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Parashah 20 - Tetzaveh (You Shall Command)

Category: Parashah
Read Time: 7 mins
Hits: 31550

Weekly Parashah

Torah: Exo. 27:20–30:10
Deut 25:17-19
Haftara: Samuel I 15:1-34  Brith Chadashah: Mk. 4:35–5:43
Heb. 13:10-17

Parashah Name 


 Exodus 27:20–30:10
Deuteronomy 25:17-19



20 “Also you are to command Bnei-Yisrael, that they are to bring to you pure olive oil beaten for the light, to cause a lamp to burn continually. 21 In the Tent of Meeting, outside the curtain which is before the Testimony, Aaron and his sons will set it in order, to burn from evening to morning before Adonai. It will be a statute forever throughout their generations, on behalf of Bnei-Yisrael.

Kohen’s Garments

28 “Bring your brother Aaron near with his sons from among Bnei-Yisrael, so that they may minister to Me as kohanim—Aaron and his sons Nadab and Abihu, Eleazar and Ithamar.

Beware, Blot Out Amalek

17 “Remember what Amalek did to you along the way as you came out from Egypt— 18 how he happened upon you along the way and attacked those among you in the rear, all the stragglers behind you, when you were tired and weary—he did not fear God. 19 Now when Adonai your God grants you rest from all the enemies surrounding you in the land Adonai your God is giving you as an inheritance to possess, you are to blot out the memory of Amalek from under the heavens. Do not forget!

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1 Samuel 15 : 1 – 34


Saul Spares Agag of Amalek

15 Then Samuel said to Saul, “Adonai sent me to anoint you as king over His people, over Israel. Now therefore, listen to the voice of the words of Adonai! 2 Thus says Adonai-Tzva’ot: ‘I remember what Amalek did to Israel, how he set himself against him on the way while he was coming up from Egypt. 3 Now go and strike down Amalek and put all he has under the ban of destruction—so have no pity on him; but kill both men and women, children and nursing infants, oxen and sheep, camels and donkeys.’”

4 So Saul summoned the troops and numbered them in Telaim: 200,000 foot soldiers and 10,000 men of Judah. 5 Saul advanced to the city of Amalek and lay in wait in the valley. 6 Then Saul said to the Kenites, “Go, depart, get down from among the Amalekites, or else I may destroy you with them—for you showed kindness to all Bnei-Yisrael when they came up from Egypt.” So the Kenites withdrew from among the Amalekites.

7 Then Saul struck down the Amalekites from Havilah until you come to Shur, which is close to Egypt. 8 He captured King Agag of Amalek alive, and utterly destroyed all the people with the edge of the sword. 9 But Saul and the people spared Agag as well as the best of the sheep, the cattle, even the fatlings and the lambs, and all that was good, since they were not willing to utterly destroy them; everything that was worthless and feeble, they destroyed completely.

10 Then the word of Adonai came to Samuel saying: 11 “I regret that I made Saul king, for he has turned back from following Me and has not carried out My commands.” So Samuel was troubled and cried out to Adonai all night long. 12 Then Samuel rose early in the morning to confront Saul. But it was reported to Samuel saying, “Saul went to Carmel—for some reason, he erected a monument for himself. Then he turned and went down to Gilgal.”

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 Mark 4 : 35 – 5 : 43

Brit Chadashah


Power Over Nature

35 Now on that same day in the evening, He says to them, “Let’s cross over to the other side.” 36 After leaving the crowd, they take Him along in the boat, just as He was. And other boats were with Him.

37 A great windstorm arises, and the waves were rushing into the boat. The boat was beginning to fill up. 38 But Yeshua was in the back of the boat, sleeping on a pillow. They wake Him up and say to Him, “Teacher, don’t you care that we are perishing?”

39 So He woke up and rebuked the wind. And He said to the sea, “Quiet! Be still!” Then the wind stopped, and it became totally calm. 40 And He said to them, “Why are you afraid? Even now you have no faith?”

