Podcasts about diaspora jews

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Israeli Jews ask for forgiveness. Diaspora Jews ask for permission. In our post-October 7th world increasingly hostile to Jewish identity, both are necessary.

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. 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

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network.

Ever wondered how Diaspora Jews help decide the fate of a $1 billion fund in Israel? Join Noam Weissman and special guest Tova Dorfman, President of the World Zionist Organization, for a fast-paced guide to the World Zionist Congress elections—who's on the ballot, what's at stake, and why every Jewish voter needs to make their voice heard by May 4th. Link to Vote: https://azm.castiron.votem.net/election/037548cb-4cbb-4a94-aa9a-8aef017d4ddf

This week was the opening of the 2025 World Zionist Congress Elections.  On the show, I welcome Rabbi Josh Weinberg to talk about the meaning of this momentous opportunity to support Israel.  Rabbi Weinberg is the URJ Vice President for Israel and Reform Zionism and the Executive Director of ARZA.  Please listen to have your voice heard and direct more than $1 Billion of funding for Israel. The World Zionist Organization (WZO) and the World Zionist Congress (WZC) are central nongovernmental institutions in Israel.  While not a part of the Israeli government, “The Parliament of the Jewish People” represents a variety of Israeli political parties, their platforms and visions for Israeli society.     The WZO was founded by Theodor Herzl in Basel, Switzerland in 1897 at the first World Zionist Congress. Even though they predate the State of Israel, the country's founders knew that to succeed it had to be a project of the entire global Jewish People. They baked the WZO and WZC into the Democratic process of Israel as the one way for Diaspora Jews to have a say in the important Issues facing the Jewish People and Jewish State.  Often called “The Parliament of the Jewish People,” the WZC convenes every five years to bring together representatives from Jewish communities around the world to decide on key issues affecting the Jewish people in Israel and globally.  The Congress elects the leadership of the WZO, sets policies, and influences the allocation of significant funding of about $1 billion annually.  VOTE HERE:  www.azm.org LEARN ABOUT THE REFORM MOVEMENT SLATE HERE: https://www.vote4reform.org/ Check out this video to learn more: https://www.youtube.com/watch?v=KGWRp7_vZH8&t=10s If you enjoyed this episode, don't forget to subscribe and follow Temple Israel on social media to stay up to date on Waking Up To Life.    Edited by: Alex Wolf Original Music Composed by: Dan Hacker   Facebook: https://www.facebook.com/templeisraelmi  Instagram: https://www.instagram.com/templeisraelmi/  YouTube: https://www.youtube.com/playlist?list=PLn9spWvsCBvcQ-o5XLeFLHKcLoj2nBAfM  Web: https://www.temple-israel.org/wakinguptolifepod  You can get this podcast anywhere you get your media.  Join over 10,000 listeners who have been inspired by the show. And if you have someone with a story to tell, please contact me at josh@temple-israel.org

How did Israel education in the Jewish Diaspora fail as abysmally as it did? Can it still be corrected? In a special double episode, Yehuda HaKohen is joined by Joe Schwartz to discuss the state of Israel education for Diaspora Jews and his work in the field through the Makom organization. In the course of their rich conversation, the two also reminisce about life in late 20th Century New York City and discuss Jewish identity, the pros and cons of liberal ideology, how to relate to Diaspora-based Jewish religious denominations, and the tribal socio-political tensions currently dividing Israeli society.

Peter through this sermon or preaching, will explain to the audience (many Diaspora Jews who had come for the special celebration, some to stay permanently in Jerusalem, some temporary) what is happening. God is doing this for a purpose. He will explain that this is a new beginning for Israel. From now on, the Holy […]

