Podcasts about Arabs

The Messenger ﷺ (S3) Wahab Ibn Munabih (r.h) said he had read 71 scriptures and no one in history nor in the future matches the Messenger ﷺ in intellect. He ﷺ is the most sound in judgment. Allah سُبْحَانَهُ وتَعَالَى gave permission to the Messenger ﷺ to openly proclaim Prophethood at 40 years old. The Messenger ﷺ knew he was a Prophet before this. The Messenger ﷺ: “When the Arabs become lowly, then Islam becomes lowly”. The Messenger ﷺ: “When the Arabs remove their turbans they will lose their dignity”.

In this episode of the Explaining History Podcast, we return to Susan Pedersen's *The Guardians* – the definitive history of the mandate system – to examine one of its darkest chapters: the French bombing of Damascus in October 1925.The French had acquired Syria under the Sykes-Picot Agreement, though the British never really accepted their claim to it. Lawrence of Arabia had raced to Damascus in 1918 to deliver it to the Arabs – and by extension to the British – in defiance of the agreement. But the French got their mandate, and they ran it with a combination of arrogance, ignorance, and violence.The revolt that erupted in 1925 was not, as the French insisted, the work of brigands and agitators. It was the product of accumulated grievances: the division of Syria into four statelets, the creation of Greater Lebanon, the subordination of Syrian officials to French approval, the demotion of Ottoman-trained officers, and an economic policy that pegged the Syrian pound to the unstable franc. The Druze leader Sultan al-Atrash – a Syrian nationalist who had served in the Ottoman army and joined the Arab Revolt – was not a local warlord, as the French imagined, but a man with a vision of complete independence and free elections.The French response was brutal. Villages were burned. Circassian, Kurdish and Armenian irregulars were unleashed to loot and terrorise. Corpses were paraded through the streets of Damascus and strung up in Marjeh Square. And then, on 18 October 1925, French tanks rolled through the narrow streets and the bombardment began – two days of shelling and aerial bombing of an undefended city.The international outcry was immediate. The *Times* of London, hardly a radical publication, ran reports that turned colonial assumptions on their heads. Readers who knew nothing of Syrian villages could place them in the category of the primitive – but every biblically literate child had heard of Damascus. And now its ancient streets were being blasted by a European power that claimed to be a civilising force.This episode explores the bombing of Damascus as a moment of crisis for the mandate system – a moment when the gap between the rhetoric of tutelage and the reality of colonial violence became impossible to ignore.**Topics covered:**- The French acquisition of Syria under Sykes-Picot- The revolt of Sultan al-Atrash and the Druze- General Sarrail and the blindness of French colonial officials- The use of irregular forces and aerial bombardment- The bombing of Damascus, October 1925- The international outcry and the *Times* coverage- The crisis of legitimacy for the mandate system---*If you enjoy the podcast, please consider supporting us – we are migrating from Patreon to Substack. Details in the show notes.*Explaining History helps you understand the 20th Century through critical conversations and expert interviews. We connect the past to the present. If you enjoy the show, please subscribe and share.▸ Support the Show & Get Exclusive ContentBecome a Patron: patreon.com/explaininghistory▸ Join the Community & Continue the ConversationFacebook Group: facebook.com/groups/ExplainingHistoryPodcastSubstack: theexplaininghistorypodcast.substack.com▸ Read Articles & Go DeeperWebsite: explaininghistory.org Hosted on Acast. See acast.com/privacy for more information.

Donate (no account necessary) | Subscribe (account required) Join Bryan Dean Wright, former CIA Operations Officer, as he dives into today's top stories shaping America and the world. In this Wednesday Q&A episode of The Wright Report, Bryan answers listener questions on whether the war with Iran could spiral into World War III, why the Gulf Arab states refuse to fight their own battles, and whether a diesel export ban could actually bring prices down. Bryan covers why the GOP's $200 million ad advantage may not be enough to overcome soaring fuel prices at the midterms, and breaks down his read on President Trump's warm meeting with NYC Mayor Zohran Mamdani, arguing it undercuts the GOP's own warnings about a radical Democrat Party. Plus, Bryan answers listener questions on a chilling flashback to Hamtramck, Michigan's Muslim-led city council banning Pride flags, a Tucson double murder by a Muslim migrant that targeted a pro-immigration LGBTQ activist, and whether the Trump Administration's deportation numbers are as strong as claimed. "And you shall know the truth, and the truth shall make you free." - John 8:32   Keywords: Wright Report, Bryan Dean Wright, Iran war, WWIII, Gulf Arab states, diesel export ban, midterm elections, GOP ad spending, Trump, Zohran Mamdani, Hamtramck Michigan, Tucson murder, immigration, deportation numbers, ICE

Gadi returned from an intensive tour of the ranches in Judea and Samaria – where Jewish pioneers spearhead the struggle to prevent a Palestinian take-over of the territories. Aided by the Palestinian authority, Arabs buy land and build homes on deserted hilltops for which EU money supplies infrastructures and paves roads. If Israel does not wake up it will face a Gaza-like situation in the West Bank. Learn more about your ad choices. Visit megaphone.fm/adchoices

Steve DeWitt The Joy of Opposition - Part B Study Guide for Spiritual Exiles, Nehemiah 4:1-23 Scripture Reference: Nehemiah 4:1-23 Visit the series page: Exiles: A study in 1 Peter Donate to Support The Journey Sermon Transcript for Spiritual Exiles, Nehemiah 4:1-23 Sermon Series: Spiritual ExilesMessage: The Joy of OppositionAirdate: 9/18-9/21/26Programs: 2360 and 2361Morning, Bethel Church, and this is our challenging weekend with Daylight Savings. I said, or I just was thinking about our first service people today, that those are the really early risers to show up at the 815 on the spring ahead weekend of Daylight Savings. You're sort of more the hoi polloi, the sort of the normal folks, and we'll see who comes to the next service. I stand before you as a tired man. My daughter was up throughout most of the night, and I'm running on fumes today. So I say that to you in some way to mitigate my guilt for something stupid that I might say, because my eyes are like rolling in my head, I feel like today. So we'll get through the morning and go home and take a really good nap. And you parents who've been there, you know how I'm feeling today. I do want to greet our Cedar Lake campus this morning, and thank you so much for joining with us. Our Hobart Portage campus, which is not in this service with us, but are next week celebrating their... grand opening. I can say our grand opening. We're just one church. Really excited about that.So if you happen to just remember that in prayer, we've got a lot of work that's gone into kind of kicking that off, and I've seen the plans, and it's really going to be a great weekend next weekend over there. And how often do you, you know, grand open a new campus? You know, like, well, we've done it twice in the last six months, but we don't know how many more ever in the future, so we want to celebrate that, and we're going to next week. Today, we're going to stay in the stream of our teaching in 1 Peter without being exactly in 1 Peter. We've seen in 1 Peter this focus on trials. That trials are meant by God to reveal and to refine us. We look at them often as being bad things. God looks at them as being good things because of the effect that they have. And 1 Peter is written to people that are in exile, that are experiencing opposition.They're experiencing... ostracization, and Peter encourages them to see even those things as being part of God's refining fire, that work that he works in us, and to embrace them, not as being bad things, but in the end ultimately good things. So today I want to take a little break from 1 Peter and to look at one particular kind of trial that we so often run into as individuals and as a church. And that is just the trials of opposition, the trials of opposition. And my title is The Joy of Opposition, which sounds oxymoronic, right? Who looks at opposition and goes, yay, we don't naturally do that. There is from Scripture and from the teaching of Scripture every reason for us to even look at opposition as being something that we can rejoice in. James, of course, says, “count it all joy when you fall into various trials and temptations”, and that includes the trials of opposition. We all face opposition, don't we? Maybe as I say that, names come to mind. Perhaps that person is sitting next to you today. and try not to be poking them throughout the sermon, especially if you're married.But we all face opposition, and we have to know how to respond to it if we're ever going to make it through these trials that God brings our way and these people that God puts in our path. How should we respond to opposition? And Nehemiah is just a fantastic... book and a fantastic story about a man who suffered great opposition and who not only endured it, but who goes down in history as a great example of somebody going through it in a way that honors the Lord. And so... is that Nehemiah hears that the walls of Jerusalem were broken down and remained in that condition. He was serving King Artaxerxes in Susa, the capital of Persia, and he hears that Jerusalem is still in ruins, the wall is still in ruins, and he has a burden for that. He offers a prayer, and God blesses that prayer, and King Artaxerxes says, Nehemiah, you can go, and I'm going to... the thing. I'm going to provide what you need for this thing. I'm given a letter that ought to get you all the way there. And he was the most powerful man in the world at the time. And so that was like a huge endorsement.And so Nehemiah, he goes to Jerusalem and he inspects the walls and he gathers the Jews and he says, listen, my friends, let's rise and let us rebuild this wall. And Nehemiah is this amazing story of how a people that, you know, they weren't naturally masons and builders, but they come together and they accomplish this amazing feat of rebuilding the walls of the city of Jerusalem. And in the midst of all of this success, there is chapter 4 where there is trouble. There's trouble. Even in the midst of a great success, there's trouble. And it seems to me, my observation would be, and even my own experience, that whenever God is really doing something, whether that be in somebody's life, a new Christian, or maybe some victories that you've had spiritually in your life, or maybe it's your small group, or even a church or a mission work, wherever God is really moving, so often when there is a lot of momentum, something will happen or somebody will come or there'll be some sort of criticism that steps into that moment and can so easily derail the entire thing. And that's what Nehemiah faced.And I'd like to begin in our little study here of chapter four by looking at the strategies that the opponents of Nehemiah employed against him. So let me introduce you to the bad guys, okay? These are the bad guys. And their names are notorious, Sanballat, Tobiah, and Geshem. These were three kings of small kingdoms that surrounded Jerusalem. And they represent the opposition to the Jews rebuilding this. wall. We're introduced to them in chapter 2 verse 10 where they first hear that Nehemiah has come to rebuild the wall and the text tells us that they are displeased greatly. And they begin then to wage a kind of psychological war against Nehemiah. That continues throughout the story. Even after chapter 4, it's not the end of it, because as the story unfolds, they write an open letter, you know, a kind of assassination of Nehemiah's character. They post it on Facebook for everybody to see what this guy was really all about and what his motives were and questioning those. Later, they want to meet him in the fields of Ono. And when your enemies want to meet you in the fields of Ono, you say to them, Oh, no, I am not going to go there.They wanted to kill him. And so these guys were serious about this. And Sanballat is the ringleader. Tobiah is kind of... his sidekick, and Geshem was the schemer behind the scenes that was doing his scheming. This might help a little bit. Sanballat was the Sith Lord, Tobiah was Darth Vader, and Geshem was General Grievous, just to give some communication to some of you. Now, these guys surrounded Jerusalem. Their kingdoms surrounded Jerusalem. Maybe you're in a situation like that right now as I talk about opposition. You feel like you've got it on all sides. I got nowhere to go. There's no safe zone for me. There's no green zone for me. Everywhere I look, it seems like I've got opposition against me. That's what Nehemiah was facing. Everybody around them wanted them out of there. Now, these men couldn't attack Nehemiah directly because, remember, Artaxerxes, the king of Persia, the king of really the world at that time, had endorsed the project. So to come out overtly and to say, we're going to take you on, we're going to take you down, would have been in opposition to Artaxerxes. And even these guys didn't want to mess with Artaxerxes.So their strategy really is one more of cloak and dagger. All right, this is espionage. This is insinuation. It's the psychological guerrilla warfare that they employ against God's people in the rebuilding of this wall. So what are the strategies that they employ? Well, notice, first of all, that they begin where every schoolyard begins, and that is with taunting and with ridicule. Look at verse 1. “Now, when Sanballat heard that we were rebuilding the wall, He was angry and greatly enraged, and he jeered at the Jews. And he said in the presence of his brothers and of the army of Samaria, what are these feeble Jews doing? Will they restore it for themselves? Will they sacrifice? Will they finish up in a day? Will they revive the stones out of the heaps of rubbish and burn ones at that? Tobiah the Ammonite was beside him, and he said, yes, what they're building, if a fox goes up on it, he will break down their stone wall.” Emphasis added for effect, okay? So here you have Sanballat now. He's the ringleader. He's the spokesperson. He's the Sith Lord. And he begins by ridiculing the effort that these Jews are doing in rebuilding the wall.And the text literally says this. It says that he became very angry. Literally, his nose became hot. This is a Hebrew idiom for when somebody is really mad. It's like the blood. They get red in the face all the way to the end of their nose. Like if you see a guy who's red all the way to the end of their nose, he's mad, right? And that's Sanballat. He's mad to the end of his nose, mad. And so he begins by taunting them. And visualize this with me. He gathers his cronies, he gathers the army of Samaria, and he begins to jeer the Jews in a way that he knows they're going to hear what he is saying, and he begins to mock them. And this sounds like, you know, the local elementary schoolyard, or maybe an IU-Purdue football game, because he begins by saying this. He says, these feeble Jews. Okay, what's that? Name-calling, right? They're wimpy. They've got nothing. He derides their ambition. Will they restore the wall? In other words, this project's a joke. Come on. Putting this whole thing together. He ridicules their optimism. He says, what are they going to do? Pray the wall up? They can't build this wall.All they have is their prayers. He mocks their enthusiasm. He says, well, they finish in a day. Word had gotten out that they were busy little beavers working so hard on the wall. All of their enthusiasm. Do they really think they can do this thing? I mean, come on. He undermines their confidence. Can they bring the stones back to life? In other words, they can't do it. They can't. Do it. And if you can visualize this, here's all these people, and they hate the Jews. They're not for this wall going back up. And every one of these that he says, all the guys, you know, they've been drinking. Think of a sort of a drunken sort of mob scene where they're all, wow, no Jews, and they can't do it. And so it kind of is building a Sanballat, kind of does this and does that. And I don't know if you've ever been in a situation where somebody tells a really good joke and somebody else thinks it's a great time to pile on. Or jump on the bandwagon. There's not a lot of humor in the Bible, but this is one of them, actually.Sanballat very effectively rolls out these ridicules, and there's Tobiah. He thinks it's a great time to jump in, and he goes, yeah, if a fox ran on the wall, it would fall down. I hear everyone going, oh, Tobiah, that's so stupid. Why would you say something like that? And we know from history and archaeology that it is stupid. They've done studies of the wall that Nehemiah built. It was nine feet thick. That would be a big fox. Knock that wall down. The point here is that he wasn't saying this for the armies, and he wasn't saying this for his cronies. He was saying this hoping the Jews would hear it, hoping they'd hear the mockery and the laughter. You know, the old adage in the schoolyard is, sticks and stones may break my bones, but words will never hurt me. You've heard that before. You've probably said that. And the fact that you have to resort on the schoolyard to poetry ought to say that words are effective at discouraging us, aren't they? And even as adults, a little contrary word, a little criticism, a little taunt, a little mockery, and inside we can suddenly become so fleshly, we can be discouraged.And that is always the case. Words are effective. Now, why do you suppose Sanballat began with ridicule? Why not just march the armies out there and just take them all on? Because what is Satan? He's known as the father of what? Lies. Satan is the master of the subtlety. He's the master of the insinuation. We see that with Adam and Eve, or with Eve specifically in the garden, as he just twists the words and he plays with the mind. Those that Satan controls and follow his path, they do the same thing. Satan knows that he doesn't have to get a good Christian to deny the virgin birth or the fact that Jesus is coming back. All he has to do is discourage him a little bit. And with that discouragement, the good work that God's doing in them or the good work that God's doing through them, all of a sudden, it can come to a halt. Why? I'm so discouraged. And maybe you're there right now. You're rejoicing in what God's done in the past, but right now you're discouraged and somebody said something. Something's going on.This person's in my life. I got a Sanballat. I got a Tobiah. And you're just thinking, oh, that's the way the enemy operates. How should we respond? Notice how Nehemiah responds in verse 4 and verse 6. I won't read them, but in both cases, he prays. Now, I never saw anybody in the schoolyard do that. I'm going to pray for you. I'm going to pray over these words that you've said. It's not our natural response, is it? have an example here from Nehemiah, I'll come back to this later, in how to respond to criticism and opposition. Go to God in prayer. And notice what he adds after verse 6. He says that the response of the people was that they worked even harder. And the text says they worked because they had a heart to work. I love that little phrase there. And as I read that, you know what I think about? I honestly think about Bethel Church.One of the qualities of this church that I love so much is that this is a church that has a heart to work. And I've seen that over the years. I can think of just even recent examples of moments where it just comes pouring out. A year ago right now, we said, hey, we bought this building in Gary. We got a clean 30 or 40,000 square feet. Y'all come out now. And I know a terrible cold, I mean, I-65 was a sheet of ice. I know because I drove down it. You know, we had 400 people, volunteers that showed up and we scrubbed every inch of that building. And I saw the way that people were working and laboring and sweating and all of that. No pay for God, you know, that kind of a thing. And I just admire that so much. And like the, you know, a month ago we said, hey. somebody's given us two gym floors, come pull planks. Nobody wakes up in the morning and goes, I think I'm going to pull planks today.But we had all these people that showed up and they pulled planks all day and they got blisters and sore backs, but they did it to the glory of God. Why? Because they had a heart to work. And I just think about our church and even the day-to-day kind of week-to-week ministries, I think it's a wonderful quality of our congregation. We're good at building walls. and projects, and just having a heart to work for the Lord, and I commend you for it. So look at that verse and go, that's us right there. We're just like them. Encouraged? I want to be encouraging. The second thing that we find the enemy doing is, and you see how these escalate, okay? Escalates. Ridicule doesn't work, the people just work harder. So they amp it up now in verse 7 and 8, and they just seek to make trouble. But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and that the breaches were beginning to be closed, they were very angry. Now before they were greatly disturbed, greatly upset, now they are really mad. And what do they do?And they all plotted together to come and fight against Jerusalem and to cause confusion in it. The second thing that opposition will do when the ridicule doesn't work is they will just seek to do mischief. They will seek to do something that can frustrate the plans. They'll plot. They'll come together and strategize against the work of God. They will gossip. They will slander. They'll do whatever they can to create trouble. It's a kind of verbal terrorism that takes place. And of course, again, God's enemies do this because their Sith Lord Again, notice Nehemiah's response in verse 9. But we prayed and we posted a guard. That little verse I find to be one of the most helpful and insightful with a common problem amongst God's people. When opposition comes or trouble comes or some conflict comes, whatever it might be, there are really, it seems, two kinds of Christians. There are the kinds of Christians who say, we're just going to pray about it. We are going to pray about it. And indeed, they do pray about it. And then you have another group of people. They say, you know what? We're going to post a guard, right? We're weaponizing. We're getting the guns out.They want to do battle. Bring it on, okay? We are going to take practical steps. to take them out. They're more of the sort of practitioner type. So you have the kind of praying types, and you have the kind of post-a-guard types. And what I've seen pastorally, this plays out this way, where you have some people say they're just going to pray about it. I have seen in my ministry, I've seen people, they'll get like, I have cancer. And their response is, I am simply going to pray about this. And I have urged them, I'll say, pray about it, but why not get some medical help and do whatever you can medically as well as praying in order to take care of this problem? And I've seen people who have refused to seek medical advice because in their minds, I think, they think it's more faithful to simply... pray about it. At the other side of this, I have seen often, and I have done this myself, a problem arises and I skip the praying and I go to the posting of the guard stuff. Well, let's just think about how to make this happen.And we're going to do this and we're going to do that and we're going to take care of this and we're going to take care of that. And there's no regard for seeking God. It's like Israel when the Gibeonites faked him out and Joshua said, eh, we won't go to war with you. And then they find out they're the next country over. Why? Because they did not seek the Lord in the matter. And so it seems like there are those two kinds of Christians. And Nehemiah shows the beautiful balance of embracing both of those. What ought we do when we come to some trouble or trial in our life? First thing to do is to pray about it. And we see Nehemiah over and over again. He prays. His instinct is prayer. And for us as Christians, that ought to be our first thing. Hey, let's pray about that right now. Let's seek the Lord about this right now. But when we say amen, it doesn't mean now I don't have to think about anything else. There are all kinds of wisdom and prudent matters that the Bible also talks about.Read through the wisdom literature of Psalms, Proverbs, and Ecclesiastes, and it's filled with practical advice for faithful living in the real world. We live in a real world where real things have to be taken care of. And the wise Christian and the wise church We'll do both of those. So maybe ask yourself, am I a I'm going to pray about it and then sort of take my hands off kind of person? Or am I a forget about praying about it, get right down to fixing it kind of person? And maybe Nehemiah could inspire us to be both of those. Okay, both of those. An example of both of those would be a dear woman in our church a few weeks ago had a very, very difficult surgery. According to James 5, she asked if the elders would pray over her, and we did. We anointed her with oil, we prayed over her, we prayed over that surgery. And then she went and she had the best medical care that she could possibly find. And to me, that is Nehemiah. Praying about it, posting a guard. A great example, I think, for prudent and prayerful living.The third thing we find happened now, again, an escalation, okay? Taunting, troublemaking, and now we see threats. Look at verse 11. “Also, our enemy said, before they know it or see us, we will be right there among them and we'll kill them and put an end to the work.” Then the Jews who lived near them came and told us ten times over, wherever you turn, they will attack us. Wherever you turn, they will attack us. Wherever you turn, they will attack us. Over. The language here in the Hebrew means over and over and over again. They were saying, they're going to get you. They're going to get you. They're going to kill you. Now, how fun would that be? Right? There you are. You're building a wall. You're hewing out stones. You're piling them up. You're making a wall. And at the same time, you've got some of your own people, cronies of your enemies, who are saying to you, you're going to die. Now, these people realize they didn't know they were Bible characters. Right? They're not in there, oh, this is a Bible story. We're going to be fine. They have no idea. They're living life like you and I live our lives.Would that be an effective, fearful tactic? I mean, what if, as you came in, there's all these people outside of the church going, you walk in there, they're going to kill you. How many of us would go, oh, no problem? No, it would have its effect, wouldn't it? And indeed, it did in that day. It had an effect of discouragement. Word gets out, they're going to kill us. In fact, let's look at that effect. What is the effect of the taunting? And what is the effect of the ridicule? And what is the effect of the troublemaking and the threats? of opposition in this story at this point is discouragement. Look at verse 10 of chapter 4. “In Judah it was said, the strength of those who bear the burdens is failing. There is too much rubble. By ourselves we will not be able to rebuild the wall.” What Nehemiah is recording there is what is the word on the street. What were people saying as they were building the wall? They're looking at all the rubble now and they're saying there's so much rubble. This is weeks after, or days after, Nehemiah said, let's rise and build.Was there more rubble now than there was before? No. But when we are discouraged, everywhere we look, there's rubble, right? Oh, yeah. I'm a little discouraged right now. My whole life stinks. There's rubble everywhere. When we're encouraged, there's no rubble. When we're discouraged, everything's rubble. Are you with me? Remember, I didn't have a good night of sleep, so I have no idea what I'm saying right now. I just hope it's connecting somehow. These words were having their effect in spite of the amazing progress that was being made. This goes down as one of the greatest and most unified team efforts that God's people have ever done. And in spite of this amazing accomplishment, and in the midst of it, You have all of this turmoil and opposition and drama and people actually saying, we're never going to make it. We can't do it. There's too much rubble and too much trouble. The danger, I think, in verbal attacks is we begin to believe what's being said, even when it's not true, right?Do you think, how likely is it that Geshem and Tobiah and Sanballat are going to take their armies against people that the most powerful man in the world said had permission to build this wall? Not very likely that they would do it. But if you hear something enough, you believe it to be true, don't you? If somebody tells you that you're nothing enough or somebody tells you that you can't do it enough or somebody tells you that, you know, your faith is a bunch of hooey because I know the kind of person that you are enough, you begin to believe it and discouragement kind of creeps in and now the progress that you were making, it slows down or stops, right? And you're like, oh, there's so much rubble. Why are we even trying this? We're never going to make it. I wonder if you've lived. In verse 10, have you had your face flush as your nose gotten red all the way to the tip as a colleague or a family member or a neighbor or a former friend or a former spouse tells you what a terrible person you are and questions every character quality in your life?Have you been, in verse 10, discouraged? As a pastor, you know, as a leader of any kind, if you take on any responsibility, expect that you're going to deal with this. I can tell you, I've been a pastor for 22 years. I can think of names that come to my mind of Sanballats of Tobias and Geshams over the years that have said this or that and questioned this or that and on and on and la la la. It's just, it's part of what it means to be a leader. But I know well that sense of discouragement, that deep down thought that I'm a failure or my faith isn't real because this person says they don't think I'm a good Christian, etc. I don't want to ruin the ending here again, but they rebuilt the wall in 52 days. They're halfway done. They're only like three weeks away from the time that Nehemiah said, let's begin rebuilding the wall. This is one of the greatest projects and team efforts in history, yet it was criticized. It was mocked. And this is the danger, I think, of criticism is that it can sap the energy from the most spiritual and noble of efforts.These people were rebuilding the wall to the glory of God. They heard from Nehemiah earlier all the things that Artaxerxes, all the things really that God had done. I mean, what are the chances that the most powerful man in the world is going to come to the aid of the Jews in rebuilding the wall of a city that had rebelled against his predecessor? Why would a king do that? And yet that king came to Nehemiah and the Jews' aid and provided the resources and gave the letter and made all the provisions. I mean, you look at all of that and what can you say? This is a God thing, right? This is a God thing. And yet, in spite of it being a God thing, a little bit of criticism just takes the wind out of the sails. This was tough for Nehemiah. opposition outside, discouragement within. Maybe you're in verse 10 right now, and you can relate to this. It's like, man, you're describing my life here, where I am today on this Sunday. I'm discouraged.And here's where Nehemiah, I think, provides an inspiring and helpful example of how to respond when life brings opposition. to what God is doing and what God wants to do in our life. And I've got four things, four responses that Nehemiah has here and four ways that we can actually experience these oppositions and turn them into actually a kind of joy. And I share these with you not because I do this perfectly or even 75%. This is as much for me as it is for anybody. And we have to be reminded of this because it happens so often in our life. But how do we respond when opposition comes to us? First of all, I think it is so critical that we expect it, that we expect opposition to come. There are some people that think mistakenly that to be a Christian or to be a part of a church, I mean, it's like... where it never is heard a discouraging word and the skies are not cloudy all day. I mean, that's every local church, isn't it? To go there would be just a blissful experience of happy Christians all the time.I'll never have anybody tell me anything but something that's uplifting and encouraging to me. Nothing will ever happen in the church that I don't walk out of there going, I'm so glad I'm a part of that church. I mean, it's just gonna be, it's like heaven on earth. Well, nobody amen'd that. And that's because you all have been in churches and in this church. The reality is, no matter what God is doing, there is always going to be negative opposition, criticism, a discouraging person, a Sanballat, a Tobias, somebody like that. J. Oswald Sanders, great Christian man, wrote a classic book on leadership, said this, “no leader is exempt from criticism, and his humility will nowhere be seen more clearly than in the manner in which he accepts it and reacts to it.” Do you think that Nehemiah thought to himself as he was on his camel or donkey or walking or however he got from Susa to Jerusalem, you know what, I'm just going to show up there. I'm going to give an inspiring speech. And not only are the Jews going to rally to the cause, but everybody around Jerusalem, they're all going to be happy about this. It's going to be fantastic.My speech will do it. No. He knew what was coming. He knew there would be trouble. Chuck Swindoll, many of you know Chuck Swindoll, says this, “there will always, always be opposition from those who are by nature negative and critical, but the work must go on. Progress should not stop because of a few who were critical of the plan.” I think it's a falsely idealistic perspective on the Christian life to think that it's going to somehow be easy. that I'm going to skate along and everyone's going to be happy with what God is doing in my life. It won't happen. And we can look at examples in the scripture, not just Nehemiah, but Jeremiah certainly faced that. Paul faced that. Well, how about Jesus? I mean, if there was ever a leader who was such an awesome leader that, I mean, everybody would have loved everything that he did and just rallied to him. I mean, everybody would just applaud him and be like, you know, be like Palm Sunday every day of his life, right? No. What happened to our perfect leader, Jesus?Not only were there many people that opposed him, famous now, men like Caiaphas and Pilate and the Pharisees, but even within his own circle. Judas betraying him. The greatest leader who's ever walked this earth, beginning the greatest organization that has ever been begun, the church, faced trouble, didn't he? And opposition. So who are we to think that in our... smaller context and in our own lives that we are going to be able to follow the Lord, fulfill his will for us, and somehow think everybody's going to love it and everybody's going to applaud it. It simply won't happen. In fact, I think if there is a key truth here, it is this one, is that God's will didn't allow the wall to be built without opposition. I mean, could God have rebuilt this wall without Sanballat, Tobiah, and Geshem? You bet he could have. Could he have rebuilt this wall in some way where everybody thought it was great? You bet that he could have. But it was God's will that there be a Sanballat. It's God's will that there was Tobiah and all the rest. God included that in the plan for Nehemiah and the plan for the rebuilding of the walls.It included the conflict. It included the slander. It included the threats that were made. And I wonder today if you might have a Sanballat in your life. Even as I've been talking about this, there's been somebody coming to mind. And in your heart, you're like, you know, God, if you love me, you will destroy them, right? Because you're not the author of evil, and you don't like evil people, and yet this evil person is in my life. And it seems to me that... this whole thing to work the way that, in my opinion, it ought to work, that person needs to be eliminated. And we try to pray the Sanballats out of our life because we think something's wrong, that they are in our life. And too often we think that with even criticism, right? We think, I must be out of God's will because somebody said something negative. Mrs. So-and-so said something. And so we look at and we listen to so-and-so who says such-and-such about this or that, and we think, well, I must not be a good Christian, or maybe this faith thing isn't true, or maybe I'm out of the will of God.Joe Stowell III, his dad was the first pastor of our church, and he was longtime president of Moody Bible Institute, once said, “in every church I have pastored, God has placed difficult people around me to keep me dependent on him.” Now, I have no idea what he's talking about there in my own personal experience. But there is truth there, isn't it? That opposition is not out of God's will, but it is a part of God's will. And that indeed, God gains greater victory when his people trust him in the midst of trouble and overcome in spite of opposition. that there's a greater glory that comes from that why do you think God created Satan? Did God know when He made him the highest archangel? Did He know the whole story? Indeed, did He purpose the whole story, that Satan was going to rebel against Him and take a third of the demons, or the angels, with him, and that all of this would ensue? Why? Why does God do that? As Luther said, even the devil is God's devil, right?That God uses The taunts and the ridicule and the criticism and all the rest to gain a greater victory and a greater glory. God thought it best that there be a Satan. And we have to look at these kind of situations and realize that apparently God thinks it's best that there's a Sanballat in our life. Now that's a hard thing, isn't it? Because we want them out of there. But God has them and sovereignly places them. in our life. Now, if I might make a very quick tangent here, you may be here and in an honest evaluation, you're not Nehemiah in the story. You're Sanballat. And maybe you're like, you know what? This vindicates my role in this church. Somebody's got to do it. And that somebody is me. We have to realize that while it is God's will for there to be Sanballats, it is never God's will for us to be a Sanballat. And I would call you to change. In fact, you could ask the question, why was Sanballat so upset about this? And this is where conflict reveals the opportunity. of our hearts, doesn't it? Was it about the wall for Sanballat? No, it wasn't about the wall.It was about influence. It was about economy and money. It was about power. And Nehemiah and that wall being reconstituted represented a threat to Sanballat. And that's why he wanted them out. So don't be a Tobiah. Don't be a Geshem. Don't be a Sanballat. We need to expect there to be opposition. And maybe next week, one of you will come up to me and say, I didn't think that sermon was very relevant, but boy, the week I had. And I'll say, good. I don't know if I should say it that way, but hey, you're applying God's word. That's a good thing. Second thing we see here is that Nehemiah provides this wonderful example of prayer, of prayer. Look at verse 4. Look at the first thing that Nehemiah does. It says, Nehemiah prays this, “Hear, O God, for we are despised. Turn back their taunt on their own heads and give them up to be plundered in a land where they are captives.” Now that doesn't sound like a very loving prayer.And if you read through the Psalms, there are Psalms that are known as imprecatory Psalms where David writes psalms that sound sort of like that, you know, where he is praying God's justice and wrath down upon his enemies. I'm not into the content of the prayer as much as I am in the fact that he prayed. And we see that pattern. Verses 6 through 8, there's troublemaking and scheming. What is Nehemiah's response? Verse 9, but we prayed to our God. When we face opposition, that has been sovereignly brought into our life by God, why would prayer be an effective strategy? Because if this person or this opposition is in my life by the sovereign hand of God, when I pray, I'm talking to the right person about the issue. I'm talking to the person who has the power to mediate the situation and to mitigate it and to take it away if he wants or to do whatever, but I'm praying to the right person. I'm praying to God. I wonder, the Sanballat in your life that I referred to earlier, have you prayed about this person? Have you prayed about this situation? Have you gone to the Lord in prayer?The example of Nehemiah throughout the whole story is that trouble comes, trouble comes, trouble comes. Nehemiah's response, he prays, he prays, he prays, he prays. It's a book on prayer. And that prayer in response to trouble. And we don't, I think, naturally do that. Naturally, we want to post the guard, right? We want to man up. We want to soldier up. We want to go take care of business. We want to take care of this person. We want to fight back. We want to sort of Mike Tyson in his prime. But Nehemiah begins with prayer. I would call you to pray. You say, ah, it's just Nehemiah. What did Jesus do? What did Jesus do the week of his passion when he knew what was coming? You say, well, he knew it was coming. Why pray about it, right? I mean, if you know it's coming, you can ask God all you want, but it's coming anyway, so what's the point? And yet he prayed. He prayed in Gethsemane. He prayed even on the cross. His last words were prayers.And if that doesn't eloquently show us the importance of prayer, especially when we are in trouble, and we have people in our church who are in trouble. Life has brought trouble. Life has brought pain. And prayer sometimes is like, oh yeah, we prayed. No, this is a key part of how Christians respond to trouble. We go to God. We open our hearts to him. We ask for his help. We pray about the Sanballat. We pray that that good work that God wants, may that refining work be done. I want to be that goal that is purified. I don't want to waste this trial. I don't want to waste my cancer. I don't want to waste this. unemployment. I don't want to waste this conflict with a fellow Christian. I want it to have its good effect and to embrace that and to tell God that. I wonder, do you do that, friend? One thing I've noticed when I've been dealing with a kind of Sanballat situation, you know, my natural instinct is to pray that God would take them out, right?But I find that when I pray for that person, especially if they're a fellow believer, When I pray for that person, I find a little impulse of charity towards them. Have you noticed this? It's hard to pray for somebody and hate them at the same time. I find that when I pray for that person, it's a little step towards the command to love your enemies and to do good to those who despitefully use you, Romans 12. Give that a try. You're like, I don't want to pray for this person. Try it. Pray that God's will would be done in their life. Pray that even their taunts and their ridicule and their criticism, whatever 1% gain that your spiritual life could have from it, say, God, I want that 1% gain. What they're saying is evil and their motives, I believe, to be bad. But whatever good can come from it in my life, I want that. And I find that when I get my heart around to praying that way, it has a way of restoring some encouragement. And when you're discouraged, what do you need? You need encouragement. Pray. Keep praying. The third thing is to prepare for it.And I've said this before, but notice that even in this chapter, Nehemiah, he doesn't simply pray, but he takes actions to meet the opposition. Back to the text again a second, verse 9. But we prayed and posted a guard. In verse 13, it says that Nehemiah armed the workers so they could respond to an attack. Now, there might have been someone going, you're not a man of faith. Why are you giving us swords? And he's like, I prayed and I'm giving you swords. In verses 16 through 18, he had workers work with a chisel in one hand and a sword in the other. Does that mean he wasn't a man of faith? He brought a trumpeter with him. And the idea was that if there was attack anywhere on the wall, they would blow the trumpet and everyone would rush to that place in order to engage the fight. He had people work in the low spots in the wall in verses 12 through 15. Now, why do you think Nehemiah would have people working in the low spots? Where do you think an attack would most likely happen? In the high spots or in the low spots?It seems to me it'd be the low spots, and that's what Nehemiah thought as well. And he had people in verse 22. He said, everyone stays in the city until the wall is done. What do we see there? Practical wisdom, okay? He got prepared for the opposition. I think we ought to expect it. We ought to pray for those who oppose it. Oppose us, but we also must be prudent and wise in responding to it. And the fourth thing here, and this is really, I would say, the most helpful, is that after we've prayed about it, after we have prepared for it, we've expected it, we know it's coming, here's the final point. Look at verses 19 and 20, what Nehemiah says. “I said to the nobles and to the officials and to the rest of the people, the work is great and widely spread and we are separated on the wall for far from one another. In the place where you hear the sound of the trumpet, rally to us there.” Here's the key phrase. “Our God will fight for us.” Nehemiah was a practical man. Nehemiah was a prayerful man.But Nehemiah was also a man who understood that in the end, the battle is the Lord's. And that bottom line for us has to be our bottom line, because all of our praying and all of our prudency, and I don't know if that's a word, but all of our, you know, sort of strategizing, in the end will feel superficial to us if our anchor and if our sort of our bottom line is not the God who has made promises to us. that he will fight for us, that he will come to our aid. And of course, as Christians, what do we know? We know the end of the story, don't we? You can read Revelation. At the end of the story, there is no opposition, there is no authority, there is no power that stands against the king of kings and lord of lords who comes riding out in that white horse. And he is going to return, and every enemy, Satan, included is going to go under his feet and in the end, Philippians 2, every knee will bow and every tongue confess that Jesus Christ is Lord.We know the end of this story is that God wins, and because we are God's children, we win with Him. And our walls may build or not, our troubles may come or go, our critics may say or not, but in the end, we know that with the Lord, we win. Our God will fight for us, and faith is the victory that overcomes the world. But we are living now in this time where we have to We have the tension between what we know to be true by the promise of God and the realization of that. And the Bible says that in this world, you're going to have trouble, right? You are going to have trouble. New Christian, it is going to be hard. Do not be discouraged by the trouble that comes and the critics that come and the opposition that comes. You're going to have people that are going to say things to you. You might even have people in this church that are going to discourage you in some manner. But we cannot have our hope in the people of this church or in the critic changing his mind or coming around and saying, you know what, I was mistaken.You really are a wonderful person. Can I hug you? It's not likely to happen. Our hope is in the Lord, the maker of heaven and earth. “Where does my help come from? My help comes from the Lord.” Psalm 121. And as God's people, when we face these temporary trials, which are achieving for us a glory that far outweighs them all, we look at that trial and we look even at that person, that Sanballat, and we see them as temporary in light of the big picture. And “though this world with devils filled should threaten to undo us, we will not fear for God hath willed his truth to triumph through us.” Martin Luther. A mighty fortress is our God. And on and on. I mean, there's songs and verses. This is where real life is lived. It's in the trenches and in the troubles. And this is how God refines us. And when I can see that this is how God does it, then I can even embrace the tough times and to see that there is good that comes from it. You say, oh, that's not true. Let's look to the cross of Christ. I've got one behind me.If there is one great example of how God uses the taunts, the ridicule, the betrayals, the enemies of God and all of their schemings to do an ultimate good, it is the cross of Christ, the perfect person, the perfect leader, the perfect sacrifice, killed at the hands of Satan and all his minions, and yet the greatest wrong producing the greatest good and glory. And our lives are little microcosms of that grand narrative. And you might not have a Caiaphas, you might not have a Pilate, it may not even be a, it's not the Sith Lord you're dealing with, it's General Grievous, or some lesser situation. But all of them are a part of a temporary trouble, but an ultimate victory. I heard somebody one time say, You know, for unbelievers, this life is the best that they'll ever experience. But for Christians, this is the worst that we will ever experience. The future is bright. The future is glorious. And we live in light of that in the troubles and the trials of today. “If God is for us, who can be against us?” That wasn't in the Bible when Nehemiah lived, but I think it might be today his favorite verse.And he lived it out very well. And I hope that we will as well as a church. And those are just some words from a tired pastor. I don't know if they connected at all. And when I get up from my nap, I'll wonder what I said this morning. But maybe God will use them, and I hope that he does. Let's stand together. I'd like to pray and give a final benediction.This transcript was generated using AI transcription technology and reviewed for accuracy but may contain errors. Please refer to the original audio for precise wording.

