Ба вохӯриҳои шанбеи мо ҳамроҳ шавед

Бисёр одамоне ҳастанд, ки ба муошират эҳтиёҷ доранд ва дар рӯзи шанбе дар хона нишастаанд, ки касе бо онҳо сӯҳбат ё баҳс намекунад. Ман мехоҳам ҳамаи шуморо ташвиқ кунам, ки дар рӯзи шанбе бо мо ҳамроҳ шавед ва дигаронро низ даъват кунед, ки ба мо ҳамроҳ шавед. Агар вақт қулай набошад, шумо метавонед дарс ва мидрашро баъд аз канали YouTube-и мо гӯш кунед.

Мо чӣ кор карда истодаем ва чаро ин тавр таълим медиҳем?

Мо ҳарду тарафи масъаларо муҳокима мекунем ва баъд ба шумо иҷозат медиҳем, ки интихоб кунед. Ин кори Рӯҳ (Рӯҳ) аст, ки ба шумо роҳнамоӣ ва таълим медиҳад.

Шореҳи асримиёнагӣ Раши навиштааст, ки калимаи ибрӣ барои гуштин (авек) маънои онро дорад, ки Яъқуб "баста аст", зеро ҳамин калима барои тавсифи канораҳои гиреҳ дар ҷомаи намози яҳудӣ, tzitzityot истифода мешавад. Рашй мегуяд, ки «х,амин тавр аст, ки ду нафаре, ки барои сарнагун кардани якдигар мубориза мебаранд, яке дигареро ба огуш гирифта, бо дастонаш гирех мекунад».

Муборизаи зеҳнии моро як навъ муборизаи дигар гирифт. Вақте ки мо бо Каломи Ӯ мубориза мебарем, бо Яҳува мубориза мебарем. Ин як амали маҳрамонаест, ки рамзи муносибатест, ки дар он Яҳува ва шумо ва ман бо ҳам пайвастем. Муборизаи ман ин мубориза барои фаҳмидани он чизест, ки Яҳува аз мо чӣ интизор аст ва мо ба Он шахсе, ки дар ин мубориза ба мо кӯмак мекунад, «баста» ҳастем.

Имрӯз бисёриҳо мегӯянд, ки Исроил маънои "қаҳрамони Худо" ё беҳтараш "паҳлавони Худо" -ро дорад.

Ҷаласаҳои Тавроти мо ҳар як шанбе ба шумо таълим медиҳад ва шуморо ташвиқ мекунад, ки доимо эътироз кунед, савол диҳед, муқобилат кунед ва инчунин нуқтаи назари алтернативӣ ва шарҳҳои Каломро бубинед. Ба ибораи дигар, мо бояд «бо Калом мубориза» кунем, то ба ҳақиқат бирасем. Яҳудиён дар саросари ҷаҳон боварӣ доранд, ки шумо бояд бо Калом мубориза баред ва доимо догма, теология ва ақидаҳоро зери шубҳа гузоред, вагарна шумо ҳеҷ гоҳ ба Ҳақиқат намерасед.

Мо мисли аксари калисоҳое нестем, ки дар он ҷо «воиз гап мезанад ва ҳама гӯш мекунанд». Мо ҳамаро ташвиқ мекунем, ки иштирок кунанд, савол диҳанд ва чизеро, ки дар мавзӯи муҳокимашуда медонанд, саҳм гузоранд. Мо мехоҳем, ки ту паҳлавони қаҳрамони Каломи Яҳува бошед. Мо мехоҳем, ки шумо унвони Исроилро пӯшед, зеро медонед, ки шумо на танҳо медонед, балки қодиред фаҳмонед, ки чаро Тавротро бо мантиқ ва далелҳо дуруст медонед.

