Select your language

8100 ingrid Drive, Elgin TX 78621 +1 (512) 772-1972 info@ewcmi.us Sun-Fri 10:00 - 16:00H CST
Open menu

Parashah 29-30 - Acharei mot - Kedoshim (After the death - Holy ones)

Category: English
Read Time: 11 mins
Hits: 1197

Parashah Banner

 
 
Hebrew Name : Acharei mot
Kedoshim
English Name : After the death
Holy ones
Week Nr. : 29-30
 29-30
Torah Haftarah Brit Chadashah

Lev. 16:1-18:30

Lev. 19:1-20:27

Amos 9:7-15
 Heb. 9 : 11 - 28
 1 Peter 1 : 13 - 16
1 Corinthians 6 : 9 -- 20
Table Talk Page :

http://www.hebrew4christians.com/Scripture/Parashah/Summaries/Acharei_Mot/ShabbatTableTalkPageAchareiMot.pdf

http://www.hebrew4christians.com/Scripture/Parashah/Summaries/Kedoshim/ShabbatTableTalkPagekedoshim.pdf

Parashah in 60 Seconds  

אחרי מות קדשים

TorahBlue

Torah Reading 

Leviticus 16 : 1 – 18 : 30

Parashat Acharei Mot

16 Then Adonai spoke to Moses after the death of the two sons of Aaron, when they approached the presence of Adonai and died. 2 Adonai said to Moses, “Tell Aaron your brother not to come at just any time into the Holiest Place behind the curtain[a]—before the atonement cover which is on the Ark—so that he would not die. For I will be appearing in the cloud over the atonement cover.[b]

Yom Kippur Service

3 “In this way should Aaron come into the Sanctuary: with a young bull for a sin offering and a ram for a burnt offering. 4 He is to put on the holy linen garment, have the linen undergarments on his body, put on the linen sash, and wear the linen turban—they are the holy garments. He should bathe his body in water, and put them on.

5 “Then he is to take from the congregation of Bnei-Yisrael two he-goats for a sin offering and one ram for a burnt offering. 6 Then Aaron is to offer the bull for the sin offering which is for himself and make atonement for himself and his house. 7 Then he is take the two goats and present them before Adonai at the entrance of the Tent of Meeting. 8 Aaron will then cast lots for the two goats—one lot for Adonai, and the other lot for the scapegoat. 9 Aaron is to present the goat on which the lot for Adonai fell and make it a sin offering. 10 But the goat upon which the lot for the scapegoat[c] fell is to be presented alive before Adonai, to make atonement upon it,[d] by sending it away as the scapegoat into the wilderness.

https://www.biblegateway.com/passage/?search=Lev.+16%3A1%E2%80%9318%3A30&version=TLV

Leviticus 19 : 1 – 20 : 27

Parashat Kedoshim

Holiness Code

19 Adonai spoke to Moses saying: 2 “Speak to all the congregation of Bnei-Yisrael and tell them: You shall be kedoshim, for I, Adonai your God, am holy.

3 “Each one of you is to respect his mother and his father, and keep My Shabbatot. I am Adonai your God.

4 “Do not turn to idols, or make molten gods for yourselves. I am Adonai your God.

5 “When you bring a sacrifice of fellowship offerings to Adonai, you are to offer it so that you may be accepted. 6 It is to be eaten the same day you offer it, and the next day. But if anything remains until the third day, it is to be burned with fire. 7 If it is eaten at all on the third day, it is disgusting. It will not be accepted. 8 Rather, anyone who eats it will bear his iniquity, since he has profaned what is holy to Adonai, and that soul will be cut off from his people.

9 “When you reap the harvest of your land, you are not to reap to the very corners of your field, nor are you to gather the gleanings of your harvest. 10 You are not to pick the remnants of your vineyard, nor are you to gather the fallen grapes of your vineyard. Instead, you are to leave them for the poor and for the outsider. I am Adonai your God.

https://www.biblegateway.com/passage/?search=Lev.+19%3A1-20%3A27&version=TLV

Yad - Pointer
Haftarah Reading

Amos 9 : 7 – 15

“Are you not like the children
    of the Cushites to Me, Bnei-Yisrael?”
It is the declaration of Adonai.
“Did I not bring Israel up from the land of Egypt,
    the Philistines from Caphtor, and Aram from Kir?”
8 Behold, the eyes of my Lord Adonai are on the sinful kingdom.
So I will utterly destroy it from the face of the earth.
Nevertheless, I will not annihilate the house of Jacob.”
It is a declaration of Adonai.
9 “For behold, I have commanded,
and I will shake the house of Israel among all the nations,
like grain being tossed in a sieve,
without a pebble falling to the ground.
10 By the sword shall all the sinners
    of My people die,
those who say:
‘The calamity will not overtake or confront us.’