Can you think of a time when there wasn't significant tension between Israel & the Arabs? Why all the conflict and what's coming next? Tune-in and find out!In this episode, Jay Seegert interviews Olivier Melnick to explore the biblical and historical background of the Israel-Palestine conflict, the rise of anti-Semitism, and the importance of biblical literacy in understanding current events. They discuss how biblical prophecy relates to today's geopolitical issues and the need for Christians to be informed and engaged.

Steve DeWitt The Joy of Opposition - Part A Study Guide for Spiritual Exiles, Nehemiah 4:1-23 Scripture Reference: Nehemiah 4:1-23 Visit the series page: Exiles: A study in 1 Peter Donate to Support The Journey Sermon Transcript for Spiritual Exiles, Nehemiah 4:1-23 Sermon Series: Spiritual ExilesMessage: The Joy of OppositionAirdate: 9/18-9/21/26Programs: 2360 and 2361Morning, Bethel Church, and this is our challenging weekend with Daylight Savings. I said, or I just was thinking about our first service people today, that those are the really early risers to show up at the 815 on the spring ahead weekend of Daylight Savings. You're sort of more the hoi polloi, the sort of the normal folks, and we'll see who comes to the next service. I stand before you as a tired man. My daughter was up throughout most of the night, and I'm running on fumes today. So I say that to you in some way to mitigate my guilt for something stupid that I might say, because my eyes are like rolling in my head, I feel like today. So we'll get through the morning and go home and take a really good nap. And you parents who've been there, you know how I'm feeling today. I do want to greet our Cedar Lake campus this morning, and thank you so much for joining with us. Our Hobart Portage campus, which is not in this service with us, but are next week celebrating their... grand opening. I can say our grand opening. We're just one church. Really excited about that.So if you happen to just remember that in prayer, we've got a lot of work that's gone into kind of kicking that off, and I've seen the plans, and it's really going to be a great weekend next weekend over there. And how often do you, you know, grand open a new campus? You know, like, well, we've done it twice in the last six months, but we don't know how many more ever in the future, so we want to celebrate that, and we're going to next week. Today, we're going to stay in the stream of our teaching in 1 Peter without being exactly in 1 Peter. We've seen in 1 Peter this focus on trials. That trials are meant by God to reveal and to refine us. We look at them often as being bad things. God looks at them as being good things because of the effect that they have. And 1 Peter is written to people that are in exile, that are experiencing opposition.They're experiencing... ostracization, and Peter encourages them to see even those things as being part of God's refining fire, that work that he works in us, and to embrace them, not as being bad things, but in the end ultimately good things. So today I want to take a little break from 1 Peter and to look at one particular kind of trial that we so often run into as individuals and as a church. And that is just the trials of opposition, the trials of opposition. And my title is The Joy of Opposition, which sounds oxymoronic, right? Who looks at opposition and goes, yay, we don't naturally do that. There is from Scripture and from the teaching of Scripture every reason for us to even look at opposition as being something that we can rejoice in. James, of course, says, “count it all joy when you fall into various trials and temptations”, and that includes the trials of opposition. We all face opposition, don't we? Maybe as I say that, names come to mind. Perhaps that person is sitting next to you today. and try not to be poking them throughout the sermon, especially if you're married.But we all face opposition, and we have to know how to respond to it if we're ever going to make it through these trials that God brings our way and these people that God puts in our path. How should we respond to opposition? And Nehemiah is just a fantastic... book and a fantastic story about a man who suffered great opposition and who not only endured it, but who goes down in history as a great example of somebody going through it in a way that honors the Lord. And so... is that Nehemiah hears that the walls of Jerusalem were broken down and remained in that condition. He was serving King Artaxerxes in Susa, the capital of Persia, and he hears that Jerusalem is still in ruins, the wall is still in ruins, and he has a burden for that. He offers a prayer, and God blesses that prayer, and King Artaxerxes says, Nehemiah, you can go, and I'm going to... the thing. I'm going to provide what you need for this thing. I'm given a letter that ought to get you all the way there. And he was the most powerful man in the world at the time. And so that was like a huge endorsement.And so Nehemiah, he goes to Jerusalem and he inspects the walls and he gathers the Jews and he says, listen, my friends, let's rise and let us rebuild this wall. And Nehemiah is this amazing story of how a people that, you know, they weren't naturally masons and builders, but they come together and they accomplish this amazing feat of rebuilding the walls of the city of Jerusalem. And in the midst of all of this success, there is chapter 4 where there is trouble. There's trouble. Even in the midst of a great success, there's trouble. And it seems to me, my observation would be, and even my own experience, that whenever God is really doing something, whether that be in somebody's life, a new Christian, or maybe some victories that you've had spiritually in your life, or maybe it's your small group, or even a church or a mission work, wherever God is really moving, so often when there is a lot of momentum, something will happen or somebody will come or there'll be some sort of criticism that steps into that moment and can so easily derail the entire thing. And that's what Nehemiah faced.And I'd like to begin in our little study here of chapter four by looking at the strategies that the opponents of Nehemiah employed against him. So let me introduce you to the bad guys, okay? These are the bad guys. And their names are notorious, Sanballat, Tobiah, and Geshem. These were three kings of small kingdoms that surrounded Jerusalem. And they represent the opposition to the Jews rebuilding this. wall. We're introduced to them in chapter 2 verse 10 where they first hear that Nehemiah has come to rebuild the wall and the text tells us that they are displeased greatly. And they begin then to wage a kind of psychological war against Nehemiah. That continues throughout the story. Even after chapter 4, it's not the end of it, because as the story unfolds, they write an open letter, you know, a kind of assassination of Nehemiah's character. They post it on Facebook for everybody to see what this guy was really all about and what his motives were and questioning those. Later, they want to meet him in the fields of Ono. And when your enemies want to meet you in the fields of Ono, you say to them, Oh, no, I am not going to go there.They wanted to kill him. And so these guys were serious about this. And Sanballat is the ringleader. Tobiah is kind of... his sidekick, and Geshem was the schemer behind the scenes that was doing his scheming. This might help a little bit. Sanballat was the Sith Lord, Tobiah was Darth Vader, and Geshem was General Grievous, just to give some communication to some of you. Now, these guys surrounded Jerusalem. Their kingdoms surrounded Jerusalem. Maybe you're in a situation like that right now as I talk about opposition. You feel like you've got it on all sides. I got nowhere to go. There's no safe zone for me. There's no green zone for me. Everywhere I look, it seems like I've got opposition against me. That's what Nehemiah was facing. Everybody around them wanted them out of there. Now, these men couldn't attack Nehemiah directly because, remember, Artaxerxes, the king of Persia, the king of really the world at that time, had endorsed the project. So to come out overtly and to say, we're going to take you on, we're going to take you down, would have been in opposition to Artaxerxes. And even these guys didn't want to mess with Artaxerxes.So their strategy really is one more of cloak and dagger. All right, this is espionage. This is insinuation. It's the psychological guerrilla warfare that they employ against God's people in the rebuilding of this wall. So what are the strategies that they employ? Well, notice, first of all, that they begin where every schoolyard begins, and that is with taunting and with ridicule. Look at verse 1. “Now, when Sanballat heard that we were rebuilding the wall, He was angry and greatly enraged, and he jeered at the Jews. And he said in the presence of his brothers and of the army of Samaria, what are these feeble Jews doing? Will they restore it for themselves? Will they sacrifice? Will they finish up in a day? Will they revive the stones out of the heaps of rubbish and burn ones at that? Tobiah the Ammonite was beside him, and he said, yes, what they're building, if a fox goes up on it, he will break down their stone wall.” Emphasis added for effect, okay? So here you have Sanballat now. He's the ringleader. He's the spokesperson. He's the Sith Lord. And he begins by ridiculing the effort that these Jews are doing in rebuilding the wall.And the text literally says this. It says that he became very angry. Literally, his nose became hot. This is a Hebrew idiom for when somebody is really mad. It's like the blood. They get red in the face all the way to the end of their nose. Like if you see a guy who's red all the way to the end of their nose, he's mad, right? And that's Sanballat. He's mad to the end of his nose, mad. And so he begins by taunting them. And visualize this with me. He gathers his cronies, he gathers the army of Samaria, and he begins to jeer the Jews in a way that he knows they're going to hear what he is saying, and he begins to mock them. And this sounds like, you know, the local elementary schoolyard, or maybe an IU-Purdue football game, because he begins by saying this. He says, these feeble Jews. Okay, what's that? Name-calling, right? They're wimpy. They've got nothing. He derides their ambition. Will they restore the wall? In other words, this project's a joke. Come on. Putting this whole thing together. He ridicules their optimism. He says, what are they going to do? Pray the wall up? They can't build this wall.All they have is their prayers. He mocks their enthusiasm. He says, well, they finish in a day. Word had gotten out that they were busy little beavers working so hard on the wall. All of their enthusiasm. Do they really think they can do this thing? I mean, come on. He undermines their confidence. Can they bring the stones back to life? In other words, they can't do it. They can't. Do it. And if you can visualize this, here's all these people, and they hate the Jews. They're not for this wall going back up. And every one of these that he says, all the guys, you know, they've been drinking. Think of a sort of a drunken sort of mob scene where they're all, wow, no Jews, and they can't do it. And so it kind of is building a Sanballat, kind of does this and does that. And I don't know if you've ever been in a situation where somebody tells a really good joke and somebody else thinks it's a great time to pile on. Or jump on the bandwagon. There's not a lot of humor in the Bible, but this is one of them, actually.Sanballat very effectively rolls out these ridicules, and there's Tobiah. He thinks it's a great time to jump in, and he goes, yeah, if a fox ran on the wall, it would fall down. I hear everyone going, oh, Tobiah, that's so stupid. Why would you say something like that? And we know from history and archaeology that it is stupid. They've done studies of the wall that Nehemiah built. It was nine feet thick. That would be a big fox. Knock that wall down. The point here is that he wasn't saying this for the armies, and he wasn't saying this for his cronies. He was saying this hoping the Jews would hear it, hoping they'd hear the mockery and the laughter. You know, the old adage in the schoolyard is, sticks and stones may break my bones, but words will never hurt me. You've heard that before. You've probably said that. And the fact that you have to resort on the schoolyard to poetry ought to say that words are effective at discouraging us, aren't they? And even as adults, a little contrary word, a little criticism, a little taunt, a little mockery, and inside we can suddenly become so fleshly, we can be discouraged.And that is always the case. Words are effective. Now, why do you suppose Sanballat began with ridicule? Why not just march the armies out there and just take them all on? Because what is Satan? He's known as the father of what? Lies. Satan is the master of the subtlety. He's the master of the insinuation. We see that with Adam and Eve, or with Eve specifically in the garden, as he just twists the words and he plays with the mind. Those that Satan controls and follow his path, they do the same thing. Satan knows that he doesn't have to get a good Christian to deny the virgin birth or the fact that Jesus is coming back. All he has to do is discourage him a little bit. And with that discouragement, the good work that God's doing in them or the good work that God's doing through them, all of a sudden, it can come to a halt. Why? I'm so discouraged. And maybe you're there right now. You're rejoicing in what God's done in the past, but right now you're discouraged and somebody said something. Something's going on.This person's in my life. I got a Sanballat. I got a Tobiah. And you're just thinking, oh, that's the way the enemy operates. How should we respond? Notice how Nehemiah responds in verse 4 and verse 6. I won't read them, but in both cases, he prays. Now, I never saw anybody in the schoolyard do that. I'm going to pray for you. I'm going to pray over these words that you've said. It's not our natural response, is it? have an example here from Nehemiah, I'll come back to this later, in how to respond to criticism and opposition. Go to God in prayer. And notice what he adds after verse 6. He says that the response of the people was that they worked even harder. And the text says they worked because they had a heart to work. I love that little phrase there. And as I read that, you know what I think about? I honestly think about Bethel Church.One of the qualities of this church that I love so much is that this is a church that has a heart to work. And I've seen that over the years. I can think of just even recent examples of moments where it just comes pouring out. A year ago right now, we said, hey, we bought this building in Gary. We got a clean 30 or 40,000 square feet. Y'all come out now. And I know a terrible cold, I mean, I-65 was a sheet of ice. I know because I drove down it. You know, we had 400 people, volunteers that showed up and we scrubbed every inch of that building. And I saw the way that people were working and laboring and sweating and all of that. No pay for God, you know, that kind of a thing. And I just admire that so much. And like the, you know, a month ago we said, hey. somebody's given us two gym floors, come pull planks. Nobody wakes up in the morning and goes, I think I'm going to pull planks today.But we had all these people that showed up and they pulled planks all day and they got blisters and sore backs, but they did it to the glory of God. Why? Because they had a heart to work. And I just think about our church and even the day-to-day kind of week-to-week ministries, I think it's a wonderful quality of our congregation. We're good at building walls. and projects, and just having a heart to work for the Lord, and I commend you for it. So look at that verse and go, that's us right there. We're just like them. Encouraged? I want to be encouraging. The second thing that we find the enemy doing is, and you see how these escalate, okay? Escalates. Ridicule doesn't work, the people just work harder. So they amp it up now in verse 7 and 8, and they just seek to make trouble. But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and that the breaches were beginning to be closed, they were very angry. Now before they were greatly disturbed, greatly upset, now they are really mad. And what do they do?And they all plotted together to come and fight against Jerusalem and to cause confusion in it. The second thing that opposition will do when the ridicule doesn't work is they will just seek to do mischief. They will seek to do something that can frustrate the plans. They'll plot. They'll come together and strategize against the work of God. They will gossip. They will slander. They'll do whatever they can to create trouble. It's a kind of verbal terrorism that takes place. And of course, again, God's enemies do this because their Sith Lord Again, notice Nehemiah's response in verse 9. But we prayed and we posted a guard. That little verse I find to be one of the most helpful and insightful with a common problem amongst God's people. When opposition comes or trouble comes or some conflict comes, whatever it might be, there are really, it seems, two kinds of Christians. There are the kinds of Christians who say, we're just going to pray about it. We are going to pray about it. And indeed, they do pray about it. And then you have another group of people. They say, you know what? We're going to post a guard, right? We're weaponizing. We're getting the guns out.They want to do battle. Bring it on, okay? We are going to take practical steps. to take them out. They're more of the sort of practitioner type. So you have the kind of praying types, and you have the kind of post-a-guard types. And what I've seen pastorally, this plays out this way, where you have some people say they're just going to pray about it. I have seen in my ministry, I've seen people, they'll get like, I have cancer. And their response is, I am simply going to pray about this. And I have urged them, I'll say, pray about it, but why not get some medical help and do whatever you can medically as well as praying in order to take care of this problem? And I've seen people who have refused to seek medical advice because in their minds, I think, they think it's more faithful to simply... pray about it. At the other side of this, I have seen often, and I have done this myself, a problem arises and I skip the praying and I go to the posting of the guard stuff. Well, let's just think about how to make this happen.And we're going to do this and we're going to do that and we're going to take care of this and we're going to take care of that. And there's no regard for seeking God. It's like Israel when the Gibeonites faked him out and Joshua said, eh, we won't go to war with you. And then they find out they're the next country over. Why? Because they did not seek the Lord in the matter. And so it seems like there are those two kinds of Christians. And Nehemiah shows the beautiful balance of embracing both of those. What ought we do when we come to some trouble or trial in our life? First thing to do is to pray about it. And we see Nehemiah over and over again. He prays. His instinct is prayer. And for us as Christians, that ought to be our first thing. Hey, let's pray about that right now. Let's seek the Lord about this right now. But when we say amen, it doesn't mean now I don't have to think about anything else. There are all kinds of wisdom and prudent matters that the Bible also talks about.Read through the wisdom literature of Psalms, Proverbs, and Ecclesiastes, and it's filled with practical advice for faithful living in the real world. We live in a real world where real things have to be taken care of. And the wise Christian and the wise church We'll do both of those. So maybe ask yourself, am I a I'm going to pray about it and then sort of take my hands off kind of person? Or am I a forget about praying about it, get right down to fixing it kind of person? And maybe Nehemiah could inspire us to be both of those. Okay, both of those. An example of both of those would be a dear woman in our church a few weeks ago had a very, very difficult surgery. According to James 5, she asked if the elders would pray over her, and we did. We anointed her with oil, we prayed over her, we prayed over that surgery. And then she went and she had the best medical care that she could possibly find. And to me, that is Nehemiah. Praying about it, posting a guard. A great example, I think, for prudent and prayerful living.The third thing we find happened now, again, an escalation, okay? Taunting, troublemaking, and now we see threats. Look at verse 11. “Also, our enemy said, before they know it or see us, we will be right there among them and we'll kill them and put an end to the work.” Then the Jews who lived near them came and told us ten times over, wherever you turn, they will attack us. Wherever you turn, they will attack us. Wherever you turn, they will attack us. Over. The language here in the Hebrew means over and over and over again. They were saying, they're going to get you. They're going to get you. They're going to kill you. Now, how fun would that be? Right? There you are. You're building a wall. You're hewing out stones. You're piling them up. You're making a wall. And at the same time, you've got some of your own people, cronies of your enemies, who are saying to you, you're going to die. Now, these people realize they didn't know they were Bible characters. Right? They're not in there, oh, this is a Bible story. We're going to be fine. They have no idea. They're living life like you and I live our lives.Would that be an effective, fearful tactic? I mean, what if, as you came in, there's all these people outside of the church going, you walk in there, they're going to kill you. How many of us would go, oh, no problem? No, it would have its effect, wouldn't it? And indeed, it did in that day. It had an effect of discouragement. Word gets out, they're going to kill us. In fact, let's look at that effect. What is the effect of the taunting? And what is the effect of the ridicule? And what is the effect of the troublemaking and the threats? of opposition in this story at this point is discouragement. Look at verse 10 of chapter 4. “In Judah it was said, the strength of those who bear the burdens is failing. There is too much rubble. By ourselves we will not be able to rebuild the wall.” What Nehemiah is recording there is what is the word on the street. What were people saying as they were building the wall? They're looking at all the rubble now and they're saying there's so much rubble. This is weeks after, or days after, Nehemiah said, let's rise and build.Was there more rubble now than there was before? No. But when we are discouraged, everywhere we look, there's rubble, right? Oh, yeah. I'm a little discouraged right now. My whole life stinks. There's rubble everywhere. When we're encouraged, there's no rubble. When we're discouraged, everything's rubble. Are you with me? Remember, I didn't have a good night of sleep, so I have no idea what I'm saying right now. I just hope it's connecting somehow. These words were having their effect in spite of the amazing progress that was being made. This goes down as one of the greatest and most unified team efforts that God's people have ever done. And in spite of this amazing accomplishment, and in the midst of it, You have all of this turmoil and opposition and drama and people actually saying, we're never going to make it. We can't do it. There's too much rubble and too much trouble. The danger, I think, in verbal attacks is we begin to believe what's being said, even when it's not true, right?Do you think, how likely is it that Geshem and Tobiah and Sanballat are going to take their armies against people that the most powerful man in the world said had permission to build this wall? Not very likely that they would do it. But if you hear something enough, you believe it to be true, don't you? If somebody tells you that you're nothing enough or somebody tells you that you can't do it enough or somebody tells you that, you know, your faith is a bunch of hooey because I know the kind of person that you are enough, you begin to believe it and discouragement kind of creeps in and now the progress that you were making, it slows down or stops, right? And you're like, oh, there's so much rubble. Why are we even trying this? We're never going to make it. I wonder if you've lived. In verse 10, have you had your face flush as your nose gotten red all the way to the tip as a colleague or a family member or a neighbor or a former friend or a former spouse tells you what a terrible person you are and questions every character quality in your life?Have you been, in verse 10, discouraged? As a pastor, you know, as a leader of any kind, if you take on any responsibility, expect that you're going to deal with this. I can tell you, I've been a pastor for 22 years. I can think of names that come to my mind of Sanballats of Tobias and Geshams over the years that have said this or that and questioned this or that and on and on and la la la. It's just, it's part of what it means to be a leader. But I know well that sense of discouragement, that deep down thought that I'm a failure or my faith isn't real because this person says they don't think I'm a good Christian, etc. I don't want to ruin the ending here again, but they rebuilt the wall in 52 days. They're halfway done. They're only like three weeks away from the time that Nehemiah said, let's begin rebuilding the wall. This is one of the greatest projects and team efforts in history, yet it was criticized. It was mocked. And this is the danger, I think, of criticism is that it can sap the energy from the most spiritual and noble of efforts.These people were rebuilding the wall to the glory of God. They heard from Nehemiah earlier all the things that Artaxerxes, all the things really that God had done. I mean, what are the chances that the most powerful man in the world is going to come to the aid of the Jews in rebuilding the wall of a city that had rebelled against his predecessor? Why would a king do that? And yet that king came to Nehemiah and the Jews' aid and provided the resources and gave the letter and made all the provisions. I mean, you look at all of that and what can you say? This is a God thing, right? This is a God thing. And yet, in spite of it being a God thing, a little bit of criticism just takes the wind out of the sails. This was tough for Nehemiah. opposition outside, discouragement within. Maybe you're in verse 10 right now, and you can relate to this. It's like, man, you're describing my life here, where I am today on this Sunday. I'm discouraged.And here's where Nehemiah, I think, provides an inspiring and helpful example of how to respond when life brings opposition. to what God is doing and what God wants to do in our life. And I've got four things, four responses that Nehemiah has here and four ways that we can actually experience these oppositions and turn them into actually a kind of joy. And I share these with you not because I do this perfectly or even 75%. This is as much for me as it is for anybody. And we have to be reminded of this because it happens so often in our life. But how do we respond when opposition comes to us? First of all, I think it is so critical that we expect it, that we expect opposition to come. There are some people that think mistakenly that to be a Christian or to be a part of a church, I mean, it's like... where it never is heard a discouraging word and the skies are not cloudy all day. I mean, that's every local church, isn't it? To go there would be just a blissful experience of happy Christians all the time.I'll never have anybody tell me anything but something that's uplifting and encouraging to me. Nothing will ever happen in the church that I don't walk out of there going, I'm so glad I'm a part of that church. I mean, it's just gonna be, it's like heaven on earth. Well, nobody amen'd that. And that's because you all have been in churches and in this church. The reality is, no matter what God is doing, there is always going to be negative opposition, criticism, a discouraging person, a Sanballat, a Tobias, somebody like that. J. Oswald Sanders, great Christian man, wrote a classic book on leadership, said this, “no leader is exempt from criticism, and his humility will nowhere be seen more clearly than in the manner in which he accepts it and reacts to it.” Do you think that Nehemiah thought to himself as he was on his camel or donkey or walking or however he got from Susa to Jerusalem, you know what, I'm just going to show up there. I'm going to give an inspiring speech. And not only are the Jews going to rally to the cause, but everybody around Jerusalem, they're all going to be happy about this. It's going to be fantastic.My speech will do it. No. He knew what was coming. He knew there would be trouble. Chuck Swindoll, many of you know Chuck Swindoll, says this, “there will always, always be opposition from those who are by nature negative and critical, but the work must go on. Progress should not stop because of a few who were critical of the plan.” I think it's a falsely idealistic perspective on the Christian life to think that it's going to somehow be easy. that I'm going to skate along and everyone's going to be happy with what God is doing in my life. It won't happen. And we can look at examples in the scripture, not just Nehemiah, but Jeremiah certainly faced that. Paul faced that. Well, how about Jesus? I mean, if there was ever a leader who was such an awesome leader that, I mean, everybody would have loved everything that he did and just rallied to him. I mean, everybody would just applaud him and be like, you know, be like Palm Sunday every day of his life, right? No. What happened to our perfect leader, Jesus?Not only were there many people that opposed him, famous now, men like Caiaphas and Pilate and the Pharisees, but even within his own circle. Judas betraying him. The greatest leader who's ever walked this earth, beginning the greatest organization that has ever been begun, the church, faced trouble, didn't he? And opposition. So who are we to think that in our... smaller context and in our own lives that we are going to be able to follow the Lord, fulfill his will for us, and somehow think everybody's going to love it and everybody's going to applaud it. It simply won't happen. In fact, I think if there is a key truth here, it is this one, is that God's will didn't allow the wall to be built without opposition. I mean, could God have rebuilt this wall without Sanballat, Tobiah, and Geshem? You bet he could have. Could he have rebuilt this wall in some way where everybody thought it was great? You bet that he could have. But it was God's will that there be a Sanballat. It's God's will that there was Tobiah and all the rest. God included that in the plan for Nehemiah and the plan for the rebuilding of the walls.It included the conflict. It included the slander. It included the threats that were made. And I wonder today if you might have a Sanballat in your life. Even as I've been talking about this, there's been somebody coming to mind. And in your heart, you're like, you know, God, if you love me, you will destroy them, right? Because you're not the author of evil, and you don't like evil people, and yet this evil person is in my life. And it seems to me that... this whole thing to work the way that, in my opinion, it ought to work, that person needs to be eliminated. And we try to pray the Sanballats out of our life because we think something's wrong, that they are in our life. And too often we think that with even criticism, right? We think, I must be out of God's will because somebody said something negative. Mrs. So-and-so said something. And so we look at and we listen to so-and-so who says such-and-such about this or that, and we think, well, I must not be a good Christian, or maybe this faith thing isn't true, or maybe I'm out of the will of God.Joe Stowell III, his dad was the first pastor of our church, and he was longtime president of Moody Bible Institute, once said, “in every church I have pastored, God has placed difficult people around me to keep me dependent on him.” Now, I have no idea what he's talking about there in my own personal experience. But there is truth there, isn't it? That opposition is not out of God's will, but it is a part of God's will. And that indeed, God gains greater victory when his people trust him in the midst of trouble and overcome in spite of opposition. that there's a greater glory that comes from that why do you think God created Satan? Did God know when He made him the highest archangel? Did He know the whole story? Indeed, did He purpose the whole story, that Satan was going to rebel against Him and take a third of the demons, or the angels, with him, and that all of this would ensue? Why? Why does God do that? As Luther said, even the devil is God's devil, right?That God uses The taunts and the ridicule and the criticism and all the rest to gain a greater victory and a greater glory. God thought it best that there be a Satan. And we have to look at these kind of situations and realize that apparently God thinks it's best that there's a Sanballat in our life. Now that's a hard thing, isn't it? Because we want them out of there. But God has them and sovereignly places them. in our life. Now, if I might make a very quick tangent here, you may be here and in an honest evaluation, you're not Nehemiah in the story. You're Sanballat. And maybe you're like, you know what? This vindicates my role in this church. Somebody's got to do it. And that somebody is me. We have to realize that while it is God's will for there to be Sanballats, it is never God's will for us to be a Sanballat. And I would call you to change. In fact, you could ask the question, why was Sanballat so upset about this? And this is where conflict reveals the opportunity. of our hearts, doesn't it? Was it about the wall for Sanballat? No, it wasn't about the wall.It was about influence. It was about economy and money. It was about power. And Nehemiah and that wall being reconstituted represented a threat to Sanballat. And that's why he wanted them out. So don't be a Tobiah. Don't be a Geshem. Don't be a Sanballat. We need to expect there to be opposition. And maybe next week, one of you will come up to me and say, I didn't think that sermon was very relevant, but boy, the week I had. And I'll say, good. I don't know if I should say it that way, but hey, you're applying God's word. That's a good thing. Second thing we see here is that Nehemiah provides this wonderful example of prayer, of prayer. Look at verse 4. Look at the first thing that Nehemiah does. It says, Nehemiah prays this, “Hear, O God, for we are despised. Turn back their taunt on their own heads and give them up to be plundered in a land where they are captives.” Now that doesn't sound like a very loving prayer.And if you read through the Psalms, there are Psalms that are known as imprecatory Psalms where David writes psalms that sound sort of like that, you know, where he is praying God's justice and wrath down upon his enemies. I'm not into the content of the prayer as much as I am in the fact that he prayed. And we see that pattern. Verses 6 through 8, there's troublemaking and scheming. What is Nehemiah's response? Verse 9, but we prayed to our God. When we face opposition, that has been sovereignly brought into our life by God, why would prayer be an effective strategy? Because if this person or this opposition is in my life by the sovereign hand of God, when I pray, I'm talking to the right person about the issue. I'm talking to the person who has the power to mediate the situation and to mitigate it and to take it away if he wants or to do whatever, but I'm praying to the right person. I'm praying to God. I wonder, the Sanballat in your life that I referred to earlier, have you prayed about this person? Have you prayed about this situation? Have you gone to the Lord in prayer?The example of Nehemiah throughout the whole story is that trouble comes, trouble comes, trouble comes. Nehemiah's response, he prays, he prays, he prays, he prays. It's a book on prayer. And that prayer in response to trouble. And we don't, I think, naturally do that. Naturally, we want to post the guard, right? We want to man up. We want to soldier up. We want to go take care of business. We want to take care of this person. We want to fight back. We want to sort of Mike Tyson in his prime. But Nehemiah begins with prayer. I would call you to pray. You say, ah, it's just Nehemiah. What did Jesus do? What did Jesus do the week of his passion when he knew what was coming? You say, well, he knew it was coming. Why pray about it, right? I mean, if you know it's coming, you can ask God all you want, but it's coming anyway, so what's the point? And yet he prayed. He prayed in Gethsemane. He prayed even on the cross. His last words were prayers.And if that doesn't eloquently show us the importance of prayer, especially when we are in trouble, and we have people in our church who are in trouble. Life has brought trouble. Life has brought pain. And prayer sometimes is like, oh yeah, we prayed. No, this is a key part of how Christians respond to trouble. We go to God. We open our hearts to him. We ask for his help. We pray about the Sanballat. We pray that that good work that God wants, may that refining work be done. I want to be that goal that is purified. I don't want to waste this trial. I don't want to waste my cancer. I don't want to waste this. unemployment. I don't want to waste this conflict with a fellow Christian. I want it to have its good effect and to embrace that and to tell God that. I wonder, do you do that, friend? One thing I've noticed when I've been dealing with a kind of Sanballat situation, you know, my natural instinct is to pray that God would take them out, right?But I find that when I pray for that person, especially if they're a fellow believer, When I pray for that person, I find a little impulse of charity towards them. Have you noticed this? It's hard to pray for somebody and hate them at the same time. I find that when I pray for that person, it's a little step towards the command to love your enemies and to do good to those who despitefully use you, Romans 12. Give that a try. You're like, I don't want to pray for this person. Try it. Pray that God's will would be done in their life. Pray that even their taunts and their ridicule and their criticism, whatever 1% gain that your spiritual life could have from it, say, God, I want that 1% gain. What they're saying is evil and their motives, I believe, to be bad. But whatever good can come from it in my life, I want that. And I find that when I get my heart around to praying that way, it has a way of restoring some encouragement. And when you're discouraged, what do you need? You need encouragement. Pray. Keep praying. The third thing is to prepare for it.And I've said this before, but notice that even in this chapter, Nehemiah, he doesn't simply pray, but he takes actions to meet the opposition. Back to the text again a second, verse 9. But we prayed and posted a guard. In verse 13, it says that Nehemiah armed the workers so they could respond to an attack. Now, there might have been someone going, you're not a man of faith. Why are you giving us swords? And he's like, I prayed and I'm giving you swords. In verses 16 through 18, he had workers work with a chisel in one hand and a sword in the other. Does that mean he wasn't a man of faith? He brought a trumpeter with him. And the idea was that if there was attack anywhere on the wall, they would blow the trumpet and everyone would rush to that place in order to engage the fight. He had people work in the low spots in the wall in verses 12 through 15. Now, why do you think Nehemiah would have people working in the low spots? Where do you think an attack would most likely happen? In the high spots or in the low spots?It seems to me it'd be the low spots, and that's what Nehemiah thought as well. And he had people in verse 22. He said, everyone stays in the city until the wall is done. What do we see there? Practical wisdom, okay? He got prepared for the opposition. I think we ought to expect it. We ought to pray for those who oppose it. Oppose us, but we also must be prudent and wise in responding to it. And the fourth thing here, and this is really, I would say, the most helpful, is that after we've prayed about it, after we have prepared for it, we've expected it, we know it's coming, here's the final point. Look at verses 19 and 20, what Nehemiah says. “I said to the nobles and to the officials and to the rest of the people, the work is great and widely spread and we are separated on the wall for far from one another. In the place where you hear the sound of the trumpet, rally to us there.” Here's the key phrase. “Our God will fight for us.” Nehemiah was a practical man. Nehemiah was a prayerful man.But Nehemiah was also a man who understood that in the end, the battle is the Lord's. And that bottom line for us has to be our bottom line, because all of our praying and all of our prudency, and I don't know if that's a word, but all of our, you know, sort of strategizing, in the end will feel superficial to us if our anchor and if our sort of our bottom line is not the God who has made promises to us. that he will fight for us, that he will come to our aid. And of course, as Christians, what do we know? We know the end of the story, don't we? You can read Revelation. At the end of the story, there is no opposition, there is no authority, there is no power that stands against the king of kings and lord of lords who comes riding out in that white horse. And he is going to return, and every enemy, Satan, included is going to go under his feet and in the end, Philippians 2, every knee will bow and every tongue confess that Jesus Christ is Lord.We know the end of this story is that God wins, and because we are God's children, we win with Him. And our walls may build or not, our troubles may come or go, our critics may say or not, but in the end, we know that with the Lord, we win. Our God will fight for us, and faith is the victory that overcomes the world. But we are living now in this time where we have to We have the tension between what we know to be true by the promise of God and the realization of that. And the Bible says that in this world, you're going to have trouble, right? You are going to have trouble. New Christian, it is going to be hard. Do not be discouraged by the trouble that comes and the critics that come and the opposition that comes. You're going to have people that are going to say things to you. You might even have people in this church that are going to discourage you in some manner. But we cannot have our hope in the people of this church or in the critic changing his mind or coming around and saying, you know what, I was mistaken.You really are a wonderful person. Can I hug you? It's not likely to happen. Our hope is in the Lord, the maker of heaven and earth. “Where does my help come from? My help comes from the Lord.” Psalm 121. And as God's people, when we face these temporary trials, which are achieving for us a glory that far outweighs them all, we look at that trial and we look even at that person, that Sanballat, and we see them as temporary in light of the big picture. And “though this world with devils filled should threaten to undo us, we will not fear for God hath willed his truth to triumph through us.” Martin Luther. A mighty fortress is our God. And on and on. I mean, there's songs and verses. This is where real life is lived. It's in the trenches and in the troubles. And this is how God refines us. And when I can see that this is how God does it, then I can even embrace the tough times and to see that there is good that comes from it. You say, oh, that's not true. Let's look to the cross of Christ. I've got one behind me.If there is one great example of how God uses the taunts, the ridicule, the betrayals, the enemies of God and all of their schemings to do an ultimate good, it is the cross of Christ, the perfect person, the perfect leader, the perfect sacrifice, killed at the hands of Satan and all his minions, and yet the greatest wrong producing the greatest good and glory. And our lives are little microcosms of that grand narrative. And you might not have a Caiaphas, you might not have a Pilate, it may not even be a, it's not the Sith Lord you're dealing with, it's General Grievous, or some lesser situation. But all of them are a part of a temporary trouble, but an ultimate victory. I heard somebody one time say, You know, for unbelievers, this life is the best that they'll ever experience. But for Christians, this is the worst that we will ever experience. The future is bright. The future is glorious. And we live in light of that in the troubles and the trials of today. “If God is for us, who can be against us?” That wasn't in the Bible when Nehemiah lived, but I think it might be today his favorite verse.And he lived it out very well. And I hope that we will as well as a church. And those are just some words from a tired pastor. I don't know if they connected at all. And when I get up from my nap, I'll wonder what I said this morning. But maybe God will use them, and I hope that he does. Let's stand together. I'd like to pray and give a final benediction.This transcript was generated using AI transcription technology and reviewed for accuracy but may contain errors. Please refer to the original audio for precise wording.

Late at night in his palace at Aachen, Charlemagne had a dream. A mysterious figure approached him carrying a sword engraved with four Germanic words: raht, radoleiba, nasg, and enti. The meaning seemed immediately clear to the emperor, who fancied himself a philosopher as well as a conqueror. There would be four ages of his dynasty: one of abundance, one of sudden failure, one of great disorder, and then the end. The dream is almost certainly a fiction, composed as a warning to a later generation of kings. But it turned out to be perfectly accurate. Within a century of Charlemagne's death, every word on that sword had come true. Today's guest is James Palmer, author of Charlemagne's Dream: The Rise and Fall of the Carolingian Empire. We discuss how the dynasty's founder, Charles Martel, was an unloved son from a failed relationship whose tomb was later found scorched as if a dragon had been inside, why the Battle of Tours may not have been the civilizational turning point that Gibbon and centuries of historians have claimed, and how Pippin III pulled off the most audacious political revolution of the early Middle Ages by deposing the last Merovingian king and making himself the first Carolingian with papal blessing. We look at how Louis the Pious triggered the empire's collapse by publicly confessing his father's sins, why a twelve-year royal divorce scandal involving ordeal by boiling water and papal excommunication became the greatest crisis of the ninth century, and how Charles the Fat reunited the entire empire for the first time since Charlemagne only to be deposed within three years. Palmer argues that the Carolingians were destroyed not by Vikings, Arabs, or Slavs but by their own impossibly high standards: they built a system that demanded moral perfection from its rulers and then punished every ruler who fell short.See omnystudio.com/listener for privacy information.

For thousands of years, one country has stood at the crossroads of the Mediterranean, Africa, and the Sahara.  It has been ruled by Numidian kings, Romans, Arabs, Ottomans, and European.  Its modern independence came only after one of the most violent decolonization struggles in history, and that conflict still shapes the country today. Learn more about the long and complicated history of Algeria on this episode of Everything Everywhere Daily. ⁠Shop the store at ⁠⁠Shop.Everything-Everywhere.com⁠ Sponsors Hexclad Get 10% off your order at ⁠hexclad.com/DAILY⁠ Mint Mobile Save 50% on Unlimited premium wireless plans starting at $15/month at ⁠MintMobile.com/EED⁠ Quince Go to ⁠quince.com/daily⁠ for 365-day returns, plus free shipping on your order! DripDrop Go to ⁠dripdrop.com⁠ and use promo code EVERYTHING for 20% off your first order! Square Get up to $200 off Square hardware when you sign up at ⁠square.com/go/daily⁠ Babbel Go to ⁠babbel.com/daily⁠ for up to 60% off Subscribe to the podcast!  ⁠https://everything-everywhere.com/everything-everywhere-daily-podcast/⁠ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: ⁠https://www.patreon.com/everythingeverywhere⁠ Discord Server: ⁠https://discord.gg/Ds7Rx7jvPJ⁠ Instagram: ⁠https://www.instagram.com/everythingeverywhere/⁠ Facebook Group: ⁠https://www.facebook.com/groups/everythingeverywheredaily⁠ Twitter: ⁠https://twitter.com/everywheretrip⁠ Website: ⁠https://everything-everywhere.com/⁠  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

The other day, the government of Israel approved the building of a new city in the Shomron to be called SHIRA, on Highway 5, east of Rosh HaAyin, on the way to the city of Ariel. Tens of thousands of apartments will be built. On 9,500 dunams of land that will be home to over 100,000 Jews. Eastern Gush Dan. Half an hour to Tel Aviv. Next to the train.This didn't happen by accident.Smotrich and Netanyahu. A partnership that has totally changed the map of Israel like never before. Approved over 100 new communities in Judea and Samaria. New cities. Around 160 farms reclaiming the land, stopping the illegal Palestinian Authority land grab backed by EU funding. What used to take twenty years now happens in weeks. Now Smotrich has announced doing the same thing in the Negev and Galil, two areas the Arabs have been taking over, making Jews the minority, with no government pushback. He will finally take care of that too. Anyone who knows the government bureaucracy, and the deep state power that has allowed the Arab takeover of the Galil and Negev, understands how many roadblocks Smotrich has to overcome. That is the revolution. That is the vision becoming facts on the ground.And it will stop the second Israelis hand the keys of government back over to deep state powers on the political left, today being led by Eizenkot.After October 7, after the massacre, after Nova, after the country burned, too many Israelis are still ready to vote for the bloc that would make Gadi Eisenkot prime minister. The same man who, as IDF Chief of Staff, hollowed out the army and sold the country the religion of containment, belittled the Jewish concept of rising up to kill those who want to kill you, and “quiet will be met with quiet.” That doctrine didn't give us peace. It gave our enemies years to train, tunnel, arm, and walk into our homes.Eisenkot is not a leader; he's a product. No spine, no charisma, no new thinking since October 7. Just the deep state's latest packaged “savior,” sold to the public as the great hope for replacing Netanyahu.You don't honor the murdered by putting the architects of weakness back in charge.You honor them by finishing the job: more cities, more farms, more Jews on the high ground, an army that deters instead of manages.Smotrich and Netanyahu delivered the building. The other side delivered the conception.If you want Shira and the next hundred communities, they need the votes. Momentum like this is a miracle. Stopping it would be a crime.Share this. The land is being built. We can't hand the country back to the same political left security leaders who preached and practiced appeasement and failed us miserably. We need leaders who know we are facing a jihadi enemy and who have the vision to strengthen a proud Jewish State of Israel.These are redemptive times. We are living miracles in real time. There will still be ups and downs, but the trajectory is up and up, and it is breathtaking.Strengthen your emunah in Hashem. Follow me at the Pulse of Israel and share these truths. Vote with that clarity in the coming elections.Am Yisrael Chai!!!Join Our Whatsapp Channel: https://chat.whatsapp.com/GkavRznXy731nxxRyptCMvFollow us on Twitter: https://x.com/AviAbelowJoin our Telegram Channel: https://t.me/aviabelowpulseFollow us on Instagram: https://www.instagram.com/pulse_of_israel/?hl=enPulse of Israel on Facebook: https://www.facebook.com/IsraelVideoNetworkVisit Our Website - https://pulseofisrael.com/Donate to Pulse of Israel: https://pulseofisrael.com/boost-this-video/

