Podcasts about Jews

#517Rabbi Morris Raphall (1798 - 1868): Early American Rabbi (with Prof. Howard Rock)> To purchase Rabbi Raphall's sermon on slavery: https://amzn.to/45X03UL> To purchase Prof. Rock's book on the early Jews of New York: https://amzn.to/4gJhAF4> Rabbi Yaacov Haber opens up Rosh Hashanah and the Aseres Yemei Teshuvah through the deeper structure of the Sefiros, changing the way we understand these extraordinary days. Purchase "The First Ten Days" https://mosaicapress.com/product/the-first-ten-days/?sld=seforimchatter and use code CHATTER for 15% off> This episode is sponsored by KosherKlaf.com, your trusted source for mezuzos, tefillin, Sifrei Torah, and megillos. Expert guidance, transparent pricing, and nationwide shipping. Visit https://kosherklaf.com or call 516-737-5436> To join the SeforimChatter WhatsApp community: https://chat.whatsapp.com/DZ3C2CjUeD9AGJvXeEODtK> To join the SeforimChatter WhatsApp status: https://wa.me/message/TI343XQHHMHPN1>  To support the podcast or to sponsor an episode follow this link: https://seforimchatter.com/support-seforimchatter/or email seforimchatter@gmail.com (Zelle/QP this email address)Support the show

On the final day of Moshe's life, he gathered the entire nation – men, women, children, and according to the Talmud, all souls of future Jews – to pass them through a final covenant with God. The parsha also contains the prophetic predictions of the Messianic times, and it ends with a simple, binary choice: […]

Dave Rubin of "The Rubin Report" talks to Andrew Gold about how political tribalism and social media echo chambers can resemble cult psychology; why women are more likely to be drawn into cults; lessons from Scientology and NXIVM about conformity, status, belonging, and why intelligent people become trapped in ideological bubbles; why people often abandon cult-like movements only after being personally mistreated; how October 7 challenged some progressive Jews' beliefs; the growing threat of internet censorship and government control of social media; the UK's push to favor "trustworthy" legacy media like the BBC over independent YouTube creators; how bots, foreign influence, and online ID verification could reshape internet freedom; how institutional pressure influences mainstream media coverage; the worsening immigration crisis in the UK and Europe; why even left-wing politicians are beginning to support stronger borders; how mass immigration transformed Sweden's high-trust society and contributed to crime and parallel societies; why deportations remain difficult under European human rights rules; concerns about assimilation and national identity; and much more. Today's Sponsors: Kalshi - Download the Kalshi app and use code RUBINREPORT to get $10 when you trade $10 or go to https://kalshi.com/r/RUBINREPORT DISCLAIMER: 18+ only. Restrictions and eligibility requirements apply. Event contract trading involves risk and may not be suitable for all investors. Prices, values, and available markets may differ from those mentioned. For more information see kalshi.com/regulatory. Relief Factor - Relief Factor is an alternative to help your body's natural inflammatory response so you can keep doing the things you love. Try Relief Factor's 3-Week QuickStart—just $19.95 Go to: https://www.relieffactor.com or call 800-4-RELIEF. Quo- Never miss an important business call again. Try QUO for free PLUS get 20% off your first 6 months. Go To: http://www.quo.com/RUBIN

Jews, Muslims, and Christians try to co-exist in the shadow of the Temple Mount–the most contested piece of real estate in the world

52 MinutesPG-13Dr. Matthew Raphael Johnson is a researcher, writer, and former professor of history and political science, specializing in Russian history and political ideology.Pete and Dr. Johnson continue a reading and commentary of Ivan Ilyin's 1925 book, "On Resistance to Evil by Force."Tolstoy's "What is a Jew?"The Lies of Leftism: Ivan Ilyin, Atheism and the Death of Reason in the East and West by Dr. Matthew Raphael JohnsonDr Johnson's PatreonDr Johnson's CashApp - $Raphael71RusJournal.orgTHE ORTHODOX NATIONALISTDr. Johnson's Radio Albion PageDr. Johnson's Books on AmazonJohnson's Law in Action: Venezuela and the Foreign Policy of Mass PresumptionDr. Johnson's Pogroms ArticleThe Orthodox Nationalist: Karl Marx “On the Jewish Question” (1844)Article: Karl Marx's Theses on the Jews and the Necessity of Free Trade: Zur Judenfrage (1844) by Matthew Raphael JohnsonPete and Thomas777 'At the Movies'Support Pete on His WebsitePete's PatreonPete's SubstackPete's SubscribestarPete's GUMROADPete's VenmoPete's Buy Me a CoffeePete on FacebookPete on TwitterBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-pete-quinones-show--6071361/support.

What was Pentecost for the Jews? Why did God choose it as the big day to reveal new birth by the Holy Spirit? What happened on Pentecost? Every time I read behavior passages in the New Testament, I start to feel guilty for everything I've done. What can I do? My mom and I debate the role of women in the New Testament church. What are they allowed to do?

Arieh King, אריה קינג, Deputy Mayor of Jerusalem and Chairman of the "United" faction in the Jerusalem City Council, joins Seth live in-studio to discuss his trip to North America and advocacy for the Israel Land Fund. You can learn more about the fund at https://www.israellandfund.com/. Arieh also gives his predictions on the results of the coming Israeli legislative elections, and explores the intricacies of Jerusalem's history, the importance of the city's significance to Jews, Christians, and Muslims, and the challenges of maintaining a secure and welcoming place.See omnystudio.com/listener for privacy information.

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

We begin exploring the complex answer to a heartbreaking question.   With gratitude to our Founding Sponsors: Peter & Marsha Brockney; Renat & Vaida Buga; Cindy & Bob Vick; Andrea & Christopher Wilhelm of HW Design, Inc.; Jeff & Margo Lestz, founders of Genistar in the United Kingdom; and four Founding Sponsors who have chosen to remain anonymous. We Happy Warriors - https://www.wehappywarriors.com/ America's Real War: An Orthodox Rabbi Insists that Judeo-Christian Values Are Vital for Our Nation's Survival - https://rabbidaniellapin.com/product/americas-real-war/HW Design - hwdesignstudio.com Learn more about your ad choices. Visit megaphone.fm/adchoices

Patrick takes listener questions on everything from cremation and relics to the practicalities of annulments and maintaining gratitude within parish life, all while weaving in scriptural roots and clear, approachable Catholic teaching. He answers with straightforward advice for handling marriage complexities, faith discussions with non-Catholic family, and screening media for kids, offering his own reflections as a practicing Catholic. Plentiful encouragement and real-life examples flow throughout, with the conversation shifting swiftly from doctrine to day-to-day encouragement and resources. William (email) - Would the Church have a mass for the deceased if they knew the ashes we not going to be interned but spread out somewhere? (00:59) Jim (email) - As a resident of Massachusetts and a member of Massachusetts Citizens for Life I want to thank you for standing up for the unborn, especially in light of the recent legislation passed in the Commonwealth. Thank you for speaking so clearly and directly about the barbaric and unthinkable act of ending the life of a fully developed unborn baby. You courageously shed light on the gravity and magnitude these actions have on those perpetrating them including Governor Healey. I pray she listens to your show, but wouldn't count on it. Maybe one day! (02:30) Angela (email) - Listener responses unfairly implied the woman wanted recognition for her generous gift rather than a simple thank-you for an act of kindness, a courtesy priests should model and that I, too, have been denied. Miriam (email) - 1. I believe you've previously said that there will be food in heaven. But will we get hungry? I assume we won't, but if we don't, will the food taste as good to us as it would if we were ravenous? 2. Christ was a Jew. But at any point in time did He become a Christian? And if so, when? And if not, why not? Rodney - What Scripture supports spreading saints body parts around as relics? (11:46) Antoinette - They are building a Mormon Church adjacent to my backyard. Can I put a Relevant Radio banner on my fence. Would this be a good idea? (19:37) Margie - I was married in the Church, got divorced and did not get an annulment. My second husband passed. Priest said I didn't need annulment. Is this true? (23:50) Tom - My wife was married outside of the Church. Do we need an annulment? (26:52) Kevin (email) – What is a good resource for screening kids’ books through a Catholic lens? (38:23) Molly - Can we pray the Rosary and make our own mysteries up? Is that a sin? (41:46) Lucas - I went through the annulment process last year and wanted to encourage people that it is worth it. (43:41)

We begin exploring the complex answer to a heartbreaking question.   With gratitude to our Founding Sponsors: Peter & Marsha Brockney; Renat & Vaida Buga; Cindy & Bob Vick; Andrea & Christopher Wilhelm of HW Design, Inc.; Jeff & Margo Lestz, founders of Genistar in the United Kingdom; and four Founding Sponsors who have chosen to remain anonymous. We Happy Warriors - https://www.wehappywarriors.com/ America's Real War: An Orthodox Rabbi Insists that Judeo-Christian Values Are Vital for Our Nation's Survival - https://rabbidaniellapin.com/product/americas-real-war/ HW Design - hwdesignstudio.com

