The religious practices of the Jews today are sadly far removed from the Israelites at the time of Mosheh when Yahweh’s people were given the Torah. A lot of Rabbinical practices have been inherited from the Babylonians during the time of exile and although much was added to the laws, some with good intent to ensure it was impossible to contravene the Torah. This however is in direct opposition to not add to the Torah:
Deuteronomy 4:2 “Do not add to the Word which I command you, and do not take away from it, so as to guard the commands of YHWH your Elohim which I am commanding you.

This of course does not please Yahweh and is quite evident by much of what Yahushua had to say to the Scribes and Pharisees of His day…
Mark 7:7 
“…And in vain do they worship Me, teaching as teachings the commands of men. 8 Forsaking the command of Elohim, you hold fast the tradition of men.”
Matthew 23:23 “Woe to you, scribes and Pharisees, hypocrites! Because you tithe the mint and the anise and the cumin,1 and have neglected the weightier matters of the Torah…”

What we find is that the Israelites of today have their own traditions which, according to Talmud, are above Scripture. Some of the traditions within Judaism are simply inherited from the Pagan nations that they were assimilated into during the exile in Babylon and Assyria. Some of these traditions include: naming months after false elohim (Tammuz, Nisan, Siwan), replacing the Name of Yahweh with “Adonai”, etc. The Yehudim are also guilty of changing the times of Yahweh’s Sabbath ()see Article: DAY START)

Should men of Yahweh today wear the customary “kippah” when they pray, attend religious services, or go about their daily business? Obviously, Orthodox Jews do this very thing. Many feel this custom identifies them as being “Jewish.” Some Messianic Jews have also adopted this custom, and claim it is derived from the fact that Aharon and the priests of ancient Israel wore a “turban” or hat when performing their sacred duties. 
What about the wearing of the kippah?
The custom of men in general wearing a kippah or head covering for religious purposes is nowhere mentioned in Scripture. From Genesis to Revelation, there is no such commandment or even any indication that men of Yahweh wore head coverings for religious identification or worship purposes. Josephus nowhere mentions such a custom, nor do any ancient Jewish authorities. During the time of Yahushua, men in general did not wear any separate hat, head covering, or the like. Their robes, on the other hand, often included a “hood,” which could be worn over the head, for protection from the sun, or the wind, or dust storms. But hats as such were not a customary part of a man’s attire.

Why then do Jews wear the kippah today? And why do Roman Catholic priests, bishops, and the Pope also wear a similar head covering?

The only Biblical mention of the wearing of hats or turbans for religious purposes is found in the head-gear Yahweh prescribed for the sons of Aharon. We read in Exodus, “And make long shirts for Aharon’s sons. And you shall make girdles for them, and you shall make turbans for them, for esteem and comeliness.”Exodus 28:40

They were also to wear “linen trousers” (v. 42), reaching from the waist to the thighs.

This clothing was to be worn “when they come into the Tent of Appointment, or when they come near the altar to attend in the qodesh place” Exodus 28:42-43

Notice! This is specifically mentioned as priestly garments – no command that all the children of Israel were to dress in such a manner. The priests were to wear tunics, which were white cotton or linen, with sashes, trousers, and they were to wear turbans, while performing their priestly duties at the Temple. This commandment has no connection whatsoever with the Jewish custom of wearing kippahs or yarmulkes, as they are also known!

It is certain that in the first century, Yahushua, an Israelite yahudi, residing in the land of Israel, did not wear a kippah or skullcap. This custom arose in Babylonia between the third and fifth centuries among the non-Jewish residents, who had not yet adopted the custom. It arose among them, among the scholars first, and then spread throughout the Jewish world, passing first to the European Jewish communities.

Although priests wore a “turban” (Exodus 28:4, 40), while officiating at the Temple, other Jews of the Second Temple period did not generally wear a headcovering. This is confirmed by both the literature and archaeological remains of the period. For instance, the reliefs on the Arch of Titus in Rome picture the victory procession in Rome over the Jewish rebellion of 70 AD, and it shows the Jewish captives bareheaded.