Title: The Fruit of the Second Missionary Journey Text: Acts 18:18-28 FCF: We often struggle recognizing God's providential hand in ministry. Prop: Because God supports and perpetuates the work of the ministry, we must trust and obey the Lord. Scripture Intro: [Slide 1] Turn in your bible to Acts chapter 18. In a moment we'll begin reading starting in verse 18 in the Legacy Standard Bible. You can follow along in the pew bible or in the version you prefer. We left Paul in Corinth, having been delivered from the persecution of the Jews. This fulfilled the Lord Jesus' promise to Paul that he would be protected in the city of Corinth. But now, as we close out chapter 18, we also close out with it the Second Missionary Journey of Paul. As he heads back to Antioch of Syria we might be tempted to think that the ministry of the gospel will pause while he is away. But instead, Luke will show us how the Lord continues to support and perpetuate the work of the ministry to the uttermost parts of the earth. Please stand with me to give honor to and focus on the Word of God. Invocation: Omnipresent Creator, You are every where and You are every when. There is no where we can go to escape Your presence. And You have promised to be with Your church until the end of the age. Such a promise doubly reassures us that You are watching over us and caring for us, Your flock. Lord we know that You have kept us here to be salt and light to the world. To proclaim to them the glorious first coming of Your Son and announce to them His impending return in glory. Such a calling is too great for us. Though we all be rallied to its cause, we would expire before it would be complete. Your promise to be with us, to sustain us, to keep us, and to call more into service is our hope and our confidence to trust You and to obey You still. Teach and reassure us of these things in Your word today, we pray in Jesus' name… Amen. Transition: Let's get right to the text this morning as we close out the second Missionary Journey of Paul. I.) God is faithful to guide and keep His people in His service, so we must trust and obey the Lord. (18-23) a. [Slide 2] 18 - And Paul, having remained many days longer, took leave of the brothers and put out to sea for Syria, and with him were Priscilla and Aquila. In Cenchreae (Sen-Kree- UH) he had his hair cut, for he was keeping a vow. i. Here we see the beginning of the end of Paul's second missionary journey. ii. First, he spends many more days in the city of Corinth, preaching the gospel and discipling new converts. iii. No doubt he is appointing Elders over the church in Corinth – perhaps this is the reason Luke mentioned Titius Justus and Crispus, being the first Elders of the church there? iv. But having discipled them for many days and having appointed Elders there, it is time for Paul to go back to Antioch of Syria. v. Why? 1. Paul is a missionary. It is his responsibility to report back to his sending church to inform them on what has happened so that they may continue to pray and rejoice over God's gospel going forward. 2. Paul is also, probably, due for a rest. He has been on the go probably for around 2 years. It is time for him to return and recuperate. 3. He is also probably out of money again. And rather than continue to rely on unpromised provision, it is time to return and recharge his resources. vi. So, Paul sets out for Syria. Antioch of Syria to be precise. To sail across the Mediterranean Sea directly to Israel would not have been an option. vii. Luke records some of the connections Paul has to make to get back. In this process he also expands upon the development of ministry partners Paul has made and what their role will be while Paul is away. viii. Cenchreae (Sen – kree – uh) is a port city just east of Corinth. ix. Luke tells us that Paul stops here and while at this port city, he has his hair cut. He does this because he was keeping a vow. x. We have two questions concerning this and the second question depends on the answer to the first. What is the vow and what is the significance of Luke telling us about it? 1. What is this vow? a. Many suggest that this is a Nazarite vow which Paul takes in order to set himself apart unto the Lord. i. If it is, then this must be the end of the vow for shaving the head would have occurred once the vow was fulfilled. ii. However, if this is the Nazarite vow, there is much in Numbers 6 that Paul is playing relatively fast and loose with. The consecrated hair needed to be burned on the fire. He needed to come to the temple and offer an additional sacrifice. iii. Paul is a good distance away from Jerusalem at this time. iv. According to Josephus, as a concession to the Diaspora Jews, he would technically have 30 days to make the sacrifice after the Nazarite vow was completed and this would explain Paul's haste in getting back to Israel, and his going to Jerusalem. b. Others have suggested that this was a Greek vow for sailors. But the only examples of this are of sailors shaving their head after having passed through a dangerous journey. Certainly Paul has passed through some danger – but he has not yet sailed for home making this unlikley. c. Others have suggested that this is a private vow of thanksgiving for the Lord delivering him unharmed through his stay in Corinth. i. Paul would have made such a vow after the Lord appeared to him. ii. Again, shaving his head would signify the end of the vow and not the beginning. iii. But if this is the case, we might have expected Luke to make this more obvious by stating the reason for Paul to have taken the vow. d. When we assess all these options, it seems best to see this as the Nazarite vow. Therefore, the completion of his missionary journey coinciding with the fulfillment of the vow. Perhaps Paul made such a vow in Corinth, perhaps he made it in Troas before setting out for Macedonia, perhaps he made it before he even left Antioch of Syria although growing his hair out for 2 years does stretch our imagination a tad. e. In any case, Paul consecrated or set himself apart unto the Lord for a specific purpose, which he now considered completed. He needed now to return to Jerusalem to make the appropriate sacrifice. 2. What is the significance of Luke telling us this? a. Is this communicating something about Paul? About God? About the mission? b. There are several thoughts i. It could be that this signifies the official end of the missionary journey. ii. It could be that Luke is telling us this to show how Paul needed to be set apart for his missionary service. iii. It could be Luke portraying Paul as still retaining his Jewish roots and not abandoning the law. iv. It could simply be Luke's way of explaining why Paul goes to Jerusalem before he goes back to Antioch of Syria. 