Parashat Naso Podcast…

Our Torah portion for this week (i.e., parashat Naso) includes the famous blessing that Aaron and his sons (i.e., the priests) were instructed to recite over the people of Israel: “The LORD bless you and guard you; the LORD make his face to shine upon you and be gracious to you; the LORD lift up his countenance upon you and give you peace” (Num. 6:24-26). The Hebrew text of the blessing begins with three words, is comprised of three parts, invokes the divine Name three times, and is therefore appropriately called “the three-in-one blessing” (שלוש בברכה אחת). Notice that the words are spoken in the grammatical singular rather than plural because they are meant to have personal application, not to be a general benediction over a crowd of people. The phrase, “The LORD lift up His face toward you…” (יִשָּׂא יְהוָה פָּנָיו אֵלֶיךָ) pictures the beaming face of a parent as he lifts up his beloved child in joy… The repetitive construction of God “lifting up His face” (יְהוָה פָּנָיו אֵלֶיך) suggests that God’s compassion now flows outward to the child in superabundant grace. Undoubtedly Yeshua recited this very blessing over his disciples when he ascended back to heaven, though of course He would have spoken it in the grammatical first person: “I will bless you and keep you (אני אברך אותך ואשמור לך); I will shine upon you and will be gracious to you; I will lift up my countenance upon you, and give you my shalom” (Luke 24:50-51).

 

Podcast:

Hope, despite ourselves…

Life isn’t easy, and even believers can get angry at God at times. For example, we may feel disappointed or resentful when bad things happen to us or to those whom we love, especially if we had prayed for God’s intervention and help regarding the matter. Seemingly unanswered prayer can make us feel lonely and afraid about what is happening to us. We may begin to second-guess our faith or wonder if God really listens to us. We must be careful and ask God for solace and wisdom lest we turn numb inside..

Many of us are unhappy and feel empty throughout the passing of our days.  Many waver in their faith, on the one hand affirming that they believe that God is faithful and good, while on the other hand wondering why God apparently left then when they needed him most. They reason that if God was not there for them in their most vulnerable moments, can he be trusted to be there for them in future times of trouble?

Some of us can talk a good talk about God and spirituality, but we fail to seriously practice the presence of God, we “forget” that the Lord is real, a “very present help in trouble,” and therefore we “collapse back” into the murmur of godless thinking… Ironically enough, many of us are proud and yet hypocritical people. We tend to avoid certain obvious sins but secretly harbor hidden ones like envy, spite, fear, anger, selfishness, lust, gluttony, greed, and a general lack of charity. In short, we don’t live up to our ideals or principles, and in our “fallenness” we discover — if we are honest — our great need for deliverance from ourselves. It is then that we discover that God has not abandoned us, but on the contrary, we have abandoned Him by turning to anger, hopelessness, despair, and bitterness. Honesty, however, is essential to healing, as Kierkegaard once said: “No person is saved except by grace; but there is one sin that makes grace impossible, and that is dishonesty; and there is one thing God must forever and unconditionally require, and that is honesty.”

We must give our secret pain to God, even if we don’t understand it, and even if it refuses to go away… Our hearts are often vexed; we are a mess of mixed motives; we are strong to be made weak, weak to be made strong. We bless and curse from the same mouth… And yet, despite all this, despite our inner contradictions, the dance between the “old man” and “new,” the divided house of our lives – our present sorrows, our troubles, our fears – we must endure ourselves, we must press on, and we must never let go of hope in God’s love. Never. Therefore we must not hide from God’s presence, nor pretend to be something we are not. We are invited to come boldly before the throne of God’s loving grace to receive help in our hour of need (Heb. 4:16).

“O Lord who alone makes us whole, ‘heal me, O LORD, and I shall be healed, save me, and I shall be saved, for your are my praise’ (Jer. 17:14). O LORD, forgive our sins and heal us of our wounds, or, at least help us to endure suffering with special grace to keep us from being distracted from the truth and glory of your love and Presence… Grant us strength to abide in your hope, until the very last day, and to keep watch for the ready hand of Your love… As we go from place to place, from this moment to the next, help us to behold the Sun of Righteousness that pervades our way. Amen.

