of the feast itself. It is harvest, yes. But more than harvest, it is  covenant. It is redemption. It is kingship. It is the stranger brought near. It is the bride covered by the redeemer. And it is the road that leads from barley fields to David, from David to promise, and from promise to fulfillment.

Rivana Tendler wrote:

On this upcoming Memorial Day, I wish to share the story of my daughter, Keren, who was killed in Lebanon.

Master Sergeant (Res.) Keren Tendler, of blessed memory—my daughter—was the first female aerial mechanic on IDF Yasur helicopters. She was killed in Lebanon when a missile fired by Hezbollah terrorists struck her helicopter and that of her comrades, after they had deployed paratroopers and medical corps forces inside enemy territory in Lebanon.

Before departing on her final flight into Lebanon, Keren asked her younger brother to bring her a knife, so that she could cut her veins if she were taken captive. This was two days before the end of the Second Lebanon War.

The missile hit the helicopter seconds after the forces had been deployed and just seconds after it had lifted off the ground. Following the impact, the helicopter burst into flames and crashed completely into a wadi in Hezbollah-controlled territory. A massive fire lit up southern Lebanon that night as a result of the explosion. The paratroopers—some of whom had been on the helicopter just minutes earlier—were forced to witness the horrific scene, and through their resourcefulness, the abduction of the crew’s bodies was prevented. Keren’s body could not be found.

We received the notification that Keren had been killed in Lebanon, and that her body was missing, on the night following August 12, 2006. Not only had we lost our Keren in such a tragic and sudden way—we feared that there would be no body to bury in Israel.

In order to locate Keren’s remains in Lebanon, soldiers from Unit 669 and the Shaldag unit were sent into Lebanon. Assisting them in the search was the deputy commander of the paratrooper battalion that had been deployed in the area; after the war, he was awarded a brigade commendation for his bravery.

Three days after the helicopter was brought down by a Hezbollah missile, Keren’s charred remains were found beneath part of the wreckage.

The soldiers of Unit 669 and Shaldag were forced to hide with parts of Keren’s body for an entire day in a concealed location in Lebanon, out of fear that Hezbollah terrorists were observing them. Under cover of darkness, on the night of August 16, 2006, Keren was brought from enemy territory in Lebanon on a long foot journey to the Israeli border and to burial in Israel, carried by soldiers of Unit 669 and Shaldag, accompanied by paratroopers.

Twenty years have passed since Keren was killed. To this day, she remains the only female IDF soldier to have fallen in combat in Lebanon, across all of Israel’s wars in the region.

Over the past months, I have tried to reach out to anyone I could—pages with large followings, celebrities, and social media influencers—in the hope that they would write something about Keren. Sadly, without success.

I ask you—please do not let Keren and her memory be cast into the trash heap of history.

Two weeks before she was killed in Lebanon, Keren wrote in her diary a letter filled with pain and sorrow over soldiers who were being killed, turning to God with a plea to protect the soldiers of the IDF.

It breaks my heart to think that my Keren might be forgotten as if she had never existed—even after 20 years.

Keren was my only daughter. After her, my son—her only brother—was born. Keren’s father and I are already quite elderly, and her father is currently coping with Parkinson’s disease.

The thought that there may be no one left to tell and carry on the story of my Keren—who gave her life for the State of Israel at the age of 26, before she had the chance to marry and have children of her own—tears my soul and my heart apart.

I ask you—do not let this happen.

On this upcoming Memorial Day, marking 20 years since Keren fell in Lebanon, please tell the story of my daughter—Master Sergeant (Res.) Keren Tendler, of blessed memory—the first (and only) female soldier to fall in Lebanon.

Ich danke dir von ganzem Herzen,

Rivana, Keren’s mother.

Isa 40: 1 Tröstet, tröstet mein Volk, spricht euer Gott.

Isa 40: 2 Speak lovingly to the heart of Jerusalem, and cry to her that her warfare is done, Dass her iniquity is pardoned; for she has received of Jehovah’s hand double for all her sins.