Likewise, the frescoes of the mid-third century CE synagogue excavated at Dura-Europos represent all Jewish men as being bareheaded, except for Aharon the priest.

According to the Babylonian Talmud, Nedarim 30b, Jewish children were always bareheaded, men sometimes covered their heads, sometimes not. Remember, however, this was a late source, reflecting the custom at the end of the fifth century CE.

According to the Shulhan Arukh, the 16th century code of Jewish law compiled by Rabbi Joseph Karo, one should not walk bareheaded even four cubits (six feet or two meters) (see Orah Hayyim 2:6). This ruling is based on the Babylonian Talmud, Kiddushim 31a, where it says that Rav Huna, of the fourth century, the son of Rav Yehoshua, would not walk bareheaded four cubits. This was the particular practice of one sage, however, not a general custom or law of the time for all males. The current Jewish practice of wearing a kippah was not yet widespread in fourth century Babylon.

There is no doubt this is a HUMAN, Jewish tradition of MEN, and was developed long after the fall of Jahudah to the Romans. In Yahushua’s time Yahudi men were customarily bareheaded, although head-coverings were permissible in foul weather, to protect from too much sun, cold, or rain. It was much like today in that regard.
We know the priests wore turbans or hats when performing their priestly duties (Exo.28:4, 40). Some argue that this was an example for all righteous men today. But of course, we today are not Aharonic priests. That was special clothing commanded for THEM, when officiating at the Heykhal or Qodesh Place. They also had to wear white linen trousers, and go barefoot, when they served in the Heykhal. Should we be required to do that all day long? Of course not.

The priestly attire included: “the long shirt of fine linen, the work of a weaver… a turban of fine linen, and the turban ornaments of fine linen, and short trousers of fine woven linen, and a girdle of fine woven linen.” Exodus 39:27-29.

Is that how all godly men are to dress today? Not at all. That was special, for the priests, and was part of their PRIESTLY DUTIES. We today are not Aharonic priests serving in the Heykhal!

Some have pointed to the Scripture where Yahweh killed Nadab and Abihu, priestly sons of Aharon, at the altar, because of the strange fire they offered. In this passage, Yahweh commanded that their priestly kin were at that time not to “unbind their heads” or to “tear their garments”, while they extracted the dead bodies from the Sanctuary. (Leviticus 10:1-6)

Are we to believe this means we today are not to “uncover” our heads, but are to walk about always with a “head-covering” or hat, or kippah?

Of course, we cannot extrapolate that conclusion from the facts of the case. This was simply a command for those men who were removing the bodies of the two slain priests from the qodesh place. This act was part of their priestly duty, as they served in the Dwelling Place – therefore they were to wear their priestly head-covering while performing it.

We also read in the Scriptures that if a husband accuses his wife of adultery, because a spirit of jealousy comes upon him, and suspicion grows in his mind, that he was to bring her to the priest, and the priest was to, “uncover the woman’s head.” Numbers 5:18

This means she was to have her veil removed (her veil symbolized her protection, a sign of her being under authority of her husband, and under his protection). Some have thought this Scripture is evidence we should wear headcoverings, today. But of course, this verse applies to women, NOT men!
The question of whether or not women wore veils in early times times, however, has nothing at all to do with men wearing kippahs. The woman’s head-covering was a scarf or veil, which was commonly worn in ancient times. (Genesis 24:65; Song of Songs 4:1,3, 5:7, 6:7)

What about the example of Dawid and his men? Some have wondered, didn’t they wear head coverings? When Abshalom Dawid’s son rebelled, and led an insurrection against Dawid, Dawid had to flee for his life, with his trusted followers, whose lives hung by a thread. As they fled Jerusalem, weeping, “he had his head covered and went barefoot.” 2 Shemu’el 15:30

What is the scene we have here? Obviously, these men were in mourning, very distressed, and Dawid knew that he was being punished by Yahweh. This trouble came upon Dawid as a result of his sins with Bathsheba and the murder of her husband Uriyah the Hittite (2 Shemu’el 12:10-11). When fleeing from Abshalom, Dawid covered his head as a sign of shame, sorrow, and humiliation. This is not a suggestion or a command that we are to have our heads covered all the time! Certainly not! If we think this proves we should all wear head coverings, then it could also be construed to prove that we should all go barefoot all the time, too!