Бо вуҷуди ин, мо чанд қоида дорем. Бигзор дигарон гап зананд ва гӯш кунанд. Ҳеҷ гуна баҳс дар бораи UFO, Nephilim, Ваксинаҳо ё мавзӯъҳои намуди тавтиъа вуҷуд надорад. Мо аз тамоми ҷаҳон одамоне дорем, ки ҷаҳонбинии гуногун доранд. На ҳама аҳамият доранд, ки президенти ин ё он кишвар кист. Ба хамдигар хамчун пахлавони калом бо эхтиром муносибат кунед. Бархе аз мавзўъҳои мо дарк кардан душвор аст ва аз ту баркамол буданро тақозо мекунад ва агар намедонӣ, бишнав, то донишу фаҳм ва умеди хирад ёбӣ. Он чизҳоеро, ки ба шумо амр шудааст, ки аз Яҳува талаб кунед ва Ӯ ба талабкунандагон медиҳад.

Ҷас 1: 5  Аммо агар касе аз шумо хирад надошта бошад, бигзор аз Худое, ки ба ҳама саховатмандона ва бе сарзаниш медиҳад, биталабад, ва ба ӯ дода мешавад.

Умедворем, ки шумо метавонед онҳоеро, ки мехоҳанд Тавротро нигоҳ доранд, даъват кунед, ки бо пахш кардани истиноди зер ба мо ҳамроҳ шаванд. Ин тақрибан ба як ток-шоу оид ба омӯзиши Таврот аст, ки бо одамони тамоми ҷаҳон иштирок ва мубодилаи фаҳмиш ва фаҳмиши худро доранд.

Мо бо каме мусиқӣ ва баъд дуо гуфтан оғоз мекунем ва гӯё шумо дар назди ошхона дар Нюфаундленд нишаста, як пиёла қаҳва менӯшед ва ҳамаи мо аз ширкати ҳамдигар лаззат мебарем. Умедворам, ки шумо рӯзе моро бо ширкати худ шод мегардонед.

Хидматҳои шанбе соати 12:30 EDT оғоз мешаванд, ки мо аз ин соат дуоҳо, сурудҳо ва таълим медиҳем.

Шаби мидраш соати 1:15 дакикаи Шарк cap мешавад.

Мо бесаброна интизорем, ки шумо ба оилаи мо ҳамроҳ мешавед ва бо мо шинос мешавед, вақте ки мо бо шумо шинос мешавем.

Ҷозеф Дамонд шуморо ба вохӯрии ба нақша гирифташудаи Zoom даъват мекунад.
Мавзӯъ: Ҳуҷраи вохӯрии шахсии Ҷозеф Дамонд

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Few Will Enter

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

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

Люк 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 кӯшиш кунед to enter at the narrow gate, because бисёр will seek to enter and will not be able to get in.

This same warning is given in Matthew:

Матто 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:

Матто 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 қонуншиканӣ.

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.

Юҳанно 14: 15 «Агар Маро дӯст доред, аҳкоми Маро риоя кунед».

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, «Агар Маро дӯст доред, аҳкоми Маро риоя кунед».

John confirms this truth:

1 Ҷон Ҳомум: 2-3 “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, агар мо аҳкоми Ӯро риоя кунем. And if someone says, “I know Him,” but refuses His commandments, John says that person is a дурӯғгӯ.

John says it again:

1 Ҷон Ҳомум: 5-2 “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:

Луқо 13:25  Ва ҳангоме ки соҳиби хона бархоста, дарро баст, ва шумо дар берун истода, дарро мекӯфтед ва мегӯед: «Худовандо! Худовандо! туро намешиносам; шумо аз куҷоед;

Луқо 13:26  он гоҳ шумо хоҳед гуфт: "Мо дар ҳузури Ту хӯрдем ва менӯшидем, ва Ту дар кӯчаҳои мо таълим додӣ".

Луқо 13:27  Аммо Ӯ хоҳад гуфт: "Ба шумо мегӯям, ки шуморо намешиносам"; аз куҷо ҳастед. Аз Ман дур шавед, эй ҳамаи бадкорон!