In episode 503 of The Reformed Brotherhood, Tony Arsenal and Jesse Schwamb conclude their deep dive into Luke 10:25–37 — the Parable of the Good Samaritan. Far from a simple morality tale about helping strangers, this episode unpacks the parable's confrontational legal context, its reversal of expectation, and its profound Christological undertones. Tony and Jesse examine why the lawyer's question about self-justification was always destined to be unanswerable on his own terms, how the priest and Levite serve as a damning mirror for religious professionals, and why the Samaritan's lavish, costly mercy points beyond mere ethics to the gospel itself. The episode also explores the Mary and Martha account that immediately follows, arguing it cannot be read in isolation. Closing with Matthew Henry, the hosts land the discussion squarely on gratitude for Christ, the supreme Good Neighbor. Key Takeaways The parable is fundamentally about self-justification, not mercy ministry. The lawyer's question — "Who is my neighbor?" — is a legal maneuver, and Jesus' answer exposes the impossibility of fulfilling the law through self-effort rather than merely defining the scope of neighborly obligation. Jesus reverses the expected identification of "the neighbor." The listener naturally assumes the beaten man is the neighbor to be loved, but the punchline identifies the Samaritan — the one who showed mercy — as the neighbor, redirecting the question from who must I love to what does love actually look like. The Samaritan's mercy is deliberately, impossibly lavish. His actions — binding wounds, providing transport, paying an open-ended debt for a stranger and likely an enemy — exceed anything a reasonable person would do, pointing to a mercy that transcends mere human virtue. The priest and Levite indict religious professionalism. Their failure is not incidental; it demonstrates that meticulous law observance and ceremonial religiosity can actually obstruct the very love the law commands, hollowing out its spirit while preserving its form. The parable functions under all three uses of the law. For the unregenerate, it terrifies and condemns. For the regenerate, it is a third-use call to Spirit-empowered, grateful obedience. As civil law, it commends a society of compassion over indifference. Christ is the typological Good Neighbor. The Samaritan's actions — pouring oil and wine, bearing the cost, promising to return and settle all debts — carry genuine Christological resonance without requiring a full allegorical reading of every detail. The immediately following Mary and Martha account is thematically inseparable. Luke's editorial placement of that narrative directly after the parable creates a deliberate counterpoint: the one thing necessary is not anxious service but sitting at the feet of Jesus. Key Concepts The Lawyer's Question Was Never Going to Work The lawyer who approaches Jesus in Luke 10 is not a neutral inquirer — he is, as Luke tells us, seeking to justify himself. Tony and Jesse explore what this means with precision: the desire to be justified is not inherently wrong, but the mechanism the lawyer employs — the law — is catastrophically insufficient for the task. When Jesus responds with the parable, he does not sidestep the legal framework; he weaponizes it. The Samaritan's mercy is so extravagant, so far beyond ordinary moral expectation, that it functions not as an achievable standard but as a devastating exposure of how far short every human attempt at law-keeping falls. The command "go and do likewise" is not an encouraging send-off — it is, for the self-justifying lawyer, a door slamming shut. The Samaritan's Mercy Is Intentionally Beyond Reach One of the most important contributions this episode makes is resisting the domestication of the Samaritan's actions into a feel-good story about helping those in need. Tony reframes the scenario in contemporary terms: finding a gravely injured stranger from a hostile ethnic group, providing emergency first aid, transporting them to care, and writing a blank check for all future medical expenses — with no personal obligation to do so. No reasonable person would do this, and that is exactly the point. The mercy described is not aspirationally difficult; it is humanly inconceivable at scale. This is what Christ-like love looks like, and it is precisely what the law demands. The gap between the demand and human capacity is the gospel's entry point. The Mary and Martha Account Cannot Be Separated from the Parable Tony raises a hermeneutical observation that deserves more attention than it typically receives: Luke chose to place the Mary and Martha account immediately after the Good Samaritan parable, and that editorial decision is not accidental. Martha — busy with hospitality and service — looks, on the surface, like the practical application of everything the Samaritan modeled. Yet she is gently rebuked, and Mary, who sits at Jesus' feet, is commended for choosing "the one thing necessary." This creates a stunning theological counterweight: the parable exposes the impossibility of self-justifying law-keeping, and the very next story shows that even well-intentioned merciful activity, when it crowds out receiving from Christ, misses the point. The one thing necessary is always Christ himself. Memorable Quotes If you think you're the good Samaritan, if you think you're the one that's gonna come and rescue people — you're much more likely to see this as a sort of law beat-down. Where those of us who are regenerated and in Christ, this is third-use law. This is us seeing what it means to be holy, and going and doing likewise, trying in our power, recognizing that we can't, and trusting the Lord to accept our feeble attempts. - Tony Arsenal This text is not really to be preached or applied as some kind of bare moral exhortation. It's not 'try harder to be like the Samaritan.' That's totally disconnected from the gospel. It should be preached in a manner that exposes the impossibility of self-justification... and then of course it does point us to Christ as the one whose perfect, costly, self-giving mercy alone satisfies the law's demand on our behalf. - Jesse Schwamb If this parable and our conversation about it does nothing except stirring you to gratitude for the fact that our supreme good neighbor threw us on his donkey and carried us to the public house, and bound up our wounds, and paid for our debt — if it does nothing but drive you to gratitude and thankfulness and wonder, then we've succeeded in our task and we've left you with the Gospel. - Tony Arsenal Full Transcript Jesse Schwamb: Welcome to episode 503 of the Reformed Brotherhood. I'm Jesse.  Tony Arsenal: And I'm Tony, and this is the podcast with ears to hear. Hey, brother.  Jesse Schwamb: Hey, brother. Well, at this point, there's one thing that we know for certain, and that is if you're gonna come at the law giver, the one who's composed and written the law, with a legal question to try to entrap the one who has given you the law, you better not miss. And it turns out, in Luke 10 where we've been hanging out, the lawyer who poses Jesus with the question of, "Who is my neighbor?" is a big swing and a miss. Yeah. And we're finally gonna get to all the characters that are part of this amazing parable in this conversation. But of course, there's something we gotta do first. Affirmations And Denials Jesse Schwamb: It, it's everybody's, what I'm led to believe everybody's favorite segment of this entire show. I mean, the crowds out there say, "Why even have a full podcast? Just do affirmations and denials for the entire time." And we, we hear you, because we're borrowing from that beautiful confessional format of the dead reformers to settle all the much not confessional [00:02:00] disputes. So in the great tradition of the Westminster Divines, who of course cannot just simply say, "We like grace," without also clarifying 17 things that grace is not- ... we're now again going to bring you our own binding, authoritative, and entirely unneeded but very official statement of affirmations and denials. It's affirming the things we love and denying things we don't. So Tony, as is our own custom, are you affirming with something or are you denying against something on this episode?  Tony Arsenal: Um, I'm denying something. Uh, it's a sort of a weird situation that has cropped up, uh, online. And I, I try not to use this segment too often to sort of wade into, um, I don't know, the, like, latest social controversy in the Reformed world. But every once in a while I come across something that I feel like you just need to sort of talk about. And, um, many of our listeners are probably already [00:03:00] aware of the situation that I'm gonna talk about, and it's very well-publicized and, and very public. Um, but I'm denying the sort of weirdness that has happened with the G3 Conference. Um, I'm not sure how familiar with G3 you are, Jesse, but for the, the listener who may not be, G3 is a conference, um, primarily run by Baptists, and is, in my understanding, is primarily attended by sort of Reformed-ish Baptists. And I don't, I don't say Reformed-ish to be pejorative necessarily. Um, but it, it's sort of like predominantly, um Non-confessional but not anti-confessional Calvinistic Baptists, sort of think more like covenant framework MacArthur-style Baptists maybe is, is a way to look at it. Um, and a few years ago, one of their main figures, I don't remember exactly what position he held, but it was a relatively high position in, in [00:04:00] the conference. Uh, his name was Josh Boyce. He, uh, w- was caught/confessed to maintaining, like, multiple anonymous or pseudonymous, uh, Twitter accounts and publishing several s- like pseudonym-based Substacks, um, that he used to basically attack the character of not only anyone online that seemed to cross him, but, like, people that he shared an office with. Like, anyone and everyone was targeted by him. And at the time it was a big hullabaloo. He, uh, he resigned. As far as I can tell, he's faded into obscurity and has not sought to come back, although that's always, you know, yet to be seen. But at the time there was very firm statements by the r- remaining sort of board members, leadership of G3, at how inappropriate this was, and how acting anonymously requi- you know, sort of evacuates accountability and, [00:05:00]and all these different things. And it's come out recently, um, just over the last week, that four of the members of the G3 board, um, who are all elders at the same church, had assembled a sort of anonymous dossier of accusations against, um, a- another pastor, uh, that he had been sort of serially plagiarizing sermons. Um, and when nothing really happened when they sent their anonymous dossier, they started distributing this to other, other, like, platforms and other church and m- parachurch ministries, kind of encouraging people to do their own investigation. Um, one such, uh, outlet was ... It's a, it's a, I don't know, sort of a news discernment blogger kind of a thing, um, has done some pretty decent reporting work I think in, in the recent past, although it has sort of a s- storied beginning, um, called Protestia They did just [00:06:00] that. They did an investigation, and in the course of their investigation, they identified who these anonymous, uh, the anonymous reporters were, and it was the same, the very same people who a few years ago, uh, pontificated, uh, at, at length about the importance of accountability and how anonymity has, uh, taken that away. Uh, people that accepted Josh Boyce's resi- resignation for acting anonymously have now done the same thing. They have since, uh, resigned from their church eldership, um, which is gonna be awkward because they haven't resigned from the board of G3, which, uh, the offices of G3 are in the same building as the church that they've now resigned at. Uh, and I guess where, where my denial comes in and the reason that I feel like it, it might be worthwhile for us just to Even reflect on it a little bit is there is an element in the Reformed world that seeks a platform and seeks an audience and seeks notoriety, and I, I was musing [00:07:00] today a little bit on my own Twitter that th- there was a time in my life where that was very much what I wanted. I wanted to be a, a very public, well-known theological voice, and, um, a- and I just have sort of like drifted away from that. And the, the reason I think it's worth mentioning on our show is that we do have an audience. We have a, a modest audience. It's not huge. It's not nothing. Um, but th- there is a real temptation to seek fame and notoriety that is absolutely destructive and really antithetical to, uh, to Christian principles of what it means to serve those around you, to serve with humility, to r- you know, redound any glory that might come to you for your actions to, to the fact that it is Christ who empowers all things and brings all good blessings. So I don't know that I have much more commentary on it. It's just a weird... It's a very weird situation, but it, it seems like it very much has come from a [00:08:00] place of feeling as though minor slights by people you associate with warrant sort of a, a nuclear option like this because, uh... and I don't wanna read too much into motives, but, but it seems like because your reputation and your notoriety is so great that any offense to it needs to be responded to in kind, and that's just not, that's just not the Christian way. So again, I don't know that I have any more commentary or thoughts on it. It just was a weird situation that I'm, I'm like, "Why do we gotta do this to each other, folks?" Like, why are we, why are we biting at each other all the time? Why are we doing these things except from a place of sinful pride? So I'm denying that. I'm denying sinful pride. I'm denying my own tendencies to seek glory in a spotlight. Um, I'm very thankful that God did not, uh, see fit to grant me that desire 'cause it probably would've been even more destructive for me than it has been for these guys. So I'm very happy to live in obscurity, [00:09:00] to serve the local church, to share our voices in this very modest, tiny platform that we have, and perhaps the Lord will see fit to change that one direction or the other, and I'll, I'll be happy to serve at His, uh, at His will. But I'm glad for now that, uh, the, the temptation of international fame has not been something that I even have the opportunity to lay hold of. Um, I'm very thankful for that, that, uh, grace from the Lord.  Jesse Schwamb: I had that light, sarcastic, some might say somewhat humorous opening and affirmations and denials, and you, you just brought the heaviness, which is okay. Sometimes that's, sometimes that's what happens.  Lament Devotional Spotlight Jesse Schwamb: And- Yeah ... I- fortunately, I have an affirmation, but it's, uh, of, like, a weird, heavy kind now that I think about it. So, um, I'm trying to, I'm trying to get everybody on the cusp of good books that I think are coming out. And so here's another one where it's not even gonna be released until September 30th, and so you have plenty of time to go out and find this thing. So P&R Publishing, many may be [00:10:00] familiar, does this whole series, topical series, which are called 31-Day Devotionals for Life, and there's a new one being released by Christine Chappell. It's called Lament: Crying Out in Faith. So I'm affirming with this piece because I've had the joy of been working through some of this stuff, and I think this is some of the best treatment I've ever read, been able to practice, been coached into for lamenting. We've talked before at length about how Christians, especially in the West, often because we just have great lives, we aren't familiar with lament. We don't practice it well. We hardly sing any songs of lament. We're unfamiliar with it. It's like a foreign land to us. And then sometimes when we're, we get convicted we should lament, we kind of interpret that as, "Well, yeah, I, I know I can blow up at God. I can get angry with him and, and that's okay." David does it too, and it's okay to express all your feelings with God. What I like about this work is it cultivates more of a prayer language. It gives voice to pain and grief so that there can be a real healing. It's not just a complaining. It's not just [00:11:00] throwing your voice out into the ether to, you know, wildly pontificate or self-aggrandize about how hurt or upset you are. It enables us to cry out to God in such a way that it promotes emotional authenticity, but at the same time maintains reverence. I think that is, uh, at least what I need. The beauty of this book is somebody you know or yourself need to lament something. Actually, I think we all have something to lament, even as it's getting older or things changing in our lives. So I highly, highly, highly affirm with this book. It's Lament: Crying Out in Faith. P&R does a lot of great publishing in this way. It's just the year of the devotionals, Tony. I don't know why. Yeah. I mean, I even hate to use devotional. It's the year of good resources for daily praise and worship- Yeah ... and lament should be part of our praise and worship. Yeah. So, but doing it in the right way is something I'm learning. I had mixed understanding of it. So this will clarify, encourage, edify in all the ways that I think we need.  Tony Arsenal: That sounds great. I, I do agree with you. I think, um- [00:12:00] Although I think it may be a little bit less so in, in the sort of confessional Reformed tradition just because the Psalms in general play such a prominent role in Reformed worship. Um, I do agree with you that broadly, like, we, we in the Western evangelical w- world don't, we don't know how to do laments. Um, I'm not one of those people that would say im- imprecatory prayers are inappropriate. I know there are some even within the Reformed world that would say im- imprecatory prayers are not appropriate for God's people in, in the new covenant. Um, I don't know that I agree with that, but, but that's another example of, like, that's in the prayer and hymnbook of our people- Right ... and we don't really know how to do it. Yes. So, and, and imprecation and lament are very closely related to each other. They're, they're very similar, um, ways of thinking and they're, they're both kind of modes of prayer that, uh, we don't, we don't really engage in. And so when we do have- when the occasion arises, we're, like, out of practice. So that's a great, uh, a great [00:13:00]affirmation and yeah, a little, a little weirdly heavy. Maybe this is gonna be a, a weirdly heavy episode. Who knows?  Jesse Schwamb: Yeah, it very well could be.  Good Samaritan Deep Dive Jesse Schwamb: I mean, listen, it was no doubt heavy for the lawyer who stood up- True who was  Tony Arsenal: like- Nicely done ...  Jesse Schwamb: I'd like to justify myself, so Jesus, let me ask you, we took our question, "Who is my neighbor?" I do all these things. I'm down with the law. Yeah. I know all this stuff. And I think we had some really great conversation last time. I'm biased, but I think we had some really fantastic unpacking of the first part of this, and if you haven't heard that yet, you should go back and listen to episode 502. But in this episode, we're really getting into all of these wonderful and somewhat colorful characters. So I'm gonna pick us back up in Luke chapter 10, starting in verse 25. So I'm going back a little bit just to set that proper context for this amazing parable that Jesus tells us. So he says, "And behold, a scholar of the law stood up and was putting him," that is Jesus, "to the test, saying, 'Teacher, what shall I do to inherit eternal life?' And he said to him, 'What is written in the law? How do you [00:14:00] read it?' And he answered and said, 'You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind, and your neighbor as yourself.' And he said to him, 'You have answered correctly. Do this and you will live.' But wishing to justify himself, he said to Jesus, 'And who is my neighbor?' And Jesus replied and said, 'A man was going down from Jerusalem to Jericho and fell among robbers, and they stripped him and beat him and went away, leaving him half dead. And a priest happened to be going down on that road, and when he saw him, he passed by on the other side. Likewise, a Levite also, when he came to the place and saw him, passed by on the other side. But a Samaritan, who was on a journey, came upon him, and when he saw him, he felt compassion.'" And he came to him and bandaged up his wounds, pouring oil and wine on them, and he put them on his own animal and brought him to an inn and took care of him. And on the [00:15:00] next day, he took out two denarii and gave them to the innkeeper and said, "Take care of him, and whatever more you spend, when I return, I will repay you." Which of these three do you think proved to be a neighbor to the man who fell into the robbers' hands? And he said, "The one who showed mercy toward him." Then Jesus said to him, "Go and do the same."  Tony Arsenal: Yeah. Yeah, this is one of those parables we, we mentioned, uh, I guess we've invented a new classification of parables called the Big Daddy parables. That's right. Um, uh, this is one of those parables that is so ubiquitous and well-known, uh, that word there, choice there was a little hat tip to my Lutheran friends. Um, so ubiquitous and well-known that I think we actually can, can rush into a common understanding and not, not be right at all about it. And I think the, the way this, uh, uh, the way I've seen this commonly done in, in circles I've run in in the past is this [00:16:00] becomes a parable about mercy ministry. Um, and, and the primary point is about how we serve our neighbors. And I think there certainly is, um, there certainly is an element of that that we can glean from this, that Christ is making a commentary on the fact that, um, the, the, the right way to not only serve your neighbor but to even identify your neighbor, uh, and it's funny because I think this is, this is where I think people go wrong. The, the Samar- or the, um, the, the lawyer is asking, "Who is my neighbor?" Right. And I think we commonly read this, and we read it to say, well, the Samaritan, uh, or the, the guy who got beat up is the neighbor. Right. And so we have to serve our neighbor like the Samaritan did. But the, the, the punchline, whatever, of the story is that the Samaritan is the g- is the neighbor, right? We, we call this the Parable of the Good Samaritan, but we might wanna call it the [00:17:00] Parable of the Good Neighbor. And so it says more about what it means to be a good neighbor than it does to, um, to say about who, who our neighbor necessarily is, right? The, the s- uh, the lawyer was asking, "Who's my neighbor?" And the answer was the one who shows mercy. And there's kind of a weird, there's kind of a weird paradox there, and this is something Jesus commonly does, where, like, He doesn't really answer the question. Um, the, the lawyer is like, "Well, who is it that I have to love," right? "The, I have to love my neighbor as myself, and who is it that I have to love?" And Jesus' answer basically is like, "Well, the good neighbor is the one who showed mercy." Well, that doesn't answer- Right ... His question. So I think we have to be careful when we, uh, we work through this not to just sort of default and jump to what might be called, like, the lowest common denominator interpretation, right? These are things that, yes, um, there is something to say about, uh, mercy ministry and how important it is to serve the, [00:18:00] serve those around us who are in need, right? That's, that's the command that comes out of this or the outcome that comes out of this is Christ is commanding this, um, this lawyer to go and be merciful to others. Um- But if we, if we move too quickly to that, we miss a lot of what this has to say about the nature of justification- Right ... the nature of Christ as, as the capital T good neighbor, right? The, the good neighbor who, who takes care of our sin and pays the debt for us to be restored, right? I don't, like I said last week, I don't think that that is too on the nose. Um, I think we miss the fact that the question, uh, the question is coming from a place, and we talked about this a little bit last week, but and maybe we'll get into it a little more. The question is coming from a place, um, whether you view this negatively, like I think most do, and there's warrant for that, or whether you view it a, a little bit more neutrally or maybe even positively, which is where I land, the desire to justify or to be [00:19:00] justified is not a bad desire. And the, the text doesn't seem to offer a lot of commentary on the fact that the, the, um, lawyer is desiring to justify himself, other than the implied commentary o- of what the parable says about salvation in that someone else needs to save you, so you can't do it yourself in the first place. So I'm excited to get through this. Um, I, I think we're probably gonna be here, we're gonna camp out here for at least another week after this, 'cause there's just so much to this parable. Who knows? Maybe we'll fly through it and it'll be a quick conversation, but I, I don't... That's not really our jam. Um- That's not really what we do But yeah, it, it's, it's a big daddy parable. There's a lot here to unpack.  Jesse Schwamb: Yeah. You're right about that. Interestingly, as always, Jesus flips the law, but here the law flipping, like, ends up smacking you in the face because it does start with this inquiry about just identify for me who my neighbors are. If you give me these discrete instructions like the law has given me to do all these things, which by the way, I mean, even that when we have this lawyer saying, [00:20:00] "I've done all these things. I've identified just for instance that the law includes loving the Lord God with everything, every part of who I am." He says like, "Yeah, I've done all these things." This is, I've already accomplished that. So now let me get, become self-justified in confirming I've done all these things. If you just tell me who the neighbors are, I'll be able to say to you, "Yep, I've already done that." Instead, what happens is Christ says, "Here's what neighborly love looks like. And what it's gonna look like is so dramatic and so shocking that you ought to take pity and have concern and show compassion for those not just who are unlike you, but are, like, abhorrent, those who you would even never identify with in the parable of the story I'm about to tell you." So I think there's all of that, like you said, to move away from just kind of categorizing this as a nice homily about how we ought to behave. However, there might be, like, some kind of moralistic theme in this that directs us toward actions of love and generosity, which by the way, could just be common grace. Those exist outside of strict belief and adherence to the gospel, and certainly can be far afield from actually loving Christ. [00:21:00] The other thing that I think sometimes happens with this, and I'm gonna be unpopular on this one, I'm afraid, but is that I think there is often a lot of allegorical excess. And certainly there are people more intelligent than I who really embrace that. So I'm looking at you, Patristic Fathers. Like, you know, if you wanna read some interesting stuff, everybody can go look up Origen or Augustine on this. Yeah. And they allegorize this parable in New England what we would call wicked fine detail. I mean, down, down to everything. So the oil and the- Yeah ... wine, the soil, each of the persons here representing something that in itself, like, everything. And I think that that is okay. What I struggle with on that is, and this is where I'm unpopular, I think, is that- There are a lot of other exegetes, I don't think I'm alone, that would look at this and say, "Yes, there is something about this that draws us into, like, just general typological resonance. I'm not gonna reject that." There are these, like, broader canonical themes of, like, helpless [00:22:00] humanity, like you said, and undeserved mercy. Those all legitimately, I think, echo the gospel truths. But I'm kind of resisting, or I'm prone to resist, treating every narrative detail in this as some kind of, like, independent cipher. Yeah. And so I think I want to come a little bit in criticizing, like, the allegorical method here, that instead what happens when we do that is we're, we're... I think we're obscuring a little bit Christ's actual didactic purpose, which is fundamentally ethical and legal, 'cause that's the question he's answering. He's trying to answer this question, "Who's my neighbor?" And he's gonna do it- Right ... with this definition-shattering example. And so I think, like, the most responsible hermeneutic here affirms that, like we said before, a parable should have a single main point, and it's determined in this context by that punchline, like you said. Um, at the same time, I think we can legitimately, like, permit some restrained theological reflection on, like, that broader resonance with the gospel. I'm not denying that. But without multiplying, like, allegorical [00:23:00] correspondences like the text itself doesn't even make. Even, even coming down to, like, who we see as Christ in the story, while that can be useful and helpful, it's not the same identification that we've seen in other parables. Yeah. So that's what makes this, like you're right, Tony, like, really unique and very interesting because we can draw lots and lots of parallels, and perhaps we should. But at the same time, it's always good to remember what is it that Jesus is on about here? What is it that the hearers were really being prone to understand and mull over and meditate on? And that's, like, this first principle of neighborly love, like you already called out.  