参加我们的安息日聚会

有很多人需要团契，却在安息日坐在家里，没有人可以交谈或辩论。我想鼓励大家在安息日加入我们，并邀请其他人也加入我们。如果时间不方便，您可以在我们的 YouTube 频道上收听教学和之后的 Midrash。

我们在做什么以及为什么要这样教学？

我们将讨论问题的双方，然后让您选择。这是 Ruach（圣灵）的工作来指导和教导你。

中世纪评论家拉什（Rashi）写道，希伯来语中的“摔跤”（avek）一词暗示着雅各布被“捆绑”，因为同一个词也被用来描述犹太祈祷披肩（tzitzityot）中打结的流苏。拉希说：“这就是两个人互相争斗、互相推翻的方式，一个人拥抱对方，然后用双臂把他绑住”。

我们的智力角力已被另一种斗争所取代。我们在与耶和华角力的同时，也在与他的话语角力。这是一种亲密的行为，象征着耶和华与你我紧密相连的关系。我的角力是为了发现耶和华对我们的期望，我们与帮助我们完成这场斗争的那一位“紧密相连”。

今天，许多人说以色列意味着“上帝的冠军”，或者更准确地说——“上帝的摔跤手”。

我们的《托拉》课程每个安息日都会教导您并鼓励您不断挑战、质疑、争论以及看待圣言的其他观点和解释。换句话说，我们要“与道较力”才能得到真理。全世界的犹太人都相信，你需要与神的话语搏斗，不断挑战教条、神学和观点，否则你永远无法到达真理。

我们不像大多数教会那样“传道人讲话，每个人都听”。我们鼓励每个人参与、提出问题并就所讨论的主题贡献他们所知道的知识。我们希望您成为耶和华圣言的冠军摔跤手。我们希望你戴上以色列的称号，知道你不仅知道而且能够用逻辑和事实解释为什么你知道托拉是真实的。

不过，我们有一些规则。让其他人说话和倾听。不讨论 UFO、Nephilim、疫苗或阴谋论之类的话题。我们有来自世界各地、有着不同世界观的人。并不是每个人都关心谁是某个国家的总统。作为文字的同道，相互尊重。我们的一些主题很难理解，需要你成熟，如果你不知道，那么倾听以获得知识和理解，并希望获得智慧。耶和华命令你向他祈求的东西，他会赐给那些祈求的人。

Jas 1：5  如果你们中间有人缺乏智慧，他就该祈求那慷慨地、毫无责备地赐予所有人的上帝，上帝就必赐给他。

我们希望您可以点击下面的链接邀请那些想要保留托拉的人加入我们。这几乎就像一个托拉教学团契脱口秀节目，来自世界各地的人们参与其中并分享他们的见解和理解。

我们从一些音乐开始，然后进行一些祈祷，就好像你坐在纽芬兰的厨房周围喝杯咖啡，我们所有人都享受彼此的陪伴。我希望有一天您能陪伴我们。

安息日礼拜于美国东部时间下午 12:30 开始，从此时起我们将进行祈祷、唱歌和教学。

安息日米德拉什将于东部时间下午 1:15 左右开始。

我们期待您加入我们的大家庭，并在我们了解您的同时也了解我们。

Joseph Dumond 邀请您参加预定的 Zoom 会议。
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数着奥马尔

Few Will Enter

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

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

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

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

This same warning is given in Matthew:

马修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:

马修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 违法.

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.

约翰14：15 “If you love Me, keep My commandments.”

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

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

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

He said plainly, “If you love Me, keep My commandments.”

John confirms this truth:

1约翰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, 如果我们遵守他的诫命. And if someone says, “I know Him,” but refuses His commandments, John says that person is a 说谎者.

