Podcasts about ancient jewish

Listen to the premiere episode of the second season of The Forgotten Exodus, the multi-award-winning, chart-topping, and first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Tunisia. If you like what you hear, subscribe before the next episode drops on September 3. “In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

“In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

Speaker: Pastor Eric AttingerTitle: The Ancient Jewish WeddingDate: 2024-08-04, Sunday schoolFor more information about our church, visit www.stoningtonbaptist.org  This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit stoningtonbaptist.substack.com

We???re in a series on Foundations at the moment learning about the relationship between God and man, and we???ve been looking at the ancient customs of the ancient Jewish wedding and how this beautiful custom unfolded. We???re seeing a pattern and gaining greater understanding and implication of many passages in the New Covenant we???ve read so many times before.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

We???re currently in a series on Foundations about God???s relationship with man and in our last program we began looking at the ancient Jewish wedding, who was involved in this ancient custom and how the wedding unfolded. We continue that conversation in our program today.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Over past programs on Foundations we???ve been learning about God???s relationship with man, in particular His relationship with Israel. We???re continuing the series by beginning to take a look at the Ancient Jewish Wedding.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

In this Sermon Jesus leads us into the subject of More Order. The 1st thing he has a look at is an article describing a treasure called Baldwins Treasure . It was just released by the Vatican for public viewing which it holds from the Ancient Byzantine era in the Middle east. It consists of Ancient Jewish and Christians relics and sacred items including a Menorah . Joel 3 describes this. Joel 3 line 3 sais And they have cast lots for my people; and have given a boy for an harlot, and sold a girl for wine, that they might drink. In Lines 5 & 6 it sais Because ye have taken my silver and my gold, and have carried into your temples my goodly pleasant things:  The children also of Judah and the children of Jerusalem have ye sold unto the Grecians, that ye might remove them far from their border. We can see Jesus is returning order back to the earth. In this same manner we see spiritually through the power of the holy spirit in the body of christ he is causing us to be brought back into order in every action. Men and Women are learning the correct order of the Kingdom. Our examples are 1 Timothy 2 where we learn about the order & role of the meekness & silence of the women.We see in 1 timothy 3 speaks of Men being meek & also blameless. Jesus even takes through the order of Prophesying and speaking in tongues. Numbers 1 describes the marching order of the Isrealites and as an example Jesus has made us into a kingdom of priests and an army fighting spiritual battles in the name of Jesus. https://tinyurl.com/Smucd-blog #SMUCD  #JESUS #Baptism #BLIND #SIGHT #Rest #Slavery #Earings #Israel #TheBible  #BlackHistory #Anotherexodus  #peace #works #grace #deuteronomy28 #christ #prophecy  #Hebrews #Sermons #Oneness #thePast #TheFuture #Revelation #Newtestament  #Oldtestament #conversation #TheMultitude #radio #Holy #refined  #thefire #HolySpirit #mercy #wisdom #Proverbs #Acts #Peter #Paul  #Apostles #fellowship #seek #knocking #Skills #talents #crafts #Arts  #building #Raisingstones #Raising #Refining #ANTICHRIST #CRYPTOCURRENCY #BEASTSYSTEM #144,000 #Onehundredfourtyfourthousand #AThousandyearsofPeace #JesusReignsSupreme #NewJerusalem #Abraham #Sarah #Bedioun #Feastdays #Jewsfeastdays #BiblicalFeastdays

