Nupepa 5862-009
ʻO ka Makahiki 3 o ka Pōʻaiapuni Sabbatical 5
ʻO ka makahiki 32 o ka Pōʻaiapuni Iubile 120
ʻO ka 7th of the 3rd month, 5862 years after the creation of Adam
ʻO ka 5th Sabbatical Cycle ma hope o ka 119th Iubile Cycle
ʻO ke Kaʻina Sabati o ka Hāʻawi ʻana i nā Haʻawina Umi i nā Wahine Kānemake a me nā Keiki Makua ʻole
April 25, 2026
Shabbat Shalom i ka ʻohana aliʻi o Iēhova,
ʻO ka lā 49 kēia o ka helu ʻana i ka Omer.
Why We Are Expanding This Year
With this Shabbat we have now reached Day 49. ʻO ia ka seventh Sabbath since the waving of the Omer on March 5, 2026.
But before I get to this week’s teaching, I want to speak to you plainly about why we have been doing so much last year and again this year.
In 2025, we spent about $78,000 in advertising to promote the warning and our books. In 2026, we have signed agreements to spend $36,000 with Pray.com to host our podcasts weekly, twice each Shabbat. We have also signed with a PR firm to help place this message on major Christian television and radio shows across North America. That representation will cost well over $36,000 at the base level, and I expect our advertising costs this year may rise as high as $150,000.
At the same time we have undertaken redoing the website once again. It currently is not going to stand up to the way technology is changing and has to be updated to meet what we expect to be the coming demands.
I want you to understand why I am doing this.
It is not about building the SightedMoon.com brand.
It is not about making money.
It is about the warning found in Ezekiel 3 and 33.
Ezk 3:16 And it happened at the end of seven days, even it happened that the Word of Jehovah came to me, saying,
Ezk 3:17 Son of man, I have made you a watchman to the house of Israel. Therefore hear the Word of My mouth, and give them warning from Me.
Ezk 3:18 When I say to the wicked, You shall surely die; and you do not give him warning, nor speak to warn the wicked from his wicked way, to save his life; the same wicked one shall die in his iniquity; but I will require his blood at your hand.
Ezk 3:19 Yet if you warn the wicked, and he does not turn from his wickedness nor from his wicked way, he shall die in his iniquity; but you have delivered your soul.
Ezk 3:20 And when the righteous turns from his righteousness and commits iniquity, and when I lay a stumbling block before him, he shall die. Because you have not given him warning, he shall die in his sin, and his righteousness which he has done shall not be remembered; but his blood I will require at your hand.
Ezk 3:21 But if you warn the righteous so that the righteous does not sin, and if he does not sin, he shall surely live because he is warned; also you have delivered your soul.
And to make sure you get it, and I mean you really get it, Yehovah tells Ezekiel the same thing again.
Ezk 33:1 A hiki mai ka olelo a Iehova ia'u, i mai la,
Ezk 33:2 E ke keiki a ke kanaka, e olelo aku oe i na keiki a kou poe kanaka, a e i aku ia lakou, Aia lawe aku au i ka pahikaua maluna o ia aina, maluna o ka aina, a lawe aku au i ke kanaka hookahi o na kanaka o ka aina, o ko lakou mau mokuna, a hoonoho ia ia i kiai no lakou. ;
Ezk 33:3 Ina i kona ike ana i ka pahikaua e hiki mai ana ma ka aina, e puhi ia i ka pu, a e ao aku i na kanaka;
Ezk 33:4 A laila, ʻo ka mea lohe i ke kani ʻana o ka pū, ʻaʻole hoʻi i mālama i ke ao ʻana, inā hiki mai ka pahi kaua a lawe aku iā ia, aia nō kona koko ma luna o kona poʻo iho.
Ezk 33:5 Ua lohe ʻo ia i ke kani ʻana o ka pū, ʻaʻole ia i mālama i ka ʻōlelo aʻo. Maluna ona iho kona koko. Aka, o ka mea malama i ke ao ana, e hoopakele oia i kona uhane.
Ezk 33:6 Akā, inā ʻike ke kiaʻi i ka hele ʻana mai o ka pahi kaua, ʻaʻole hoʻi i puhi i ka pū, ʻaʻole i ao ʻia nā kānaka; ina hele mai ka pahikaua a lawe i kekahikanaka mai waena mai o lakou, ua laweia'ku oia ma kona hewa. Akā, e hoʻopaʻi au i kona koko ma ka lima o ke kiaʻi.
Ezk 33:7 A ʻo ʻoe, e ke keiki a ke kanaka, ua hoʻonoho au iā ʻoe i kiaʻi no ka ʻohana a ʻIseraʻela. No laila, e hoʻolohe ʻoe i ka ʻōlelo mai koʻu waha mai, a naʻu aku e ao aku iā lākou.
Ezk 33:8 Aia ʻōlelo aku au i ka mea hewa, E ka mea hewa, e make ʻiʻo nō ʻoe; inā ʻaʻole ʻoe e ʻōlelo aku e ao aku i ka mea hewa mai kona ʻaoʻao mai, e make nō kēlā mea hewa i loko o kona hewa; akā, e hoʻopaʻi aku au i kona koko ma ko ʻoukou lima.
Ezk 33:9 Aka, ina ao aku oe i ka mea hewa i kona aoao, e huli mai ia mea; Ina e huli ole ia mai kona aoao aku, e make no ia iloko o kona hewa, aka, ua hoopakele oe i kou uhane.
That is what has driven this work since we began. We have operated on a shoestring budget for many years, and many of you have faithfully stood with us month after month. I thank you for that. But the end of this age is now here, and for us to stay small at this crucial hour is a crime. We must find any way possible to make the warning go farther across all of Israel, all 12 tribes.
We were warning about 2020 when no one else was. Once we knew we had that time correct, we began warning about 2023. We got that right as well. And now we are warning about 2026. Our credentials are before us in all of our Newsletters. If nothing happened in 2020, we were going to close the doors on this ministry. But something Hao did happen, and you all know it.
That is why SightedMoon is expanding right now.
James is helping preserve and strengthen the website and the more than 21 years of newsletters that must not be lost. Pauline is helping improve how we present the message through graphics, Facebook, and YouTube. Ryan is helping host and grow the podcast. Sombra continues to help carry the podcast, the Midrashes, and the work in Africa. Shawna, Kim, Ivette, Consuelo, and Sally are each helping strengthen different parts of the work, from PR and organization to translation and audio narration. What began with me trying to explain the Jubilee cycles to people has now grown into an organization. It was not something I planned. But it is a conglomeration of many things we have done over the years. We must now streamline everything so that it all works together, guiding the new person to learn and helping them to obey Yehovah.
This year we are striving to preserve the archive, strengthen the website, improve the public presentation of the message, grow the podcast, improve YouTube, expand the audiobooks, strengthen translation efforts, and appear on larger Christian media platforms so that more people can hear, understand, and respond.
That is extremely ambitious. It is meant to be. And it seems daunting when you look at it as a whole. But it must be done in order to help the new comers begin to grow and understand.
If you are not already supporting this work and you believe this warning needs to go out, then I would ask you to prayerfully consider helping with a $10, $25, or $100 monthly donation. If you understand what we are trying to do, then perhaps you may want to be a part of it and help pay it forward for those yet to come.