John says it again:

1约翰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:

路加福音13:25  一旦房子的主人站起来关上门，你们就开始站在外面敲门，说，主啊，主啊，给我们开门，他就会回答你们，对你们说，我愿意不认识你；你从哪里来；

路加福音13:26  然后你就会开始说，我们在你面前吃喝，你在我们的街道上教导人。

路加福音13:27  但他要说，我告诉你们，我不认识你们；从你所在的地方。一切不义的人，离开我吧！

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  兄弟们，有什么好处 是 人若说他有信心，却没有行为呢？信仰能拯救他吗？

Jas 2：15  如果一个弟兄或姐妹赤身露体，缺乏日常食物，

Jas 2：16  如果你们中的一个人对他们说：“放心去吧，取暖吃饱，但你却不给他们身体所需的东西，那有什么好处呢？” 是?

Jas 2：17  即使如此，如果没有行为，信心本身就是死的。

Jas 2：18  但有人会说，你有信心，我有行为。让我看到你的信仰而不是你的行为，我就会从我的行为中向你显示我的信仰。

Jas 2：19  你相信只有一位神，你做得很好；就连恶魔也相信并颤抖。

Jas 2：20  但虚荣的人啊，你知道没有行为的信心是死的吗？

Jas 2：21  我们的祖宗亚伯拉罕把他儿子以撒献在坛上，岂不是因行为称义吗？

Jas 2：22  你是否看到信心是如何与他的行为发生作用，并且信心是如何因着行为而得以完全呢？

Jas 2：23  这就应验了经上所说的：“亚伯拉罕信神，这就算为他的义，他称为神的朋友。”

Jas 2：24  那么你就会明白一个人如何因行为称义，而不仅仅是因信称义。

Jas 2：25  同样，妓女喇合接待使者，并 发送 他们有别的出路吗？

Jas 2：26  因为身体没有灵魂是死的，信心没有行为也是死的。

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

马修22：14 “被召的人多，被选的人少。”

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

以赛亚书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约翰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.

然后再次：

1约翰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  虽然我用人类和天使的语言说话，并且没有仁爱，但我已经成为 as发声的铜管或叮当作响的铙钹。

1Co 13：2  尽管我有预言，并且了解所有的奥秘和所有的知识；尽管我有信心，足以移山，但没有仁爱，我什么都不是。

1Co 13：3  尽管我把所有的东西都捐出去 穷人即使我把自己的身体交付火化，又没有施舍，我却毫无益处。

1Co 13：4  慈善是忍耐，是仁慈；慈善是不嫉妒、不虚荣、不自大；

1Co 13：5  不做不检点的事，不求自己的利益，不轻易发怒，不思虑恶事。

1Co 13：6  仁慈不喜不义，而喜真理，

1Co 13：7  静静地包容一切，相信一切，希望一切，忍受一切。

1Co 13：8  慈善事业永远不会失败。但如果 有预言，它们将被废除；如果说方言，他们就停止；如果知识，它就会被废除。

1Co 13：9  因为我们知道一部分，我们也预言一部分。

1Co 13：10  但当完美的事物到来时，那部分的事物就会停止。

1Co 13：11  当我还是婴儿的时候，我像婴儿一样说话，像婴儿一样思考，像婴儿一样推理。但当我成为一个男人时，我就废除了婴儿的东西。

1Co 13：12  现在我们在镜子中看到的东西是模糊的，但随后是面对面的。现在我知道了一部分，但到那时我就会完全知道，就像我也被完全知道一样。

1Co 13：13  现在，信、望、仁，这三者依然存在；但其中最伟大的 is 慈善机构。

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:

启示录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 窄门 和 两种方式, 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 二. 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.

圣诗篇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 两种方式, 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 和 耶泽尔·哈拉, 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:

卢克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:

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

然后再次：

卢克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 门. 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.

卢克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.

卢克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” (出埃及记 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 (出埃及记 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 戈尔, 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 使徒行传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.

我从心底感谢你，

Rivana, Keren’s mother.