Isa 40: 3 Es ist eine Stimme eines Predigers in der Wüste: Bereitet den Weg des Herrn, macht eine gerade Straße in der Steppe für unseren Gott!

Isa 40: 4 Jedes Tal soll erhöht werden, und jeder Berg und Hügel soll erniedrigt werden; und was krumm ist, soll eben und was hügelig ist, soll eben werden.

Isa 40: 5 und die Herrlichkeit des Herrn wird geoffenbart werden, und alles Fleisch wird sehen it miteinander; denn der Mund des Herrn hat es geredet.

As you all know from the Jubilee cycles, we are in the very last days before Yehovah comes.

We are at the very end of the 120th Jubilee since the creation of Adam. The seventh millennium of rest begins in 2045, which is just 17 years from now. But Yehshua said unless those days were cut short, no flesh would be saved alive. And this brings us back to 2033 as the final day of judgment.

Those days are cut short, as it was in the Days of Noah and as it was in the Days of Lot. Those Jubilee cycles line up with 2033 in our time as the final judgment for Satan.

In Israel they stand in memorial to the 25,648 who died defending Israel as well as the many victims of terror. What Yehovah is showing us and what Shavuot teaches us is that on this Feast of Shavuot the dead saints at this time will be raised up to live. In exactly the same way, those saints were raised up to life again when Yehshua came out of the grave on Wave Sheaf Day in 31 AD.

Matthäus 27:50 Und Jesus schrie erneut mit lauter Stimme und ließ los Sein Geist.

Matthäus 27:51 Und siehe da! Der Vorhang des Tempels wurde von oben bis unten in zwei Teile zerrissen. Und die Erde bebte, und die Felsen wurden zersplittert,

Matthäus 27:52 Und die Gräber wurden geöffnet, und viele Leichname der entschlafenen Heiligen standen auf.

Matthäus 27:53 und als er nach seiner Auferstehung aus dem Grab kam vom Nutzer definierten ging in die heilige Stadt und erschien vielen.

Paul said Yehshua led a host of captives free.

Eph 4: 8 Deshalb sagt er: „Als er in die Höhe aufstieg, führte er die Gefangenschaft gefangen und gab den Menschen Gaben.“

Eph 4: 9 (Was bedeutet es nun, dass Er aufgestiegen ist, als dass Er auch zuerst in die tieferen Teile der Erde hinabgestiegen ist?

Eph 4: 10 Er, der herabstieg, ist auch derselbe, der weit über alle Himmel aufgestiegen ist, um alles zu erfüllen.)

Paul also said Yehshua was the first of the first fruits from death.

1Co 15: 12 But if Christ is proclaimed, that He was raised from die dead, how do some among you say that there is no resurrection of the dead?

1Co 15: 13 Wenn es aber keine Auferstehung der Toten gibt, ist auch Christus nicht auferstanden.

1Co 15: 14 And if Christ has not been raised, then our proclamation is worthless, and your faith is also worthless.

1Co 15: 15 And we are also found sein false witnesses of God, because we testified of God that He raised Christ; whom He did not raise if the dead are not raised.

1Co 15: 16 Denn wenn die dead are not raised, then Christ is not raised.

1Co 15: 17 And if Christ is not raised, your faith is foolish; you are yet in your sins.

1Co 15: 18 Then also those that fell asleep in Christ were lost.

1Co 15: 19 Wenn wir nur in diesem Leben Hoffnung auf Christus haben, sind wir von allen Menschen am elendsten.

1Co 15: 20Aber jetzt ist Christus auferstanden die tot, , ist der Erstling der Entschlafenen geworden.

1Co 15: 21 Denn seit dem Tod is durch den Menschen, die Auferstehung von die auch tot is durch einen Mann.

1Co 15: 22 Denn wie in Adam alle sterben, so werden in Christus alle lebendig gemacht.

