|
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 Money11 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 Washing17 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 Ahab18 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
|
Brit Chadashah |
|||
|
|
Matthew 9 : 35 – 11 : 135 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 Flesh3 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 |
|||||
00 The reason to write my Theology
The Importance of Theological Underpinning in Pastoral Teachings: A Comprehensive Perspective
Introduction
Within Article Zero of the series on theology, I would like to introduce the reason for this writing.
Theology, the study of the divine and religious beliefs, practices, and experiences, is the backbone of any religious teaching. For a pastor, the theological ground from which he or she teaches is not just a matter of personal belief but a guiding principle that shapes the congregation's spiritual life. This article explores why it is essential for a pastor to provide this theological underpinning for the congregation and the importance of prayer, preparation, and making it publicly available.
Part I: The Significance of Theological Underpinning
1. Consistency and Clarity in Teaching
-
Ensures teachings are consistent with core beliefs.
-
Provides a clear framework for interpretation and application.
2. Personal Integrity and Authenticity
-
Fosters integrity and authenticity.
-
Builds trust in spiritual guidance.
3. Cultural and Contextual Relevance
-
Ensures guidance is relevant and meaningful.
-
Recognizes unique needs and challenges.
4. Fostering Spiritual Growth
-
Provides a roadmap for spiritual development.
-
Encourages deeper exploration and engagement.
5. Unity and Community Building
-
Promotes unity within the congregation.
-
Avoids divisions and conflicts.
Part II: The Imperative of Prayer, Preparation, and Public Availability
Prayer: Seeking Divine Guidance
-
Aligns theological beliefs with God's will.
-
Opens the heart and mind to divine revelation.
Preparation: Crafting a Thoughtful Framework
-
Ensures a well-thought-out and comprehensive understanding.
-
Demonstrates responsibility and accountability.
Public Availability: Transparency and Accessibility
-
Fosters transparency and builds trust.
-
Makes information accessible to all.
-
Serves as an educational resource.
Conclusion
The theological ground from which a pastor teaches is a vital aspect of spiritual leadership. It provides consistency, fosters integrity, ensures relevance, promotes spiritual growth, and builds community. Defining and sharing this theological underpinning is a sacred task that requires prayer, preparation, and a commitment to public availability.
In a world where individual perspectives and interpretations can vary widely, and spiritual guidance is often sought and scrutinized, these principles serve as a compass, guiding both the pastor and the congregation toward a shared understanding of their faith. It is a reflection of the pastor's commitment to the spiritual well-being of the community he or she serves, and a testament to the profound responsibility that comes with the calling.
By understanding and articulating this theological foundation, a pastor can lead with clarity, authenticity, and relevance, nurturing a faith community that is united, engaged, and growing in their spiritual journey. It underscores the multifaceted role that theological underpinning plays in pastoral teachings, reflecting the complexity and significance of the pastor's role in guiding and nurturing the faith community.
