So many people today do not even believe that there is such a thing as TRUTH.
I just discovered that this global event is starting today at sundown. No time to work on this post. Got to put it up.
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Worldwide Sabbath Observance in 2026
In 2026, Shabbat — the Jewish Sabbath — will be observed globally on Friday, May 15, 2026, from sundown to sundown on Saturday, May 16, 2026 Chabad.org. This is the traditional weekly Sabbath, beginning at sunset on Friday and ending at sunset on Saturday, marking the seventh day of the week in Jewish tradition.
National Shabbat 2026
For the first time in U.S. history, a sitting president has designated a National Shabbat. President Donald Trump proclaimed “Shabbat 250” from sundown Friday, May 15, to nightfall Saturday, May 16, 2026, as a day of rest, reflection, and gratitude Chabad.org. This observance honors 250 years of American independence and Jewish American heritage, inviting people of all backgrounds to participate in a day of rest and community.
Global Observance
- Jewish communities worldwide will observe Shabbat on the same dates — May 15–16, 2026 — as per the Hebrew calendar.
- The timing is based on the sunset to sunset cycle, which is the standard for Shabbat in Judaism Chabad.org.
- Observances may include prayer services, family meals, and refraining from work or other weekday activities.
Context
Shabbat is rooted in the Torah’s fourth commandment: “Remember the Sabbath day, to keep it holy” (Exodus 20:8). It is a day dedicated to rest, spiritual reflection, and family time Chabad.org.
Summary:
- Date: May 15–16, 2026 (sunset to sunset)
- Type: Weekly Shabbat + National Shabbat 250
- Observance: Rest, prayer, family, and community gathering
- Global: Observed by Jewish communities worldwide; National Shabbat 250 is open to all Americans Chabad.org. www.yahweh.org
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“A gentile who observes Shabbat is liable for death.” Why?
Nestled between the conclusion of the commandments to build the Mishkan (Tabernacle) and the Sin of the Golden Calf, is yet another Divine directive to observe Shabbat. The section concludes with two verses traditionally recited before blessing the wine for kiddush on Shabbat day:
“Nevertheless, you shall keep my Shabbatot (Sabbaths), for it is a sign between me and you for generations, to know that I am the Eternal who sanctifies you…
And the Children of Israel keep the Shabbat, to make Shabbat for generations, an eternal covenant. Between Me and the Children of Israel it is a sign for all time, for the Eternal made the heavens and the earth in six days and on the seventh day ceased work and refreshed.”[1]
This iteration of the mitzvah to observe Shabbat begins with the word “akh” – nevertheless – which the Torah generally uses to introduce a mitzvah that is somewhat limited or qualified.[2] Rashi teaches that this “akh” is exceptional as it qualifies the previous mitzvah – the commandment to build the Mishkan does not supersede Shabbat, no matter how zealous the people are to complete it.
But why might Israel think that the work of the Mishkan should override Shabbat?
In the Ten Commandments God states: “Six days you shall do your work; and the seventh day is Shabbat (rest) for the Eternal, your God…” Since the Mishkan was meant to be a place for the Shekhina (Divine Presence) to rest, within Israel and within this world, the people might think that building the Mishkan is not prohibited as it is not “your work” but “for the Eternal.”[3]
Additionally, as Rashi explains, Shabbat “is a major sign between us; I chose you when I endowed you with My day of rest for [your] rest… for the nations to know that I am the Eternal who sanctifies you.”[4] Shabbat is a sanctified time, the Mishkan is sanctified space; both are expressions of God’s unique relationship with Israel.
So why is it forbidden to build the Mishkan on Shabbat?
In the description of the creation the Torah states, “God blessed the seventh day and sanctified it…”[5] God sanctifies Shabbat, and only later sanctifies Israel. Ibn Ezra explains that Shabbat observance is a sign because it acts as an affirmation that God created the world; God only sanctifies us when we observe this sign.[6] Shabbat is a time to commune with God, the Mishkan is a space to commune with God, but without Shabbat observance there’s no place for the Mishkan. The Mishkan was constructed to be a physical place to meet with the Divine Presence and the Divine Presence only dwells in our midst when Israel is sanctified.
Just “between Me and you”
The sign of Shabbat is specifically “between Me and you,” God and Israel. Indeed, several talmudic and midrashic sources teach that Shabbat observance is exclusive to the relationship between God and Israel. Rabbi Yochanan quotes Rabbi Shimon bar Yochai that all other mitzvot were given publicly, but Shabbat was given privately – “between Me and you” – like a secret that only we share.[7]
The midrash in Devarim Rabba also discusses the exclusive nature of Shabbat, albeit in a far more extreme statement:
“Rabbi Yossi bar Chanina said: A gentile who observes Shabbat, even though he did not accept mila (circumcision) upon himself, is liable for death. Why? Because he was not commanded [to observe] it.”[8]
Rabbi Chiya bar Abba brings a metaphor of Rabbi Yochanan’s to explain this severe reaction. Just as someone who inserts themselves into a private communion between a king and his consort would be put to death, the same applies to someone who inserts themselves “between Me and you,” into the intimate unity of God and Israel on Shabbat.
The gemara in Sanhedrin brings this statement in a different context, within a discussion of the Seven Noahide Laws:
“Reish Lakish said: A gentile who observes Shabbat is liable [to be put to] death, as it says, ‘day and night shall not cease.’ And Mar said: [All] their prohibitions are [punished with] their death. And Ravina said: Even [if they rested] the second day of the week.”[9]
The gemara asks: Why isn’t this prohibition listed in the Seven Noahide Laws? The answer: those seven laws are a list of prohibitions that are observed by refraining from a proscribed action – “shev v’al ta’aseh,” not a mitzvah that requires action – “kum aseh.” What about the mitzvah to set up a justice system, which is listed as one of the seven? The gemara answers that the commandment to set up a justice system also contains a prohibition against performing an injustice.