Welcome to Day 2406 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – There's a Devil in the Details – I Dare You Not To Bore Me With The Bible Wisdom-Trek Podcast Script - Day 2406 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2406 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today is the eleventh lesson in our segment, Theology Thursday. Utilizing excerpts from a book titled: I Dare You Not To Bore Me With The Bible written by Hebrew Bible scholar and professor the late Dr. Michael S Heiser, we will invest a couple of years going through the entire Bible, exploring short Biblical lessons that you may not have received in Bible classes or Church. The Bible is a wonderful book. Its pages reveal the epic story of God's redemption of humankind and the long, bitter conflict against evil. Yet it's also a book that seems strange to us. While God's Word was written for us, it wasn't written to us. Today, our lesson is, There's a Devil in the Details. Yom Kippur, the Day of Atonement described in Leviticus 16, is a central element of the Jewish faith, even though it is not practiced today as it was in ancient times. Although many Christians have heard of the day, most would be startled to learn that a sinister figure lurks in the shadows of Leviticus 16. The Day of Atonement ritual required a ram, a bull, and two goats (Lev 16:3- 5). The ram was for a burnt offering intended to please God (Lev 16:3-4). The bull, taken “from the herd,” served as a sin offering for Aaron, the high priest, and his family. In this case, the sin offering restored the priest to ritual purity, allowing him to occupy sacred space and be near God's presence. Curiously, two goats taken “from the congregation” were needed for the single sin offering for the people (Lev 16:5). Elsewhere, the sin offering involved only one animal (e.g., Lev 4:1-12). So why two goats? The high priest would cast lots over the two goats, with one chosen as a sacrifice “for the Lord” (Lev 16:8). The blood of that goat would purify the people. The second goat was not sacrificed or designated “for the Lord.” On the contrary, this goat—the one that symbolically carried the sins away from the camp of Israel into the wilderness—was “for Azazel” (Lev 16:8-10). The Hebrew term azazel occurs four times in Leviticus 16 but nowhere else in the Bible. Many translations prefer to translate the term as a phrase, “the goat that goes away/' which is the same idea conveyed in the King James Version's “scapegoat.” Other translations treat the word as a name: Azazel. The “scapegoat” option is possible, but since the phrase “for Azazel” parallels the phrase “for Yahweh” (“for the Lord”), the wording suggests that two divine figures are being contrasted by the two goats. A strong case can be made for translating the term as the name Azazel. Ancient Jewish texts show that Azazel was understood as a demonic figure associated with the wilderness.- The Mishnah (ca. ad 200; Yoma 6:6) records that the goat for Azazel was led to a cliff and pushed over, ensuring it would die and not return. This association of the wilderness with evil is also evident in the New Testament, as this was where Jesus met the devil (Matt 4:1). Also, in Leviticus 17:1-7 we learn...

Nehemiah 10:32-33 Thanks to everyone who supports TMBH at patreon.com/thetmbhpodcast You're the reason we can all do this together! Discuss the episode here Music by Jeff Foote

Varying views, but tended towards life in the womb. Thank you for listening! God bless you'

Apart from an opening survey of modern study of ancient Jewish history, which emphasizes the foundational role of German-Jewish scholars, the studies united in Ancient Jewish Historians and the German Reich: Seven Studies (de Gruyter, 2024) apply philological methods to the writings of four of them: Heinrich Graetz, Isaak Heinemann, Elias Bickerman(n), and Abraham Schalit. In each case, it is argued that some seemingly trivial anomaly or infelicity, in a publication about such ancient characters as Antiochus Epiphanes, Herod, and Josephus, points to the way in which the historian constructed, and revised, his understanding of the Jews' situation under Greeks or Romans in light of his perception of the Jews' situation under the Second or Third Reich. The collection also includes a study that focuses on a Jewish medievalist, Philipp Jaffé, and unravels the indirect but inexorable process that led from a scholarly feud about the editing of medieval Latin texts, in the 1860s, to the “Berlin Antisemitism Dispute” (Berliner Antisemitismusstreit) of 1879–1881, which is commonly viewed as the opening act of modern German antisemitism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Apart from an opening survey of modern study of ancient Jewish history, which emphasizes the foundational role of German-Jewish scholars, the studies united in Ancient Jewish Historians and the German Reich: Seven Studies (de Gruyter, 2024) apply philological methods to the writings of four of them: Heinrich Graetz, Isaak Heinemann, Elias Bickerman(n), and Abraham Schalit. In each case, it is argued that some seemingly trivial anomaly or infelicity, in a publication about such ancient characters as Antiochus Epiphanes, Herod, and Josephus, points to the way in which the historian constructed, and revised, his understanding of the Jews' situation under Greeks or Romans in light of his perception of the Jews' situation under the Second or Third Reich. The collection also includes a study that focuses on a Jewish medievalist, Philipp Jaffé, and unravels the indirect but inexorable process that led from a scholarly feud about the editing of medieval Latin texts, in the 1860s, to the “Berlin Antisemitism Dispute” (Berliner Antisemitismusstreit) of 1879–1881, which is commonly viewed as the opening act of modern German antisemitism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

