The reason nobody on here has been able to make a reply of faith in spirit and truth is cause they don't have it Yeshua wasn't lying the path is narrow. Get ready for the furious rebukes of Abba Yahh brothers and sisters your feasts are going to be turned into mourning and since you wouldn't wake up many of you are stuck asleep for your unworthy communion and increased transgressions. If you could hear please turn the battle back to the gate. Straitisthegate.net and don't hate those rebuking in the gate don't despise prophecy don't be covetous and taken and snared Ezikiel 14 Isaiah 28

Service (diakonia) in Romans 12:7 is not ministry in the sense of occupying a position of clerical authority. That’s an anachronistic interpretation from the more recent sense of a bureaucrat serving the needs of a king or a nation, or a congregational leader serving the needs of his congregation.

Diakonia, as used in the Bible, refers to serving without implying any kind of authority relationship over the one being served. It is much more likely to imply being under authority than being in authority.

SHABBATH HACHODESH (2025)

This coming Sabbath should be Shabbat Hachodesh, the Sabbath which falls each year on or before Rosh Chodesh Aviv – the New Moon of Green Ears. It is used as a time to review the laws of the Pesach (Passover) and prepare for it. It is also a reminder of the imminence of that Rosh Chodesh which YHWH calls “the beginning of months for you.”

The traditional scripture readings for the day are: Shemoth (Exodus)12:1-20 and Yechezqel (Ezekiel) 45:16-46:18. This portion from the prophets, or “haftarah,” on Shabbat Hachodesh describes the sacrifices and observances which will be required in the future third Temple on that day.

Rosh Chodesh Aviv should begin this year on 3/31/2025 at sunset and continue until the following sunset. That means this year’s Pesach Seder should begin just after sunset on 4/13/2025, with the full day of Chag Hamatzoth being 4/14/2025.

However, we would be remiss in not adding a caveat to that prediction: since this year is very much one of those where the Rosh Chodesh Aviv could be either 3/31/2025 or the following day, and the Rosh Chodesh may not be sighted in Yisrael on the 31st, which would defer Rosh Chodesh Aviv to the 4/1/2025, we could be wrong.

If we have to wait an extra day or month for the festival to begin, so be it – we who are observant will, as the prophets say, “Qaveh al YHWH” – Wait upon YHWH. As it is written,

“And Elohim said, ‘Let lights come to be in the expanse of the heavens to separate the day from the night, and let them be for signs and appointed times, and for days and years.’”

In the unlikely event that a new moon is not sighted on 3/31/2025, we will immediately post an update of that on the Min Hazaqen Torah Study Group page to let you know.

In either case, get ready – Passover is soon coming!

FROM THIS WEEK’S TORAH PORTION – THAZRYA:

This week’s Torah portion, Thazria, deals with the subject of ritual purity and impurity, a very difficult spiritual concept for our modern minds to fully comprehend. Following the opening verses concerning the birth of a baby boy or girl and the mother’s subsequent period of purification, which concludes with the bringing of an offering to the Temple, the Torah focuses exclusively on the even more obscure issue of “tzara’at,” a particular type of affliction which causes the appearance of lesions upon one’s flesh, discoloration in one’s garments, or a mold-like discoloration of the stones of one’s house. What are we to make of this?

That tzara’at was a psychosomatic, or spiritual-somatic ailment is made clear by Torah’s assigning of the kohanim (priests) to both diagnose and prescribe the ritual cure for the outbreak of the malady, instead of a physician. The cure involved confession, repentance, immersion in pure, “living waters” and the bringing of an offering to the Temple once the symptoms had disappeared, after which the individual was again permitted to reenter fellowship in a state of purity.

While certain aspects concerning scriptural purity are still relevant to a modern believer’s lifestyle, the majority of the commandments concerning tzara’at are not currently physically applicable, by virtue of the fact that the Temple is currently not standing. Naturally, being deprived of the actual physical application of these laws of purity for two thousand years has made them much more foreign to our modern sensibilities, and are much more difficult to grasp intellectually and spiritually.

So, what does Torah intend by the terms tahara (purity) and tum’a (impurity)? Note that Torah never employs an equivalent of our modern qualifier “ritual” in discussing purity. The modern use of the word ritual in this context is merely an admission of a lack of true understanding. With a true Torah mindset, tahara and tum’a are two spiritual but very real and necessary realities unto themselves.