Tony Arsenal: Yeah. Yeah, and I, I agree with you, too, is I, I think, um- We can sort of fall into a trap or a pit of assuming that all of the parables are meant to explain the same thing. Sure. And I think, like, within Matthew maybe that's a little bit more, uh, accurate because m- I think all, if not [00:24:00] most of, of the Matthean parables, you know, the Kingdom of God is like, the Kingdom of God is like. So th- like, that repeated f- refrain of, like, the Kingdom of God is... In, in Matthew, Christ is using parables to teach about the mysterious hidden reality of the kingdom in a way that people can understand. Um, this is different, right? This is not a Kingdom of God is like. There is no, um, clear this is like that, uh, introduction to this parable. Right. I, I've actually even read some commentaries that would question the assignment of the title parable to this, because they want to restrict what a parable is to those sort of kingdom, like, explicit simile- Good point ... things. Yeah. So- Right ... but I, I do think, um, w- we, we have to be careful not to run down that road, because this parable is not really... Again, like, it's not explaining what the Kingdom of God is like. This is trying to, um, not trying to, Christ is [00:25:00]articulating a reality that is baked into the law, um, and he's flipping the question on its head, and this is what I think is so, um, so wrong about the allegorical approach, right? Is that the allegorical approach seeks to find symbolism in every discrete character or element of the, of the parable, or of the, the allegory if you wanna, we wanna distinguish it. This really is, is trying to just get at that one point. And what- Mm-hmm ... I think is so, what must have been really just infuriating for this lawyer, um, regardless of what happened after this, right? We don't, we don't get commentary like we do with the rich, young ruler, and the stories are in many ways are very much the same. Like, it's the same basic setup. But we don't get commentary that, like, he went away sad, like we do with the rich, young ruler. We don't know what happened with this guy. We don't know what his reaction... But I, I'm sitting there putting myself in his place, and I'm, I'm thinking through this, and this is one of those things that it's actually hard even to mentally get yourself there. The, [00:26:00] the, each character that is introduced here, um, is a candidate for the neighbor. Right. But the most obvious candidate based on, um, the way we commonly interpret this, is that the dude who gets beat up and left stripped naked is, is the neighbor that we're supposed to love Right? So the lawyer, as he's hearing this parable, as it's being told, and the, the people who are there listening, right, the, the other people that are around, there's this character introduced, "Who is my neighbor? Well, a man was going down to Jerusalem. He fell among roggers, Roger, robbers, who stripped him and beat him and departed, leaving him half dead." Like, the obvious answer is that Christ is introducing this poor, destitute, beat-up, naked dude, uh, as the neighbor that needs to be loved. And so he goes through the whole parable, and you're like, oh, well, like, the, you know, the, the priest and the Levite, they didn't love this guy. Uh, the Samaritan, you know, I think an audience of Jews probably would've been thinking like, "Well, the Samaritan can't be..." You know, the Samaritan [00:27:00] is just a dude. Like, none of these people are loving the, the, the beat-up dude like a neighbor should. Right. And then all of a sudden, Christ flips the script, and the neighbor is not the dude who's laying there naked, half dead, who's been rescued and, and, you know, restored and is being healed. It's actually the Samaritan. And so there's this... We have to... Part of the reason, I think, I mean, I, I, I guess I don't know for sure, but part of the reason I think s- that parables have this, like, reversal of expectation baked into many of them is that it is there to challenge our assumptions, and th- that sort of whiplash effect when you get to the end of it, you're like, "Whoa, that was like he was talking about totally, something totally different than what it seemed like he was talking about." I think that's actually a teaching tool here as well. Right. That the, the whole time you're thinking like, "Oh, this dude is the neighbor, and I've gotta figure out how to love him best," and that's what plays into these mercy ministry interpretations, is thinking that the, the point of the parable is to show us how to take [00:28:00] care of the, the people who need help, when really the point of the parable is the good neighbor. And, uh, we might butt heads a little bit on this, 'cause I think I take probably more of a Christological, uh, topological, typological interpretation than you do. I, I think that the point of the parable is that you can't justify yourself, and the only one who can justify you is the one who's kept the law perfectly. And what does it mean to keep the law perfectly? Well, love the Lord your God, but also love your neighbor as yourself. Well, who's the only person in the story who's loved the neighbor as himself? The one who s- rescues and heals and pays for this poor man who's been, you know, waylaid by robbers. He's the good neighbor who fulfills the law. He's the one who's justified himself. Now, yes, "Go do likewise," there's some echoes there of, of the go and sin no more language that we see in other places, too. So I, I think this parable is more, is more about- A, and this is where it shares some affinity with the rich young ruler, [00:29:00] right? The rich young ruler is told to go and to, to sell everything he has and donate it to the poor and to come and follow Christ. And he says, you know, he, he can't do that. He walks away sad. In this instance, it's the same kind of situation. It's an, a question about how do I fulfill the law? What do I need to do to be saved, to inherit eternal life, to obtain eternal life, whatever the phrasing is. And the answer is, "Obey the law perfectly." And the guy goes, "Well, hey, I did that." And he said, "Well, let me show you how much you didn't do that." And the reality is the only one who did that is Christ, the good teacher, right? I mean, there, there's so many parallels between these two accounts. It, it's almost the same, it's almost the same story. This one just in sort of parable answer form versus a more direct form, which we see with the rich young ruler. Jesse Schwamb: Yeah, what I find really fascinating about these is that whereas, like you said, the, some of the other parables, they come under the volitional teaching of Christ. That is, He is presenting forward the topic at hand. So usually it's in the context of conversation, but He essentially makes [00:30:00] the segue. He presents and opens up this new kind of vista to explore. In this case, or in both those cases you talked about, the confrontation really comes from the outside. Of course, God, through Christ, predestined all of these things to pass, so I'm not saying that Christ was caught off guard, of course, by this line of questioning. And presumably He understands that when the lawyer asks this question, He knows that it's from a position of self-justification. So I don't disagree that that might be there, some of that at play, and that really the ultimate end of this would bring, to bring one's self to the realization that you can't do this. At the same time, though, I think almost, especially in this one, I think, uh, it's not that Jesus withholds that, but I read that do, go and do likewise is this is what you said you wanted. You asked me for an answer, and I gave you the answer. You asked for the law- Yeah ... I will give you the law. So I actually don't know how this ended. It doesn't strike me that it ended well, and I think, I don't know if there was some kind of massive realization there, but it's almost as if there is some [00:31:00] obscuring of this. This is like typical parable, parable language where I think if you're there and you're listening, and you're trying to just track with the question and track how that compounds and corresponds with the law, that you would leave more destitute, more confused, and perhaps more angry than before, and certainly not in a position of understanding, "Well, th- this one before me is the Christ." But that's exactly what parables do. So again, I, I think to me- Right ... I see this more as certainly, again, there are these wonderful themes These kind of overtures of the gospel within, but they are dark and very obscured because the man asks a question about the law, and Jesus comes with a message about the law. And like you said, that law is- Yeah ... like, there's almost no grace in his tone as I read it because, not that he is not graceful or full of grace and gracious, but this guy asks for justification under the law. And so it ends with saying, it ends with this really phenomenal phrase, of course, of the lawyer realizing he's got himself [00:32:00] caught in having to respond truthfully in answering the question of who is the neighbor, but of course doesn't identify the neighbor except to say, "Oh, the one who has compassion," as if like he himself couldn't bring himself- Right to say these words. And then for Jesus to say, "Yeah, go do it," is, is kind of like the ultimate nail in the coffin.  Tony Arsenal: Yeah, and to tell a first century Jew to go and do, to be- Yes ... like a Samaritan is- Yes ... you know, e- even, even though that's not, like, highlighted in the text, you're right. Like, the, the lawyer probably couldn't bring himself to say the Samaritan was, right? And I, I think, um, you know, whether you take, uh, and maybe I'm novel on this. I guess I haven't really read, read a lot of people that take a, a more optimistic approach of this. But whether you take a more optimistic outcome approach or a more pessimistic or neutral, whatever, the, the actual outcome is the same, right? The, the lawyer is asking about self-justification under the law, like you said. Right. And Christ gives him [00:33:00] that. He tells him exactly what that means and what that looks like. And I think the, the impossibility of being the good neighbor as is described in the parable is exactly the sort of beat down of the law that, that, you know, we've talked about in the past is it's not as though, um, the, the, the actions of the Samaritan are not, uh, outwardly impossible, right? We- Right ... it's not unreasonable to think that someone could rescue someone from the side of the road and bring them to ... And like, the scenario itself is not that crazy. But the, the overall complex of the scenario, right? The fact that this man, um, was going down from Jerusalem to Jericho, right? The, the ... All of this points to sort of like an impossible circumstance, an impossible situation. And, and the idea that even [00:34:00] within that impossible situation you're still expected to take care of the person who is your enemy, right? The Samaritan seeing a Jewish man beaten by the side of the road- That's right ... and although the parable doesn't specifically call out that he's Jewish, if he's going from Jerusalem to Jericho, there's an implication that he may actually also have been a priest. Um, we, we don't need to get into all the details on that, but there's, there's some good, uh, some good research out there that would point to the fact that the road from Jerusalem to Jericho is, uh, was actually a very common pathway traveled by either priests or Levites. And further evidence is that a priest and a Levite are also on this same road. And so the idea that the Samaritan would, um, would- Sacrifice of himself to take care of someone who very likely considers him to be an enemy, and sacrifices in a pretty significant way. Um, I, I'll, I'll pause and now as you're [00:35:00]talking I'll do all the, the background scrambling to make it look like I know exactly how much- a denari is supposed to, to be, and I know we've talked about it before, it's just not there.  Lavish Impossible Mercy Tony Arsenal: But, but it's not a- Yeah ... it's not a trivial amount of money. That's right. We're not talking about checking this guy into, like, a Motel 6 and, and dropping a couple hundred dollars. We're, we're talking about a substantial amount of money and, and we're talking about a commitment to pay whatever is required. Okay. An unknown amount of money for this man who has been left for dead. We're not talking about a minor injury. The, the robbers beat him up, they took his clothes, and they expected him to die in the desert. He needed to be carried on a donkey. He needed to have immediate first aid attention. We're talking about a, a relatively long-term recovery. So the scenario would be more like, we think of it like, "Oh yeah, I dropped him off at the local hotel for him to sleep it off." The scenario would be more like, "I found a guy on the side of the road. I didn't know who he was. He's, he's of a group of people that would consider me to be their enemy, and he's been shot 100 times, and I'm gonna patch up his [00:36:00] wounds. I'm gonna take him to the hospital. I'm gonna not only pay and say, 'Here, I, I've already used some supplies. Let me pay for that,' but I'm gonna pay for all of his medical bills until he's healed." Like, that's the scenario we're talking about. So it's not, it's not just, like, a good deed that has been done that is maybe, like, a really, really good deed, like it's a really nice thing to do. It's a, it's an outlandishly almost impossible to conceive of doing good deed. N- I don't know anyone, um, who would... And, and I know a lot of really great people. This is not a slam. I don't know anyone who would find a stranger on the road and who is, who's gravely injured and commit to pay for all of their medical care until they're healed. I just don't know anybody who would do that. Right. Um, some might say there's actually some wisdom in that, and, uh, we've talked about how sometimes the parables present a situation where maybe, like, this isn't actually the best practical knowledge. It's there to prove a point. Right. But I don't know anybody who, I don't know anybody who would do that, who, who would even think about doing that. Um, so the, the scenario here is one [00:37:00] of impossible lavish goodness being extended to those who you have no reason to be good to, and probably have reason to not be good to. That's what we're talking about. And so the, when the, the lawyer is told to go and do likewise, he's being told to do something that is impossible to fulfill, or even to conceive of fulfilling. And so there is this element of, like, "You think you can obey the law? Well, let me tell you how much you can't  Jesse Schwamb: obey  Tony Arsenal: the law."  Jesse Schwamb: Right. By the way, this episode is brought to you by State Farm. Like a good Samaritan, State Farm is there. Every time we've been saying good neighbor, I've been just been trying to avoid thinking about- Yeah Jake from State Farm. That's what I've been doing most of this time.  Tony Arsenal: Jake from State Farm?  Jesse Schwamb: Um, I totally agree, of course.  Priest Levite And The Law Jesse Schwamb: Like, what strikes me here is that it's, like you said, there is all this emphasis on what it means to show neighborly love, but the setup is also in those who basically should be showing it but aren't, and that's where we get, can get into this lovely... It's, [00:38:00] it's okay to kinda think through some of these characters. You know, for this priest and the Levite here, and what we know about them is that they, at first it sounds like there, there's almost this sense in the language like the priest falls ab- upon this, this, you know, bloodied man by chance, and that kinda heightens the drama, I think. The priest's confrontation is a little bit unplanned, but it's immediate and unavoidable, and he chooses to cross on the other side of the road, which is of course a deliberate act of avoidance. It's not mere obliviousness. And then the Levi almost goes further, or he came to the place, he saw him closer inspection, you know, greater culpability, and yet he still passes by. I really do wish I could hear this, like, in real time, like be among, because I have to- Yeah ... wonder that there'd be this kind of sense of building in the story. And the people might be kind of getting the sense that the characters that they know and love or should love as the heroes are not gonna be performing that way. And so I think even they're curious. They might be hoping against hope that it's gonna turn out well, but knowing the question and maybe something about Jesus, [00:39:00] they might anticipate that he's gonna go in a different direction. And so again, I think we have to stick with the text here. Like, Jesus doesn't explicitly state the motives of these gentlemen, but it's truthful. What's true- Right ... is that, like, these boys should have known better. You know, a lot of people have speculated that it was for ritual purity concerns or the, another ambush or social distance or just callousness. And I think that ambiguity might be deliberate because, again, what cuts against the lawyer here is whatever the specific excuse, the point is that these, like this kind of professional religiosity and even, like, meticulous law observance are of course not identical with, and probably can even distract or obstruct the love of neighbor that the law itself commands, which is wild, right? Because we talked about how, again, this just shows the law doesn't empower you to do the thing, and in fact, here- Right ... you could essentially abuse the law so that you suck the spirit right out of it and therefore do not do the very thing that it was intended to accomplish. So even this by itself, you just stop the parable here, it's kind of condemning because it's really this [00:40:00] potent warning against some kind of merely external ceremonial, professionalized religiosity that fails to produce, I guess, what Matthew calls, like, the weightier matters of law, like justice and mercy and faithfulness. And, you know, we should understand this because I think those that are from tradition have a certain affinity for the third use of the law as a guide for the grateful Christian living, and that's, you know, kind of what we're talking about here. But it insists that true law keeping is never merely ritual or notional, but it must issue in love, like costly love. Love outside of being inconvenienced is not genuine. I, I guess we'll get there. But, you know, I don't wanna harp on the characters as some are prone to do, but that is, I think, why the characters are here. It's both to set up and show, like, you're about to see that you really do not wanna identify by your own persuasion, by your own presuppositions with the one who's gonna be the hero, that is the, the one that shows neighborly love. At the same time, I'm gonna show you by way of condemnation that those who should exercise the greater love, [00:41:00] that do know better, that should know better, that should emblem- be emblematic of the spirit of the law, have done the exact same thing. Which I can only, uh, hope but believe is what this lawyer heard as well was that he was hearing that he was being stuck into this place before he was even given the question, well, who was the neighbor here? Tony Arsenal: Yeah. Yeah, and I, I think, um- There is a real sense in some of the parables that are sort of spoken against people. Um, this one doesn't specifically use that language, but it, it is a targeted, kind of a targeted response. There is a sense that throughout the course of the parable being told, they start to recognize midway through that they're like- Right you are the man. Like, this is one- Right, right ... of those Nathan and David kind of parables where, like, at some point the realization must have dawned on this guy that, like, "I've gotta be somebody in this parable." And I think that's where, where the, the challenging part is, is it's not clear, um, [00:42:00] it's not really clear even at the end of the parable who Christ is intending this guy to be, right? Right. Is he the lawyer or is he the, uh, is he the, the dead man on the side of the road, right? Is he... Or the dying man. Is, is he the l- the priest and Levite who pass by? Is he supposed to be the Samaritan, which would just be wildly offensive. Um, he's not necessarily, like, supposed to be anyone except for the fact that now at th- the punchline of the, the encounter here, Christ says, "Go and be like the Samaritan." And it's kind of like y- you know, if you were really following God's law, you would be the Samaritan in this one- Yeah, that's right ... but you're not. That's right. You're not and you can't be. Um, and so go, go ahead and do likewise.  Christ As True Neighbor Tony Arsenal: Um, I, I do think, too, there is some elements here where, um, I- Again, I, I think I take a little bit more of a typological, Christological-centered approach on this, but I, I don't think they're incompatible. But I do think there's an element here where Christ is also [00:43:00] unveiling, uh, sort of what he would do, like what, what his own plan of salvation is as the good, as the capital G, capital N good neighbor. Um, he is the one who does pour oil and wine on our wounds, right? A- and I don't wanna ... I don't think we need to fly off the allegorical deep end of reading oil and wine to be a reference to the Holy Spirit and t- Right but sometimes those things are evocative, indirect things that should, we should call our mind to those things. Like, I think, um, you know, when Melchizedek comes to bless Abraham and he, he presents him with bread and wine, right? I, I think, like, it's okay for us to go, "Wow, the Holy Spirit really made a point there that's subtle." And I think those little things within this parable drive me to look at this a little bit more along the lines of not only is there this sort of, like, law beat down, you [00:44:00] know, John Bunyan or not, um, Bunyan style, like the, "Moses just beat the crap out of me," kind of a- Right ... kind of a thing from Pilgrim's Progress. There's that, and I think it's really there. But it's also, uh, it's also sort of like this, uh, you know, "Blessed is the one who has ears to hear" side of it of, like, for those who are regenerated and can see the parable, can see the figures in the parable, it is now this beautiful picture of what it is that Christ does for those who cannot do it for themselves, right? And it's almost like the parable becomes a litmus test. If you look at the parable, and as you're reading through it, you sit there and you go, "Yeah, man, I'm like that guy who got beat up and left for dead. That, that really describes me," um, you're gonna get to the end of this and you're gonna be sort of, like, sitting in awe of, like, "Man, I have such a great savior who threw me on his donkey and, and promised to take care of all of my, all of my wounds, and promised to pay whatever it, whatever it cost." Um, y- you know, and all of these elements of, [00:45:00] like, oil and wine and, and all of these things be- kind of become alive to you in a way that someone who sees themselves as the, the good Samaritan, who thinks they're the one who's gonna come and rescue people, or I think increasingly in our day, and it's, it's weird to even say this, I think there are people who would look at this and resonate with the priest and lawyer and actually say, like, "Yeah, they shoulda, they shoulda crossed to the other side of the room." Mm-hmm. I've heard defenses of that in trying to argue that- The priest and the Levite, if they had, if this person was dead, they had touched the dead body, then, you know, they would've been ceremonially unclean. Uh, all of that is, I think, worth speculating about. But the reality is, um, who you see yourself in the parable actually says a lot, I think, about how you see Christ in light of either our ability to fulfill the law or our inability to fulfill the law, and therefore have our need for Christ. If you think you're the good Samaritan, if you think you're the one that's gonna come and [00:46:00] rescue people, that you're gonna be, you're gonna be the good neighbor, you're much more likely to see, uh, to, to be needing this as a sort of a law beat-down. Where those of us who, maybe this is the way you wanna parse it out, right? There's those of us who are, uh, regenerated and in Christ, and this is third-use law, right? This is, this is us- Right ... seeing what it means to be holy, and going and doing likewise, trying in our power, in our, our best to go and do likewise, empowered by the Holy Spirit, recognizing that we can't, and trusting the Lord to accept our feeble attempts- Right and be pleased by them. Right. Um, or maybe if you're not regenerated, this is f- this is first use, right? Right. And, and, and this is actually there to terrify you and to show you your condemnation and to serve as your condemnation. And, and there's even, and I didn't really intend to go all the way with this, but there's, there is also an element in here, and this is where, like, the mercy ministry interpretation comes in, where this is civil, this is civil law, where this is the, the, the, um, you know, the civil use of the law [00:47:00] to restrain evil, to show society what it is to be good, to, to restrain sin. Right. Yes, we want to be, uh, we, I would rather live in a society where people stop and help someone who's stranded or injured on the side of the road than, than a society where people pass by. Um, so I, I think all of those elements are in play here, and we do have to be careful not to take the full-on, like, never go full allegory approach to this, 'cause y- you can really... That's just a good general wisdom for all of, all of the Bible, but especially the parables and other figurative stuff. You can really just go totally far afield of what actually the point of the parable is- Right ... if you're not grounding it in the purpose that Christ is teaching it for, and, and the stated outcome of the parable, right? No one in the Bible makes c- I don't know that anyone in the Bible makes specific commentary on this within scripture, but the, the idea that, like, there's all these hidden meanings, well, if those are the hidden meanings, then why doesn't Christ talk about it? Why doesn't he come back- Right ... and [00:48:00] interpret those symbols later on like he does, like the Parable of the Sower or the Parable of the Seeds or Soils. Um, that one is much more directly allegorical in that the different seeds, the different soils represent specific people with specific s- scenarios. Christ comes and, and does that allegorical interpretation later on in the passage. There's nothing like that here. So I think we have to be really careful not to slip down that road. Jesse Schwamb: I think that it could be all those things. I, I totally agree with you on that. I think it could be all the use cases of the law. I think what makes this so wonderfully complex and a little bit tricky is that when I read this, I actually don't necessarily find myself gravitating toward putting myself in one place or the other. It almost depends on where I am or what's going on in my life. So for example, I think any time that any one of us, and we've all done this as Christians, have quenched the spirit, especially with respect to helping, serving, or loving others as my, our neighbor, then we're firmly in this parable in the place [00:49:00] of the priest and the Levite. Sometimes I think we are the one on the side of the road. We look to the church, to our brothers and sisters to help us, and what do they help us with? Like you were saying, Tony, they help us with that blood and oil. They help us with this, the power of the Holy Spirit, which is given to each one to help and to serve, to identify, to comfort with the comfort we ourselves have been received. And then I do think, and this might be unpopular, that, that sometimes by the grace of God, He empowers us to be the Samaritan, but only through His empowerment. Not, of course, because we're trying to just self-justify or because we're overtly generous in our own merit, but in fact, this is the way we ought to live, and that we ought to commend that kind of behavior to, again, acknowledge it as God-given and to promulgate it, especially among the body of believers. So I do think all three forms of the law are present there, but I do think I tend to, for whatever reason, right or wrong, I tend to tilt a little bit toward that third use here, just to see this as it's not wrong to, of course, to, I think, uh, lay over all of this, all these delightful variables and [00:50:00] details. Again, this idea of blood and oil, n- normative things, normal things, standard things that are being used to address- Yeah ... wounds. They're, they're... Of course, that would've been the practical way which you would've provided some kind of medicinal care to somebody in both that extreme circumstance, but also generally, because nobody's, like, keeping gauze or popping Advil to help this, this poor guy. And so it is- Right ... like this beautiful complexion of, I think, everything that we just talked about, that there is the law present, and depending on where you are, both in terms of your ingrafting into eternity, into the Kingdom of God, and then where you are in life, you- we should read ourselves probably, or l- let me say it this way, not so it's like eisegesis, but, like, that we should see ourselves often at different pli- times maybe playing or being tempted to play the parts of these different characters. And in that we find, I think, ultimately, of course, as you're saying, that Christ is over all, and that He is the one that, of course, perfectly emphasizes all of what it means to be the Savior, the [00:51:00] true loving neighbor who cares and binds and heals completely full stop. And yet there is something instructive here, I think, as well about going and bringing that compassion. I was just thinking, like, as we were talking, that there's such a difference, isn't there, like, in our world between these days, like, pity and compassion? Like, pity often is like, "Yeah, I feel sorry for you," but it strikes me as kind of like the James, is it James 1 or James 2, where it's kind of like, "Oh, you're... I, I'm so sorry that, like, you're, you're hungry and cold. You know what? Go, be warm, and be well-fed." You know, that's like pity. Like, "Yeah, I just- Yeah ... I feel a little bad. I identified with your emotions." Sending  Tony Arsenal: good vibes.  Jesse Schwamb: Yeah. I've got- Yeah. Yeah. That's right, right? Sending good thoughts and good vibes your way. I wanna say, like, keep those to yourself 'cause they're probably not all that- Yeah ... good. Um- I  Tony Arsenal: don't want your vibes.  Jesse Schwamb: I don't want your vibes. Get your vibes out of here. What I need is that power of God himself, uh, to bring compassion, and compassion is always wrapped in action. It identifies- Right ... and then goes. It, it's, it [00:52:00] is not self-promoting, it's self-sacrificing. And so that rule of law, which is like the good rule of law, the good teaching, the kind that brings life because it's the Decalogue wrapped in skin perfectly performed by the power of the Holy Spirit through the one who is perfect again in his passive obedience and active obedience. Yes, yes, we need, we need all of that. It's modeled here, I think, to a certain extent, but I think the go and do likewise is actually for all of us, but it's not the kind like we would say, "Well, like, good luck." It's more the- Yeah ... you know the one from whose side the blood flowed. You know the one who is pressed in the garden as if olives under the press leaking oil. You know who that one was, and that one is His spirit resides in you. So now go and do these acts- Yeah ... of mercy. Again, not s- for some kind of meritorious reward, but because you were made for good works, which were set apart for you to do, and part of those good works are [00:53:00] just always being a good neighbor. Tony Arsenal: Yeah. Yeah, and, and maybe to, to close out, I, I, I think maybe we actually did it. I don't know that we're gonna have to do another episode on this. I guess we'll see after we do- Who would've guessed? ... our postmortem here.  Mary Martha And Final Charge Tony Arsenal: But I, I think part, part of, um, part of what we need to at least acknowledge is that what, what follows this parable, right? This, this goes from a parable of a lawyer seeking to justify himself to now the account of Mary and Martha, and the fact that, uh, that, um, M- Martha, you know, is busy with much work, and Mary is sitting and listening to, to Jesus and is said to have chosen the better part. And I think, like- Mm ... this is something that I think because of the way, like, Bibles are formatted, the way that certain things are sort of, like, extracted out as discrete teaching units, this parable is pulled out and separated from this next part. And I, I think we can [00:54:00] really run into problems when we do that because- You know, even if we, even if we were to sort of treat the scripture as, like, a purely human book, right? Luke chose to put this account of Mary and Martha after this, right? And, and- Right ... probably not just because, like, it happened chronologically. There's no real, um, there's no real necessity that this account of Mary and Martha in this particular story had to happen immediately afterwards. Like, there's no organic link in, in the chronology of the story to drive that, right? And the two aren't related in terms of, like, historical cause and effect or, uh, proximity. There's none of those things. So the only answer as to why this was selected to follow the parable of the Good Samaritan is that there's some thematic connection that drove Luke as an author to put this, put this right following that. And so I think even that should drive us to thinking about, all [00:55:00] right, we've got this statement of go and do likewise, show mercy. Now there's almost this foil that the, the, the person in, in the account in the, the narrative here, and a, a true narrative, right? We're not in parable land anymore, but the person in the narrative that seems to be showing mercy, seems to be taking care of people the most, is actually the one who's chastised a little bit for, for being- Right overly zealous about m- mercy ministry, hospitality ministry- Right ... is what you might call it. She's the one who's like, "Tell my sister to help me with this." And she said, like, "You know, you're always gonna have time to do this, but, like, I'