1. We'll talk about this in more detail when we get to verse 22, but if Paul's only destination is Antioch of Syria, the port he sails into is pretty far away from that city. 2. By expressing in verse 18 that Paul's destination was Syria, Luke may anticipate the question for why Paul sailed into Caesarea and traveled in the opposite direction of Syria before heading there. c. As ho hum and seemingly insignificant as it is, it seems like Luke's point in this verse is to account for the travels of various missionaries in this region. And part of that itinerary is explaining why Paul would shoot for Syria and miss on purpose. b. [Slide 3] 19 - And they arrived at Ephesus, and he left them there. Now he himself entered the synagogue and reasoned with the Jews. i. Priscilla and Aquila join Paul as he sails to Ephesus. When he arrives, he intends to leave them there to begin the work of the church and prepare the city for his next missionary journey. ii. Paul has had good success focusing in on one major city as he spent the majority of the mission in the city of Corinth. So, in planning the next trip, Paul intends to do the same in the major city of Ephesus. iii. Priscilla and Aquila are tasked with preparing the city for this mission. iv. Before he has to shove off again, he enters the synagogue and begins to reason with the Jews concerning Jesus as their Messiah. v. In this process, we do not see the Jews adequately understanding what he is teaching just yet… vi. How can I be sure that is true? vii. Because… c. [Slide 4] 20 - When they asked him to stay for a longer time, he did not consent, i. They wanted him to stay. ii. In the very next chapter, we will see the Jews in Ephesus follow the pattern of Jewish resistance to the gospel that we have grown so accustomed to. iii. But for now, it seems that time being short, the Jews are not understanding fully what Paul is saying. iv. But Paul doesn't refuse outright… d. [Slide 5] 21 - but taking leave of them and saying, “I will return to you again if God wills,” he set sail from Ephesus. i. Paul has wanted to go to Ephesus since the start of the 2nd Missionary Journey. ii. For several reasons, he is not able to devote the time at this point. iii. But he does leave it up to God. iv. If the Lord wills, he will return again someday. e. [Slide 6] 22 - And when he had landed at Caesarea, he went up and greeted the church, and went down to Antioch. i. Since Jerusalem was a city on a hill, and since it is a church that would need no real city designation since it was the ground zero for the church, it seems almost assured that Paul goes up to Jerusalem first. ii. He fulfills the sacrifices necessary for his vow and after that greets and fellowships with the Jerusalem church. iii. Finally, Paul goes on to Antioch. iv. But even that wasn't the final destination that Luke wishes to report for Paul. f. [Slide 7] 23 - And having spent some time there, he left and passed successively through the Galatian region and Phrygia, strengthening all the disciples. i. After spending some time in Antioch – how much – we don't know. ii. But enough time to rest, recuperate and gather more resources, this is likely. iii. He then retraces his steps through Galatia and Phrygia to strengthen those churches established on the first missionary journey. iv. Luke actually records for us the beginning of the third missionary journey of Paul before he leaves the subject to follow Priscilla and Aquila's work in Ephesus. g. [Slide 8] Summary of the Point: Luke quickly draws to a close the 2nd Missionary Journey of Paul. In its conclusion he reveals God's faithfulness to guide and uphold Paul through various trials and difficulties and delivering him safely back to his sending church while reaffirming and upholding his Jewish heritage by fellowshipping with his co-laborers in Jerusalem and fulfilling his Nazarite vow to the Lord according to the law. The faithfulness of God results in the enduring trust and obedience of Paul. As such our lesson is that the Lord's faithfulness to keep His promises toward us and to work all things according to our good motivates us to endure to the end of what He has called us to do and to trust Him. Transition: [Slide 9(blank)] But what about while Paul is away? How will the ministry fare while he rests and recuperates? Will it all fall apart? Or will the Lord make sure it is sustained? II.) God is faithful to raise up new laborers in His service, so we must trust and obey the Lord. (24-28) a. [Slide 10] 24 - Now a Jew named Apollos, an Alexandrian by birth, an eloquent man, arrived at Ephesus; and he was mighty in the Scriptures. i. Luke introduces us to yet another major player in the ongoing drama of the kingdom of Christ expanding throughout the world. ii. Apollos, a VERY Greek name, with a Jewish heritage being from Alexandria which would have been a city known for learning and culture… arrives in Ephesus. iii. Unfortunately, the vast majority of what we know about this man is found right here in these verses at the tail end of chapter 18. iv. And also unfortunately for us, the status of the man Apollos, at least initially, is somewhat of an enigma to us. v. The question on many scholars' minds is whether or not Apollos was a Christian when he arrives at Ephesus. vi. I am going to virtually ignore this question this morning for two very big reasons. 1. There is not enough evidence to conclude one way or another whether Apollos was saved or not when he comes to Ephesus. 2. Secondly, and most importantly, it does not contribute to the greater point of the chapter, so spending a lot of time discussing it is at best a distraction. vii. If you want to talk about it more – come on Thursday Nights to our bible study and prayer group. We can really hash it out then. viii. For now, let's just focus on what Luke tells us and not stray from that. ix. So what does Luke say about this man? x. Luke records that he is eloquent in speech and mighty in the scriptures. xi. Apollos was a man who knew the Word of God and knew it well enough to speak it clearly and capture the attention of his audience. xii. No doubt he had memorized large portions of the Torah and could sing to you the psalms and recite the words of the prophets. xiii. So why is he in Ephesus? xiv. Great question… let's keep reading. b. [Slide 11] 25 - This man had been instructed in the way of the Lord; and being fervent in spirit, he was speaking and teaching accurately the things concerning Jesus, being acquainted only with the baptism of John; i. What are we to make of this? ii. First, we understand from this that Apollos is in Ephesus as an evangelist or missionary. He is here to preach a message to the Jews. iii. What is that message? iv. Apollos had been instructed in the way of the Lord. What does that mean? 1. Older commentators point out and it probably true, that Apollos was Catechized from a young age concerning the things of Christ. 2. The beginning of Jesus' ministry was 20 years earlier than the events Luke records for us here. 3. It is likely that Apollos' parents or at least his father had come to Jerusalem during a feast celebration and encountered John the Baptist. 