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.

Ҷас 2: 14  Бародарон чи фоида аст агар касе гӯяд, ки имон дораду аъмол надорад? Оё имон ӯро наҷот дода метавонад?

Ҷас 2: 15  Агар бародар ё хоҳаре бараҳна бошад ва аз ғизои ҳаррӯза маҳрум бошад,

Ҷас 2: 16  ва агар яке аз шумо ба онҳо гӯяд: «Ба саломатӣ бирав, гарм шав ва сер шав, лекин он чи барои бадан лозим аст, ба онҳо надиҳӣ, чӣ фоида дорад. аст?

Ҷас 2: 17  Ба ҳар ҳол, агар аъмол надошта бошад, имон мурда аст, худ аз худ аст.

Ҷас 2: 18  Аммо касе хоҳад гуфт: "Ту имон дорӣ, ва ман аъмол дорам". Имони худро бе аъмоли худ ба ман нишон диҳед, ва ман имони худро аз аъмоли худ ба шумо нишон хоҳам дод.

Ҷас 2: 19  Шумо боварӣ доред, ки Худо як аст, шумо хуб мекунед; ҳатто девҳо бовар мекунанд ва меларзанд.

Ҷас 2: 20  Аммо, эй одами беҳуда, оё ту медонӣ, ки имон бе аъмол мурда аст?

Ҷас 2: 21  Оё падари мо Иброҳим, вақте ки писараш Исҳоқро бар қурбонгоҳ қурбонӣ карда буд, бо аъмоли худ сафед нашуд?

Ҷас 2: 22  Оё ту мебинӣ, ки чӣ тавр имон бо аъмоли Ӯ амал мекард, ва имон аз аъмол комил шуд?

Ҷас 2: 23  Ва Навишта ба амал омад, ки мегӯяд: «Иброҳим ба Худо имон овард ва ин барои ӯ адолат ҳисоб карда шуд ва ӯ дӯсти Худо номида шуд».

Ҷас 2: 24  Пас шумо мебинед, ки чӣ тавр одам бо аъмоли худ сафед мешавад, на танҳо бо имон.

Ҷас 2: 25  Ва ба ҳамин тариқ, оё Роҳоби фоҳиша низ, вақте ки қосидонро қабул карда, бо аъмоли худ сафед нашуд. фиристод онҳо бо роҳи дигар?

Ҷас 2: 26  Зеро, чунон ки ҷисм бе рӯҳ мурда аст, ончунон имон бе аъмол низ мурда аст.

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

Матто 22: 14 «Зеро ки даъватшудагон бисьёранд, вале баргузидагон кам».

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.”

Иштирок: 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.

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 Ҷон Ҳомум: 3-14 “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.

Ва боз:

1 Ҷон Ҳомум: 4-20 “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  Ҳарчанд бо забони мардум ва фариштагон сухан мегӯям, ва садақа надорам, ман шудаам asмис садо медиҳад ё санҷи зангзананда.

1Co 13: 2  Ва гарчанде ки нубувват дорам, ва ҳар асрор ва ҳама донишро мефаҳмам; ва гарчанде ки ман имон дорам, то кӯҳҳоро биҷунбонам, ва садақа надорам, ман ҳеҷ нестам.

1Co 13: 3  Ва гарчанде ки ман тамоми молу мулкамро медиҳам, то ғизо диҳам камбағалон, ва гарчанде ки ҷисми худро барои сӯхтан супурдам, ва садақа надорам, ба ман ҳеҷ фоидае нест.

1Co 13: 4  Садақа сабр дорад, меҳрубон аст; садақа ҳасад надорад, беҳуда нест, мағрур нест;

1Co 13: 5  рафтори ношоиста намекунад, худашро намеҷӯяд, ба осонӣ ба хашм намеояд, бадӣ фикр намекунад.