The gemara does not question this answer further, but we should. Shabbat observance is comprised of both a passive element of “shamor” – “keeping” Shabbat by refraining from work – and an active element of “zakhor” – remembering Shabbat to sanctify it through kiddush. These two elements could be understood much like the commandment to set up a justice system. A gentile must refrain from sanctifying Shabbat just as they must refrain from acting unjustly; consequently, they must actively work on Shabbat just as they must actively set up courts. So why isn’t this the eighth Noahide mitzvah?
Rashi versus Rambam
It’s possible Rashi was also troubled by this lingering question since he explains the Noahide mitzvah slightly differently. It’s not that Shabbat observance per se is prohibited, rather gentiles have an active mitzvah to do melakha (creative work) every day.[10] This reading does not seem to be a creative interpretation, but rather the pshat (plain meaning) of Reish Lakish’s statement. He does not speak of “a gentile who keeps (shomer) Shabbat” but “a gentile who rests (shavvat)” and uses the prooftext “day and night shall not cease (yishbotu).” [11]
Rashi’s understanding is further bolstered by Ravina’s statement that such rest is prohibited any day of the week. As Rashi explains, the issue is “… not that he intends to rest like on Shabbat, which is a day of rest for Israel, or the first day of the week when the Christians rest, but just resting is prohibited so that they don’t refrain from their work.”[12]
In Devarim Rabba Rabbi Yossi bar Chanina explained that a non-Jew may not rest on Shabbat because they are not obligated to do so. This seems to be the inverse of Reish Lakish’s statement according to Rashi. After the flood God commanded humanity to work every day, to create and develop the world. When God commanded Israel to observe Shabbat it superseded the previous obligation, but only on the seventh day, which is why we are commanded, “Six days you shall do your work and on the seventh day a rest for the Eternal, your God.”
Rashi focuses on Shabbat as a cessation of labor. What about Rabbi Yochanan’s statements that focus on the spiritual side of Shabbat and the intimate relationship between God and Israel?
This aspect is more apparent in Rambam’s explanation: “Even if he rested (shabbat) on a weekday, if he made it like Shabbat for himself he is liable for death… In general we do not let them invent a new religion or make up mitzvot for themselves. They can either be a righteous convert (geir tzedek) and accept all the commandments or remain with their Torah and not add or detract.”[13]
Rambam explains that a gentile who observes Shabbat is essentially making up their own mitzvot or religion, as if they are challenging God’s Torah or trying to replace Israel. Though liable for death, this consequence is inflicted by God, not the beit din (courts).
It seems that Rambam would consider the Christian Sabbath on Sunday to be the epitome of this transgression. Interestingly, Rashi states the prohibition does not include the Christian day of rest. It’s possible that Rashi was worried about censors, but it’s also possible that he believed that the prohibition is solely refraining from creative work. Consequently, a gentile may observe a spiritual day of rest to commune with their Creator if they perform some type of work – be it the creative work (melakkha) prohibited by the Torah, or non-creative physical labor (tirkha), which contradicts the spirit of Shabbat but may only be a rabbinic prohibition.
Practical ramifications
Do not be tempted to think that without courts enforcing Noahide laws this dispute is purely academic. The nature of this prohibition has direct repercussions on the lives of people in the process of conversion to Judaism. In the past the practical question was mostly raised in conjunction with people whose status as a Jewish was questionable, such as “mal v’lo taval,” a person in the process of converting who has been circumcised but hasn’t immersed in the mikvah.[14]
Today there is a far more widespread question: What should a prospective convert do on Shabbat? The gemara’s description of the conversion process indicates that it was relatively quick and could easily be completed within a week.[15] Due to societal and halakhic factors, this is no longer the case; most potential converts spend months (if not years) waiting to complete the process. Righteous converts observe the mitzvot to the best of their ability and knowledge. This should include Shabbat – unless observing Shabbat is prohibited.
Many rabbis maintain that Shabbat observance is prohibited for all non-Jews, even potential converts. Several have suggested creative solutions or loopholes.[16] Yet it’s possible these “solutions” are unnecessary, as such a person may be permitted to observe Shabbat.
Rav Asher Weiss explains that a potential convert who observes Shabbat because they believe in the Torah and want to be part of the Jewish People does not seem to be violating the prohibition in any way. According to Rambam the issue is the person making up their own laws or Torah, but a potential convert accepts that the Torah is unique to Israel and wants to keep Shabbat because their goal is to be part of Israel. Additionally, as we already noted, Rashi prohibits a gentile from taking a day of rest for rest’s sake, not if they are doing it to get closer to God and become a part of Israel.
God created humans in the image of God, physical beings with the power to create and a mission to work and develop this world, as well as spiritual beings with the power to transcend this physical world. When we observe Shabbat, we attest to God’s creation – we cease developing the physical potential in the world to focus on the spiritual.
Some may be tempted to claim that the prohibition against a non-Jew observing Shabbat is related to their lack of spiritual potential. Such an interpretation is untenable considering that non-Jews are permitted to perform almost every other mitzvah, such as bringing sacrifices and observing festivals.[17]
Rashi seems to understand that humans are only permitted to rest from our physical work if we focus on our spiritual side. Consequently, a non-Jew who chooses to do so may also be permitted to observe a day of rest. Rambam indicates that a gentile who believes that Shabbat is a mitzvah for Jewish people alone, but wishes to voluntarily observe it may be permitted to do so. If this is the case then there is a way that any human who wishes can rest from their day to day labor to work on their relationship with their Creator.