And I also want to say this plainly: I know many of you have prayed, and are praying, for me, my team, and this work. I thank you for that more than I can say. I ask you now to pray with fresh understanding, knowing what we are trying to do in waking up the ten virgins, both the foolish and the wise. Pray that Yehovah will open doors no man can shut, provide what is needed, protect this work from error and distraction, and use it to awaken all those whom He is calling in these final hours.
This weekend is Shavuot and we will be having our Shavuot service on Sunday beginning at 10 AM eastern.
In our Newsletter this week, I am showing you some of the early signs of famine once again. I am not saying anything new really. The nightly news sources are doing all the talking. Listen to the videos and understand just how far reaching the shutting down of the Strait of Hormuz is. No, the USA is not replacing the volume of oil tankers that come through the Strait, no matter how much President Trump says they are. This is both for the oil and fertilizers. We have talked about the Philippines in prior newsletters. This week we are talking about Australia and the USA and how this oil crisis is being compounded with a record heatwave and drought in the spring planting and harvesting season. The newscasters are also talking about the price of beef and how families must now choose between food products and the increasing cost of living. And those same broadcasters are saying that this disruption is lightly affecting things this year but is going to have a huge impact on next year’s planting season.
All of this is coming exactly at the time we have been saying since 2005 was the year the two witnesses would come on the world scene and the start of the 3 1/2 years of famine. I am not forcing the subject. I am merely sharing what the news is saying. Are you getting ready?
E hui pū me kā mākou mau hālāwai Sābati
E hui pū me kā mākou mau hālāwai Sābati
Nui ka poʻe i nele i ka launa pū ʻana a ke noho nei lākou ma ka hale i ka lā Sābati me ka ʻole o ke kamaʻilio ʻana a me ka hakakā ʻana. Makemake au e paipai iā ʻoukou a pau e hui pū me mākou ma ka Sābati, a e kono aku i nā poʻe ʻē aʻe e hele mai e hui pū me mākou. Inā ʻaʻole kūpono ka manawa a laila hiki iā ʻoe ke hoʻolohe i ke aʻo ʻana a me ka midrash ma hope o kā mākou YouTube channel.
He aha kā mākou e hana nei a no ke aha mākou e aʻo ai i kēia ala?
E kūkākūkā mākou i nā ʻaoʻao ʻelua o kahi pilikia a laila e ʻae iā ʻoe e koho. ʻO ia ka hana a ka Ruach (Spirit) e alakaʻi a aʻo iā ʻoe.
Ua kākau ʻo Rashi, ka mea kākau moʻolelo kahiko, ʻo ka huaʻōlelo Hebera no ka wrestle (avek) e hōʻike ana ua "nakinaki ʻia" ʻo Iakoba, no ka mea, ua hoʻohana ʻia ka huaʻōlelo like e wehewehe i nā kihi i hoʻopaʻa ʻia i loko o kahi shawl pule Iudaio, ka tzitzityot. Wahi a Rashi, "pēia ke ʻano o nā kānaka ʻelua e hakakā nei e hoʻohiolo kekahi i kekahi, ʻo ka apo ʻana o kekahi i kekahi a hoʻopaʻa iā ia me kona mau lima".
Ua pani ʻia kā mākou mokomoko naʻauao e kekahi ʻano hakakā ʻokoʻa. Ke hakakā nei mākou me Iēhova i ko mākou hakakā ʻana me kāna ʻōlelo. He hana pili ia, e hōʻailona ana i kahi pilina i hoʻopaʻa ʻia ai ʻo Iēhova a me ʻoe a me aʻu. He paio kaʻu hakakā ʻana e ʻike i ka mea a Iēhova e manaʻo mai ai iā mākou, a ua "paʻa" mākou i ka mea nāna e kōkua iā mākou i kēlā hakakā.
I kēia lā, ʻōlelo ka poʻe he nui ʻo ʻIseraʻela ʻo ia ka "Champion of God", a ʻoi aku paha - ʻo ka "Wrestler of God".
ʻO kā mākou mau Torah i kēlā me kēia Sābati e aʻo iā ʻoe a paipai iā ʻoe e hoʻokūkū mau, nīnau, hoʻopaʻapaʻa, a me ka nānā ʻana i nā manaʻo a me nā wehewehe ʻē aʻe o ka ʻōlelo. I nā huaʻōlelo ʻē aʻe, pono mākou e "hakakā me ka ʻōlelo" e kiʻi i ka ʻoiaʻiʻo. Manaʻo ka poʻe Iudaio ma ka honua holoʻokoʻa pono ʻoe e hakakā me ka ʻōlelo a hoʻokūkū mau i ka Dogma, Theology, a me nā manaʻo a i ʻole ʻaʻole ʻoe e kiʻi i ka ʻoiaʻiʻo.
ʻAʻole mākou e like me ka hapa nui o nā hale pule kahi "Ke haʻi ʻōlelo a hoʻolohe nā mea a pau." Paipai mākou i nā mea a pau e komo, e nīnau a hāʻawi i nā mea a lākou e ʻike ai ma ke kumuhana e kūkākūkā ʻia nei. Makemake mākou e lilo ʻoe i mea hakakā i ka ʻōlelo a Iēhova. Makemake mākou e ʻaʻahu ʻoe i ka inoa o ka ʻIseraʻela, me ka ʻike ʻaʻole wale ʻoe i ʻike akā hiki iā ʻoe ke wehewehe i ke kumu o kou ʻike ʻana i ke Torah he ʻoiaʻiʻo me ka loiloi a me nā ʻoiaʻiʻo.
He mau lula naʻe kā mākou. E kamaʻilio a hoʻolohe kekahi. ʻAʻohe kūkākūkā e pili ana i nā UFO's, Nephilim, Vaccines a i ʻole nā kumuhana kipi. Loaʻa iā mākou nā kānaka mai nā wahi a puni o ka honua me nā manaʻo honua like ʻole. ʻAʻole mālama nā kānaka a pau i ka Pelekikena o kekahi ʻāina. E mālama i kekahi me ka mahalo e like me nā hoa mokomoko o ka ʻōlelo. ʻO kekahi o kā mākou mau kumuhana paʻakikī ke hoʻomaopopo a koi iā ʻoe e oʻo a inā ʻaʻole ʻoe i ʻike, a laila e hoʻolohe e loaʻa ka ʻike a me ka ʻike a me ka manaʻolana o ka naʻauao. ʻO nā mea i kauoha ʻia iā ʻoe e noi iā Iēhova, a hāʻawi ʻo ia i ka poʻe noi.
Jas 1: 5 Aka, ina i nele kekahi o oukou i ke akamai, e noi aku ia i ke Akua, i ka mea i haawi lokomaikai mai i na mea a pau me ka hoino ole mai, a e haawiia mai ia nana.
Manaʻo mākou hiki iā ʻoe ke kono i ka poʻe makemake e mālama i ke Torah e hele mai a hui pū me mākou ma ke kaomi ʻana i ka loulou ma lalo nei. Ua like ia me kahi hōʻikeʻike kūkākūkā aʻo Torah me nā poʻe mai nā wahi a puni o ka honua e komo ana a kaʻana like i ko lākou ʻike a me ka ʻike.
Hoʻomaka mākou me kahi mele a laila pule a me he mea lā e noho ana ʻoe a puni ka lumi kuke ma Newfoundland me kahi kīʻaha kofe a hauʻoli mākou a pau i ka hui ʻana o kekahi. Manaʻo wau e aloha ʻoe iā mākou me kāu hui i kekahi lā.