1Co 13: 6  Садақа аз ноинсофӣ шодӣ намекунад, балки аз ростӣ шодӣ мекунад,

1Co 13: 7  оромона ҳама чизро фаро мегирад, ба ҳама чиз бовар мекунад, ба ҳама чиз умед мебандад, ба ҳама чиз тоб меорад.

1Co 13: 8  Хайрият ҳеҷ гоҳ ноком намешавад. Аммо агар ҳастандпешгӯиҳо, онҳо бекор карда мешаванд; агар забонҳо бошанд, қатъ хоҳанд шуд; агар дониш бошад, аз байн меравад.

1Co 13: 9  Зеро ки мо қисман медонем ва қисман нубувват мекунем.

1Co 13: 10  Аммо вақте ки чизи комил фаро мерасад, он чизе ки қисман аст, қатъ мегардад.

1Co 13: 11  Вақте ки ман кӯдак будам, ман ҳамчун кӯдаки навзод сухан мегуфтам, ҳамчун навзод фикр мекардам, ҳамчун навзод фикр мекардам. Аммо вақте ки мард шудам, чизҳои навзодро аз байн бурдам.

1Co 13: 12  Ҳоло мо дар оина хира мебинем, вале баъд рӯ ба рӯ. Ҳоло ман қисман медонам, аммо он гоҳ пурра хоҳам донист, чунон ки ман низ пурра мешиносам.

1Co 13: 13  Ва ҳоло имон, умед, хайрия, ин се боқӣ мондаанд; балки бузургтарини инҳо is садақа.

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:

Ваҳй 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 дарвозаи танг ва ду роҳ, 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.

Такрори Шариат 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 ду. 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.

Забур 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 ду роҳ, 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 ва 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:

Луқо 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:

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

Ва боз:

Луқо 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 Дарвоза. 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.

Луқо 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.

Луқо 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 ҳаёт ва марг, 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” (Хуруҷ 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 (Хуруҷ 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 максад, 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 Санаи 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.

Thank you from the bottom of my heart,

Rivana, Keren’s mother.

Иса 40: 1 тасаллӣ деҳ, эй халқи ман, мегӯяд Худои ту.

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

Иса 40: 3 Овози нидое ки дар биёбон нидо мекунад: Роҳи Худовандро тайёр кунед, барои Худои мо дар биёбон роҳи рост созед.

Иса 40: 4 Ҳар води баланд хоҳад шуд, ва ҳар кӯҳу теппа паст хоҳад шуд; ва ҷойҳои каҷ ҳамвор карда шаванд, ва ҷойҳои ноҳамвор ҳамвор;

Иса 40: 5 ва ҷалоли Худованд зоҳир хоҳад шуд, ва тамоми башар хоҳад дид it якҷоя; зеро ки даҳони Худованд гуфтааст.

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.

Матто 27:50 Ва Исо боз бо овози баланд гиря карда, озод кард вай рӯҳ.

Матто 27:51 Ва инак! Пардаи маъбад аз боло то поён ду пора шуд. Ва замин ларзид, ва сангҳо бурида шуданд,

Матто 27:52 ва қабрҳо кушода шуданд, ва ҷасади бисёре аз муқаддасон, ки хуфта буданд, бархостанд,

Матто 27:53 ва пас аз эҳёи Ӯ аз қабр берун меояд онҳо ба шаҳри муқаддас рафта, ба бисёриҳо зоҳир шуд.

Paul said Yehshua led a host of captives free.

Eph 4: 8 Бинобар ин Ӯ мегӯяд: «Вақте ки Ӯ ба баландӣ баромад, асиронро ба асирӣ бурд ва ба одамон ҳадяҳо дод».

Eph 4: 9 (Акнун, ки Ӯ боло рафт, чӣ аст, ҷуз ин ки Ӯ ҳам аввал ба поёни замин фуруд омад?