Last week we sealed the heart of the kāfir and stood at the mouth of the third category. This week we step into it. Of the three types of people in Part One — the muttaqīn (Ayāt 2–5), the kāfir (Ayāt 6–7), and the munāfiq (Ayāt 8–20) — the hypocrite is given the longest passage by far. Thirteen ayāt against four and two. It is worth asking why before we read a single word of them.1. Why the Hypocrite Takes the Longest PassageTwo reasons. First, there are different types and levels of hypocrite. Second, and more telling, the munāfiq is simply hard to define. The person of taqwā is clear — good within, good without. The kāfir is clear — bad within, bad without. But the hypocrite is neither here nor there: good on the surface, corrupt underneath, and forever shifting between the two. Ambiguity needs more words to pin down than clarity does.2. The Word Munāfiq: The Tunnel of the DabbThe word comes from nafaq — a tunnel. But the image turns on the difference between a burrow and a tunnel. A rabbit's burrow has one opening: one way in, one way out, a door the animal must stand and defend because it has no other. The dabb, the desert lizard, digs a tunnel with two openings. When danger comes from one end, it bolts out the other. It never has to commit to a position; it always keeps an escape route.That is the hypocrite exactly. When the Muslims are winning, he says, “We are with you — one of you.” When the tide turns toward the Quraysh, he slips out the far exit: “We are your friends; we've been helping you all along.” A bestie to both — though the word best can only ever have one.There is a fitting detail in how the Arabs still hunt the dabb. Because the tunnel has many mouths, it is never a one-man job. A group drives into the desert, finds the holes, and floods them with water from a hose. Not knowing which exit the animal will take, they watch every opening at once — and take it the moment it surfaces. The very feature meant to keep it safe is what exposes it. (A note in passing: the dabb is ḥalāl, though the Prophet ﷺ did not eat it himself, as it was unfamiliar to his people.)3. How the Hypocrites Came to BeWhen the Muslims made the Hijrah, they were not yet strong. In that first year Madīnah held three groups: the Muslims — some 300-plus men, perhaps close to a thousand souls with their families, in a city of six or seven thousand, a ruling minority; the Jews, in three tribes (the Qaynuqāʿ, the Naḍīr, and the Qurayẓah); and the pagans, still free to worship their idols. There were no Christians in Madīnah.Here a point of definition matters. When the moment of decision came, the pagans faced a choice the Jews did not — because being a Jew is a matter of ethnicity as well as religion. You can change your religion; you cannot change your lineage, any more than a Malay can decide to be Chinese. So the religious conversions that followed came from the pagans, whose religion put no such barrier in the way.The decisive moment was the Battle of Badr, in the second year of Hijrah. 313 Muslims, badly equipped — not all of them even had swords, and those they had were feeble, because they had never set out expecting war — faced roughly a thousand Quraysh, armed to the hilt, one of the largest armies Arabia had yet seen. And the Muslims won decisively; the leading men of Quraysh were killed. The politics of the peninsula turned in a day. Islam was here to stay.Badr is also a lesson in how planning and reliance on Allah fit together. The Muslims were aided by angels — but you do not put angels in your plan. You make du'ā for help and Allah sends it however He wills, but you prepare with the means actually in front of you. You cannot study three chapters of ten and expect an angel to whisper the rest in your ear during the exam. Do your utmost; then trust Him for what lies beyond your reach.After Badr, the pagans understood there was no future on the losing side, and no ethnic wall to shelter behind as the Jews had. Their only way to keep standing and influence was to profess Islam outwardly. For many, the profession was hollow — and this is the origin of the hypocrites. There were none in the first year of Hijrah; they appeared only in the second, once outward Islam became the price of relevance.4. The Leader of the Hypocrites: ʿAbdullāh ibn UbayyThe munāfiqūn had a head: ʿAbdullāh ibn Ubayy ibn Salūl. To understand him, return to pre-Islamic Madīnah, then called Yathrib — home to Arabs and Jews. The Arabs were two main tribes, the Aws and the Khazraj, locked in a feud that had run for decades and killed off the senior leaders on both sides. It was exhaustion with that un-winnable war that finally led them to invite the Prophet ﷺ from Makkah to lead them.Ibn Ubayy was the most senior figure left standing, and he had expected the leadership of Madīnah to fall to him by default. But the rival tribe would never accept a ruler drawn from the enemy they had fought for a generation — so the people reached past their own factions for a neutral leader, and invited the Prophet ﷺ. Ibn Ubayy was left jealous and bitter: the leadership was supposed to be mine. He and his followers stayed pagan at first, betting the Muslims would soon be gone. When Badr proved otherwise, he “accepted” Islam with his tongue while nursing the grievance in his heart — and so led the hypocrites, later feeding the weak points of Madīnah to the Quraysh, telling each side what it wanted to hear.5. Ayah 8 — “We believe” (but they do not)وَمِنَ ٱلنَّاسِ مَن يَقُولُ ءَامَنَّا بِٱللَّهِ وَبِٱلْيَوْمِ ٱلْـَٔاخِرِ وَمَا هُم بِمُؤْمِنِينَWa mina al-nāsi man yaqūlu āmannā billāhi wa bil-yawmi al-ākhiri wa mā hum bi-mu'minīn.“And among the people are those who say, ‘We believe in Allah and in the Last Day,' but they are not believers.”Walking the words: wa — and; min al-nās — among the people; man yaqūlu — those who say; āmannā billāhi wa bil-yawmi al-ākhir — we believe in Allah and the Last Day; wa mā hum bi-mu'minīn — but they are not believers. They claim faith in Allah and the Hereafter, and Allah Himself overturns the claim: they never had īmān at all. The mouth says one thing; the heart holds another.From this comes a principle worth carrying. The Prophet ﷺ and many companions knew the hypocrites — Jibrīl named them through revelation — yet Ibn Ubayy was never punished for his hypocrisy. Because we judge people by their outward actions, not their intentions. Intention is known to Allah alone; it is a matter between a person and their Lord. The Prophet ﷺ had revelation; we do not. So the lesson is a careful balance: take people at face value — do not accuse, do not presume to read hearts — but stay discerning. Where the signs of untrustworthiness are clear, you guard yourself accordingly, without ever making an accusation about what lies inside another person.6. Ayah 9 — The Deception That Reboundsيُخَـٰدِعُونَ ٱللَّهَ وَٱلَّذِينَ ءَامَنُوا۟ وَمَا يَخْدَعُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَYukhādiʿūna Allāha wa alladhīna āmanū, wa mā yakhdaʿūna illā anfusahum wa mā yashʿurūn.“They think to deceive Allah and those who believe, but they deceive none but themselves — and they perceive it not.”They imagine they can slip their disbelief past Allah — that He does not see the pretence — and past the believers with Him. But the deception lands on no one but themselves; they are the ones who end at the losing end. And the closing phrase, wa mā yashʿurūn — “they do not even perceive it” — is the sharpest edge of the ayah: the trap has closed on them, and they cannot even feel it.7. Ayah 10 — The Disease of the Heartفِى قُلُوبِهِم مَّرَضٌ فَزَادَهُمُ ٱللَّهُ مَرَضًا وَلَهُمْ عَذَابٌ أَلِيمٌۢ بِمَا كَانُوا۟ يَكْذِبُونَFī qulūbihim maraḍun fa-zādahumu Allāhu maraḍā, wa lahum ʿadhābun alīmun bimā kānū yakdhibūn.“In their hearts is a disease, so Allah has increased their disease; and for them is a painful punishment for the lies they used to tell.”Allah names hypocrisy a disease (maraḍ) of the heart — and rather than cure it, He increases it. A quick distinction of terms: nifāq is the hypocrisy; munāfiq is the hypocrite himself. For them is ʿadhāb alīm, a painful punishment, earned by their persistent lying.The word alīm carries more than the translation shows, and it turns on pronunciation. ʿAlīm, opened with an ʿayn, means “most knowledgeable.” Alīm, opened with a hamzah, means “painful.” The whole meaning rides on that first letter — which is why precise recitation (makhraj) is a necessity, not a refinement.The root of pain is alam; alīm is its intensified form. That extra yā' — the -īm pattern — is a form of hyperbole: not exaggeration in the sense of something untrue, but intensification to the extreme. It is the same pattern as Ar-Raḥīm, which is not merely “merciful” but extremely merciful. So alīm is not just pain, but pain at its utmost.And the pattern carries a second dimension: it is continuously increasing. A punishment that does not merely hurt but keeps growing worse. The reason Allah frames it this way cuts against something we know from experience — in this world, pain eases as we grow used to it. The first time you stretch into the splits it feels like torture; do it daily and the body adjusts until it is nothing. Walk fifteen kilometres in forty-degree heat with long stretches of no shade, and the five-minute walk to the masjid the next day feels like nothing at all. We adapt. The punishment of Jahannam is built so that no one ever adapts: each time the person thinks “I can bear this now,” it deepens; “I think I've adjusted,” and it deepens again — continuous, escalating, with no floor to settle onto.The same -īm pattern, turned toward mercy, gives Ar-Raḥīm — and here the contrast is worth holding. Ar-Raḥmān is the mercy Allah extends to everyone in this world; Ar-Raḥīm is the mercy reserved for the believers in Jannah. And like alīm, it is ever-increasing, but toward the good. In this world even what we love grows stale; we get used to it and it becomes the new normal. In Jannah the delight only ever improves — better, and better, and better, without end.8. ʿAẓīm vs Alīm: Whose Punishment Is Worse?Set the two endings side by side. Ayah 7, of the kāfir, closes: wa lahum ʿadhābun ʿaẓīm— “a great punishment.” Ayah 10, of the munāfiq, closes: wa lahum ʿadhābun alīm — “a painful punishment.” Note that ʿaẓīm, “great,” is a neutral intensifier: one can be greatly foolish or greatly brilliant. It magnifies without saying good or bad.So whose is worse? On the strength of the language, the munāfiq's. ʿAẓīm describes a punishment that is great; alīm describes one that is painful and continuously increasing. The hypocrite's does not merely match the disbeliever's in scale — it deepens without end. And fittingly so: the hypocrite knew the truth, professed it with his tongue, and betrayed it in his heart.Next week, in shā' Allāh, we continue into the hypocrites' passage — and our quiz will cover up to Ayah 10, including the characteristics of the People of Taqwā and the definitions of the kāfir, so keep them memorized. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe

It’s Egyptian businessman Raj Feneen who believes Arabs should get to pay less for gas than non-Arabs. He also mocks America’s fast Sign up for a Backstage Pass and enjoy Hours of exclusive content, Phil's new podcast, Classic podcasts, Bobbie Dooley's podcasts, special live streaming events and shows, and oh so very much more…food tastes.See omnystudio.com/listener for privacy information.

A2 THE SHOW #630Our next guest on A2 THE SHOW is Abraham Hamra, a content creator, entrepreneur, attorney, advocate and raised in a Syrian Jewish family in the United States. Through his platforms, Abraham shares the history and experiences of Middle Eastern Jews while discussing faith, identity, immigration, antisemitism, and the American Dream. In this episode, we explore his family's journey out of Syria, the history of Syria's Jewish community, and some of the most controversial questions surrounding Israel and Palestine, from Palestinian identity and self-determination to Zionism, Pan-Arabism, the two-state solution, Gaza, genocide claims, and whether Jews, Arabs, and Muslims can truly coexist. With his personal background and perspective, Abraham brings a thought-provoking voice to a conversation about history, identity, conflict, and the possibility of peace.IG: @abrahamhamraPlease visit our website to get more information: https://a2theshow.com/a2-the-show/⏰Timestamps:00:00 - Introduction5:17 — Violence Against Syrian Jews11:40 — Did Palestinian Identity Exist Before Israel?15:03 — Does Recognition Create a State?22:52 — Is “Greater Israel” Real?26:34 — Was Palestine Pan-Arabism's Last Weapon?32:08 — Can You Negotiate Under Threat?37:12 — Is Middle Eastern Politics Tribal?41:21 — Jews Under Islamic Rule47:39 — Does Persecution Justify a Jewish State?52:48 — Why Is Syria's Death Toll Forgotten?1:00:39 — War Has Consequences1:08:30 — Can Jews, Arabs & Muslims Coexist?