 

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Jer. 17:14 Hebrew page (pdf)

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Our heavenly Father “sees in secret,” and that also means that he can and will save you from whatever is hidden within you that still resists his love and touch… We have to trust in God’s power to heal us, even when it seems that healing is not forthcoming, even when we still find ourselves divided, troubled, and anxious. We have to believe that God’s help is always present for us (Psalm 46:1).

God sees what He does within us, His secret “it-is-finished” work, the effect of His great salvation within our hearts, even if at this present hour this may be hidden from our eyes… There is appearance, and there is reality; and only God sees what is ultimately real. We have to trust in His promise to be transformed into the divine nature, even if today we find ourselves sinful, needy, and in disrepair… כּל־יְמֵי צְבָאִי אֲיַחֵל עַד־בּוֹא חֲלִיפָתִי – “All the days of my struggle I will keep hope until my change comes” (Job 14:14). So don’t give up, friends. We are saved by hope (ἐλπίδι ἐσώθημεν, Rom. 8:24), a hope for you today. Believe to see!

 

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Job 14:14b Hebrew page (pdf)

Parashat Bamidbar Podcast…

Our Torah portion for this week, parashat Bamidbar (בְּמִדְבַּר), begins the Book of Numbers, where the narrative begins precisely where the Book of Exodus left off, with the glory of the LORD hovering over the Mishkan (Tabernacle) as the Israelites were stationed at Sinai. On the first day of the thirteenth month following the Exodus from Egypt – exactly thirty days after the Tabernacle was first consecrated – God commanded Moses to take a census of all Israelite males over 20 years of age who would bear arms. Moses and the heads of each tribe recorded the results, with 603,550 men in all. This number did not include the Levites, however, since they were designated to take care of the Tabernacle and its furnishings during the journeys.

In addition to an overview of the Book of Numbers, this audio discusses the holiday of Shavuot (“Pentecost”) and our journey of faith through the desert of this world…

 

Bamidbar Podcast:

 

Help Thou my Unbelief…

I am suffering, friends…. feeling exhausted in prayers for healing. I feel alone with my sorrows and relentless pain; I am in darkness as I wonder why the Lord has allowed such afflictions to come upon me. My agony arises not from unbelief, for I am fully persuaded and entirely convinced that the Lord can simply “say the word” and I shall be healed, despite my worthless condition… Yet my vexations remain; they torment me in their persistence; I cry out for mercy yet there is no relief… “How long with you forget me, O LORD, forever?” With tears I cry out “Lord I believe; help thou my unbelief” (Mark 9:23-24). In a flash of distress I feel like I am on the border of death itself, as David cried out: “the snares of death encompass me; the pangs of Sheol laid hold on me; I suffer distress and anguish…”

It is written: “Blessed is the Lord, who daily bears our burden; He is the God of our salvation; selah” (Psalm 69:19). The word “selah” here means to pause or reflect (the ancient Greek uses διάψαλμα, meaning to “hold out the palm of the hand” for this word). Our burden includes the sorrows of loss and pain as well, as the passage continues: “Our God is the God of deliverance, and the LORD our Master provides escape from death” (Psalm 69:20). Yea, the LORD provides deliverance from death, even in the midst of our dying, and even when we die, as it says, “For none of us lives to himself, and none of us dies to himself. For if we live, we live to the Lord, and if we die, we die to the Lord. So then, whether we live or whether we die, we are the Lord’s. For to this end Messiah died and lived again, that he might be Lord both of the dead and of the living” (Rom. 14:7-9). Suffering and physical death are a part of our journey in this fallen world, though they do not have the final word about who we are and what ultimately becomes of us. May God grant us strength to endure our days. Amen.