Apart from an opening survey of modern study of ancient Jewish history, which emphasizes the foundational role of German-Jewish scholars, the studies united in Ancient Jewish Historians and the German Reich: Seven Studies (de Gruyter, 2024) apply philological methods to the writings of four of them: Heinrich Graetz, Isaak Heinemann, Elias Bickerman(n), and Abraham Schalit. In each case, it is argued that some seemingly trivial anomaly or infelicity, in a publication about such ancient characters as Antiochus Epiphanes, Herod, and Josephus, points to the way in which the historian constructed, and revised, his understanding of the Jews' situation under Greeks or Romans in light of his perception of the Jews' situation under the Second or Third Reich. The collection also includes a study that focuses on a Jewish medievalist, Philipp Jaffé, and unravels the indirect but inexorable process that led from a scholarly feud about the editing of medieval Latin texts, in the 1860s, to the “Berlin Antisemitism Dispute” (Berliner Antisemitismusstreit) of 1879–1881, which is commonly viewed as the opening act of modern German antisemitism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Apart from an opening survey of modern study of ancient Jewish history, which emphasizes the foundational role of German-Jewish scholars, the studies united in Ancient Jewish Historians and the German Reich: Seven Studies (de Gruyter, 2024) apply philological methods to the writings of four of them: Heinrich Graetz, Isaak Heinemann, Elias Bickerman(n), and Abraham Schalit. In each case, it is argued that some seemingly trivial anomaly or infelicity, in a publication about such ancient characters as Antiochus Epiphanes, Herod, and Josephus, points to the way in which the historian constructed, and revised, his understanding of the Jews' situation under Greeks or Romans in light of his perception of the Jews' situation under the Second or Third Reich. The collection also includes a study that focuses on a Jewish medievalist, Philipp Jaffé, and unravels the indirect but inexorable process that led from a scholarly feud about the editing of medieval Latin texts, in the 1860s, to the “Berlin Antisemitism Dispute” (Berliner Antisemitismusstreit) of 1879–1881, which is commonly viewed as the opening act of modern German antisemitism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Apart from an opening survey of modern study of ancient Jewish history, which emphasizes the foundational role of German-Jewish scholars, the studies united in Ancient Jewish Historians and the German Reich: Seven Studies (de Gruyter, 2024) apply philological methods to the writings of four of them: Heinrich Graetz, Isaak Heinemann, Elias Bickerman(n), and Abraham Schalit. In each case, it is argued that some seemingly trivial anomaly or infelicity, in a publication about such ancient characters as Antiochus Epiphanes, Herod, and Josephus, points to the way in which the historian constructed, and revised, his understanding of the Jews' situation under Greeks or Romans in light of his perception of the Jews' situation under the Second or Third Reich. The collection also includes a study that focuses on a Jewish medievalist, Philipp Jaffé, and unravels the indirect but inexorable process that led from a scholarly feud about the editing of medieval Latin texts, in the 1860s, to the “Berlin Antisemitism Dispute” (Berliner Antisemitismusstreit) of 1879–1881, which is commonly viewed as the opening act of modern German antisemitism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Apart from an opening survey of modern study of ancient Jewish history, which emphasizes the foundational role of German-Jewish scholars, the studies united in Ancient Jewish Historians and the German Reich: Seven Studies (de Gruyter, 2024) apply philological methods to the writings of four of them: Heinrich Graetz, Isaak Heinemann, Elias Bickerman(n), and Abraham Schalit. In each case, it is argued that some seemingly trivial anomaly or infelicity, in a publication about such ancient characters as Antiochus Epiphanes, Herod, and Josephus, points to the way in which the historian constructed, and revised, his understanding of the Jews' situation under Greeks or Romans in light of his perception of the Jews' situation under the Second or Third Reich. The collection also includes a study that focuses on a Jewish medievalist, Philipp Jaffé, and unravels the indirect but inexorable process that led from a scholarly feud about the editing of medieval Latin texts, in the 1860s, to the “Berlin Antisemitism Dispute” (Berliner Antisemitismusstreit) of 1879–1881, which is commonly viewed as the opening act of modern German antisemitism. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Today, we have a set Jewish calendar that has been in use for the past 1700 years. However, for the first 1600 years or so of Judaism, we used a variable calendar that was updated monthly based on sightings of the new moon and calculations made by the Sanhedrin, the Supreme Council of Judaism.  A fascinating class about Kiddush Hachodesh, the system used for the ancient Jewish calendar.  --- Support this podcast: https://podcasters.spotify.com/pod/show/zalman-gordon/support

For centuries, the Judaeo-Spanish language of Ladino was spoken in the vibrant streets of Thessaloniki. But today, it is a language on the verge of fading away, its echoes becoming fainter with each passing generation. Journalist and language enthusiast Sophia Smith Galer heads to the city to find out what happened to Ladino, and where its traces may still be found today - hearing from the teachers, community members and even singers who do not want Greece to forget one of their linguistic jewels.