A weekly magazine-style radio show featuring the voices and stories of Asians and Pacific Islanders from all corners of our community. The show is produced by a collective of media makers, deejays, and activists. Friday is the twenty-fifth anniversary of 9/11. 9/11 marked a turning point in American history when two planes were hijacked by extremists who flew into two buildings at the World Trade Center in New York and another at the Pentagon, and two thousand nine hundred and seventy-seven people were killed. It was the deadliest attack on the US since Pearl Harbor sixty years prior. Following 9/11, the US government implemented multiple pieces of significant legislation around curbing and countering terrorism and enemy combatants. Policies such as the USA Patriot Act and the Special Registration Program targeted and disproportionately affected Arabs, South Asians, and Muslims in America. Tonight on Apex Express, in recognition of the twenty-fifth anniversary, we are hearing from members of the Alliance of South Asians Taking Action, ASATA. Several ASATA members will listen to Apex Express episodes about the impact of 9/11 and share their thoughts. You will hear pieces of shows starting all the way back to two thousand two and as recently as this spring.   LINKS Alliance of South Asians Taking Action, ASATA Bay Area Solidarity Summer (BASS) Black Panther Party History   SHOW TRANSCRIPT [00:00:00] Opening: Apex Express Asian Pacific expression. Community and cultural coverage, music and calendar, new visions and voices, coming to you with an Asian Pacific Islander point of view. It's time to get on board the Apex Express. [00:00:34] Miko Lee: Welcome to Apex Express. This is Miko Lee, and I'm introducing a show that is recognizing the time that we're in. And as many of you might know, this Friday is the twenty-fifth anniversary of 9/11. 9/11 marked a turning point in American history when two planes were hijacked by extremists who flew into two buildings at the World Trade Center in New York and another at the Pentagon, and two thousand nine hundred and seventy-seven people were killed. It was the deadliest attack on the US since Pearl Harbor sixty years prior. Following 9/11, the US government implemented multiple pieces of significant legislation around curbing and countering terrorism and enemy combatants. Policies such as the USA Patriot Act and the Special Registration Program targeted and disproportionately affected Arabs, South Asians, and Muslims in America. Tonight on Apex Express, in recognition of the twenty-fifth anniversary, we are hearing from members of the Alliance of South Asians Taking Action, ASATA. Several ASATA members will listen to Apex Express episodes about the impact of 9/11 and share their thoughts. You will hear pieces of shows starting all the way back to two thousand two and as recently as this spring. So stay tuned to Apex Express and reflections on the twenty-fifth anniversary of 9/11.   [00:02:06] Arati: Hi everyone. Welcome. Can you please introduce yourselves?   [00:02:09] Hafsa: Hey everyone. My name is Hafsa. I'm here from ASATA.    [00:02:13] Palvinder: Hi all, Palvinder Kaur a Sikh community organizer here in Sacramento.   [00:02:19] Priya: Hi, I'm Priya. I'm also an organizer with ASATA and a teacher based in Oakland.   [00:02:23] Arati: We're gonna start listening to our clips now.    [00:02:25] Speaker 5: I can clearly remember my parents repeating, “Please don't let it be a Muslim. Please don't let it be a Muslim,” while watching the news. I didn't process at age five the type of impact this would have on my family, but as I got older, those words stuck with me as I watched police outside our mosques and soldiers touching down in Muslim countries around the globe.   [00:02:45] George W. Bush: Freedom itself was attacked this morning by a faceless coward.    [00:02:50] Speaker 7: I got a call after the first tower had been hit.    [00:02:53] Speaker 8: I was right here. My roommate was like, “Hey, man. Wake up. You should watch this.”    [00:02:59] Speaker 9: My mom called me at 7:00 in the morning, and whenever my mom calls, I always think, “Oh, God,” you know? “What happened,” right? And my immediate reaction was, Bush has got his war now.    [00:03:10] George W. Bush: Make no mistake, the United States will hunt down and punish those responsible for these cowardly acts.   [00:03:25] Speaker 9: Pretty much as soon as the towers fell and it was determined to be a terrorist act, people were talking about Pearl Harbor, you know, day of infamy and making all those parallels. And of course, there was that immediate fear of backlash against Arab Americans. But what's the point of revenge? It's not gonna bring the people who died back. It's not gonna prevent future attacks, in my opinion. If anything, it might create the conditions for more hatred.    [00:03:55] Speaker 10: It is heartbreaking when you hear somebody who's not even a Muslim or Arab got killed in Arizona who just happened to wear this traditional clothes.   [00:04:10] Speaker 9: Within the first week, I started seeing reports on the internet about hate crimes that occurred in San Francisco.   [00:04:15] Speaker 11: Arab American Discrimination more than two hundred incidents of hate crimes. Six of these people died.    [00:04:30] Speaker 7: My mom actually called me and she was like, “Shave your beard,” you know, like, “Don't do anything stupid.” My partner actually from Urban Groove, is a Sikh, and he was in Pittsburgh at the time, and he called me up and he said, “I'm scared for us right now.” I can't even go to the library. I can't even go to the gym. People are looking at me funny just getting in your car and going outside. You know, at that time we realized the education that really needed to come to a lot of Americans that Muslim or not, these are not people that blew up the World Trade Center. These are not people that hurt other Americans. You know, these are our friends, our coworkers, our family.   [00:05:15] Speaker 12: It took me a while to find my voice and publicly react and respond to the events at the close of 2001. Part of that has to do with the memory of how irrational Americans become during times of war. I didn't wanna be on any blacklists, be monitored, stand out.    [00:05:34] Speaker 8: One of the things that I thought was really ironic was the question the media posed to the, the public. You know, how could this happen to us? Well, kind of stop and look at the history of our foreign policy. It's pretty evident in why something like this would happen.    [00:05:50] Speaker 9: I didn't feel like I was being disrespectful, and I didn't think that I was somehow, like, less American for also criticizing the government. But then again, the appropriate response is that we all just fall in line behind the Bush administration, whatever they do. It doesn't matter. Civil liberties are trampled. This is the appropriate response. You know, this is the way we show our patriotism.   [00:06:12] Arati: So most of those clips were from Robyn Takayama's 2002 documentary in which she's using different community voices to explore her own discovery of what patriotism looks like. It starts with, like, a small cut from the 20th anniversary, and then the rest of that is from these series of immediate reactions and lived experiences from Robyn's documentary. So reflecting on when this documentary was released, 2002, and where we are now, what still feels resonant? Does anything feel stale or stuck in time, or are there things that you're still like, “Yeah, that's really where we're at now”?    [00:06:43] Hafsa: I think for me, growing up with the Muslim community in Southern California, I remember 2002 being a very scary time as the people in this audio clip are kind of sharing. And I think now I don't feel as stranded as an American Muslim in America as I did at that time. And to provide context, I was 11 years old at that time, and I could feel the fear from people older than me and, even my friends as we would go to recess, and we would think we'd get sniped down by someone who's, like, looking out for us because we're little Muslim kids. yeah, I think that's something that I can definitely feel, where I don't feel stranded. I don't feel like there are, there is a lack of other communities who've been harmed who can also make bridges with us.    [00:07:34] Arati: Yeah. Thanks, Hafsa.    [00:07:35] Palvinder: Yeah, similarly, I was, I was a teen as well, probably 11. I grew up Sikh. My dad wore the star, a turban. I remember seeing it on the news. And I didn't really register for me for about a little bit of time until, like, the first racist comment was made towards my dad or we heard about, the Arizona death. It wasn't until, you know, Brown communities, Sikh communities, uh, Muslim communities were targeted, anyone who looked Muslim, right, And so for me, I think at the time, it took a while to fully register. But, you know, once it did, it was like, oh, this isn't about it just being a Muslim. It's like people are just perceiving anybody. And, as I grew up, I realized, the need for, communities not to say like, “Oh, but we're not Muslim,” you know? And I think that was like a really strong push from a lot of the Sikh community organizers, reflecting back on it. But of course, you still have folks who are in the community who are just like trying to say, “But we're not Muslim.” And that's a, that was a problem. You know, I wanna call out that, that problematic nature, and I think the same thing happens today when we see it around communities who have different immigration statuses. and it's like, oh, we might be X, Y, Z race, but we're not. You know, we're, we're American, or we were born here, we're a citizen. And it's just like, but why are we othering ourselves? So I still see some of those similarities around othering. I struggle with it because I can understand from the perspective of, you know, some of the individuals trying their best, working hard, and wanting to not be targeted, but at the same time, like, it's not the right thing to do. I think we're seeing a lot more, collaboration now, I would say, a lot more shifting in the narrative. I know we've had a lot of conversations across, the Sikh community over the past two and a half decades around the problem with othering ourselves from other races and other, other identities. And so I, I think that's one aspect of it, but I still see that same sort of nature, right? Like, um, when an attack happens or when there's a shooting, it's constantly like, don't let it be a interracial identity or immigration identity, right? and, I feel like the media continues to fail us, like the narratives around people of color, immigrants, is just very dehumanizing. and somehow, white folks get humanized in all of the actions that they're taking. I do feel like there's a media component to it, and we have to call that out. The one thing that, you know, when one of the individuals had shared that they were like falling in line, I think about just the over-surveillance that's occurring and the way that social media recordings and just everything going live in public, you know, the need to be vocal, but there is a sort of line, right, that we all know that we shouldn't cross, and the fear of being seen as un-American.   [00:10:15] Arati: Thank you, Balvinder.   [00:10:16] Priya: I can briefly add on to what was shared. Something you said, Hafsa, really struck me that when you were 11 years old, even going to recess was something that created a culture of fear, and honestly, I still see that in some of my students. When there were threats of ICE in the Bay Area, my classroom was empty. I mean, like, 90% of students didn't come to school that whole week. That culture of fear still exists, among, like, Black and brown communities, even here in the Bay. but we have made a lot of connections with each other as people of color in our organizing histories. But the culture of fear is still salient.   [00:10:51] Arati: Thanks, Priya. Do you feel like there's stuff, you know, a lot of these were current day organizers still 25 years later reflecting on their experiences. Are there pieces of the strategy that we still feel like are salient and that we want to bring with us and continue implementing in 2026?   [00:11:06] Hafsa: I think the communities that reach out to each other, that's something that's still working out for us now. I remember the Japanese community reached out to our masjid because they had been interned. Like, they were in internment camps, and they knew what it felt like to be othered in America in a very vile way. And I remember learning, oh, wow, like, A) there's a big Japanese community in Southern California, and B) they are so resilient that they care enough to reach out to us even though they went through all this already, and now they wanna show us or they wanna be there for us in whatever capacity. So I think, like, as we grow and go through these traumatic events, whatever we learn, there's a resilience that we build when we reach out to other communities.    [00:11:55] Arati: Yeah, absolutely. All right, we're gonna move to our next set of clips. this is gonna be a little heavy, but there's some really incredible stuff in here thinking about the organizing that is birthed of necessity, and a lot of the Sikh coalition's actions in the immediate aftermath, and specifically Asata's actions here in the Bay Area.   [00:12:11] Speaker 8: At the end of the day, necessity is the mother of invention. On the day of 9/11 Sikhs in New York, where the Sikh Coalition is based, saw hate crimes occurring the afternoon of 9/11. Three members of our community were literally chased through the streets of Manhattan. The afternoon of 9/11, an elderly man was beaten to the point of having broken bones, and Sikh young children were shot with paintball guns. And so the night of, we issued a press release grieving against attack on the country and calling on a police to protect our community from hate crimes. Our first real action beyond the press release on the night of 9/11 was to create a website where community members could report hate crimes and other forms of discrimination that were occurring to them. And within that first month after 9/11, more than three hundred people logged in and, and reported acts of discrimination. Everything from, from people who had been shot at, one gentleman who was murdered, to beatings, school bullying, employment discrimination alike. And we really used the information there to get the word out to the media and the policymakers that we have a real problem that needs to be addressed immediately.   [00:13:24] So I think, you know, the heart of the activism in that first month was really creating a space for people to report what was happening and then using that information to call for change. We were able to persuade the, the city of New York to create a regulation on school bullying where none existed before, and where school administrators are required to track bullying incidents and keep statistics on them. They have to ma– use all means they possibly can to take non-punitive measures. And that regulation protects one point one million students in the public school system in New York City, regardless of race, gender, ethnicity, national origin, religion, and the like. We were just able to get the New York City mayor to sign a bill that raises the bar for when employers can reject a request for religious accommodation in the workplace. Post 9/11, Sikhs have been barred from a number of jobs, including city jobs, because of their turbans. And if you wanna work for the public transit system, you have to brand your turban or if you're a Muslim, your hijab, with a Metropolitan Transportation Authority logo. And so we were able to get the mayor to sign a bill last week that basically bans most of those practices. And again, it protects literally millions of New Yorkers who work in the city from discrimination based on religion in the workplace. But at the end of the day, it's again, a regulation that pushes back on the government being able to do whatever it wants and creates a space for anyone to enjoy those protections.   [00:14:50] Speaker 13: So in the Bay Area, ASATA members distributed multilingual know your rights flyers and provided legal support in collaboration with other activist groups, such as the Arab American Anti-Discrimination Committee, the former ADC in San Francisco, the National Lawyers Guild, Council of American-Islamic Relations and the Progressive Bengali Network, and ASATA members provided support by taking down the contact information of the men standing outside the Department of Justice to register so as to notify families in case they were detained or disappeared, and also provided information about free legal resources.    [00:15:28] Speaker 14: There's a really moving testimony of a young Muslim girl from Seattle, Washington. Her and her mother were held in detention for, I think, nine months- Mm … without charges or anything, and her mother actually almost died while they were in detention. It was just such a traumatic experience, and I mean, we really need to let these stories be heard.    [00:15:46] Speaker 15: I wanted to point something out, that the figures from May 2003 from the INS or BCIS say that the number of people registered as of May 11th, 2003, were 82,581. Number of people detained, and these are their figures, so who knows what the real figures really are, 2,761. Number of people still detained at that time, 158, and the number of people charged with terrorism-related crimes, zero.    [00:16:19] Speaker 16: Reports indicate that some of those taken into custody were harshly treated. They were handcuffed, shackled, placed in cold cells without adequate clothing or blankets, blankets, forced to sleep standing or on concrete floors, hosed down with cold water, and denied adequate food and water.    [00:16:40] Speaker 17: And I would like to ask for volunteers because when we monitor, when we stand here and monitor people, there are less detentions, there are less questions, and people get done quickly. Some people are afraid to go alone, and they can take a companion with them. If we want safety and security, we cannot buy it by terrorizing other people. We need to change our thinking. We need to change our ways. As superpowers, we need to start empowering people, not taking them away, not putting them in prisons, not detaining. This country has become so secretive. Secret evidence, secret detentions, secret deportations. Everything is secret except our privacy. So we need to really take our country back.   [00:17:32] Arati: Okay. So that was a little longer and definitely somewhat heavy. but I think it's really interesting to hear how people were talking about this, especially post 9/11, and how they were talking about the country in general, and then their work in specific. What things stood out to you from how our communities were able to spring into action immediately post 9/11?   [00:17:49] Palvinder: I was a teen, so to me, as I learned all of the immediate action that was taken, it was really incredible and inspiring, so many different areas of it, right? Raising awareness around the detentions, trying to create that website. Working on school policies. Like, there was so much that was happening, and so much that continues to happen. Great to see community springing into action. I also struggled for so long in my early organizing days, being frustrated that these systems were not created for us, these policies were not created for us. And then when you learn so many of the policies were literally created against us- post 9/11, the over-policing, the over-targeting, it was just so challenging, right? Like, we have already so much, so many more challenges that we're dealing with, and then here we have additional barriers to just kind of living a, a decent life here. But you know, still continue to be inspired by, the way that folks sort of look to heal the community and support. And so I think that, like, one of the things I think about is, is the community within the communities that we were able to create that culture of healing, as much as possible, and then also thinking about the greater change and sort of protections for our community. I struggle with the hate crime stuff, you know, and the data there because, you know, there's so much around how data is used. Is it used in a beneficial way? Is it even, you know, supporting anything that's gonna create some real change? and then of course there's a surveillance question. But again, like I truly feel that folks thought this was coming from a good place. Um, and so I just continue to be mindful around the tactics that we're using, being mindful of like going fast but also being thoughtful and considerate around how these might impact us in the long run. And I, I hope that we continue to look at that. not just finding sort of immediate solutions that might work for us now, but seeing the long-term impact of them too.    [00:19:34] Arati: Yeah, totally. Would love to hear folks' thoughts on this as well, and also I'm curious, I've, I've now heard a few of you say a couple times just like what it meant to be a child at the time, and yeah, maybe not actually being tapped in in that moment of what organizing and activism was taking place when you were that young. But I'm curious also about kind of hearing about it more, and I'm sure as you grew up but also now as an adult, kind of what, how you feel like that maybe has shaped you.    [00:20:00] Hafsa: It's great to hear that there was a collection of bullying and racism happening in schools and that being reported because 100% I'm sure each of those data points represents so many other unreported happenings. For reference, I went to high school in Huntington Beach, California. I did not know the demographics of that area until I left high school, and it helped me understand my experiences there, especially with the teachers who were allowed to be racist. One of the only books in my history teacher's class was a book about how the Quran is false. He was a white man, Christian white man, and this was a history class. and he was a beloved teacher, beloved. And this is just one of many things that happened and that went unreported because we thought, oh, we are lesser than them. We do have to stick together. This is how they talk to us in front of us and behind our backs. So I remember hanging out exclusively with other Muslim students who also wore hijab because that's who we were pushed into a corner and you look around and that's who's there. And I remember going to the masjid and every time there was someone who didn't quite look Arab or South Asian or generally Muslim, if it's like a white person entering the masjid, I'm thinking, “Is that a government operative?” And it was sometimes. Every masjid I knew had at least one person who was hella shady, and they were spying on us, and I wonder where that data lives right now.    [00:21:30] Arati: Yeah. Absolutely. And that's hard not to think about in the surveillance state we're living in now.   [00:21:36] Priya: I was only three when 9/11 happened, but as an organizer now, I am really looking back on how our communities showed up for each other and provided like mutual aid relationship building, and that's the kind of organizing that I wanna build on now in the Bay Area. So the way that like we showed up and we did know your rights in different languages and we, you know, took people's names down, like we're still doing that, and that's the kind of work that I like want us to keep doing and that I feel really proud to be a part of. We have ICE watch at our school where neighbors walk around our school every single morning for an hour, and they have their whistle ready. So if they see ICE, they know how many times to blow the whistle, and we will, you know, spring into action immediately. But yeah, that kind of like relationship building and my neighbor's got my back, and I've got yours, and we're like in this together, and, and we live together, but we also like know each other's names, and we know what it means to keep each other safe because that's not what the government is doing for us. That's what stands out to me from post 9/11 organizing, and that's what I wanna build on.    [00:22:46] Palvinder: Yeah, echoing that. Community and connection and relationship building and healing. I remember specifically there was, in Fresno, Piara Singh, an elderly Sikh man, got attacked. And, our first thing was like, “Okay, what do we do? Like, how do we heal as a community as well?” Of course, the news media attention is there forefront for, like, a day or two, maybe a week max. but you know, when the individual recovers, or they are gonna be recovering, there's really not much attention after that. And for us, it was really like, how do we allow our elders to feel safe, right? How do we allow our community to feel safe, that same walk that this individual is taking, you know? And so I think there was components around that about healing, but also wanting to move fast. I think one of my greatest lessons would just be, centering healing and community and relationship building throughout all of it. no matter how fast we wanna go or how quickly we need to go, I just think about the need to center that. And I think more and more trying to find ways when we aren't springing into action about how we can implement some of that and make sure that that's also centered to the work that we're doing.   [00:23:51] Arati: Yeah. I'm curious if anyone has any thoughts on pieces of the specific organizing that was happening that feel maybe relevant. I'm thinking about the non-punitive bullying measures, the non-discrimination activities that had broad benefits, monitoring for safety and security, the description of the detention conditions. I know we've touched on some of these already, but I wonder if there's anything else that's coming up when people are thinking about strategizing and coalition building in 2026.   [00:24:16] Hafsa: All the information I got as a child was through gossips and rumors from elders who were talking, and they were saying, “Hey, we have CIA operatives in the masjid. Hey, we might be attacked. You gotta watch out.” So I think just that sort of conversation or that kind of community interaction is so important because the media wasn't telling me how to save my butt. It was telling me that I'm a scary person, and I'm gonna grow up to do something terrible one day. And I couldn't find an ounce of that within me, so.   [00:24:51] Arati: All right. Thanks everybody. Let's move to our next clip. speaking of media, perfect transition. this is a reflection around the 10-year anniversary of 9/11, and a lot of the audio in these clips are actually thinking about when the media started talking to us rather than just about us.   [00:25:07] Speaker 19: It's the first time we actually have media approaching us around the time of the anniversary asking us what have been the effects on our communities. Uh, whereas before it would, you know, sort of be focused very much around the families that were directly affected by 9/11 and occasionally we'd get a call to check in about, oh, you know, are you– is your community facing any backlash? We've received a decent number of media requests talking about what the last ten years have been like. What have the various ways that our communities have been affected. And at the same time, uh, you know, I think a lot of the exposés in particular that have been criticizing what law enforcement and government agencies have done in the last ten years, a lot of those have seemed to come out in the last, uh, couple of weeks. Mother Jones did a extensive special on, uh, the FBI and their use of undercover agents and informants across the country. The AP has been doing a series, uh, the Associated Press has been doing a series on the NYPD, their collaboration with the CIA and, and their, uh, mapping of Muslim communities in New York. NPR has been doing stories and, and that it seems that they– there is an interest in the media to sort of be more critical, uh, slightly more critical of law enforcement agencies and, uh, starting to demand some form of transparency and accountability that so far they were just given a free leeway to do whatever they wanted, and everything was justified in the name of protecting, uh, our cities. Uh, but now there's starting to be some questions are starting to be raised.   [00:26:48] Arati: Yeah, I feel like this kind of feels really specific in terms of what we were just talking about, and it draws us back into that idea. and I'm curious about if we have reflections on how movement work has changed, especially now that we do have to kind of consider how to engage with the current media apparatus and how does responding to what the media is saying about us, trying to work with the media to share out different kinds of messaging, is that something that folks are thinking about?   [00:27:11] Priya: It just reminds me of how like three weeks ago it came out that the federal government was spying on organizing activities in Minnesota among unions, among organizers. Like this is … no surprise this is still happening, but it can be helpful to look back and, and think about how our communities have experienced this before, and how we came together and how we can prevent it. Or just be more aware of the possibility that it will continue to happen.   [00:27:40] Palvinder: I think the common thing that I kinda see in, my perspective of it is, like, in the moment when something happens, it's constantly the same thing, right? Oh my gosh, let's go talk to the community, and, like, media wants to paint their narrative of it, right? Questions are very specific. and then there's, like, a timeframe where the reflection happens, right? 5, 10, 15, 20, 25 years later. And it's like, oh, let's see the impact on the community. Let's see how they're affected. But in the moment, when the opportunity is so prime, like, we don't really have that. I mean, I think more and more I've seen folks, even in, like, media trainings with the community. And so I've really appreciated when folks don't actually answer those questions, and they just shift their response to what they really wanna get across because that's really what our community wants to share. You know, we don't wanna just always answer the question and kind of fill the narrative that the media wants in the moment. but really, like, sharing it from our perspective. And so just greater need to write our own histories, document what's happening. I think we're so caught up in the moment sometimes that we don't even do that. And of course, there's a balance, right, of, action is being taken, what sort of impact those, taking photos or videos of those actions have as well. I just really think that we need to continue to make sure that the stories and the narratives that we want to share even in the moment are shared. and so flipping that script is really great for folks who can do that. I'm not an expert on that. I hope to be one day. But, yeah, just wanna also acknowledge that the reflection piece is, when I feel like the media starts talking to us.   [00:29:14] Hafsa: Yeah, I think, something that I've shifted within myself because, just, talking to media and, you know, being able to represent myself and my community, that's not something that's within my skillset. Like, that's not something I definitely work on. But what I do love to work on is increasing representation of people who look like us in other areas. And I think back as 11-year-old American Muslim immigrant growing up in America, what did me and my friends need? And something that we didn't have access to was really, like, the outdoors and nature, and that is just the number one healing thing, and that's something that a lot of immigrant communities cannot find when we come to America 'cause we are put in areas that don't have nature, where it's redlined districts or places that we can afford. They don't have access to nature. So something I like to do is try to organize for those communities to get us out in nature and feel safe because when we can feel safe in the world alone, we can feel ourselves in a way that we can't when we hear media tell us that we are scary or we are worthless or whatever else. It's a great place to unwrap those lies and really feel ourselves.    [00:30:22] Arati: That's a beautiful reflection. I really appreciate you thinking about what you needed as a child, what our communities need, and, what, what it feels like to work with the media, but also to be like, ” That might not be our friend.” So how do we protect ourselves from the media? Thank you for sharing that.   [00:30:37] Palvinder: I'll also just quickly add on the media piece, and this is like a definitely based off my, my experiences. There are certain folks who have access to media, you know, in the community. There are certain folks and organizations who the media will always go to. And, you know, I understand they've built those relationships, they've invested those resources, and I would just really encourage, you know, and continue to encourage those folks to really think about the folks who are on the ground doing the work as well, and giving opportunity to those voices as well when they want them. cause of course, not all organizers and activists want those, opportunities. But, I just think that it's important to share the diversity of voices amongst the community, and while many of those who have access and privilege with media, they are very niche. and yes, they're eloquent in their speaking, they're great at sort of getting what message they want across, but we're also very diverse communities. You know, there are some folks who are gonna pick up the pen and then others who are gonna go to the streets, you know, and organize. There's others contacting decision-makers. So it just all depends. But, yeah, I would just really encourage our communities to really think about, sharing the mic really.   [00:31:46] Arati: Okay. Thanks so much for sharing that. These are really, really incredible reflections. Um, we're gonna move to our next set of clips. A lot of this is gonna be audio from a massive Stop Urban Shield demonstration in 2014, which is nested inside of an interview with Zahra Billoo from CAIR or the Council on American Islamic Relations. So we get to hear from Zahra, we get to hear from the Stop Urban Shield work, which was happening right here in the Bay Area, and, um, I'm excited to hear y'all's thoughts.   [00:32:14] Speaker 20: I think a, a really huge local victory for Bay Area residents to celebrate is all of the organizing that happened to push back Urban Shield. I don't know if folks are familiar with Urban Shield, but it's essentially like a massive law enforcement training exercise where they train SWAT teams and sell weapons and, you know, military-grade weaponry for domestic police agencies. And so when you wonder why the local police department in Ferguson has a tank or things of that sort, or why people are dying because police are using military-grade weapons, a lot of that's happening in this culture of this Urban Shield convention, and so it's been coming to Alameda County for a couple of years now.   [00:32:54] Speaker 21: On the second day of Urban Shield, community members filled the intersection of 10th and Broadway, just outside of the Marriott where the vendor show was taking place.   [00:33:11] Speaker 23: Can you read the sign that you're holding?    [00:33:15] Speaker 22: Don't shoot. From Ferguson, Gaza to Oakland, our homes are not war zones.    [00:33:21] Speaker 23: Simi Makhijani. I'm here with the Alliance of South Asians Taking Action. We're out here to stand in solidarity with all those that are targeted by state-sponsored violence, whether at the hands of Oakland, Ferguson, New York Police Department, or the drone attacks on Pakistan, or the struggles against Zionism in Palestine or Hindu supremacy in India. After September 11th here, in terms of surveillance and unwarranted detentions of Muslims and those mistaken as Muslims in the Sikh population, and in other countries from Kashmir to Gujarat to Gaza, you know, the attacks on Muslims. We haven't always been recognized or as visible as we should be in standing together, walking together in these struggles here, and it's the primary reason that we're trying to be here, because it's really important that non-Black communities of color not be silent on this issue.   [00:34:13] Speaker 21: Asian Americans and Pacific Islanders came out in force, and nearly everyone I spoke with made links between the militarization of police in our communities in the US and the militarism perpetuated by the US throughout Asia.    [00:34:26] Speaker 24: The increasing brutality of the local police and the paranoia about terrorist attacks stems directly from the attack on the Twin Towers. Of course, giving local police military-grade equipment is older than 9/11, but we've seen an upswing in funding from the Department of Homeland Security. So in that way, Urban Shield is one facet of the war on terror.    [00:34:45] Speaker 20: There was a really great coalition that formed on the ground in the Bay Area, primarily out of Oakland and San Francisco, that said, “Look, you can't push violent policing in our community, that we're not going to let you use Oakland as a base for that kind of development and activity.” And so they organized for a couple of months leading up to it, and then around the convention last weekend, there were very large rallies and huge visibility events. They also got a couple of people to move their events from the Oakland Marriott, which is where the convention was happening. And as a result, the, the news or the rumor out right now is that Urban Shield will not be returning to the Bay Area. And even if it does, I always find victories even in the organizing, right? Getting hundreds if not thousands of people out to push back against violent policing, against civil liberties erosion is a very big deal. And so if folks wanna learn more about that campaign, they can simply Google Stop Urban Shield.   [00:35:41] Arati: I just think there's so many incredible moments in that and, that was a big win in 2014. In thinking, in particular about how the speakers described Urban Shield as an extension of the surveillance state and as an extension of the war on terror, and then about the campaign itself around that event, I'm wondering what lessons the current day movement organizers can take from this.   [00:36:01] Palvinder: I think the biggest thing is probably that it's not in a vacuum, right? there's a lot of other movements that are very similar. There's a lot of other things that are a part of these larger systems, right? specifically, it was mentioned as the war on terror, right? So this is just one part of that, one facet of it, and I think it was really great that there was specific call-out for Ferguson, Gaza, other international movements as well across the globe, and I think that that's super critical, in the organizing work that we do. As much as we feel like our local communities might be targeted, this is all part of a greater system. It's not happening in a vacuum, and we have so much to learn from the organizing that's happening in those areas as well.   [00:36:39] Hafsa: Yeah, thanks for mentioning that. I think something that helped me get through the time post 9/11 was just realizing that this has happened in America before, like many different times, specifically to the African American community. And I remember reading about Malcolm X, reading about Martin Luther King and thinking, “Oh, these are people who can be my role models. I don't look like them, but I'm pretty sure I feel things that they felt.” And even, like, reading bell hooks or Du Bois, like they didn't look like me, but we shared a similar struggle, and I hope that in the future someone can look at our community, and maybe they don't look like us, but they will say, “Hey, these people fought for the same thing I did,” and it was basically against America's attack on human rights, which has been happening since America was founded.   [00:37:27] Arati: I know for me, one of the reasons it feels great to listen to this clip is because right now it feels like we're just in a cacophony of oppression, right? Like, every single day there are these new policies, new initiatives, absurd tweets, just so much messaging coming, and so many policies also happening that we're constantly contesting with. We're constantly trying to fight against. And, it can feel really hard. It can feel really hopeless. And I guess I'm curious about how we can think about these examples of, like, local work, like Urban Shield or any other work that you've engaged in recently, and think about how does, that local, work on the ground help fit into this larger thread or this national moment around liberation   [00:38:07] Hafsa: I also very much appreciate that these communities were able to show up to stop things like Urban Shield, because specifically, like in my experience growing up in the Muslim community, I was just so much in my corner just trying to survive that I wouldn't even be able to think about this larger picture of what's happening on the local government le- level that's going to affect me and my kids or whomever else. So I really appreciate that recognition of solidarity and people showing up and saying, “Hey, I know someone who hurts more than me and I'm gonna go out to the streets and stand up for them and protest for them.” ‘Cause I think that's something that's also helped me even when my community has been demonized. It's always think about someone else who's been demonized more than you and make that my fight song rather than my own experiences, because that can be a little harder.   [00:38:55] Palvinder: I think the other thing for me is realizing that when folks can't show up, there's other avenues too, right? So not everyone has to be in the streets protesting or showing up to these causes. I think about the need to make sure that our organizing is accessible for all people, and that accessibility looks different. I feel like especially when I was in my, like, 20s, I felt like showing up at protests and, at organizing events was the main way. And if you weren't there, you weren't down for the cause. And I think for me, I learned very quickly that there were reasons why they actually couldn't go and show up there, you know, for their own safety. Just the need to be able to have those different actions so organizing can be accessible.   [00:39:33] Hafsa: And I think having CAIR as an organization has been really great. That's been a constant in my life. It was pretty new when I was younger, and I'm so glad that it's still up and running and they're still, like, you know, fighting the good fight. and Balvinder like what you're talking about, like how not everyone can show up to a protest. I remember my first protest, and I told myself at the time, it's my last protest. It was with the Sierra Club in Huntington Beach, and it was a silent protest on the Iraq War. And I was one of two hijabis. The other one was my friend. Everyone else was white, and we were supposed to be silent, walking down Huntington Beach. And who was targeted? It was me by other white people, racists. And I'm like, “I'm silent protests. Don't talk. I don't know what to do.” And I was, like, 17, 18, and I was like, “I'm never doing this again.” So I'm so glad that organizations like CAIR are there and I can actually organize in the Bay Area with people who look like me rather than being told how to organize by people who don't understand my struggle, don't understand my experience, and won't stand up for me when they see something go wrong.   [00:40:36] Arati: Oh my, oh my-    [00:40:37] Palvinder: Yeah. Oh, oh my gosh. I would not have shown up to any protest if that was my only experience with a protest. I would've been like, “No, these people are all crazy,” and like, “Where's my community at?”    [00:40:47] Hafsa: Oh my- No, I switched to anarchism after that. I was like, “No, the Democrats don't have it figured out. I cannot… Y'all don't understand me. You want to maybe, but that's it.”   [00:40:59] Arati: Yeah. I feel like at this point I'm like, if there's a protest, we need to have a safety training. We need to know what are the people's risk tolerances. I'm so sorry that happened to you. That is wild. But it's also… I mean, sadly, it's not unique. I think a lot of people have a story of being, like, at a protest and then not being protected. So yeah, how are we, how are we really thinking about how we're protecting ourselves and our community, for sure.    [00:41:21] Hafsa: Yeah, and it was a good experience because the Sierra Club fights for land, and knowing that they don't necessarily fight for me gives me information that, hey, I have to do that fight because I'm in environment. I'm a field biologist, so that's something I keep in mind, I think. I'm one of the few people who can actually understand the struggles of the animals and the humans, and that's very rare.   [00:41:41] Arati: Do we have any other thoughts on the Bay Area specifically and how we might be positioned in the Bay to support this fight for liberation?   [00:41:48] Hafsa: I moved to the Bay Area because I saw that there was a solidarity there that wasn't quite there in Southern California where I lived, in Orange County, and I wanted to learn more from that because I didn't wanna just hang out with people who look like me. I wanted to hang out with people who had all these different kinds of experiences with the American government, with being discriminated against, because The answer is there. It's between all of us. It's not within our little silos of community. It's when we all connect together, and that's also what brought me to joining ASATA as well.   [00:42:17] Priya: I echo that. I also grew up in SoCal in a really white, wealthy suburb called Manhattan Beach, which sounds not too dissimilar from Huntington Beach. And yeah, the message of solidarity that the Bay Area really espouses is what brings me here. And, the way that we show up for each other in the Bay feels uniquely inspiring. Whether it's Urban Shield, whether it's like, oh, there's a Muslim ban, we're at SFO within like hours. Oh, we're gonna, accompany people to their ICE court hearings. Like, I really feel like we just show up in unique ways. And yesterday I did canvassing for ICE Out of Dublin, and it's, that similar message of like we're out here, we're talking to neighbors. And like Balvinder said, there are so many ways that you can show up for each other, but we have a history of doing it.    [00:43:03] Arati: I love that. This takes me right to the next thing I wanted to talk about, which is, a lot of people organizing now don't have a living memory of 9/11, right? And so we're gonna listen to some clips, from Deepa, who's a community organizer, and Fahd Ahmed, who was the legal and policy director of Desis Rising Up and Moving. And, they both have some kind of reflections around social movements, young organizers, and, yeah, we're gonna, we're gonna think a little bit about that as we continue to, like, look forward.   [00:43:29] Speaker 19: Social movements have always been the main vehicle for change whether in the United States or the world abroad. And and the power of social movements is that the democratic potential that you build, the people's political awareness that you build, the power that you build doesn't dissipate away just based on an election. Doesn't dissipate based on the changing of a person in power and that if we really had truly strong social movements that built coalitions, built alliances as were discussed earlier, that those movements retain power through various ups and downs, through various issues. And if those movements are infused with a deeper political understanding, historical awareness, that they can be very powerful in holding government accountable. While all these sorts of acts may happen, blowbacks may happen, backlash may happen, at the end of the day, we– the best– the government is the only place that we can hold accountable through our taxes, through our votes, through our social mobilization.   [00:44:33] Speaker 25: Some of the young folks that are entering or working at nonprofits now, supporting South Asian nonprofits don't have a living memory of 9/11 and the global war on terror, and they have been politicized in different ways, right, over the last eight years, for example, the pandemic, global wars, etc. And so there are a couple of ways in which I've been thinking about how we can support South Asian young people. So for example, how can we share historical analysis and political analysis so that young people understand that they are part of a trajectory of South Asian activism that actually started well before 9/11, before the nineteen sixties, right? And that continues to today. So they don't feel fragmented. So that's something that I've been sitting with a lot. Another is around pathways into public service and community service and into the nonprofit sector. So how could we support young people in terms of building their skills in having pathways open to them into our nonprofit organizations? And then finally, how do we support them, um, so that they can do this work for the long run? You know, we all struggle with burnout. We all struggle with sustainability. What are some lessons learned that we can pass on? What are some best practices? That's something that's been sitting with me quite a bit, and I hope that the coalition will really think about supporting young people's leadership and finding different avenues and pathways to do that.   [00:46:00] Arati: What do we think about how we can share historical analyses that will help people new to organizing and understanding their role? Or how can we support young people in building skills that kind of help get them into movement work?   [00:46:11] Hafsa: I think reading literature is very, very, very important. When I think about what's helped me understand myself better, it was things like the Black Panthers, and that's another reason why I moved to the Bay Area. Like, they're organizing. They weren't just there armed guards, like, policing their, policing other people from their community. It was also, like, you know, free lunch programs for the kids. It was a holistic understanding of community and what it meant, what it really meant. Like, hey, we got us and no one else got us.    [00:46:43] Palvinder: Some of my favorite things has been around BASE, so Bay Area Solidarity Summer gives context to like, young organizers, about the long-standing history of South Asian organizing, and it is so diverse. I remember the first time I saw it, I was, like, amazed. I was just like, “Wow,” “This is really great.” It was so inclusive of different communities, in the larger sort of South Asian stream of organizing, and so it was just really great. I think Anirudha and Mrinalini cover that South Asian timeline, each year at BASE, and it just allows you to see the context that this was pre-9/11. This is, going back to the '60s, '70s there's been so many other movements that have happened, and just all of the different actions that have been taken. And so I think that's really, really helpful to see it across communities, religious, minority, state, countries, all of that, in the larger, broader South Asian group and then just the need for training and educating and informing young people. I think it's never too early to start. And then I think just investing in our communities. I have to say, I know for the Punjabi Sikh community, I worked for Jakara Movement, was our first community organizer. We had a part-time staff member, turned full-time staff member prior to me working. And I remember when I would tell people that I'm, like, an organizer, they would be like, “No, no, no, but like, like, what's your job? Like, what do you actually do?” So it was interesting to see when I would do the work, they would be so appreciative, they'd love it, and they wanted it to happen. But the investment in understanding that this can also be a job and needs to be a job, in doing development work in the community around the organization, I just saw that, we want things to happen, but we don't wanna put our money there always. And I think that if we want for greater social movements and greater advancements in our communities to happen, we need to be like other communities. We need to have organizations that are established, investing in paid positions. And so many of us do this in our free time, right? And I think that so much of it happens in that. But we can see where folks in social movements have gone further, and that's because there's been intentional and critical investments that have sustained them. So great call-out to, I think all of our communities to making sure that we're investing in this because we can only do so much of it in our free time.   [00:48:50] Priya: I really appreciated the thread of education, and I was a BASE alum, and Aditi gave me a great overview of South Asian organizing. And, like you said, Balvinder, it's such an in-depth history. and it really has helped inform my current politics and what South Asian organizing can look like today. and I think the other way that I try to educate myself is just, like, be curious, ask questions. Ask my grandparents what their experience during partition was like. Ask my parents what their experience post 9/11 was like, and just, learn from each other and learn those histories also, public education curriculum, especially in Oakland, is getting better and better. Like, all ninth graders have to take ethnic studies. We talk about the Black Panther Party starting in, like, fifth grade in Oakland schools, so I feel like there's a lot of progress being made.   [00:49:39] Speaker 27: I think that we need to begin to dream again. I think especially among progressives, there is a great despair and a cynicism and even a pessimism as we're entering a new decade and so much of the apparatus of oppression that we've inherited after 9-11 have not, has not been rolled back. The wars persist. And I think it begins with dreaming again enough to inspire the, inspire movement building. And I think that we need a new frame for movement building. I think rights separate us as if, you know, immigrant rights is separate from LGBT rights is separate from Muslim and South Asian rights. I think that we need to ground our movement building in shared moral imperatives. There is a groundswell out there of not only young Sikh and Muslim and South Asian Americans, but really a whole generation of Americans who are really hunger, hungry to emerge from the shadow of 9-11 and think of this, the end of the 9-11 decade as an end to a chapter of history and the beginning of a new chapter.   [00:50:37] Esha: So again, this is kind of us tying back to what we've been talking about, which is just how, how do we connect that work and build on top of it, and also keep people engaged and continue to build solidarity. so would love… I know we've kinda touched on this as a through line of all of our conversation, but would just love to hear your hopes for the future and, and what you see as a positive, and where we can go from here.   [00:51:01] Palvinder: Esha, I'm a bit critical about this, I'm gonna start with the critical, but I'm hoping to end on a positive here. I think when I hear a lot of this dreaming and need to close this chapter, I struggle because I think there is a lot of healing that still needs to take place and a lot of healing that never took place because we come from communities that sweep things under the rug. When I think about a lot of my experiences, a lot of my parents' generation's experiences, they just never talked about it. They had to provide for their family. They had to move on. They had to figure out how do they continue to have space for Punjabi Sikh folks in the Central Valley or in, in Northern California. I know when I went to college and was exposed to folks who came from different socioeconomic backgrounds, things just really changed, and there was a privilege with being able to dream and think about your future without having to think about, “Is my dad gonna be safe?” “Are we gonna have enough food?” Right? Or any of those questions. So Yes, all in for dreaming. I think there's a need to make sure that we're healing and we're uplifting everyone that's a part of the community as well. and so dreaming means that we're thinking about the organizing. We're thinking about what's coming into our futures and how are we gonna get there, and it means taking everyone with us. I am very hopeful, and I've seen in the last two decades of my own organizing and my own community building, the ways that folks are showing up for others who don't have those same backgrounds. I see the conversations around those who are detained in this current climate right now conversations that my own parents may not have had, right? Just advancements in their own thinking around, a lot of the politics in the past eight to 12 years even, and I see that across the community as well. Not everyone, of course. I don't know when we'll get there, but I definitely see greater humanity and just connecting back to folks and seeing those inhumane conditions that people are living through. Still have a lot of work to do around, when we talk about homelessness and substance use and so much other stuff. But I think we're making ample progress, and it's because we're really trying to bring everyone, the generations ahead of us that, never wanted to have these conversations and we never thought we could ever change their perspective. Some of them are slowly moving over. But I am grateful for just organizations and people and spaces and community, who can come together. And I know Aisa was like, “Oh, this has been great.” I feel the exact same way, right? Like, you know, three of us are joining on a call, and I feel like we're able to come and connect in this space because of that sort of shared linkage around organizing and care and healing. So just really grateful for spaces like this and people who continue to really think critically about the way that we do this work.   [00:53:43] Hafsa: Yeah, thanks for sharing that, Balvinder. I also grew up in, like, a very low-income household in government housing in Southern California, and I think a lot of American Muslim immigrants in the area were also in a similar situation. And, I think about the struggles, the everyday struggles that my parents still have to go through. There's no, like, healing. There's no understanding of 9/11 still. They're still working every single day. And yeah, I can dream of a better life for them, but I've kind of been coming to terms now that they're not gonna experience the freedom that I wish we could all experience in their lifetime. And yeah, like I said, it all comes down to the socioeconomic fight in this country, and really throughout the world, where we can say it's all these marginalized communities because of what we look like, but it all really comes down to keeping the classes separate and keeping a very high income class continuously growing, and the rest of us are just the soil that they use to extract nutrients from. And there has been a larger struggle of socioeconomic issues throughout history, and that's also something that's really helped me understand my own position in the world. Because even though 9/11 did position me as a perpetrator of violence that I've never done, I realize that there's… it, it, it really helps to link myself and my experiences to struggle that have already happened because it makes you not feel alone, and it really helps you feel that solidarity even with people who are not alive still, and that's really helpful. I, I think about ancestors a lot, and I think of we… A lot of us don't have access to our actual grandparents or great-grandparents because of partition or whatever else, so I've looked to people like Malcolm X and other people like that. And even I've read a lot of Tolstoy . Like, even it, it's not just something that, um, has to happen right now with the people that are alive right now. It's a long line of human rights movements and the thirst for freedom that we're all a part of, and that makes me feel a lot more contained as I'm going through the more difficult parts of being part of a marginalized community in America today.   [00:56:05] Arati: We would love to hear your thoughts as well on that last clip.   [00:56:08] Priya: I appreciate the call to dreaming and thinking beyond what exists, and I feel like music and art and all the ways that we, you know, practice joy and experience that in community with each other is part of dreaming and, um, yeah, like creating what we don't yet see.   [00:56:29] Arati: Absolutely. So that was a clip from Valarie Kaur, who's an award-winning filmmaker, and we thought it was, her words about dreaming, y'all's words about the future, hope, solidarity, also pain, and how we heal and how we move together, that's the note we wanted to end on. So thank you so much for sharing your stories, your strategy, your, hope, your dreams, your experiences of isolation, and your experiences of community, because we're not gonna get through this without each other, and we look forward to continuing working together and organizing together. And one day we will, we will win, and we'll all be liberated. Thanks, everyone.   [00:57:09] Miko Lee: Please check out our website, kpfa.org/program/apexexpress to find out more about our show and our guests tonight. We thank all of you listeners out there. Keep resisting, keep organizing, keep creating, and sharing your visions with the world because your voices are important. Apex Express is produced by Ayame Keane-Lee, Anuj Vaidya, Cheryl Truong, Isabel Li, Jalena Keane-Lee, Miko Lee, Miata Tan, Pretti Mangala-Shekar and Swati Rayasam. Tonight's show was produced by Swati Rayasam, and edited by Ayame Keane-Lee. Have a great night. The post APEX Express – 9.10.26- Reflections on the 25th Anniversary of 9/11 appeared first on KPFA.

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The Arabs are not Semites! Phantom Nation 09SEPT2026 - PODCAST

The Israeli: A Work of Historical Fiction by Phillip Kurata https://www.amazon.com/dp/B0DYQ7CTRC The Israeli: A Work of Historical Fiction - This page-turning tale, based loosely on the life of legendary Israeli spy Eli Cohen, explores the terrible effects of ethnic hatred on individuals, peoples and nations. As a new, free Egypt emerges from British colonial rule after World War Two, Eli Cohen, an Egyptian Jew, ignores his mother's warnings and tries to enlist in the Egyptian army. He is shouted out of the enlistment office as an insidious Jew. Later, his closest friend, Sami Azar, is executed by the Nasser regime for participating in a Zionist bombing campaign aimed at thwarting British plans to turn over ownership of the Suez Canal to Egypt. These events turn Cohen into a fervent Zionist and hater of Arabs. The Israeli tracks Cohen's rise as a top Israeli spy, from his resettlement in Israel, his marriage to the beautiful intelligent Nadia and his recruitment and training by the Mossad, Israel's intelligence service. He infiltrates into an unstable Syria where he becomes part of the country's political and military power structure that is bent on destroying Israel. Soon he finds himself under consideration for deputy defense minister.