Eph 4: 10 Он ки фуруд омад, ҳамон аст, ки аз болои тамоми осмон сууд кард, то ҳама чизро пур кунад.)

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

1Co 15: 13 Аммо агар эҳёи мурдагон набошад, Масеҳ низ эҳьё нашудааст.

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 ба 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 Агар ба 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 Агар мо танҳо дар ин ҳаёт ба Масеҳ умед дошта бошем, мо аз ҳама бадбахттарем.

1Co 15: 20Аммо акнун Масеҳ аз он эҳьё шудааст ба мурда, ва аввалин самараи хуфтагон гардид.

1Co 15: 21 Зеро аз марг is тавассути одам, эҳёи ба мурда низ is тавассути мард.

1Co 15: 22 Зеро, чунон ки дар Одам ҳама мемиранд, ончунон дар Масеҳ ҳама зинда хоҳанд шуд.

1Co 15: 23 Аммо ҳар як дар вай Тартиби худ: Масеҳ — самари аввалин, ва баъд аз он онҳое ки дар вақти омадани Ӯ аз они Масеҳанд;

1Co 15: 24 баъд is охир, вақте ки Ӯ салтанатро ба Худо, ҳатто ба Падар медиҳад; вақте ки Ӯ ҳама ҳукмронӣ ва ҳама қудрат ва қудратро қатъ мекунад.

1Co 15: 25 зеро барои Ӯ дуруст аст, ки подшоҳӣ кунад, то даме ки ҳамаи душманонро зери пои Худ наандозад.

1Co 15: 26 Душмани охиринро бас кард is марг.

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.

Ҷашни аввалин ҳосилҳо

Лев 23: 9 Ва Худованд ба Мусо сухан ронда, гуфт:

Лев 23: 10 Ба банӣ-Исроил сухан ронда, ба онҳо бигӯ: «Вақте ки шумо ба замине ки ба шумо медиҳам, омадаед ва ҳосили онро даравед, як банд аз ҳосили аввалини худ ба коҳин биёред».

Лев 23: 11 Ва ӯ бандро ба ҳузури Худованд ҷунбонд, то ки барои шумо қабул карда шавад. Рӯзи дигар пас аз рӯзи шанбе коҳин онро ҷунбонд.

Лев 23: 12 Ва дар он рӯз, ки бандро ҷунбонӣ, барраи нари беайбро барои қурбонии сӯхтанӣ барои Худованд тақдим намо.

Лев 23: 13 Ва ҳадяи ғизои он бояд бошад аз ду ҳиссаи орди маҳини бо равған омехташуда, қурбонии оташин барои бӯи хуш барои Худованд аст. Ва ҳадияи нӯшокии он бояд бошадаз шароб, чорум қисми аз хин.

Лев 23: 14 Ва то ҳамон рӯз на нон, на ғаллаи хушк ва на хӯшаҳои сабз нахӯред, то даме ки барои Худои худ ҳадия наоваред. Ин бояд бошад Тавроти абадӣ дар наслҳои шумо дар тамоми манзилҳои шумо.

Иди ҳафтаҳо

Лев 23: 15 Ва аз рӯзи дигар пас аз рӯзи шанбе, аз рӯзе ки бастаи қурбонии мавҷро овардаӣ, барои шумо ҳисоб кунед; ҳафт шанбе пурра хоҳад шуд.

Лев 23: 16 То рӯзи дигар пас аз шанбеи ҳафтум шумо панҷоҳ рӯз ҳисоб кунед. Ва барои Худованд ҳадияи нав тақдим кунед.

Лев 23: 17 Аз хонаҳои худ ду нони мавҷӣ, ки аз ду ҳиссаи даҳяк аст, берун оред. Онҳо аз орди маҳин хоҳанд буд. Онҳо бо хамиртуруш пухта хоҳанд шуд, яъне меваҳои аввалин барои Худованд.

