安息日の集会に参加してください

交わりを必要としていて、話したり議論したりする相手がいないまま安息日に家に座っている人がたくさんいます。私は皆さん全員に安息日への参加を勧めたいと思います。また、他の人たちも私たちに参加するよう招待してください。時間が合わない場合は、私たちの YouTube チャンネルで教えとその後のミドラーシュを聞くことができます。

私たちは何をしているのでしょうか、なぜこのように教えるのでしょうか?

問題の両面について話し合い、その後、選択していただきます。あなたを導き、教えるのはルアハ（精霊）の働きです。

中世の評論家ラシは、ヘブライ語で格闘（アベック）を意味する言葉は、ヤコブが「結ばれた」ことを暗示していると書いている。なぜなら、ユダヤ人の祈りのショールであるツィツィティヨットの結び目のあるフリンジを表すのに同じ言葉が使われているからである。ラシは、「お互いを打ち倒そうと奮闘する二人のやり方は、一方が他方を抱きしめて腕で結びつけることだ」と言う。

私たちの知的な格闘は、別の種類の闘いに取って代わられました。私たちは、神の言葉と格闘しながら、エホバと格闘しています。それは親密な行為であり、エホバとあなたや私が結びついている関係を象徴しています。私の格闘は、エホバが私たちに何を期待しているかを発見するための闘いであり、私たちはその闘いにおいて私たちを助けてくれる方に「結びついている」のです。

今日、イスラエルとは「神のチャンピオン」、あるいはもっと良く言えば「神の力士」を意味すると多くの人が言います。

私たちの律法のセッションは、安息日ごとにあなたに教え、絶えず異議を唱え、質問し、反論するだけでなく、御言葉についての別の見方や説明を見ることを奨励します。言い換えれば、私たちは真実に到達するために「御言葉と格闘」する必要があるということです。世界中のユダヤ人は、御言葉と格闘し、常に教義、神学、見解に挑戦する必要があり、そうでなければ決して真理には到達できないと信じています。

私たちは、ほとんどの教会のように「説教者が話し、皆が耳を傾ける」ような教会ではありません。私たちは、すべての人が参加し、質問し、議論されている主題について知っていることを貢献することを奨励します。私たちはあなたがエホバの言葉のチャンピオンレスラーになってほしいと願っています。私たちは皆さんに、律法が真実であると知っているだけでなく、その理由を論理と事実に基づいて説明できることを知って、イスラエルの称号を身に着けてほしいと考えています。

ただし、いくつかのルールがあります。他の人が話したり聞いたりできるようにしましょう。UFO、ネフィリム、ワクチン、陰謀論などの話題は議論しません。世界中からさまざまな世界観を持つ人々が集まっています。誰もが特定の国の大統領が誰であるかを気にしているわけではありません。言葉の闘士としてお互いに敬意を持って接してください。私たちの話題の中には理解しにくいものがあり、成熟していることが求められます。わからない場合は、知識と理解、そしてできれば知恵を得るために聞いてください。エホバに求めるように命じられていること、そして求める人にエホバが与えてくださること。

Jas 1：5  しかし、もしあなたがたの中に知恵のない人がいるなら、その人は神に求めなさい。神はすべての人に惜しみなく、とがめられることなく与えてくださるでしょう。そうすれば、それは与えられるでしょう。

トーラーを守りたいと思っている方は、下のリンクをクリックして私たちに参加していただければ幸いです。これは、世界中から人々が参加し、洞察や理解を共有する律法教育親睦トークショーのようなものです。

私たちは音楽で始まり、次に祈りを捧げます。まるでニューファンドランドのキッチンの周りに座ってコーヒーを飲みながら、私たち全員がお互いの交流を楽しんでいるかのようです。いつかあなたと一緒に私たちを祝福してくれることを願っています。