David’s Sukkah Restored

11 “In that day I will raise up David’s fallen sukkah.[a]
I will restore its breaches,
    raise up its ruins,
and rebuild it as in days of old
12 —so they may possess the remnant of Edom
    and all the nations called by My Name.”
It is a declaration of Adonai, the One who will do this.
13 “Behold, days are soon coming”
—it is a declaration of Adonai
“when the plowman will overtake the reaper
    and the one treading grapes, the one sowing seed.
The mountains will drip sweet wine
    and all the hills will melt over.
14 Yes, I will restore the captivity of My people Israel.
They will rebuild desolated cities and dwell in them.
They will plant vineyards and drink their wine.
They will also make gardens and eat their fruit.
15 Yes, I will plant them on their land,
and they will never again be plucked up
    out of their land that I have given to them.”
Adonai, your God, has said it.

https://www.biblegateway.com/passage/?search=Amos+9%3A7-15&version=TLV

Prophet
messianic Brit Chadashah Reading

Hebrew 9 : 11 – 28

11 But when Messiah appeared as Kohen Gadol of the good things that have now come, passing through the greater and more perfect Tent not made with hands (that is to say not of this creation), 12 He entered into the Holies once for all—not by the blood of goats and calves but by His own blood, having obtained eternal redemption. 13 For if the blood of goats and bulls[a] and the ashes of a heifer sprinkling those who have been defiled[b] sanctify for the cleansing of the flesh, 14 how much more will the blood of Messiah—who through the eternal Spirit offered Himself without blemish to God—cleanse our[c] conscience from dead works to serve the living God?

15 For this reason He is the mediator of a new covenant,[d] in order that those called may receive the promised eternal inheritance—since a death has taken place that redeems them from violations under the first covenant. 16 For where there is a covenant, the death of the one who made it must be established. [e] 17 For a covenant is secured upon the basis of dead bodies, since it has no strength as long as the one who made it lives. 18 That is why not even the first covenant was inaugurated without blood. 19 For when every commandment had been spoken by Moses to all the people according to the Torah, he took the blood of the calves and goats, with water and scarlet wool and hyssop, and he sprinkled both the book itself and all the people. 20 He said, “This is the blood of the covenant which God commanded you.” [f] 21 And in the same way, he sprinkled the tabernacle and all the vessels of the ministry with the blood. [g] 22 And nearly everything is purified in blood according to the Torah, and apart from the shedding of blood there is no forgiveness.[h]

https://www.biblegateway.com/passage/?search=Heb.+9%3A11-28&version=TLV

1 Corinthians 6 : 9 – 20

Morality in the Temple of God

9 Or don’t you know that the unrighteous will not inherit the kingdom of God? Don’t be deceived! The sexually immoral, idolaters, adulterers, those who practice homosexuality, 10 thieves, the greedy, drunkards, slanderers, swindlers—none of these will inherit the kingdom of God. 11 That is what some of you were—but you were washed, you were made holy, you were set right in the name of the Lord Yeshua the Messiah and by the Ruach of our God.

12 “Everything is permitted for me”—but not everything is helpful. “Everything is permitted for me”—but I will not be controlled by anything. 13 “Food is for the stomach, and the stomach is for food”—but God will do away with both of them. Yet the body is not for sexual immorality but for the Lord, and the Lord is for the body. 14 Now God raised up the Lord and will also raise us up by His power. 15 Don’t you know that your bodies are members of Messiah? Shall I then take the members of Messiah and make them members of a prostitute? May it never be! 16 Or don’t you know that the one who joins himself to a prostitute is one body with her? For it is said, “The two shall become one flesh.” [a] 17 But the one who joins himself to the Lord is one spirit with Him.

18 Flee from sexual immorality! Every other sin that a man commits is outside the body—but the one committing sexual immorality sins against his own body. 19 Or don’t you know that your body is a temple of the Ruach ha-Kodesh who is in you, whom you have from God, and that you are not your own? 20 For you were bought with a price. Therefore glorify God in your body.[b]

https://www.biblegateway.com/passage/?search=1+Cor.+6%3A9-20&version=TLV

1 Peter 1 : 13 – 16

A Call to Be Holy

13 So brace your minds for action. Keep your balance. And set your hope completely on the grace that will be brought to you at the revelation of Yeshua the Messiah. 14 Like obedient children, do not be shaped by the cravings you had formerly in your ignorance. 15 Instead, just like the Holy One who called you, be holy yourselves also in everything you do. 16 For it is written,

Kedoshim you shall be, for I am kadosh.”[a]

https://www.biblegateway.com/passage/?search=1+Pet.+1%3A13-16&version=TLV

 



 
 

Pastor Chris

23 the Yarmulka

Category: Theology
Read Time: 7 mins
Hits: 33087

The Yarmulka

In my Published study on the mezuzah titled Blood on the Door, I have included a supplementary chapter dedicated to the Yarmulka or kippa. This excerpt aims to clarify its significance and address a common query I encounter. Many have inquired, "Pastor, I notice you often don a head covering. Does this signify your Jewish identity, and where is this practice mentioned in the Holy Bible?"

 

Author cdrTo clarify, in Hebrew, this head covering is termed a Kipah or Yarmulka. My choice to wear it, particularly in the company of our Messianic brethren, stems from a deep-seated respect for God. The Holy Bible indeed references head coverings, predominantly in a metaphorical sense, emphasizing our hair rather than physical headgear.