4. Returning home, he began teaching his children the scriptures especially the scriptures concerning the Lord Jesus as the Messiah in order to prepare them for the coming Kingdom. v. Luke tells us that Apollos was fervent in spirit. 1. Though many commentators wish this “spirit” to refer to the Holy Spirit, I remain skeptical of this conclusion. The overwhelming majority of English translations do not conclude that it is the Third Person of the Godhead supplying his zeal or passion. 2. Rather most translations assume this is speaking more about the man himself and his passion to preach the message he had believed. 3. He spoke not only eloquently… but passionately. 4. An engaging preacher that also knew His subject matter well. vi. He was teaching accurately the things concerning Jesus. 1. More than likely this means that Apollos had and astute understanding of the Old Testament, he knew the teachings concerning the Messiah, he recognized the identity of Jesus as that Messiah, and even preached the need for the Jews to repent because the Kingdom of heaven was at hand. 2. But this does not mean that he was teaching everything about Christ there was to teach. 3. Indeed, the next statement further explains what Apollos was probably teaching about Christ… vii. He had been acquainted only with the baptism of John. 1. “The baptism of John” is a euphemism to refer to the entire teaching corpus of John the Baptist. 2. John the Baptist's mission was to prepare the people for the coming of the Messiah and along with Him the Kingdom of God, even revealing that Jesus was the Messiah when He came to be baptized of John. 3. So what would Apollos' message have looked like? What was he preaching exactly? 4. It is somewhat speculation, but here is what I think… 5. Apollos was so close to understanding the fullness of the gospel message but did not have access to the teaching of Christ through the faithful transmission of His apostles. 6. It would be like reading the bible, including the gospels up to the point that Jesus is baptized and that's all you have. 7. So, what was Apollos missing? a. Probably he did not have any understanding of the global nature of the work of the Messiah. That it was not to the Jews only but to the uttermost part of the world. b. Secondly, he probably did not recognize the spiritual emphasis of Jesus' first coming and as he preached the kingdom he no doubt expected, as John the Baptist did later, that Jesus would be an earthly King over Israel. c. Thirdly, probably he did not understand that we are saved by grace through faith in Jesus, which is made possible because of His death and resurrection. d. It seems hardly possible that he could have been ignorant of the death and resurrection of Jesus. e. But he probably did not recognize its significance for the spiritual freedom of His people. f. If this is so, perhaps he concluded that Jesus would return in a short time to set up His earthly Kingdom and his job was to continue John's work to prepare people for that. g. In other words, I think the spiritual significance of Jesus' coming had been lost to Apollos. h. He is still telling people to prepare for the Kingdom… when the Kingdom was already here, and Christ had begun gathering citizens from the uttermost parts of the earth by grace through faith in Christ. viii. In short, Apollos is passionately preaching an incomplete gospel message. ix. So, Apollos comes to Ephesus as an evangelist to preach the message of repentance and preparation for the earthly kingdom of God. c. [Slide 12] 26 - and he began to speak out boldly in the synagogue. But when Priscilla and Aquila heard him, they took him aside and explained to him the way of God more accurately. i. Again, the providence of God is on full display. ii. Why did Priscilla and Aquila come with Paul to Ephesus? Why did Paul leave them there? iii. They hear this man who is mighty in the scriptures teaching fervently a gospel that is… almost the gospel. iv. What do they do with such a man? v. Seeing his zeal and passion, they do not correct his doctrine publicly, but privately they instruct him more accurately in the way of God. vi. Their instruction is so broad “the way of God” that we must conclude that Apollos had some foundational truths missing from his preaching. This is some of the reason I have concluded what I have about Apollos' message. vii. Notice that both Priscilla and Aquila correct him. 1. Some take issue with Priscilla being a part of this, but in reality, there are two very important details to note here. a. First, this is private exhortation. All Christians are called to privately evangelize, teach, exhort and instruct others. Regardless of gender. Priscilla is not crossing any lines here, especially since her husband is with her. b. Some commentators assume that Priscilla is the primary teacher because her name is mentioned first. i. However, as we discussed earlier at a bible study and prayer group, there are other explanations for why she might be listed first, 1. Including the possibility that she was of a higher social status than Aquila, 2. And/or because she was much more well-known to Theophilus than her husband for whatever reason. ii. In any case, the governmental order within the church is not compromised here by Priscilla being a part of this correction. viii. So, they pull him aside and fill in the pieces he was missing. ix. The implication here is that he received this more accurate understanding of the gospel with joy and full submission. x. Does this mean he gets saved here? Was he already saved? If he gets saved doesn't that mean he should be baptized? xi. It is very difficult to determine any of this. What we do know is that Apollos is a believer with many gifts. xii. So, what is next for such a mighty preacher as Apollos? d. [Slide 13] 27 - And when he wanted to go across to Achaia, the brothers encouraged him and wrote to the disciples to welcome him; and when he had arrived, he greatly helped those who had believed through grace, 28 - for he powerfully refuted the Jews in public, demonstrating by the Scriptures that Jesus is the Christ. i. Again, we are not given any time values here. Was this immediately after this event in Ephesus that he desired to go to Achaia or is this some time later? It is difficult to know for certain. ii. More than likely there was some time between his correction and him wishing to go, but because he was who he was the other believers in the church in Ephesus did not have any issue sponsoring him to go to Achaia and preach the gospel. iii. They even wrote to the church in Corinth to receive him there. iv. Luke tells us that he refutes the Jews in public demonstrating from the scriptures that Jesus is the Christ. v. So, it seems that Apollos is not only an evangelist but an apologist as well. vi. And this is a little freebie. Given all that has been said of Apollos here, and having read through the book of Hebrews several times – I am fairly convinced that Apollos is the unattributed author of the book. I am like 70% sure.