There are writers who tell stories—and there are writers who use stories to explore the wounds, struggles and hopes of an entire people. Today, I am honoured to welcome Dr. Emmet Hirsch, a physician, medical researcher, former Israeli artillery officer and gifted novelist whose remarkable career has been devoted to healing the human body while exploring the deepest reaches of the human heart. Born in Chicago and raised in a deeply committed Jewish family, Emmet spent his formative years in Jerusalem after his father—a Reform rabbi, civil-rights activist and participant in the historic Selma march—became head of the World Union for Progressive Judaism. Emmet attended high school and university in Israel and later served as an artillery officer in the Israel Defense Forces. Today, he is a practising obstetrician-gynecologist in Evanston, Illinois, and a clinical professor at the University of Chicago's Pritzker School of Medicine. His research has focused particularly on premature labour, infection and inflammation, and he has authored or contributed to more than 65 scientific publications. But Dr. Hirsch's search for truth and healing extends far beyond medicine. He is the author of The Education of Doctor Montefiore, a hilarious and poignant novel about the people, institutions, vanities and moments of selflessness that shape a young physician. His newest novel, The Wolf Shall Dwell with the Lamb, is a powerful literary and historical thriller set against the turbulent birth of the State of Israel and the complex relationship between Jews and Arabs in the Middle East. At its centre is Joseph Friedmann, a Jewish child abandoned in a Catholic convent in Lebanon. There, he encounters antisemitism, betrayal and profound trauma. He eventually makes his way to Palestine, fights in Israel's War of Independence and later returns to Lebanon as an Israeli spy. Yet this is far more than a story of war and espionage. It is the story of one man's passage from abandonment to belonging, innocence to violence, secrecy to self-confrontation, and trauma toward redemption. It asks what happens when someone must conceal his true identity in order to survive—and what emotional price must be paid for living behind a mask. The novel honours the Jewish longing for safety, homeland and sovereignty while also recognizing the pain, suffering and humanity found on every side of conflict. Inspired. It raises difficult and enduring questions: Can we escape the wounds of childhood without first confronting them? Can a divided land become a shared home? And can Isaiah's prophetic vision of the wolf dwelling with the lamb ever become a reality? Please join me in welcoming the distinguished and multitalented Dr. Emmet Hirsch. ——

There are writers who tell stories—and there are writers who use stories to explore the wounds, struggles and hopes of an entire people. Today, I am honoured to welcome Dr. Emmet Hirsch, a physician, medical researcher, former Israeli artillery officer and gifted novelist whose remarkable career has been devoted to healing the human body while exploring the deepest reaches of the human heart. Born in Chicago and raised in a deeply committed Jewish family, Emmet spent his formative years in Jerusalem after his father—a Reform rabbi, civil-rights activist and participant in the historic Selma march—became head of the World Union for Progressive Judaism. Emmet attended high school and university in Israel and later served as an artillery officer in the Israel Defense Forces. Today, he is a practising obstetrician-gynecologist in Evanston, Illinois, and a clinical professor at the University of Chicago's Pritzker School of Medicine. His research has focused particularly on premature labour, infection and inflammation, and he has authored or contributed to more than 65 scientific publications. But Dr. Hirsch's search for truth and healing extends far beyond medicine. He is the author of The Education of Doctor Montefiore, a hilarious and poignant novel about the people, institutions, vanities and moments of selflessness that shape a young physician. His newest novel, The Wolf Shall Dwell with the Lamb, is a powerful literary and historical thriller set against the turbulent birth of the State of Israel and the complex relationship between Jews and Arabs in the Middle East. At its centre is Joseph Friedmann, a Jewish child abandoned in a Catholic convent in Lebanon. There, he encounters antisemitism, betrayal and profound trauma. He eventually makes his way to Palestine, fights in Israel's War of Independence and later returns to Lebanon as an Israeli spy. Yet this is far more than a story of war and espionage. It is the story of one man's passage from abandonment to belonging, innocence to violence, secrecy to self-confrontation, and trauma toward redemption. It asks what happens when someone must conceal his true identity in order to survive—and what emotional price must be paid for living behind a mask. The novel honours the Jewish longing for safety, homeland and sovereignty while also recognizing the pain, suffering and humanity found on every side of conflict. Inspired. It raises difficult and enduring questions: Can we escape the wounds of childhood without first confronting them? Can a divided land become a shared home? And can Isaiah's prophetic vision of the wolf dwelling with the lamb ever become a reality? Please join me in welcoming the distinguished and multitalented Dr. Emmet Hirsch. ——

Since October 7, Israeli society has undergone a profound transformation. The attacks, the ensuing wars, and the intense international scrutiny have reshaped how Israelis-Jews and Arabs alike-understand their identities, their relationships with one another, and their visions for the country's future.rnrnWhat does it mean to be Israeli today? How has the events of the last three years changed the relationship between Jewish and Arab citizens? And how have regional conflicts and global reactions to Israel influenced Israel's internal and external dynamics?rnrnFor Americans, these questions are more than matters of foreign policy. As debates over Israel have become increasingly central to American politics, campuses, and Jewish communal life, understanding the realities and complexities inside Israeli society has never been more important. Join us for a timely conversation exploring how Israel is changing-and why those changes matter far beyond its borders.

Born in Syria, he was a shepherd, but at the age of eighteen he left home and became a monk, practicing the strictest asceticism. At times he fasted for forty days. After a few years at a monastery he took up an ascetical discipline unique at that time: mounting a pillar, he stood on it night and day in prayer. Though he sought only seclusion and prayer, his holiness became famous, and thousands would make pilgrimage to receive a word from him or to touch his garments. Countless nomadic Arabs came to faith in Christ through the power of his example and prayers. To retreat further from the world, he used progressively taller pillars: his first pillar was about ten feet high, his final one about fifty. He was known also for the soundness of his counsel: he confirned the Orthodox doctrine at the Council of Chalcedon and persuaded the Empress Eudocia, who had been seduced by Monophysite beliefs, to return to the true Christian faith. After about forty years lived in asceticism, he reposed in peace at the age of sixty-nine.   He was at first suspected of taking up his way of life out of pride, but his monastic brethren confirmed his humility thus: They went to him as a group, and told him that the brotherhood had decided that he should come down from his pillar and rejoin them. Immediately he began to climb down from the pillar. Seeing his obedience and humility, they told him to remain with their blessing.

"A wealthy and devout woman, she lived on the island of Aegina, but, when the Arabs over-ran the island, she moved to Salonica. There, she gave her only daughter to a monastery, where she received the monastic name Theopista. Her husband Theodorinus died very soon, and then Theodora became a nun. She was a great ascetic. She often heard angelic singing, and would say to her sisters: 'Don't you hear how wonderfully the angels are singing in heavenly light?' She entered into rest in 879, and a healing myrrh flowed from her body, which gave healing to many.

X: @ChrisCBNNews @ileaderssummit @americasrt1776 @NatashaSrdoc @JoelAnandUSA @supertalk @JTitMVirginia Join America's Roundtable radio co-hosts Natasha Srdoc and Joel Anand Samy with Chris Mitchell, CBN News Middle East Bureau Chief and Producer of The Jerusalem Dateline. The special interview captured with Chris Mitchell communicating from Jerusalem, Israel, provides listeners with an in-depth analysis of American leadership on the global stage, the future of the U.S. policy in the Middle East and US-Israel relations and the next steps in advancing the Abraham Accords. In this segment, we also bring to the forefront a new emerging threat that could destabilize the entire region. Chris Mitchell is the bestselling author of titles including "Jerusalem Dateline," "Destination Jerusalem" and "ISIS, Iran and Israel: What You Need to Know about the Current Mideast Crisis and the Coming War." Mr. Mitchell serves on the Executive Advisory Board of International Leaders Summit and Jerusalem Leaders Summit. Chris Mitchell first began reporting on the Middle East in the mid-1990s. He repeatedly traveled there to report on the religious and political issues facing Israel and the surrounding Arab states. On August 17, 2000, Chris Mitchell opened the CBN News Bureau in Israel. He came with his wife, Liz, and their three children without a notion of what would begin just five weeks later — a four-year-long campaign of Palestinian terror attacks and suicide bombings known as the Second Intifada rocked Israel. americasrt.com https://ileaderssummit.org/ | https://jerusalemleaderssummit.com/ America's Roundtable on Apple Podcasts: https://podcasts.apple.com/us/podcast/americas-roundtable/id1518878472 X: @ChrisCBNNews @ileaderssummit @americasrt1776 @NatashaSrdoc @JoelAnandUSA @supertalk @JTitMVirginia America's Roundtable is co-hosted by Natasha Srdoc and Joel Anand Samy, co-founders of International Leaders Summit and the Jerusalem Leaders Summit. America's Roundtable radio program focuses on America's economy, healthcare reform, rule of law, security and trade, and its strategic partnership with rule of law nations around the world. The radio program features high-ranking US administration officials, cabinet members, members of Congress, state government officials, distinguished diplomats, business and media leaders and influential thinkers from around the world. Tune into America's Roundtable Radio program from Washington, DC via live streaming on Saturday mornings via 68 radio stations at 7:30 A.M. (ET) on Lanser Broadcasting Corporation covering the Michigan and the Midwest market, and at 7:30 A.M. (CT) on SuperTalk Mississippi — SuperTalk.FM reaching listeners in every county within the State of Mississippi, and neighboring states in the South including Alabama, Arkansas, Louisiana and Tennessee. Tune into WTON in Central Virginia on Sunday mornings at 9:30 A.M. (ET). Listen to America's Roundtable on digital platforms including Apple Podcasts, Spotify, Amazon, Google and other key online platforms. Listen live, Saturdays at 7:30 A.M. (CT) on SuperTalk | https://www.supertalk.fm

In this Bible Story, we learn of another hero sent by God, Nehemiah. Nehemiah oversees the rebuilding of Jerusalem's temple. He gives them hope, and encourages them to trust in the protection of God. Yet no wall could truly protect them from their real enemy. This story is inspired by Nehemiah 1-13. Go to https://www.BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Nehemiah 5:19 from the King James Version.Episode 171: As the sun was shining on the Persian Empire, Nehemiah, a servant from the Jewish exiles was serving the King as his cupbearer. When Nehemiah, heard of the return of the exiles and the current state of his homeland, he wept. King Artaxerxes noticed a sadness in Nehemiah and asked him what was troubling him. When it was revealed that Nehemiah wanted to go and help his people, the King gave him leave and sent a team of workers with him. Yet the project was not without opposition, Sanballat, Tobiah, the Arabs, and the Ammonites all did their best to demoralize the people. But God was with them and 52 days later, the wall was rebuilt!Hear the Bible come to life as Pastor Jack Graham leads you through the official BibleinaYear.com podcast. This Biblical Audio Experience will help you master wisdom from the world's greatest book. In each episode, you will learn to apply Biblical principles to everyday life. Now understanding the Bible is easier than ever before; enjoy a cinematic audio experience full of inspirational storytelling, orchestral music, and profound commentary from world-renowned Pastor Jack Graham.Also, you can download the ⁠Pray.com⁠ app for more Christian content, including, Daily Prayers, Inspirational Testimonies, and Bedtime Bible Stories.Visit JackGraham.org for more resources on how to tap into God's power for successful Christian living.Pray.com is the digital destination of faith. With over 5,000 daily prayers, meditations, bedtime stories, and cinematic stories inspired by the Bible, the Pray.com app has everything you need to keep your focus on the Lord. Make Prayer a priority and download the #1 App for Prayer and Sleep today in the Apple app store or Google Play store.Executive Producers: Steve Gatena & Max BardProducer: Ben GammonHosted by: Pastor Jack GrahamMusic by: Andrew Morgan SmithBible Story narration by: Todd Haberkorn Learn more about your ad choices. Visit podcastchoices.com/adchoices

Esarhaddon inherited the Neo-Assyrian Empire at the height of its power—but his kingship looked very different from that of the warrior-kings who came before him. Plagued by questions of legitimacy, surrounded by prophets and diviners, and often absent from his own military campaigns, Esarhaddon nevertheless presided over an extraordinarily aggressive and successful Assyrian state.This episode follows the first half of Esarhaddon's reign: the rebuilding of Babylon, the rise of prophecy as a political force, wars against Chaldeans and Arabs, the arrival of the Cimmerians, the destruction of Sidon, the treaty with Baal of Tyre, and the strange expedition to Bazu. Along the way, we look at how Assyrian kingship was changing, how religion and factional politics shaped the court, and how an empire built for conquest could continue functioning even when its king was no longer personally leading every army.Music from the show: oldeststories.net/music (or search "Oldest Stories Music")Support the show:Books: https://a.co/d/7Wn4jhSDonate: oldeststories.netPatreon / YouTube members get bonus episodes: patreon.com/JamesBleckleyNo-AI readings of ancient texts: youtube.com/@osnightreading

I'm back in IDF reserve duty, helping protect the Jews who live in the Judean Hills while Israel's war against jihad continues.One of our newest assignments is particularly meaningful: protecting a brand-new Jewish community taking root on an undeveloped hilltop. Just weeks ago, caravans arrived and the first families moved in. Today, it is a dirt road, temporary homes and open hills. God willing, it will eventually become a thriving community of approximately 250 families.We are not merely guarding caravans. We are witnessing Jewish history being made.Children will grow up here. Synagogues and schools will be built. Families will celebrate weddings and britot. One day, residents will look at photographs of these first caravans and say, “That was the beginning.”This new community is part of an unprecedented wave of Jewish development throughout Judea and Samaria advanced by the current Israeli government, with Finance Minister Bezalel Smotrich playing a central role. More Jewish communities mean greater Jewish continuity, stronger security and hundreds of thousands more Jews eventually living throughout Israel's biblical heartland.Standing here also exposes the lie that Jewish “settlements” are created by throwing Arabs out of their homes. Look around: open land, barren hills, a newly prepared road and brand-new caravans. Jewish families are not taking over an existing village. They are building something new.Judea and Samaria overlook Israel's narrow coastal plain and population centers. After October 7, allowing another jihadist terror state to rise on these strategic heights would be suicidal. Strengthening Jewish communities here protects all of Israel.Our ancestors prayed for 2,000 years to return. Today, a Jewish soldier in a Jewish army is protecting Jewish families rebuilding the hills walked by Abraham, Isaac, Jacob, King David and our prophets.We are not merely studying Jewish history anymore.We are making it.Am Yisrael Chai!!!Join Our Whatsapp Channel: https://chat.whatsapp.com/GkavRznXy731nxxRyptCMvFollow us on Twitter: https://x.com/AviAbelowJoin our Telegram Channel: https://t.me/aviabelowpulseFollow us on Instagram: https://www.instagram.com/pulse_of_israel/?hl=enPulse of Israel on Facebook: https://www.facebook.com/IsraelVideoNetworkVisit Our Website - https://pulseofisrael.com/Donate to Pulse of Israel: https://pulseofisrael.com/boost-this-video/

Welcome to The Daily Wrap Up, an in-depth investigatory show dedicated to bringing you the most relevant independent news, as we see it, from the last 24 hours (8/22/26). As always, take the information discussed in the video below and research it for yourself, and come to your own conclusions. Anyone telling you what the truth is, or claiming they have the answer, is likely leading you astray, for one reason or another. Stay Vigilant. !function(r,u,m,b,l,e){r._Rumble=b,r[b]||(r[b]=function(){(r[b]._=r[b]._||[]).push(arguments);if(r[b]._.length==1){l=u.createElement(m),e=u.getElementsByTagName(m)[0],l.async=1,l.src="https://rumble.com/embedJS/u2q643"+(arguments[1].video?'.'+arguments[1].video:'')+"/?url="+encodeURIComponent(location.href)+"&args="+encodeURIComponent(JSON.stringify([].slice.apply(arguments))),e.parentNode.insertBefore(l,e)}})}(window, document, "script", "Rumble");   Rumble("play", {"video":"v7ccik8","div":"rumble_v7ccik8"}); Source Links (In Chronological Order): (19) Independent Media Token (@imt_network) / X New Tab The Last American Vagabond on X: "And now you deleted the post @L08818? But I thought you were certain, and I was an "un-American piece of excrement" for believing that anarchism has value?" / X Page not found / X SheThinksFreely (@L08818) / X Polly St. George on X: "@TLAVagabond @L08818 while the official definition doesn't include chaos in the model, the actual result would be chaos until new hierarchies are established." / X The Last American Vagabond on X: "@FringeViews @L08818 Sure. Clearly I am the issue here. https://t.co/yPORFHcS8t" / X Larken Rose Interview - The Illusion Of Authority & The Collapse Of The Two Party Paradigm The Most Dangerous Superstition by Larken Rose [Audio book] - YouTube AnarClips on X: "LARKEN ROSE - WHAT IS ANARCHY? #ANARCHY #ANARCHISM #ANARCHISTS https://t.co/mZSbenQPwd" / X (1) AnarClips on X: "LARKEN ROSE on ANTI-GOVERNMENT vs. GOVERNMENT WORSHIPING DUPES #ANARCHISM #ANARCHY #LIBERTY @LarkenRose https://t.co/WVAobH0KbL" / X New Tab (1) Slow News Day on X: "They might not be dead, but this rally is clearly being held in God's Waiting Room" / X (5) JOKAMRREDPILLZ on X: "They calling Trump out.

Quick Recap* Meaning of the surah: “The Female Cow.”* Number of ayat: 286.* Nickname: The peak (summit) of the Quran.* Virtue: On the Day of Judgement, Al-Baqarah and Ali Imran will come and shade their companions.On dividing the surah: We are studying Al-Baqarah in nine parts. This division is a teaching aid created by scholars to help us navigate the surah — it is not divine. The order of the surahs themselves (Al-Baqarah, then Ali Imran) comes from Allah, but splitting a single surah into portions is a human tool. Others divide it into five, twenty, or a different number; none of them are “wrong.”Part 1 covers the groups of people. We are almost finished with the first group: the people of taqwa.Ayah 1 — Alif Lam MimThree lessons drawn from the opening letters:* 1. To attract attention.* 2. A challenge to the Arabs. If you don't believe the Quran is from Allah, here are the very letters it is built from — produce something like it. After 1400 years the challenge stands unmet. This is not accepted on faith alone; it is historically established, because the height of Arabic eloquence was during the Prophet's ﷺ time, and no one then could match it.* 3. A lesson in humility. Humans do not know everything; our intellect has a limit.Ayah 2 — Guidance for the People of TaqwaThe Quran is guidance for the people of taqwa. This links back to our central dua in Al-Fatihah — Ihdina as-sirat al-mustaqim (”Guide us to the straight path”).Working definition of taqwa: mindfulness of AllahWhere this definition comes from: the well-known image of walking a path lined with thorns and lifting your garment to avoid being caught. That image was given by the companion Ubay ibn Ka'b, in answer to Umar ibn al-Khattab.Taqwa is internal — you cannot see it directly — but it shows through certain characteristics, listed in the ayat that follow.Ayah 3 — Three Characteristics of the People of Taqwa* 3.1 — Belief in the unseen (al-ghayb).* 3.2 — Establishing prayer (yuqimuna as-salah).* 3.3 — Charity: “and from what We have given them, they spend.”Why “from what We have given them” matters: everything we own comes from Allah. Allah is Al-Ghani, the Most Rich, who owns everything. If you spend the way He asks, He can give you more — His wealth is unlimited and does not run out. The Prophet ﷺ said the one who gives charity will never become poor.⚠ Arabic to verify before publishing: the Arabic for ayah 3 (belief in the unseen, establishing prayer, and spending) arrived with encoding errors in the transcript and has been rendered in English only. Paste in clean Arabic if you want it displayed.Ayah 4 — Belief in RevelationTwo further characteristics:* Belief in what was sent down to you — the Quran.* Belief in what was sent down before you — the previous scriptures.The previous scripturesFour scriptures total, including the Quran — so three before the Prophet Muhammad ﷺ, in order:* Tawrah — revealed to Prophet Musa.* Zabur — revealed to Prophet Dawud.* Injil — revealed to Prophet Isa.Understanding the BibleLiving in a globalised world, it helps to understand the landscape of the largest religion, Christianity — close to Islam in numbers. So: which of the three scriptures is the Bible?None of them, exactly. The Bible is not a single book — it is a collection of books. (The word itself relates to biblio, “book,” as in bibliophile and bibliography.) It contains a changed and combined version of these earlier revelations.The Bible has two major parts:* The Old Testament — also known as the Jewish Bible. A Jewish person referring to “the Bible” means only this. Its three major sections are abbreviated Tanakh:* T — Torah (believed to be what was revealed to Musa).* N — Nevi'im (the Prophets).* K — Ketuvim (the Writings). Zabur = Psalms sits here, as a book within this section.* The New Testament — mainly the Gospels plus letters.* Four Gospels: Matthew, Mark, Luke, and John. These are gospels according to each name.* Letters: written by Paul to the early Christian communities (e.g. the Corinthians) — his written guidance in reply to their questions.Injil = “good news.” “Gospel” also means good news. The Injil we believe in is the Gospel of Isa — which we do not have today. What exists are gospels according to Mark, Matthew, Luke, and John. The first three are called the Synoptic Gospels and broadly agree; John often tells a different story. Historically these were written well after the named figures, in Greek, while Prophet Isa spoke Aramaic — and several authors never met him.Contrast: the preservation of the QuranThe Quran reaches us in two independent ways that reinforce each other:* Unbroken chain of transmission. We recite exactly as the Prophet ﷺ recited — including points of articulation and the length of each sound (e.g. reading a madd at two, four, or six harakat). A reciter's certificate can be traced back through an unbroken chain to the Prophet ﷺ.* Archaeological evidence. The oldest known Quran manuscript, the Birmingham Quran, held at the University of Birmingham, was carbon-dated (announced 2015) to around the time of the Prophet ﷺ. It reached Birmingham via Iraq during the British occupation and sat unidentified in the archives until a PhD student recognised it.Side note — early Arabic script. In the Prophet's ﷺ time Arabic was written without dots or harakat, so words were distinguished by context. A famous (unverifiable) story tells of the governor Hajjaj ibn Yusuf receiving an undotted letter that could read either uqtul (”kill”) or aqbil (”receive”) — prompting the later introduction of dots. Even today dotting isn't fully standardised: in the Moroccan script, for example, qaf takes a single dot and final noon is written without one.How we relate to the BibleWe believe in the original Tawrah, Zabur, and Injil as revelation. Regarding the Bible in its modern form, we hold that it contains both truth and questionable material. The Prophet ﷺ guided us: you may narrate from the Israelite sources without sin — neither believing 100% nor rejecting 100%. Where it contradicts the Quran, the Quran is Muhaiminun alaih — it stands over and supersedes the rest, because its authenticity is guaranteed. This does not mean we disrespect the Bible; it still contains revelation from Allah.Ayah 5 — Certainty in the Akhirah & True SuccessThe final characteristic: the people of taqwa are certain about the akhirah. Certainty is the operative word — not vague hope, but conviction.This certainty changes behaviour. If you are sure Allah sees you and that there are real consequences in the akhirah, you act well in public and private alike, whether or not anyone notices — because Allah knows and will compensate.The akhirah mindset = delayed gratificationWe already accept short-term discomfort for long-term reward: you study now (even though games are more fun) to earn good grades, a good job, and a good life later. That is a long-term view. Now scale it up — life on earth is roughly 80–100 years; the akhirah is forever. A smart person accepts a little discomfort now to secure eternal good.Just as someone serious about becoming a doctor takes biology and prepares deliberately, someone serious about Jannah does the actions that lead there. Saying you want Jannah while doing none of the work is only dreaming.The Marshmallow Test. In a well-known study, young children were left alone with one marshmallow and told that if they waited about 15 minutes without eating it, they'd get a second. Some ate immediately; some resisted and doubled their reward. Tracked into adulthood, many who couldn't wait struggled in life, while many who waited did well. The lesson: delayed gratification is a strong predictor of success. A Muslim, trained through prayer and charity to work now for reward later, should find this second nature.The king in the masjid (an illustrative story, chain unverified). A hooded king prayed Fajr with only a handful of people, then rewarded every person present with a free Hajj. The next morning the masjid overflowed — but the king wasn't there. The point: people chase instantreward. Prayer trains us for the opposite — to put in the work now and collect later.The word for “successful”: muflihunAllah calls these people al-muflihun, the successful — from the root falah. There are other words for success (fawz, fa'izin), but the same root also gives fallah, “farmer.” A farmer is the very picture of delayed gratification: plant, water, and protect the crop now; harvest much later. Placed right after prayer, charity, and belief in the akhirah, the choice of muflihun reminds us again: put in the work now, harvest it in the akhirah.Summary — Characteristics of the People of Taqwa* Belief in the unseen.* Establishing prayer.* Spending in charity from what Allah has given.* Belief in the Quran and in the previous scriptures.* Certainty in the akhirah.These are the people of guidance, and these are al-muflihun — the truly successful.Next week: a short continuation, then the second category of people. Come prepared to list the characteristics of the people of taqwa from memory. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.grounded.day/subscribe

In episode 2 of The Ones Who Missed Him we talk about a non-Human creation who longed for the Prophet - Jinn from the time of Jesus, who heard about the Prophet who will be revealed from among the Arabs and to follow him, and that Jinn's encounter with a man who later became a companion.

On this week's show: -We remember Ravens (and Stallions) legend O.J. Brigance -Ravens preseason reaction: are we on the Ja'Kobi Lane Train and why it Tyler Loop actually Steven? -AS (KINDA) SEEN ON TWITTER: Let's eat some beaver and something weird happened on CVS -SPIN THE WHEEL to discuss the saga of Jayden Daniels and LSU, Keenan Allen to the Colts, a WILD Alabama high school football controversy and what is happening with Ketel Marte? -Are we buying into the Orioles? And salute, Trey Mancini.