Hoʻomaka ka hana Sābati ma ka hola 12:30 PM EDT kahi e hana ai mākou i nā pule, nā mele a me ke aʻo ʻana mai kēia hola.
E hoʻomaka ana ka waena Sābati ma kahi o 1:15 pm Hikina.
Manaʻo mākou iā ʻoe e hui pū me ko mākou ʻohana a e ʻike iā mākou i ko mākou ʻike ʻana iā ʻoe.
Ke kono nei ʻo Joseph Dumond iā ʻoe i kahi hālāwai Zoom i hoʻonohonoho ʻia.
Kaupapa: Ke Keena Halawai Pilikino a Joseph Dumond
Hoʻopili i ke hālāwai no Zoom
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Mahele Torah
Nā ʻāpana Torah
Heluhelu mākou i ke Torah holoʻokoʻa me nā Kāula a me ke Kauoha Hou i hoʻokahi manawa i loko o 3 1/2 mau makahiki. A i ʻole e like me ke Kaʻapuni Sabbatical ʻo ia hoʻi ke heluhelu nei mākou iā ia a pau i ʻelua manawa i loko o 7 mau makahiki. ʻAe kēia iā mākou e uhi hohonu aʻe ma mua o ka wikiwiki ʻana e uhi i ka nui o ka mea i uhi ʻia i kēlā me kēia makahiki. ʻAe mākou i nā mea a pau e manaʻo a komo i nā kūkākūkā.
Mahele Torah Septennial
Ināʻoe e hele i Mahele Torah i loko o kā mākou ʻāpana waihona, hiki iā ʻoe ke hele i ka makahiki 1, ʻo ia ka makahiki 1 o ka Sabbatical Cycle, ka mea a mākou i kēia manawa, e like me kā mākou e ʻōlelo nei ma luna o kēlā me kēia Nupepa. Ma laila, hiki iā ʻoe ke kaomi i lalo a hiki i ka lā kūpono a ʻike i kēia Sābati, hiki iā mākou ke noʻonoʻo e pili ana i:
Nā Helu 3
ʻEzekela 47-48
Hana 1-2
3 John 1
me Iuda
Aia mākou i ka Pōʻaiapuni Sabbatical 1 i ka makahiki 2024-2025. Ua heluhelu mākou i ka Baibala holoʻokoʻa i ʻelua manawa i loko o ka pōʻaiapuni 7 makahiki. ʻO ia hoʻi, ua uhi mākou i ka Baibala holoʻokoʻa i hoʻokahi manawa i kēlā me kēia 3 1/2 makahiki. Hāʻawi ia iā mākou i ka manawa hou aʻe e kūkākūkā a kūkākūkā i kēlā me kēia ʻāpana a mākou e heluhelu ai.
Inā ʻaʻohe ʻoe i nā mea hoihoi o ka pule i hala i ko mākou aʻo ʻana i kēlā ʻāpana, hiki iā ʻoe ke hele a nānā i ka hala Nā Sābati ma kā mākou ʻāpana media.
E helu ana i ka Omera
E helu ana i ka Omera
Few Will Enter
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:
Luke 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 e hoʻoikaika to enter at the narrow gate, because he nui 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 ka hewa.
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 “If you love Me, keep My commandments.”
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, “If you love Me, keep My commandments.”
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, ina kakou e malama i kana mau kauoha. And if someone says, “I know Him,” but refuses His commandments, John says that person is a wahahee.
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:
Luka 13:25 A i ke ala ʻana o ka haku hale a pani i ka puka, a kū ʻoukou i waho e kīkēkē ma ka puka, me ka ʻōlelo ʻana, E ka Haku, e ka Haku, e wehe aʻe ʻoe iā mākou, a e ʻōlelo mai ia iā ʻoe, Ke hana nei au. ʻaʻole ʻike iā ʻoe; No hea mai ʻoe;
Luka 13:26 a laila e ʻōlelo ʻoukou, Ua ʻai mākou a ua inu hoʻi i mua o kou alo, a ua aʻo mai ʻoe ma ko mākou mau alanui.
Luka 13:27 Aka, e olelo mai ia, Ke olelo aku nei au ia oukou, aole au i ike ia oukou; mai hea ʻoe. E haʻalele ʻoukou mai oʻu aku nei, e nā mea hana hewa a pau.
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 E o'u poe hoahanau, heaha ka pono? o ia ina e olelo ke kanaka he manaoio kona, aole ana hana? E hiki anei i ka manaoio ke hoola ia ia?
Jas 2: 15 Ina he kapa ole ke kaikunane a he kaikuwahine paha, a nele i ka ai i kela la i keia la;
Jas 2: 16 a ina e olelo aku kekahi o oukou ia lakou, E hele oukou me ka maluhia, e hoopumehana, a maona, aole nae oukou e haawi aku ia lakou i na mea e pono ai ke kino, heaha ka maikai. o ia?
Jas 2: 17 Pela no hoi, ina aole ana hana, ua make ka manaoio ia ia iho.
Jas 2: 18 Aka, e olelo mai kekahi, He manaoio kou, a he hana ka'u. E hoike mai oe ia'u i kou manaoio me kau hana ole, a e hoike aku au ia oe i ko'u manaoio ma ka'u hana ana.
Jas 2: 19 Ke manaʻoʻiʻo nei ʻoe hoʻokahi Akua, ua hana maikaʻi ʻoe; ʻo nā daimonio nō i manaʻoʻiʻo a haʻalulu.
Jas 2: 20 E ke kanaka lapuwale, e ike anei oe, ua make ka manaoio ke ole na hana?
Jas 2: 21 ʻAʻole anei i hoapono ʻia ʻo ʻAberahama ko kākou kupuna ma ka hana ʻana i kāna mōhai ʻana i kāna keiki iā ʻIsaʻaka ma luna o ke kuahu?
Jas 2: 22 Ke ike nei anei oe i ka hana ana o ka manaoio me kana mau hana, a me na hana i paa ai ka manaoio?
Jas 2: 23 A i ko ai ka palapala hemolele i olelo mai ai, Ua manaoio o Aberahama i ke Akua, a ua hooliloia ia i pono nona, a ua kapaia oia he hoaaloha no ke Akua.
Jas 2: 24 Ke ike nei oukou i ka hoaponoia mai o ke kanaka ma na hana, aole ma ka manaoio wale no.
Jas 2: 25 Pela hoi o Rahaba ka wahine hookamakama, aole anei i hoaponoia ma na hana, i kona hookipa ana i na elele, hoouna ia lakou ma kahi e ae?
Jas 2: 26 E like me ke kino i make ʻole ai ka ʻuhane, pēlā nō e make ai ka manaʻoʻiʻo me ka hana ʻole.
This pattern is seen all through Scripture. There is always a remnant. There are always a few doing the work.
Matthew 22: 14 "No ka mea, he nui ka poe i heaia, he kakaikahi ka poe i waeia."
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.”
ʻIsaia 10: 22 “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.
ʻO 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.
A eia hou:
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 Ina e olelo au i na olelo a na kanaka a me na anela, aole o'u aloha, ua lilo au ashe keleawe kani a he kimebala kani.
1Co 13: 2 Ina paha he wanana ko'u, a hoomaopopo i na mea pohihihi a pau, a me ka ike a pau; a ina ia'u ka manaoio a pau e hoonee i na mauna, a i loaa ole ke aloha, he mea ole au.
1Co 13: 3 A inā hāʻawi wau i kaʻu waiwai a pau e hānai ai ka ʻilihune, ina paha e haawi au i ko'u kino i ke ahi, aole o'u aloha, aole o'u mea e pono ai.