[1] Shemot 31:13, 16-17
[2] Rashi ibid verse 13, based on the talmudic rule in TY Berakhot 9:5.
[3] For other explanations see Mekhilta d’Rabbi Yishmael Massekhta d’Shabbta 2.
[4] Rashi ibid verse 13 “ki ot hi beini u’beineikhem.”
[5] Bereishit 2:3
[6] Ibn Ezra ibid “ki ot hi beini u’beineikhem” and Mekhilta d’Rabbi Yishmael Massekhta dShabbta 1:17.
[7] TB Beitza 16a
[8] Devarim Rabba 1:25; a similar but shorter midrash is found in Shemot Rabba 25:11.
[9] TB Sanhedrin 58b quoting Bereishit 8:22. The gemara had previously established that gentile courts are only entitled to sentence transgressors to the death penalty. A gentile found guilty of any sin, even something like stealing, is executed. Consequently, if observing Shabbat is prohibited, the punishment for doing so is death.
[10] ibid 59b.
[11] This is somewhat related to the teaching the gemara brings immediately prior, also in the name of Reish Lakish: “Raish Lakish said: What does [it mean] when it’s written, ‘A servant of his land shall have his fill of bread?’ If a person makes himself a servant of the land he will have his fill of bread, if not, he will not have his fill of bread.”
[12] Rashi TB Sanhedrin 58b “Oved kokhavim she’shabat” and “Amar Ravina.”
Radbaz on Hilkhot Melakhim 10:9 explains that this does not refer to a non-Jew who happened to rest one day, but rather someone who purposely decides they will rest from all work for a full day.
[13] Hilkhot Melakhim u’Milkhamot 10:9.
[14] This question led to an intense halakhic dispute in mid 19th century Jerusalem between the majority of Sephardic and Ashkenazic rabbis, the foremost Rabbi Shmuel Salant, and Rabbi Asher Lemel. For more see Shomer Zion Ha’Ne’eman 154-158, Teshuvot Binyan Tzion 91, Toldot Chakhmei Yerushalayim IV addendum to Vol. III. And more. Collected by the Kollel Institute of Greater Detroit in “Yad Shlomoh” New York, 5747.
[15] TB Yevamot 45b-47b
[16] For more see Contemporary Halakhic Problems 4:5.
[17] Rambam Hilkkhot Melakhim 10:10
Free Translation by the Ask Noah Staff of the explanation
by the Lubavitcher Rebbe, Rabbi Menachem M. Schneerson
published in the original Yiddish in Likkutei Sichos vol. 15, p. 49-57.
[clarifications in square brackets added by the Director of Ask Noah]
“Continuously, all the days of the earth, seedtime and harvest, cold and heat, summer and winter,
and day and night, shall not cease (lo yishboso).” (Genesis 8:22)
“A Gentile she’shavas [who rests], even on a weekday, [i.e.] observing that day as a Sabbath, is liable …”
(Mishneh Torah, Laws of Kings, 10:9)
Synopsis of Section 1
The Rebbe cites the verse “and day and night, shall not cease (lo yishboso)” (Genesis 8.22), and the statement in the Talmud (Tractate Sanhedrin 58b) based on the Hebrew text of that verse: “A Gentile she’shavas [who observes a day as a Sabbath day of rest] is liable to death [by the Hand of Heaven], as it says, ‘and day and night, shall not cease,’ and as it says (Sanhedrin 57a), ‘A warning stated concerning them [the Gentiles] can be understood as equivalent to a statement of their liability to death.’ ” The sage Ravina states in the Talmud there (58b) that the prohibition apples “even on Monday”, i.e. on any day of the week that a Gentile might choose to observe as his Sabbath day.
As an example of a violation of this prohibition, Rashi there (58b) mentions the “Notzrim” (see Chisronos HaShas) [1] who established Sunday as their religious Sabbath day. In footnote 4, the Rebbe mentions that the Kesef Mishneh (in its explanation of the ruling of Rambam in Laws of Kings 10:9 that this applies for all Gentiles), cites the example from Rashi about the Notzrim, and that it also applies to the Ishmaelites (who by contrast are not idolaters) who established Friday as their religious Sabbath day.
Why Rambam and Rashi explain the Talmud on two different levels:
The Rebbe reviews the Torah-law ruling of Rambam in Laws of Kings, and the commentary by Rashi (Sanhedrin 58b), as to what type of “rest”, as defined in Torah, is forbidden for all Gentiles:
Rambam in Laws of Kings 10:9 explains the general principle governing this matter: “They [the Gentiles] are not allowed to ‘originate a new religion’ (chaddeish das) nor ‘to make commandments’ (la’asot mitzvot) for themselves based on their own decisions.” In footnote 6, the Rebbe explains that the simple meaning of Rambam’s Torah-law ruling is that he holds that it is prohibited for any Gentile (i.e. Non-Jew) to observe a Sabbath day of ritual rest because that is an example of originating a new religion [but taking a day of secular vacation from work is permitted].
In contrast, Rashi [who was a commentator on the Talmud, not a posek Rabbinical authority who states the final Torah law] explains the Talmud’s statement simply as a prohibition against any Gentile designating a day to ritually rest from work.