Heather and Jonathan continue their series on Ancient Jewish wedding customs. This week Jonathan leads our discussion on, "What is betrothal?" This conversation will help you get grounded in the next stage of the ancient Jewish wedding process. Join us at www.firstcenturyyouthministry.comBecome part of our growing Facebook community Join our "closed" group: https://www.facebook.com/groups/firstcenturyouthministryLike our fan page! https://www.facebook.com/FirstCenturyYouthMin

While Lucy is off gallivanting in Europe this week, spreading hetero cheer to the needy, we invited our dear friend, Rachel Joravsky, to talk about a fascinating, but oft-overlooked group: Ancient. Jewish. Lesbians. Rachel is a TV writer, comedian, activist, educator, and self-acclaimed power Jewess, so naturally we took a gay look together at The Book of Ruth (shout out to all the Ketuvim) to discuss what could possibly be so gay about two women living together and raising a baby on their farm. We also delve into the medieval Rabbinic scholars' views on how to deal with lesbians (hint: flogging). And we cap it all off with the story of a modern day Ruth and Naomi in honor of our guest's Jewish Socialist tendencies. Pauline Newman and Frieda Miller raised their daughter together in Greenwich Village in the 1920s and were fundamental to the US Labor movement's inclusion of women's rights. As always, come for the fabulously sexy history and stay for the jokes about Jewish pu$$y ("It's Chosen.")For more, follow us at:www.historicalhomos.comwww.instagram.com/historical.homoswww.tiktok.com/@historicalhomosThis episode was written and researched by Bash, hosted by Bash and Lucy Hendra, and edited by Alex Toskas. Hosted on Acast. See acast.com/privacy for more information.

Pesach is a holiday of remembrance. In this class we will think about the ways in which the Seder night is intended at remembering - and reenacting - the Korban Pesach, and the ways in which the Korban Pesach itself was intended to reenact the first Pesach offering that was celebrated in Egypt. Alongside sources from Masechet Pesachim, we will study additional ancient Jewish sources that reminisce about this offering, but in a very different way.

Many mistakenly believe that the proliferation of regulations and laws are evidence of a society's sophistication and advance. In reality, that is like saying that all the medications in an old man's medicine chest are evidence of his good health. Preserving a functioning family or a successful society is hard and mostly depends on a rare array of tools. In this show, your rabbi provides a guide to those tools. Are you thinking about making next year different from last year? Here is a very useful resource to look into:  https://rabbidaniellapin.com/product/chart-your-course-e-book-video-bundle/ Useful insights into clothing. Lessons for your life from McDonalds and General Motors. The hidden impact of vasectomies. Failures of feminism and artificial intelligence.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Many mistakenly believe that the proliferation of regulations and laws are evidence of a society's sophistication and advance. In reality, that is like saying that all the medications in an old man's medicine chest are evidence of his good health. Preserving a functioning family or a successful society is hard and mostly depends on a rare array of tools. In this show, your rabbi provides a guide to those tools. Are you thinking about making next year different from last year? Here is a very useful resource to look into: https://rabbidaniellapin.com/product/chart-your-course-e-book-video-bundle/ Useful insights into clothing. Lessons for your life from McDonalds and General Motors. The hidden impact of vasectomies. Failures of feminism and artificial intelligence.

Hello and welcome to our first episode of Soulful Shalom. Thank you so much for joining us today.  My Jewish values inform how move through the world and I believe they can be a wonderful guide to help anyone regardless if you are Jewish I believe Jewish values are universal and can help everyone. Today we are going to talk about disagreements. Sadly, even though social media and the 24-hour news cycle may make us feel more connected in many ways it is producing the opposite effect.. So today we are going to talk about a Jewish value about disagrements Machloket L'Shem Shamayim. I'll get to what it means in a moment  In an age where polarizing opinions often dominate the discourse, it becomes increasingly vital to engage in conversations with grace, patience, and an eagerness to understand. As differences arise and disagreements unfold, the manner in which we address and respond to these conflicts not only determines the immediate outcomes but also shapes the broader societal narrative. A principle rooted in ancient Jewish wisdom offers a roadmap to navigate these challenging terrains. The Talmud is full of examples of Machloket L'Shem Shamayim, most notably between the two schools of thought led by Hillel and Shammai. Hillel and Shammai disagreed on a wide range of issues, but they were always able to engage in civil and respectful discourse. They were also willing to change their minds when presented with new information or a different perspective. Machloket L'Shem Shamayim (Disagreement for the Sake of Heaven) is a Jewish ideal that emphasizes the importance of constructive disagreement in the pursuit of truth. It is the idea that we should be able to disagree with others in a respectful and open-minded way, with the goal of learning from each other and arriving at the best possible understanding of a situation. Key Principles of Machloket L'Shem Shamayim: Respect for the other person: Even if we disagree with someone, we should always treat them with respect. This means listening to their perspective thoughtfully and without interrupting, even if we find it difficult. Open-mindedness: We should be willing to consider different perspectives, even those that challenge our own beliefs. We should also be willing to admit when we are wrong. The pursuit of truth: The goal of disagreement should not be to win an argument, but to learn and to arrive at the best possible understanding of a situation. Conclusion: In today's interconnected world, where differing opinions often lead to division rather than dialogue, the values encapsulated by Machloket L'Shem Shamayim stand as a testament to the potential for harmonious coexistence amidst disagreement. By embracing these principles in our interactions, we not only foster personal growth but also pave the way for a more compassionate and cohesive society. Through understanding and mutual respect, we can transform discord into an opportunity for shared growth and enlightenment. --- Send in a voice message: https://podcasters.spotify.com/pod/show/soulfulshalom/message