艾萨40：1 你们的上帝说，安慰吧​​，安慰我的人民吧。

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

艾萨40：3 有人声喊着说：在旷野预备耶和华的路，在沙漠地修直我们神的道。

艾萨40：4 一切山洼都要填满，大小山冈都要削平；弯曲之处要改为平坦，崎岖之处要变为平坦。

艾萨40：5 耶和华的荣耀必然显现，凡有血气的，都要看见 it 一同欢呼，因为这是耶和华亲口说的。

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.

马太福音 27:50 耶稣又大声喊叫，释放了 他的 精神。

马太福音 27:51 而且，看哪！圣殿的幔子从上到下裂为两半。大地震动，岩石崩裂，

马太福音 27:52 坟墓也打开了，许多已经睡了的圣徒的身体都起来了，

马太福音 27:53 复活后从坟墓中出来 他们 进入圣城，向许多人显现。

Paul said Yehshua led a host of captives free.

Eph 4：8 所以他说：“他升上高天的时候，掳掠了万民，又将恩赐赐给人。”

Eph 4：9 （既然他升天了，那不就是他先降到地的低处吗？

Eph 4：10 那降临的主也与那远升诸天之上、充满万有的主是一样的。）

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

1Co 15：13 但如果没有死人复活，基督就没有复活。

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 成为 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 因为如果 这个 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 If in this life only we have hope in Christ, we are of all men most miserable.

1Co 15：20但现在基督已经从 这个 死的， 以及 已成为睡了之人初熟的果子。

1Co 15：21 因为自从死后 is 通过人，复活 这个 也死了 is 通过一个男人。

1Co 15：22 因为正如在亚当里众人都会死一样，在基督里众人也会复活。

1Co 15：23 但每一个在 他的 自己的顺序：基督是初熟的果子，然后是在他再来时属基督的人；

1Co 15：24 然后 is 最终，他将国度交给上帝，即天父；当他停止一切统治、一切权威和权力时。

1Co 15：25 因为他理当掌权，直到他把所有的仇敌都踩在脚下。

1Co 15：26 最后一个敌人被制止 is 死亡。

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.

初熟节

左23：9 耶和华对摩西说：

左23：10 你晓谕以色列人说，你们到了我赐给你们的地，收割庄稼的时候，要把一捆初熟的庄稼带到祭司面前。

左23：11 他要把这禾捆在耶和华面前摇一摇，好叫你们接受。安息日后的第二天，祭司要摇动它。

左23：12 当那日摇动捆的时候，要把一岁没有残疾的公羊羔献给耶和华为燔祭。

左23：13 及其食物供应 应该 调油的细面十分之二，作为馨香的火祭献给耶和华。和它的奠祭 应该酒，第四个 部分 的一欣。

左23：14 饼、干粮和青穗，你们都不可吃，直到你们把供物献给你们的上帝之前。 应该是 在你们一切的住处，作你们世世代代永远的定例。

七七的盛宴

左23：15 你们要从安息日的次日，献禾捆为摇祭的那天算起。七个安息日就满了。

左23：16 到第七个安息日的次日，共五十天。又要将新的素祭献给耶和华。

左23：17 你们应从家里带出两个十分之二的波浪面包。它们应该是细面的。这些饼要加酵烘烤，作为初熟的果子献给耶和华。

左23：18 与饼一同献上的，是七只一岁的无残疾的羊羔，一只公牛犊，两只公绵羊。他们将是 HPMC胶囊 献给耶和华的燔祭和同献的素祭、奠祭，就是献给耶和华为馨香的火祭。

左23：19 又要献一只公山羊为赎罪祭，两只一岁的公羊羔为平安祭。

左23：20 祭司要把这些和初熟的饼一起摇一摇，与两只羊羔一起作为摇祭，在耶和华面前摇一摇。这些物要归耶和华为圣，归给祭司。

左23：21 你要在同一天宣告 这这对你来说可能是一次神圣的集会。你不得从事任何劳动。 应该是 作你们一切住处、世世代代永远的定例。

左23：22 当你收割你土地的庄稼时，你不能完全收割你田地的一角。你们收割庄稼所遗落的时，不可收取。你要把它们留给穷人和陌生人。我 am 耶和华你的神。

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 以色列人受印

7版：1 这些事情之后，我看见四位天使站在地球的四个角落，控制着地球的四种风，这样风就不会吹到地球上，也不会吹到海上，也不会吹到任何树木上。

7版：2 我看见另一位天使从东方升起，带着永生神的印记。他向四位天使大声呼喊，他们被赋予伤害大地和海洋的能力，

7版：3 说：“在我们把我们神的仆人印在额上之前，不要伤害大地、海洋或树木。”