[Note: Throughout this section and this entire talk, the Rebbe cites the Torah law that this statement in the Talmud and this ruling of Rambam in Laws of Kings 10:9 are meant to apply to all Bnei Noah, i.e. all Gentiles.]
Synopsis of Section 2
In this section the Rebbe continues to review the explanation in the Midrash that (a) Sabbath observance was given only to the Jews, and not until after they left Egypt in the exodus, and it was not given to Gentiles (see Exodus 16:29), and (b) that if a Gentile observes a Sabbath day of rest, G-d does not bestow on him Divine reward, but rather liability to death by the Hand of Heaven.
The Rebbe also explains why the prohibition of a chaddeish das (a new religion) of a Sabbath day for a Gentile extends farther than only not to ritually refrain from doing the specific 39 categories of melacha. (Those are the 39 actions that are scripturally forbidden for Jews during their Sabbath, for which a Jew can become liable to execution by an empowered Jewish Sanhedrin Court when we have the Holy Temple). [Note: This is obvious, because the Notzrim and the Ishmaelites allow many of the categories of melacha to be done on their Sabbath days, but their religious Sabbaths are included in Rambam’s ruling about what is forbidden.]
Why some people naively question this difference in Torah Law for Jews and Gentiles:
In footnote 19, the Rebbe examines the question of why the Jews are required to observe the Seventh-day Sabbath, but Gentiles are strongly forbidden to observe any Sabbath. As an example of the strength of this prohibition, he cites Sefer HaChinuch, which says that Jews benefit from observing their Sabbath because it strengthens their faith that G-d created the world.
Logically, we might think that this would apply to Gentiles as well. After all, many of them also have faith in the fact that G-d created the world, and it’s worthy to strengthen that faith. In fact, that faith of the Gentiles is a basis of Rashi’s explanation of Genesis 1:1 as to why the Torah begins with G-d’s creation of the universe, our world and mankind in six days.
It is also explained in Chassidic teachings that Pious Gentiles (Chassidei Umot Ha’Olam) can achieve a faith in the fact that G-d is constantly creating everything in the universe from nothing (ex nihilo / yesh me’ayin). Nevertheless, we see that the strength of their prohibition against observing a Sabbath day overrides the benefit it could give to them in this regard.
Overview of the remaining sections, which are translated below:
- In Sections 3-9, the Rebbe explains the difference in the nature of the world and the nature of mankind before and after the Flood. To read these sections, click here.
- In Sections 10-12, the Rebbe explains why Sabbath observance, which was only commanded to the Jews – after their exodus from Egypt – applies only to them.
- In Sections 13-14, the Rebbe explains why Sabbath observance is inapplicable to any Gentile, and why doing so exposes a Gentile to liability to punishment by G-d.
Section 10
The two eras of the people – the pre-Flood era when the world was created from the “Higher Level,” and the post-Flood era when it was on its “Lower Level” – were a preface for the era of the “2000 Years of Torah” that started as a preparation for the giving of the Torah [to the Jewish people, which was] the bond between the higher and lower levels.
This is the explanation why Abraham and Sarah gave birth to Isaac in their old age (Abraham at 100, Sara at 90) [miraculously for both], because this showed the connection of the two eras. “In the days of Abraham, the years [i.e., life expectencies] were shortened,” more so than for the ten generations from Noah to Abraham, [2] because the G-dly power that was brought down then was not from the [transcendent Keter] level of “Slow to Anger” [Erech Apayim (“Slow to Anger”), one of the 13 Divine Attributes of Mercy in Exodus 34:6-7] which is above the world [i.e. beyond all the Heavenly worlds, including the highest spiritual world of Atzilut].
Rather, [it was brought down] from a level that is on the same category as the [created] world. Nevertheless, they gave birth to Isaac in their old age, as was common before the Flood when there was a G-dly power coming down from the [transcendent spiritual] level of Erech Apayim. This bond of the eras of the “highest” and “lowest” levels was revealed at Isaac’s birth – the first one born a [pre-Sinai] Jew, whose descendants would accept the Torah that would bring this bond [between the Upper and Lower Realms] into actuality.
Section 11
In order that the Jews would connect the “lower” world [the created realms] with the “higher” level of G-dliness above it [Keter, the level of God’s own Will and Pleasure], the world was created in a way that it would contain the aspect of rest from the [requirement for the] work of creation.
This is illustrated in what Rashi says about the verse, “G-d completed on the Seventh Day” [Genesis 2:2]: “The world was missing rest, so the Sabbath came, [G-d’s] rest came, and the work was finished.” The world of the Six Days of Creation was not finished without [G-d’s] resting from the work of creation. Since every week is a repeat of the same aspects as the first week of creation, therefore every Sabbath [automatically] brings into the world this aspect of [G-d’s] “rest” [so to speak].
Section 12
However, this aspect of [G-d’s] “rest” is higher than all six week days and their creation, [which is the essence of] the “existence” of the world, and therefore the world [itself] is not a vessel for [containing] this (as it is explained in many places that the Sabbath is above the [created] realm of time). Therefore, the aspect of [G-d’s] rest is brought in a revealed way only into the internal [“essence”] part of the world. But in the external aspect of the world, there cannot be any difference between the Sabbath and [any other] weekday [because the external aspect of the world is not a vessel that can contain this Higher Level].
In regards to Jews, [whose task it is to] connect the “Lower” World (i.e. the created spiritual and physical realms) with the “Higher” Level above it [Keter], the light of the Sabbath penetrates their existence in a revealed way. It is known that the extra soul [that Jews receive] on the Sabbath causes a change in the nature of their natural soul, so that [the Talmud says] “even a [Jewish] am ha’aretz [a Jewish person who is unlearned in Torah] can’t lie on the Sabbath,” and it even changes the nature of the physical body [of a Jew].
