Category: Podcasts

Shavuah Tov podcasts on the weekly Torah reading

The Offense of the Cross (podcast)

John J Parsons

Yeshua repeatedly took the role of a “stumbling block” to test people’s response to his ministry and message. Most people were offended at Him, of course, and in the end Yeshua was crucified for the sake of their offenses. After His death, the cross itself became the scandal of faith. The Apostle Paul referred to the “offense of the cross” which he did not want removed. But what is the “offense of the cross” and why is the proclamation of the crucified Messiah a scandal (σκάνδαλον) to Jews and foolishness to the Gentiles?

 

 

Listen Now:

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For more information see “The Offense of the Cross: Further thoughts on Skandalon” on the Hebrew for Christians web site:

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Parashat Ki Teitzei…

John J Parsons

If you’ve been following the weekly Torah schedule, you will recall that in last week’s Torah reading (i.e., Shoftim), Moses defined an extensive system of justice for the Israelites and pointed to the coming Messiah who would be the rightful King of Israel: “The LORD your God will raise up for you a prophet like me from among you, from your brothers — it is to him you shall listen” (Deut. 18:15). In this week’s portion (i.e., Ki Teitzei: כי־תצא), Moses returns to the immediate concern of life in the promised land by providing additional laws to be enforced regarding civil life in Israel. In fact, Jewish tradition (following Maimonides) identifies no less than 74 of the Torah’s 613 commandments in this portion (more than any other), covering a wide assortment of rules related to ethical warfare, family life, burial of the deceased, property laws, the humane treatment of animals, fair labor practices, and honest economic transactions.

Of particular interest to us is the statement that a man who was executed and “hanged on a tree” (עַל־עֵץ) is cursed of God (Deut. 21:22-23). According to the Talmud (i.e., Nezakim: Sanhedrin 6:4:3), the Great Sanhedrin (סַנְהֶדְרִין גְדוֹלָה) decided that “a man must be hanged with his face towards the spectators” upon a wooden stake, with his arms slung over a horizontal beam. It should be noted that while this is technically not the same thing as the gruesome practice of Roman crucifixion, the reasoning based on this verse was apparently used to justify the execution of Yeshua (Mark 15:9-15; John 19:5-7; 15). The exposed body was required to be buried before sundown to keep the land from being defiled. Besides the shame and degradation of this manner of death, the one so executed would be unable to fall to their knees as a final act of repentance before God, thereby implying that they were under the irrevocable curse of God (קִלְלַת אֱלהִים).

In this connection, we should note that Yeshua was falsely charged with blasphemy before the corrupt Sanhedrin of His day (Matt. 26:65; Mark 14:64; John 10:33) – an offence that was punishable by stoning (Lev. 24:11-16). However, since the Imperial Roman government then exercised legal hegemony over the region of Palestine, all capital cases were required to be submitted to the Roman proconsul for adjudication, and therefore we understand why the Jewish court remanded Yeshua and brought him to be interrogated by Pontius Pilate. Because Roman law was indifferent to cases concerning Jewish religious practices (i.e., charges of blasphemy), however, the priests further slandered Yeshua by illegitimately switching the original charge of blasphemy to that of sedition against Rome. The Sanhedrin undoubtedly rationalized their duplicity because the Torah allowed for an offender to impaled or “hung on a tree” (Num. 25:4), and since they were unable to do carry out this judgment because of Roman rule in the area, they needed Pilate to condemn him to death by crucifixion (Matt. 27:31; Mark 15:13-4; Luke 23:21; John 19:6,15). Note that crucifixion is mentioned elsewhere in the Talmud (Nashim: Yevamot 120b) regarding whether a widow can remarry if her husband had been crucified, as well as by the Jewish historian Josephus. The Talmud furthermore alludes to the death of Yeshua where Yeshua is said to have been crucified on “eve of Passover” (Nezekin: Sanhedrin 43a).