Prof. Rafi Mann tell us about Sukkot in Israel, and also about ultra-Orthodox Jews spitting at the feet of foreign Christian worshipers in the Old City of Jerusalem

In this sermon, Pastor Chris talks about the significance of Jesus being called the bridegroom in the Bible. He begins by explaining the role of the friend of the bridegroom in ancient Jewish marriage customs. The friend of the bridegroom was a trusted friend who worked closely with the groom and his family to make all the wedding preparations. He also helped to protect the bride's purity during the engagement period. Pastor Chris then points out that John the Baptist refers to himself as the friend of the bridegroom. This is a significant statement because it shows that John understood his role was to point people to Jesus, the true bridegroom. Pastor Chris then goes on to explain how the image of the bridegroom is used throughout the Bible to describe God's relationship with His people. In the Old Testament, God is identified as the bridegroom of Israel. This relationship is meant to be a sacred, intimate, and exclusive covenant of love. However, the people of Israel often broke this covenant by turning to other gods. Despite their faithlessness, God promised to restore the covenant one day. Pastor Chris then explains how Jesus is the fulfillment of these Old Testament promises. Jesus is the bridegroom who has come to renew the covenant with His people. He is the one who loves us unconditionally and who will never leave us or forsake us. Pastor Chris concludes by talking about the implications of knowing that Jesus is our bridegroom. He says that this image uniquely conveys how much God desires to be in a committed, deeply personal relationship with us. He also says that Jesus has made vows to us, and that we can trust Him to keep these promises.

In this episode, join Nate as he welcomes back the renowned guest, Rabbi Daniel Lapin, to discuss how ancient Jewish wisdom can revolutionize your wealth-building journey. They also discuss the destructive nature of retirement goals and explore alternative focal points for building lasting wealth. ~ Access our FREE Infinite Banking Beginner course here: https://livingwealth.com/escapethebank ~ Get resources and transcripts from this episode by visiting: https://livingwealth.com/e189 ~ Do you get value out of the show? Please consider giving Dollars and Nonsense a five-star review on Apple Podcasts. Topics discussed in this episode: Learn the destructive nature of retirement goals and their impact on wealth accumulation How the Bible should be impacting the way you think about your money, wealth, business, and life Why you should see money as God's intended tool Discover the difference between how you feel about money and how you think about money What should we substitute in a society that views retirement as the primary objective of wealth generation The importance of knowing how you feel about what you do will impact how well you'll achieve your goals Episode Resources: Gain access to our Beginner's Course now FREE to podcast listeners here: https://livingwealth.com/escapethebank What is Infinite Banking? We make it simple in this article https://livingwealth.com/infinite-banking/ Who was Nelson Nash? Find out in this article https://livingwealth.com/who-is-nelson-nash/

The typical modern Christian reflex response to sexuality is to point to the Old Testament Levitical laws: so let’s look more closely at those. The ultimate goal of this mini-series of episodes on sex and gender is to get the Christian / Evangelical perspective on why this is such an important and sensitive topic. But […]

Have you ever noticed that Jews make up a disproportionately large segment of the world's billionaires? Is it a conspiracy? Is it genetics? In this episode, we dissect the ancient Jewish "Money Code" found in the Old Testament (The Tannakh). Learn how we can take the same tried-and-true principles that have worked for thousands of years and apply them to our own lives in order to create massive generational wealth. The book I'm discussing in this episode is "The Money Code" by H.W. Charles. Here's the link for the book (not sponsored): https://www.amazon.com/Money-Code-Become-Millionaire-Ancient/dp/0991690311/ref=tmm_pap_swatch_0?_encoding=UTF8&qid=1680032013&sr=8-1 Join our community for FREE! ⁠⁠⁠⁠millionairementormethod.com⁠⁠⁠⁠ Get FREE TOOLS here: ⁠⁠⁠millionairementormethod.com/freetools⁠⁠ Connect with Krystal here: ⁠⁠⁠⁠themostfamouswomanintheworld.com⁠⁠ DISCLAIMER: The information provided in this podcast is for educational and entertainment purposes only and should not be construed as financial advice, investment advice, or medical advice. The host is not a financial advisor nor a medical doctor or licensed therapist. Any financial or medical decisions made based on the information in this podcast are made at the listener's own risk. It is recommended that listeners consult with licensed professionals such as CPA's, financial advisors, and licensed physicians before making any investment or medical decisions. The host and creators of this podcast accept no responsibility or liability for any loss or damages incurred as a result of the information provided in this podcast.