However, since in general, the [existence of the] world is connected with movement (which is the opposite of rest) [as Kabbalah and quantum mechanics explain], there can be no open revelation of the aspect of [G-d’s] rest in it [the world], for [the Sabbath] is connected to the level above time [and thus above the existence of the world].
Section 13
This is also the reason why [ritual] resting on the Sabbath is inapplicable to a Ben Noach [any Gentile] – so much so that for this reason, he is not even allowed to make a day of [ritual] rest on a weekday. The [G-dly] intent of creation is that the world, including the category of humans, should be in the natural order of “movement” – and therefore without [the state of ritual] rest – for this [“movement”] is connected with the creation of time and space of the world that was created in the Six Days of Creation.
[In terms of histalshelut (the downward chain of the spiritual worlds), this is because even the angels, who are part of the chain of creation, never rest.] In such a world, Jews must bring in the [G-dly] rest of the Sabbath that is beyond the [created] existence of the world. Therefore, when a Ben Noach encroaches on the [natural] conduct of the world of creation [that his existence is rooted in], by trying to bring an aspect of the Sabbath into the world, [G-d makes him] liable to punishment by death – he loses his [gift of] existence, for this is the opposite of the intent that he was created for.
Section 14
This is also the reason why the prohibition – that a Ben Noach [any Gentile] must not make a day into a Sabbath – comes from the words “…shall not cease” [Genesis 8:22]. This talks, on the simple level, about the cessation of the seasons and day and night (not explicitly about the Sabbath). This is because this [fact] that a Ben Noach has no connection to the Sabbath comes as a result of the unceasing six seasons [of two months each, which are listed in this verse].
Since after the Flood, G-d set in the world the power that its nature should exist in an unceasing way, the Bnai Noach cannot bring into it the unlimited aspect of the Sabbath. That is because this is in contradiction to the existence of the world [in its own right], which derives, so to speak, from G-d’s unceasing Existence.
Footnotes:
[1] The Rebbe notes Chisronos Ha’Shas [the Sages’ record of the Catholic Church’s censorship of the printed Talmud], which records the Talmud’s ruling that this applies even to Gentiles who do not worship idols; i.e., it applies to all Bnai Noach, including Chassidei Umos Ha’Olom – the Pious Gentiles who faithfully observe the Torah laws of the Noahide Code (including this one) and will thereby receive a share in the future World to Come.
[1] See Genesis 11:10-32.
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Many of the Ancient Hebrews, just like many people today missed the whole meaning of the message. Especially those who were wise in their own eyes. The Rabbis, teachers of the Law and “learned men”, who taught people to obey their interpretations instead of the TRUTH. The TRUTH is that the Law and Sacrifices were NEVER able to save ANYONE. The message was that we NEED GOD. He is our salvation. The promise to the Hebrews was that there was one who would be BORN to save us. Jesus is the incarnation of GOD himself, come to earth to redeem those who will choose HIM. JESUS IS THE SABBATH INCARNATE. RESTING IN GOD is the ONLY way to SHALOM/PEACE/LOVE/FULFILLMENT. AND IT IS NOT JUST FOR THE JEWS. HIS PLAN WAS ALWAYS FOR THE WHOLE WORLD. ANYONE WHO WILL COME TO HIM!
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Jesus is Lord of the Sabbath, meaning He has ultimate authority over the Sabbath and its observance, emphasizing
mercy, compassion, and divine prerogative over legalistic rules. Biblical ContextTheological SignificanceMercy and CompassionDivine AuthoritySummary |
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Sabbath for reflection and unity. US President Donald Trump on Monday issued a proclamation marking May 2026 as Jewish American Heritage Month, highlighting the contributions of Jewish
Americans throughout the nation’s history and announcing a national Sabbath to be observed later this month. 666, Mark of the Beast, & The Sunday Law
https://youtube.com/playlist?list=PLlo6nE3v7Hm3jg-JF3savgYuKWATuaCpo&si=DZtQ6Mi5ozSc-mTP What is the Mark of The Beast? Bible Prophecy In Revelation. The Seal of God. Bible Explains
Itself https://youtu.be/_-9mpG6-szY Trump The Next Pope. Sunday Law Mischief, President Trump Uniting With MAGA Catholics & Evangelicals https://youtu.be/sWY3LQGhgkA In the
proclamation, Trump emphasized the role of Jewish Americans in advancing the principles of faith, family, and freedom since the founding of the United States. He cited President George
Washington’s 1790 letter to the Hebrew Congregation in Newport, Rhode Island, in which Washington expressed hope that Jewish residents would “continue to merit and enjoy the goodwill of the
other Inhabitants.” Trump also referenced Haym Salomon, describing him as an early supporter of the American War of Independence who contributed to the success of the Continental Congress and
advocated for liberty despite imprisonment by the British. The President reiterated his administration’s commitment to combating antisemitism, stating that efforts are underway to prosecute crimes
targeting Jewish Americans and address hostility toward Jews, particularly on college campuses. As part of the commemoration of the United States’ 250th year of independence, Trump announced a
national Sabbath to be observed from sundown on May 15 through nightfall on May 16. He encouraged Americans of all backgrounds to participate in a period of rest, reflection, and gratitude, drawing
on the Jewish tradition of Shabbat. The proclamation calls on Americans to mark Jewish American Heritage Month with appropriate programs and activities, and to celebrate religious freedom and the contributions of Jewish Americans to the country’s development.