1Co 13: 4 He ahonui ko ke aloha, he lokomaikai; ʻAʻole lili ke aloha, ʻaʻole lapuwale, ʻaʻole haʻaheo;
1Co 13: 5 ʻAʻole hana ʻino, ʻaʻole ʻimi iā ia iho, ʻaʻole hikiwawe i ka hoʻonāukiuki, ʻaʻole manaʻo ʻino.
1Co 13: 6 ʻAʻole hauʻoli ke aloha i ka hewa, akā, hauʻoli i ka ʻoiaʻiʻo.
1Co 13: 7 Ua uhi malie i na mea a pau, ua paulele i na mea a pau, ua manaolana i na mea a pau, ua hoomanawanui i na mea a pau.
1Co 13: 8 ʻAʻole pau ke aloha. Akā inā aiana wanana, e hoopauia; ina he olelo, e pau ia; ina ka ike, e hoopauia.
1Co 13: 9 No ka mea, ua ʻike hapa mākou, a ke wānana hapa nei mākou.
1Co 13: 10 Aka, i ka hiki ana mai o ka mea hemolele, alaila, e hoopauia ka hapa.
1Co 13: 11 I koʻu wā kamaliʻi, ʻōlelo wau e like me ke kamaliʻi, manaʻo wau e like me ke kamaliʻi, noʻonoʻo wau e like me ke kamaliʻi. Aka, i ko'u lilo ana i kanaka makua, ua hoopau au i na mea o ke kamalii.
1Co 13: 12 No ka mea, i keia manawa ke ike pohihihi nei kakou ma ke aniani, aka, he maka no he maka. I kēia manawa ua ʻike hapa au, akā i kēlā manawa e ʻike pono au e like me aʻu i ʻike ʻia ai.
1Co 13: 13 Ano, o ka manaoio, ka manaolana, ke aloha, ua mau keia mau mea ekolu; aka, o ka mea nui o keia is manawalea.
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:
Hō'ike 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 puka haiki a me ka ʻelua ala, 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.
Kānl 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 ʻelua. 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.
Kahi e 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 ʻelua ala, 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 a me ka 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.”
A eia hou:
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 puka. 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 ke ola a me ka make, 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?
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” (Puka 34:22, 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 (Puka 19:17, 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 pahu hopu, 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 Nā Acts 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.
Israel Memorial Day-Yom HaZikaron
Israel Memorial Day-Yom HaZikaron
On Monday April 20, 2026 Israel entered a very difficult day in The Holy Land, a day where the trauma and grief that so many are desperately trying to process and cope with reaches new depths!
On Israel’s Memorial Day, we stand together in remembrance with them.
Monday night and Tuesday, we remember and honour the 25,648 soldiers who fell defending Israel and the victims of acts of horrific terror.
The brave men and women in uniform who died defending the Jewish Homeland, and all the precious souls who were brutally murdered in terror attacks!
Their lives and stories will never be forgotten; we cherish and honour all of their memories!
I want to now share two stories with you that portray the agony that Israel is going through this year, both as a nation and as individuals.
Yossi, Amir Tsarfati’s Uncle
As we commemorate today Israel’s fallen soldiers, allow me to share my personal angle with you –
I was born almost exactly five years to the day after October 21, 1967 – the day the destroyer INS Eilat was sunk, and my uncle Yossi, who was on board, was killed just days before his 19th birthday.
At around 5:30 PM, INS Eilat was patrolling off the coast of Port Said when Egyptian missile boats launched Soviet-made Styx missiles.
The first strike hit hard.
A second followed within minutes, leaving the ship crippled.
As the crew fought to survive and sailors began abandoning ship – the nightmare was not over.
About two hours later – around 7:30 to 8:00 PM – two more missiles were fired, striking again while men were already in the water.
Forty-seven sailors were killed.
Yossi was one of them.
I never knew him –
but I remember him.
His loss did not end that day – it shattered my mom’s family.
My mother lost her only younger brother, and her life was deeply affected by it. I grew up largely in foster care under the weight of that loss.
My grandparents, Holocaust survivors who rebuilt their lives in Israel, lost their hope –
my grandfather, who had never touched alcohol, was never sober again –
my grandmother, once strong and full of life, suffered a stroke that left the left side of her body paralyzed.
Yet life continued – my mother built a family, and today there are children, grandchildren, and even great-grandchildren.
This is one family’s story among tens of thousands who rose from the ashes of the Holocaust – only to face bereavement once again.
The Lord brought us back to our ancestral homeland – and our fight to live here is marked by sacrifice, alongside undeniable divine protection.
Tomorrow, my son will go to the cemetery and stand beside his best friend’s grave –
a new war, a new sacrifice, a new generation –
the same story, the same country, the same God, and the same promise.
Our parents mourned their families –
our children mourn their friends.
But we are strong – and we have hope.
Am Israel chai.
Beizer Sergey Katy·
A few days ago I was asked how do you celebrate Independence Day. I kept silent for a moment and answered:We don’t have Independence Day – we have Memorial Day.After Nick’s death, life was divided into before and after.This is not an exaggeration, this is not a drama, and these are not just metaphorical words — this is a real feeling and reality.“Before” – it’s not just a past. It’s another version of life, another world.When you lose a child (and I emphasize – a child, because that’s the most unnatural thing that can happen), the moment Nick was murdered a version of the life he was in is gone.His world is gone — the world he was supposed to live in.Gone are the simplest and routine things we did together:The roads we walked, the places we visited, the games we played,The words that have not yet been said – and there is no longer a chance to say or hear them,The events that won’t happen, the dreams that won’t come true, the plans that won’t be executed.So “before” isn’t just a point in the timeline — it’s another reality.I miss not only what happened in the past,I also miss whatever happens in the future.It feels like a fracture.And why did it break and not loss?Because in loss – the world remains whole. The mood, the circumstances, the feeling changes.But when I buried my child — the foundation I stood on broke.The foundation of life.Nick witnessed my life.He went with me, he knew me in the deepest way possible.And now, when he’s gone — my world has lost continuity and continuity.That’s why I feel like I’m living in a different reality.The world of “after” will never be the same as “before”.Because in “after” there is already the knowledge of death –Knowledge that breaks illusions and turns time into something final.After the loss, I live differently.Less naive, more aware.I live with the knowledge that everything can end suddenly.And I’m not as strong as you think – I’m just different.I do not live in the past — I live in the present, without a future.One of the hardest things in the new life is to “wear a mask”:Pretending that everything is okay.Inside — A Hell.Outside – smiling.Inside — falling apart.Outside— hanging in there.On the inside — screaming.Outside – being silent.It’s an exhausting game – to look strong and whole when you’re broken inside.You get to work, say hello, function – but inside there’s space.You talk to people, sometimes even laugh – but inside there’s a heavy silence.You’re functioning, but not an animal.Because all the power is going into that no one notices.No one should ask “how are you”,Because if they ask – you can’t answer. Oh no really.Pretending is harder than breaking.It’s an ongoing tension that never ends.Every morning you wear the mask,And in the evening you take it down – and you’re left alone with yourself.And it breaks.Because you can’t live like that for long.Sooner or later — the mask will fall off, and you are with it.Many will say: You have Nicole.True. She the only thing that’s keeping me going and strong.I love her endlessly.I admire the strength in her.I’m proud of her – in the way she chose, in her abilities.Only for her, and because of her – I live.But it’s a different life…
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.