On Jan. 21, the Prosserman JCC in Toronto will host the Canadian premiere of Israel Swings for Gold, the documentary sequel to the sleeper hit Heading Home: The Tale of Team Israel, which followed the team's assembly and Cinderella run at the 2017 World Baseball Classic. Reunited for the Tokyo Olympics, the Israeli baseball team—a hodgepodge of Jewish American rookies, former MLB players and native-born Israelis—wound up disappointing Jewish fans worldwide with an early loss to the Dominican Republic. But the story of the team's coming together, educating Israelis about a sport that Diaspora Jews have excelled at for decades, makes the thrust of this new documentary worthwhile. To chat about the film and the important of bringing it to Canada, The CJN's sports podcasters invited on Alex Voihanski, chairperson of Unity Through Sport, which is sponsoring the premiere, and communications consultant Alan Hudes. Credits Hosts: James Hirsh and Gabe Pulver Producer: Michael Fraiman Music: Coby Lipovitch (intro), chēēZ π (main theme, "Organ Grinder Swing") Support The CJN Follow the podcast on Twitter @menschwarmers Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Menschwarmers (Not sure how? Click here)

The turbulent events of 2024 in Israel had a significant impact around the world. The ongoing war in Gaza and other fronts had a particularly deep and emotional effect on the lives of Diaspora Jews, who coped with angry protests against Israel on campuses and in city centers, and with soaring rates of antisemitic violence. The new and disturbing environment ignited “a feeling of vulnerability and exile that came back to us,” said Paris Rabbi Delphine Horvilleur, one of the important voices from the Diaspora who joined the Haaretz Podcast over the course of the year. Excerpts from the conversation between podcast host Allison Kaplan Sommer and Horvilleur, along with insights from interviews with other leading thinkers from the Jewish world like writers Franklin Foer, Ayelet Waldman, and Masha Gessen and award-winning playwright and screenwriter Tony Kushner are featured on this special year-end edition of the podcast.See omnystudio.com/listener for privacy information.

DISCLAIMER: This podcast does not reflect any affiliation with either party and the opinions expressed in this episode do not reflect the opinions of either speaker's affiliation with any organization.  It's time to vote. For some, they rush to the polls excited to cast their ballot. For others, it's a day of dread. Jews this year are a particularly divided demographic. Who is ultimately better? The progressive values that come with Kamala Harris's campaign or the right-wing values that red lines in support of Zionism with Donald Trump? Z.E. Silver is a well-known TikToker and educator on various social media platforms. His work has often attracted both the left and the right in the Jewish community as he has defended Zionism, exposed truths, and debated other content creators online. Chaz Volk has the privilege of learning from him as he gets ready to cast his vote. 00:00 Shalom Chaverim 04:12 Community strengthens Jewish identity and personal growth. 09:11 Vote based on personal values and priorities. 13:00 Witnessing conflict shifted perceptions about idealism. 16:47 Realized Russia was adversary; foreign policy divided. 19:21 Parties converging: Both extremes mirror each other. 23:56 Diaspora Jews thrive with strong democratic leadership. 25:03 America offers unparalleled religious and individual freedom. 30:59 She loses due to declining Jewish support. 34:56 October 7th: Globally defining moment; Israel-Gaza conflict transformed. 36:06 Stalemate until unexpected war; dominoes falling. 39:59 Increased minority support for Trump after October 7th. 45:13 System prevents demagogues and mob rule nationally. 47:11 Thankful for analysis; crucial election's impact. About Z.E. Silver: Zach has worked for the Jewish people his entire life from being a camp counselor and youth group leader to serving as a volunteer and now a Jewish professional for over six years across three different organizations. His education in international affairs and political science along with his experience working in professional politics combined with time spent in the for-profit realm has uniquely shaped his worldview. Over the last year, he has been creating content hoping to educate others on the intricacies of Judaism, Jewish culture, Israel, Zionism, U.S. Politics, and International Relations. He amassed 27,000 followers on TikTok and over 350 subscribers on his Substack, Gam v'Gam.  Connect with Z.E. Silver: TikTok @silver_z.e GamVGam.substack.com Connect with Bad Jew: BadJew.co https://linktr.ee/badjew BadJewPod@gmail.com Ig @BadJewPod TikTok @BadJewPod

Send us a textThis Kol Nidrei sermon reflects on the transformative journey from the days of Golda Meir's tireless efforts to establish the State of Israel to a more personal encounter with Israel's realities. Rabbi Bernath shares a profound story of unity and resilience—both his own, as a young man in Israel during the Second Intifada, and the collective Jewish response to the recent tragedies of October 7th. The sermon underscores the powerful, unbreakable bond between diaspora Jews and their Israeli brethren. Rabbi Bernath calls upon the Jewish community to seize this moment, to step forward as leaders, and to nurture a shared future rooted in hope, responsibility, and a renewed commitment to Jewish identity. As the torchbearers of today, we must bridge our history with a future of unity, resilience, and optimism.Key Takeaways:The Legacy of Leadership and Courage Golda Meir's story inspires us to see ourselves as essential actors in the unfolding story of the Jewish people. Her example calls us to step up, embodying her courage and dedication to the survival and flourishing of the Jewish nation.Personal Connection to Israel Rabbi Bernath's firsthand experience in Israel highlights the importance of diaspora Jews feeling a personal, intimate bond with Israel—not as distant observers, but as family united by shared experiences, struggles, and purpose.Rising to the Challenge of a New Era The tragedies of recent events have fostered a new sense of connection between diaspora Jews and Israelis. Now, more than ever, we are called to action—not only through financial support but through an emotional and spiritual commitment to unity.A Call to Action for the Jewish Community Each member of the community has a role to play. We must not remain passive spectators but become active participants in shaping the future of the Jewish people. The sermon urges us to step forward, embrace our Jewish identity, and contribute to a thriving and unified global Jewish community.Embracing Optimism and Hope for the Future Despite the darkness we face, our response should be one of hope and joy. Rabbi Bernath calls us to imagine a future filled with resilience, where Jewish unity is our strength, and our communities are places of warmth, vibrancy, and growth.#YomKippur #KolNidrei #Israel #IDasporaJews #Jewish #JewishIdentity #JewishHistory #Jewishfuture Support the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