1Co 15: 23 Aber jeder drin seine eigene Ordnung: Christus, der Erstling, und danach diejenigen, die Christus bei seinem Kommen angehören;

1Co 15: 24 dann is das Ende, wenn Er das Königreich Gott, sogar dem Vater, übergibt; wenn Er alle Herrschaft und alle Autorität und Macht aufheben lässt.

1Co 15: 25 denn es ist ihm recht, zu regieren, bis er alle Feinde unter seine Füße gelegt hat.

1Co 15: 26 Der letzte Feind musste aufhören is Tod.

He rose from the dead at the end of the Sabbath, having been in the grave for three days and three nights. He was crucified on Wednesday afternoon and died at 3 pm. Three days and three nights later is Saturday late afternoon when He comes back to life, and then the saints are seen walking into Jerusalem, as we have just read. This was what the Wave Offering represented each year being fulfilled in reality. This was the GREAT MIRACLE of the resurrection. Men too were being raised back to life.

At the exact same time when the Wave Offering is made on Sunday morning at 9am, Yehshua, along with those saints who came back to life, is being presented in Heaven before the Throne of Yehovah as the Wave Offering.

The next Wave Offering is found again in Leviticus 23, speaking about Shavuot.

Das Fest der Erstlinge

Lev 23: 9 Und der HERR redete mit Mose und sprach:

Lev 23: 10 Rede mit den Söhnen Israels und sprich zu ihnen: Wenn ihr in das Land kommt, das ich euch geben werde, und dort die Ernte einbringen werdet, dann sollt ihr eine Garbe der Erstlinge eurer Ernte zum Priester bringen.

Lev 23: 11 Und er soll die Garbe vor dem HERRN schwenken, damit sie für euch angenommen wird. Am nächsten Tag nach dem Sabbat soll der Priester es schwenken.

Lev 23: 12 Und an dem Tag, an dem du die Garbe schwingst, sollst du ein einjähriges, männliches Lamm ohne Fehler als Brandopfer für Jehova opfern.

Lev 23: 13 Und sein Essensangebot sind zwei Zehntel feines Mehl, mit Öl vermischt, ein Feueropfer für Jehova zum süßen Geruch. Und das Trankopfer davon sindWein, der vierte Teil eines Hin.

Lev 23: 14 Und du sollst weder Brot noch getrocknetes Getreide noch grüne Ähren essen bis zum selben Tag, bis du deinem Gott eine Opfergabe dargebracht hast. Es soll sein eine ewige Ordnung für eure Generationen in allen euren Wohnungen.

Das Fest der Wochen

Lev 23: 15 Und ab dem nächsten Tag nach dem Sabbath sollst du rechnen, von dem Tag an, an dem du die Garbe des Webopfers gebracht hast; sieben Sabbate sollen vollendet sein.

Lev 23: 16 Bis zum nächsten Tag nach dem siebten Sabbath sollst du fünfzig Tage zählen. Und du sollst Jehova ein neues Speisopfer darbringen.

Lev 23: 17 Ihr sollt aus euren Häusern zwei Wellenbrote zu je zwei Zehnteln holen. Sie sollen aus feinem Mehl sein. Sie sollen mit Sauerteig gebacken werden, Erstlinge für den HERRN.

Lev 23: 18 Und mit dem Brot sollst du sieben einjährige Lämmer ohne Fehl und einen jungen Stier und zwei Widder opfern. Sie werden es sein für ein Brandopfer für den HERRN, samt ihrem Speisopfer und ihren Trankopfern, ein Feueropfer lieblichen Geruchs für den HERRN.

Lev 23: 19 Dann sollst du einen Ziegenbock als Sündopfer schlachten und zwei einjährige Lämmer als Friedensopfer.

Lev 23: 20 Und der Priester soll sie mit dem Brot der Erstlinge weben, einem Webopfer vor dem HERRN, samt den beiden Lämmern. Sie sollen dem HERRN heilig sein für den Priester.