A close look at apocalyptic literature written before Jesus (and with which he interacted), and long after him (including John’s book of Revelation). In this fourth and final episode of our miniseries on “the End Times”, we talk to Dr. John J. Collins (Prof. Old Testament; Yale Divinity School) about ancient Apocalyptic literature … a […]

In this episode of In Search of More, Eli Nash interviews Rabbi Harry Rozenberg to discuss the significance of the Lost Tribes of Israel and the rich history of the Jewish community. Rabbi Rozenberg emphasizes the importance of communal healing and the need for unity in order to achieve it. Eli and Rabbi Harry also discuss the power of plant medicine and its role in the history of not only religion but the history of the world. Join Eli Nash and Rabbi Harry Rozenberg in this insightful conversation about the history and traditions of the Jewish community, and the importance of communal healing in today's society. Subscribe to the In Search of More Podcast: www.youtube.com/@InSearchOfMore?sub_confirmation=1 Sign up for the In Search of More newsletter here: http://eepurl.com/heFgYX For booking inquiries, email: booking@insearchofmorepodcast.com Join Our WhatsApp: 786-604-8021 ------------------------------------------------------------------------------------- Follow us on social media Facebook | http://bit.ly/3jr9eYT Instagram | http://bit.ly/3JsvU5I TikTok | http://bit.ly/3XZ60Lo Twitter | http://bit.ly/3XNgxsR ------------------------------------------------------------------------------------- Connect with Rabbi Harry: Website | http://bit.ly/3xTkalz Trippy VC | http://bit.ly/3xXKxqs Instagram | https://bit.ly/3krAXJs ------------------------------------------------------------------------------------- Connect with Eli Website | https://bit.ly/eliyahunash Instagram | https://bit.ly/eliyahu_nash Facebook | http://bit.ly/3h3rFSr YouTube | https://youtube.com/@insearchofmore ------------------------------------------------------------------------------------- Intro audio purchased through Envato: Opener Intro Trailer Teaser by Florews --- Support this podcast: https://anchor.fm/in-search-of-more/support

To support this ministry financially, visit: https://www.lightsource.com/donate/1604/29

Join Jace and Benjamin as they tackle a monster topic: what is the Bible and what do we do about it? Below you'll find the resources mentioned in this podcast. If you have comments, questions, or testimonies you'd like to share, please reach out to deepwaters@riverhouseministries.com. The Bible Project Podcast: https://podcasts.apple.com/us/podcast/bibleproject/id1050832450 Tim Mackie's Lecture Making of the Bible: https://youtu.be/eaqKzYJ151Y Pastor Jordan's December 18th Message, "Authority given to Jesus": https://podcasts.apple.com/us/podcast/river-house-ministries/id1279902062?i=1000590791451

In this weeks Christmas edition, Josh and Ritchie get into a conversation on the Seven Heavens. They discuss whether there's three heavens or seven heavens. They talk about the seven heavens in Ancient Jewish sources. They talk about Planet Narnia and the ancient pagan view of the seven heavens, and then they get into Dante's "Paradisio" and his synthesis of the seven heavens. They also talk about how the modern cosmology of the world really doesn't help us understand biblical theology and biblical symbolism and how we need to recover this re-enchanted cosmology. If you've ever had questions about heaven, this is the episode for you! Source Material: Planet Narnia by Michael Ward: https://www.amazon.com/Planet-Narnia-Seven-Heavens-Imagination/dp/019973870X/ref=sr_1_1?crid=1YGXPC2JH0430&keywords=planet+narnia&qid=1671752312&sprefix=planet+narn%2Caps%2C606&sr=8-1 The Narnia Code by Michael Ward: https://www.amazon.com/dp/B0049P1TZ2/ref=sspa_dk_hqp_detail_aax_0?psc=1&sp_csd=d2lkZ2V0TmFtZT1zcF9ocXBfc2hhcmVk&spLa=ZW5jcnlwdGVkUXVhbGlmaWVyPUExRDYyWjJUVUNGNDVBJmVuY3J5cHRlZElkPUEwMzQ5ODI3M0lNUldIVEU3SEhPMiZlbmNyeXB0ZWRBZElkPUEwODE1MzcxMjBBUDAyODZHVFdMViZ3aWRnZXROYW1lPXNwX2hxcF9zaGFyZWQmYWN0aW9uPWNsaWNrUmVkaXJlY3QmZG9Ob3RMb2dDbGljaz10cnVl The Divine Comedy by Dante: https://www.amazon.com/Divine-Comedy-Inferno-Purgatorio-Paradiso/dp/0451208633/ref=sr_1_1?crid=34C45R9UVNZWH&keywords=dantes+comedy&qid=1671752271&sprefix=dantes+comedy%2Caps%2C141&sr=8-1 Scythian Links: Website: https://www.scythianmusic.com/ Instagram: https://www.instagram.com/scythianmusic/ Facebook: https://www.facebook.com/scythian/ YouTube: https://www.youtube.com/user/scythianmusic