Лев 23: 18 Ва бо нон ҳафт барраи беайби яксола ва як наргови ҷавон ва ду қӯчқор тақдим кунед. хоҳанд буд барои қурбонии сӯхтанӣ барои Худованд бо ҳадияи хӯрокворӣ ва ҳадияи нӯшокии онҳо, ҳадияи оташини атри ширин барои Худованд.

Лев 23: 19 Он гоҳ як нарбузро барои қурбонии гуноҳ забҳ кунед, ва ду барраи яксоларо барои қурбонии саломатӣ забҳ кунед.

Лев 23: 20 Ва коҳин онҳоро бо нони нахуст, яъне қурбонии ҷунбонда ба ҳузури Худованд бо ду барра ҷунбонад. Онҳо барои коҳин барои Худованд муқаддас хоҳанд буд.

Лев 23: 21 Ва шумо дар ҳамон рӯз эълон кунед оншояд ин барои шумо як даъвати муқаддас бошад. Шумо ҳеҷ кори меҳнатӣ накунед. Ин бояд бошад Тавроти абадӣ дар тамоми масканҳои шумо дар наслҳои шумост.

Лев 23: 22 Ва ҳангоме ки ҳосили замини худро даравед, гӯшаи киштзори худро пурра даравед. Вақте ки шумо ҳосили худро даравед, ҷамъ накунед. Шумо онҳоро ба мискинон ва ба бегонагон вогузоред. И am Худованд Худои ту.

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.

144,000 аз Исроил мӯҳр бастаанд

Rev 7: 1 Ва баъд аз ин ман чор фариштаро дидам, ки бар чор гӯшаи замин истода, чор бодҳои заминро нигоҳ медоранд, то ки бод бар замин ва дар баҳр ва ҳеҷ дарахт навазида.

Rev 7: 2 Ва фариштаи дигаре дидам, ки аз шарқ сууд мекард, ки мӯҳри Худои Ҳай дорад. Ва ӯ бо овози баланд ба чор фаришта, ки ба онҳо дода шудааст, ки замин ва баҳрро озор дода, нидо кард:

Rev 7: 3 «Ба замин, ба баҳр ва дарахтон осеб нарасонед, то даме ки мо бандагони Худои худро дар пешонии онҳо мӯҳр назанем».

Rev 7: 4 Ва шумораи мӯҳршудагонро шунидам, ки сад нафар буд ва чилу чор ҳазор нафар, ки аз ҳар сибти банӣ-Исроил мӯҳр зада шудаанд.

Анбӯҳи бузург аз ҳар миллат

Rev 7: 9 Пас аз ин ман назар андохтам, ва инак, анбӯҳи бузурге, ки ҳеҷ кас онҳоро ҳисоб карда наметавонист, аз ҳамаи қавмҳо ва қабилаҳо ва қавмҳо ва забонҳо, дар пеши тахт ва дар пеши Барра истода, либосҳои сафед дар бар доштанд ва кафи дастонашон дар бар доштанд.

Rev 7: 10 Ва онҳо бо овози баланд фарьёд зада, гуфтанд: «Наҷот ба Худои мо, ки бар тахт нишастааст, ва ба Барра».

Rev 7: 11 Ва тамоми фариштагон дар гирди тахт ва пирон ва чор ҳайвон истода, пеши тахт рӯй ба замин афтода, Худоро парастиш карданд,

Rev 7: 12 гуфт: омин! Баракат ва ҷалол ва хирад ва шукр ва иззат ва қудрат ва тавоно be то абад ба Худои мо. омин.

Rev 7: 13 Ва яке аз пирон ба ман гуфт: «Инҳо кистанд, ки ҷомаи сафед дар бар доранд ва аз куҷо меоянд?

Rev 7: 14 Ва ман ба ӯ гуфтам: «Эй оғо! Ва ба ман гуфт: «Инҳо касоне ҳастанд, ки аз мусибати бузург баромада, ҷомаҳои худро шуста, дар хуни Барра сафед кардаанд.