Lev 23: 21 Und du sollst am selben Tag verkünden zur Abwicklung, Integrierung, Speicherung undEs könnte eine heilige Versammlung für Sie sein. Du sollst keine Arbeit verrichten. Es soll sein eine ewige Ordnung in allen euren Wohnungen für alle eure Generationen.

Lev 23: 22 Und wenn du die Ernte deines Landes einbringst, wirst du die Ecke deines Feldes nicht vollständig abernten. Wenn du die Nachlese deiner Ernte erntest, sollst du nicht einsammeln. Du sollst sie den Armen und den Fremden überlassen. ICH am Jehova, dein Gott.

This is why we must keep each and every Holy Day in Leviticus 23 because they show us the plan of salvation. So if the dead were raised in 31 AD on Wave Sheaf Day, then the next resurrection, or the next Rapture, is going to take place at Shavuot. This takes place at the end of the Tribulation when the 144,000 and the innumerable number of saints are then raised up to meet Him in the clouds.

Die 144,000 von Israel versiegelt

Rev. 7: 1 Und nach diesen Dingen sah ich vier Engel an den vier Enden der Erde stehen und die vier Winde der Erde festhalten, damit der Wind nicht auf die Erde, noch auf das Meer, noch auf irgendeinen Baum wehe.

Rev. 7: 2 Und ich sah einen anderen Engel von Osten heraufsteigen, der das Siegel des lebendigen Gottes trug. Und er schrie mit lauter Stimme zu den vier Engeln, denen es gegeben war, die Erde und das Meer zu verletzen:

Rev. 7: 3 und sprachen: Tut der Erde, dem Meer und den Bäumen keinen Schaden, bis wir die Diener unseres Gottes an ihren Stirnen versiegelt haben.

Rev. 7: 4 Und ich hörte die Zahl der Versiegelten: einhundert , vierundvierzigtausend, versiegelt aus jedem Stamm der Söhne Israels.

Eine große Schar aus jeder Nation

Rev. 7: 9 Danach schaute ich, und siehe, eine große Volksmenge, die kein Mensch zählen konnte, aus allen Nationen und Stämmen und Völkern und Sprachen, stand vor dem Thron und vor dem Lamm, bekleidet mit weißen Gewändern, mit Palmen in ihren Händen.

Rev. 7: 10 Und sie riefen mit lauter Stimme und sprachen: Heil sei unserem Gott, der auf dem Thron sitzt, und dem Lamm!

Rev. 7: 11 Und alle Engel standen um den Thron herum und die Ältesten und die vier lebendigen Geschöpfe, und sie fielen vor dem Thron auf ihr Angesicht und beteten Gott an.

Rev. 7: 12 sagen: Amen! Segen und Herrlichkeit und Weisheit und Danksagung und Ehre und Macht und Macht be zu unserem Gott für immer und ewig. Amen.

Rev. 7: 13 Und einer der Ältesten antwortete und sprach zu mir: Wer sind diese, die mit weißen Gewändern bekleidet sind, und woher kommen sie?

Rev. 7: 14 Und ich sagte zu ihm: „Sir, wissen Sie.“ Und er sprach zu mir: Das sind die, die aus der großen Drangsal hervorgegangen sind und ihre Gewänder gewaschen und sie im Blut des Lammes weiß gemacht haben.

Rev. 7: 15 Deshalb stehen sie vor dem Thron Gottes und dienen ihm Tag und Nacht in seinem Tempel. Und er, der auf dem Thron sitzt, wird unter ihnen wohnen.

Rev. 7: 16 Sie werden nicht mehr hungern und nicht mehr dürsten, noch wird die Sonne auf sie scheinen, noch wird irgendeine Hitze auf sie zukommen.

Rev. 7: 17 Denn das Lamm, das in der Mitte des Throns ist, wird sie weiden und sie dorthin führen dieQuellen lebendigen Wassers. Und Gott wird alle Tränen von ihren Augen wischen.

