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Weekly Parashah |
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| Torah: Lev. 14:1-15:33 | Haftara: 2 kings 7:3-20 | Brith Chadashah: Mt 8:1-17 Mk 1:35-45 |
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| Metzora (Leper) |
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Scripture: |
Leviticus 14:1 - 15:33
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Torah |
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14 Then Adonai spoke to Moses, saying: 2 “This is the Torah of the one with tza’arat in the day of his cleansing. He should be brought to the kohen, [a] 3 and the kohen is to go to the outside of the camp. The kohen is to examine him, and behold, if the mark of tza’arat is healed in one with tza’arat, 4 then the kohen is to command that two clean living birds, cedar wood, scarlet and hyssop be brought for the one being cleansed. 5 The kohen should command them to kill one of the birds in a clay pot over living water. 6 As for the living bird, he is to take it, the cedar wood, the scarlet and the hyssop, and dip them with the living bird into the blood of the bird that was killed over the living water. 7 He is to sprinkle on the one being cleansed from the tza’arat seven times and pronounce him clean, then release the living bird over the open field. 8 “The one to be cleansed must wash his clothes, shave off all his hair, and bathe himself in water. Then he should be clean. After that he may come into the camp, but is to dwell outside his tent for seven days. 9 Then on the seventh day, he is to shave all his hair from his head, his beard, and his eyebrows—he must shave off all his hair. He is to wash his clothes, and bathe his body in water. Then he will be clean. https://www.biblegateway.com/passage/?search=Lev.+14%3A1-15%3A33&version=TLV |
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Scripture: |
2 Kings 7:3-20
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Haftarah |
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3 Now there were four men with tza’arat at the entrance of the gate; and they said to one another, “Why should we sit here till we die? 4 If we say: ‘Let’s go into the city,’ then the famine is in the city, so we will die there; but if we sit still here, we’ll die also. So come, let’s go into the camp of the Arameans. If they spare us, we’ll live; and if they kill us, we’ll just die.” 5 So they got up at twilight to go to the camp of the Arameans. But when they arrived at the edge of the Aramean camp, behold, no one was there! 6 For Adonai had caused the army of the Arameans to hear a noise of chariots and a noise of horses—indeed a noise of a huge army. So they said one to another, “Look, the king of Israel has hired against us the kings of the Hittites, and the kings of the Egyptians to assault us.” 7 So they got up and fled at twilight, abandoning their tents, their horses and their donkeys—the entire camp just as it was—and fled for their lives. 8 When these men with tza’arat came to the edge of the camp, they entered into one tent, ate and drank, and took from there silver, gold, and clothes, then went and hid them. Then they returned and went into another tent, and took from there too, and went and hid them. 9 Then they said to each other, “It’s not right, what we’re doing. This day is a day of good news, and we’re keeping silent! If we wait till the morning light, punishment will overtake us. Let’s go now and report to the king’s household.” 10 So they came and called out to the city gatekeepers, and told them, “We went to the camp of the Arameans, and look, there was not a single soul there, no human voice—just the horses and the donkeys tied up, and the tents just as they were.” 11 Then the gatekeepers called out, and it was reported to the royal palace inside. 12 When the king got up in the night, he said to his courtiers, “Let me tell you now what the Arameans have contrived against us. They know that we are hungry, so they went out of the camp to hide themselves in the field, thinking, ‘When they come out of the city, we’ll capture them alive and get into the city.’” https://www.biblegateway.com/passage/?search=2+kings+7%3A3-20&version=TLV |
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Scripture: |
Matthew 8:1-17
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Brit Chadashah |
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Healing Those who Trust8 When He came down from the mountain, large crowds followed Him. 2 And a man with tzara’at came to Him and bowed down before Him, saying, “Master, if You are willing, You can make me clean.” 3 Yeshua stretched out His hand and touched him, saying, “I am willing. Be cleansed.” Immediately his tzara’at was cleansed. 4 And Yeshua said to him, “See that you tell no one; but go show yourself to the kohen and offer the gift that Moses commanded, as a testimony to them.”[a] 5 Now when Yeshua came into Capernaum, a centurion came begging for help. 6 “Master,” he said, “my servant is lying at home paralyzed, horribly tormented.” 7 Yeshua said to him, “I’ll come and heal him.” 8 But the centurion said, “Master, I’m not worthy to have You come under my roof. But just say the word and my servant will be healed. 9 For I also am a man under authority, with soldiers under me. I say to this one, ‘Go!’ and he goes; and to another, ‘Come!’ and he comes; and to my servant, ‘Do this!’ and he does it.” 10 Now when Yeshua heard this, He marveled and said to those who were following, “Amen, I tell you, I have not found anyone in Israel with such great faith! https://www.biblegateway.com/passage/?search=Mt+8%3A1-17&version=TLV
Mark 1 : 35 – 4535 Very early, while it was still night, Yeshua got up, left, and went away to a place in the wilderness; and there He was praying. 36 Then Simon and those with him hunted for Yeshua. 37 And when they found Him, they said to Him, “Everybody’s looking for You.” 38 He said to them, “Let’s go somewhere else, to the neighboring towns, so that I may proclaim the message there also—this is what I came for.” 39 And He went throughout all the Galilee, proclaiming the message in their synagogues and driving out demons. 40 A man with tzara’at comes to Him, begging Him and falling on his knees, saying, “If You are willing, You can make me clean.” 41 Moved with compassion, Yeshua stretched out His hand and touched him. He said, “I am willing. Be cleansed.” 42 Immediately, the tzara’at left him, and he was cleansed. 43 Yeshua sent him away at once, sternly warning him. 44 He said to him, “See that you say nothing to anyone, but go show yourself to the kohen.[a] Then, for your cleansing, offer what Moses commanded, as a testimony to them.” 45 But he went out and began to proclaim and spread the word, so much that Yeshua could no longer enter a town openly but had to stay out in wilderness areas. Still, they kept on coming to Him from everywhere. https://www.biblegateway.com/passage/?search=Mk+1%3A35-45&version=TLV |
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Parashah in 60 seconds |
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23 the Yarmulka
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?"
To 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.