In late Summer of 2001, the UN hosted what it called the “World Conference on Racism” in Durban, South Africa.Instead of combating racism, the conference incited it, becoming the worst international manifestation of Jew-hatred since World War II and the Nazi Holocaust.Cuban dictator Fidel Castro accused Israel of “genocide.” Yes, way back then.Gerald Steinberg, the founder and president of NGO Monitor, a think tank focused, as its name suggests, on non-governmental organizations, talks to host Cliff May about how and why those poisonous seeds were planted, and what they've grown into more than two decades later.

When does one recite the Beracha "Al Netilat Yadayim" over the morning hand-washing? The Tashbatz (Rav Shimshon Ben Sadok, Germany, 13 th century) relates that the Maharam Me'Rutenberg (Germany, 1215-1293) would recite the Beracha over the morning washing in the synagogue, well after he washed his hands. He would wash his hands at home, after waking, but he recited the Beracha "Al Netilat Yadayim" later, together with the other Birkot Ha'shahar (morning blessings) upon arriving in the synagogue. Rabbenu Peretz (France, 13 th century), in his glosses to the Tashbatz, writes that although this was the custom in German communities, in his region the custom was to recite Birkot Ha'shahar at home, when washing one's hands. The Rambam, in one of his responsa, addresses a report that the Jews of Damascus would recite the Beracha of "Al Netilat Yadayim" in the synagogue, well after the morning washing, and he writes that the blessing recited at that point unquestionably constitutes a Beracha Le'batala – a blessing recited in vain. A well-established rule requires reciting a Beracha "Ober La'asiyatan" – before performing the Misva, and thus once a person completes the Misva, he cannot then recite the blessing over that Misva. Hence, the Rambam writes, the Beracha of "Al Netilat Yadayim" cannot be recited after one washes his hands. He adds that even if a community has a long-standing tradition to follow this practice, it must be discontinued, as this practice is incorrect. The Rambam rules that the Beracha must be recited before one begins the performance of the Misva – meaning, before he pours water over his hands. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, offers an explanation for the custom of reciting the Beracha upon arriving in the synagogue. He notes the view of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) that the morning washing was instituted as an expression of gratitude to Hashem for restoring our souls in the morning. In response to the return of our souls, we wash our hands like Kohanim who wash their hands before entering the Bet Ha'mikdash to serve – showing that we are prepared to serve Hashem like the Kohanim. According to this understanding of the Misva, one could perceive the Beracha of "Al Netilat Yadayim" as a blessing of thanksgiving, expressing gratitude to Hashem for restoring one's soul. If so, then this Beracha indeed resembles the Birkot Ha'shahar, which give praise to Hashem for the gifts we receive each morning, such as the ability to open our eyes, to stand up straight, and to put on clothing. As such, the custom to recite "Al Netilat Yadayim" together with the other blessings in the synagogue is perhaps valid. This explanation given by the Bet Yosef appears already in the commentary of the Maharam Halawa (Spain, 14 th century) to Masechet Pesahim (7b), who supports the custom of reciting "Al Netilat Yadayim" together with the Birkot Ha'shahar in the synagogue. However, the Bet Yosef concludes his discussion by noting that the general custom among Sephardic Jewry does not follow this practice, and the more correct custom is to recite the Beracha at the time the Misva is performed. Hacham Ovadia Yosef noted that this issue could hinge on the fundamental question regarding the nature of the Birkot Ha'shahar. The Rambam maintained that each of the morning blessings must be recited at the time of the phenomenon for which it praises Hashem. For example, according to the Rambam, only if and when one hears the rooster crow does he recite "Ha'noten La'sechvi Bina." Likewise, one recites the Beracha "Poke'ah Ivrim" immediately upon opening his eyes, and one recites "Malbish Arumim" immediately when he puts on his clothes. In the Rambam's view, these blessings are recited over the personal experience of these phenomena. Others, however, viewed these blessings as expressions of praise for the general phenomena, and not of personal gratitude. This was the view of the Arizal, who maintained that one recites "Ha'noten La'sechvi Bina" even if he did not hear the rooster's crow in the morning. This is the basis for the accepted practice to recite all the morning blessings together, and not as one experiences each phenomenon. Hacham Ovadia observed that the Rambam, who viewed these blessings as expressions of personal gratitude, also argued that "Al Netilat Yadayim" must be recited at the time one washes his hands. Even if the Rambam would agree that "Al Netilat Yadayim" is recited over the gift of the soul's restoration in the morning, he requires reciting it at the time of the washing, just as he requires reciting all the morning blessings at the time one experiences each phenomenon. On the other hand, Hacham Ovadia added, the Arizal agreed that one does not recite "Al Netilat Yadayim" in the morning unless he washed his hands (and that one does not recite "Asher Yasar" in the morning unless he performed his bodily functions). And thus if one remained awake throughout the night, he does not recite "Al Netilat Yadayim" in the morning. Hence, it seems that the Arizal viewed "Al Netilat Yadayim" in the morning as a typical Birkat Ha'misva (Beracha recited over a Misva), in which case it must be recited at the time one fulfills the Misva, and not later. However, there are – surprisingly – those who require reciting "Al Netilat Yadayim" after the morning hand-washing, despite viewing this Beracha as a classic Birkat Ha'misva. The rationale behind this opinion is the fact that one cannot recite a Beracha while his hands are contaminated by the spirit of impurity that descends upon them during the night. Rabbenu David Bonafede (Spain, 13 th century), in his commentary to Masechet Pesahim (7b), draws a comparison between the Beracha over the morning hand-washing and the Beracha recited by a convert over his immersion in a Mikveh. The convert cannot recite the blessing before immersing, because he is at that point still a gentile. Therefore, the ordinary rule of "Ober La'asiyatan" is suspended, and the Beracha is recited after the fulfillment of the Misva – meaning, after the immersion. By the same token, since we cannot recite a Beracha in the morning until we dry our hands to eliminate the impurity, the rule of "Ober La'asiyatan" is suspended, as the Beracha must be recited afterward. And once the Beracha in any event cannot be recited before performing the Misva, it may be recited later, in the synagogue, together with the other morning blessings. (This brings to mind the Beracha of "Ga'al Yisrael" which we recite at the end of the Maggid section at the Seder, which many have viewed as the Beracha over the Misva to tell the story of the Exodus. When we begin the Seder, we are to see ourselves as slaves, and slaves have no Misva obligation. Hence, we cannot recite the Beracha before performing this Misva. Through the process of Maggid, we experience Yesiat Misrayim, and at that point we are then able to recite the Beracha which were unable to recite before performing the Misva.) Indeed, the Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Maharam Nigrin (16th century) as stating that the impure forces remain on the hands until after they are dried, implying that the Beracha should be recited only after one dries his hands. This is the ruling of several Sephardic Poskim, including Rav Haim Palachi (Turkey, 1788-1868), the Hesed La'alafim (Rav Eliezer Papo, 1785-1828), and the Zechor Le'Abraham (Rav Abraham Alkalai, 1750-1811). Rav Eliyahu Mani (Hebron, d. 1899) wrote that the prevalent practice was to recite the Beracha only after drying the hands, though his custom was to recite the Beracha before drying his hands. By contrast, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching that the forces of impurity leave the hands after the water is poured on them, even before they are dried, and so the Beracha should be recited at that point – right before they are dried. As this is the Arizal's opinion, this is the practice that should be followed. If, however, one is unable to recite the Beracha before drying them, then he may recite it later, relying on the opinion that the Beracha should be recited after drying. This can happen if there is a foul odor in the area where one washes – such as if there is a sewage blockage – and it is thus forbidden to recite a Beracha at that spot. Likewise, if somebody forgot to recite a Beracha before he dried his hands, he recites the Beracha afterward. If one washes his hands and cannot remember whether or not he recited the Beracha, he does not recite the Beracha, as we follow the famous rule of "Safek Berachot Le'hakel" – a Beracha is not recited when there is some uncertainty about whether it is required. The proper text of the Beracha is "Al Netilat Yadayim." If somebody mistakenly recited "Li'tol Yadayim," he does not repeat the Beracha. If one does not have a towel available for drying his hands, he may use a hot-air machine, like those stationed in many public restrooms. If one slept with gloves, then he washes his hands in the morning without reciting the Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, d. 1327) understood the morning washing as resulting from the fact that a person's hands likely touched unclean parts of the body during the night. Therefore, according to the Rosh, one who wore gloves during the night does not bear an obligation to wash his hands in the morning. Although Halacha requires the individual to wash his hands due to the other reasons given for the morning hand-washing, he should not recite a blessing, in deference to the view of the Rosh. Summary: Some Poskim maintained that in the morning, the Beracha "Al Netilat Yadayim" should be recited only after one dries his hands following the morning hand-washing, and some have the custom to recite this Beracha together with the Birkot Ha'shahar in the synagogue. The more correct practice, however, is to recite the Beracha immediately after the washing, before drying the hands. If, however, one did not recite the Beracha at that point, then he recites the Beracha afterward. One who cannot remember whether or not he recited the Beracha of "Al Netilat Yadayim" does not recite it. One who slept with gloves must wash his hands in the morning, though he does not recite the Beracha.