Thank you from the bottom of my heart,
Rivana, Keren’s mother.
Isa 40: 1 E hooluolu, e hooluolu i ko'u poe kanaka, wahi a ko oukou Akua.
Isa 40: 2 Speak lovingly to the heart of Jerusalem, and cry to her that her warfare is done, i her iniquity is pardoned; for she has received of Jehovah’s hand double for all her sins.
Isa 40: 3 Ka leo o ka mea e kala ana ma ka waonahele, E hoomakaukau oukou i ke alanui no Iehova, E hana hoi i alanui ma ka waonahele no ko kakou Akua.
Isa 40: 4 E hookiekieia'e na awawa a pau, a e hoohaahaaia na mauna a me na puu a pau; a e hoopololeiia na wahi kekee, a e pahee na wahi opuupuu;
Isa 40: 5 a e hoikeia mai ka nani o Iehova, a e ike na kanaka a pau it hui pu; no ka mea, na ka waha o Iehova i olelo mai.
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.
Mat 27:50 Kahea hou aku la o Iesu me ka leo nui, hookuu mai la ia kona ʻuhane.
Mat 27:51 A, aia hoi! Ua nahae ʻia ka pākū o ka luakini mai luna a lalo. Naueue ka honua, a ua akoia na pohaku.
Mat 27:52 Wehe ʻia aʻela nā hale kupapaʻu, a ala mai nā kino he nui o ka poʻe haipule i hiamoe.
Mat 27:53 a puka mai iwaho o ka halekupapau mahope o kona alahouana lakou komo i ke kulanakauhale hoano, a ikeia e na mea he nui.
Paul said Yehshua led a host of captives free.
'Epehana 4: 8 No laila, ʻōlelo ʻo ia, "I kona piʻi ʻana i luna, ua lawe pio ʻo ia i ka poʻe pio, a hāʻawi i nā makana i nā kānaka."
'Epehana 4: 9 (A i kona piʻi ʻana i luna, he aha ia inā ʻaʻole ia i iho mua i nā wahi haʻahaʻa o ka honua?
'Epehana 4: 10 O ka mea i iho mai, ua like ia me ka mea i pii aku maluna o na lani a pau, i hoopiha ai oia i na mea a pau.)
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 ka dead, how do some among you say that there is no resurrection of the dead?
1Co 15: 13 Aka, ina aole alahouana o ka poe make, aole hoi i ala o Kristo.
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 e 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 Inā inā ka 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 Ina ma keia ola ana wale no ko kakou manao ia Kristo, ua oi aku ko kakou poino i ko na kanaka a pau.
1Co 15: 20Aka, ua ala mai o Kristo mai ka make, a ua lilo ia i hua mua o ka poe i hiamoe.
1Co 15: 21 No ka mea, mai ka make mai is ma ke kanaka, ke alahouana o ka make no hoi is ma o ke kanaka.
1Co 15: 22 No ka mea, e like me ka make ana o na mea a pau iloko o Adamu, pela no e hoolaia'i na mea a pau iloko o Kristo.
1Co 15: 23 Akā i kēlā me kēia kona ponoi iho: o Kristo ka hua mua, a mahope ka poe no Kristo i kona hiki ana mai;
1Co 15: 24 alaila, is ka hope, i kona haawi ana i ke aupuni i ke Akua, i ka Makua; i kona hoopau ana i na aupuni a pau, a me ka mana a me ka mana.
1Co 15: 25 no ka mea, he mea pono ia ia ke alii a hiki i ka wa e waiho ai oia i na enemi a pau malalo iho o kona mau wawae.
1Co 15: 26 Hoʻopau ka ʻenemi hope loa is make.
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.
Ka ʻahaʻaina o nā hua mua
Lev 23: 9 Olelo mai la o Iehova ia Mose, i mai la,
Lev 23: 10 E olelo aku oe i na mamo a Iseraela, e i aku ia lakou, Aia hiki aku oukou i ka aina a'u e haawi aku ai ia oukou, a e ohi i kona ai, alaila e lawe mai oukou i ka pua o na hua mua o ka oukou ai i ke kahuna.
Lev 23: 11 A e hooluli oia i ka pua imua o Iehova i laweia mai na oukou. I ka lā aʻe ma hope o ka Sābati e hoʻoluli ke kahuna.
Lev 23: 12 A e kaumaha oukou i ka la e hooluli ai oukou i ka pua, i keikihipa kane kina ole o ka makahiki mua, i mohaikuni na Iehova.
Lev 23: 13 A me kāna mōhai ʻai e elua hapaumi o ka palaoa i hui pu ia me ka aila, i mohai ahi ia Iehova, i mea ala ono. A me ka mohai inu o ia mea eo ka waina, ka ha hapa o kahi hin.
Lev 23: 14 Mai ʻai ʻoukou i ka berena, ʻaʻole i ka palaoa ʻala, ʻaʻole hoʻi i nā ʻōpuʻu maka, a hiki i ka lā hoʻokahi, a hiki i ka wā e lawe mai ai ʻoukou i ka mōhai i ko ʻoukou Akua. E lilo ia he kanawai mau i ko oukou mau hanauna, ma ko oukou mau hale a pau.
Ka ahaaina pule
Lev 23: 15 A e helu ʻoukou iā ʻoukou mai ka lā aʻe ma hope o ka Sābati, mai ka lā i lawe mai ai ʻoukou i ka pua i mōhai hoʻāli; ʻehiku Sābati e piha ai.
Lev 23: 16 A hiki i ka lā aʻe ma hope o ka hiku o ka Sābati, e helu ʻoukou i nā lā he kanalima. A e kaumaha ʻoukou i mōhai ʻai hou iā Iēhova.
Lev 23: 17 E lawe mai oukou noloko mai o ko oukou mau hale i elua popo berena nalu o ka hapaumi elua. He palaoa maikai ia. E kālua ʻia lākou me ka hū, nā hua mua na Iēhova.
Lev 23: 18 A e kaumaha pu oe me ka berena i ehiku keikihipa kina ole o ka makahiki mua, i hookahi bipikane hou, a i elua hipakane. E lilo lākou no ka mea, he mōhai kuni na Iēhova, me kā lākou mōhai ʻai, a me kā lākou mōhai inu, he mōhai ʻala ʻono iā Iēhova.
Lev 23: 19 A laila e kaumaha ʻoe i hoʻokahi kao kāne i mōhai lawehala, a i ʻelua keiki hipa o ka makahiki mua i ʻālana o nā mōhai hoʻomalu.
Lev 23: 20 A e hoali ke kahuna ia mau mea me ka berena o na hua mua, i mohai hoali imua o Iehova, me na keikihipa elua. E laa ia mau mea no Iehova no ke kahuna.
Lev 23: 21 A e hai aku oe ia la hookahi iahe anaina hoano ia no oukou. Mai hana oukou i ka hana luhi. E lilo ia he kanawai mau ma ko oukou mau hale a pau, i ko oukou mau hanauna.
Lev 23: 22 A i ʻoki ʻoe i ka ʻai o kou ʻāina, mai ʻoki loa ʻoe i ke kihi o kāu mahina ʻai. Aia ʻoki ʻoe i ka hōʻiliʻili ʻana o kāu ʻai, mai hōʻiliʻili ʻoe. E waiho no ka poe ilihune a na ka malihini. I am Iehova kou Akua.
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.