To justify wearing of the kippah, some have pointed to the example of the prophet Yehezqel, who wore a headcovering. What such people forget, however, is that Yehezqel was not only a prophet – he was also a priest of Yahweh (Yehezqel 1:3). Yahweh on one occasion, used him as a sign for Israel. Yahweh intends to bring punishment upon the nation.

So we read in Yehezqel, “Groan silently, make no mourning for the dead. Bind your turban on your head, and put your sandals on your feet” Yehezqel 24:17

This was a SIGN to the people (verse 19). What did it signify? That Yahweh was about to punish the house of Israel, profane His Set-Apart Place, that which they boasted about, and that their sons and daughters were going to be killed (verse 21). They were going to pine away, with their turbans on their heads (verse 23) – that is, even as Dawid pined away, and mourned, weeping, fleeing from Abshalom, for the punishment of his own sins, so they would be brought to utter humiliation and shame, with their heads covered.

But what about during the Millennium? Will men wear turbans, or kippahs, then?

Yehezqel prophesied of the priests during the Reign of Elohim, the sons of Tsadoq, that “They shall have linen turbans on their heads and linen trousers on their bodies” while performing their duties in the Dwelling Place (Yehezqel 44:16-18). However, notice this Scripture carefully!

When these priests EXIT the Temple, and return to normal daily life, Yahweh said, “They shall take off their garments in which they have attended, and shall leave them in the qodesh rooms, and shall put on other garments.” – their normal regular attire (verse 19). This passage certainly does not say that all men will be wearing KIPPAHS during the Millennium! Far from it!

Some who seem to want men to be humbled, and to wear the kippah, like Orthodox Jews do, sometimes argue that believers are “priests,” and therefore we should follow the example of the priests of Israel, when they performed their duties in the qodesh place!

This argument, however, does not work, either. Yes, as Yahweh’s people we are considered a “set-apart priesthood” spiritually speaking (1 Peter 2:5). But so was all of ancient ISRAEL! Yahweh declared at Mount Sinai, to all Israel, men and women, that the whole nation of Israel was called to be a “reign of priests” (Exodus 19:6). But this did not mean all the men wore kippahs – only the priests of the tribe of Lewi, the sons of Aharon, were commanded to wear turbans, and this was only while they were performing the service of the Heykhal or Miqdash!

What about men wearing the kippah, then? Is it something we should do? The plain truth is that it is not a custom of Yahweh’s Word or a commandment of Yahweh, and He commands us to ADD NOTHING to His Law, and to subtract nothing from it (Deuteronomy 4:1- 2). The customs of men are VAIN (Yermiyah 10:1-5).

Such customs distract people from the pure Word of Yahweh. They cause people to lose their spiritual FOCUS, and they begin looking to human traditions and customs instead of to the inviolate and immutable Word of Yahweh.

Yahushua put it plainly: “in vain do they worship Me, teaching as teachings the commands of men.” Mark 7:7


He said, “Well do you set aside the command of Elohim, in order to guard your tradition.” (verse 9).
Let us notice what the Jews themselves admit about the origin of the wearing of the kippah or headcovering by men.

The Second Jewish Book of Why informs us, “There are no regulations in the Bible that require men keep their heads covered. The Bible does not even require headcoverings for men entering the sanctuary or participating in a religious rite or service. Only Priests were required to wear headgear (Exodus 28:4), and this when officiating at the Temple altar or when performing other priestly functions” (p.49).

This same authority admits, “In talmudic times there was no established practice or binding law with regard to the covering of the head.” However, it goes on, in Babylonia, during the exile after the sacking of Rome and burning of the Temple, Jews developed the custom of placing a kerchief over their head and recited a blessing. Yet the Talmud states that the average man did not always keep his head covered.