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Trump praises Jewish ‘resilience’ at Hanukkah gathering and says he ‘loves Israel’
Talk show host calls Trump the first ‘Jewish president’ despite his Christianity
Donald Trump paid tribute to Jewish resilience at the Hanukkah event . Picture: Alamy
Donald Trump has doubled down on his support for America’s Jewish community, stating that he “loves Israel” at the White House’s Hanukkah celebration.
He was referred to as America’s “first Jewish president,” by talk show host Mark Levin, who shared a stage with Mr Trump, and called him the “greatest”.
The US president, who is not Jewish although his daughter Ivanka has converted to Judaism, spoke at the event, which came not long after the Bondi Beach shooting.
Rabbi Levi Shemtov joins Trump in the White House. Picture: Alamy
Fifteen people were killed in the Sydney massacre on Sunday with father-and-son gunmen targeting Australia’s Jewish community during an event marking the first night of Hanukkah.
Mr Trump spoke at the event to mark the Jewish festival of Hanukkah, which is held from December 14 to 22.
“The miracle of Hanukkah has reminded us of God’s love for the Jewish people as well as their enduring resilience and faith in the face of centuries of persecution,” he told the largely Jewish audience
on Tuesday.
“As president of the United States, I will always support Jewish Americans.
“I will always be a friend and a champion of the Jewish people.”
“We love you, and we love Israel,” he added.
Mr Levin, a conservative, took to the stage alongside Mr Trump. He said of the 45th and 47th POTUS: “Now he’s our first Jewish president to serve two not-consecutive presidencies… you are the greatest president.”
But this turn of phrase appears to be affectionate, rather than accurate by religious standards.
Mr Trump was raised as a Presbyterian Christian, although has said, more recently, that he is non-denominational and has also commented on the Catholic faith, with the first American Pope, Leo XIV,
being sworn-in back in September. A poll has found, however, that only 44 per cent of Americans believe Mr Trump is a Christian.
Also this week, Mr Trump used a TV address to tout his own accomplishments on affordability amid falling poll numbers.
‘First Jewish President’? Trump Sparks Outrage and Mockery After MAGA Suddenly Ditches His ‘Catholic’ Label
Viral claim over Trump’s religious identity ignites debate amid 2025 election cycle
Donald Trump has ignited a new storm of controversy over his religious identity after supporters circulated a startling claim that he is the ‘first Jewish president,’ a label that appears to have emerged
from social-media speculation rather than any statement from Trump or his campaign.
Donald Trump’s purported shift in religious identification has baffled scholars, religious leaders, and legal experts because it lacks any basis in his own public statements or legal record.
The claim first gained traction on TikTok and other platforms, where clips and posts suggest MAGA supporters abandoned an earlier belief that Trump was Catholic in favour of a narrative casting him
as ‘Jewish’. Independent analysts and fact-checkers note that the ‘first Jewish president’ characterisation does not appear in any official campaign material or verified interview with Trump himself
The phenomenon highlights the intersection of religion, identity politics, and misinformation in the 2025 US election cycle.
Maga-Era Religious Labeling And Online Virality
Social-media posts circulating on platforms such as TikTok, X, and Instagram have asserted that Trump is now being described by some MAGA communities as the ‘first Jewish president’ of the United
States.
Right-wing commentator Mark Levin posted a video on Instagram in which he said, ‘Donald Trump is our first Jewish President,’ a statement that quickly spread across a range of social feeds and was
reposted by pro-Trump pages.
These posts often cite Trump’s political support among some Jewish voters or reference his daughter Ivanka’s conversion to Judaism in 2009; none of these elements confer Jewish identity upon Trump
himself under religious or legal definitions.
There is no record in official Federal Election Commission filings, campaign speeches, or interviews with Trump in which he identifies as Jewish, nor any indication that he has converted. Legal scholars
note that religious identity for political candidates is a matter of self-identification and personal disclosure; absent such a statement from Trump, social-media narratives remain unverified.
Digital culture analysts say such memes serve political functions by energising fringe bases and creating polarising narratives that attract engagement. Experts on misinformation warn that appealing
content can spread widely even when not grounded in fact.
Trump’s Past Religious Identification And Public Record
Historically, Donald Trump has described his faith in shifting terms. During the 2016 and 2020 campaigns, Trump identified as a Presbyterian and, more recently, as a ‘non-denominational Christian.’
Public record from multiple debates, campaign speeches, and interviews confirms Trump has never publicly claimed Jewish faith.
Legal filings for Trump’s presidential campaigns do not include religious affiliation as a required detail; however, biographies and his official campaign website have consistently referred to him in a
Christian context.
Trump’s own statements about religion have at times been ambiguous. A Reddit thread cited by users notes a claim that in one recorded instance, Trump said, ‘I’m not Protestant, and I’m not Catholic,’
though the context of that statement is disputed and not corroborated by direct source material.
Independent fact-checkers emphasise that Gospel identity or religious heritage cannot be conferred by third parties or commentators. The controversy underscores the ease with which social media can
blur factual reporting with viral content.
Reactions From Religious Communities And Scholars
Religious leaders and scholars have responded with alarm to the confusion over Trump’s religious identity. Catholic commentators warn that conflating political figures with religious labels
undermines the doctrine of both faith and civic discourse.
Events such as Trump sharing AI-generated images of himself as a pope earlier in 2025 triggered backlash from Catholics who saw the imagery as disrespectful and misleading. Critics on social
media described the posts as ‘disrespectful and insulting’ to Catholic tradition, while some MAGA supporters disavowed the images as crossing a line even for the movement.