Many within the realms of Magic, Spirituality, and Mysticism are well aware of heavenly messengers which are called Angels. While many are familiar with the depictions of them as winged celestial beings, their origins and deeds are a bit less well known in today's world. Angels were incredibly important to the Ancient Jewish peoples, and more recent scholarship has begun to uncover to what extent Angels played a role in the nascent Judaic worldview. One of these scholars is my guest for this show- author and professor Dr. Mika Ahuvia!

Billy Wendeln and Matthew Chisholm of the Bible Brodown podcast delve into the Talmud and other ancient Jewish writings and thought to see what language and understanding they used and had in regards to conversion. We look at language such as reborn, rebirth, new creatures, circumcision and immersion, and how these were not ontological changes, but legal and world-view changes.

Yael is the host of the Jewish Money Matters Podcast and creator of the G-d Wants You To Be Rich Program. Her work changing the financial lives of Jewish women and couples has dubbed her "the Jewish Oprah." Links To Connect with Yael:Yael's Instagram: https://www.instagram.com/yaeltrusch/Yael's LinkedIn: https://www.linkedin.com/in/yael-trusch-63576/The "Money Date": https://jewish-latin-princess.ck.page/c7e8aa77cf Help The Louis and Kyle Show:If you enjoyed this episode, please share it with a friend or leave a review!→ Leave a review: https://podcasts.apple.com/us/podcast/the-louis-and-kyle-show/id1504333834→ Reach out on Twitter: https://twitter.com/LouisKyleShow→ Drop us an email: LouisandKyleShow@gmail.com→ Follow on Instagram: https://www.instagram.com/louiskyleshow/→ Follow on LinkedIn: https://www.linkedin.com/company/65567567/→ Watch on YouTube: https://www.youtube.com/channel/UCb6qBiV1HAYcep87nKJmGhA→ Get email updates: https://www.getrevue.co/profile/LouisandKyle?via=twitter-profile-webview Special Thanks To Our Sponsor, VASA, The Virtual Assistant Staffing Agency:If you need some extra hands to free up your time, let VASA help you with hiring for administrative, technical, and creative work. That's graphic design, cold-callers, social media managers, sales reps, video editors, admin assistants, and more.Free up your time to focus on your highest impact work, and learn more about VASA at vastaffing.agency or by scheduling a free strategy session here: https://calendly.com/vastaffing/strategy-session-lk-podcast

Looking for something exciting? Perhaps a bit of murder? Tune in and learn a bit about the Sicarii, a group of Ancient Jewish assassins willing to do whatever necessary in opposition of Roman rule in first-century CE Judea. You can find the Hardtack Community on all our socials via our linktree. If you have any feedback on our episodes or suggestions for future episodes, please send us an email: hsmilitaryhistory@gmail.com Don't forget to rate us and stab that subscribe button! Sources: Brighton, Mark Andrew. The Sicarii in Josephus's Judean War Rhetorical Analysis and Historical Observations. Atlanta, GA: Society of Biblical Literature, 2009. Charles River Editors, The Sicarii: The History of the Ancient Jewish Assassins Who Fought the Romans. Josephus, Flavius. THE WARS OF THE JEWS OR HISTORY OF THE DESTRUCTION OF JERUSALEM. Translated by William Whiston. Project Gutenberg. Project Gutenberg. Accessed September 20, 2022. https://www.gutenberg.org/files/2850/2850-h/2850-h.htm. Korb, Scott. Life in Year One: What the World Was like in First-Century Palestine. New York: Riverhead Books, 2010. Law, Randall David, ed. The Routledge History of Terrorism. The Routledge Histories. Abingdon, Oxon ; New York, NY: Routledge, 2015. THE SICARII IN MASADA — GLORY OR INFAMY? Sidney B. Hoenig. https://www.jstor.org/stable/23256300 Zeitlin, S. “Zealots and Sicarii.” Journal of Biblical Literature 81, no. 4 (December 1962): 395-98. https://doi.org/10.2307/3265095. --- Send in a voice message: https://anchor.fm/hardtackpod/message Support this podcast: https://anchor.fm/hardtackpod/support

Mike starts a new series on the Shema, the famous Ancient Jewish blessing. Mike walks through what the word Shema means and what that looks like in our daily lives.