However, it was also in Babylon that scholars in particular wore a special headcovering which symbolized their status. In the third century of the present era, Rabbi Chia bar Abba, a Babylonian born Palestinian, once reprimanded a fellow scholar for wearing a plain kerchief rather than a scholar’s cap on his head. Over time, the custom of scholar’s wearing a special hat spread to the Jewish masses, “and it became increasingly common for the average man to wear a headcovering, especially when reciting prayers or studying” (p.49).

This habit of covering the head was Babylonian in origin. It did not prevail among the Jews in Palestine. “In Palestine, a person in mourning generally followed the ancient custom of covering the head, but the Talmud indicates that those who came to comfort him and to recite prayers before him did not cover their heads. The minor talmudic tractate Seforim, which was composed in Palestine, clearly states that a man with uncovered head may serve as the Torah Reader and may lead the congregation in reciting the Shema, something not permitted in Babylonian synagogues” (p.49-50).

Notice! The practice of Jewish men originated IN BABYLON! It was a Babylonian custom! Originally, it was a scholarly custom, which later spread to Jewish men everywhere, and today it has become an identifying mark of Jews worldwide.

Nevetheless, it is not Biblical in origin nor in practice! The Jews themselves admit that was a custom they developed or learned in BABYLON, THREE TO FOUR CENTURIES AFTER the time of yahushua and the Heykhal! It is mere Babylonian “TRADITION”!

This pagan custom had become intermingled with the children of Yahweh. In sixteenth century Poland, a leading Rabbi quoted a German Rabbi who said it was “wrong to pronounce God’s name without a headcovering” (p.50). But he said that he himself would not hesitate to do it without a headcovering. Ironically, however, he declared, “Since other teachers have said it is not proper to pray without a headcovering, he will not contradict them and will support their view.”

But what really matters? The traditions of MEN, or “Rabbis”? Or the plain Word of the Living Elohim?

There is no indication whatsoever that Yahushua haMashiach or any of the talmidim went about wearing headcoverings, kippahs, or turbans. Nowhere does the Word of Yahweh command that men should wear headcoverings. This command was restricted to the priests alone, as they performed their duties at the Hekal.

The Jewish Book of Why says, “It is clear that according to Jewish law that there is no compelling reason for Jews to wear a headcovering. Nonetheless, for the reasons indicated above the BABYLONIAN CUSTOM of keeping one’s head covered not only during prayer but at all times became accepted by all traditional Jews” (page 51).

Interestingly, one reason cited for Jews today wearing the kippah and keeping their head covered is very likely that they saw the Christians going about with their heads uncovered, particularly in their churches, and the uncovered head became associated with Christianity – and to maintain their Jewish identity or integrity they avoided all customs that were current among Christians.

Says this authority, “the skullcap has no religious significance in Jewish law.” (page 52).

This has been affirmed over the centuries by outstanding authorities, including Rabbi Solomon ben Yechiel Luria (1510-1573), better known by the acronym Maharshal, and by Elijah ben Solomon (1720-1797)), better known as the Vilna Gaon. In our own time, many authorities – even among the ultra-Orthodox – have pointed out that “the custom of wearing a skullcap has no basis in biblical or rabbinical law” (p.100).

Nevertheless, today many have become infatuated with “everything Jewish” – even Jewish traditions which do not derive from the Scriptures. Many Messianic believers in Messiah have adopted pagan and unscriptural practices and customs, such as the wearing of the skullcap or kippah.

Should Yahweh’s men wear this symbol? It was in ancient times a symbol of submission to authority, and Romans compelled slaves to wear it. It was the sign of being a “slave.” On the other hand, the apostle Sha’ul says that true believers are, “let free from sin” Romans 6:22 
He says, “In the freedom with which Messiah has made us free, stand firm.” Galatians 5:1 
Kepha (Peter) also declares that we should serve Yahweh “as free, yet not using your freedom as a cloak for evil, but as servants of Elohim.” 1 Peter 2:16

As Yahweh’s FREE men, why should we wear a symbol of slavery?