41 They were struck with awe and said to one another, “Who is this? Even the wind and the sea obey Him!”

10 We have an altar from which those serving in the tabernacle have no right to eat. 11 For the bodies of those animals—whose blood is brought into the Holies by the kohen gadol as an offering for sin—are burned outside the camp. [a] 12 Therefore, to make the people holy through His own blood, Yeshua also suffered outside the gate. 13 So let us go to Him outside the camp, bearing His disgrace. 14 For here we have no lasting city, but we seek the one that is to come. 15 Through Yeshua then, let us continually offer up to God a sacrifice of praise—the fruit of lips giving thanks to His name. 16 Do not neglect doing good and sharing,[b] for with such sacrifices God is well pleased.

17 Obey your leaders and submit to them, for they keep watch over your souls as ones who must give an account. Let them do this with joy and not with groaning, for that would be of no benefit to you.


Parashah in 60 seconds

Pastor Chris

Music Styles Messianic

Category: Radio
Read Time: 7 mins
Hits: 9029


On this radio station you will find the following music styles;
excerpt from a Jews for Jesus Article and Galilee of the Nations

Messianic Music

Music styles have changed over the years, but one thing does not change, and this is the association that we have with our memories.

Certain kinds of music will always resonate deeper with us than others. I enjoy the sound of Bob Marley, but I suspect that Get up, stand up, stand up for your rights" carries more meaning for Jamaicans from Marley's generation. I love Indian food, but it's not as familiar as my grandma's rugelach. Remember the scene in the film Ratatouille where the food critic is instantly transported back to the sounds and smells of his mother's home by eating one bite of ratatouille? Music is similar.

Some Background on Messianic Music

It was this resonance that made Messianic music in the 70s and 80s fresh, unique and instantly recognizable.
Joel Chernoff, Paul Wilbur and Stuart Dauermann were among those who produced an array of Messianic music that listeners both Jewish and non-Jewish could enjoy.
Often, they fused Eastern European Jewish minor chord progressions, danceable freilachs and Israel-focused lyrics.
It was a familiar, lively sound that is still pulsing through many Messianic congregations today.

When Jews for Jesus began in the early 70s, there were many young, talented Jewish believers who were seeking ways to express their Jewishness and their "Jesus-ness." Fortunately for the budding Messianic Jewish movement, they were encouraged to use their gifts. Some of this encouragement came from the churches who were interested in hearing fresh Jewish cultural expressions of faith.

At that time the landscape of the Jewish community was different than today.
Many Jewish believers had been raised within a first or second-generation Jewish immigrant community and were familiar with Eastern European Jewish culture.
Some had grown up with Yiddish-speaking parents or grandparents and many had firsthand experience of anti-Semitism.
Most were also first-generation in their faith and paid a price for following Y'shua, sometimes being cut off from family and friends.

Consequently, the Liberated Wailing Wall reflected American Jewish culture and the personal faith journeys of its members.
Much of the music reflected an Eastern European Jewish sound; the performances had a Fiddler on the Roof look and feel.
Though the team accomplished a lot, times have changed.
Today, fewer and fewer Jewish people relate to that kind of music.
The Jewish community has become increasingly diverse.
Sephardic Jewish culture, for example, has gotten belated recognition from Ashkenazic Jews.
Jewish people tend to be less connected than in previous generations to Eastern European shtetl culture.

Tuvya Zaretsky did his doctoral work on ministry to Jewish intermarried couples.
He noted that at the time he wrote, about 2004, the intermarriage rate among American Jews stood at around 50%, while in the case of cohabiting Jewish people, 81% lived with Gentiles.
The children of Jewish-Gentile couples also intermarried 75% of the time. Many of these Gentile partners had some kind of Christian background.

This means that for many Jewish people today, Jesus and the church are not as far removed from Jewish upbringing as they once were.
And intermarriage has broadened the ethnic diversity of the Jewish people.