To put it simply, to be tahor, (in a state of tahara) is to be rightly connected to the life-giving force of the Creator. To be ta’mei, (in a state of tum’a) is to be defiled and disconnected from Elohim’s life-giving energy. The Temple at Jerusalem is the place on earth which YHWH has decreed to be of the highest level of purity. It is there where Elohim’s Presence, known as Shechinah, resides. It is the physical nexus between this world and the heavens, between YHWH and His people. That is why no one can physically enter into the inner Temple courtyards unless they have repented and have been sprinkled by the waters of the ashes of the red heifer, which render them cleansed of any impurity contracted through contact with death.

It is commonly believed that the plague of “tzara’at,” in scripture is the same as modern day leprosy and known as “Hansen’s Disease.” It is not. There are many differences. Hansen’s disease is a wasting disease that eats away the flesh. Tzara’at is somewhat more topical. Also, Hansen’s disease only affects humans, whereas tzara’at can also affect fabrics, hides, and even dwellings. Tzara’at is only found in the pages of scripture now, physically, and is no longer known to be extant in the world. The ancient Jewish sages speculate that this is because YHWH has, in His mercy, suspended the physical effects of this malady until such time that the Temple is once again rebuilt and functioning: With no Temple, there can be no inspection of an infected person by a kohein (priest), and no return to the community for those cured of the disease. This would be a very harsh and, for now, irreparable punishment, and so it is thought that, for a time, YHWH has temporarily suspended the disease from the world. It is easy to believe this is true, for there is not a trace of the disease left anywhere, even though it was once widespread, highly contagious, and no cure for it was ever found. While the physical effects of tzara’at may have been temporarily suspended, its essential cause, Lashon Hara (Evil Speech), is not.

Lashon Hara is speaking negatively of others, being careless, insensitive and hurtful in how we speak of our fellows, either to their faces or behind their backs, and regardless of whether such speech is true, or not. To speak ill of someone, Torah tells us, is a form of murder by diction – character assassination. In Temple times, the speaker of Lashon Hara would immediately come down with a case of tzara’at. His use of evil speech would be exposed and, shameful as that was, he or she would be afforded a path back to purity and rehabilitation. Today, it is much easier to get away with speaking ill of others, as there is no immediate outward penalty for it. However, with proper understanding of the scriptural precepts of Shemirath Halashon (Guarding the Tongue), this archaic, ancient, physically extinct affliction known as tzara’at can seem much less obscure and dubious. In fact, it should hopefully become obvious and horrendous before our eyes. With Spirit-led learning and application of its precepts, Shemirath Halashon should make apparent the power of language, the need to keep our sharp tongues sheathed, and to henceforth speak only life affirming words of positivity whenever possible.

Consider these examples from scripture:

In Parshath Sh’moth, Moshe spoke evil of the people of Yisrael by telling YHWH:

“But behold, they will not believe me, nor hearken unto my voice; for they will say: ‘YHWH hath not appeared unto thee.’”

In response, YHWH told Moshe:

“Put now thy hand into thy bosom.”

Then when Moshe took his hand back out,

“Behold, his hand was leprous – as white as snow.”

Again, in Parshath Beha’alotka, Miriam spoke out against Moshe’s choice of a Kushi woman for a wife. As punishment, YHWH reproved her on Moshe’s behalf and,

“Behold, Miriam was leprous, as white as snow.” She was then “shut up without the camp for seven days.”

In this and several other instances in scripture, the cause of tzara’at was Lashon Hara against one’s fellow. This terrible sin is absolutely rampant in the world now among the people of YHWH. And while the physical blemishes caused by it are no longer evident at this time, it still undoubtably leaves a horrible spiritual blemish behind it with every foul word spoken.

Even worse than the physical and spiritual blemishes incurred by Lashon Hara, is the judgment upon a person who is convicted of it:

“He shall dwell alone. Outside the community is his dwelling.”

It is similar to the sentence of karet, and there can be no punishment that is ultimately worse than such excision from the community. Karet is complete and indefinite exclusion from the people of Yisrael. The reason for such harsh judgment is because of the seriousness of the crime and its effects. Lashon Hara ruins or can even kill another person. In scripture it is equated with murder. It spreads contagiously like a disease, and the only remedy for it is to put those who are unrepentantly infected with it “out of the camp.”

Consider this: if the people who constitute the greater Commonwealth of Yisrael are the only people included in both the Old and New covenants and therefore eligible for everlasting life in the kingdom of YHWH, and if the punishment for Lashon Hara is tzara’at and excision from the community of Yisrael, then what is it worth to you to learn how to remove this sin from your life? This is one of the most abominable transgressions one can commit against another person, and so it is absolutely vital that you do. But, if you don’t believe my words and reasoning on this subject, then consider instead the many words of Shaul of Tarsus and the rest of Yehoshua’s talmidim (taught ones) on the subject of sins of the tongue. Go read and see for yourself how many times and in how many ways they speak out against improper use of the tongue and its terrible effects. Read and see how over and over they warned of and denounced this vile and wicked practice – this disease.

Consider also that Yehoshua himself exhorted his followers to “love thy neighbor as thyself,” and said this was the second greatest command in all of Torah. Lashon Hara is an act of pure hate, and not of love. Think: each time you gossip or speak evil words about your fellow, the command of YHWH according to Torah is that you should cover your mouth as a leper and follow those words with a cry of “Tamei! Tamei!” – “Unclean! Unclean!” – and at that moment, that is exactly how you look in His eyes.

People are far too loose with the labels of prophecy and prophet. In Torah, a prophet is held to a higher standard than anyone but the High Priest.

According to Deuteronomy 13:1-5, any prophet who leads the people to serve any god except YHWH--even a god masquerading under the name of a righteous saint, such as Mary or Peter--is to be tried and executed by the civil court and the people, even if his prophecies are true.

According to Deuteronomy 18:20, if anyone claims to be a prophet and his prophetic predictions are proven false, we are to ignore everything else he says.

Good Morning Y’all ☕️

https://open.substack.com/pub/....silvertrumpetradio/p

Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in our serving; the one who teaches, in his teaching; the one who exhorts, in his exhortation; the one who contributes, in generosity; the one who leads, with zeal; the one who does acts of mercy, with cheerfulness.
Romans 12:6-8 ESV

Prophecy does not refer to the public reading of Scripture as some have claimed, nor does it refer to routine expounding on the Scriptures--no matter how fantastic or truthful--or else Paul would not have listed teaching separately.

Prophecy is relaying a message directly from God to some other person or people. Reading a passage from the Bible is merely repeating a prophecy that God gave to someone else. Expounding on the Scriptures is not prophecy unless it could legitimately be prefaced with “Thus saith the Lord...”

032525
WORD FOR TODAY “does your heart long to do this?”: Ezr 7:10 For Ezra had set his heart to study the law of the LORD and to practice it, and to teach His statutes and ordinances in Israel.

WISDOM FOR TODAY: Pro 19:29 Judgments are prepared for scoffers, And blows for the back of fools.

www.BGMCTV.org

PART 21 B

APPEARANCE BY LAKE KINNERET

Yeshua revealed Himself to the disciples again at Tiberias, close to Lake {Kinneret}. Together there were Shimon Kefa, T’oma the twin, Nathan-El of Kana in the Galil, Zavdai's sons (Ya'akov and Yochanan} and two of His other disciples. Shimon Kefa said, "I am going fishing." They all said, "We will go with you." They went immediately and entered a ship. They caught nothing that night. When morning came,
Yeshua stood on the shore, but the disciples did not recognize it was Yeshua. Then Yeshua said to them, "Children, do you have any fish?" "No," they said. "Throw the net over on the right side of the boat and you will find some." He said. They did it and suddenly they were not able to pull it in because of the abundance of fish. The disciple whom Yeshua loved {Yochanan} said to Kefa, "It is Adonai!" When Shimon Kefa heard that it was Adonai, he put on his fishing jacket, because he was unclothed and threw himself into the water. The other disciples came in the boat dragging the net with the fishes. They were not far from shore, only about 200 cubits. As soon as they arrived on shore they saw a fire of coals there, with fish cooking on it and bread. Yeshua said to them, "Bring of the fish that you caught." Shimon Kefa pulled the net to shore full of a hundred-fifty-three large fish. Even with so many, the net was not broken.
Yeshua said to them, "Come! Eat!" None of the disciples dared ask Him, "Who are you?" Knowing that He was Adonai. Then Yeshua took the bread and the fish and gave it to them. This was the third time that Yeshua showed Himself to His disciples after He arose from the dead. So when they had eaten, Yeshua said to Shimon Kefa, "Shimon, son of Yonah, do you love Me more than this?” {Yeshua spoke of fishing.} Kefa said, "Yes Adonai. You know that I care for You." Yeshua said to him "Feed My lambs." A second time Yeshua said to Kefa, "Shimon, son of Yonah, do you love Me?" "Yes, Adonai," Kefa answered. "You know that I care for you." "Feed my sheep," Yeshua said. A third time Yeshua asked him, "Shimon, son of Yonah, do you care for Me?" Kefa was grieved because Yeshua asked him the third time, "Do you care for Me?" So he said to Yeshua, "Adonai, you know all things. You know that I care for you." "Feed my sheep," Yeshua said. "Amen, amen! I tell you, when you were young, you clothed yourself and walked wherever you wanted, but when you get old, you will stretch out your hands and another will clothe you and carry where you do not want to go." Yeshua spoke this to signify what kind of death Kefa would endure to glorify Elohim. "Follow me." Yeshua said. Then Kefa turning around saw the disciple whom Yeshua loved {Yochanan} following along with them. He is also the one who leaned on Yeshua during the Seder and said "Adonai, who is the one who betrayed you?" When Kefa saw him {Yochanan}, he said, "Adonai, what about this man?" "If I desire for him to live until I come, why should you worry?" Yeshua answered. "You follow Me." Therefore, the rumour was broadcast among the brothers, that that disciple {Yochanan} would not die. But Yeshua did not say, "He shall not die."