This episode examines the weaponization of antisemitism accusations within Israel-Palestine discourse and its counterproductive impact on combating genuine antisemitism. The discussion centers on a groundbreaking report titled 'Presumptively Antisemitic: Islamophobic Tropes in the Palestine-Israel Discourse,' which reveals how accusations of antisemitism have escalated particularly amid recent calls for ceasefire and human rights advocacy in Gaza. The conversation explores the complex political dynamics where legitimate criticism of Israeli policies becomes conflated with antisemitism, creating a chilling effect on free speech and academic discourse. This weaponization not only silences important human rights advocacy but paradoxically undermines authentic efforts to address antisemitism by diluting its meaning and creating confusion about what constitutes genuine anti-Jewish prejudice versus legitimate political criticism.The panel brings together three distinguished experts whose combined scholarship provides comprehensive insight into this contentious intersection of politics, religion, and human rights advocacy. They each contribute specialized knowledge that illuminates how the misapplication of antisemitism perpetuates Islamophobic stereotypes and infringes upon the free speech rights of Muslims and Arabs. This demonstrates how these cross-national dynamics create a destructive cycle where efforts to protect one marginalized community inadvertently harm another, while simultaneously weakening protections for both groups. The panelists' expertise reveals the urgent need for more nuanced approaches to political discourse about the War in Gaza that can distinguish between legitimate criticism of state policies and genuine prejudice. This might offer pathways toward more effective advocacy that will combat both antisemitism and Islamophobia without sacrificing either community's safety or rights.BiographyMitchell Plitnick is the president of ReThinking Foreign Policy, a nonprofit organization focused on U.S. policy in the Middle East and North Africa. He is co-author, with Professor Sahar Aziz, of the CSRR report “Presumptively Antisemitic: Islamophobic Tropes in the Palestine-Israel Discourse” (2023). Previously, he served as Vice President of the Foundation for Middle East Peace and as Director of the U.S. Office of B'Tselem, the Israeli human rights organization.Jonathan Matz is a board member of Jewish Voice for Peace (JVP), one of the largest Jewish-led organizations in the United States opposing Israeli occupation and advocating for Palestinian rights. He has been active in coalitions linking opposition to antisemitism and Islamophobia, and participated in the launch panel for the CSRR report “Presumptively Antisemitic” in December 2023.Recommended ReadingsPresumptively Antisemitic: Islamophobic Tropes in the Palestine-Israel Discourse, Rutgers Center for Security, Race and Rights (2023)The Racial Muslim: When Racism Quashes Religious Freedom, University of California Press (2022)Rethinking Foreign Policy: US Policy and the Palestine-Israel Conflict, ReThinking Foreign Policy (2023)Support the showSupport the Center for Security, Race and Rights by following us and making a donation:Donate: https://give.rutgersfoundation.org/csrr-support/20046.html Subscribe to our Youtube Channel: https://www.youtube.com/playlist?list=PLEbUfYcWGZapBNYvCObiCpp3qtxgH_jFy Follow us on Twitter: https://twitter.com/rucsrr Follow us on Instagram: https://instagram.com/rutgerscsrr Follow us on Threads: https://threads.com/rutgerscsrr Follow us on Facebook: https://facebook.com/rucsrr Follow us on TikTok: https://tiktok.com/rucsrr 

Romans 11:25-36 The Mystery of God: Theology (vv. 25-32) A. Response to Israel1. Dont be ignorant2. Dont be arrogant B. Revelation of Israel1. Promise of their Deliverer (Isaiah 59:20)2. Promise of their deliverance (Isaiah 59:21) C. Reason concerning Israel1. Gods promises are irrevocable2. Gods promises are universal II. The Wisdom of God: Doxology (vv. 33-36) A. The depth of the Wisdom of God B. The height of the Widom of God C. The breadth of the Wisdom of God More to Consider Let us return to the text in Romans 11:25. Paul has stated the hardening is only a partial one, the presence of the believing Jewish remnant throughout history. However, the real content of the mystery (Romans 11:25) is not just that a remnant in the nation would remain, as this concept is already found in the Old Testament. Neither is the mystery the fact that Israel would one day experience a national revival beyond the locus of a small remnant, as this too is clearly taught in the Old Testament. Rather, what qualifies this aspect of Pauline teaching as a mystery is that the inauguration of the eschatological age would involve setting aside the majority of Jews while Gentiles streamed in to enjoy the blessings of salvation and that only when that stream had been exhausted would Israel as a whole experience these blessings. Thomas Fretewll, Why Israel? Understanding Gods Plan for Israel the Nations. Israels corporate stumbling, which is temporary, not permanent, is called a mystery. In Scripture a mystery is not a truth difficult to understand, but a truth previously unrevealed (and therefore unknown) which is now revealed and publicly proclaimed (cf. Eph. 3:9; Col. 1:26; at Matt. 13:1016). John A. Witmer, Romans, in The Bible Knowledge Commentary: An Exposition of the Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books, 1985), 485. If the Arabs put down their weapons today, there would be no more violence. If the Jews put down their weapons today, there would be no more Israel' Benjamin Netanyahu

Israeli settlers' siege of Palestinian homes draws a sharp US rebuke - LINKActivists try to deliver aid to Palestinians in homes besieged by Israeli settlers - LINKNew poll: 38% of Jewish Israelis back annexing West Bank, 35% want to divide it up - LINKOverwhelming Majority of Jews (93%); Minority of Arabs (26%) Support Operation in Iran (total sample: 82%) - LINKHugh Hefner reported Jeffrey Epstein to FBI for alleged rape of Playboy Playmate - LINK Beginning Music: Glenn Gould - Goldberg Variation #5Ending Music: Electronic - Getting Away With it (Instrumental)Remember to Register to vote! Mass Residents should go to: https://www.sec.state.ma.us/ele/For more Civil Politics visit our website, civilpoliticsradio.com!If you want to get alerted to new episodes on social media, follow our Bluesky: @CivilPoliticsRadio.comDon't miss another episode - subscribe to our podcast (iTunes, Google Play, Spotify, and more!)This podcast is a member of the Planetside Podcast Network. Visit PlanetsidePodcasts.com to find other Planetside Productions!

Become an Israel Guys member → https://israelguys.link/member-HK4  Israeli settlers are besieging an Arab home in the West Bank, and Netanyahu's IDF are doing nothing to stop it. This according to dozens of headlines plastering the media over the past few days.  This is a crazy story, and every day it seems like the reporting just gets more and more intense. We have been reaching out to all of our sources, pulling together as much first hand information as possible so we can bring you the truth, and the truth is kind of wild.    There is a lot more going on here with both the Arabs, and the Israelis involved in the incident than what is getting reported. Ben Hilton brings you the truth here on today's video.   

Christian kids, do you recall all those old warnings against fantasy fiction?[1. Photo by Volodymyr Hryshchenko on Unsplash.] Some people implied that if you made up too much stuff, you'd lose track of reality. Alas. For some cases, they’re absolutely right. Too many people are abusing God's gift of imagination. They cast people they do not know as villains in a fantasy world in which they are the big moral heroes. This habit is taking over social platforms and podcasts. How can Christian fans respond with wisdom? Episode sponsors Enclave Publishing: Winter's Dawn by Morgan L. Busse Realm Makers fundraiser for ongoing defamation lawsuit The Talismiths: The Secret Saboteur by M. L. Hodder King Justice: The Legend Begins by Evelyn M. Exley Mission update New at Lorehaven: Conqueror of Shadow and Light review Subscribe free to get updates and join the Lorehaven Guild Concession stand Some “conspiracy theories” are issues of wisdom, not sin. And in fact, some ideas labeled “conspiracies” turn out to be true! For more, listen to our episode How Can Christians Engage Wisely With Conspiracy Theories? | with Mike Duran Or read Mike's article: Christians Who Engage Conspiracy Theories Must First Believe God's Sovereign Rule Yet we've always had seen conspiracy theories based on fiction. And today more people are building bigger and worse idols. This makes the problem more than foolishness. It's actual sin. And this false accusation hurts true people we know and respect. It also hurts people who still struggle after real abuse and lies. Maybe you've been hurt by a real offense by a trusted someone. In that case, you don't need people weaponizing your empathy. We'll give you strong Bible tools to defend your calling and time. 1. False accusers are hurting true people. By now you may know about the Realm Makers defamation suit. Our friends and allies, Scott and Becky Minor, are suing a defamer. Two weeks ago, they released their need for legal cost support. So far, they've reached nearlry $20,000 of a $50,000 funding goal. We support them with 20 percent of new Lorehaven sponsors. But first, about the opponent, don't just speculate. Donate! Scott and Becky's open letter with the fundraiser: Defamation Against Realm Makers & the Minors Standing Together for Truth: Protect the Realm Makers Community Dear Realm Makers Family, Authors, and Friends, If you've ever sat in a Realm Makers keynote, chatted on the RealmSphere, or exhaled once you found “your people” at our annual conference, you know how much creative Christians benefit from being a part of our community. Realm Makers has always sought to be a safe haven for Christian writers of speculative stories. Today, we're coming to you with hearts heavy with a burden that impacts many members of our creative family. For the past year, we have been fighting a devastating battle to protect not just ourselves, but all of you. But we've reached a point where we can no longer carry the weight alone, and we desperately need our community to stand with us. The Attack on Us All Since early 2025, our authors, Realm Makers, and we (Scott and Becky personally) have been the targets of a malicious campaign of online defamation. A podcast organization has published dozens of episodes leveling unthinkable accusations against us that include fabrications of child trafficking, cyberbullying, running a cult, and engaging in criminal conspiracies. THESE CLAIMS ARE CATEGORICALLY UNTRUE. If you want to take the deep dive into the events that precipitated the battle, we have created a page that should answer most questions here: https://www.realmmakers.com/lawsuit/ Initially, we hoped these claims were too outlandish to be taken seriously. We chose to monitor the situation and proceed prudently through the legal system rather than engage in a public online war. But despite our efforts to do things legally and with level heads, our attackers have only doubled down. New videos continue to be published—with one posting as recently as the end of June 2026—directly threatening not just Realm Makers' reputation, but also questioning the character of prominent members of the Christian writing community. The more we researched, the bigger we realized the issue was–we were just the most recent targets in our accuser's “information” campaign against a growing list of Christian authors. The repeated contact with or calling out of people we know and love goes back to 2012 or earlier. Exclusive statement from author Bryan Davis David Solomon has used multiple aliases over the years, but he has always been consistent in his demonizing of people whom he thinks have crossed him. Ever since I declined meeting with him at my home more than ten years ago because I had to go out of town, he has used various media to publicly accuse me of everything from an alliance with former VP Mike Pence to traffic hundreds of children internationally, to trying to bomb a church, to grooming children in a church I supposedly pastored, to conspiring with famous murderers across the country, and on and on and on. If anyone tries to do anything to stop him or even speak against him, that person becomes a fellow trafficker in his mind and joins in the circle of those he attacks. That's what happened to Scott and Becky Minor of Realm Makers. When David and his allies joined Realm Makers, they started spreading lies about me to other members, so Scott rightfully banned them from the group. Of course, that action made Scott and Becky targets for David's lies, and he found a podcaster who was willing to be a platform for a new round of absurd claims. Hoping to keep Realm Makers safe from attack, Scott started civil legal proceedings against David and the podcaster. As you all know, such action costs a lot of money, but Scott and Becky have stepped up to try to stop this lying grifter from hurting them or anyone else, which is why I support their fundraiser and I am thankful for their efforts. I would like prayer for myself and other authors who have been maliciously attacked by David, that people would not be deceived by him and that he would stop his evil actions. 2. Scripture condemns a malicious witness. This is a real problem, as grown-up people treat slander as truth. Even professing Christians repeat clear lies about whole groups. Whatever their motives, they're crossing into our business: fiction. Yet we know the difference between made-up stories and reality. They don't. Or they pretend they don't. They claim it's all true. These defamers raid reality for spare parts to fit in their narrative. They adapt real people, groups, and plotlines for their “fanfiction.” Who's the star? Often themselves. Or “you,” the faithful listener. But this episode isn't for or even about any specific false accuser. Nor is it about similar accusations, at scale, all over the world. Our audience: anyone who wonders if we must hear “both sides.” And anyone who thinks “better safe than sorry” in wrong ways. So now, let's explore how Scripture condemns all such figures. God’s word says Christians who accuse others have two options. First, if the offense is a personal sin issue, talk with the person. Or then try 2-3 witnesses. Or take the conflict to church leaders. Their job is to attempt to bring reconciliation (Matthew 18). Second, if the offense is about law, you need two-plus witnesses. And you need to take the matter before diligent judges. “A single witness shall not suffice against a person for any crime or for any wrong in connection with any offense that he has committed. Only on the evidence of two witnesses or of three witnesses shall a charge be established.” (Deuteronomy 19:15) Our own justice systems often reflect Old Testament principles. That's because God has ordained the civil magistrate (Romans 13). He also gives stern warnings against “a malicious witness.” “If a malicious witness arises to accuse a person of wrongdoing, then both parties to the dispute shall appear before the LORD, before the priests and the judges who are in office in those days. The judges shall inquire diligently, and if the witness is a false witness and has accused his brother falsely, then you shall do to him as he had meant to do to his brother. So you shall purge the evil from your midst. And the rest shall hear and fear, and shall never again commit any such evil among you. Your eye shall not pity. It shall be life for life, eye for eye, tooth for tooth, hand for hand, foot for foot.” (Deuteronomy 19:16–21) Defamers, even professing Christians, ignore these biblical laws. Instead they follow (and don't even argue for) a third option. They go onto podcasts to hire you as a backup “elder” or “judge.” But is that our job? To be a church elder or judge over this “case”? Jesus Christ Himself refused to get dragged into that (Luke 12:14)! So before we even listen to an accuser's words, we should ask: Did you take this to your church? Or to the civil magistrate? And if the reply is no: “Who appointed me a judge or an arbiter?” We can also discern a malicious witness who denies plain reality. Some accusers go further and have ulterior motives, like Sanballat. 3. Biblical heroes reject bad actors' attacks. Many biblical prophets and kings faced false accusations. And yet one man comes close to the Christian creator: Nehemiah. Here's a professional, a diplomat, a creative leader of exiled Jews. His book is mainly about his quest to build something new. Nehemiah longs to rebuild Jerusalem's wall and guard his people. Also, he's one of the few biblical authors to speak in first-person! Quick recap: the secular king sends Nehemiah to do this work. Nehemiah's position and calling are legitimate by all authorities. This quickly attracts jeering and slander by several villains. But when Sanballat the Horonite and Tobiah the Ammonite servant and Geshem the Arab heard of it, they jeered at us and despised us and said, “What is this thing that you are doing? Are you rebelling against the king?” Then I replied to them, “The God of heaven will make us prosper, and we his servants will arise and build, but you have no portion or right or claim in Jerusalem.” (Nehemiah 2:19–20) What's their first tactic? False accusation of breaking the law. Nehemiah doesn't record a long defense. Just a quick rejoinder. Here he doesn't record their motives. Maybe people already knew. Commentaries like this one reveal his possible political rivalries. So keep that in mind with all his strategies. None are sincere. One chapter later, the enemies return. What do they do now? Now when Sanballat heard that we were building the wall, he was angry and greatly enraged, and he jeered at the Jews. And he said in the presence of his brothers and of the army of Samaria, “What are these feeble Jews doing? Will they restore it for themselves? Will they sacrifice? Will they finish up in a day? Will they revive the stones out of the heaps of rubbish, and burned ones at that?” Tobiah the Ammonite was beside him, and he said, “Yes, what they are building—if a fox goes up on it he will break down their stone wall!” (Nehemiah 4:1–4) No more legal threats now. Instead they just troll the builders. Watch now how Nehemiah responds. He knows not to feed them. Hear, O our God, for we are despised. Turn back their taunt on their own heads and give them up to be plundered in a land where they are captives. Do not cover their guilt, and let not their sin be blotted out from your sight, for they have provoked you to anger in the presence of the builders. (Nehemiah 4:5) What's next for Sanballat and co.? He escalates from trolling. But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and that the breaches were beginning to be closed, they were very angry. And they all plotted together to come and fight against Jerusalem and to cause confusion in it. (Nehemiah 4:7–8) Today's similar tactics: death threats, doxxing, and swatting. Nehemiah responds with both prayer and wise self-defense. And we prayed to our God and set a guard as a protection against them day and night. (Nehemiah 4:9) So after legal threats, trolling, and violence plots, they get sneaky. Now when Sanballat and Tobiah and Geshem the Arab and the rest of our enemies heard that I had built the wall and that there was no breach left in it (although up to that time I had not set up the doors in the gates), Sanballat and Geshem sent to me, saying, “Come and let us meet together at Hakkephirim in the plain of Ono.” But they intended to do me harm. (Nehemiah 6:1–2) Today false accusers try this tactic: “I just want to meet with you.” “I think we got off on the wrong foot. Now let's talk. On my terms.” And I sent messengers to them, saying, “I am doing a great work and I cannot come down. Why should the work stop while I leave it and come down to you?” And they sent to me four times in this way, and I answered them in the same manner. (Nehemiah 6:3–4) Nehemiah responds professionally and brushes them aside. He avoids distractions. He focuses on the work he's called to do. This doesn't feel very “Christian.” After all, Sanballat needs God! And yet Nehemiah knows he's a proven bad-faith manipulator. Sanballat repeats the attempt. Nehemiah just repeats himself. No need for new arguments or attempts to persuade the accuser. He sticks to what he knows, grounded on the truth, and says no. What's next? They try the old “people say this about you” trick! In the same way Sanballat for the fifth time sent his servant to me with an open letter in his hand. In it was written, “It is reported among the nations, and Geshem also says it, that you and the Jews intend to rebel; that is why you are building the wall. And according to these reports you wish to become their king. And you have also set up prophets to proclaim concerning you in Jerusalem, ‘There is a king in Judah.' And now the king will hear of these reports. So now come and let us take counsel together.” (Nehemiah 6:5–7) It's not Sanballat who says this. It's those other people out there! This is a flagrant appeal to our desire to protect our reputations. And it is “spiritual” concern-trolling of the worst possible sort. Frankly, Sanballat should have led with this one. It's fooled many. Important background: Nehemiah's people did sin against God. So he could have been vulnerable to “spiritual” accusations. Then I sent to him, saying, “No such things as you say have been done, for you are inventing them out of your own mind.” For they all wanted to frighten us, thinking, “Their hands will drop from the work, and it will not be done.” But now, O God, strengthen my hands. (Nehemiah 6:8–9) He didn't buy it. He simply states they made all this up. We get another quick prayer in-narrative. Before one final trick. Now when I went into the house of Shemaiah the son of Delaiah, son of Mehetabel, who was confined to his home, he said, “Let us meet together in the house of God, within the temple. Let us close the doors of the temple, for they are coming to kill you. They are coming to kill you by night.” (Nehemiah 6:10) Again, Sanballat should have tried this strategy earlier. It sounds so spiritual. The house of God! Only it's misused. It's almost persuasive, mixes truth with lies, and appeals to fear. But I said, “Should such a man as I run away? And what man such as I could go into the temple and live? I will not go in.” And I understood and saw that God had not sent him, but he had pronounced the prophecy against me because Tobiah and Sanballat had hired him. (Nehemiah 6:11–12) Our hero doesn't attempt some “spiritual” argument to Shemaiah. In fact, he refers to his own character and gives a simple refusal. That's because he knows this isn't a spiritual attack. It's political. Nehemiah's enemies resorted to cold hard cash as a motivator. In modern terms, we would say he recognizes foreign collusion. For this purpose he was hired, that I should be afraid and act in this way and sin, and so they could give me a bad name in order to taunt me. Remember Tobiah and Sanballat, O my God, according to these things that they did, and also the prophetess Noadiah and the rest of the prophets who wanted to make me afraid. (Nehemiah 6:13–14) Deftly our hero avoids the trap. And prays to God for divine justice. He even calls out unnamed prophets who tried to intimidate him. One can only imagine the “spiritual” language they may have used. In all cases, Nehemiah knew none of the strategies were sincere. And in the end, he avoids every trap and keeps to the project. Today, similar villains will try any tricks to stop people of integrity. And today they may use what plays well: accusations of abuse. Not even Sanballat knew to try that tactic. It's often effective. That's because Scripture does warn about abusive leaders. But God's word equally warn about the malicious false witness. Against false accusations, apply biblical justice and wise rebukes. One way or another, they will be defeated. And hopefully repent. Com station Top question for listeners Have you had a “Nehemiah” moment of standing up for your calling? Next on Fantastical Truth Now that we've talked the tough topics, let's talk about subjects more epic and fun. Like dragons! Possibly ones in our midst! The author we mentioned earlier, Bryan Davis, doesn't even have time to run all these conspiracies. That's because he'd been too busy with bestselling novels. So next week, we'll finally invite Bryan into the studio to share more about the castle walls he's built over the last many decades.

The Mad appleBetween August and early September, nature offers the eggplant, a vegetable with intense color and spongy flesh found in kitchens around the world. The eggplant (*Solanum melongena*) has a history as old as plant domestication, fascinating botanical characteristics, and culinary versatility that make it almost indispensable. Botanically speaking, the eggplant belongs to the Solanaceae family, alongside tomatoes, potatoes, and peppers. Although commonly considered a vegetable, its fruit is technically a berry. It originated in Asia—likely between India and Southeast Asia—and descends from wild, thorny, and bitter ancestors such as *Solanum insanum*. Genetic studies indicate that the eggplant was domesticated long ago; over time, selective breeding has reduced thorns, sweetened the flavor, and fostered the emergence of numerous shapes and colors. Varieties come in long and dark, round and purple, white, striped, and green forms. Each type possesses specific organoleptic qualities: long, dark purple varieties—such as the classic Neapolitan—have firm flesh and a delicate flavor, rendering them suitable for grilling or for making *parmigiana*. Round, violet varieties tend to become creamier after cooking and are ideal for sauces or fillings. White eggplants are generally less bitter and very tender.In contrast, green or striped varieties are distinguished by an especially sweet taste and thin skin, making them suitable for quick cooking or grilling. Choosing the right variety can enhance any recipe. In addition, the plant flourishes in warm, sunny conditions; in temperate zones, it is grown as an annual, whereas in milder climates, it can live longer. From there, the history of the eggplant becomes a tale of cultural spread and transformation. It has been cultivated in Asia for centuries and appears in ancient Chinese and Indian texts. It was later introduced to the Mediterranean region by the Arabs, who spread its cultivation starting in the Middle Ages. The Italian word *melanzana* derives from the Arabic bāinjān, having passed through Persian and other languages. Initially, the eggplant was not well-received in Europe; as a member of the nightshade family—which includes many toxic plants—it aroused suspicion.Some even called it the mad apple, fearing it would hurt the mind. Only over time, thanks to the spread of Mediterranean and Southern cuisines, did the eggplant become an integral part of culinary tradition. In Italy, in particular, it is the star of iconic dishes such as the ever-favorite parmigiana, the relish caponata, the Sicilian pasta alla Norma, sautéed eggplant, and stuffed eggplant. In the kitchen, selecting the right eggplant is important. It is best to choose firm specimens with smooth, glossy skin, free of bruises, and with a fresh green stem. If an eggplant is overripe, it will contain more seeds and have a more bitter taste. Traditionally, a salting process was used to draw out moisture: the eggplants were sliced, sprinkled with coarse salt, and left to drain for at least half an hour to remove some of the water and bitterness.Today, available varieties are less bitter, making this step not always necessary; however, it can be useful for reducing oil absorption or achieving a firmer texture. From selection to cooking, eggplant lends itself to numerous techniques. When grilled or griddled, slices acquire a smoky aroma and a tender texture; just a few minutes per side on a hot surface suffice, followed by seasoning with oil, garlic, mint, or parsley and a brief resting period. In the oven, they can be roasted whole—after being pricked—until the skin shrivels and the flesh becomes creamy, rendering them ideal for sauces, purees, or fillings. Alternatively, when sliced ​​or cubed and oven-baked, they require less oil than frying while still retaining an intense flavor. Full Content More Podcasts

This is a sneak peek from the members-only edition of Inside Call Me Back. Dan and Tal Becker answer listener questions about why having an Arab party in Israel's governing coalition is less acceptable now more than ever and what happened the last time it was tried. They also discuss how Israeli law addresses the separation of church and state and problems that creates.. ___ Call Me Back is made possible by our subscribers. If these conversations are where you turn to understand Israel and the Jewish world, consider joining them. It's what keeps this show going. For the full episode, subscribe here to - Inside Call me Back ____ You can access the full episode here, where Dan and Tal answer listener questions about: What does the El-Sayed primary victory in Michigan mean for Democrats Jewish identity and the deep connection between Jews and Israel Barriers to including Arab parties in Israel's governing coalition Issues created by the lack of an Israeli constitution  The surprisingly strong alliance between Israel and the UAE What is the status of International Court of Justice and ICC charges against Israeli leaders? Is there hope for progress to stabilize Israeli-Palestinian tension and violence? Why Israel's  center left policies and party are losing supporters  ____ More Ark Media: Want to join Ark Media? Check out our careers page for new openings. Explore Israel Votes Listen to Ark News Daily Listen to For Heaven's Sake Listen to What's Your Number? Newsletters | Ark Media | Amit Segal | Nadav Eyal Instagram | Ark Media | Dan X | Dan Dan Senor & Saul Singer's book, The Genius of Israel Get in touch Credits: Ilan Benatar, Beth Pearlman, Brittany Cohen, Ava Weiner, Martin Huergo, Mariangeles Burgos, and Yuval Semo

This is a free preview of a paid episode. To hear more, visit www.grounded.dayWe are beginning Surah al-Mulk. Thirty ayat, two and a half pages. If we have memorised it, we can recite the whole surah in under three minutes.What al-Mulk meansAl-Mulk carries two meanings, and both are correct: kingdom, and dominion. We met the root already in al-Fatihah, at maliki yawmid-din — also recited maaliki yawmid-din. Malik is the king; mulk is the kingdom. So this is the surah of the kingdom.Makki and MadaniSurahs divide into Makki and Madani — revealed before the Hijrah, or after it.This is not a division of geography. A Makki surah need not have been revealed in Mecca, and a Madani surah need not have been revealed in Medina. Surah an-Nasr is the clearest case: idha jaa'a nasrullahi wal-fath, revealed in Mecca, about the conquest of Mecca — and counted as Madani, because it came after the Hijrah.The two categories carry different characters, and we can tell them apart without knowing a word of Arabic.A Makki surah rhymes. It is poetic in sound before it is anything else. Listen to Juz 30, which is almost entirely Makki — ‘Amma yatasa'alun. ‘Ani-n-naba'i-l-‘azim. Alladhi hum fihi mukhtalifun — there is a metre to it. Easy to recite, beautiful to recite, and harder to understand, because Makki vocabulary is higher-grade and does not recur much elsewhere in the Quran. These are words Arabs today do not use daily.Madani surahs run to longer ayat, and the meaning is more accessible.Al-Mulk is Makki. Beyond that we cannot be precise — we rarely know the exact year a surah came down. But the content leans heavily towards warning rather than description of Jannah, and many of the mufassirin read that as late Meccan, when the persecution of the Quraysh had turned violent and stubborn. Early Mecca encourages. When years of encouragement have not moved people, the warning comes.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.What the Makki surahs are forTwo things, mostly.Aqidah, which covers three areas. Ilahiyat — Allah and His attributes, and the ayat against shirk. Nubuwwat — establishing the truthfulness of the Prophet ﷺ, including the stories of the prophets before him, which follow an almost identical template: a man respected before prophethood receives revelation, begins to preach, and is opposed by the rich and the powerful. And sam‘iyat — what we can hear of but cannot see.Why do our scholars separate that third category from the first, when we cannot see Allah either? Because the existence of the Creator and the truth of prophethood are established by rational necessity as well as by revelation. There is no equivalent argument establishing that Jannah must exist. What we have is this: reason and revelation together establish that He is our Creator and that He sent revelation to Muhammad ﷺ. So when the Prophet ﷺ tells us there is an Akhirah, we believe him. Everything of the hereafter sits in this category.Akhlaq is the second, and the kind of conduct the Makki surahs address is the kind we recognise innately, through fitrah.Some good is known only through revelation — we know salah is good because Allah revealed it. Fasting, the same. But charity needs no revelation to be recognised: receive someone's charity and we feel it. The same in reverse. Nobody needs to be told stealing is wrong, because even a thief does not like being stolen from. Nobody needs to be told murder is wrong — a murderer will fight for his own life.The Makki surahs strengthen that innate sense. They return again and again to feeding the poor, honouring the orphan, protecting the weak.Which leads somewhere worth sitting with. More than sixty percent of the Quran is Makki — and the bulk of the Quran does not legislate. It does not discuss hijab, or Hajj, or the rulings we tend to treat as the measure of religiosity. The bulk of the Quran is about character.This is why the Prophet ﷺ said: I was sent only to perfect noble character. The Sharia revealed later in Medina strengthens those characters — but the characters themselves were built in Mecca.So a religious person is not measured by how many raka‘at he prays, though prayer is obligatory. Not by the length of his beard, though the beard is Sunnah. The Prophet ﷺ said the best of us is the one best to his family, and that the best of people are those most beneficial to people. That is akhlaq.

When 60,000 people rushed the land and water borders of Spanish territory, specifically Ceuta, Socialists and Muslims were immediately blamed. But it was also obvious that some other factor was behind the invasion, which reportedly dwindled to only 10,000 when the rest returned to Morocco. A few weeks prior, both President Trump and Benjamin Netanyahu had threatened Spain; the former did so over Spain's refusal to back the war against Iran; the latter over Spain's criticism of Israel's handling of Palestine. In 2019, Yair Netanyahu was encouraging Arabs and Muslims to invade and conquer Ceuta instead of voicing concern about Palestine. In May of 2026, Yair was comparing Ceuta to Gaza, adding that the Jews would make a deal with Spain: they won't fund NGOs and Spain won't comment on Judea and Samaria. After the invasion, Danny Danon, Israel's UN Ambassador, told Spain to deal with their own colonialism and the resulting Muslim invasion rather than being concerned with Israel and Palestine. Hananya Naftali, an Israeli media influencer, sarcastically called on Spain to adopt a two-state solution and ceasefire with the invaders (there were no exchanges of gunfire). The Mossad International account shared images of anti-Israel protests in Spain coupled with those of the invasion, underhandedly sewing the two together and telling the Spanish president to resign. Ben Gvir, Israel's National Security Minister, sarcastically congratulated the Spanish and added that since the country supports Gaza, they should also open their own borders and let all those refugees pour into the country in the name of  diversity. The United States had a documented hand in funding the invasion, with a recent piece of legislation authorizing $40,000,000 to help Morocco reclaim Ceuta and Melilla. But Combat Antisemitism, and all the Israeli bots and influencers, defended themselves by claiming that the noticing of these patterns was simply antisemitic Jew hatred, especially the fact that the Jews helped Muslims invade the Iberian Peninsula in 711 AD too. It should also be noted that according to the Encyclopedia Judaica, Socialism itself is a largely Jewish movement; i.e., the idea that Socialist Spain is responsible is just another admission of Israeli guilt.  *The is the FREE archive, which includes advertisements. If you want an ad-free experience, subscribe below.