It is sadly pitiful that earnest believers don’t do a simple bit of research to discover that there is NO archeological or historical record of Israelites wearing one of these anywhere near the time of the Messiah and only came into widespread use during the 17th century!
Even a quick search on the net will attest to the fact and the following is an excerpt from wikipediea.com: (emphasis added)

KIPPAH (from wikipedia)
The sources for wearing a kippah are found 
in the Talmud. In Shabbat 156b it states: “Cover your head in order that the fear of heaven may be upon you.” In Kiddushin 31a it states, “Rabbi Honah ben Joshua never walked 4 cubits (2 meters) with his head uncovered. He explained: ‘Because the Divine Presence is always over my head.” 

As to the obligation of wearing a kippah, halakhic experts agree that it is a minhag (custom). The prevailing view among Rabbinical authorities is that this custom has taken on a kind of force of law (Shulkhan Arukh, Orach Chayim 2:6), because it is an act of Kiddush Hashem. From a strictly Talmudic point of view, however, the only moment when a Jewish man is required to cover his head is during prayer (Mishneh Torah, Ahavah, Hilkhot Tefilah 5:5).
Even this interpretation is in question; as recently as the 1600s, scholar David Haley of Ostrog, Ukraine, suggested that Jews should never uncover their heads in order to help distinguish them from Christians — especially while at prayer.

A Hasidic/Kabbalistic tradition states that the kippah reflects several ideas. One is that God covers us with His Divine Palm; indeed, the Hebrew word kaf means either “cloud” or “palm of the hand.” The Hebrew letter Kaph is the first letter of the word kippah.

According to the Shulchan Arukh, Jewish men are required to cover their heads and should not walk more than four cubits without a hat. Wearing a kippah is described as “honoring God”. The Mishnah Berurah modifies this ruling, adding that the Achronim established it as a requirement to wear a head covering even when traversing less than four cubits, and even when one is simply standing in place. This applied both indoors as well as out.

This ruling is echoed by the Kitzur Shulchan Aruch, a concise version of the Shulchan Aruch authored by Rabbi Shlomo Ganzfried. He cites a story from the Talmud  (Shabbat 156b) about Rav Nachman bar Yitzchok who might have become a thief had his mother not saved him from this fate by insisting that he cover his head, which instilled in him the fear of God.
In many communities, boys are encouraged to wear a kippah from a young age in order to ingrain the habit.

According to Rabbi Isaac Klein’s Guide to Jewish Religious Practice, a Jew ought to cover his head when in the synagogue, at prayer or sacred study, when engaging in a ritual act, and when eating.
Many Muslims wear a kippah equivalent called a “kufi” or topi. The origin of this practice, and any other practice of men covering their heads with various head gear, is the general sunnah (or normative practice / example) of the Prophet Muhammad to cover one’s head. Until more recent times, men in most Muslim societies were rarely seen without headdress of some sort. A taqiyah (cap) covers most of the head. Covering the head is seen by Muslims to transcend many religious traditions, confirming Muslim belief in the practice’s Divine origin, as, according to Muslim belief, all Prophets of God preached the same basic message with varying cultural and social adjustments throughout time. Finally, the modern taqiyahs worn by Muslims are analogous to the kippot worn by observant Jews whether in the Middle East or elsewhere. The Jews of the Middle East probably picked up much of their clothing and head gear from the wider society in which they lived. Hence, no different from their Muslim neighbors and compatriots throughout time, the kippah can be seen as much a product of the Middle East and its diverse social fabric of co-existence as is its analog (in terms of head coverings), the taqiyah.

The black satin head gear called or known as fenta or topi is a pillbox-shaped skullcap, worn by Zarathushtris Zoroastrians. Like the doppah, it is possible that the fenta/topi may have had influence on the use of the kippa. It is considered in the Zarathushtri religion to be of vital importance in the attainment of Urvaan, the Zoroastrian equivalent of Buddhist Nirvana. In earlier times, a very saucer-shaped, red and white striped kipah was the hallmark of the Zarathushtri.