We begin this episode with a deep look at the book of Acts and the distinction between “a certain man,” “a certain Jew,” and “a certain disciple.” We examine Ananias and Sapphira, their judgment in Acts 5, and the broader biblical questions surrounding salvation, sin, holiness, and the assurance of the believer.From there, we turn to the news and culture, including the Lindsay Clancy case, Minnesota politics and election integrity, state government audits, the upcoming midterms, the WNBA and changing cultural values in sports, the Toronto Tempo controversy, and the growing influence of Islam on American culture.These are difficult subjects, but Christians shouldn't be afraid to examine them. Scripture gives us a foundation for understanding not only our salvation, but also the culture and world we are living in.--------------------------------------------------------------------------------------------------------

In Day 194 of Orchot Tzaddikim, The Ways of the Righteous, Rabbi Aryeh Wolbe continues the Gate of Fear of Heaven with a fascinating comparison between the human being and the universe itself. If mankind reflects Hashem in a tiny and limited way, then the structure of the human body can likewise be understood as a miniature reflection of the greater world.The Orchot Tzaddikim draws parallels between the heavens and the human body: the skull resembles the heavenly firmament; the palate creates divisions within the body just as the firmament separates the waters; and the life-giving soul resides within and directs the body. Just as the universe is governed by the One Creator, the many organs and systems of the human body are unified and directed by one life-force.The author continues this imagery by comparing the seven openings of the head—two eyes, two ears, two nostrils, and the mouth—to the heavenly luminaries and planets. The larger message is that the human being is a remarkable microcosm of Hashem's creation. The more carefully we contemplate ourselves and the world around us, the more opportunities we have to recognize the wisdom embedded throughout creation.Rabbi Wolbe then turns from anatomy to character. Just as the animal kingdom contains gentle creatures as well as predators, human beings can develop very different qualities. Some live peacefully and compassionately, while others behave like predatory animals—using their strength to hurt or take advantage of others.The crucial difference is that we can choose. Hashem created the abilities and forces within creation, but human beings decide how those powers will be expressed. We can use what Hashem has given us constructively or destructively. Fear of Heaven therefore means not merely marveling at creation, but recognizing our responsibility within it and consciously choosing what kind of person we wish to become._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on March 23, 2026, in Houston, Texas.Released as Podcast on August 28, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #FearOfHeaven, #YiratShamayim,  #HumanBody, #Creation ★ Support this podcast ★

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

Try the BibleACTS app!: https://bibleacts.goodbarber.app/subscribe Shop "Cut to the Heart" apparel: https://cut2theheart.com In this episode, we continue our verse-by-verse study through **Acts 13**, where Paul and Barnabas are set apart by the Holy Spirit and sent out to preach the gospel. In this study, we discuss: * The Holy Spirit calling Paul and Barnabas to ministry * Fasting, prayer, and being sent out by the Church * Paul confronting Elymas the sorcerer * Paul's powerful sermon in Antioch * How Israel's history points to Jesus as the promised Savior * Forgiveness and justification through faith in Christ * The response of both Jews and Gentiles to the gospel * Opposition, persecution, and continuing faithfully in God's mission Acts 13 shows the gospel advancing into new territory as ordinary believers obey the leading of the Holy Spirit. Even when the message brings opposition, Paul and Barnabas continue boldly proclaiming Jesus and making Him known. Watch, listen, and grow in your faith — and subscribe for more verse-by-verse Bible teaching, podcast discussions, and biblical commentary. #Acts13 #BibleStudy #Paul #Barnabas #Gospel #MissionaryJourney #EarlyChurch #BibleCommentary #ChristianPodcast #VerseByVerse

On Wednesday's Mark Levin Show, there's deep frustration, shared by many Americans, over government officials who voice concerns about figures like Abdul El-Sayed, and Hasan Piker yet take no real action against them. We're not discussing freedom of religion but rather individuals who seek to destroy the country, promote violence, attack the Constitution and Declaration of Independence, and undermine the system—primarily first- and second-generation Islamists, some of them naturalized citizens or children of birthright citizenship (like Piker). The Washington ruling class lacks the will to defend law-abiding American patriots, with Democrats protecting such individuals for their votes and others remaining intimidated by accusations of Islamophobia. Later, a Democrat nobody's heard of, Rep Johnny Olszewski, declares that impeachment of President Trump a top priority if Democrats take the House. Democrats are weaponizing impeachment for pure politics against a president who won a record popular vote, Electoral College total, and every swing state, rather than addressing genuine constitutional violations. Also, NYC Mayor Zohran Mamdani opposes a private Manhattan event featuring the leader of India's Hindu nationalist group (the RSS, ideological parent of the ruling party and linked to Prime Minister Modi). This is part of a pattern of his hostility toward Jews, Italians, and now Indians.  Mamdani a bigot who trashes PM Modi the same way leftists trash PM Netanyahu.  Later, Hasan Piker's recent remarks linking American Jews' support for Israel to potential violence against them, while blaming AIPAC for Democratic backlash, have drawn condemnations from several Democratic lawmakers. AIPAC is a transparent American PAC funded by Americans—unlike foreign influence from places such as Qatar or Turkey. Finally, Sen Dan Sullivan calls in to discuss his Senate election against Mary Peltola, who is a far-left liberal whose two terms in Congress produced zero bills signed into law. Sullivan called Alaska's ranked-choice voting system a manipulable scam put on the ballot to elect liberals - don't fall for it. Learn more about your ad choices. Visit podcastchoices.com/adchoices

Walter Bodlander was a military intelligence officer for the US Army during WWII. He was born in Germany in 1920. As a Jew, he knew he had to flea Hitler's regime. He eventually made his way to the United States and volunteered to join the Army to fight the Nazis. Military Intelligence wanted to use his fluency in German to interrogate Nazi prisoners on the front lines. Walter was soon dispatched to England to join the D-Day invasion and the march into Germany. Learn more about your ad choices. Visit megaphone.fm/adchoices

In the Messianic Era, will the Jews influence the gentiles to respect Judaism, or will the gentiles' respect for Judaism influence the Jews to value their own religion?

In our third of three episodes honoring the lives impacted by the US departure from Afghanistan in 2021, we repost one of our most moving episodes. Consular officer Alan Eaton helped scores of Afghans at risk evacuate from Kabul, working from inside the Abbey Gate at the airport at exactly the moment when our friend Toobah was on the other side of the gate, trying to get through.  As Alan explains, "This is Jews in Germany, 1940: These people have to get out."  Some did get out, some didn't.  Alan shares these human moments. 