Music, Worship and Truth

Throughout history, music has played an important role in worship, the expression of truth and the affirmation of peoplehood.
Jewish people have an especially rich history of musical expression. The Scriptures were memorized and meditated upon through chanting and singing.
Theological truths were often conveyed through the poetry.
The Psalms carried theological significance that was set to a meter and melody familiar to the people of Israel.
The work of the psalmists helped foster corporate Jewish identity and provided a context for approaching God's truth.
The Psalms served as the songbook of the worshiping people of God throughout the ages.

Songs memorialized God's faithfulness and the history of Israel. Psalm 98:1-9 called Israel to "sing a new song." Moses did just that upon crossing the Red Sea (Exodus 15:1–18). Deborah sang a victory song after the king of Canaan was killed (Judges 5:1–31). David sang a song of lament over the death of Saul and Jonathan in 2 Samuel 1:17–21.

We also find songs in the Good News. Mary bursts into praise in Luke 1:46-55 after being chosen to be the mother of the Messiah; Philippians 2:1-30 is considered one of the earliest New Testament hymns.

And many throughout history have continued to contribute to this tradition, from Syriac sacral music to Martin Luther, a music lover whose hymns such as "A Mighty Fortress is Our God" are still sung in churches around the world today.
The American Moravian movement, for instance, used music to express their faith, writing a huge corpus of sonnets and arias, many of which are highly esteemed by classical music listeners today.

Music and Social Change

Music has united people for social change. We see this in both the secular and Jewish arenas.
Sometimes the change is for the better, sometimes for the worse, but it is undeniable.

In the Jewish world, the Jewish national movement was spurred on by composers both in Israel and abroad.
The St. Petersburg Society for Jewish Folkmusic, founded in 1908, was comprised of graduates of the St. Petersburg and Moscow Conservatories who rediscovered their Jewish national roots and created a new genre of Jewish art music.
Numerous Israeli composers have been important in affirming Israeli identity, such as Paul Ben Haim, who was known for nationalistic themes.
Today, Matisyahu has raised the Jewish profile through his Hasidic image and as of late a return to a western image with a shaved, beardless face.

Music, a Catalyst for Personal Change

Music not only can bring about social change, but personal change as well. Sometimes it does this by bypassing the usual channels of information and truth.

Aaron Abramson wrote ;

When I was serving with Jews for Jesus in New York, I went to Yale University one summer for a time of outreach. There I met a Jewish student who was an English major.
He had been studying Milton's Paradise Lost and had become rather spiritually interested.
But ultimately it was the evocative Christian lyrics of an artist named David Bazan of the band Pedro the Lion that had raised the issue of Jesus in a way that caused him to pursue more answers. We were able to discuss the New Testament in more depth as a result.

Similarly, Moishe Rosen's wife Ceil became receptive to the gospel after listening to Christmas carols.
There was something about the music that made the truths of the gospel approachable for her.

A stylistic mix with a message

As we this history from Jews for Jesus on Messianic music we understand that the messianic music truly spans styles from Classical to Rock but with a deep root in the middle eastern sounds, in a language mixed with Hebrews and Jiddish.
Galilee of the Nations write;

While Jews and Christians everywhere commemorated the miracle of the restoration of the Jewish people to their Land, another restoration of sorts was also occurring there: the restoration of an ancient sound, one reminiscent of those that once echoed through the halls of King David's palace, and along the corridors of Solomon's temple—a harmony of harps and lyres, of trumpets and tambourines, of Levites singing Hodu L' Adonai Ki Tov (Give thanks to the Lord, for He is good) with the company of Israel replying, Ki L'Olam Chasdo (His mercy endures forever)" (Psalm 107, 118 and 136).

That restored sound would flourish by way of a newly-formed record label, Galilee of the Nations (GOTN) and its inaugural Messianic praise and worship album, Adonai.
This was the first project of its kind, a first-rate production featuring Messianic recording artists from the Land of Israel, including Karen Davis, Barry and Batya Segal, Esther "Eti" Horesh and others. The compilation received immediate international acclaim, securing distribution in 160 countries and selling over 250,000 CDs—and still counting.



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