If you want more information on this subject, then I urge you to get a few copies of The Mystery of the Jewish Rapture 2033 and give them to your loved ones, friends, and bible study groups, and learn these truths together. You can order it at this link.

While we draw close to this time when the final Shavuot resurrection will take place in just 7 years from now—think about that. Just 7 years more. And while we can rejoice in that fact, we must also consider the rest of what Isaiah said.

Isa 40: 2 Speak lovingly to the heart of Jerusalem, and cry to her that her warfare is done, Dass her iniquity is pardoned; for she has received of Jehovah’s hand double for all her sins.

Israel has received double for all her sins.

What sins?

Judah, the older brother in the prodigal son, has been in the Land of Israel since 1948. We have had the ability of the phone and communications since 1876 in Europe and North America. There have always been Israelis living in the land of Israel since the temple was destroyed in 70 AD. We have always had the ability to know when the beginning of the year was by some searching for the barley. And with mass communication since the 1870s and 1880s. And today with instantaneous communication from texting and computers, there is no reason why anyone should not know when the barley is Aviv in Israel to begin the year.

And because they do not restore this important information about the calendar, the Jews to this day commit a sin by keeping the Holy Days at the wrong time each and every year. This ritual of the barley celebration is even documented by the Temple Institute and can be studied at this link. https://templeinstitute.org/omer-offering/

There is yet another blatant sin that they are committing, and it too is documented in the Talmud and by the Temple Institute. It is the using of the conjunction moon to begin each month. The Bible shows us it is the crescent to begin the month, and even Revelation 12 demonstrates that this is speaking about a crescent moon beneath her feet. By not using the crescent moon but instead by using the conjunction moon, the Jews have changed each holy day by one or even as much as three days each month. You can read about this at the Temple Institute’s own teaching on this subject. https://templeinstitute.org/rosh-chodesh/

Judah has paid double for her sins. Consider all the pogroms since the 1880s forcing Jews into Germany. Consider how they were forced out of Spain in 1492. Consider how they were repelled from the United Kingdom and North America and forced back to Europe. Consider the Holocaust in WWII. Consider all those who have been murdered around the world just for being Jewish. Consider those who were slaughtered on October 7, 2023, and taken hostage and all those who have died defending this nation since then on 7 fronts. Consider just how hated the Jews are around the world now, and then think about what sins they have done that they are paying for.

While we mourn for those loved ones who have died, while we remember the cost of those who died paying the ultimate sacrifice for the Land of Israel, do we forget that Yehovah could have and can save this land without one person dying? Do we believe that or not? Then if we do believe that, then we must look at what we are doing that might be the cause.

Why has Yehovah not protected us? He promised that He would, did He not? And when you answer that question, you should at the same time discover the sin that has separated you from Yehovah.

Exo 14:13 Und Mose sprach zum Volk: Fürchtet euch nicht! Steht still und seht die Rettung, die der HERR euch heute bereiten wird. Denn die Ägypter, die ihr heute gesehen habt, werdet ihr nie mehr sehen.

Exo 14:14 Der HERR wird für euch kämpfen, und ihr werdet schweigen.

Zec 2: 8 For so says Jehovah of Hosts: He has sent me after glory, to the nations who stripped you; for he who touches you touches the pupil of His eye.

Zec 2: 9 For behold, I will shake My hand over them, and they shall be a prize for their servants. And you shall know that Jehovah of Hosts has sent me.

Psalm 121:4  Siehe, der Hüter Israels wird weder schlummern noch schlafen.

Psalm 121:5  Jehova is dein Hüter; Jehova is Deinen Schatten auf deiner rechten Hand.

Psalm 121:6  Die Sonne wird dich bei Tag nicht treffen, und der Mond bei Nacht nicht.

Psalm 121:7  Der HERR wird dich vor allem Bösen bewahren; Er wird deine Seele bewahren.

Psalm 121:8  Der HERR wird deinen Ausgang und deinen Eingang von nun an und bis in alle Ewigkeit behüten.