安息日の礼拝は東部夏時間午後 12 時 30 分に始まり、この時間から祈り、賛美歌、教えが行われます。

安息日のミドラシュは東部標準時午後1時15分頃に始まります。

私たちは、あなたが私たちの家族に加わり、あなたと知り合うにつれて私たちを知ることを楽しみにしています。

Joseph Dumond があなたを、予定されている Zoom ミーティングに招待しています。
トピック: ジョセフ・デュモンドの個人会議室

Zoomミーティングに参加する

https://us02web.zoom.us/j/3505855877

会議ID：350 585 5877
ワンタップモバイル
+ 13017158592、、3505855877＃US（ジャーマンタウン）
+ 13126266799、、3505855877＃US（シカゴ）

あなたの場所でダイヤル
+1 301 715 8592 US（ジャーマンタウン）
+1 312 626 6799 US（シカゴ）
+1 346 248 7799 US（ヒューストン）
+1 669 900 6833 US（サンノゼ）
+1 929 436 2866 US（ニューヨーク）
+1 253 215 8782 US（タコマ）

会議ID：350 585 5877
お住まいの地域の電話番号を見つけます。 https://us02web.zoom.us/u/kctjNqPYv0

オメルを数える

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:

ルーク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 努力する to enter at the narrow gate, because 多くの will seek to enter and will not be able to get in.

This same warning is given in Matthew:

マシュー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:

マシュー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 不法.

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.

ジョン14：15 「もしあなたがわたしを愛するなら、わたしの戒めを守りなさい。」

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, 「もしあなたがわたしを愛するなら、わたしの戒めを守りなさい。」

John confirms this truth:

1ジョン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, 私たちが神の戒めを守るなら. And if someone says, “I know Him,” but refuses His commandments, John says that person is a うそつき.

John says it again:

1ジョン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:

ルク13:25  そして、家の主人が立ち上がってドアを閉めると、あなたは外に立ってドアをノックし始めて、こう言います、主よ、主よ、私たちに開けてください、そうすれば彼は答えてあなたに言うでしょう、私はそうしますあなたを知りません。どこからきたの;

ルク13:26  そのときあなたは言い始めるだろう、「私たちはあなたの御前で飲み食いし、あなたは私たちの街路で教えてくださいました。」

ルク13:27  しかし彼は言うだろう、「言っておくが、私はあなたのことを知らない」。今いらっしゃる所から。不義を働く者たちよ、わたしから離れなさい。

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  兄弟たちよ、何の得があるでしょうか それです もしある人が、自分には信仰はあるが行いはないと言うとしたら？信仰は彼を救うことができるでしょうか？

Jas 2：15  兄弟や姉妹が裸で、毎日の食料が不足している場合、

Jas 2：16  そして、もしあなたたちの誰かが彼らに、「安らかに行きなさい。体を温めて満たしてください。」と言ったのに、あなたは彼らに体に必要なものを与えなかったとしたら、それは何の役に立つことでしょう。 それです?

Jas 2：17  たとえそうであっても、行いがなければ、信仰はそれ自体で死んでしまいます。

Jas 2：18  しかし、ある人は、「あなたには信仰があり、私には行いがある」と言うでしょう。あなたの行いなしであなたの信仰を私に示してください。そうすれば、私は私の行いからあなたの信仰を示します。

Jas 2：19  あなたは唯一の神がいることを信じています、あなたはよくやっています。悪魔さえ信じて震える。

Jas 2：20  しかし、おお虚しい人よ、行いのない信仰は死んだものであることを知っていますか？

Jas 2：21  私たちの父アブラハムが息子イサクを祭壇に捧げたとき、行いによって義と認められたのではなかったでしょうか？

Jas 2：22  信仰が彼の行いにどのように作用し、その行いによって信仰が完全なものとなったかがわかりますか。

Jas 2：23  そして、「アブラハムは神を信じた。そしてそれが彼の義であると認められ、彼は神の友と呼ばれた。」という聖書の言葉が成就したのです。

Jas 2：24  そうすれば、人は信仰だけによってではなく、行いによってどのように義とされるのかがわかります。

Jas 2：25  同じように、娼婦ラハブも使者を迎えて、 送信 彼らは別の方法で逃げますか？

Jas 2：26  なぜなら、霊のない体は死んでいるので、働きのない信仰も死んでいるからです。

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

マシュー22：14 「召される者は多いが、選ばれる者は少ないからである。」

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

Isaiah 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.

ジョン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ジョン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.

そしてまた：

1ジョン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  私は人間や天使の言葉で話し、慈善活動をしていませんが、 as金管の音やシンバルの音色。

1Co 13：2  そして、私には預言があり、すべての神秘とすべての知識を理解しています。そして、私は山を動かすほどの信仰を持っていますが、慈善を持っていませんが、私は何者でもありません。

1Co 13：3  そして、私は養うためにすべての財産を差し出しますが、 貧しいそして、私は自分の体を焼かれるように引き渡し、慈善活動をしていませんが、私には何の利益もありません。

1Co 13：4  慈善活動には忍耐があり、親切です。慈善はねたむものではなく、虚栄心もなく、高ぶることもありません。

1Co 13：5  みだらな行為をせず、自分のものを求めず、簡単に挑発せず、悪いことを考えません。

1Co 13：6  慈善は不義を喜ばず、真理を喜びます。

1Co 13：7  静かにすべてを覆い、すべてを信じ、すべてを望み、すべてを耐える。

1Co 13：8  慈善活動は決して失敗しません。しかし、もし ある預言、それらは廃止されるでしょう。異言であれば、それはやむでしょう。知識があれば廃止されます。

1Co 13：9  なぜなら、私たちは部分的には知っており、部分的には預言しているからです。

1Co 13：10  しかし、完全なものが到来すると、部分的なものは消滅するでしょう。

1Co 13：11  私が幼児だったとき、私は幼児のように話し、幼児のように考え、幼児のように論理的に考えました。しかし、私が男性になると、幼児のようなものはなくなりました。

1Co 13：12  今のところ、私たちは鏡でぼんやりと見ていますが、その後は顔と顔を合わせて見ます。今、私は部分的に知っていますが、その時には、私が完全に知られているのと同じように、完全に知ることになるでしょう。

1Co 13：13  そして今、信仰、希望、慈善、この三つは残っています。しかし、これらの中で最大のものは is 慈善団体。

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:

黙示録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 狭い門 と 二つの方法, 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.

申命記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 2. 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.

詩篇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 二つの方法, 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 と イェツェル・ハラ, 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:

ルーク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:

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

そしてまた：

ルーク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 ゲート. 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.

ルーク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.

ルーク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 生死, 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” (出エジプト記 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 (出エジプト記 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 ゴエル, 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 行為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.

心から感謝します。

Rivana, Keren’s mother.

Isa 40：1 慰めよ、慰めよ、わが民を、とあなたの神は言われる。

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

Isa 40：3 荒野で叫ぶ者の声がする。「主の道を整えよ。われらの神のために、荒野に大路をまっすぐにせよ。」

Isa 40：4 すべての谷は高くされ、すべての山と丘は低くされ、曲がった道は平らにされ、でこぼこした道は滑らかになる。

Isa 40：5 そしてエホバの栄光が現され、すべての肉なる者はそれを見るであろう it 共に。エホバの口が語ったからである。

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.

マタイ27:50 そしてまた大きな声で泣きながら、イエスは釈放されました。 彼の 精神。

マタイ27:51 そして、見よ！神殿のベールは上から下まで真っ二つに引き裂かれた。すると大地は揺れ、岩は切り裂かれ、

マタイ27:52 すると墓が開かれ、眠っていた多くの聖徒たちの遺体が起き上がった。

マタイ27:53 そして復活後に墓から出てくる 彼ら 聖都に入り、多くの人の前に姿を現した。

Paul said Yehshua led a host of captives free.

エペソ4：8 したがって、神はこう言われます。「神は高いところに昇られたとき、捕らわれの者を導き、人々に贈り物を与えました。」

エペソ4：9 (イエスが昇天したのに、まず最初に地の低い部分に降臨したという以外に何があるでしょうか?

エペソ4：10 降臨された方は、すべてのものを満たすために、すべての天を遥かに超えて昇られた方と同じです。)

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 　 dead, how do some among you say that there is no resurrection of the dead?

1Co 15：13 しかし、死者の復活がないなら、キリストも復活しなかったことになります。

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 ようにするには 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 の場合 　 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 もし私たちがこの世でのみキリストに希望を抱いているとしたら、私たちはすべての人の中で最も惨めな者です。

1Co 15：20しかし今、キリストはそこから復活されました 　 死、 の三脚と 眠った者の初穂となった。

1Co 15：21 死んでからというもの is 人間を通しての復活 　 死んだのも is ある男を通して。

1Co 15：22 なぜなら、アダムにあってはすべての人が死ぬのと同じように、キリストにあってすべての人が生かされるからです。

1Co 15：23 しかし、それぞれ 彼の 独自の順序：初穂であるキリスト、そしてその後、キリストの再臨の際にキリストのものとなる人々。

1Co 15：24 その後 is 最後は、彼が王国を神、さらには父に引き渡すときです。神がすべての支配とすべての権威と権力を停止するとき。

1Co 15：25 なぜなら、神がすべての敵をその足下に置くまで統治するのは正しいからである。

1Co 15：26 止めさせられた最後の敵 is 死。

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.

FirstfruitsのF宴

レフ23：9 そしてエホバはモーセにこう言われました。

レフ23：10 イスラエルの子らに言いなさい。「わたしがあなたに与える土地にあなたが来て、その収穫を刈り取るとき、あなたは収穫の初穂の束を祭司のところに持って来なさい。」

レフ23：11 そして彼はあなたのために受け取られるようにエホバの前で束を振ります。安息日の翌日、祭司はそれを振らなければならない。

レフ23：12 そしてあなたは束を振るその日に、全焼のいけにえとして初年度の傷のない雄の子羊をエホバにささげなければならない。

レフ23：13 そしてその食べ物の提供 しなければならない 上等の小麦粉の10分の2を油と混ぜたもので、甘い香りを得るためにエホバに捧げる火の捧げ物。そしてそれの飲み物の提供 しなければならないワインの4番目 部 ヒンの。

レフ23：14 また、その日まで、あなたの神に捧げ物を持ってくるまでは、パンも、乾いた穀物も、緑の穂も食べてはならない。 それは あなた方のすべての住居において、世代を超えて永遠に定められる法律である。

数週間の饗宴

レフ23：15 あなたは安息日の翌日から、波のいけにえの束を持ってきた日から数えなければならない。七つの安息日が完了する。

レフ23：16 第七安息日の翌日まで、あなたがたは五十日間を数えなければならない。そしてあなたはエホバに新しい食物の捧げ物をささげなければならない。

レフ23：17 あなたは家から10分の2に分けたパンを2つ持ち出さなければならない。それらは上質な小麦粉で作られたものでなければならない。それらはパン種を入れて焼かれ、エホバへの初穂となる。

レフ23：18 そして、あなたはパンとともに、一年生の傷のない子羊七頭、若い雄牛一頭、雄羊二頭をささげなければならない。彼らはこうなるだろう の それはエホバへの全焼のいけにえであり、食物のいけにえと注ぎのいけにえとともに、エホバへの甘い香りの火のいけにえである。

レフ23：19 それからあなたは罪のためのいけにえとして雄やぎ一頭を、和解のいけにえとして一年生の子羊二頭をいけにえとしてささげなければならない。

レフ23：20 そして祭司は，二頭の小羊とともに，エホバへの波のささげ物である初穂のパンを持って彼らを振らなければならない。彼らは祭司のためにエホバにとって聖なる者となる。

レフ23：21 そしてあなたは同じ日に宣言するだろう それそれはあなたにとって神聖な召集かもしれません。あなたは労働をしてはならない。 それは あなた方の世代を通じて、すべての住居に永遠に定められた法律である。

レフ23：22 そして、あなたが自分の土地の収穫を刈り取るとき、あなたは自分の畑の隅を完全に刈り取ることはできません。あなたが収穫の落ち穂を刈り取るとき、あなたがたは集めてはならない。あなたはそれらを貧しい人々や見知らぬ人に任せなければなりません。私 am あなたの神エホバ。

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.