Americans are reading fewer books, spending more time on screens, and experiencing a decline in deep thinking skills. This, in turn, has led to a rise in anxiety, fragility, and loneliness among young people. Seth discusses how young people heading to university can succeed. Large portions of American voters think the recent assassinations of Turning Point USA Founder Charlie Kirk and UnitedHealthcare CEO Brian Thompson were deserved. We’re joined by Don Spini from Sun Valley Wealth. The increasing issue of Jew-hatred in America. Seth remembers how apolitical the late country singer Dollar Parton was.See omnystudio.com/listener for privacy information.

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

────────────────────────────────────────[00:02:09]Dolly Parton Used to Push Vaccines — Her Health Issues Began Shortly After She Got the ShotShe was charming and they used her; she is as much a victim as anything; health issues began shortly after the Moderna shot; her husband died a year ago.────────────────────────────────────────[00:27:19]Bessent Doubled Treasury Buybacks — Soros' Right-Hand Man Running Monetary Policy While MAGA Looks AwayMAGA goes several levels down to find a Soros connection, but the direct one at the top — Scott Bessent — gets a pass because Trump chose him.────────────────────────────────────────[00:29:00]AI Is Now 41% of the S&P 500 — Worse Than Dot Com, Worse Than 1929, Worse Than BIS SaidAt the dot com high it was 26.5%; now 41%; household equities at 42% of financial assets vs 38% at the dot com peak; never seen a market this inflated.────────────────────────────────────────[00:33:28]CDC Scientist Paul Thorntson Pleading Guilty — Used Grant Money to Buy a House, Two Cars, and a MotorcycleHis fake MMR/autism study was cited to deny more than 5,000 families' vaccine injury claims; the real crime is that the fraudulent research became official policy.────────────────────────────────────────[00:39:14]Thimerosal Is Mercury — Barbaric, Dark Ages ScienceKnight couldn't wear soft contacts because of thimerosal — turned his eyes blood red; they inject that into infants with undeveloped immune systems.────────────────────────────────────────[00:47:38]Navy Mandating mRNA Flu Shots While Inviting Back Marines It Fired for Refusing the COVID ShotOf 3,748 eligible Marines contacted, only 53 returned; Navy now mandating new shots; Hegseth's reinstatement PR says nothing about what comes next.────────────────────────────────────────[00:55:57]IDF Destroying Christian Villages in Lebanon — Calling Them Hezbollah Fortresses to Justify DemolitionTroops vandalized a Christian church inside; Katz said some villages must disappear; white phosphorus deployed; collective punishment that defines Nazism.────────────────────────────────────────[01:15:46]JFK Refused to Give Israel Nuclear Technology — Source: Every One of 10,000 Unreleased Documents Points at IsraelCongress passed a law twice demanding release; Trump didn't comply; Kennedy was actively trying to stop Israel from acquiring nuclear technology.────────────────────────────────────────[01:17:16]Rabbi Shmuley Makes Violent Threats Against Tucker Carlson and Candace Owens — Calls for Jews to Be Feared, Not LovedKnight: you can't handle a debate so you threaten; the man demanding Israel be feared is outraged anyone criticizes what is done to Gaza.────────────────────────────────────────[01:53:18]The AI Bubble Has Less Than a Year — Data Centers Will Become Pickleball CourtsSteve Keen called the 2008 crash; CAPEX is 87% short of what's needed; NVIDIA becoming its own bank; when credit disappears, data centers with 3-year GPUs become worthless. ──────────────────────────────────────── Money should have intrinsic value AND transactional privacy: Go to https://davidknight.gold/ for great deals on physical gold/silver For 10% off Gerald Celente's prescient Trends Journal, go to https://trendsjournal.com/ and enter the code “KNIGHT” For high quality made in America products go to HomeSteadProducts.shop and use promo code “Knight” for 10% off your purchases Find out more about the show and where you can watch it at TheDavidKnightShow.com If you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-show Or you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Become a supporter of this podcast: https://www.spreaker.com/podcast/the-david-knight-show--2653468/support.

Multiple Abdul El-Sayed's political donors also gave thousands to H*tler-praising, Jew-hating Dan Bilzerian's Congressional run. The Tate Brothers humiliatingly admit their lavish show of wealth is fake play for social-media clout. The Girl Scouts of America has responded following reports they were promoting “Muslim badges” and hijabs for campers who learn about the light of Islam and its holy Prophet. The CDC has restored info showing how many good guys with guns stop bad guys after the Biden Administration removed it. Dana shares commentary about Target being forced to make a sincere apology following a questionably racist Halloween clown costume.Thank you for supporting our sponsors that make The Dana Show possible…Relief Factorhttps://www.ReliefFactor.comYou could be the next person sharing a Relief Factor success story. Get started today with the 3-Week QuickStart for only $17.76 and tell them you heard about them on The Dana Show. Ghost Bedhttps://GhostBed.com/DANAFor a limited time during Ghost Bed's Labor Day Sale, they're offering my audience an extra 10% off their lowest prices of the season with promo code DANA. Laundry Saucehttps://LaundrySauce.comMake laundry day the best day of the week with Laundry Sauce. Get 20% off your entire order with code DANA.Chapterhttps://AskChapter.Org/danaAsk Chapter today if you could be saving money on your medicare coverage. Alliance Defending Freedomhttps://JoinADF.com/DanaAlliance Defending Freedom is on the front lines defending the freedoms and values that matter. Join the fight today. Byrnahttps://Byrna.com/DanaTrusted by law enforcement, security professionals, and everyday Americans—defend yourself and your family with Byrna.HumanNhttps://Humann.com/DanaGet the limited edition HumanN Watermelon Flavor and find out how to get a FREE 30-day supply before they sell out.Patriot Mobilehttp://PatriotMobile.com/DANAMake the switch to Patriot Mobile today.  Visit online or call 972-PATRIOT and use promo code DANA for a FREE month of service.Webroothttps://Webroot.com/DanaSave 60% off Webroot. Protect your devices. Protect your family. Protect your peace of mind. Live a better digital life with Webroot. Noble Goldhttps://NobleGoldInvestments.com/DanaIf you want to see how physical gold and silver could fit into your portfolio, download Noble Gold Investments FREE Wealth Protection KitSubscribe today and stay in the loop on all things news with The Dana Show. Follow us here for more daily clips, updates, and commentary:YoutubeFacebookInstagramXMore InfoWebsite

Hasan Piker continues to be a complete scumbag. A new poll found that the overwhelming number of Seattle residents support using CCTV cameras. Nearly 20% of Seattle hate crimes this year targeted Jews, city data shows. // LongForm: GUEST: Fox News Host Trace Gallagher explains why a Republican actually has a chance to win the California race for governor and talks about his new book “Turns Out They Were Right All Along: Life Lessons I Learned...Eventually.” // Guest: Mill Creek Councilmember Vince Cavaleri is one of many elected officials in Snohomish County raising concerns about the county’s proposed increased to jail booking fees.

If you have siblings, then there was likely a time when you tried to get them in trouble for doing something you didn't like only to find out they were told to do it by your parents. In similar fashion, the governor and rulers that oversee the region west of the Euphrates alert King Darius that the Jews are rebuilding the temple. The king's reply? Leave them alone! If anyone tries to stop them, they will be impaled on a beam from their own house! The temple is completed with great joy and after about 60 years of silence, we are introduced to Ezra, a man with unique skills and special instructions from the king. Ezra 5 - 1:09 .  Ezra 6 - 4:52 .  Ezra 7 - 11:05 .  Isaiah 16 - 16:54 .  :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by Bobby Brown, Katelyn Pridgen, Eric Williamson & the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

────────────────────────────────────────[00:02:09]Dolly Parton Used to Push Vaccines — Her Health Issues Began Shortly After She Got the ShotShe was charming and they used her; she is as much a victim as anything; health issues began shortly after the Moderna shot; her husband died a year ago.────────────────────────────────────────[00:27:19]Bessent Doubled Treasury Buybacks — Soros' Right-Hand Man Running Monetary Policy While MAGA Looks AwayMAGA goes several levels down to find a Soros connection, but the direct one at the top — Scott Bessent — gets a pass because Trump chose him.────────────────────────────────────────[00:29:00]AI Is Now 41% of the S&P 500 — Worse Than Dot Com, Worse Than 1929, Worse Than BIS SaidAt the dot com high it was 26.5%; now 41%; household equities at 42% of financial assets vs 38% at the dot com peak; never seen a market this inflated.────────────────────────────────────────[00:33:28]CDC Scientist Paul Thorntson Pleading Guilty — Used Grant Money to Buy a House, Two Cars, and a MotorcycleHis fake MMR/autism study was cited to deny more than 5,000 families' vaccine injury claims; the real crime is that the fraudulent research became official policy.────────────────────────────────────────[00:39:14]Thimerosal Is Mercury — Barbaric, Dark Ages ScienceKnight couldn't wear soft contacts because of thimerosal — turned his eyes blood red; they inject that into infants with undeveloped immune systems.────────────────────────────────────────[00:47:38]Navy Mandating mRNA Flu Shots While Inviting Back Marines It Fired for Refusing the COVID ShotOf 3,748 eligible Marines contacted, only 53 returned; Navy now mandating new shots; Hegseth's reinstatement PR says nothing about what comes next.────────────────────────────────────────[00:55:57]IDF Destroying Christian Villages in Lebanon — Calling Them Hezbollah Fortresses to Justify DemolitionTroops vandalized a Christian church inside; Katz said some villages must disappear; white phosphorus deployed; collective punishment that defines Nazism.────────────────────────────────────────[01:15:46]JFK Refused to Give Israel Nuclear Technology — Source: Every One of 10,000 Unreleased Documents Points at IsraelCongress passed a law twice demanding release; Trump didn't comply; Kennedy was actively trying to stop Israel from acquiring nuclear technology.────────────────────────────────────────[01:17:16]Rabbi Shmuley Makes Violent Threats Against Tucker Carlson and Candace Owens — Calls for Jews to Be Feared, Not LovedKnight: you can't handle a debate so you threaten; the man demanding Israel be feared is outraged anyone criticizes what is done to Gaza.────────────────────────────────────────[01:53:18]The AI Bubble Has Less Than a Year — Data Centers Will Become Pickleball CourtsSteve Keen called the 2008 crash; CAPEX is 87% short of what's needed; NVIDIA becoming its own bank; when credit disappears, data centers with 3-year GPUs become worthless. ──────────────────────────────────────── Money should have intrinsic value AND transactional privacy: Go to https://davidknight.gold/ for great deals on physical gold/silver For 10% off Gerald Celente's prescient Trends Journal, go to https://trendsjournal.com/ and enter the code “KNIGHT” For high quality made in America products go to HomeSteadProducts.shop and use promo code “Knight” for 10% off your purchases Find out more about the show and where you can watch it at TheDavidKnightShow.com If you would like to support the show and our family please consider subscribing monthly here: SubscribeStar https://www.subscribestar.com/the-david-knight-show Or you can send a donation throughMail: David Knight POB 994 Kodak, TN 37764Zelle: @DavidKnightShow@protonmail.comCash App at: $davidknightshowBTC to: bc1qkuec29hkuye4xse9unh7nptvu3y9qmv24vanh7Become a supporter of this podcast: https://www.spreaker.com/podcast/the-real-david-knight-show--5282736/support.

Warren Kinsella wears many hats: a lawyer hat, a punk-rock musician hat, an author hat - and our favorite - a pissed-off Canadian hat. We chat with him about his new book, The Hidden Hand: The Information War and the Rise of Antisemitic Propaganda. After you have purchased the book, follow Warren on X as well. Here is a piece he wrote about his research for The Free Press:Our interview with Warren starts around minute 35, before that you can enjoy us catching up about Lindsay Clancy, how dare Bill Ackman donate a billion dollars to medical causes, the land mass currently known as Israel, and more.Also - Have a question for us? We have a form! ICYMI, here we are in Wyoming with Nadav Eyal: Thanks for reading Good for the Jews! This post is public so feel free to share it. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit askajew.substack.com/subscribe

Click this link for the new Living Emunah from Artscroll on Tefillah https://www.artscroll.com/Books/lemtfh.html The month of Elul is a tremendous gift from Hashem. It's an opportunity for us to prepare for a new beginning and attain teshuvah for our past wrongdoings. Hashem does not expect a person to become perfect overnight, but we do have to show that we care. We have to show that we want to grow. And besides for the will, we have to put forth effort. When a person truly wants something in avodat Hashem and does what he can to achieve it, he will often see Hashem giving him siyata d'Shmaya to accomplish things he never would have been able to accomplish otherwise. A young man recently went with his family on vacation to a place he really did not want to go. He never missed a minyan, but where they were staying, the nearest minyan was about a half hour away. Renting a car there wasn't an option, Uber didn't really work, and the only way to get to shul was by taxi. Each ride was going to cost about $60, which meant that to go to Shacharit and back and then Minchah and Arbit and back every day would cost him $240 a day. He tried contacting the local Chabad rabbi to see if maybe there were other Jews staying near him with whom they could make a minyan, but nothing worked out. Finally, he decided, "I'm going to minyan no matter what it costs." A few days into the trip, he received a phone call from a man who said, "I deal in Rolex watches, and I have one at the front desk of the hotel you're staying in. Can you bring it back with you to New York? I'll pay you a few hundred dollars." The young man asked, "How did you even know to call me?" He replied, "The Chabad rabbi gave me your number. He said you're a good guy." The young man agreed and then told the man, "I want you to know, every dollar you're giving me is going toward a mitzvah." He explained how much he was spending every day just to get back and forth to minyan. The man couldn't believe it. He said, "If that's what you're using the money for, then it would be my zechut to pay for every single day." And with that, the young man's taxi expenses to minyan were paid for the entire trip. First, he showed Hashem how much he wanted to do the mitzvah. Then he was willing to sacrifice for it, and Hashem took care of the rest. Another man told me that he took it upon himself to make sure people in shul were wearing their tefillin properly. He noticed that so many people had their tefillin falling below the proper place on the hairline, so he learned how to adjust the straps. Over the course of a year, he fixed between 200 and 300 pairs of tefillin. A few months ago, he started feeling different when he would pray. Day after day, he felt something was missing. He didn't feel the same connection to Hashem, and it was spilling over into the rest of his day. This continued for weeks. One day, he didn't have his tefillin with him and borrowed a pair from his friend. That day, suddenly, he felt so much better. The next day, he went back to his own tefillin, and once again things didn't feel right. It occurred to him that maybe there was something wrong with his tefillin. He brought them to his sofer, and indeed, it was discovered that his tefillin were pasul. He said, "I could have gone my entire life without ever knowing my tefillin were pasul." But he went out of his way to help hundreds of other Jews with the mitzvah of tefillin, and then Hashem gave him the extraordinary siyata d'Shmaya to discover the problem with his own. Another man said he went away with his family for a couple of weeks this summer. When they arrived, they discovered that the local shul prayed much later than they were accustomed to, and on Shabbat they would reach the Amidah only after the zman tefillah. This bothered the man very much because he was always careful to pray within the proper zman. He spent the first several days of his vacation searching for another minyan. The possibilities were miles away, but it was so important to him that he kept trying to find a solution. That Friday morning, he was sitting in the shul near his house when suddenly a man walked in and asked, "By any chance, could you join us for a minyan tomorrow morning that will be praying within the zman?" He couldn't believe what he was hearing. The man explained that six of them had just arrived from out of town and were looking to put together an early minyan. Suddenly, the minyan this man had been searching for was right down the block from his house. The following Shabbat, those people had left, and once again he had the same problem. He prayed to Hashem and hoped that somehow he would be able to make the zman again. Amazingly, that next Friday, another group arrived in town, staying in a different house—again, six people. Together with some people from his own family and a neighbor, they were once again able to make a minyan within the zman. This is a powerful lesson for the month of Elul. We may look at ourselves and see that a lot needs improving. Sometimes we may wonder, how am I going to change? It's too hard. But Hashem doesn't ask us to do everything ourselves. He wants us to show Him that we truly want to grow, and He wants us to put forth our best effort. When someone says, "Hashem, I want to do this. I'm going to try. I'm going to sacrifice. I'm going to do what I can," then hopefully Hashem will give him the siyata d'Shmaya he needs to accomplish it in the best way.