Deu 33:29 Gesegnet Diese you, O Israel! Who is like you, O people saved by Jehovah, the shield of your help, and who is the sword of your excellency! And your enemies shall be found liars to you, and you shall tread on their high places.

Deu 32:11  As an eagle stirs up her nest, flutters over her young, spreads abroad her wings, takes them and bears them on her wing,

Deu 32:12  Jehovah alone led him, and Es war no strange god with him.

Isa 31: 5 As birds flying, so Jehovah of Hosts will defend Jerusalem; also defending, He will deliver it; and passing over He will preserve it.

Isa 31: 6 Sich wenden zu Him from whom the sons of Israel have deeply revolted.

Isa 41: 11 Behold, all those who were angered against you shall be ashamed and confounded; they shall be as nothing. And those who fight with you shall perish.

Isa 41: 12 You shall seek them, and shall not find them; men warring against you shall be as nothing, and as ceasing.

Isa 41: 13 For I, Jehovah your God, will hold your right hand, saying to you, Do not fear; I will help you.

Isa 41: 14 Fürchte dich nicht, Wurm Jakobs , Männer von Israel; Ich werde dir helfen, sagt Jehova, und dein Erlöser, der Heilige Israels.

We are to inscribe this day of Shavuot forever. Have you considered what this commandment means, especially at this time of year when Israel is memorializing their dead?

Lev 23: 21  Und du sollst am selben Tag verkünden zur Abwicklung, Integrierung, Speicherung undEs könnte eine heilige Versammlung für Sie sein. Du sollst keine Arbeit verrichten. Es soll sein a statute forever in all your dwellings throughout your generations.

H2708 (Strong)

חֻקָּה

chûqqâh

khook-kaw'

Feminin von H2706, and meaning substantially the same: – appointed, custom, manner, ordinance, site, statute.

Gesamtzahl der KJV-Vorkommen: 104

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H2708 (Altes Hebräisch)

H2708 = AHLB# 1180-J (N1)

1180) Qh% (Qh% HhQ) ac: Registrieren Was: ? ab: Benutzerdefiniert: The pictograph h is a picture of a wall representing a separation. The q is a picture of the sun at the horizon representing the idea of “coming together”. Combined these mean “separation and coming together”. A custom brings a people separated together.

B) Qqh% (Qqh% HhQQ) ac: Registrieren Was: ? ab: Benutzerdefiniert:The appointment of a specific time, function or duty. A custom as something that is appointed.

V) Qqh% (Qqh% Hh-QQ) – Inscribe: To write a decree or custom. [freq. 19] (vf: Paal, Hophal, Pual, Participle) |kjv: lawgiver, governor, decree, grave, portray, law, printed, set, note, appoint| {H2710}

N^m) Qqh% (Qqh% Hh-QQ) - Brauch: [freq. 2] |kjv: thought, decree| {H2711}

H) Eqh% (Eqh% HhQH) ac: Registrieren Was: ? ab: ?: To write a decree or custom.

V) Eqh% (Eqh% Hh-QH) – Inscribe: [freq. 4] (vf: Hitpael, Pual, Participle) |kjv: portray, carve, print| {H2707}

J) Qfh% (Qfh% HhWQ) ac: ? Was: ? ab: Benutzerdefiniert: The appointment of a specific time, function or duty. A custom as something that is appointed.

N^m) Qfh% (Qfh% HhWQ) - Brauch: [freq. 127] |kjv: statute, ordinance, decree, due, law, portion, bounds, custom, appointed, commandment| {H2706}

N^f1) Eqfh% (Eqfh% HhW-QH) - Brauch: [freq. 104] |kjv: statute, ordinance, custom, appointed, manners, rites| {H2708}

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H2708 (Brown-Driver-Briggs)

חקּה

chûqqâh

BDB-Definition:

1) statute, ordinance, limit, enactment, something prescribed

1a) statute