When a society is corrupted, it teaches its girls to think and act corruptly. God called out and condemned the "daughters of Zion" for acting in much the same was as American women think and act today. Will our end be the same as theirs?

Latter-day Saints sometime speak of a "Mother in Heaven".  But most know little about her.  In honor of Mothers everywhere, on this Mothers' Day, in this episode of Religion Today, host Martin Tanner gives a thumb-nail sketch of ancient Jewish belief in a Hebrew Goddess, Early Christian belief in a Heavenly Mother and the origins and belief of a Mother in Heaven in LDS belief, as explained by General Authorities and others. See omnystudio.com/listener for privacy information.

Volume 53 in this series contains the following 3 1/2 minute radio broadcasts: Jewish and Christian Views of Prophecy  Isaiah 7 and Luke 1 Genesis Chapters 12, 26 & 35 Psalm 8, Hebrews 2, II Cor. 5  Messiah Must Come from Judah Messiah Must Come From David, Part 1  Messiah Must Come From David, Part 2  Messiah is the Son of God, Part 1  Messiah is the Son of God, Part 2  God Can Do a "God" Thing The Old and New Connect  Isaiah 11, 42 & 48  Isaiah 9 Fulfilled in Mathew 4 & 8  Isaiah 61 Fulfilled in Luke 4  Isaiah Chapter 35  Jesus and His Necessary Miracles, Part 1  Jesus and His Necessary Miracles, Part 2 The Fallout from Miracles, Part 1  The Fallout from Miracles, Part 2  Wish-washy about Messiah  

Angelic beings can be found throughout the Hebrew Bible, and by late antiquity the archangels Michael and Gabriel were as familiar as the patriarchs and matriarchs, guardian angels were as present as one's shadow, and praise of the seraphim was as sacred as the Shema prayer. Mika Ahuvia recovers once-commonplace beliefs about the divine realm and demonstrates that angels were foundational to ancient Judaism. Ancient Jewish practice centered on humans' relationships with invisible beings who acted as intermediaries, role models, and guardians. Drawing on non-canonical sources—incantation bowls, amulets, mystical texts, and liturgical poetry—Ahuvia shows that when ancient men and women sought access to divine aid, they turned not only to their rabbis or to God alone but often also to the angels. On My Right Michael, On My Left Gabriel: Angels in Ancient Jewish Culture (U California Press, 2021) spotlights these overlooked stories, interactions, and rituals, offering a new entry point to the history of Judaism and the wider ancient Mediterranean and Near Eastern world in which it flourished. Learn more about your ad choices. Visit megaphone.fm/adchoices

Allison Josephs is joined by Dr. David Rosmarin to discuss his new book, "The Connections Paradigm: Ancient Jewish Wisdom for Modern Mental Health."

There are tons of parenting books on the market, most of which are prescriptive and often lead to self-judgment. This week and next, we meet two authors who have reflected on their own experiences as parents and found wisdom to support themselves and others in the complex but delightful and revelatory practice of parenting. This week, Rabbi Amy Grossblatt Pessah shares the insights she gained from the siddur that have supported her in her parenting practice.

In “TODAY THROUGH JEWISH EYES”, I cover Jewish themes from a biblical worldview. Topics will vary between ethics, spirituality and culture. From Antisemitism to Zionism and everything in-between. I intend to help you to tackle these issues in your own communities and spheres of influence. • Was the last supper really a Passover seder? • What is the true meaning of the cup of redemption? • Is matzo a symbol of the Messiah?

In “TODAY THROUGH JEWISH EYES”, I cover Jewish themes from a biblical worldview. Topics will vary between ethics, spirituality and culture. From Antisemitism to Zionism and everything in-between. I intend to help you to tackle these issues in your own communities and spheres of influence. • Is Passover just a Jewish tradition? • Is there a prophetic connection to Passover? • Should Christians Celebrate Passover?

with guest Dale Brown, former Head Coach of LSU Men's Basketball Team

with guest Bruce Pearl, Head Coach of Auburn University Men's Basketball Team