Read more “Help Thou my Unbelief…”

Torah and Tradition Podcast…

In this audio podcast I discuss the role of tradition in our understanding of the Torah and the Holy Scriptures. Though this is a somewhat complex subject, it is comprehensible if we take the time to carefully think through some of the issues. Among other things I consider the philosophical idea of the “Tao” as described by C.S. Lewis in relation to human conscience, the intuitive idea of the moral law as empirically expressed in various world cultures, and the argument that objective values are implied in any statement of right and wrong. I also consider the role and influence of tradition regarding the revelation of the law of God given at Mount Sinai, the subsequent preservation and transmission of the written words of Scripture, the creation of the biblical canon, and how both Yeshua and the Apostle Paul accepted and ministered in the context of the theological traditions of their day. I hope you might find it helpful…

 

 

 

Podcast: Torah and Tradition

Parashat Behar-Buchukotai Podcast

Shavuah Tov, chaverim! The next two weeks we will read the last two portions of the great Book of Leviticus (ספר ויקרא), namely, parashat Behar and Bechukotai (בהר־בחקתי). May God our Heavenly Father help us draw near and take hold… Like a father has compassion for his children, so the LORD is compassionate toward those who revere Him (כְּרַחֵם אָב עַל־בָּנִים רִחַם יְהוָה עַל־יְרֵאָיו, Psalm 103:13). Chazak, chazak, v’nitchazek – “Be strong, be strong, and may we be strengthened!”

In addition to the two Torah portions, I discuss the holidays of Mem B’Omer (ascension of Messiah) and Yom Yerushalayim (Jerusalem Day) and what these mean to followers of Yeshua the Messiah. I hope you will find it helpful.

Read more “Parashat Behar-Buchukotai Podcast”

Parashat Emor Podcast…

Our Torah portion for this week (parashat Emor) lists the eight main holidays revealed in the Jewish Scriptures. In the Torah, these “holidays” are called “appointed times” (i.e., mo’edim: מוֹעֲדִים), a word which comes from the Hebrew root meaning “witness” (עֵד). Other words from this root include edah (עֵדָה), a “congregation,” edut (עֵדוּת), a “testimony,” and so on. The related verb ya’ad (יָעַד) means “to meet,” “to assemble,” or even “to betroth.” The significance of the holy days, then, is for the covenant people of the LORD to bear witness to God’s love and faithfulness.

 

Emor Podcast:

 

Parashat Kedoshim Podcast…

Our Torah reading for this week, parashat Kedoshim, begins with the call for us to be “holy” or “set apart” on account of our relationship with LORD God: “Be ye holy, for I the LORD your God am holy” (Lev. 19:2). Holiness is perhaps best understood as a sense of the awe and sacredness inherent in the apprehension of Reality and Grace. The portion then goes on to define the expression of holiness in our relationship God and with others.

For example, though it is inevitable (and psychologically necessary) that we make judgments about other people, the Torah states, be’tzedek tishpot amitekha, “in righteousness shall you judge your neighbor” (see also John 7:24), which implies that we must use the “good eye” (ayin tovah) when we think of other people. Indeed, the focal point and the very heart of what practical holiness represents is stated as ve’ahavta le’re’akha kamokha – “You shall love your neighbor as yourself.” Note that the direct object of the verb (ahav – to love) is your neighbor.

But who, exactly, is my neighbor? Some have claimed that the word rea (neighbor) refers only to one’s fellow Jew – not to others at large in the world. However this is obviously false, since the “stranger” (ger) is explicitly identified to be an object of our love (Lev 19:34). And note that Yeshua the Messiah answered this question by turning it around. Instead of attempting to find someone worthy of neighborly love, I am asked to be a worthy and loving neighbor myself (Luke 10:29-37).

 

Kedoshim Podcast:

 

 

Hebrew Lesson:

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Yom HaShoah and ideological nihilism

In this audio podcast for Yom HaShoah (Holocaust Remembrance Day) I discuss some of the philosophical influences that led to the atrocities of the attempted genocide of the Jewish people, including the rise of the Idealism of G.W. Hegel and the pragmatic concept of the “dialectic” that was used to negate the value of the individual in preference to the collective…. Hegel directly influenced Karl Marx and his godless materialism and social revolutionary theories, and in general it may be said that German idealism led both to the nihilism of Friedrich Nietzsche and to barbarity of Adolf Hitler’s national socialism.

Listen to the podcast:

 

Parashat Acharei-Mot…

In this special “High Holiday” audio presentation, I discuss Yom Kippur and its themes, particularly in reference to the atonement given in the Messiah Yeshua, as well as parashat Ha’azinu, the Torah portion we always read between Rosh Hashanah and Yom Kippur.  This audio is also applicable for those studying the Acharei-Mot Torah portion.

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Audio Podcast: