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IntroductionAs Yiddish was spoken by many Ashkenazi Jews for centuries, it should serve as no surprise to listeners of The Jewish Drinking Show that many Yiddish songs either revolved around or at least involved drinking. To introduce us to Yiddish drinking songs for the 181st episode of The Jewish Drinking Show on this topic is Rokhl Kafrissen.Biography of GuestRokhl Kafrissen is a journalist, teacher, and playwright and winner of the prestigious 2022 Adrienne Cooper Dreaming in Yiddish prize. Between 2017 and 2024, her “Rokhl's Golden City” column appeared monthly in Tablet magazine, covering the length and breadth of Yiddish culture, including an essay on drinking. In 2021, her song “Kum tsu mir” (a Yiddish translation-adaptation of Jimmy Buffett's "Why Don't We Get Drunk …") was recorded by an all-star klezmer trio and in 2024, the Israeli funk-jazz band Malox released an album featuring another of her Yiddish song translations, "Makhn a vayivrekh (Breakthrough)." She taught two new classes on Ashkenazi women's folk magic and religion for the Yiddish Book Center during the fall of 2023 and 2024, and her classes and lectures on "Everyday Ashkenazi Magic" are a favorite with students around the world. You can find out more at her Explore Ashkenazi Culture website.List of SongsHere is a list of the songs featured on this episode:Lomir alemen bagrisnLomir ale in eynemEyn molVen ikh nem a bisl yashShoyn avek der nekhtn/s'iz nishto keyn nekht/yesterday is buried/nye zhuritsi khloptsi [known by various titles; published in 1917]Di Mashke (written by Mikhl Gordon, 1868)Tayere Malke [Dear Malke] written by Mark Varshavsky (1840-1907), performed by SoCalledLekhayim, Lekhayim Kol Zayn Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!
Ofer Ashkenazi is a Professor of History and the director of the Richard Koebner-Minerva Center for German History at the Hebrew University of Jerusalem. While on sabbatical, in 2025-2026 he is the Mosse Visiting Professor at the University of Wisconsin-Madison. He is the co-author of the recently published monograph Still Lives: Jewish Photography in Nazi Germany (2025) , as well as Anti-Heimat Cinema (2020); Weimar Film and Jewish Identity (2012); and Reason and Subjectivity in Weimar Cinema (2010). He edited volumes and published articles on various topics in German and German-Jewish history including Jewish youth movements in Germany; the German interwar anti-war movement; Cold War memory culture; Jewish migration from and to Germany; and German-Jewish visual culture. Thomas Pegelow Kaplan is a Professor of History and the Louis P. Singer Endowed Chair in Jewish History at the University of Colorado Boulder in the United States. His research focuses on the linguistic, visual, and cultural history of Nazi Germany, modern German-Jewish history, historiography and historical theory, transnational history, and global protest movements in the twentieth century. His recent publications include Taking the Transnational Turn: The German Jewish Press and Journalism Beyond Borders, 1933-1943 [in Hebrew] (Yad Vashem Publications, 2023) and Holocaust Testimonies: Reassessing Survivors' Voices and their Future in Challenging Times (with Wolf Gruner, Miriam Offer, and Boaz Cohen (Bloomsbury, 2025). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Ofer Ashkenazi is a Professor of History and the director of the Richard Koebner-Minerva Center for German History at the Hebrew University of Jerusalem. While on sabbatical, in 2025-2026 he is the Mosse Visiting Professor at the University of Wisconsin-Madison. He is the co-author of the recently published monograph Still Lives: Jewish Photography in Nazi Germany (2025) , as well as Anti-Heimat Cinema (2020); Weimar Film and Jewish Identity (2012); and Reason and Subjectivity in Weimar Cinema (2010). He edited volumes and published articles on various topics in German and German-Jewish history including Jewish youth movements in Germany; the German interwar anti-war movement; Cold War memory culture; Jewish migration from and to Germany; and German-Jewish visual culture. Thomas Pegelow Kaplan is a Professor of History and the Louis P. Singer Endowed Chair in Jewish History at the University of Colorado Boulder in the United States. His research focuses on the linguistic, visual, and cultural history of Nazi Germany, modern German-Jewish history, historiography and historical theory, transnational history, and global protest movements in the twentieth century. His recent publications include Taking the Transnational Turn: The German Jewish Press and Journalism Beyond Borders, 1933-1943 [in Hebrew] (Yad Vashem Publications, 2023) and Holocaust Testimonies: Reassessing Survivors' Voices and their Future in Challenging Times (with Wolf Gruner, Miriam Offer, and Boaz Cohen (Bloomsbury, 2025). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Ofer Ashkenazi is a Professor of History and the director of the Richard Koebner-Minerva Center for German History at the Hebrew University of Jerusalem. While on sabbatical, in 2025-2026 he is the Mosse Visiting Professor at the University of Wisconsin-Madison. He is the co-author of the recently published monograph Still Lives: Jewish Photography in Nazi Germany (2025) , as well as Anti-Heimat Cinema (2020); Weimar Film and Jewish Identity (2012); and Reason and Subjectivity in Weimar Cinema (2010). He edited volumes and published articles on various topics in German and German-Jewish history including Jewish youth movements in Germany; the German interwar anti-war movement; Cold War memory culture; Jewish migration from and to Germany; and German-Jewish visual culture. Thomas Pegelow Kaplan is a Professor of History and the Louis P. Singer Endowed Chair in Jewish History at the University of Colorado Boulder in the United States. His research focuses on the linguistic, visual, and cultural history of Nazi Germany, modern German-Jewish history, historiography and historical theory, transnational history, and global protest movements in the twentieth century. His recent publications include Taking the Transnational Turn: The German Jewish Press and Journalism Beyond Borders, 1933-1943 [in Hebrew] (Yad Vashem Publications, 2023) and Holocaust Testimonies: Reassessing Survivors' Voices and their Future in Challenging Times (with Wolf Gruner, Miriam Offer, and Boaz Cohen (Bloomsbury, 2025). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies
Ofer Ashkenazi is a Professor of History and the director of the Richard Koebner-Minerva Center for German History at the Hebrew University of Jerusalem. While on sabbatical, in 2025-2026 he is the Mosse Visiting Professor at the University of Wisconsin-Madison. He is the co-author of the recently published monograph Still Lives: Jewish Photography in Nazi Germany (2025) , as well as Anti-Heimat Cinema (2020); Weimar Film and Jewish Identity (2012); and Reason and Subjectivity in Weimar Cinema (2010). He edited volumes and published articles on various topics in German and German-Jewish history including Jewish youth movements in Germany; the German interwar anti-war movement; Cold War memory culture; Jewish migration from and to Germany; and German-Jewish visual culture. Thomas Pegelow Kaplan is a Professor of History and the Louis P. Singer Endowed Chair in Jewish History at the University of Colorado Boulder in the United States. His research focuses on the linguistic, visual, and cultural history of Nazi Germany, modern German-Jewish history, historiography and historical theory, transnational history, and global protest movements in the twentieth century. His recent publications include Taking the Transnational Turn: The German Jewish Press and Journalism Beyond Borders, 1933-1943 [in Hebrew] (Yad Vashem Publications, 2023) and Holocaust Testimonies: Reassessing Survivors' Voices and their Future in Challenging Times (with Wolf Gruner, Miriam Offer, and Boaz Cohen (Bloomsbury, 2025). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies
Ofer Ashkenazi is a Professor of History and the director of the Richard Koebner-Minerva Center for German History at the Hebrew University of Jerusalem. While on sabbatical, in 2025-2026 he is the Mosse Visiting Professor at the University of Wisconsin-Madison. He is the co-author of the recently published monograph Still Lives: Jewish Photography in Nazi Germany (2025) , as well as Anti-Heimat Cinema (2020); Weimar Film and Jewish Identity (2012); and Reason and Subjectivity in Weimar Cinema (2010). He edited volumes and published articles on various topics in German and German-Jewish history including Jewish youth movements in Germany; the German interwar anti-war movement; Cold War memory culture; Jewish migration from and to Germany; and German-Jewish visual culture. Thomas Pegelow Kaplan is a Professor of History and the Louis P. Singer Endowed Chair in Jewish History at the University of Colorado Boulder in the United States. His research focuses on the linguistic, visual, and cultural history of Nazi Germany, modern German-Jewish history, historiography and historical theory, transnational history, and global protest movements in the twentieth century. His recent publications include Taking the Transnational Turn: The German Jewish Press and Journalism Beyond Borders, 1933-1943 [in Hebrew] (Yad Vashem Publications, 2023) and Holocaust Testimonies: Reassessing Survivors' Voices and their Future in Challenging Times (with Wolf Gruner, Miriam Offer, and Boaz Cohen (Bloomsbury, 2025). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies
Ofer Ashkenazi is a Professor of History and the director of the Richard Koebner-Minerva Center for German History at the Hebrew University of Jerusalem. While on sabbatical, in 2025-2026 he is the Mosse Visiting Professor at the University of Wisconsin-Madison. He is the co-author of the recently published monograph Still Lives: Jewish Photography in Nazi Germany (2025) , as well as Anti-Heimat Cinema (2020); Weimar Film and Jewish Identity (2012); and Reason and Subjectivity in Weimar Cinema (2010). He edited volumes and published articles on various topics in German and German-Jewish history including Jewish youth movements in Germany; the German interwar anti-war movement; Cold War memory culture; Jewish migration from and to Germany; and German-Jewish visual culture. Thomas Pegelow Kaplan is a Professor of History and the Louis P. Singer Endowed Chair in Jewish History at the University of Colorado Boulder in the United States. His research focuses on the linguistic, visual, and cultural history of Nazi Germany, modern German-Jewish history, historiography and historical theory, transnational history, and global protest movements in the twentieth century. His recent publications include Taking the Transnational Turn: The German Jewish Press and Journalism Beyond Borders, 1933-1943 [in Hebrew] (Yad Vashem Publications, 2023) and Holocaust Testimonies: Reassessing Survivors' Voices and their Future in Challenging Times (with Wolf Gruner, Miriam Offer, and Boaz Cohen (Bloomsbury, 2025). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies
Ofer Ashkenazi is a Professor of History and the director of the Richard Koebner-Minerva Center for German History at the Hebrew University of Jerusalem. While on sabbatical, in 2025-2026 he is the Mosse Visiting Professor at the University of Wisconsin-Madison. He is the co-author of the recently published monograph Still Lives: Jewish Photography in Nazi Germany (2025) , as well as Anti-Heimat Cinema (2020); Weimar Film and Jewish Identity (2012); and Reason and Subjectivity in Weimar Cinema (2010). He edited volumes and published articles on various topics in German and German-Jewish history including Jewish youth movements in Germany; the German interwar anti-war movement; Cold War memory culture; Jewish migration from and to Germany; and German-Jewish visual culture. Thomas Pegelow Kaplan is a Professor of History and the Louis P. Singer Endowed Chair in Jewish History at the University of Colorado Boulder in the United States. His research focuses on the linguistic, visual, and cultural history of Nazi Germany, modern German-Jewish history, historiography and historical theory, transnational history, and global protest movements in the twentieth century. His recent publications include Taking the Transnational Turn: The German Jewish Press and Journalism Beyond Borders, 1933-1943 [in Hebrew] (Yad Vashem Publications, 2023) and Holocaust Testimonies: Reassessing Survivors' Voices and their Future in Challenging Times (with Wolf Gruner, Miriam Offer, and Boaz Cohen (Bloomsbury, 2025). Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/photography
Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Political correspondent Sam Sokol and tech reporter Sharon Wrobel join host Jessica Steinberg for today's episode. As deputy foreign minister Sharren Haskel said she won't follow foreign minister and New Hope party head Gideon Sa'ar into a merger with the Likud party, Sokol discusses Haskel's position on the front lines of Israel's information battle and her concerns about Likud's representation of moderate voters. Opposition leader Yair Lapid warned of the end of Zionism if Netanyahu's coalition wins the next election, which Sokol calls Lapid's election rhetoric, consistent with how Lapid has been speaking for the last few years. Sokol analyzes rising tensions between Ashkenazi and Sephardic Haredi parties and Knesset Foreign Affairs and Defense Committee chairman Boaz Bismuth's new approach to Haredi conscription law. Hungarian low-cost airline Wizz Air plans to establish a base in Israel, notes Wrobel, offering it advantages in the Israeli air transportation market. Wrobel also discusses milk shortages in Israel due to production issues and consumer panic. IMAGE: Yesh Atid chairman MK Yair Lapid attends a Yesh Atid party conference in Tel Aviv, September 1, 2025 (Photo by Avshalom Sassoni/Flash90)See omnystudio.com/listener for privacy information.
Welcome to *The Forefront Radio*! In this explosive episode, we expose the uncomfortable truth:➡️ Ashkenazi Jews claiming biblical identity—but are they the REAL Israelites?➡️ Or are the true descendants of Israel the **Black people of the African Diaspora**?
Bishul Akum for a Sefardic Student In Ashkenazi Yeshiva or CampSupport this podcast at — https://redcircle.com/ten-minute-halacha/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
It's a brave new world out there for the Jews. Over the past two weeks, we've seen a series of stories published showing the ways new technologies are affecting Jewish life, from bot armies to A.I.-generated memes to racist Elmo to chatbots who think their surname is Hitler. But are any of these technologies creating new avenues for Jewish living (or Jew hatred)—or are they merely reflecting a culture that already existed? A.I. could represent our generation's moral panic, as the printing press, television and comic books did before... or it could be something genuinely new and different. And before that, our rabbi hosts tackle the great cholent debate: can you eat the customarily Shabbat food on a Thursday? In honour of the summer food edition of Scribe Quarterly, The CJN's free print magazine, Avi, Yedida and Matthew talk about the glow-up of Ashkenazi cooking within the foodie world and its move from borscht belt to bougie. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here)
In this episode, we are joined by Deatra Cohen and Adam Siegel, authors of "Ashkenazi Herbalism" and recently: "Woven Roots; Recovering the Healing Plant Traditions of Jews and their Neighbors in Eastern Europe." Their new book expands on their earlier work by foregrounding the ways plant medicine served as a medium for coexistence in a land that's often only remembered as a place of Jewish suffering. Through concrete examples, we explored the implications of diaspora for herbal and medicinal traditions. These traditions, often considered backwards and lost to history, can continue to teach us about what it means to be in right relations with all of our neighbors. Get your copy of Woven Roots from Jewitches!Subscribe to our collaborative YouTubeFollow us on InstagramIf you like the work we're doing here, please consider supporting us on Patreon!Big thank you to Aly Halpert for continuing to allow us to use her music!
Dr. Ruth Calderon joins the podcast to reflect on the personal and intellectual journey behind her book, A Bride for One Night. She begins by discussing her background and the role her parents played in nurturing her love of Torah, as mentioned in the book's dedication. She then unpacks her approach to the Talmud, describing how she reads aggadic texts not through a religious, academic, or educational lens, but as stories that have the power to move us. This perspective shaped her call for integrating the Talmud into Israeli culture and education, regardless of religious ideology, because these texts continue to speak to the modern Israeli experience. She also shares the thinkers who helped shape her methodology. The conversation concludes with a look back at her iconic Knesset speech—what led to it, the core message she hoped to convey, and its ongoing impact.---*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Dr. Ruth Calderon is an Israeli Talmud scholar, educator, and former member of Knesset. Born in Tel Aviv to a Sephardic father from Bulgaria and an Ashkenazi mother from Germany, she was raised in a home that bridged religious traditions and cultures. She earned her BA at Oranim Academic College and the University of Haifa, and completed her MA and PhD in Talmud at the Hebrew University of Jerusalem. In 1989, she established Israel's first secular, pluralistic, and egalitarian beit midrash, and in 1996 she founded ALMA: Home for Hebrew Culture in Tel Aviv, to bring secular Israelis closer to their textual heritage. In 2013, she was elected to the Knesset on the Yesh Atid list, where her opening speech—teaching Talmud from the Knesset floor—became a national sensation. Calderon has held fellowships at the Shalom Hartman Institute and served as a visiting professor at Harvard Law School. She has received numerous honors, including the Avi Chai Prize, the Samuel Rothberg Prize for Jewish Education, and honorary doctorates from Brandeis University, the Jewish Theological Seminary, and Hebrew College. She is the author of A Bride for One Night, a collection of Talmudic tales interwoven with creative retellings, and continues to be a leading voice in the renewal of pluralistic Hebrew culture in Israel.---• Watch her infamous Knesset speech here: https://www.youtube.com/watch?v=S8nNpTf7tNo---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
Can Tefillin Be Worn Again After Musaf on Rosh Hodesh for a Berit Mila? Rosh Hodesh presents a unique halachic situation. On one hand, it is a semi-Yom Tob , and thus many customs are softened or adjusted. On the other hand, Tefillin are not typically worn during Musaf , as the spiritual "Ot" (sign) of the day is already present in the Musaf offering itself. So what happens when a Berit Mila takes place after Musaf on Rosh Hodesh —can the Tefillin be worn again? Tefillin and Musaf on Rosh Hodesh: What's the Rule? On Rosh Hodesh: Tefillin are worn throughout Shaharit until Musaf . Before Musaf begins , it is customary to remove Tefillin out of respect for the added sanctity of the day. This is based on the idea that Rosh Hodesh has its own "sign"—its Korban Musaf —and we do not "add a sign upon a sign." This is the standard Halacha practiced in both Ashkenazi and Sephardi communities. But What If There Is a Berit Mila After Musaf? If a Berit Mila takes place after Musaf , the question arises: may one put Tefillin back on to enhance the Misva? The answer is: Yes . Hacham Ovadia Yosef, the Ben Ish Hai, and many Poskim rule that one may put Tefillin back on after Musaf for the sake of a Berit Mila . Since the Berit Mila itself is a sign ( Ot ), the Tefillin complement and enhance it. This is not considered adding a sign upon a sign because the Misva of the Berit changes the framework—you're wearing Tefillin not for the day, but for the ceremony. How Should One Do This? Wash hands (Netilat Yadayim) before putting the Tefillin back on. Say Shema Yisrael or learn a small amount of Torah while wearing them. Remove them immediately after the ceremony concludes. Important: One does not recite a new Beracha when re-wearing the Tefillin in this context. The act is an enhancement, not a fresh fulfillment of the daily obligation. What If Someone Already Removed Their Tefillin? If the person already removed Tefillin after Shaharit or Musaf, he may still put them back on for the purpose of the Berit , as long as it's shortly thereafter and not hours later. However, it's ideal to delay removing Tefillin until after the Berit if one knows in advance that a Brit will be taking place. Summary: On Rosh Hodesh, Tefillin are removed before Musaf. If a Berit Mila occurs after Musaf, one may re-wear Tefillin for the ceremony. No Beracha is recited, and they should be removed after the Berit ends.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
Should One Place Tefillin While Sitting or Standing—And What If the Community Follows a Different Custom? The Sephardic custom, rooted in the rulings of Maran in the Shulhan Aruch (O.H. 25:5), is to don the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing . This is not simply a question of posture but reflects a deeper understanding of the nature of each Tefillin and its associated Misva. The Tefillin Shel Yad is considered a private and personal obligation . It is hidden, placed on the weaker part of the body, and not seen by others during prayer. In contrast, the Tefillin Shel Rosh sits openly on the head, between the eyes, and represents a public declaration of our bond with Hashem. Because of its visibility and its connection to communal holiness, the Tefillin Shel Rosh is given more formality, which includes the standing position when placing it. The Ben Ish Hai (Parashat Vayera) emphasizes this distinction, explaining that the Shel Yad is associated with the heart , representing internal service of Hashem (Avodat HaLev), while the Shel Rosh is associated with the mind , representing Torah and public sanctity. Therefore, sitting for the Shel Yad reflects modesty and inwardness, while standing for the Shel Rosh expresses reverence and honor. What If One Is in an Ashkenazi Minyan That Stands for Both? In Ashkenazi practice, it is common to stand for both the Shel Yad and Shel Rosh. This can present a challenge for a Sephardi who finds himself in such a minyan. Should he follow his custom to sit for the Shel Yad, or should he stand to avoid standing out? Hacham Ovadia Yosef (in Yabia Omer , vol. 1, O.H. 4 and Halichot Olam ) rules clearly that one should not deviate from the Sephardic custom , even when praying in an Ashkenazi congregation. The halachic principle of "Al Titosh Torat Imecha"—do not abandon the tradition of your fathers—applies here. A person should not feel pressured to change his practice in order to "fit in," especially in a matter that has solid halachic and kabbalistic support. Moreover, this practice is not offensive to others. In most cases, no one pays much attention to who is standing or sitting during Tefillin. But even if someone notices, preserving one's mesora (halachic tradition) takes precedence over conforming for the sake of appearance. In the reverse case—an Ashkenazi praying in a Sephardic minyan—it is likewise appropriate for him to stand for both Tefillin, according to his custom. Kabbalistic Reasoning The Mekubalim, particularly the Hida and the Ben Ish Hai , stress the spiritual distinctions between the two Tefillin. According to the Zohar HaKadosh , the Tefillin Shel Yad corresponds to the sefirah of Gevurah and is internal, while the Tefillin Shel Rosh corresponds to the sefirah of Hokhmah and projects spiritual light outward. These ideas are only heightened when the Tefillin are placed with proper kavana (intent), posture, and awareness of their function. In short, sitting for the Shel Yad enhances the quality of its intent as a private covenant with Hashem. Summary: Sephardim should place the Tefillin Shel Yad while sitting , and the Tefillin Shel Rosh while standing. This custom follows Maran in Shulhan Aruch and is further supported by the Ben Ish Hai and Mekubalim. Even in an Ashkenazi minyan, Sephardim should not deviate from their custom. This posture reflects both halachic rulings and the inner meaning of each Tefillin.
rWotD Episode 2964: Shmuel Alexandrov Welcome to Random Wiki of the Day, your journey through Wikipedia's vast and varied content, one random article at a time.The random article for Sunday, 15 June 2025, is Shmuel Alexandrov.Rabbi Shmuel Alexandrov of Bobruisk (Hebrew: שמואל אלכסנדרוב; 1865–1941) was a prominent student of the Volozhin Yeshiva, who became close to the tradition of Chabad Hasidism. Alexandrov was a Jewish Orthodox mystical thinker, philosopher and anarchist, whose religious thought, an original blending of Kabbalah, Orthodox Judaism, contemporary philosophy and secular literature, are marked by universalism and some degree of antinomianism. His works include פך השמן ("the Oil Jug"), a commentary on Pirkey Avot, and a large collection of essays, מכתבי מחקר וביקורת ("Letters of Research and Investigation"). Alexandrov was influenced by the anarchistic implications of the work of Rav Kook (the first Ashkenazi chief rabbi of the British Mandate for Palestine), from which he sought to derive practical instruction. Another influence on Alexandrov was Russian philosopher Vladimir Solovyov. Alexandrov lived all his life in Bobruisk and was murdered in the Holocaust.This recording reflects the Wikipedia text as of 01:03 UTC on Sunday, 15 June 2025.For the full current version of the article, see Shmuel Alexandrov on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm generative Stephen.
#khazar #khazarempire #semite Youtube link: https://youtu.be/_cLYKwLDRokPodcast link: https://spotifycreators-web.app.link/e/zAORP76sbUbThe Thirteenth Tribe is a 1976 book by Arthur Koestler advocating the Khazar hypothesis of Ashkenazi ancestry, the thesis that Ashkenazi Jews are not descended from the historical Judeans and Israelites of antiquity, but from Khazars, a Turkic people who allegedly mass-converted to Judaism. So, join us as we have a conversation about a late great preacher from St. Louis, and his position on our people being HEBREW ISRAELITES and information about Ashkenazi smallhats being fake smallhats...tap in. #rbcf Hashtags: #stevedarby #colonialism #heritage #koelster #arthur #arthukoelster #thethirteenthtribe #bransoncognac
In this riveting episode, Rabbi Joey Haber sits down with Nachi Gordon for an unfiltered, thought-provoking conversation that tackles some of the most pressing—and often taboo—questions in the Jewish world today. What does it really mean to live a Torah life in a world obsessed with status? How can we tell the difference between true mitzvah and materialism? Are we setting up our youth for failure by defining success through narrow expectations—like the 3-to-5-year Kollel rule? From the Syrian and Ashkenazi community dynamics to financial pressures, lavish weddings, and the emotional toll of the shidduch process, Rabbi Haber addresses it all—with clarity, humility, and refreshing honesty. This is more than a conversation—it's a mirror for our values and a wake-up call for our assumptions. This episode was made possible thanks to our sponsors: ►Blooms Kosher Bring you the best Kosher products worldwide. https://bloomskosher.com ____________________________________________________ ► PZ Deals - Download the app and never pay full price again! https://app.pz.deals/install/mpp _____________________________________________________ ►Toveedo Visit- www.toveedo.com Use Promo Code MM10 for 10% off! __________________________________________________ ► Superior CS Group Looking to cut overhead and boost productivity without sacrificing quality? Superior CS Group helps U.S. companies build high-performing remote teams with vetted global talent — at up to 50% less cost than local hires. From tech and marketing to admin and customer support, they handle hiring and day-to-day oversight.
My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices
My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history
My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
'Memoirs of a Good Jewish Boy' by Mike Benhaim, is a heartfelt, hilarious Tale of Jewish Identity. What does it mean to grow up Jewish—really Jewish—in a world caught between tradition and change? In Memoirs of a Good Jewish Boy, writer and humorist Mike Benhaim takes us on a nostalgic, laugh-out-loud, and deeply human journey through his upbringing as the child of a Sephardic father and Ashkenazi mother. From mismatched family customs to the cultural comedy of Jewish holidays, Benhaim's stories will resonate with anyone who's ever tried to reconcile where they come from with where they're going.
What does it mean to grow up Jewish—really Jewish—in a world caught between tradition and change? In Memoirs of a Good Jewish Boy, writer and humorist Mike Benhaim takes us on a nostalgic, laugh-out-loud, and deeply human journey through his upbringing as the child of a Sephardic father and Ashkenazi mother. From mismatched family customs to the cultural comedy of Jewish holidays, Benhaim's stories will resonate with anyone who's ever tried to reconcile where they come from with where they're going.
My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography
My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies
Ashkenazi Kallah Continuing to Say Beracha on SefirahAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy
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Join Authentically Us, a community and support space for late blooming lesbians! Find us at https://www.annemariezanzal.comLotus Community Coaching is a 6-month program for women who are reevaluating their sexual identity, coming out as LGBTQIA+, and transitioning from a straight, married life to an independent life. If you're struggling and need help during this challenging time, learn what Lotus Community Coaching can offer you: https://annemariezanzal.com/lotus-community-coaching/Questioning is a fundamental aspect of Jewish tradition and learning. In this spirituality-focused episode, host Anne-Marie Zanzal and LGBTQIA+ activist, Rebecca Staple Wax, explore the intersections of queer, family, and faith identities in the context of Jewish community. Rebecca is the director of the Southern Jewish Resource Network for Gender and Sexual Diversity (SOJOURN) in Atlanta. Rebecca shares her personal experiences of coming out and her journey to find a welcoming Jewish community. Historical awareness is a running theme in this episode as Anne-Marie and Rebecca delve into Jewish history, particularly focusing on Ashkenazi traditions, and the importance of questioning within the faith. They discuss the evolution of LGBTQIA+ representation in Jewish communities and the significance of understanding diverse identities in contemporary society. There is an emphasis on the need for open conversations about faith, history, and identity, highlighting the role of community in supporting individuals navigating their spiritual and personal journeys.❓ What to Expect in This Episode:
Join Authentically Us, a community and support space for late blooming lesbians! Find us at https://www.annemariezanzal.comLotus Community Coaching is a 6-month program for women who are reevaluating their sexual identity, coming out as LGBTQIA+, and transitioning from a straight, married life to an independent life. If you're struggling and need help during this challenging time, learn what Lotus Community Coaching can offer you: https://annemariezanzal.com/lotus-community-coaching/Questioning is a fundamental aspect of Jewish tradition and learning. In this spirituality-focused episode, host Anne-Marie Zanzal and LGBTQIA+ activist, Rebecca Stapel-Wax, explore the intersections of queer, family, and faith identities in the context of Jewish community. Rebecca is the director of the Southern Jewish Resource Network for Gender and Sexual Diversity (SOJOURN) in Atlanta. Rebecca shares her personal experiences of coming out and her journey to find a welcoming Jewish community. Historical awareness is a running theme in this episode as Anne-Marie and Rebecca delve into Jewish history, particularly focusing on Ashkenazi traditions, and the importance of questioning within the faith. They discuss the evolution of LGBTQIA+ representation in Jewish communities and the significance of understanding diverse identities in contemporary society. There is an emphasis on the need for open conversations about faith, history, and identity, highlighting the role of community in supporting individuals navigating their spiritual and personal journeys.❓ What to Expect in This Episode:
This week's highlights: We welcome back Rabbi Yitzchok-Boruch Teitelbaum, known in his Monroe, NY, community as der Pshischer Rebbe, for Pesach greetings and words of wisdom. We meet Chazan Dr. Moshe Moskovitz, the High Holiday cantor at Los Angeles's Congregation Shaarei Tefila, to discuss his background, his yiches (he's the grandson of two post-war Carpathian cantors), and his journey into chazones (the musical art of leading Jewish prayer in the Ashkenazi tradition), as well as Pesach from a cantorial perspective — guiding us through several cantorial recordings along the way. Pesach greetings from many of our cohosts, friends and sponsors, as follows: Israel Book Shop (Eli Dovek ז״ל recorded Mar 28 2007) American Association of Jewish Holocaust Survivors of Greater Boston (member and Holocaust survivor Tania Lefman, and member and Holocaust survivor Mary Erlich), co-sponsor of Boston's 2025 In-Person and Virtual Community Holocaust Commemoration of Yom HaShoah, Sunday, April 27 at 10:30 AM Eastern. (Registration required.) We reached them at their homes in Greater Boston by phone on April 9, 2025. Yetta Kane, Holocaust survivor and rebbetzin in Los Angeles with whom we just completed an interview to be aired a little later this year. Recorded at her home in Long Beach on April 8, 2025. League for Yiddish, New York, NY, (Gitl Schaechter-Viswanath, Chair of the Board). Recorded at her home in Teaneck, NJ, on April 9, 2025. Leah Shporer-Leavitt, Newton, MA, co-host of The Yiddish Voice / דאָס ייִדישע קול (from 2024) Dovid Braun, Leonia, NJ, co-host of The Yiddish Voice / דאָס ייִדישע קול (from 2024) Yankele Bodo, Tel Aviv, Israel, actor and singer (from 2016) Eli Grodko, New Millford, NJ, friend of the show. Recorded at his home in Teaneck, NJ, on April 8, 2025. Boston Workers Circle, Brookline, MA (Yiddish committee member Linda (Libe-Reyzl) Gritz) Verterbukh.org, the online Comprehensive Yiddish-English Dictionary, Greater Boston (Khayem Bochner, co-editor and director of the online dictionary) Hy Wolfe, Director of CYCO Yiddish Book Center, Long Island City, NY (from 2020) We wish all our cohosts, sponsors and friends a Happy and Kosher Pesach. מיר ווינטשן אַלע אונדזערע אונטערשטיצער, פֿרײַנד און באַטייליקטע אַ פֿריילעכן און כּשרן פּסח Music: Moishe Oysher: Chad Gadyo Moshe Stern: Uvchein Yehi Ratzon Leibele Glantz: Tfilas Tal Moshe Ganchoff: Btses Yisroel Leibele Glantz: Ma Nishtono Nusach Moshe Koussevitzky: Fir Kashes Intro instrumental music: DEM HELFANDS TANTS, an instrumental track from the CD Jeff Warschauer: The Singing Waltz Air date: April 9, 2025
VERY IMPORTANT EPISODE! DON'T SKIP OVER THIS ONE.Forgive the choppy audio beginning somwhere in the middle. That was a rumble studio and internet issue that caused the encoding to get all weird, losing frames, not keeping sync, or whatever. But I did some things since then so hopefully it will not happen again. Spectrum sucks :-)My Book: https://www.semperfryllc.com/store/p93/Priestcraft%3A_Beyond_Babylon_%28Signed_Copy%29.htmlWhile you're there get the Best Condiments this side of Valhalla.https://x.com/DisguiseLimitsPATREON Community to ChatGET AD-FREE and Exclusive Content: Become a Patron.https://Patreon.com/DisguisetheLimitsBEST HOT SAUCE of the Realm:https://SemperFryLLC.com to get Priestcraft: Beyond Babylon and AWESOME Hot Sauce 1STOPSHOP for 10% OFFStefan's Clinical Nutrition Fundraiser: https://gofund.me/679c4e65I was deleted from Spotify! If you absolutely must listen to podcasts instead of just listening to videos like I do, go here and FOLLOW:https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262Become a supporter of this podcast: https://www.spreaker.com/podcast/ba-al-busters-broadcast--5100262/support.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
The Mishna in Masechet Pesahim lists the various vegetables that may be used to fulfill the Misva of Marror on the night of the Seder. The Rabbis teach us that these vegetables are listed in descending order of preference, and thus the first vegetable mentioned – Hazeret – is the most preferred vegetable to use for Marror. The Gemara identifies Hazeret as "Hasa," which alludes to the fact that the Almighty had mercy ("Has") on the Jewish People on the night of the Exodus. "Hasa" is generally understood as referring to lettuce. Strictly speaking, even iceberg lettuce may be used for Marror, though it is customary to use Romaine lettuce (perhaps because it is generally cleaner). The Bet Yosef (commentary to the Tur by Maran, Rav Yosef Karo, author of Shulhan Aruch) writes that although iceberg lettuce does not have a bitter taste, it is nevertheless suitable for Marror because it becomes bitter when it is left in the ground. The vegetable used for Marror does not have to actually taste bitter, but rather must be a vegetable that in general has a bitter taste. Thus, although the iceberg lettuce that is generally eaten has been removed from the ground before turning bitter, it may be used for Marror, and, as mentioned, it is in fact the preferred vegetable. Some Ashkenazim have the custom to use horseradish ("Chraine" in Yiddish), which is the third vegetable mentioned by the Mishna – "Tamcha." It appears that lettuce was not available in Ashkenazic lands, and so they had to resort to horseradish, and this then became their custom. We follow the custom of the Arizal (Rav Yishak Luria of Safed, 1534-1572) to place "Ulshin" – endives – at the center of the Seder plate, and then place lettuce on the bottom. It should be noted that one does not have to eat the endives, neither for Marror not for Korech (when we eat Masa and Marror together), though some have the custom to add some endives for Korech. One may, if necessary, combine different vegetables to reach the required quantity of Ke'zayit. Thus, one may combine some lettuce and some endives to reach a Ke'zayit. Likewise, an Ashkenazi who uses horseradish but finds it difficult to eat a Ke'zayit may add some lettuce or endives. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) writes that if one cannot obtain any of the vegetables mentioned by the Mishna, then he may use any vegetable that has a bitter taste. The final item listed by the Mishna is "Marror," which could be understood to mean that if none of the other items are available, one may use any bitter-tasting vegetable. The Halachic authorities write that in such a case, one should not recite the Beracha of "Al Achilat Marror." Of course, one who uses lettuce for Marror must ensure that the lettuce is clean and free of insects, as otherwise he would be violating a prohibition by eating the Marror, as opposed to fulfilling a Misva. Nowadays one can purchase lettuce grown hydroponically or through other means that avoid infestation, and Hacham Ovadia Yosef strongly encouraged the use of this lettuce. Summary: According to Sephardic custom, Romaine lettuce should be used for Marror. One must ensure that the lettuce is free of insects. Although it is customary to use Romaine lettuce, one may, strictly speaking, use iceberg lettuce, as well. Our custom is to place endives in the center of the Seder plate, and place the lettuce at the bottom. One does not have to eat the endives, though some people add some endives to the Korech. If necessary, one may comine different forms of Marror to reach the required quantity of "Ke'zayit." If one cannot obtain any of these vegetables, he may use for Marror any bitter-tasting vegetable, but the Beracha of "Al Achilat Marror" should not be recited in such a case.
This Q&A explores the real-life struggles, doubts, and reflections of thoughtful Jews navigating the tension between tradition and modernity. From halakhic dilemmas and minhag clashes to deep theological questions about God, identity, and authority, the questions reflect a wide range of voices—across communities and continents—all seeking clarity, meaning, and connection within Torah and Jewish life. Hosted on Acast. See acast.com/privacy for more information.
Sponsored by Anonymous in Honor of Rav Breitowitz
In this episode, I chat with my coworker and first Israeli guest on the podcast, Shira Sa'ar! We talk about identity, culture, and the realities of life in Israel. We discuss the different Jewish subcultures in Israel, from Mizrahi to Ashkenazi, and compare them to Jewish communities in the U.S. Then we get into Shira's perspective on political correctness, stereotypes, and why Israeli discourse often leaves little room for complexity. Then, we finish off with a fun game comparing Israeli and American words and Yiddish slang! 0:00 - 7:22 | Shira's army service and upbringing 8:40 - 14:22 | Jewish subcultures in America vs. Israel 14:22 - 20:00 | Stereotypes, racism, and social divisions in Israel 20:00 - 25:30 | The role of nuance and complexity in Israeli discourse 25:30 - 32:39 | Dating norms, meeting the parents, and cultural expectations 32:39 - End | Israeli vs. American slang + Yiddish quiz
In today's episode, we fire up the time machine and head back to 2011 where Prince Andrew was reportedly panicking about his relationship with Epstein and what it might mean for him and his position as Trade envoy. According to Ashkenazi at the time, Andrew was scared that he would love his gig. We also see how quick David Cameron and the English government was to jump to Prince Andrew's defense when the rumors began to swirl showing you just how far the enabling and protection for Prince Andrew went up the ladder. (commercial at 11:35)to contact me:bobbycapucci@protonmail.comsource:https://www.dailymail.co.uk/news/article-1364248/Prince-Andrew-worried-Jeffrey-Epstein-sex-abuse-case-lose-envoy-role.html
In today's episode, we fire up the time machine and head back to 2011 where Prince Andrew was reportedly panicking about his relationship with Epstein and what it might mean for him and his position as Trade envoy. According to Ashkenazi at the time, Andrew was scared that he would love his gig. We also see how quick David Cameron and the English government was to jump to Prince Andrew's defense when the rumors began to swirl showing you just how far the enabling and protection for Prince Andrew went up the ladder. (commercial at 11:35)to contact me:bobbycapucci@protonmail.comsource:https://www.dailymail.co.uk/news/article-1364248/Prince-Andrew-worried-Jeffrey-Epstein-sex-abuse-case-lose-envoy-role.htmlBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-epstein-chronicles--5003294/support.
Daily Halacha Podcast - Daily Halacha By Rabbi Eli J. Mansour
A person should hear the reading of Parashat Zachor on the Shabbat before Purim from a person who reads according to his tradition. Meaning, a Sepharadi should hear Parashat Zachor read by a Sepharadi, and an Ashkenazi should hear it read by an Ashkenazi. If a Sepharadi normally prays in an Ashkenazic Minyan, he should make a point to attend a Sephardic Minyan for the reading of Parashat Zachor, and vice versa. There are several differences in pronunciation between the Sepharadim and Ashkenazim, such as the pronunciation of the Kamatz vowel. Sepharadim pronounce the Kamatz as a Patah, and thus, for example, they pronounce God's Name as "Ado-NAI." Ashkenazim, however, pronounce the Name as "Ado-NOI." All year round, Halacha allows one to hear the Torah read according to a different custom, but since the reading of Parashat Zachor constitutes a Torah obligation, one should ensure to hear the reading pronounced according to his tradition. Indeed, the Hazon Ish (Rabbi Avraham Yeshaya Karelitz, 1879-1954) wrote a letter declaring that an Ashkenazi cannot fulfill the Misva of Zachor by hearing the section read by a Sepharadi. It must be emphasized that both traditions regarding Hebrew pronunciation are valid and have ancient roots. This is not a question of which is correct and which is incorrect; rather, "Elu Ve'elu Dibreh Elokim Hayim" – both customs are legitimate are grounded in ancient Torah tradition. Sepharadim and Ashkenazim should follow their respective customs, and when it comes to Shabbat Zachor, every person should ensure to hear the reading from somebody who reads according to his family tradition. Surprisingly, the Steipler Gaon (Rabbi Yisrael Yaakov Kanievsky, 1899-1985) wrote a letter asserting that the Sephardic pronunciation of the Kamatz is erroneous, and thus Sepharadim never recite Hashem's Name properly and never fulfill the Misvot involving Berachot and the like. Needless to say, it is quite astonishing to claim that all Sepharadim never properly fulfill these Misvot. Indeed, Rabbi Mazuz wrote a lengthy responsum refuting the Steipler Gaon's contention, and expressing his astonishment that somebody would advance such a claim. He cites numerous sources proving that Sepharadim have always pronounced a Kamatz as a Patah, and that this tradition is many centuries old. For example, Rabbi Shelomo Ibn Gabirol, in his rhyming Azharot hymn, writes, "Anochi Ado-nai, Keraticha Be-Sinai." He clearly intended for Hashem's Name to rhyme with "Sinai," even though the final vowel in Hashem's Name is a Kamatz, and the final vowel of "Sinai" is a Patah. This proves that he pronounced the two vowels identically. Similarly, Rabbi Yehuda Halevi wrote in the "Mi Kamocha Ve'en Kamocha" hymn which we sing on Shabbat Zachor, "Bi'ymeh Horpi Mi'kadmonai, Bi Diber Ru'ah Ado-nai." The word "Mi'kadmonai" – which ends with the Patah sound – is used to rhyme with Hashem's Name. Likewise, in the famous "Sur Mi'shelo" hymn which we sing on Shabbat, the word "Emunai" – which ends with a Patah vowel – is used to rhyme with Hashem's Name ("Sur Mi'shelo Achalnu Barechu Emunai, Sabanu Ve'hotarnu Ki'dbar Adon-nai"). These and other examples clearly testify to an ancient Sephardic tradition to pronounce the Kamatz as a Patah. In his responsum, Rabbi Mazuz expresses his dismay that an Ashkenazic Sage would protest against Sephardic pronunciation, rather than addressing the problems that arise from the conventional Ashkenazic pronunciation. Ashkenazim generally make no distinction in their pronunciation between an "Ayin" and an "Alef," which yields very problematic results when pronouncing verses like, "Va'abatetem Et Hashem" ("You shall serve God"). If one pronounces the "Ayin" in "Va'abatetem" as an "Alef," then he ends up saying, "You shall eradicate God," Heaven forbid. This is a far graver concern than pronouncing Hashem's Name as "Ado-nai" in accordance with a longstanding Sephardic tradition. Furthermore, Rabbi Mazuz notes, there were several great Ashkenazic Sages who adopted the Sephardic pronunciation because they felt it was more authentic. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), for example, was an Ashkenazi, and yet he adopted the Sephardic pronunciation and prayer text. And it is told that Rabbi Natan Adler of Pressburg (the teacher of the Hatam Sofer) hired Rabbi Haim Moda'i of Turkey, a Sepharadi, to teach him Sephardic pronunciation. Thus, as mentioned, both traditions are valid, and everyone should use the pronunciation followed by his family's tradition. Summary: A Sepharadi should ensure to hear Parashat Zachor read in Sephardic pronunciation, and an Ashkenazi should ensure to hear Parashat Zachor read in Ashkenazic pronunciation.
In The Marital Knot: Agunot in the Ashkenazi Realm, 1648 - 1850 (Brandeis UP, 2024), Noa Shashar sheds light on Jewish family life in the early modern era and on the activity of rabbis whose Jewish legal rulings determined the fate of agunot, literally "chained women," who were often considered a marginal group. Who were these men and women? How did Jewish society deal with the danger of a woman's becoming an agunah? What kind of reality was imposed on women who found themselves agunot, and what could they do to extricate themselves from their plight? How did rabbinic decisors discharge their task during this period, and what were the outcomes given the fact that the agunot were dependent on the male rabbinic establishment? This study describes the lives of agunot, and by reexamining the halakhic activity concerning agunot in this period, proposes a new assessment of the attitude that decisors displayed toward the freeing of agunot. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
In The Marital Knot: Agunot in the Ashkenazi Realm, 1648 - 1850 (Brandeis UP, 2024), Noa Shashar sheds light on Jewish family life in the early modern era and on the activity of rabbis whose Jewish legal rulings determined the fate of agunot, literally "chained women," who were often considered a marginal group. Who were these men and women? How did Jewish society deal with the danger of a woman's becoming an agunah? What kind of reality was imposed on women who found themselves agunot, and what could they do to extricate themselves from their plight? How did rabbinic decisors discharge their task during this period, and what were the outcomes given the fact that the agunot were dependent on the male rabbinic establishment? This study describes the lives of agunot, and by reexamining the halakhic activity concerning agunot in this period, proposes a new assessment of the attitude that decisors displayed toward the freeing of agunot. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
In The Marital Knot: Agunot in the Ashkenazi Realm, 1648 - 1850 (Brandeis UP, 2024), Noa Shashar sheds light on Jewish family life in the early modern era and on the activity of rabbis whose Jewish legal rulings determined the fate of agunot, literally "chained women," who were often considered a marginal group. Who were these men and women? How did Jewish society deal with the danger of a woman's becoming an agunah? What kind of reality was imposed on women who found themselves agunot, and what could they do to extricate themselves from their plight? How did rabbinic decisors discharge their task during this period, and what were the outcomes given the fact that the agunot were dependent on the male rabbinic establishment? This study describes the lives of agunot, and by reexamining the halakhic activity concerning agunot in this period, proposes a new assessment of the attitude that decisors displayed toward the freeing of agunot. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies
In The Marital Knot: Agunot in the Ashkenazi Realm, 1648 - 1850 (Brandeis UP, 2024), Noa Shashar sheds light on Jewish family life in the early modern era and on the activity of rabbis whose Jewish legal rulings determined the fate of agunot, literally "chained women," who were often considered a marginal group. Who were these men and women? How did Jewish society deal with the danger of a woman's becoming an agunah? What kind of reality was imposed on women who found themselves agunot, and what could they do to extricate themselves from their plight? How did rabbinic decisors discharge their task during this period, and what were the outcomes given the fact that the agunot were dependent on the male rabbinic establishment? This study describes the lives of agunot, and by reexamining the halakhic activity concerning agunot in this period, proposes a new assessment of the attitude that decisors displayed toward the freeing of agunot. Learn more about your ad choices. Visit megaphone.fm/adchoices
In The Marital Knot: Agunot in the Ashkenazi Realm, 1648 - 1850 (Brandeis UP, 2024), Noa Shashar sheds light on Jewish family life in the early modern era and on the activity of rabbis whose Jewish legal rulings determined the fate of agunot, literally "chained women," who were often considered a marginal group. Who were these men and women? How did Jewish society deal with the danger of a woman's becoming an agunah? What kind of reality was imposed on women who found themselves agunot, and what could they do to extricate themselves from their plight? How did rabbinic decisors discharge their task during this period, and what were the outcomes given the fact that the agunot were dependent on the male rabbinic establishment? This study describes the lives of agunot, and by reexamining the halakhic activity concerning agunot in this period, proposes a new assessment of the attitude that decisors displayed toward the freeing of agunot. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies
In The Marital Knot: Agunot in the Ashkenazi Realm, 1648 - 1850 (Brandeis UP, 2024), Noa Shashar sheds light on Jewish family life in the early modern era and on the activity of rabbis whose Jewish legal rulings determined the fate of agunot, literally "chained women," who were often considered a marginal group. Who were these men and women? How did Jewish society deal with the danger of a woman's becoming an agunah? What kind of reality was imposed on women who found themselves agunot, and what could they do to extricate themselves from their plight? How did rabbinic decisors discharge their task during this period, and what were the outcomes given the fact that the agunot were dependent on the male rabbinic establishment? This study describes the lives of agunot, and by reexamining the halakhic activity concerning agunot in this period, proposes a new assessment of the attitude that decisors displayed toward the freeing of agunot. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion
Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network
Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history
Avi Shlaim, is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Avi Shlaim's earlier books include: Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) The Iron Wall: Israel and the Arab World (1988). Mentioned in the podcast The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 "“Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael - Victoria Shimon Ballas, Outcast (1991) Samir Naqqash, Tenants and Cobwebs Iraqi Jewish Writers: Banipal 72 Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices
Ashkenazi Bowel Syndrome | Son of a Boy Dad #235 -- Ad: Get up to 55% off at https://Babbel.com/SON. -- Ad: For 10% off your order & FREE Shipping, head to https://JackBlack.com/BOYDAD and use code BOYDAD -- Ad: Head to https://DrinkCann.com and use code SON30 for 30% off your order of Cann and get free shipping. -- Follow us on our socials: https://linktr.ee/sonofaboydad -- Merch: https://store.barstoolsports.com/collections/son-of-a-boy-dad -- SUBSCRIBE TO THE YOUTUBE #SonOfABoyDad #BarstoolSportsYou can find every episode of this show on Apple Podcasts, Spotify or YouTube. Prime Members can listen ad-free on Amazon Music. For more, visit barstool.link/sonofaboydad
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