The zucchetto (Italian for “small gourd”) of the Roman Catholic Church is based on a very old kippah design. The cap is traditionally worn by clergy members and its color denotes the rank of the wearer: the Pope wears a white cap; the Cardinals, red; Bishops, as well as abbots and prelates, amaranth; Deacons and Priests, black, although this practice is rare among diocesan and religious order priests.[citation needed] However, the zucchetto developed independently from the kippah: it began as a covering for the tonsured head of clergy, particularly in cold climates, and, in usage opposite to that of the kippah, is removed to bare the head as a sign of respect during the most solemn parts of religious ceremonies.

Buddhist priests in China wear the bao-tzu (more commonly known as the mao-tzu, Mandarin màozi), the classic skullcap that is the most like the Jewish tradition. In Japan, the cap is more in the form of a pillbox and is called the boshi. Though not of ecclesiastical significance, the Buddhist skullcap does denote something about the priest’s standing in the community.

Switzerland is home to the Cup-and-Ring (or Kuppa-unt-Hinge) skullcap, a straw cap with embroidered flowers, a small pompom in the center, and velvet strips sewn round it in rings. This cap was traditionally worn by shepherds for luck and by married men (for fertility).

Another symbol of “Jewishness” that needs to be uncovered is the so-called “Star of David”. Its that “hexagram that appears on the Israeli flag. Read the Wikipedia article (emphasis added) and be shocked…

HEXAGRAM (from wikipedia)
The hexagram is a mandala symbol called satkona yantra or sadkona yantra found on ancient South Indian 
Hindu temples built thousands of years ago. It symbolizes the nara-narayana, or perfect meditative state of balance achieved between Man and God, and if maintained, results in “moksha,” or “nirvana” (release from the bounds of the earthly world and its material trappings).

Another theory about the origin of the shape is that it is simply 2 of the 3 letters in the name David: in its Hebrew spelling, David is transliterated as ‘D-W-D’. In Biblical Hebrew, the letter ‘D’ (Dalet) was written in a form much like a triangle, similar to the Greek letter “Delta” (Δ). The symbol may have been a simple family crest formed by flipping and juxtaposing the two most prominent letters in the name. The letter “W” in this case could reference the compositing operation of the two Deltas.

Some researchers have theorized that the hexagram represents the astrological chart at the time of David’s birth or anointment as king. The hexagram is also known as the “King’s Star” in astrological circles.

In antique papyri, pentagrams, together with stars and other signs, are frequently found on amulets bearing the Jewish names of God, and used to guard against fever and other diseases. Curiously the hexagram is not found among these signs. In the great magic papyrus[citation needed](Wessely, l.c. pp. 31, 112) at Paris and London there are twenty-two signs side by side, and a circle with twelve signs, but neither a pentagram nor a hexagram.
Therefore, the syncretism of Hellenistic, Jewish, and Coptic influences probably did not originate the symbol.
It is also possible that as a simple geometric shape, like for example the triangle, circle, or square, the hexagram has been created by various different peoples with no connection to one another.

Magen David is a generally recognized symbol of Judaism and Jewish identity and is also known colloquially as the Jewish Star or “Star of David”. Its usage as a sign of Jewish identity began in the Middle Ages, though its religious usage began earlier, with the current earliest archeological evidence being a stone bearing the shield from the arch of a 3-4th century synagogue in the Galilee. A more enduring symbol of Judaism, the menorah, has been in use since BCE. 

The hexagram may be found in some Churches and stained-glass windows. An example of this is one embedded in the ceiling of the Washington National Cathedral. Because a similar-looking sign called the encircled pentagram is used in occultism, it was not used in church architecture until Christian architects, both Protestant and Catholic, began to accept the notion that the Star of David is an old Jewish sign.[citation needed] In Christianity it is often called the star of creation.