イスラエルの144,000人が封印される

Rev 7：1 これらの事の後、私は四人の天使が地の四隅に立って、地にも海にも木にも風が吹かないように地の四方の風を支えているのを見た。

Rev 7：2 そして私は、生ける神の印章を持った別の天使が東から昇っていくのを見た。そして彼は、大地と海を傷つける使命を与えられた四人の天使たちに大声で叫びました。

Rev 7：3 「私たちの神の僕たちを彼らの額に封印するまでは、地や海や木々を傷つけないでください。」

Rev 7：4 そして私は封印された人々の数を聞きました、百人 の三脚と 四万四千人がイスラエルの子らのすべての部族から封印された。

あらゆる国からの大群衆

Rev 7：9 これらのことの後で私が見ると、見よ、あらゆる国、血族、民族、言語の中から、誰も数えることのできないほどの大群衆が、白い衣を着て、手のひらを握り、御座の前と小羊の前に立っていました。

Rev 7：10 そして彼らは大声で叫び、「玉座に座っておられる私たちの神と小羊に救いを」と言った。

Rev 7：11 そして、天使たちはみな、長老たち、そして四匹の生き物が王座の周りに立ち、王座の前にひれ伏して神を礼拝した。

Rev 7：12 「アーメン！」と言いました。祝福と栄光と知恵と感謝と名誉と力と力 be 私たちの神に永遠に。アーメン。

Rev 7：13 すると長老の一人が答えて、「白いローブを着ている人たちは誰ですか、どこから来たのですか」と言いました。

Rev 7：14 そして私は彼に言いました、「先生、ご存知でしょう。」そして彼は私に言った、「これらの人たちは大患難から出てきて、その衣を洗い、小羊の血で白くした人たちです。」

Rev 7：15 したがって、彼らは神の御座の前におり、昼も夜も神の神殿で神に仕えています。そして王座に座しておられる彼は彼らの間に住むでしょう。

Rev 7：16 彼らはもう飢えず、渇きもせず、太陽の光も暑さもありません。

Rev 7：17 王座の真ん中にいる小羊が彼らを養い、彼らを 　生きた水の泉。そして神は彼らの目から涙をすべてぬぐってくださいます。

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、その 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 モーセは民に言った。「恐れることはない。立ち止まって、主が今日あなたたちのために備えてくださる救いを見なさい。あなたたちは今日見たエジプト人を、二度と見ることはないであろう。」

Exo 14：14 エホバがあなたたちのために戦い、あなたたちは沈黙するであろう。

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.

詩篇121：4  見よ、イスラエルを守る者は、まどろむことも眠ることもできない。

詩篇121：5  エホバ is あなたの番人。エホバ is あなたの右手の影。

詩篇121：6  昼は太陽があなたに当たることはなく、夜は月が当たることはありません。

詩篇121：7  エホバはあなたをあらゆる悪から守ってくださいます。彼はあなたの魂を守ってくれるでしょう。

詩篇121：8  エホバはこれからも，そして永遠に，あなたの出入りを守ってくださるでしょう。

申命記 33:29 恵まれた 　 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.

申命記 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,

申命記 32:12  Jehovah alone led him, and があった 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 に向ける 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 恐れるな、ヤコブの虫よ の三脚と イスラエルの男性。わたしはあなたを助けます、とエホバ、そしてあなたの救い主、イスラエルの聖者は言われます。

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?

レフ23：21  そしてあなたは同じ日に宣言するだろう それそれはあなたにとって神聖な召集かもしれません。あなたは労働をしてはならない。 それは a statute forever in all your dwellings throughout your generations.

H2708 (強い)

חֻקָּה

chûqqâh

khook-kaw'

フェミニンな H2706, and meaning substantially the same: – appointed, custom, manner, ordinance, site, statute.

KJV の合計出現回数: 104

---

H2708 (古代ヘブライ語)

H2708 = AHLB# 1180-J (N1)

1180） Qh% (Qh% HhQ) ac: 登録 コ： ? ab： カスタム： 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: 登録 コ： ? ab： カスタム：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) - カスタム： [freq. 2] |kjv: thought, decree| {H2711}

H) Eqh% (Eqh% HhQH) ac: 登録 コ： ? 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: ? コ： ? ab： カスタム： The appointment of a specific time, function or duty. A custom as something that is appointed.

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

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

---

H2708 (ブラウン - ドライバー - ブリッグス)

חקּה

chûqqâh

BDB の定義:

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

1a) statute