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Parashah - Ki Tisa (When you take)

Weekly Parashah


Torah: Exo. 30:11–34:35 Haftara: 1 Kgs. 18:1–39  Brith Chadashah: Mt. 9:35–11:1
2 Cor. 3:1-18

Parashah 21- Ki Tisa (When you take)

Scripture: 

Exo. 30:11–34:35

Torah

 

Census and Ransom Money

11 Then Adonai spoke to Moses saying, 12 “When you tally the sum of Bnei-Yisrael by numbering them, then every man must pay a ransom for his soul to Adonai when you count them, so that no plague will fall on them. 13 Everyone among them who crosses over must give half a shekel according to the Sanctuary shekel (which is 20 gerahs): half a shekel as an offering to Adonai. 14 Everyone who crosses over among them who is counted, from 20 years old and upward, is to give the offering to Adonai. 15 The rich are not to give more and the poor are not to give less than the half shekel, when they present the offering of Adonai to make atonement for your souls. 16 You are to take the atonement money from Bnei-Yisrael and give it for the service of the Tent of Meeting, so that it may be a memorial for Bnei-Yisrael before Adonai, to make atonement for your souls.”

Basin for Washing

17 Adonai spoke to Moses saying, 18 “You will also make a basin of bronze with a bronze stand for washing. You are to place it between the Tent of Meeting and the altar and put water in it. 19 Aaron and his sons are to wash their hands and their feet there. 20 Whenever they go into the Tent of Meeting or come near to the altar to minister, to present an offering made by fire in smoke to Adonai, they are to wash with water so that they do not die. 21 They are to wash their hands and their feet, so that they do not die. It is to be an eternal statute for them, to him and to his offspring throughout their generations.”

https://www.biblegateway.com/passage/?search=Exo.+30%3A11%E2%80%9334%3A35&version=TLV


Scripture: 

1 Kings 18 : 1 – 39

Haftarah

Elijah Confronts Ahab

18 Now it was after many days that the word of Adonai came to Elijah in the third year saying, “Go, show yourself to Ahab; then I will send rain on the land. 2 So Elijah went to show himself to Ahab.

Now the famine was severe in Samaria. 3 Ahab summoned Obadiah who was the steward of the palace. Now Obadiah feared Adonai greatly— 4 for when Jezebel was cutting off the prophets of Adonai, Obadiah took 100 prophets, hid them 50 to a cave, and provided them with bread and water. 5 Then Ahab said to Obadiah, “Go through the land to all the springs of water and to all the wadis. Perhaps we may find grass and so keep the horses and mules alive and not lose all the animals.” 6 So they divided the land between them to explore it—Ahab went one way by himself while Obadiah went another way by himself.

7 As Obadiah was on the road, all of a sudden, Elijah met him. When he recognized him, he fell on his face and said, “Is it you, my lord Elijah?”

8 “It is I,” he answered him. Go tell your lord, ‘Look, Elijah is here!”

9 “How have I sinned,” he replied, “that you are giving your servant into the hand of Ahab, to put me to death? 10 As Adonai your God lives, there is no nation or kingdom where my master has not sent to search for you; and when they said, ‘He is not here,’ he made that kingdom or nation swear that they could not find you.

https://www.biblegateway.com/passage/?search=1+Kgs.+18%3A1%E2%80%9339&version=TLV


 

Scripture: 

Matthew 9:35 - 11:1 2
Corinthians 3:1-18

Brit Chadashah

 

Matthew 9 : 35 – 11 : 1

35 Now Yeshua was going around all the towns and villages, teaching in their synagogues and proclaiming the Good News of the kingdom, and healing every kind of disease and sickness. 36 When He saw the crowds, He felt compassion for them, because they were harassed and helpless, like sheep without a shepherd. [a] 37 Then He said to His disciples, “The harvest is plentiful, but the workers are few. 38 Therefore pray to the Lord of the harvest that He may send out workers into His harvest field.”

https://www.biblegateway.com/passage/?search=Mt.+9%3A35%E2%80%9311%3A1&version=TLV

 

A New Covenant on Hearts of Flesh

3 Are we beginning to commend ourselves again? Or do we need, as some do, letters of recommendation to you or from you? 2 You are our letter, written on our hearts, known and read by everyone. 3 It is clear that you are a letter from Messiah delivered by us—written not with ink but with the Ruach of the living God, not on tablets of stone but on tablets of human hearts.[a]

4 Such is the confidence we have through Messiah toward God— 5 not that we are competent in ourselves to consider anything as coming from ourselves, but our competence is from God. 6 He also made us competent as servants of a new covenant[b]—not of the letter, but of the Ruach. For the letter kills, but the Ruach gives life.

7 Now if the ministry of death, carved in letters on stone, came with such glory that Bnei-Yisrael could not look intently upon Moses’ face because of its glory[c]—although it was passing away— 8 how will the ministry of the Ruach not be even more glorious? 9 For if there is glory in the ministry of condemnation,[d] the ministry of righteousness overflows even more in glory. 10 For even what was glorious is not glorious in comparison to the glory that surpasses it. 11 For if what is passing away is glorious, much more what remains is glorious.

https://www.biblegateway.com/passage/?search=2+Cor.+3%3A1-18&version=TLV

 

Parashah in 60 seconds

 

Music Styles Contemporary Worship Music

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Styles

On this radio station you will find the following music styles;

excerpts and links to wikipedia

Contemporary Worship Music (CWM) (Praise and Worship Music)

Contemporary worship music (CWM) is a loosely defined genre of Christian music used in contemporary worship. It has developed over the past sixty years and is stylistically similar to pop music. The songs are frequently referred to as "praise songs" or "worship songs" and are typically led by a "worship band" or "praise team", with either a guitarist or pianist leading. It is becoming a common genre of music sung in Western churches, particularly in Pentecostal churches, both denominational and nondenominational. Also many non-Charismatic Protestant Churches use this type of music. Some do so exclusively. Others have services that are just traditional along with services that are just contemporary. Others simply mix this type of music in with traditional. Some Protestant churches avoid this music and remain traditional. Also, Roman Catholic churches are using this type of music in some parishes. Some mix it in with more traditional music; others have certain masses with just contemporary worship music along with traditional masses; others only use contemporary; many others steer clear of contemporary worship and stick with traditional.

History and development

In the early 1950s, the Taizé Community in France started to attract youths from several religious denominations with worship hymns based on modern melodies.

In the 1950s and 1960s the Christian Church began to place particular emphasis on reaching to the youth. Christian Unions in university environments hosted evangelistic talks and provided biblical teaching for their members, Christian cafes opened with evangelistic aims, and church youth groups were set up.  Amateur musicians from these groups began playing Christian music in a popular idiom. Some Christians felt that the Church needed to break from its stereotype as being structured, formal and dull to appeal to the younger generation. By borrowing the conventions of popular music, the antithesis of this stereotype, the Church restated the claims of the Bible through Christian lyrics, and thus sent the message that Christianity was not outdated or irrelevant. The Joystrings were one of the first Christian pop groups to appear on television, in Salvation Army uniform, playing Christian beat music. The Jesus People in America also had particular influence,  and began to create their own musical subculture, sometimes referred to as Jesus music— essentially hippie-style music with biblical lyrics. This Jesus music gradually bifurcated into Christian rock (music played for concerts) and 'praise music' (music for communal worship).

Churches began to adopt some of these songs and the styles for corporate worship. These early songs for communal singing were arguably the first examples of contemporary worship music, and were characteristically simple,  'Youth Praise', published in 1966, was one of the first and most famous collections of these songs and was compiled and edited by Michael Baughen and published by the Jubilate Group.

As of the early 1990s, songs such as "Lord, I Lift Your Name on High", "Shine, Jesus, Shine" and "Shout to the Lord" had been accepted in many churches. Integrity Media, Maranatha! Music and Vineyard were already publishing newer styles of music. Supporters of traditional worship hoped the newer styles were a fad, while younger people cited Psalms 96:1, "Sing to the Lord a new song". Prior to the late 1990s, many felt Sunday morning was a time for hymns, and young people could have their music on the other six days. A "modern worship renaissance" helped make it clear any musical style was acceptable if true believers were using it to praise God. The changes resulted from the Cutting Edge recordings by the band Delirious?, the Passion Conferences and their music, the Exodus project of Michael W. Smith, and the band Sonicflood. Contemporary worship music became an integral part of Contemporary Christian music.[1]

More recently songs are displayed using projectors on screens at the front of the church, and this has enabled greater physical freedom, and a faster rate of turnover in the material being sung. Important propagators of CWM today include Hillsong, Vineyard, Bethel Music and Soul Survivor.

Theology and lyrics

As CWM is closely related to the charismatic movement, the lyrics and even some musical features reflect its theology. In particular the charismatic movement is characterised by its emphasis on the Holy Spirit, personal encounter and relationship with God, and agape.
 

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