Christian theologians have expressed concern about the broader trend of politicised religion. One pastor observed that efforts to equate political loyalty with religious identity create deep fractures
within faith communities.
Scholars of religion and politics note that Trump’s appeal among certain evangelical and conservative Catholic voters does not translate into religious authenticity; rather, it reflects political strategy
and cultural alignment.
Jewish leaders have emphasised that Jewish identity, traditionally defined by matrilineal descent or formal conversion, cannot be bestowed by political narrative or social-media meme. No major
Jewish organisation has recognised Trump as Jewish, nor has Trump himself made such a claim.
Misinformation, Politics, And Public Perception
The ‘first Jewish president’ claim fits within a broader ecosystem of political misinformation and identity politics that has characterised recent election cycles. Digital misinformation researchers
highlight that sensational narratives, especially those tied to religion, spread rapidly because they provoke strong emotional reactions, regardless of factual accuracy.
Fact-check organisations advise readers to seek direct quotes from primary sources and official statements rather than rely on social-media summaries or viral clips. Some pro-Trump social feeds
labelled as ‘Independent’ have circulated clips without sourcing them to verifiable interviews, contributing to confusion.
Experts say that political actors and influencers often exploit ambiguities in public persona for tactical advantage; in this case, reframing Trump’s identity may be intended to appeal to specific voter
blocs or provoke opponents.
Religious identity remains a sensitive and deeply personal aspect of political life; when exploited for political gain or viral attention, it can erode trust in public discourse and fuel social division.
The claim that Donald Trump is the ‘first Jewish president’ is a social-media phenomenon without grounding in Trump’s own statements or official records.
Originally published on IBTimes UK
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longer what the mark is… 👉 The real question is: How close are we to its enforcement? In this powerful discussion, we explore: ▪️The final choice between God’s mark and the mark of the beast
(Revelation 14) ▪️The growing push toward a so-called “golden age” — but what does that really mean? ▪️The blending of church and state and why it matters now more than ever ▪️Early Sunday
laws in history and how they are resurfacing today ▪️The role of America in prophecy and its global influence ▪️The push for unity, morality, and “common good” laws ▪️How major world events
(like 9/11, financial crises, and global instability) are used to shape religious movements ▪️The rise of Sunday rest movements through politics, labor unions, and religious organizations ▪️We also
uncover how: Deception can appear as truth when not tested by Scripture ▪️The battle over the Sabbath vs Sunday will become the central issue ⚠️ This is not about fear — it’s about being awake,
informed, and grounded in truth. As we approach the end of this series, the signs around us are becoming clearer. The “rumblings” are no longer subtle. “Here are they that keep the commandments
of God, and the faith of Jesus.” – Revelation 14:12
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Sabbath observance is proof of that fact” Catholic Record of London, Ontario Sept 1,1923. “Saturday is no…
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12 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East. 13 Then I saw three impure spirits that looked like frogs; they came out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet. 14 They are demonic spirits that perform signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty.
15 “Look, I come like a thief! Blessed is the one who stays awake and remains clothed, so as not to go naked and be shamefully exposed.”
16 Then they gathered the kings together to the place that in Hebrew is called Armageddon.
17 The seventh angel poured out his bowl into the air, and out of the temple came a loud voice from the throne, saying, “It is done!” 18 Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since mankind has been on earth, so tremendous was the quake. 19 The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. 20 Every island fled away and the mountains could not be found. 21 From the sky huge hailstones, each weighing about a hundred pounds,[a] fell on people. And they cursed God on account of the plague of hail, because the plague was so terrible.
17 One of the seven angels who had the seven bowls came and said to me, “Come, I will show you the punishment of the great prostitute, who sits by many waters. 2 With her the kings of the earth committed adultery, and the inhabitants of the earth were intoxicated with the wine of her adulteries.”
3 Then the angel carried me away in the Spirit into a wilderness. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. 4 The woman was dressed in purple and scarlet, and was glittering with gold, precious stones and pearls. She held a golden cup in her hand, filled with abominable things and the filth of her adulteries. 5 The name written on her forehead was a mystery:
babylon the great
the mother of prostitutes
and of the abominations of the earth.
6 I saw that the woman was drunk with the blood of God’s holy people, the blood of those who bore testimony to Jesus.
When I saw her, I was greatly astonished. 7 Then the angel said to me: “Why are you astonished? I will explain to you the mystery of the woman and of the beast she rides, which has the seven heads and ten horns. 8 The beast, which you saw, once was, now is not, and yet will come up out of the Abyss and go to its destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because it once was, now is not, and yet will come.
9 “This calls for a mind with wisdom. The seven heads are seven hills on which the woman sits. 10 They are also seven kings. Five have fallen, one is, the other has not yet come; but when he does come, he must remain for only a little while. 11 The beast who once was, and now is not, is an eighth king. He belongs to the seven and is going to his destruction.
12 “The ten horns you saw are ten kings who have not yet received a kingdom, but who for one hour will receive authority as kings along with the beast. 13 They have one purpose and will give their power and authority to the beast. 14 They will wage war against the Lamb, but the Lamb will triumph over them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers.”
15 Then the angel said to me, “The waters you saw, where the prostitute sits, are peoples, multitudes, nations and languages. 16 The beast and the ten horns you saw will hate the prostitute. They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire. 17 For God has put it into their hearts to accomplish his purpose by agreeing to hand over to the beast their royal authority, until God’s words are fulfilled. 18 The woman you saw is the great city that rules over the kings of the earth.”