Rev 7: 15 Бинобар ин онҳо дар пеши тахти Худо ҳастанд ва шабу рӯз дар маъбади Ӯ ба Ӯ хизмат мекунанд. Ва Ӯ бар тахт нишаста, дар миёни онҳо сокин хоҳад шуд.

Rev 7: 16 Онҳо дигар гурусна нахоҳанд монд ва ташна нахоҳанд монд, ва офтоб бар онҳо равшанӣ нахоҳад кард ва ҳеҷ гуна гармӣ.

Rev 7: 17 Зеро Баррае ки дар миёни тахт аст, онҳоро мечаронад ва ба сӯи онҳо хоҳад бурд бафаввораҳои обҳои зинда. Ва Худо ҳама ашкҳоро аз чашмонашон пок хоҳад кард.

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.

Иса 40: 2 Speak lovingly to the heart of Jerusalem, and cry to her that her warfare is done, ки 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.

Хуруҷ 14:13 Ва Мусо ба мардум гуфт: «Натарсед». Истед ва наҷоти Яҳуваро бубинед, ки Ӯ имрӯз барои шумо омода хоҳад кард. Барои мисриёне, ки имрӯз дидаед, дигар онҳоро нахоҳед дид.

Хуруҷ 14:14 Худованд барои шумо ҷанг хоҳад кард, ва шумо хомуш хоҳед буд.

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.

Заб 121:4  Инак, Он ки Исроилро нигоҳ медорад, на хоб хоҳад бурд ва на хоб хоҳад бурд.

Заб 121:5  Яҳува is нигаҳбони шумо; Яҳува is сояи ту дар дасти ростат.

Заб 121:6  Рӯзона хуршед ба ту назанад ва шаб ба моҳ.

Заб 121:7  Худованд туро аз ҳар бадӣ нигоҳ медорад; Ӯ ҷони туро нигоҳ медорад.

Заб 121:8  Яҳова аз ин вақт ва ҳатто то абад рафтани шумо ва омадани шуморо нигоҳ медорад.

Такрори Шариат 33:29 Салом доранд 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.

Такрори Шариат 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,

Такрори Шариат 32:12  Jehovah alone led him, and буд no strange god with him.

Иса 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.

Иса 31: 6 Рӯй ба Him from whom the sons of Israel have deeply revolted.

Иса 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.

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

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

Иса 41: 14 Натарс, эй кирми Яъқуб ва мардони Исроил; Ман ба ту кӯмак хоҳам кард, мегӯяд Яҳува, ва Наҷотдиҳандаи Ту, Қуддуси Исроил.

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?

Лев 23: 21  Ва шумо дар ҳамон рӯз эълон кунед оншояд ин барои шумо як даъвати муқаддас бошад. Шумо ҳеҷ кори меҳнатӣ накунед. Ин бояд бошад a statute forever in all your dwellings throughout your generations.

H2708 (мустаҳкам)

חֻקָּה

чукка

хук-кав'

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

Ҳодисаҳои умумии KJV: 104

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H2708 (Ибрии қадим)

H2708 = AHLB# 1180-J (N1)

1180) Qh% (Qh% HhQ) ac: Навиштан ҳамкорӣ: ? дур: Фармоишӣ: 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: Навиштан ҳамкорӣ: ? дур: Фармоишӣ: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) - Фармоишгар: [freq. 2] |kjv: thought, decree| {H2711}

H) Eqh% (Eqh% HhQH) ac: Навиштан ҳамкорӣ: ? дур: ?: 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: ? ҳамкорӣ: ? дур: Фармоишӣ: The appointment of a specific time, function or duty. A custom as something that is appointed.

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

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

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H2708 (Браун-Ронанда-Бригgs)

חקּה

чукка

Таърифи BDB:

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

1a) statute