Ua hoailonaia ka 144,000 o ka Iseraela
Hōʻike 7: 1 A mahope iho o keia mau mea, ike aku la au i na anela eha e ku ana ma na kihi eha o ka honua, e paa ana i na makani eha o ka honua, i pa ole mai ka makani ma ka honua, aole hoi ma ka moana, aole hoi ma kekahi laau.
Hōʻike 7: 2 A ike aku la au i kekahi anela hou e pii mai ana, mai ka hikina mai, me ka hoailona o ke Akua ola. Kahea aku la ia me ka leo nui i na anela eha, na lakou i haawi mai e hana ino i ka honua a me ke kai;
Hōʻike 7: 3 i mai la, Mai hana ino i ka honua, aole hoi i ke kai, aole hoi i na laau, a hoailona makou i na kauwa a ko kakou Akua ma ko lakou lae.
Hōʻike 7: 4 A lohe au i ka heluna o ka poe i silaia, hookahi haneri a he kanahakumamaha tausani, i hoailonaia noloko mai o na ohana a pau o na mamo a Iseraela.
He Lehulehu Nui mai kela a me keia Lahui
Hōʻike 7: 9 Mahope iho o keia mau mea, nana aku la au, aia hoi, he ahakanaka nui, aole hiki i ke kanaka ke helu, no na aina a pau, a me na ohana, a me na kanaka, a me na olelo, e ku ana imua o ka nohoalii, a imua o ke Keikihipa, ua aahuia i ka aahu keokeo, me na lima ma ko lakou lima.
Hōʻike 7: 10 Kahea aku la lakou me ka leo nui, i mai la, No ko kakou Akua ke ola e noho ana ma ka nohoalii, a no ke Keikihipa.
Hōʻike 7: 11 Ku mai la na anela a pau a puni ka nohoalii, a me na lunakahiko, a me na mea ola eha;
Hōʻike 7: 12 i mai la, Amene! ʻO ka hoʻomaikaʻi a me ka nani a me ke akamai a me ka hoʻomaikaʻi ʻana a me ka hanohano a me ka mana a me ka ikaika be i ko kakou Akua ia ao aku ia ao aku. Amene.
Hōʻike 7: 13 Olelo mai la kekahi o na lunakahiko, i mai la ia'u, Owai keia poe i aahuia i ka aahu keokeo, a mai hea mai lakou?
Hōʻike 7: 14 I aku la au ia ia, E ka haku, ua ike oe. I mai la kela ia'u, Eia ka poe i hele mai mailoko mai o ka popilikia nui, a ua holoi lakou i ko lakou aahu, a ua hookeokeo i ke koko o ke Keikihipa.
Hōʻike 7: 15 No laila, aia lākou i mua o ka noho aliʻi o ke Akua, a mālama lākou iā ia i ke ao a me ka pō i loko o kona luakini. A ʻo ka mea e noho ana ma ka noho aliʻi e noho pū me lākou.
Hōʻike 7: 16 Aole lakou e pololi hou, aole e makewai hou, aole e kau mai ka la maluna o lakou, aole hoi kekahi wela.
Hōʻike 7: 17 No ka mea, ʻo ke Keikihipa ka mea i waenakonu o ka noho aliʻi e hānai iā lākou a e alakaʻi iā lākou kapunawai o ka wai ola. A na ke Akua no e holoi i na waimaka a pau mai ko lakou mau maka aku.
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, i 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.
Puka 14:13 I aku la o Mose i na kanaka, Mai makau oukou. E ku malie oukou, a e nana i ke ola o Iehova, ana e hoomakaukau ai no oukou i keia la. No ka mea, o ko Aigupita a oukou i ike ai i keia la, aole oukou e ike hou ia lakou.
Puka 14:14 Na Iehova e kaua aku no oukou, a e noho malie oukou.
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.
Halelu 121:4 Aia hoi, o ka mea malama i ka Iseraela, aole ia e hiamoe, aole hoi e hiamoe.
Halelu 121:5 ʻO Iēhova is kou kahu; Iehova is kou malu ma kou lima akau.
Halelu 121:6 Aole e hahau mai ka la ia oe i ke ao, aole hoi ka mahina i ka po.
Halelu 121:7 Na Iehova oe e malama mai i ka hewa a pau; Nana no e malama i kou uhane.
Halelu 121:8 Na Iehova no e malama i kou hele ana iwaho, a me kou komo ana mai keia manawa a mau loa aku.
Deu 33:29 Pōmaikaʻi ua 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 aia 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 Huli i Him from whom the sons of Israel have deeply revolted.
Isa 46: 3 Listen to me, O house of Jacob, and all the remnant of the house of Israel, who are borne by Mefrom the belly, who are lifted from the womb;
Isa 46: 4 a hiki to old age I am He; and to gray hairs I will bear oe. I have made, and I will bear; even I will carry, and will deliver oe.
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 Mai makau oe, e ka ilo o Iakoba a kanaka o ka Iseraela; Na'u no e kokua ia oe, wahi a Iehova, a me kou Hoolapanai, ka Mea Hemolele o ka Iseraela.
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 A e hai aku oe ia la hookahi iahe anaina hoano ia no oukou. Mai hana oukou i ka hana luhi. E lilo ia a statute forever in all your dwellings throughout your generations.
H2708 (ikaika)
חֻקָּה
chûqqâh
khook-kaw'
Wahine o H2706, and meaning substantially the same: – appointed, custom, manner, ordinance, site, statute.
H2708 (Hebera kahiko)
H2708 = AHLB# 1180-J (N1)
1180) Qh% (Qh% HhQ) ac: Kakau co: ? ab: Kaulikino: 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: Kakau co: ? ab: Kaulikino: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}
Nm) Qqh% (Qqh% Hh-QQ) – Kuʻuna: [freq. 2] |kjv: thought, decree| {H2711}
H) Eqh% (Eqh% HhQH) ac: Kakau co: ? 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: ? co: ? ab: Kaulikino: The appointment of a specific time, function or duty. A custom as something that is appointed.
Nm) Qfh% (Qfh% HhWQ) – Kuʻuna: [freq. 127] |kjv: statute, ordinance, decree, due, law, portion, bounds, custom, appointed, commandment| {H2706}
Nf1) Eqfh% (Eqfh% HhW-QH) – Kuʻuna: [freq. 104] |kjv: statute, ordinance, custom, appointed, manners, rites| {H2708}
H2708 (ʻO Brown-Driver-Briggs)
חקּה
chûqqâh
Wehewehe BDB:
1) statute, ordinance, limit, enactment, something prescribed
1a) statute
What are the things that Elijah is going to be restoring? If you don’t know, then let me urge you to get and read Ka hoihoi hou ana i na mea a pau. Just click on the link. We also have many of our books in audio format for you to listen to while you are driving.
Australian Food Supply Chain In Havoc from Drought and Low Fertilizer
Australian Food Supply Chain In Havoc from Drought and Low Fertilizer
Heatwave threat combined with low fertiliser stocks may smash food supply chain
A dire warning has been issued as experts say farmers may be forced to take measures that could devastate Australia’s food supply
An expert has warned that a “demand destruction” for fertiliser will force Australian farmers to take drastic measures that could cause chaos in the country’s food supply chain.
A bleak report by Rabobank this week outlined concerns of a prolonged period of tight supply in the international fertiliser market due to the ongoing Middle East war.
The agribusiness banking specialist said the closure of the Strait of Hormuz had impacted global trade, leading to “substantial” volumes of fertiliser being removed from circulation.