Revelation 18
18 After this I saw another angel coming down from heaven. He had great authority, and the earth was illuminated by his splendor. 2 With a mighty voice he shouted:
“‘Fallen! Fallen is Babylon the Great!’[a]
She has become a dwelling for demons
and a haunt for every impure spirit,
a haunt for every unclean bird,
a haunt for every unclean and detestable animal.
3 For all the nations have drunk
the maddening wine of her adulteries.
The kings of the earth committed adultery with her,
and the merchants of the earth grew rich from her excessive luxuries.”
4 Then I heard another voice from heaven say:
“‘Come out of her, my people,’[b]
so that you will not share in her sins,
so that you will not receive any of her plagues;
5 for her sins are piled up to heaven,
and God has remembered her crimes.
6 Give back to her as she has given;
pay her back double for what she has done.
Pour her a double portion from her own cup.
7 Give her as much torment and grief
as the glory and luxury she gave herself.
In her heart she boasts,
‘I sit enthroned as queen.
I am not a widow;[c]
I will never mourn.’
8 Therefore in one day her plagues will overtake her:
death, mourning and famine.
She will be consumed by fire,
for mighty is the Lord God who judges her.
9 “When the kings of the earth who committed adultery with her and shared her luxury see the smoke of her burning, they will weep and mourn over her. 10 Terrified at her torment, they will stand far off and cry:
“‘Woe! Woe to you, great city,
you mighty city of Babylon!
In one hour your doom has come!’
11 “The merchants of the earth will weep and mourn over her because no one buys their cargoes anymore— 12 cargoes of gold, silver, precious stones and pearls; fine linen, purple, silk and scarlet cloth; every sort of citron wood, and articles of every kind made of ivory, costly wood, bronze, iron and marble; 13 cargoes of cinnamon and spice, of incense, myrrh and frankincense, of wine and olive oil, of fine flour and wheat; cattle and sheep; horses and carriages; and human beings sold as slaves.
14 “They will say, ‘The fruit you longed for is gone from you. All your luxury and splendor have vanished, never to be recovered.’ 15 The merchants who sold these things and gained their wealth from her will stand far off, terrified at her torment. They will weep and mourn 16 and cry out:
“‘Woe! Woe to you, great city,
dressed in fine linen, purple and scarlet,
and glittering with gold, precious stones and pearls!
17 In one hour such great wealth has been brought to ruin!’
“Every sea captain, and all who travel by ship, the sailors, and all who earn their living from the sea, will stand far off. 18 When they see the smoke of her burning, they will exclaim, ‘Was there ever a city like this great city?’ 19 They will throw dust on their heads, and with weeping and mourning cry out:
“‘Woe! Woe to you, great city,
where all who had ships on the sea
became rich through her wealth!
In one hour she has been brought to ruin!’
20 “Rejoice over her, you heavens!
Rejoice, you people of God!
Rejoice, apostles and prophets!
For God has judged her
with the judgment she imposed on you.”
21 Then a mighty angel picked up a boulder the size of a large millstone and threw it into the sea, and said:
“With such violence
the great city of Babylon will be thrown down,
never to be found again.
22 The music of harpists and musicians, pipers and trumpeters,
will never be heard in you again.
No worker of any trade
will ever be found in you again.
The sound of a millstone
will never be heard in you again.
23 The light of a lamp
will never shine in you again.
The voice of bridegroom and bride
will never be heard in you again.
Your merchants were the world’s important people.
By your magic spell all the nations were led astray.
24 In her was found the blood of prophets and of God’s holy people,
of all who have been slaughtered on the earth.”
“Hallelujah!
Salvation and glory and power belong to our God,
2 for true and just are his judgments.
He has condemned the great prostitute
who corrupted the earth by her adulteries.
He has avenged on her the blood of his servants.”
3 And again they shouted:
“Hallelujah!
The smoke from her goes up for ever and ever.”
4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried:
“Amen, Hallelujah!”
5 Then a voice came from the throne, saying:
“Praise our God,
all you his servants,
you who fear him,
both great and small!”
6 Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting:
“Hallelujah!
For our Lord God Almighty reigns.
7 Let us rejoice and be glad
and give him glory!
For the wedding of the Lamb has come,
and his bride has made herself ready.
8 Fine linen, bright and clean,
was given her to wear.”
(Fine linen stands for the righteous acts of God’s holy people.)
9 Then the angel said to me, “Write this: Blessed are those who are invited to the wedding supper of the Lamb!” And he added, “These are the true words of God.”
10 At this I fell at his feet to worship him. But he said to me, “Don’t do that! I am a fellow servant with you and with your brothers and sisters who hold to the testimony of Jesus. Worship God! For it is the Spirit of prophecy who bears testimony to Jesus.”
11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and wages war. 12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. 13 He is dressed in a robe dipped in blood, and his name is the Word of God. 14 The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. 15 Coming out of his mouth is a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.”[a] He treads the winepress of the fury of the wrath of God Almighty. 16 On his robe and on his thigh he has this name written:
king of kings and lord of lords.
17 And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, “Come, gather together for the great supper of God, 18 so that you may eat the flesh of kings, generals, and the mighty, of horses and their riders, and the flesh of all people, free and slave, great and small.”
19 Then I saw the beast and the kings of the earth and their armies gathered together to wage war against the rider on the horse and his army. 20 But the beast was captured, and with it the false prophet who had performed the signs on its behalf. With these signs he had deluded those who had received the mark of the beast and worshiped its image. The two of them were thrown alive into the fiery lake of burning sulfur. 21 The rest were killed with the sword coming out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh.
Footnotes