My friend Bobby served as a Marine in Vietnam, and he told me something about his experience there that really got my attention. He said his assignment was doing electrical work on airplanes - which is not necessarily a front lines assignment. But there was a war going on all around them. So, when there was enemy activity, every soldier was trained to grab their weapon and be prepared to fight. Their bottom line assignment was summed up in four words, "every Marine - a rifle." I'm Ron Hutchcraft and I want to have A Word With You today about "No Spectators In This Battle." Nobody is just support troops. Everybody's needed on the front lines. That's the strategy for the most important battle of all time - the battle for the souls of lost men and women that rages in every generation. God puts flesh-and-blood on that principle in a story in Numbers 32, beginning with vs. 1. It's our word for today from the Word of God. Here's the story. God has delivered the Jews from slavery in Egypt, led them through the wilderness, and now He's brought them to the banks of the Jordan River, the threshold of their Promised Land. Soon the battle for the land will begin. Even before entering, each of Israel's twelve tribes has been allotted a certain area of the land as their inheritance. That's on the west side of Jordan. On the east side of the Jordan, the Reubenites and Gadites "who had very large herds and flocks saw that the lands of Jazer and Gilead" - that's the lands right there where they are on the east side of the Jordan - "were suitable for livestock." Okay, so these guys who already have their land kind of. They come to Moses with an idea - a dumb idea. They said the land they were on was "suitable for livestock, and your servants have livestock...let this land be given to your servants as our possession. Do not make us cross the Jordan." Moses' answer cuts like steel: "Shall your countrymen go to war while you sit here?" They said, "How about we just settle down here, skip the battle, and root for you guys out there on the front lines? How does that sound?" Moses basically says: "No way, man. Every Marine a rifle. No watchers here; only warriors." These folks got the message. They said, "We would like to build pens here for our livestock and cities for our women and children." In other words, we'd like to stay here in our comfort zone - "but we are ready to arm ourselves and go ahead...every man armed for battle, will cross over to fight before the Lord." Good choice. Now, about that battle for a lost and dying world from God's perspective, no one can just watch this battle. Every child of God is supposed to be a warrior in it...including you. You can't just support others who are fighting for lives Jesus died to save. You've got to be fighting for some yourself. You can't delegate Christ's world-reaching Great Commission to a few spiritual daredevils called missionaries or full-time workers. This call is for all of us, wherever we live, whatever we do. You may say, "Well, I don't have the gift to tell others." If you belong to Jesus, you have the assignment! Remember, "we are Christ's ambassadors" (2 Corinthians 5:20). The truth is you're somebody's best chance of ever going to heaven, because you're the one with Jesus in their heart who is closest to that person at work, in your family, your neighborhood. If you don't tell them, chances are they'll never hear what Jesus did for them. And your silence will be, in essence, an eternal death sentence for them. You say, "Well, I can't possibly care about or support all the mission needs out there." That's right. But you know what you can do? You can say, "God, go ahead and place a piece of your broken heart for this world in my heart. Help me care about some need that You care about, and let me focus on that one." He'll do that, and you can begin to pray and give and help His soldiers who are fighting for those particular people. No watchers in the battle for lost hearts, only warriors. Because everyone who belongs to Him, has a place on the front lines.

In the Zone is an in-depth question-and-answer session about a wide range of scriptural topics.In The Zone | June 2026 | Part 1• If the Jews are under attack, then…?• When life squeezes you, what comes out?• When traveling on Shabbat…• Is Hasatan a mind-reader?• How should I behave toward or deal with this person…? (Matt 18:15)• Forgiveness, Resolution, Reconciliation, & Restoration • When should I exercise authority over the enemy?• Does the story of Ruth have a connection to Messiah Yeshua?• Understanding the relationship between Messiah Yeshua and Judas• Where's the line between being prideful and being proud?• Do we realize what we mean to others?• This conversation revealed the Messiah's human side…• Not allowed to be yourself?Listen to Part 2 tomorrowSubscribe to be notified of new content each week.Learn more about MTOI:https://mtoi.orgThe MTOI App https://mtoi.org/download-the-mtoi-appFollow MTOI:https://www.facebook.com/mtoiworldwide https://www.instagram.com/mtoi_worldwidehttps://www.tiktok.com/@mtoi_worldwide Contact MTOI: 

We thought we would discuss critical thinking and how it applies to today's propaganda-laden world. And we did. But the conversation quickly turned into a luminous, expansive exchange of knowledge, opinions, and faith, especially between Dr. Fox and Dr. Breggin. Dr. Fox has an open and warm demeanor that radiates care and affection when he greeted us. Dr. Andrew Fox is an Anglican priest who now lives with his wife in the heart of Texas, where he has settled after immigrating from the United Kingdom. He became an American citizen and shared with us about how happy he is to be here in the United States. We exchanged stories about the unexpected and delightful joy with which recent World Cup tourists coming to America for the first time shared their experiences on social media. Europeans discovered how beautiful, engaging, friendly, welcoming, fun, and (the food!) delicious America is. Then they shared all of that on social media, red-pilling their friends and families and helping Americans feel proud again after these terrible post-COVID years. After the show, I enjoyed reading Dr. Fox's blog on this topic, “The World Cup: America's Greatest Untapped Form of Diplomacy.” Dr. Fox introduced his forthcoming book: Truth in the Age of Applause: How Stupidity Is Ruining the American Dream. We discussed critical thinking and how it and civil dialogue are essential for challenging harmful ideologies while maintaining respect for authority—particularly said Dr. Fox– in scriptural contexts. The conversation explored the differences between Old and New Testament perspectives on Jews as the Chosen people, with Dr. Fox commenting that while the Old Testament focused on a specific tribe's witness to one God, the New Testament emphasizes an egalitarian approach where all people are children of God. We discussed how modern concepts of relativism [the philosophical belief that nothing is objectively true or universally applicable] have been misused to undermine truth, particularly in debates about biological reality and gender identity, with Dr. Fox noting that reality doesn't change regardless of opinions. I discovered after the interview that Dr. Fox has spoken the truth very actively rather than seeking applause. Dr. Fox had served eight years as Austin City Fire Chaplain when, in 2021, he wrote a blog arguing that men should not compete in women's sports due to biological differences between the two sexes. According to the Christian Post: Months later, Fox was dismissed when officials decided that his efforts to apologize to unnamed offended parties were not sufficient, as he refused to recant his views on LGBT issues. In August 2022, Fox filed a lawsuit in the U.S. District Court for the Western District of Texas, alleging that AFD officials “retaliated against him for exercising his First Amendment rights, violated his First Amendment right to free speech and free exercise of religion, and violated the Texas Constitution.” On March 3, 2026, the city of Austin reached a $78,000 settlement with former Austin City Fire Chaplain Andrew Fox, according to the Alliance Defending Freedom. Dr. Fox does not seek applause. He seeks truth. We are sure his book will be as engaging as our hour visit with Dr. Andrew Fox!

In this episode of the Explaining History Podcast, we are joined by James Loeffler, the Felix Posen Professor of Modern Jewish History at Johns Hopkins University, to discuss his new book, An Exceptional Hatred: Antisemitism and the Fight Over Free Speech in Modern America.The book traces a century of struggle over antisemitism and free speech in the United States, from the violent anti-Jewish riots of the 1940s to the white supremacist rally in Charlottesville in 2017, and the ferocious campus debates over Israel-Palestine today. Loeffler argues that antisemitism has always been a uniquely contested category in American life – weaponised by both the right and the left, and often used to obscure rather than clarify the fight against hate.We explore the surprising rise of antisemitic attitudes in America after World War II and the Holocaust, the complex relationship between anti-communism and antisemitism in the 1950s, and the long history of Jews being viewed as "not quite white" – a racial ambiguity that has made them a persistent target of conspiracy theories.The conversation also examines the politicisation of antisemitism. Today, conservatives often use the accusation of antisemitism as a weapon against the left, while some on the left dismiss legitimate concerns about antisemitism as a smokescreen for defending Israel. Loeffler argues that this instrumentalisation of hatred does a disservice to the victims of real antisemitism and creates a toxic environment where genuine debate is impossible.Topics covered:The 2017 Charlottesville rally and its significanceThe history of antisemitic violence in post-WWII AmericaThe "Judeo-Bolshevik" conspiracy theoryJews, whiteness, and racial ambiguityThe politicisation of antisemitismFree speech, hate speech, and the campus debatesThe Israel-Palestine conflict and its impact on American JewsJames Loeffler's An Exceptional Hatred is available from all good bookshops. Please consider buying from an independent retailer or directly from the publisher.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.

There is a sudden supposed resurgence of Christianity in the United States, from GenZ to the general population buying Bibles, downloading applications, and listening to religious music on Spotify. But what value does this offer society if titles and statistics matter more than behavior. At least a decent percentage of the resurgence is fueled by foreign propaganda attempting to convince Christians with no context that Jesus was Jewish, believed in the Jewish laws, and will return as a Jew; that to be a true Christian means to lay down your beliefs and build the third temple; to do the very opposite of what Jesus taught. Jesus rejected the radical Jewish leadership, and he came to fulfill a law that had been abandoned by the same. His entire Ministry is based on this and the idea that non-Jews had just as much a right to salvation as anyone else. Besides, Jesus taught very little that wasn't already part of advanced philosophical and religious thought at the time, and long before. This is even true in the case of the Odyssey, which shares many archetypical and mythological features with the entirety of the Bible. It also appears that much of the contemporary conception of the New Testament, much like the Talmud appears to be an inversion of that text, is based on intentional perversions and distortions; even blasphemies. This episode also explores: The psychotic, bloodthirsty, mass murdering thief, King David. Daily news propaganda about biblical stories and characters wherein there is zero evidence presented for what the headline says. From the tomb of Jesus being found (again, but not really), to scribbles found during the time of the Exodus.Why so many sex addicts, porn stars, drug addicts, etc., suddenly are converting to Christianity.*The is the FREE archive, which includes advertisements. If you want an ad-free experience, subscribe below. 

Join us as we dig deeper into last Sunday's sermon from Pastor Nicholas González "The Gospel Rescued" and hear from Amy Duncan and Nya Martinez on "Promises".   Digging Deeper Questions: When have you experienced God working in a way you did not expect? How did that experience shape your faith?   Where do you see opportunities for the Gospel to keep moving forward through ordinary conversations, relationships, or moments in your life?    What helps you remember that your identity and hope are secure in Jesus, even when circumstances around you feel uncertain?   How might knowing that Jesus has rescued you change the way you approach someone who is struggling, afraid, or in need of hope?   Scripture Reading: Acts 12:1-19 1 About that time Herod the king laid violent hands on some who belonged to the church. 2 He killed James the brother of John with the sword, 3 and when he saw that it pleased the Jews, he proceeded to arrest Peter also. This was during the days of Unleavened Bread. 4 And when he had seized him, he put him in prison, delivering him over to four squads of soldiers to guard him, intending after the Passover to bring him out to the people. 5 So Peter was kept in prison, but earnest prayer for him was made to God by the church.   6 Now when Herod was about to bring him out, on that very night, Peter was sleeping between two soldiers, bound with two chains, and sentries before the door were guarding the prison. 7 And behold, an angel of the Lord stood next to him, and a light shone in the cell. He struck Peter on the side and woke him, saying, "Get up quickly." And the chains fell off his hands. 8 And the angel said to him, "Dress yourself and put on your sandals." And he did so. And he said to him, "Wrap your cloak around you and follow me." 9 And he went out and followed him. He did not know that what was being done by the angel was real, but thought he was seeing a vision. 10 When they had passed the first and the second guard, they came to the iron gate leading into the city. It opened for them of its own accord, and they went out and went along one street, and immediately the angel left him. 11 When Peter came to himself, he said, "Now I am sure that the Lord has sent his angel and rescued me from the hand of Herod and from all that the Jewish people were expecting."   12 When he realized this, he went to the house of Mary, the mother of John whose other name was Mark, where many were gathered together and were praying. 13 And when he knocked at the door of the gateway, a servant girl named Rhoda came to answer. 14 Recognizing Peter's voice, in her joy she did not open the gate but ran in and reported that Peter was standing at the gate. 15 They said to her, "You are out of your mind." But she kept insisting that it was so, and they kept saying, "It is his angel!" 16 But Peter continued knocking, and when they opened, they saw him and were amazed. 17 But motioning to them with his hand to be silent, he described to them how the Lord had brought him out of the prison. And he said, "Tell these things to James and to the brothers." Then he departed and went to another place.   18 Now when day came, there was no little disturbance among the soldiers over what had become of Peter. 19 And after Herod searched for him and did not find him, he examined the sentries and ordered that they should be put to death. Then he went down from Judea to Caesarea and spent time there.    Intro/Outro Song: "Only One" Nate Zuellig ULC Artist In Residence    "Promises" Maverick City Music CCLI Song # 7149439   CCLI License # 11254293

Chabad Chassidus is an all-embracing world outlook and way of life which sees the Jew's central purpose as a unifying link between the Creator and His world. Written by the Alter Rebbe, the founder of Chabad, Tanya is the central text of Chabad Chassidus. It shows the reader a path to realizing their purpose and developing a deeper relationship with G-d. Choose from one of the two formats available: through Lessons in Tanya - a profound and clear explanation of the Alter Rebbe's writings, or through an audio class.