7版：4 我听说被封印的人数是一百 以及 以色列人各支派中被封印的有四万四千人。

来自各个国家的一大群人

7版：9 这些事之后，我观看，看见有一大群人，来自各国、各族、各民、各方，无人能数清，站在宝座和羔羊面前，身穿白袍，手里拿着手掌。

7版：10 他们大声喊着说，愿救恩归与坐在宝座上我们的神，也归与羔羊。

7版：11 众天使都站在宝座、长老和四活物的周围，在宝座前，面伏于地敬拜神，

7版：12 说：阿门！祝福、荣耀、智慧、感恩、尊贵、能力和力量 be 归于我们的神，直到永永远远。阿门。

7版：13 一位长老回答我说，这些身穿白袍的人是谁？他们从哪里来？

7版：14 我对他说，先生，你知道。他对我说，这些人是从大灾难中出来的，用羔羊的血洗净了自己的衣袍，并且把它们洁白了。

7版：15 因此他们在神的宝座前，在神的殿里昼夜事奉神。坐在宝座上的他必住在他们中间。

7版：16 他们不再饥饿，不再口渴，阳光也不再照耀他们，炎热也不再照耀他们。

7版：17 因为宝座中的羔羊必喂养他们，并领他们到 这个活水的泉源。上帝会擦去他们眼中所有的泪水。

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.

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

什么罪？

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.

出埃及记 14:13 摩西对百姓说：“不要惧怕，只管站着，看耶和华今日为你们所要预备的救恩。因为你们今天所看见的埃及人必永远不再看见了。”

出埃及记 14:14 耶和华必为你们争战，你们只管静默。

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.

诗篇 121:4  看哪，保护以色列的那一位不打盹，也不睡觉。

诗篇 121:5  耶和华 is 你的守护者；耶和华 is 你右手上的阴影。

诗篇 121:6  太阳不会在白天袭击您，也不会在夜晚袭击月亮。

诗篇 121:7  耶和华必保护你免受一切祸患；他将保守你的灵魂。

诗篇 121:8  你出你入，耶和华必保守你，从今时直到永远。

申 33:29 幸福 旨在 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 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 32:12  Jehovah alone led him, and 有 no strange god with him.

艾萨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.

艾萨31：6 转向 Him from whom the sons of Israel have deeply revolted.

艾萨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.

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

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

艾萨41：14 不要害怕，雅各的虫子 以及 以色列人；我会帮助你，耶和华，你的救赎主，以色列的圣者说。

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?

左23：21  你要在同一天宣告 这这对你来说可能是一次神圣的集会。你不得从事任何劳动。 应该是 a statute forever in all your dwellings throughout your generations.

H2708（强)

חֻקָּה

楚卡

库克考

女性化的 H2706, and meaning substantially the same: – appointed, custom, manner, ordinance, site, statute.

KJV 出现总数：104

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H2708（古代希伯来语)

H2708 = AHLB# 1180-J (N1)

1180） Qh% (Qh% HhQ) ac: 题 公司： ? 来自： 自定义： 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: 题 公司： ? 来自： 自定义：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) - 风俗： [freq. 2] |kjv: thought, decree| {H2711}

H) Eqh% (Eqh% HhQH) ac: 题 公司： ? 来自： ?: 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: ? 公司： ? 来自： 自定义： The appointment of a specific time, function or duty. A custom as something that is appointed.

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

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

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H2708（布朗驱动器 - 布里格斯)

חקּה

楚卡

BDB定义：

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

1a) statute