Welcome to The Daily Wrap Up, an in-depth investigatory show dedicated to bringing you the most relevant independent news, as we see it, from the last 24 hours (8/3/26). As always, take the information discussed in the video below and research it for yourself, and come to your own conclusions. Anyone telling you what the truth is, or claiming they have the answer, is likely leading you astray, for one reason or another. Stay Vigilant. !function(r,u,m,b,l,e){r._Rumble=b,r[b]||(r[b]=function(){(r[b]._=r[b]._||[]).push(arguments);if(r[b]._.length==1){l=u.createElement(m),e=u.getElementsByTagName(m)[0],l.async=1,l.src="https://rumble.com/embedJS/u2q643"+(arguments[1].video?'.'+arguments[1].video:'')+"/?url="+encodeURIComponent(location.href)+"&args="+encodeURIComponent(JSON.stringify([].slice.apply(arguments))),e.parentNode.insertBefore(l,e)}})}(window, document, "script", "Rumble");   Rumble("play", {"video":"v7bhycu","div":"rumble_v7bhycu"}); Source Links (In Chronological Order): (14) The Last American Vagabond on X: "He is knowingly lying about this, as I pointed out in my show on May 9th (https://t.co/pJw1VOPE4n), where I point out their misdirection & dishonesty in their own press release, and in my follow up on July 23rd (https://t.co/pJw1VOPE4n). I will discuss this new post tonight." / X Gain-Of-Function Head Fake, Epstein List Lie & The New Supercharged Biometric Surveillance Database House Approves Israel/US Military Merger, Major US War Crimes In Iran & Trump's New Gain-Of-Function White House Issues Sweeping New Restrictions on High-Risk Life Sciences Research | Brownstein Hyatt Farber Schreck - JDSupra Trump Administration Releases New Government-Wide Policy to End Dangerous High-Risk Research | HHS.gov Improving the Safety and Security of Biological Research – The White House New Trump Admin Policy Permits Gain-of-Function Experiment Funding Under New Definition: 'Potential Dangerous GOF Research' USG-Policy-for-Stopping-High-Risk-Life-Sciences-Research_July-2026.pdf New Tab (14) Board of Peace on X: "As part of the process of decommissioning weapons in Gaza and enabling the transition to civilian governance, and creating a safer future in the region for both Israelis and Palestinians in Gaza, a meeting was held earlier today (Monday) between High Representative Nickolay" / X (12) Board of Peace on X: "As part of the process of decommissioning weapons in Gaza and enabling the transition to civilian governance, and creating a safer future in the region for both Israelis and Palestinians in Gaza, a meeting was held earlier today (Monday) between High Representative Nickolay" / X Israel conveys concerns to the U.S. about Hamas disarmament deal (14) Mr. Sausage on X: "No way. Who saw this coming? Get Trump out of office. Israel must have some really nasty dirt on him." / X Israel says it has serious concerns with Trump's Hamas disarmament deal : NPR Israel says public Gaza plan does not reflect stance - Pakistan Today (14) Drop Site on X: "

In this episode, we'll look at why the Seljuk Turks suddenly appeared in the Middle East in the eleventh century. The name Seljuk and the origins of Seljuk power lie with a man called Seljuk, who rose to prominence in the late tenth century. He was an Oghuz Turk, and at that time the Oghuz Turks were a group of nomads living around the Volga River. Originally from Mongolia, the Turks were ethnically similar to the Huns of the late Roman period and the future Mongols of the thirteenth century. History AnalyzedHistory Analyzed is a podcast which investigates both history's biggest moments and...Listen on: Apple Podcasts SpotifySupport the showFor a free ebook, maps and blogs check out my website nickholmesauthor.com

When the Bible tells us “God so loved the world,” that includes, Muslims, Jews, Arabs—and all of us. This week on The Land and the Book, we’ll explore a ministry to Jewish people that started on Moody Radio way back in 1927. Plus, Charlie Dyer has the latest headlines from the Middle East. Gerald Peterman answers your Bible questions. And we’ll wrap it all up with a devotional you’ll long remember. Be sure to join us for The Land and the Book. And invite a friend to listen, too!Donate to Moody Radio: http://moodyradio.org/donateto/landandthebookSee omnystudio.com/listener for privacy information.

Conflict, warfare, hostilities are all part of our human experience. In the film we examine today, we look closely at conflict between the Palestinians and Israelis. The medium is a film entitled Hope in the Holy Land. It is a thought-provoking documentary that follows American Christian Todd Morehead as he travels throughout the Isreal and the West Bank (Judea and Samaria) to find out what the facts are behind the conflict between these two distinct peoples. Through conversations that Todd has with everyday Palestinians and Israelis, we witness for ourselves how difficult it is to love your enemy. You've no doubt been exposed to the great animosity that exist between the Jews and the Arabs in the media. Are these stories blown out of proportion or is the divide as presented? Peering through the looking glass by an American Christian we find an inverted world populated by people we do not understand. Todd immerses himself in the land between and seeks reason from both of these disparate peoples. The hostility and complexity of the conflict are surfaced. Our emotions for people who through no fault of their own are dealing with this historic ugly affair are moved.https://hopeintheholyland.com/We, Scott and Gabe, need to know if you guys like the content. Honestly though, every like, subscribe, and follow shows us that our conversations are helping you. We are on YouTube, Facebook, Twitter, Instagram, Anchor, and any podcasting platform. Support us on every platform below! #hearthebookpodInstagram: @hearthebookpodBuy Me a Coffee: https://www.buymeacoffee.com/hearthebookpodYouTube: https://youtube.com/channel/UC8AAn7YxgYVoWa7RmeojyFQFacebook: https://www.facebook.com/hearthebookpod/Twitter: https://twitter.com/hearthebookpodAnchor: https://anchor.fm/hearthebookpodThank you to Brook Sprague and Michael Card for their music in our podcast!https://www.youtube.com/channel/UCvI-t0MK5kgMJw7REobBCbQSong: The BookID: 362574Writers: Michael CardPublishers: Mole End Music

In the years from 1068 to 1071, the Byzantine emperor Romanus Diogenes tried but failed to stem the Turkish raids into Anatolia. Finally, he decided to lead his army far into the east, to stem the raids at their point of origin, near the fortress of Manzikert. There he would fight a battle that would change history.Support the showFor a free ebook, maps and blogs check out my website nickholmesauthor.com

This talk traces Yuval's family's journey from Basra and Nasiriyah in Iraq to Israel in the 1950s. Through the story of his parents, his childhood in Be'er Sheva's Dalet neighborhood, a predominantly Mizrahi community, and his father's work in Gaza during the 1970s and early 1980s, he reflects on the intertwined histories of Jews and Arabs, memory, migration, and belonging. It is both a personal family story and a window into a chapter of Middle Eastern and Israeli history that continues to shape our present.About Yuval EvriYuval Evri is Associate Professor of Near Eastern and Judaic Studies and Marash and Ocuin Chair in Ottoman, Mizrahi, and Sephardic Jewish Studies at Brandeis University. He is a cultural historian specializing in modern Sephardi/Arab-Jewish history. His book, The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew, was published by Magnes Press in 2020. The English edition The Return to Sepharad and the Erasure of al-Andalus, is scheduled for publication by Indiana University Press in Spring 2027.

Ralph speaks to historian Omer Bartov about his new book “Israel: What Went Wrong?” with special guest, international law expert Bruce FeinBruce Fein is a Constitutional scholar and an expert on international law. Mr. Fein was Associate Deputy Attorney General under Ronald Reagan and he is the author of Constitutional Peril: The Life and Death Struggle for Our Constitution and Democracy, and American Empire: Before the Fall.Many of the things that you describe in Israel apply in spades in the United States. We also have an administration that says we're being invaded militarily by Venezuela gangs, so we have to go kidnap their president and annex Venezuela. We've stated that Iran is an existential threat to the United States because at some future time, it's conceivable they may get one nuclear weapon. We have 5,000, Israel probably has 300 or 400. Or make the argument that we are being invaded by defenseless immigrants across the southern border. And it does seem to me that all countries—I don't think it's unique anyway to the United States or Israel, but it's generally true those in power are there to manufacture fear, to inflate fleas into elephants and say “My gosh, tomorrow the sky is falling down. We need to have national emergencies, rule by decree.” Everything is “an imminent danger”, the Communist domino theory. It's a very challenging issue. I say what you've described in Israel is not unique to Israel. We confront it every day right in the United States. And it works.Bruce FeinOmer Bartov is the Dean's Professor of Holocaust and Genocide Studies at Brown University. A historian, Professor Bartov was born on a kibbutz, grew up in Tel Aviv, and served in the Israel Defense Forces during the Yom Kippur War. He went on to become a leading scholar of the German army and the Holocaust, before turning his attention to his native country. His early research concerned the Nazi indoctrination of the Wehrmacht and the crimes it committed in World War II. He then turned to the links between total war and genocide and interethnic relations in the borderlands of Eastern Europe. His current interest is reflected in his recent books, Genocide, the Holocaust and Israel-Palestine: First-Person History in Times of Crisis, Israel: What Went Wrong?, and the forthcoming The Broken Promise: A Personal Political History of Israel and Palestine. The whole idea of creating a Jewish state (and it says so in the Proclamation of the State from May 1948) is that it would be a state for Jews—that it would be both Jewish and democratic. And that has proven to be not possible. A Jewish state can be both Jewish and democratic only if the overwhelming majority (if not all) of its citizens are Jews.Omer Bartov[Zionist zealots] believe that history is on their side—so in that sense, they are similar to Communists they're similar to Fascists they're similar to Nazis in that they believe that they can see the way forward, they know the logic of history, and the logic of history as they see it is on their side.Omer BartovIn Israel, since the 1980s (really since after the War of 1973, with the rise of the right wing in Israel in particular) the Holocaust has come to serve a particular purpose. Instead of being commemorated as an event that happened in the past that we should remember and commemorate and research, it's become a kind of image of an imminent danger to Israel. And the farther Israel has moved from the actual event of the Holocaust, and the more the Israeli army has become the military hegemon in its region, the more this alleged threat of an “Auschwitz around the corner” has been used by Israeli governments. Why has it been used? Because Israel actually needs to explain to itself and to its citizens: Why is it bossing it over millions of Palestinians? Half of the population under Israeli control are Palestinians. Two million are citizens, but they don't have equal rights, and the others have no rights at all (they're simply under arbitrary military rule). So how do you explain that? You explain that by telling your population and the rest of the world that those Palestinians—who have no power, who can never pose a threat to you—are an existential threat. And in Israel, that has worked quite well.Omer BartovBecause of the focus on Hebrew—to create Hebrew as a mother tongue for children whose mothers didn't speak Hebrew—because of that, there was a great antagonism towards speaking any other language. And the notion of having bilingual schools (that is, of having schools in Palestine where people would learn both Hebrew and Arabic, the language of the place) is not entertained by the vast majority of educators. Now, if you think about what would have been the result of having bilingual schools already in the 1920s and 30s, that children could speak each other's language and recognize each other's culture—that could have had a huge effect on how Zionism developed and how the state would have developed. But in today's Israel, the only bilingual population are the Palestinians. Palestinian citizens of Israel speak Arabic and Hebrew. Most Israelis don't speak Arabic. And most Israelis who trace themselves (quite large numbers) not to Europe, but to North Africa and the Middle East, where their parents and grandparents spoke Arabic (this was their language) have forgotten that language and were ashamed of their parents speaking it because it associated them with the Arabs. So the loss in this kind of creation of a nation around one language was the ability to imagine yourself as sharing the space with another group.Omer Bartov * Our top story concerns a progressive insurgent running in a must-win Senate race – and not the one you're thinking of. Late last week, Senate candidate Abdul El-Sayed won the endorsement of Congresswoman Alexandria Ocasio-Cortez. The New York Times notes that this is AOC's first Senate endorsement of this cycle, coming just about a month ahead of the August 4th Michigan primary. El-Sayed is quoted saying that he is “honored for what her support says about what this campaign is building and what we're fighting for,” adding that he thinks that “too many establishment Democrats are…afraid that I will win.” He pointedly attacked Senator Chuck Schumer, charging that the Minority Leader “doesn't want to see me on the inside of the U.S. Senate,” because El-Sayed would “call out the kind of politics where we take money from corporations and AIPAC to run milquetoast campaigns and don't say anything about the problems that everyday people are facing.” El-Sayed has announced that he will campaign with AOC and Senator Bernie Sanders in Detroit, Lansing and Grand Rapids on July 18th and 19th, per MLive.* Another earthquake occurred in the Michigan Senate race on July 5th, when State Senator Mallory McMorrow announced that she would be withdrawing from the race – turning what was a competitive three-way race into a head-to-head between El-Sayed and the Democratic establishment pick, Congresswoman Haley Stevens. The Detroit Free Press notes that this announcement “comes after absentee ballots have already been mailed out to some voters and too late to remove her name from the primary ballot,” though voters are able to rescind their absentee votes and submit new ones up through Friday, July 24th. In a video statement, McMorrow maintained that “People are crying out for change and we need to listen.” McMorrow once led her opponents in this race but saw her support collapse and was trailing in a distant third place in recent polls. Rumor also had it that outgoing Senator Gary Peters was privately calling for her to exit the race so centrists could consolidate around Stevens. While many of her supporters are expected to go to Stevens, El-Sayed is energetically courting McMorrow's voters as well. The Detroit News reports McMorrow herself has announced that she will remain neutral in the remaining days of the primary, leaving her voters to vote their own consciences.* In more Michigan news, DSA-backed congressional candidate Donavan McKinney is running strong in his primary campaign against incumbent Congressman Shri Thanedar, whom McKinney has labeled “​​Detroit's own Elon Musk,” according to the New York Post. If McKinney pulls it off, he will join the growing group of DSA members in the House, along with Claire Valdez, Darializa Avila Chevalier and AOC from New York, Chris Rabb and Melat Kiros from Pennsylvania and Colorado respectively, and Rashida Tlaib from Michigan. Another candidate endorsed by his local DSA chapter, Kyle Blomquist, is running for Congress in Michigan but even if he wins his primary he is not expected to flip the deep red 1st congressional district.* In Missouri, Cori Bush has also won the support of DSA for her comeback congressional run against Wesley Bell, who defeated her in the 2024 primary, Andrew Solender reports. Bush had already won the support of her local DSA chapter, along with many other progressive organizations, and has been endorsed by Senator Bernie Sanders, Congresswoman Rashida Tlaib, and former Congressman Jamaal Bowman. This week though, she won the support of the national DSA. In a statement, Bush wrote “I am honored to be once again endorsed by the Democratic [Socialists] of America as I campaign to return to Congress and keep building our movement to fight for economic justice, Medicare for All, abolishing ICE, and a world where everyday people have a real voice in our workplace's neighborhoods and society.” Bush also praised DSA for its “decades of organizing…[mobilizing] thousands of people across the country to demand an economy that works for all of us…[and] take on war profiteers, the for-profit healthcare industry, and the billionaire funded lobbies that subvert our democracy.” There has been little polling of this race, but what there has been appears to show the race in a statistical dead heat. One sign that Bush is being taken seriously is the new $865,000 ad buy taken out by the United Democracy Project, an AIPAC cutout.* Ironically, it would seem that American Jews have a more favorable view of the progressive left than Israel. According to the Forward, a new AP poll found that “44% of American Jews hold a favorable opinion of Zohran Mamdani, compared with 39% who view him unfavorably.” This is in contrast to the 32% of respondents who said they have a favorable opinion of Netanyahu and 59% who said they have a negative view of the Israeli PM. Perhaps more surprisingly, Pennsylvania Governor Josh Shapiro, a “staunch supporter of Israel,” garnered only a 41% favorability rating, though far more respondents said they don't know enough about him to have an opinion than said they have a negative view.* Turning back to the Senate, the other major story this week of course is the fall of Graham Platner. Accusations of sexual assault, detailed in a POLITICO article, resulted in a deluge of opprobrium that cascaded upwards culminating in Platner's earliest and highest profile supporter, Senator Bernie Sanders, calling on him to drop out of the Senate race in Maine. In a video message released Wednesday, Platner stated that he would be suspending his campaign effective immediately, later telling staff that he plans to wait until Monday, the final possible day, to formally withdraw from the race, Axios reports. In the same video, Platner categorically denied the accusations calling them “all false,” and maintaining that the “things that have been claimed did not happen.” He implied that the scandal was orchestrated by “those in power“ who would “rather see Susan Collins win than have me be the next Senator from Maine.”* Platner's impending, late-stage withdrawal from the race has set off a chaotic blitz primary to replace him as the Democratic nominee. Numerous candidates have announced they are running including former Maine Senate president Troy Jackson, former Director of Maine's Center for Disease, Control and Prevention Nirav Shah, co-founder of Maine beer company Dan Kleban, Maine Secretary of State Shenna Bellows and state lawmaker Valli Geiger, along with Jordan Wood and Paige Loud, both of whom ran in the Maine second congressional district Democratic primary. The actual process for selecting a nominee has been the subject of debate – with many progressives arguing for caucuses – but POLITICO reports that by July 27th, “600 delegates must be selected,” including 500 from the state's 16 county parties, and these delegates will decide on a candidate to replace Platner via “an unprecedented nominating convention,” wherein all delegates come in unpledged to any candidate setting the stage for “what could be a raucous and unpredictable free-for-all.” It remains to be seen how this will all shake out, but it is notable that almost all of these candidates poll very strongly against Senator Susan Collins, with many polling higher than Platner ever did, while the Democratic Party's handpicked primary candidate, sitting Governor Janet Mills, still polls lower than Platner even since the scandal broke.* For our final Senate story, we turn to the senior Senator from Kentucky, Mitch McConnell. McConnell was recently found unconscious in his Washington, DC home and has been hospitalized since, and while Republican Senators and media figures like Scott Jennings claim to have spoken with him directly, his being sequestered away from the public has fueled rampant speculation about the severity of his condition and why it is being kept so secretive. Forbes reports that some figures on the right, including Steve Bannon, are “suggesting the Republican establishment is shielding the state of McConnell's health from the public to allow him to remain in office long enough to avoid [Kentucky Congressman Thomas] Massie running for his seat.” Former Congresswoman Marjorie Taylor Greene told TMZ, “Thomas Massie would make a great senator.” The Hill reports that Andy Beshear, the Democratic Governor of Kentucky, sent a letter to McConnell's Senate office strongly requesting an update on the Senator's health, noting that “Over the last several weeks, Kentuckians have grown increasingly concerned about the health and well-being of Sen. McConnell,” and that “Allowing speculation to continue in the media is not fair to the Senator or to Kentuckians, and my hope is that this provides him the opportunity to share the information in a transparent manner, direct from the source.”* In more positive news, AP reports former Wisconsin judge Hannah Dugan, who helped an immigrant escape ICE by ushering him through her jury room door was spared prison time in her sentencing this week. After the incident in her court room, Dugan was convicted of felony obstruction in what was widely seen as a political trial designed to exact retribution on behalf of the Trump administration. Dugan resigned her circuit judgeship under this assault; in her resignation letter, she warned that this prosecution threatened “the independence of our judiciary.” Dugan was fined $5,000.* Finally, in spiritual news, a story in the National Catholic Reporter recounts how Pope Leo XIV excommunicated thousands of clergy and followers of the far right, schismatic group, the Society of St. Pius X. While bishops and priests are judged prima facie schismatic for their consecration in the Society, lay followers of the sect will be judged schismatic if they consciously choose “adherence to the society over obedience to the pope,” and “exclusive participation in Lefebvrian ‘ecclesial' acts, without taking part in the acts of the Catholic Church,” a reference to the group's founder, Archbishop Marcel Lefebvre. The proximate cause of this excommunication was the Society creating four new bishops in open defiance of Pope Leo, essentially daring the Church to act. This piece notes that the Society “has long been a thorn in the side of Rome,” and notes that the new papal decree rolls back privileges granted to the sect under Pope Francis, including administering the sacrament of penance and solemnizing marriages.This has been Francesco DeSantis, with In Case You Haven't Heard. Get full access to Ralph Nader Radio Hour at www.ralphnaderradiohour.com/subscribe

Friday Bible Study (6/26/26) // Nehemiah 4:4-14 (ESV) // Opposition to the Work // 4 Hear, O our God, for we are despised. Turn back their taunt on their own heads and give them up to be plundered in a land where they are captives. 5 Do not cover their guilt, and let not their sin be blotted out from your sight, for they have provoked you to anger in the presence of the builders.6 So we built the wall. And all the wall was joined together to half its height, for the people had a mind to work.7 [a] But when Sanballat and Tobiah and the Arabs and the Ammonites and the Ashdodites heard that the repairing of the walls of Jerusalem was going forward and that the breaches were beginning to be closed, they were very angry. 8 And they all plotted together to come and fight against Jerusalem and to cause confusion in it. 9 And we prayed to our God and set a guard as a protection against them day and night.10 In Judah it was said,[b] “The strength of those who bear the burdens is failing. There is too much rubble. By ourselves we will not be able to rebuild the wall.” 11 And our enemies said, “They will not know or see till we come among them and kill them and stop the work.” 12 At that time the Jews who lived near them came from all directions and said to us ten times, “You must return to us.”[c] 13 So in the lowest parts of the space behind the wall, in open places, I stationed the people by their clans, with their swords, their spears, and their bows. 14 And I looked and arose and said to the nobles and to the officials and to the rest of the people, “Do not be afraid of them. Remember the Lord, who is great and awesome, and fight for your brothers, your sons, your daughters, your wives, and your homes.”Footnotesa. Nehemiah 4:7 Ch 4:1 in Hebrewb. Nehemiah 4: 10 Hebrew Judah saidc. Nehemiah 4: 12 The meaning of the Hebrew is uncertain#Nehemiah #BookOfNehemiah #BibleStudy #BibleExplained #Bible #BiblicalStudies #BibleTeacher #WordOfGod #BiblicalLessons #BibleJournal #BibleReading #BibleStudyNotes #biblestudycommunity #ChicagoChurch #BibleVerseWebsite: https://mbchicago.org FOLLOW US Facebook:   / mbc.chicago   Instagram:   / mbc.chicago   TikTok:   / mbc.chicago   Podcasts: Listen on Apple, Spotify & others TO SUPPORT US Zelle to: info@mbchicago.org Web: https://mbchicago.org/give Venmo: https://venmo.com/mbchurch DAF Donations: https://every.org/mbc.chicago PayPal/Credit: https://paypal.com/donate/?hosted_but...

A powerful and intimate conversation and one of Paul's favorites (and the origin of the "Herbert's Butthole" riff). Originally aired in 2015, the then 28 year-old Syrian opens up about always being the minority wherever she lives (She was born in Syria, grew up in Brazil and now lives in the US), racism towards Arabs, recovering from sexual abuse, battling depression and anxiety and how getting help has saved her life. Her boyfriend Haydn, whose episode was rerun a few weeks ago also sits in on the interview. This episode is sponsored Quince. Go to www.Quince.com/mental for free shipping on your order and 365-day returns. Now available in Canada, too.This episode is sponsored by Alma. Search their directory of over 20,000 therapists with different specialities, life experiences, and identities, and 99% of them take insurance. Go to www.HelloAlma.com/happyhourThis episode is sponsored by Timeline. Timeline's clinically proven formula is now available at a new, lower price . Mitopure now starts at $99, with the exact same science and formula and listeners can still get 20% off when they go to www.timeline.com/MENTALThis episode is sponsored by The Jordan Harbinger Show. Learn more about the world, improve your critical thinking skills and be entertained! Listen or subscribe here: jordanharbinger.com/subscribe Apple Podcasts: jordanharbinger.com/itunesSpotify: jordanharbinger.com/spotifyHere are the two episodes Paul recommended.https://podcasts.apple.com/us/podcast/1280-cory-doctorow-why-everything-got-worse-and-what/id1344999619?i=1000747830030Andhttps://podcasts.apple.com/us/podcast/1238-ken-burns-what-if-the-american-revolution-isnt-over/id1344999619?i=1000736232557If you're interested in seeing or buying the furniture that Paul designs and makes follow his IG @ShapedFurniture or visit the website www.shapedfurniture.comWAYS TO HELP THE MIHH PODCASTSubscribe via Apple Podcasts (or whatever player you use). It costs nothing. It's extremely helpful to have your subscription set to download all episodes automatically. https://itunes.apple.com/us/podcast/mental-illness-happy-hour/id427377900?mt=2Spread the word via social media. It costs nothing.Our website is www.mentalpod.com our FB is www.Facebook.com/mentalpod and our Twitter and Instagram are both @Mentalpod Become a much-needed Patreon monthly-donor (with occasional rewards) for as little as $1/month at www.Patreon.com/mentalpod Become a one-time or monthly donor via PayPal at https://mentalpod.com/donateYou can also donate via Zelle (make payment to mentalpod@gmail.com) To donate via Venmo make payment to @Mentalpod See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

This week on the Mark Levin Show, the media is truly stupid in its reporting on the Israel-Hezbollah conflict, which portrayed PM Benjamin Netanyahu as the unprovoked aggressor hammering Lebanon with no context whatsoever. In reality, while Iran negotiates with the United States, its proxy Hezbollah has launched more missiles and drones at northern Israel than ever before, killing people, and forcing evacuations as part of a deliberate plan to drive Israelis out of the north and then the center, concentrating the population in a tiny area. The entire ruling class—including Democrats, some Republicans, and the media—is pathetically weak and stupid, while many podcasters gain attention simply by being as obnoxious, vile, and poisonous as possible. Also, congratulations to the terror lobby of Arabs and Islamists for successfully electing candidates to Congress exclusively within the Democrat Party, which is flooded with Marxists and Islamists. One such candidate is Adam Hamawy who traveled with the Blind Sheikh Omar Abdel-Rahman as translator and witness on his behalf, plus his work in Bosnia with an Al Qaeda front group. Despite these ties, Hamawy has endorsements from Bernie Sanders, Ro Khanna, Ilhan Omar, Alexandria Ocasio-Cortez, and Rashida Tlaib. The Democrat Party supports Nazis, Marxists, and Islamists for office. The Iran deal reportedly offers immediate release of billions in frozen funds, discussions on sanctions relief, and humanitarian aid in exchange for Iran reopening the Strait of Hormuz and forswearing nuclear weapons development for 60 days. This agreement provides a massive financial infusion to the regime—funding the IRGC and police state—without addressing ballistic missiles or the regime's brutality against its people. Why is economic and military pressure being lifted before securing firm concessions Enforcement will be impossible given the regime's terrorist history, especially after the Trump presidency. Learn more about your ad choices. Visit podcastchoices.com/adchoices

On Wednesday's Mark Levin Show, congratulations to the terror lobby of Arabs and Islamists for successfully electing candidates to Congress exclusively within the Democrat Party, which is flooded with Marxists and Islamists. One such candidate is Adam Hamawy who traveled with the Blind Sheikh Omar Abdel-Rahman as translator and witness on his behalf, plus his work in Bosnia with an Al Qaeda front group. Despite these ties, Hamawy has endorsements from Bernie Sanders, Ro Khanna, Ilhan Omar, Alexandria Ocasio-Cortez, and Rashida Tlaib. The Democrat Party supports Nazis, Marxists, and Islamists for office. Meanwhile, Sen Democrat Chris Van Hollen is the Islamists' greatest friend in Congress for constantly attacking Israel, praising CAIR, defending Iran and Qatar, and authoring a New York Times op-ed calling to break with and defund Israel. Also, Mayor Zohran Mamdani's housing plan is a Marxist scheme to steal private property. His plan will crush private landlords through low rents, high taxes, and regulations designed to force foreclosures so the city can seize properties, which is legalized theft consistent with socialist and Marxist principles. Later, Sean Hannity calls in to announce that Mark Levin will be his guest on his video podcast - Hang Out with Sean Hannity and a trip down memory lane. Learn more about your ad choices. Visit podcastchoices.com/adchoices