As the world is ravaged by war and economic hardship, dialectics and culture shaping are being pushed to their maximum. Ecumenism is rapidly herding all of Christianity into one pen, and people are demanding a common good solution to the injustices created by the corporate class. But these and many other threads are all tied to the same hand, and that hand is Rome. * 00:00 - Introduction & Housekeeping* 10:10 - General News* 1:16:19 - The Jews* 2:10:26 - The Pope* 2:53:07 - Culture Shaping* 4:16:06 - Catholic Social Teaching This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.danceoflife.com/subscribe

Democrats decide to run a Senate candidate who justifies transing the kids by citing... circumcision? Plus, Hasan Piker says the Jews who like Israel deserve what's coming to them, and President Trump wallops Canada with more tariffs. Ep. 2492 - - - Today's Sponsors: Cardiff - If you've been in business for at least a year, and are pulling in $20,000 a month in revenue, apply now for up to $500,000 in same day business funding at https://Cardiff.co/ben Real growth. Fast funding. Cardiff—Borrow better. PureTalk - There's a better wireless choice out there. And at just fifteen bucks a month for your first three months on ANY plan... now's a great time to choose PureTalk. Simply go to https://PureTalk.com/SHAPIRO to claim this offer. Golden Crest Metals - Right now GoldenCrest metails will send you a free investor kit, a free portfolio review, and up to $25,000 in free silver on qualifying purchases. Text BEN to METALS—that's 638257—go to https://GoldenCrestMetals.com/Ben, or call (888) 429-3999 Kalshi - Visit https://kalshi.com/shapiro to see live prediction markets and sign up today to trade on the outcomes that matter most to you. Trade 25 win up to 500. Code is SHAPIRO - - - DailyWire: Become a Daily Wire Member and watch all of our content ad-free: https://www.dailywire.com/subscribe

Hatred of Jews has no place whatsoever for the Christian. __________ For more resources visit breakpoint.org. 

In August 2001, Jewish delegates arrived at the UN World Conference Against Racism in Durban expecting to fight bigotry. Instead they walked into what Tom Lantos called the most sickening display of hatred for Jews since the Nazi period. Noam traces how Durban revived "Zionism is racism," seeded the modern BDS movement, and still shapes how the world sees Jews and Israel today, closing with Rabbi Jonathan Sacks and his question of whether the Jewish people are alone or simply apart. Follow Noam on Instagram: noamlweissman_ Check out our episodes on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Youtube⁠⁠⁠⁠⁠⁠⁠⁠⁠.⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This podcast is brought to you by Unpacked, an OpenDor Media brand. ------------- For other podcasts from Unpacked, check out: ⁠⁠Borderlines with That Semite⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Stars of David with Elon Gold ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Wondering Jews⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

In 2007, an abandoned photo album revealed the chilling normality of life at the Nazis' most notorious concentration camp, Auschwitz.The 116 black-and-white images had been sent to the United States Holocaust Memorial Museum, in Washington DC, to be considered for their archives.In the photographs, SS officers are seen laughing, singing and celebrating, while a short distance away hundreds of thousands of people, mainly Jews, are being murdered. Among those pictured are Rudolf Höss, the camp commandant, and German doctor, Josef Mengele, known as the Angel of Death.Archivist Rebecca Erbelding tells Jane Wilkinson that the photos are an important reminder of how casually those running Auschwitz approached their work.Witness History is a short BBC World Service podcast about history that takes you inside big moments from the past through first-hand testimony and archive. Each weekday, in around nine minutes, we revisit one moment that helped shape the world and hear it through the voice of someone who was there. Scientists, artists, campaigners, soldiers, leaders and everyday people tell their true stories.When you subscribe to Witness History, you'll be taken inside turning points in world affairs from West Africa's fight back against Boko Haram in 2015 to the behind-closed-doors talks that led to the US-Cuba “thaw” and the surprise announcement of restored relations. You'll discover what it was like to experience disasters and how people recovered from them, including the Tabasco floods in Mexico, Portugal's worst train disaster, and the huge clean-up after the Chernobyl nuclear disaster. You'll explore culture and ideas too: Sweden's Expedition Robinson, often credited as the first modern reality TV game show; the friendship between The Beatles' George Harrison and Indian sitarist Ravi Shankar; and the night a tiger attack brought Las Vegas superstars Siegfried and Roy's show to a sudden end. And if you're curious about inventions, we'll tell you how air fryers, BlackBerry, YouTube, Alexa, GPS, superglue, the shopping cart (shopping trolley) and bubble tea were created.If you're new to Witness History, the appeal is simple: real voices, one strong true story, and a fresh way to understand today through events from history – all in the time it takes to enjoy a cup of tea or a walk around the block. Join millions of BBC World Service podcast listeners around the globe and enjoy the insight, context and detail Witness History will bring you.(Photo: SS officer Karl Höcker relaxes at Solahuette, 1944. Credit: United States Holocaust Memorial Museum, courtesy of anonymous donor)

This series is sponsored by Mira and Daniel Stokar.Join Talmud Daily! A new free program from 18Forty. Ten-minute episodes a day (video + audio). Plain English. No prior knowledge assumed. No Hebrew required. Join here: Talmuddaily.org.In this episode of the 18Forty Podcast, we talk to Ben and Yael de Toledo, founders of Pnima Jerusalem, a soulful community in Jerusalem, about doing teshuva by returning to community.In this episode we discuss:—What are the ingredients necessary for finding and building a community?—How does one emotionally handle integrating into the Torah world without the benefit of a yeshiva background?—How should Torah-centered communities relate to the full spectrum of Jews?Interview begins at 6:16.Tune in to hear a conversation about letting go of barriers, having faith in oneself, and creating space for Jewish life to thrive.Rabbi Ben de Toledo is a Jewish educator and community builder, and a founder of Pnima Jerusalem. He and his wife, Yael, previously served as the founding rabbinic couple-in-residence at the Moses Ben Maimon Synagogue at the Abrahamic Family House in Abu Dhabi.Yael de Toledo is a Jewish educator and musician who teaches Torah and music and studies at the Shirat HaLeviim Music Academy. She helped found Pnima Jerusalem with her husband, Rabbi Ben de Toledo.References:Listening to God: Inspirational Stories for My Grandchildren by Rabbi Shlomo RiskinNetivot ShalomThe Sabbath by Abraham Joshua HeschelFor more 18Forty:NEWSLETTER: 18forty.org/joinSign up for Talmud DailyCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

It's Tuesday, August 25th, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Kevin Swanson and Timothy Reed Indonesian pastor sentenced for citing Mohammed's polygamy An Indonesian pastor has been sentenced to two years in prison for pointing out Mohammad's polygamy. At the time of his death, the founder of Islam had nine wives. Dedi Saputra was falsely accused of “hostility, hatred or incitement” with a “potential of causing unrest.”  Like Dedi, the Apostle Paul ran into troubles along the way as well.  In Acts 17:4-5, Luke writes, “And some of them [in Thessalonica] were persuaded; and a great multitude of the devout Greeks, and not a few of the leading women, joined Paul and Silas. “But the Jews who were not persuaded, becoming envious, took some of the evil men from the marketplace, and gathering a mob, set all the city in an uproar.”     Surrogate mother speaks up for choosing life Baby Gabriel, the child in the middle of a massive rent-a-womb controversy, has survived his first heart surgery since being born two weeks ago. The child's surrogate mother, McKenna West, refused to abort him despite being sued by his biological parents, Nausheen Gilkar and Omar Ahmed. However, Baby Gabriel is now in the custody of the very parents who sought to have him killed!  In the New York Post, Miss West wrote, “No woman should be forced to kill the baby inside her. Most importantly, every child deserves a chance to live. As a cardiac nurse, I knew this little one had a great shot at survival if given the opportunity to receive the necessary treatment. “After I communicated to the contracting couple that I could not end this baby's life, their lawyer, and my own former lawyer, sent me letters threatening six-figure penalties if I didn't comply with their demand to terminate. The contracting couple cut off my payments, and I covered the rest of the pregnancy expenses myself.” Here's what Miss West told Lila Rose in the Live Action podcast.  WEST: “A diagnosis does not automatically mean that there is no hope or that somebody cannot live. But I knew that this baby boy that I was carrying, that I was feeling move, that he deserved that chance.” Listen to this word for our day from Exodus 22:22-24. “You shall not afflict any widow or fatherless child.  If you afflict them in any way, and they cry at all to Me, I will surely hear their cry; and My wrath will become hot, and I will kill you with the sword; your wives shall be widows, and your children fatherless.” America and Canada at a stalemate in trade war The United States and Canada are in another trade war. The White House has announced that the U.S. will impose 50% tariffs on certain Canadian products like vehicles and steel imports. And now, Canadian Prime Minister Mark Carney says Canada will “hit back.”  Here's what Carney said in a press conference on Saturday: “You're at war when you're attacked, and we got attacked.” He added this. CARNEY: “We cannot accept what they've offered and we will not give what they've asked.”  (Read the transcript of Carney's remarks) Trump added this on Truth Social on Sunday: “Canada wants the benefits of being a State, without being one!!! They have also charged our great farmers, for many years, massive amounts of tariffs. No more!!!” United States to buy back its own bonds to lower inflation U.S. Treasury Secretary Scott Bessent announced that the federal government will be buying back its own bonds in an effort to rein in inflation and reduce the interest on the bonds, reports CNBC. That means that the government will use its $1 trillion checking account -- which happens to be borrowed money to begin with -- to buy its long-term bonds, in an artificial attempt to reduce interest rates. U.S. debt topped $40 trillion The United States federal debt topped $40 trillion last week, reports CBS News. (Check out the eye-opening website www.USDebtClock.org) The market responded. According to Fortune Magazine, gold is back up to $4,650 an ounce and silver is scraping $70 an ounce. Condo prices sinking Condo prices are sinking like a rock in 33 major city markets including in Florida, California, Texas, Colorado, and Washington state.  Wolf Street estimates a 29% average drop since the 2022 peak. Add inflation into that and that's a 38% drop in condominium prices. Condo prices can signal housing stress before the rest of the market collapses.  Divorce rate up for those over 55 U.S. divorce rates are way up for people older than 55 years of age. In fact, they've doubled since 1990. And,  among those over 65, the divorce rate has increase five-fold since 1990.   A recent Bowling Green University study found that the 50+ crowd now accounts for nearly 40% of all people getting divorced. That was only 8% in 1990. 2032 is Social security depletion date The Social Security depletion date has moved up another three months, now targeted for 2032. The ratio of workers paying into Social Security per retiree has plummeted from more than 5-to-1 in 1960 to 2.9-to-1 today. Mel Gibson to release Resurrection movies in 2027 Film producer and director Mel Gibson is wrapping up a 10-year project — a production of the sequel for The Passion of the Christ. The project is slated to be released as a two-part series on the Resurrection sometime in March and May next year — Good Friday and Ascension Day on the Christian calendar. The films were shot in Rome. Spiderman: Brand New Day misuses God's name 16 times And finally, the blockbuster film, Spiderman: Brand New Day, is #1 at the box office for its fourth week -- now at $2.2 billion worldwide. That's a record for the franchise. But Focus on the Family's PluggedIn.com and Ted Baehr's MovieGuide.org both warn of foul language, the single most concerning drawback for families. God's name and Jesus' name are misused a total of 16 times in the movie.  Exodus 20:7 says, “You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses His name.” Close And that's The Worldview on this Tuesday, August 25th, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ. Extra Print Water systems, connected to internet, vulnerable to hackers. Water systems connected to the internet are vulnerable, as systems in many states across the country have been hacked, according to the FBI and Environmental Protection Agency.  CBS News reported that some water systems lost pressure, while others lost their remote-control capabilities. According to officials, no drinking water has been directly affected. Water hackers have been linked to Iran and China.

Pastor Chris Edmonds, author of "No Surrender: The Untold Heroism of Roddie Edmonds" is back for the second half of this show.  In 2013 Chris learned of his father's extraordinary heroism from a former POW.  He continues to share the remarkable story of how his father's courage, faith and unwavering conviction has blessed so many. His dad has been posthumously awarded The Medal of Honor and recognized by Yad Vashem in Israel as a Righteous Among the Nations for saving over 200 Jewish American servicemen. Chris shares the significance of "Roddie's Code" —a moral compass rooted in faith and integrity and the impact one life can have when lived in service to God and others. He leaves a legacy that continues to inspire.

In this Bible Story, Esther is taken to be groomed as the next queen of Persia. She gains favor with the king as did her uncle Mordecai. However a wicked noble has the king's power - Haman, and sends out a decree for every jew in the nation to be killed. This story is inspired by Esther 1-5:8. Go to https://www.BibleinaYear.com and learn the Bible in a Year.Today's Bible verse is Esther 5:3 from the King James Version.Episode 169: One evening, during the third year of the reign of Xerxes, a massive feast was held to show off his wealth. During this feast, he ordered for his queen to be brought out in front of the men. But Queen Vashti refused and the King banished her for it. After the feast, the King had women brought from all over the country to be seen by him. One of these women was a Jewish woman named Esther from the city of Susa and raised by her uncle Mordecai. After long and rigorous treatments, she was chosen by the King to be his new Queen. Meanwhile, her uncle Mordecai was doing everything he could to keep an eye on his niece. One day while standing guard at the King's gate, he overheard two of his servants plotting to kill him. He told Esther and she in turn told the King. However, one of the King's servants, Haman hated Mordecai for not bowing down to him. In his hatred, Haman enacted a plot to exterminate all the Jews in Xerxes' kingdom.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

This week on the Mark Levin Show, we should encourage independent engagement with ideas like those of Justice Clarence Thomas rather than selling out to the left, communists, socialists, Islamists, the Woke Reich, isolationists, or others who have fallen into traps pushing greater interventionism or abandoning the dollar as the reserve currency. The prevailing hate directed at America, its founders, symbols, belief systems, Judaism, Christianity, and Israel should be condemned. We must maintain constitutional conservatism! President Trump, as Commander-in-Chief, made the decision to go to war with Iran and destroy their nuclear regime. Not Benjamin Netanyahu or anyone else. He did. But the Woke Reich neo-fascist isolationists can't accept that. In the past, Democrats and Republicans would have united behind this decision. Now, Democrats and Democratic Socialists on the left and the Woke Reich on the far right are undermining Trump and our troops. We know what the Iranian regime will do if they get their hands on nukes. We know they already fund terror groups all over the world. We know they push their ideology to the young, including right here in America. Right now, in the USA, weak governors allow fortress mosques to be built in our communities. In their hatred of Jews, the Woke Reich are ok with Iran and Putin. The Woke Reich are the modern-day appeasers of Hitler in the 1930s, but they don't have the integrity to admit it. Later, in the 1970s gas prices jumped due to OPEC's boycott of the U.S. over its Israel policies. Back then people blamed the oil companies instead of OPEC. Today the same manufactured hostility targets AI data centers. Governors ban or endlessly delay them with false pollution claims once used against fracking. The real issue is electricity: decades of blue-state regulations and anti-capitalist obstruction have blocked grid upgrades. Critics now complain data centers will consume too much power, yet refuse the solutions—expand the grid and let the centers build their own generation, including nuclear. Adversaries, especially China, face no such constraints and will dominate future technology, military, space, and health-care advances if America continues this economic self-sabotage. Furthermore, one of the dangers of so-called national conservatism, which has a relatively small following, is that it overlaps with the left by de-emphasizing individualism and stressing that each nation-state should simply be what it wishes. This isolationist approach should be rejected. We need to affirm American sovereignty, strong borders, traditional religion and culture, traditional family structures, and opposition to international institutions like the UN in favor of the Constitution. National conservatism's economic protectionism and interventionism skate too close to the left and serve as excuses for isolationism, centralization that erodes federalism, and more government control; the opposite is needed—deregulation, further tax cuts, and shrinking the central government—lest economic collapse destroy civil society, as the COVID-era attacks on liberties in blue states and cities already demonstrated. Learn more about your ad choices. Visit podcastchoices.com/adchoices