The Bible makes no direct mention of the Star of David, however, the Catechism of the Catholic Churchof the year 528 refers to the star which led the Magi to Christ as “the Star of David”. In the context, the phrase most likely meant “the star of the king of Israel” rather than the double triangle-shaped symbol used today.[citation needed]

The Star of David is also used less prominently by The Church of Jesus Christ of Latter-day Saints, chiefly in architecture. It symbolizes the Tribes of Israel and friendship and their claimed affinity towards the Jewish people. Additionally, some independent LDS theologians such as LDS Daniel Rona have further suggested the possibility that the Star of David was actually modeled after the Urim and Thummim, but this is not official doctrine of the Church. 

A Star of David badge is worn by members of the Zion Christian Church, which has over three million members and is the largest African Initiated Church in southern Africa.[citation needed]

The symbol is known in Arabic as Najmat Dāwūd (Star of David) or Khātem Sulaymān (Seal of Solomon), but “Seal of Solomon” may also refer to a pentagram or a species of plant.
In various places in the Qur’an, it is written that David and King Solomon (Arabic, Suliman or Sulayman) were prophets and kings and therefore they are revered figures by Muslims. The Medieval pre-Ottoman Anatolian Turkish Beyliks of the Karamanoğlu and Candaroğlu used the star on their flag. Even today, the star can be found in mosques and on other Arabic and Islamic artifacts.

The Babylonian Talmud contains a legend about King Solomon being kidnapped by Ashmedai, the king of demons. He succeeded in kidnapping the king by stealing his “seal of Solomon”, although according to the Talmud this seal was simply a metal coin with Hebrew letters meaning the name of God, inscribed on it. It is possible that the seal was altered in the Arab tales. The first appearance of the symbol in Jewish 
 scriptures was in oriental Kabbalistic writings, so it is possible that it was an alteration of the pentagram under Arab influence. 

Professor Gershom Sholem theorizes[citation needed] that the “Star of David” originates in the writings of Aristotle, who used triangles in different positions to indicate the different basic elements. The superposed triangles thus represented combinations of those elements. From Aristotle’s writings those symbols made their ways into early, pre-Muslim Arab literature.

Six pointed stars have also been found in cosmological diagrams in HinduismBuddhism, and Jainism. The reasons behind this symbol’s common appearance in Indic religions and the West are lost in the mists of antiquity. One possibility is that they have a common origin. The other possibility is that artists and religious people from several cultures independently created the Star of David shape, which after all is a relatively simple and obvious geometric design.

Within Indic lore, the shape is generally understood to consist of two triangles–one pointed up and the other down–locked in harmonious embrace. The two components are called ‘Om’ and the ‘Hrim’ in Sanskrit, and symbolize man’s position between earth and sky. The downward triangle symbolizes Shakti, the sacred embodiment of femininity, and the upward triangle symbolizes Shiva, or Agni Tattva, representing the focused aspects of masculinity. The mystical union of the two triangles represents Creation, occurring 

through the divine union of male and female. The two locked triangles are also known as ‘Shanmukha’ – the six-faced, representing the six faces of Shiva & Shakti’s progeny Kartikeya. This symbol is also a part of several yantras and has deep significance in Hindu ritual worship and mythology.

In Buddhism, some old versions of the Bardo Thodol, also known as The Tibetan Book of the Dead, contain a hexagram with a Swastika inside. It was made up by the publishers for this particular publication. In Tibetan, it is called the ‘origin of phenomenon’ (chos-kyi ‘byung-gnas). It is especially connected with Vajrayogini, and forms the center part of Her mandala. In reality, it is in three dimensions, not two, although it may be portrayed either way.

It’s quite clear that these traditions are Pagan in origin and believers in Messiah Yahushua ought to add their kippahs and stars of David to the rubbish piles of other Pagan symbols that are used to “honour” the Creator and the Son including “crosses” and “ichthus fish”.
The simple truth is: there is only ONE TRUTH!
John 17:17 “Qadosh them in Your truth – Your Word is truth.”
We have inherited so many lies from vain traditions of man that it is foolishness to seek ouside the Word of Yahweh… Let’s just stick to the Scriptures O.K?