The prices of nitrogen and phosphates have increased “far faster than agricultural commodity prices” as a result, and farmers around the world, including in Australia, cannot afford them.
Fertiliser trade has dramatically slowed due to the Middle East conflict, sending prices and demand soaring. Picture: John Macdougall / AFP
Bruno Fonseca, a senior analyst at Rabobank, said affordability and supply issues meant farmers will be forced to cut down on fertiliser use, delay purchases or plant different crops.
“The outlook for 2026 points to continued pressure on farm economics and increased downside risks for global crop production and food price stability,” he said in the report.
“In such a scenario, farmers may switch to planting crops that require less nitrogen or choose to lower application rates and/or planted areas, impacting demand for a longer period.”
Australian farmers, who have been struggling with tight cost margins since at least the Covid pandemic, will likely have to implement some of these measures to stay afloat.
RaboResearch Australia-based commodities analyst Paul Joules said farmers may favour crops such as barley and canola, which have previously shown “greater margin resilience”.
Other farmers have suggested popular vegetables like broccoli and cauliflower won’t be grown in coming months, citing fertiliser and fuel costs.
Rabobank’s Paul Joules warns of a food supply crisis in Australia as a result of short fertiliser supply. Picture: Supplied
A change to production could lead to diminished crop yields, rising food costs, and possible shortages that would cause serious disruptions to the country’s food supply chain.
Marit Kragt, professor of agricultural economics at the University of Western Australia, said there is enough fertiliser supply in the country to last until at least May, but the federal government has to think ahead to the cooler months between July and August.
“If those purchases are not filled, that’s when the crunch happens,” she told SBS.
Heatwave, El Nino threat
Another problem that could exacerbate the global food supply chain is heatwaves.
As Australia heads towards winter, the northern hemisphere begins to warm up, with the South East Asian region forecast to have a warmer-than-usual early summer.
For example, the temperature reached at least 37C for three consecutive days in Malaysia late last month.
Singapore has experienced direr than usual weather, leading to higher temperatures, according to the nation’s meteorological service.
While Thailand and Vietnam, around the same period, recorded highs of 40C and 38C, respectively, with Indonesia also expected to see above-normal temperatures.
MetMalaysia’s director-general Mohd Hisham Mohd Anip warned that the heatwave is expected to persist until at least June.
Australia, particularly the northern parts, can be impacted by South East Asia’s heat as the regions are interconnected by atmospheric and ocean patterns.
Heat can severely impact the agriculture sector. This was seen in January when mango, banana and avocado growers lost tonnes of crops in scorching temperatures near 50C heat.
Elsewhere, wheat and grape yields have also declined in part because of more heatwaves.
Farmers say millions of dollars worth of crops and income were lost, with some suggesting it would take a year to understand the full extent of the damage.
El Nino could also ravage the Australian agriculture sector this year. Picture: Supplied
While the threat of a “super” El Nino could bring drought, extreme heat and bushfire risks to Australia later this year, another problem farmers may have to deal with.
El Nino refers to a natural climate cycle when ocean temperatures along the equator in the Pacific rise well above average, shifting weather patterns globally.
Australia often feels the impact more than most countries, with previous El Nino events coinciding with some of the worst droughts.
After three years dominated by La Nina – the system that typically brings wetter conditions – the Pacific is now in a cooling phase, opening the door for a swing back to El Nino during the key transition period between mid to late June.
The Bureau of Meteorology has warned that its and other modelling suggests the tropical Pacific will continue warming to reach levels consistent with El Nino.
El Nino typically brings heatwaves, bushfires and/or drought. Picture: Supplied
“The models vary in the timing at which El Nino thresholds may be reached. Some suggest as early as May, while others show a slower warming with thresholds not being met until July,” the BoM said in a report released last week.
“Historically, El Nino has generally had a drying influence over areas of central and eastern Australia, but El Nino–Southern Oscillation (ENSO) is only one part of a complex system that impacts global weather and climate and all events are different.
“The long-term drying trend over southern Australia in recent decades is also likely to be a contributing factor.
“While models show an increased chance of El Nino forming later this year, any impact on Australia’s winter–spring rainfall will depend on many factors.”
Hoʻoiho lohi
Rabobank forecasts a “limited recovery” for fertiliser but only in the second half of 2026.
Australia relies heavily on fertiliser imports, but the closure of the critical shipping route means supply levels of urea, for example, have fallen to critical levels.
The conflict has seen granular urea prices surge by 94 per cent year to date, another added cost farmers do not need.
The Albanese government on Wednesday announced it has commenced “work” with leading fertiliser companies, such as Incitec Pivot and CSBP, to secure more supply by underwriting the purchase of fertiliser on the international market.
Prime Minister Anthony Albanese and his Malaysian counterpart Anwar Ibrahim signing an energy agreement last week. Picture: NewsWire/ Bianca De Marchi/Pool
“This package involves price risk support to protect importers from extreme price volatility and ensure additional fertiliser arrives in Australia for the current and upcoming growing seasons,” it said in a statement.
Minister for Agriculture, Fisheries and Forestry Julie Collins said the government will continue to work with farmers to help manage the impacts of the war.
“We understand how critical fertiliser is for Australian farmers, for our food production system and the food security of our region – that’s why I have been working with industry to support getting fertiliser to Australian farmers,” she said.
“This is a significant outcome for our farmers and will support industry to secure and deliver the fertiliser we need sooner.”
Earlier this month, Ms Collins said Australian officials were speaking to a “range of countries in relation to fertiliser”, singling out Indonesia and Malaysia.
“There’s been some discussions with Indonesia. There’s been some discussions with Malaysia. But more broadly, across Southeast Asia,” she said.
Days later, Ms Collins announced the government was getting fertiliser to farmers “faster” by streamlining border processes of imported goods.
USA Winter Wheat is in Trouble
Texas Winter Wheat is Approaching 90–95% Ka haʻalele
- USDA Crop Progress (week ending April 19): Texas winter wheat rated approximately 25% very poor + 29% poor = 54% poor or very poor. ʻAi wale nō 15% good + 1% excellent = 16% good-to-excellent. The rest is fair.
agriculture.com
- Abandonment in hardest-hit areas: Farmers in West Texas and the Panhandle hoike 90 - 95% of fields may not be harvested for grain. Many fields are too thin, stunted (barely a foot tall), or being grazed out/terminated for other uses. Some farmers estimate only 5 - 10% of planted acres in those regions will make a harvestable crop.
youtube.com
ʻo kēia aole statewide — eastern/Blacklands areas are in better shape — but the Panhandle and West Texas represent a large share of Texas wheat production.Texas normally plants ~5.6–5.7 million acres of winter wheat. Harvested acres could drop sharply this year due to abandonment.U.S. Winter Wheat Overall (as of April 19, 2026)
- National rating: ~30–33% good-to-excellent (down sharply from 45–48% a year ago). ~32–33% poor-to-very poor.
dtnpf.com
- Pākeʻi 65 - 68% of the U.S. winter wheat crop is in drought-affected areas.
ers.usda.gov
- The Southern Plains (Texas, Oklahoma, Kansas) are the hardest hit. Oklahoma has even worse ratings than Texas in some reports.