The Yarmulka in Historical and Scriptural Context

The practice of wearing a head covering, such as the Yarmulka, finds its roots in a rich tapestry of historical and scriptural narratives. While the Bible does not explicitly mandate the wearing of a Yarmulka, the tradition is deeply ingrained in Jewish culture and has significant scriptural undertones. The concept of covering one's head, as seen in various biblical passages, symbolizes a gesture of humility and reverence before God. This notion aligns with the principle that God is the ultimate authority over all creation, a theme recurrent throughout the scriptures.

The Yarmulka as a Gesture of Reverence and Humility

In wearing the Yarmulka, we acknowledge our subservience and humility before the Almighty. It is a physical manifestation of the inner state of reverence that each believer is called to embody. The act of covering one's head, especially during prayer and worship, is a powerful expression of submission to God's sovereignty. It reminds us that we are in the presence of the Divine, a presence that transcends cultural and denominational boundaries.

Bridging Cultural and Denominational Divides

The adoption of the Yarmulka by Christians, particularly those exploring the Jewish roots of their faith, is a testament to the unifying power of shared religious symbols. It serves as a reminder that Christianity, in its essence, has deep roots in Jewish tradition. This shared heritage is a call for mutual respect and understanding between Jews and Christians. By embracing practices such as the wearing of the Yarmulka, we acknowledge and honor the Jewish foundation of our Christian faith.

The Yarmulka in Contemporary Christian Practice

In contemporary Christian circles, the Yarmulka is increasingly seen as a symbol of solidarity with our Jewish brethren and a reminder of our common Abrahamic heritage. It is a visual representation of the scriptural truth that in Christ, there is neither Jew nor Gentile (Galatians 3:28). This adoption transcends mere tradition; it is a powerful statement of our unity in faith and our collective submission to the God we serve.

For instance, the scripture in

 

1 Corinthians 11:3-16 (CEB) “Now I want you to know that the head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. 4 Every man who prays or prophesies with his head covered shames his head. 5 Every woman who prays or prophesies with her head uncovered disgraces her head. It is the same thing as having her head shaved. 6 If a woman doesn’t cover her head, then she should have her hair cut off. If it is disgraceful for a woman to have short hair or to be shaved, then she should keep her head covered. 7 A man shouldn’t have his head covered, because he is the image and glory of God; but the woman is man’s glory. 8 Man didn’t have his origin from woman, but woman from man; 9 and man wasn’t created for the sake of the woman, but the woman for the sake of the man. 10 Because of this a woman should have authority over her head, because of the angels. 11 However, woman isn’t independent from man, and man isn’t independent from woman in the Lord. 12 As woman came from man so also man comes from woman. But everything comes from God. 13 Judge for yourselves: Is it appropriate for a woman to pray to God with her head uncovered? 14 Doesn’t nature itself teach you that if a man has long hair, it is a disgrace to him; 15 but if a woman has long hair, it is her glory? This is because her long hair is given to her for a covering. 16 But if someone wants to argue about this, we don’t have such a custom, nor do God’s churches. “

In Conclusion

The Yarmulka transcends the realm of mere headwear. It serves as a poignant reminder of God's omnipresent grace and blessings upon believers. This practice is not exclusive to the Jewish faith; it resonates with both Jew and Gentile. Historically, and even in contemporary times, women in certain Christian denominations have worn bonnets or hats as a sign of reverence in church. Similarly, our Jewish counterparts and an increasing number of Christians express this respect through the wearing of a head covering or Yarmulka.

My extensive studies into the roots of our faith and the Hebrew language have revealed a significant omission of Jewish traditions from Christianity, often in an attempt to distance the faith from its Jewish origins. The Talmud, though not recognized as a scriptural authority in Christianity, offers insights into the Yarmulka's purpose. It suggests that wearing a Yarmulka serves as a constant reminder of God's supreme authority over us. This external symbol fosters an internal awareness of God's ever-watchful presence.

The Yarmulka, therefore, is not merely a cultural artifact; it is a tool to cultivate and externalize one's inner reverence for God. Historically, it was commonplace for both men and women to wear head coverings in public. This practice, as reflected in the aforementioned scripture, was particularly observed in churches, a tradition still prevalent in many congregations today. The act of wearing a tangible symbol like the Yarmulka can be a powerful aid in maintaining a continuous consciousness of our duties and remembrance of the divine.

The Yarmulka is more than a traditional Jewish head covering; it is a universal symbol of respect and remembrance of God's constant presence and authority. It serves as a bridge connecting us to the rich heritage of our faith, reminding us of the deep roots that Christianity shares with Judaism.

 

Pastor Chris

Shabbath Times

Hebrew Calendar

Note: EWCMI does not underwrite, support, and does not receive any payment from the advertisements at TuneIn.

Privacy Policy

GDPR Privacy Policy

(c) EWCMI 2009-2023 Terms of Use
All Donations, Seeds, and Tithes to Eagle Wings Charismatic Ministries International are tax deductible per the Internal Revenue Code 501(c)(3) Public Charity Status 170(b)(1)(A)(i) DLN 17053243329039
  Site Seal

Login