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Ki Teitzei Podcast:

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Guarding your Heart (daily d’var)

John J Parsons

It is written in our Scriptures: “Above all else guard your heart, for from it flow the springs of life” (Prov. 4:23). The Hebrew text for this verse is emphatic. We are to guard our hearts vigilantly, just as a prison guard or warden might keep watch over a prisoner. The phrase translated “above all else” (mikkol mishmar), literally means “more than anything that might be guarded” a construction used to intensify the command to exercise vigilance. Plainly put, this verse commands us to watch over our heart more than anything else.

In this daily d’var broadcast, I discuss the importance of guarding our hearts in light of the call to do teshuvah during the Forty Days leading up to Yom Kippur. I hope you find it helpful.

 

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For more information see the Hebrew for Christians web site.  Shalom.

Parashat Shoftim Podcast…

John J Parsons

In this audio podcast I discuss the the forty day “Season of Teshuvah” or repentance leading up to the Jewish High Holidays as well as the weekly Torah portion, parashat Shoftim, which discusses adjudication of legal matters among the people of Israel. In addition I look at Moses’ great prophecy of “the Prophet” to come, namely the Messiah of Israel, and how this Prophet is clearly Yeshua as revealed in the New Testament writings. Throughout this broadcast I hope to encourage you to turn and draw near to God while you still have time…

Podcast:

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Seeing and Decision (daily d’var)

John J Parsons

Shabbat Shalom chaverim. In this “Daily Dvar” broadcast, based on parashat Re’eh, I discuss our responsibility to discern the spiritual significance hidden within our everyday choices and therefore to choose life.­

 

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For more information see the Hebrew for Christians web site.  Shalom.

Gratitude and Seeing (daily d’var)

John J Parsons

We are instructed to look for small miracles, everyday “signs and wonders…” In the Torah we read: “And you shall bless the LORD your God for the good land he has given you.” (Deut. 8:10), which the sages say implies that whenever we derive benefit or enjoyment from something we are to bless (i.e., thank) God for his goodness.

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In this very short d’var, or “word” of Torah, I discuss how that a grateful attitude opens the eyes of the heart.  I hope you find it helpful.

 

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For more information see the Hebrew for Christians web site.  Shalom.

Parashat Re’eh Podcast…

John J Parsons

Our Torah portion this week (i.e., parashat Re’eh) begins, “See (רְאֵה), I give before you today a blessing and a curse: the blessing (הַבְּרָכָה), if you obey the commandments of the LORD your God, which I command you today, and the curse (הַקְּלָלָה), if you … turn aside from the way that I am commanding you today, to go after other gods that you have not known” (Deut. 11:26-28).

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We obtain God’s blessing (i.e., berakhah: בְּרָכָה) when we obey the LORD, and our decision to obey manifests the blessed state of walking before the Divine Presence (the direct object marker et (את) before the word “the blessing” alludes to the blessings of “Aleph to Tav,” that is from Yeshua, as described in Lev. 26:3-13). As King David said, “I have set (שִׁוִּיתִי) the LORD always before me…” (Psalm 16:8). David made a choice to “set” the LORD before his eyes, for he understood that opening his eyes to Reality was the only path of real blessing.

On the other hand, we obtain God’s curse (i.e., kelalah: קְלָלָה) when we close our eyes and “forget” that the LORD is always present…. Suppressing God’s truth invariably leads to idolatry, that is, to self exaltation. Note that the root word for the word “curse” (kalal) means to be treated as of little account, and therefore “ratifies” the rebellious heart’s attitude toward God. This is middah keneged middah – we are ignored by the LORD as we ignore Him, just as we seen by Him when we truly seek His face (Isa. 55:6-7). So we see that the blessing or the curse really comes from our own inward decision, and God establishes the path we have chosen. As King David said, “God supports my lot” (Psalm 16:5), and Solomon wrote, “The heart of man plans his way, but the LORD directs his steps” (Prov. 16:9).

 

Parashat Re’eh Podcast:

Parashat Va’etchanan (podcast)…

John J Parsons

Our Torah portion for this week (Vaetchanan) includes some of the most foundational texts of the Jewish Scriptures, including the Ten Commandments, the Shema (the duty to love God and study His Torah), and the commandments of tefillin and mezuzot. In addition, in this portion Moses predicts the worldwide exile and the eventual redemption of the Jewish people in acharit hayamim (the prophesied “End of Days”).

We always read this portion of the Torah on the Sabbath that follows Tishah B’Av, called Shabbat Nachamu (שבת נחמו), the “Sabbath of Comfort,” since the haftarah speaks about God’s future consolation in the coming kingdom of God (“Comfort ye, comfort ye my people [Isa. 40:1]). With the advent of this special Sabbath, we have just seven weeks to prepare for the new year (i.e, Yom Teruah) and the High Holidays – a “jubilee” season that heralds the return of Yeshua… In addition, on the 15th day of the month of Av we will celebrate chag ha-ahavah (חַג הָאַהֲבָה), or “the holiday of love.” Since it marks the “last” festival of the Jewish year, prophetically the 15th of Av (called Tu B’Av) pictures our marriage to the Lamb of God (Seh Elohim), the LORD Yeshua our beloved Messiah. On a soon-coming day those who belong to the LORD and are faithful to follow His ways will be blessed with the unspeakable joy of an eternally intimate relationship with Him. This is heaven itself – to be in the Presence of the LORD and to be regarded as His beloved (Rev. 19:6-9).

 

Vaetchanan Podcast:

 

God’s Glory and Tishah B’Av…

John J Parsons

Shalom chaverim.  In this “Daily Perush” audio I provide an exegesis and reading of a significant phrase in King Solomon’s great prayer at the dedication of the First Temple, namely, “Behold heaven and the heaven of heavens cannot contain you” (2 Chron. 6:18), and I then go on to reflect a bit on the meaning of these words in relation to the destruction of the Temple in Jerusalem.  Please note that this topic is primarily designed for those who are studying Biblical Hebrew. I hope you will find it helpful. – John

Key Verse:

 

 

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Additional Comments

During his earthly ministry, our Lord Yeshua referred to himself as “the True Temple of God” (המקדש האמיתי של אלוהים) that dwelt among us. The Mishkan (Tabernacle) was a temporary dwelling place as was the physical Bet Hamikdash (Temple). As Solomon said, God never could be contained in a house made of stone, cedar and gold (2 Chron. 6:18). These were shadows of a greater Substance that entirely embodied the Temple’s purpose and essential truth (Col. 2:17).

Yeshua told the Pharisees of his day that he was greater than the Temple in Jerusalem (Matt. 12:6) and challenged them: “Destroy this Temple, and in three days I will raise it up” (John 2:19-21). Yeshua is the Shekhinah – the Presence of God – manifested in the temple of human form: “For in him the whole fullness of deity dwells bodily” (Col. 2:9, John 1:1,14).

As the Lamb of God, Yeshua is not only the Kodesh Hakodoshim (Holy of Holies) — embodied within a human heart of flesh — but also the substance and end of all sacrifice (Heb. 10:12). When his flesh was destroyed on the Cross, the curtain of the Temple was likewise rent asunder (Matt. 27:50). Access to the inner sanctum of the LORD was thenceforth available to all who would come in faith. Yeshua alone is the Spirit, Source and the End of the true Temple of God.

 

For more see:

The Significance of Zion and the tragedy of Tishah B’Av

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Parashat Devarim Podcast…

John J Parsons

Our Torah reading for this week (i.e., parashat Devarim) is the very first portion from the Book of Deuteronomy (i.e., Sefer Devarim: ספר דברים), which is always read on the Sabbath that immediately precedes the somber holiday of Tishah B’Av (תשעה באב). In Jewish tradition, this special Sabbath is called “Shabbat Chazon” (שַׁבַּת חַזוֹן), “the Sabbath of Vision,” since the Haftarah that is read (i.e., Isa. 1:1-25) comes from the vision of the prophet Isaiah (ישעיהו הנביא) regarding the destruction of the Holy Temple in Jerusalem. In both Jewish tradition and liturgy, teshuvah (repentance) and viduy (confession of sin) are the themes of this preparatory Sabbath.

 

Devarim Podcast:

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