Bottom line (most up-to-date facts):
Texas winter wheat is in very poor shape me major abandonment (approaching 90–95% in the worst Panhandle/West Texas counties). Nationally, the winter wheat crop is the worst in years due to drought, with only about one-third rated good-to-excellent. This fits the broader pattern of tightening wheat supply we’ve discussed in the context of fertilizer shortages and the 4th Sabbatical cycle.The next USDA Crop Progress report (week ending April 26) will be released early next week and should give even clearer harvest projections.
I have uploaded a number of other videos about the Winter Wheat across the USA. There is trouble coming and already here because of this drought and not just for wheat. The price of wheat is
Hawaii
Hawaii
Texas
Yes, beef prices and futures are at or near record highs in 2026, though futures have seen some short-term pullback recently after strong gains.Retail Beef Prices (Consumer Level)
- ʻ .lapa piʻo honua: Averaging around $6.70–$6.86 no ka paona in March/April 2026 — up ~12–16% from a year ago and near or at all-time record highs.
fortune.com
- ʻAihu pipi: A puni $ 12.73 no ka paona (up ~16% YoY).
- Overall retail beef prices have surged past $ 9 no ka paona in places and are forecast to rise another ~5.5–10%+ in 2026 due to tight supplies.
cbsnews.com
Live Cattle & Futures (CME)
- Live cattle futures (CME) recently hit all-time highs, with contracts topping $ 2.51 no ka paona (~$251/cwt) in mid-April 2026 — the highest on record going back to the 1960s.
hihihihihihi
- As of April 23, 2026:
- April 2026: ~$246–$248/cwt (near records).
- June 2026: ~$243.225 (down slightly that day but still very elevated).
- Later months show a normal downward-sloping curve but remain historically high.
cmegroup.com
- Cash market (fed steers): Recently hit $248–$250/cwt in places — new records.
agroinformacion.com
Recent performance: Prices are up ~25% over the past 12 months and remain strong year-to-date, though futures pulled back modestly in recent sessions on profit-taking and demand concerns at these elevated levels.
Why So High?
- Tight supplies: The U.S. cattle herd is at multi-decade lows (smallest in ~75 years) due to drought, high feed costs, and slow rebuilding.
- Beef production is forecast to decline further in 2026 (down to ~25.8 billion pounds).
- Strong demand (domestic + exports) continues to support prices.
- USDA forecasts fed steer prices around $241–$242/cwt for the year (up significantly YoY).
ers.usda.gov
Outlook: Prices are expected to stay elevated through 2026 (and possibly into 2027), with potential moderation later if herd rebuilding accelerates. However, many analysts see continued strength in the near term due to the fundamental supply crunch.
Kūlike kēia me ka lio ʻeleʻele dynamics and the 4th Sabbatical Cycle famine phase you have taught:
- Record-high beef prices while wheat crops fail in key regions.
Hōʻike 6: 5 A i kona wehe ʻana i ke kolu o ka wepa, lohe akula au i ke kolu o ka mea ola, i ka ʻī ʻana mai, E hele mai e ʻike. Nana aku la au, aia hoi, he lio eleele. A ʻo kona noho ʻana ma luna o ia mea he mea kaupaona ma kona lima.
Hōʻike 6: 6 A lohe au i kekahi leo i loko ka i mai la iwaena o na mea ola eha, He hua palaoa no ka mea, he denari, a me ekolu koenix bale no ka mea, he denari. Mai hana ino i ka aila a me ka waina.
Here are the 4th and 5th curses of Leviticus 26.
Lev 26: 23 A inā ʻaʻole ʻoukou e hoʻoponopono ʻia e aʻu ma kēia mau mea, akā e hele kūʻē ʻoukou iaʻu,
Lev 26: 24 alaila, e hele ku e au ia oukou, a e hoopai aku au ia oukou ehiku manawa hou aku no ko oukou hewa.
Lev 26: 25 A e lawe mai au i ka pahikaua ma luna o ʻoukou, nāna e hoʻopaʻi i ka berita. A i ka wa e akoakoa ai oukou iloko o ko oukou mau kulanakauhale, e hoouna aku au i ke ahulau iwaena o oukou. A e hāʻawi ʻia ʻoe i ka lima o ka ʻenemi.
Lev 26: 26 Aia wawahi au i ke kookoo o ka oukou berena, na na wahine he umi e kalua i ka oukou berena i ka umu hookahi, a na lakou e haawi mai oe i kau berena hou ma ke kaupaona. A e ai oukou aole e maona.
Lev 26: 27 A ina aole oukou e hoolohe mai ia'u no keia mau mea a pau, aka e hele ku e ia'u,
Lev 26: 28 alaila, e hele ku e aku au ia oukou me ka ukiuki. A ʻo wau, ʻo wau, e hahau ʻehiku iā ʻoukou no ko ʻoukou hewa.
Lev 26: 29 A e ʻai ʻoukou i ka ʻiʻo o kā ʻoukou mau keiki kāne, a ʻo ka ʻiʻo o kā ʻoukou mau kaikamāhine e ʻai ai ʻoukou.
I want to remind you all that the word “sword” (Strongs H2719) can mean “war,” but it can also mean “drought.”
H2719 (ikaika) חֶרֶב kereba kheh’-reb
mai ka H2717; lālā; a ʻoki instrument (from its e luku ana effect), as a pahi,, ka pahi kaua, or other sharp implement: – axe, dagger, knife, mattock, sword, tool.
H2719 (Hebera kahiko)
H2719 = AHLB# 2199 (N)
2199) Brh% (Brh% HhRB) ac: Paule co: ʻO ka pahi ab: ?:[from: rh – heat]
V) Brh% (Brh% Hh-RB) – Waste: A dry wasteland. Also a place that has been laid waste and made desolate. [Hebrew and Aramaic] [freq. 41] (vf: Paal, Niphal, Hiphil, Hophal, Pual, Participle) |kjv: waste, dry, desolate, slay, decay, destroy| {H2717, H2718}
Nf) Brh% (Brh% Hh-RB) – I. Kauwa: He mea kaua i hoʻohana ʻia e hoʻopau i ke kūlanakauhale. II. Kōpaki: A dry or desolate place. [freq. 423] |kjv: sword, knife, dagger, axe, mattock| {H2719, H2720}
Nf1) Ebrh% (Ebrh% HhR-BH) – Waste: [freq. 50] |kjv: waste, desolate, desert, decayed, dry land, dry ground| {H2723, H2724}
gm) Brfh% (Brfh% HhW-RB) – I. Heat: II. Kōpaki: [freq. 16] |kjv: heat, dry, drought, waste, desolation| {H2721}
jm) Nfbrh% (Nfbrh% HhR-BWN) – Drought: [freq. 1] |kjv: drought| {H2725}
A “day’s wages for a day’s food” scenario is materializing as protein becomes noticeably more expensive alongside grain/fertilizer pressures from Hormuz disruptions.
Prices are at or near historic highs and are expected to stay elevated through 2026–2027. The next major USDA reports (Cattle on Feed, Crop Progress) will provide further updates next week.
When you see the USA wheat crops in trouble along with Australia’s, and the price of fertilizer prices rising due to the shutdown in the Strait of Hormuz, and you then consider the price of beef rising along with the price of fuel, farmers are not going to be making anything. Then the consumer has to decide between higher food prices or higher fuel and heating prices and which one they will spend their money on.
The seven years of plenty are to come to an end in 2026, and the seven years of famine are to begin starting in 2027. This is what the Jubilee cycle of Joseph’s 7 years of plenty and 7 years of famine show us. That Jubilee cycle is laid over our own, which has the curse of Lev 26:23-29 famine being so bad that people will eat their own children.
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