APPEARANCE ON A MOUNTAIN IN THE GALIL

Then the eleven disciples went farther {north} into the Galil, up into a mountain where Yeshua had appointed them to go. When they saw Him, they worshiped Him, yet some still had doubts. Then, Yeshua spoke to them, "All authority is Mine in Heaven and in Earth. Go then and teach all nations, preaching the good news to everyone and performing mikveh for them in the Name of Abba, HaBen and Ruach HaKodesh. The one who trusts Me and obeys the mikveh will be saved, but the one who doubts will be condemned. Teach them to observe everything I have ever commanded you. Signs will follow those who trust in My Name. {Such as} some will have deceiving spirits removed. Some will speak with new languages. Some will have serpents discharged. And some may happen to drink poison, but it will not harm them. Look, watch! I am with you all the time until the end of the world."

ASCENSION

"I spoke to you the things while I was with you, so that all things concerning Me written in the Torah of Moshe, the Prophets and the Psalms, would be completed. Therefore, it is written, that it was necessary for Moshiach to suffer, die and to rise from the dead the third day. That t'shuvah and removal of sins would be preached in His Name among all nations, beginning at Yerushalayim. You are witnesses of these things. Now watch! I send the promise of Avi upon you. But wait in the city of Yerushalayim until you are endowed with authority from on high." They asked Him, "Adonai, will You at this time restore the Kingdom to Yisrael?" He said, "It is not for you to know the times or the seasons which Abba has put in His own power. But you will receive authority after Ruach HaKodesh comes on you and you will be My witnesses both in Yerushalayim, in all Yehudah, in Shomron and to the farthest reaches of the Earth." Yeshua led them all the way to Beit-Ani, to the Mount of Olives. Then He lifted His hands and blessed them. While He blessed them, He departed from them by ascending up in a cloud into the heavens out of their sight. (He sat down at the right hand of Elohim.) While intently looking toward Heaven as He went up they worshiped Him. Then suddenly, two men stood by them in white garments, who said, "You men of the Galil, why do you stand gazing up into the heavens? This Yeshua, the same One who has ascended from you into Heaven, He will come back in a like manner as you have seen Him go into Heaven." They returned to Yerushalayim from the Mount of Olives with much celebration. Continually they were in the Mikdash praising and blessing Elohim.

CONCLUSION

Yeshua performed many other signs in the presence of His disciples, which are not written in this book. These have been written, so you can trust that Yeshua is Moshiach, the Son of Elohim and that in trusting you might have {eternal} life through His Name. In the beginning was the Word and the Word was with Elohim and the Word was Elohim. The same was in the beginning with Elohim. All things were created by Him. Nothing in all of creation was created without Him. In Him is life and the life is the Light for men. The Light shone in the darkness and the darkness could not overcome it. He is the Light of Remembrance, who Lights every man who comes into the world. He was in the world and the world was created by Him, but the world did not know Him. He came to His own {possession} and His own {possession} did not accept Him. But to those who accepted Him, He gave the authority to become the sons of Elohim; to all those who trust in His Name. These are not born to Him by blood, nor by the will of the flesh, nor by the will of man, but by Elohim. The Word was made flesh and tabernacle among us. We looked on His glory, the glory of the only issue of Abba, fully enabled and the Remembrance.