As the ongoing genocide in Gaza now spreads to war with Hezbollah in Lebanon and the mass bombing of Lebanese citizens, this podcast is the first of a series of regular Friday features that examines current events to give them meaningful historical context. In this episode we explore the history of Israel's sense of national identity from 1948 onwards. As Yishuv and Diaspora Jews (the later having survived genocide in Europe) encountered one another in the late 1940s and early 1950s deep seated anxieties and prejudices towards the new arrivals often surfaced, along with fears about what their presence meant for the future of Israel and its identity.This podcast draws from The Fear and the Freedom by Keith Lowe, which you can buy hereHelp the podcast to continue bringing you history each weekIf you enjoy the Explaining History podcast and its many years of content and would like to help the show continue, please consider supporting it in the following ways:If you want to go ad-free, you can take out a membership hereOrYou can support the podcast via Patreon hereOr you can just say some nice things about it here Become a member at https://plus.acast.com/s/explaininghistory. Hosted on Acast. See acast.com/privacy for more information.

Diaspora Jews should not deny their natural sympathies and, in some ways, their natural interests. But they must find the strength to face unpleasant facts about unrestricted immigration in the West.

In the days leading up to the 2024 Paris Olympics, numerous Israeli athletes have received anonymous death threats, proclaiming a repeat of the 1972 Munich massacre. A far-left French lawmaker denounced the Israeli delegation as being "not welcome in Paris." Rather than bowing out, Israel has been assured of 24-hour security by the French interior minister. It's a tremendous amount of extra pressure on the country's top athletes, who are already under stress to compete internationally and make their country proud. At the last Summer Olympics in Tokyo, the Holy Land's delegation came out with a record-breaking 90 athletes—and won two golds and two bronzes, their best showing ever. Can they improve this year in Paris? To guide us through the top Olympic sports to watch, the Menschwarmers are joined by Ido Rakovsky, the sports editor at Haaretz covering the 2024 Summer Games. And before that, the hosts walk through some notable Diaspora Jews worth keeping eyes on as the games kick off on July 26. Credits Menschwarmers is hosted by James Hirsh and Gabe Pulver, and produced and edited by Michael Fraiman. Our intro music is by Coby Lipovitch, and our outro music is "Organ Grinder Swing" by chēēZ π. This show is a member of The CJN Podcast Network. Follow the Menschwarmers on Twitter @menschwarmers or TikTok @menschwarmers. Support the show by subscribing to this podcast or donating to The CJN.

A few days ago, Israeli Knesset member Sharren Haskel, who was born in Canada, made headlines when she said her 88-year-old grandmother, who lives outside of Paris, had been badly beaten by two Arab suspects who noticed the visibly Jewish elderly woman wearing a Star of David necklace. The alleged attack is part of a series of antisemitic violence against French Jews that has sprung up since Oct. 7—and spiked even higher in the run-up to the recent French election. Over the weekend, early ballot results proved a surge in popularity for the federal far-right party with Holocaust-denial roots, led by Marine Le Pen, but also tallied the shocking victory of a hastily assembled leftist coalition whose leader has sided with Palestinians, engaged in antisemitic tropes and downplayed the antisemitism problem sweeping France. Haskel posted on social media that France has abandoned its responsibility to protect Jews, and argues it's time for her grandmother—and other Diaspora Jews—to move to Israel for their own safety. The Israeli politician warns that these same antisemitic currents in France are also at play here in Canada, and brought her message directly to this country's lawmakers and Jewish leaders during a recent trip to Toronto and Ottawa, sponsored by the Exigent Foundation. Haskel joined The CJN Daily's Ellin Bessner to explain why she thinks Canada is seeing the growing influence of the forces of Iran and the Muslim Brotherhood, and why Canada's pro-Palestinian stance on the war—including support for UNRWA—is like "a knife in the back" that "will cost Israeli lives." What we talked about: Read Haskel's article in a French newspaper from July 3 about how France is failing to protect its Jews from radical Islam Learn why Haskel's IDF military service during the Second Intifada coloured her views of possible peace with Palestinians, in The CJN from 2017, and read other Sharren Haskel coverage in The CJN archives Follow Haskel on Instagram **Credits: ** The CJN Daily is written and hosted by Ellin Bessner (@ebessner on Twitter). Zachary Kauffman is the producer. Michael Fraiman is the executive producer. Our theme music is by Dov Beck-Levine.  We're a member of The CJN Podcast Network. To subscribe to this podcast, please watch this video. Donate to The CJN and receive a charitable tax receipt by clicking here. Hear why The CJN is important to me.

In this episode, Einat argues that although she once believed that the best thing for a Jew living in the Diaspora to do was to move to Israel, "to make Aliyah," today, it matters more for Israel to live in every Jew, rather than for every Jew to live in Israel. In order to make this a reality, Israel must invest resources not just in bringing Jews to Israel to stay, but to engage Diaspora Jews in all areas: education, culture, military, business, and more. 

Rabbi Delphine Horveilleur, considered one of the most powerful and prominent voices of French Jewry, spoke with Haaretz Podcast host Allison Kaplan Sommer during her first visit to Israel since the October 7 attacks and the beginning of Israel's war in Gaza, and discussed the way in which for Diaspora Jews, the attacks meant "that our refuge isn't safe anymore." Horveilleur describes 'a feeling of vulnerability and exile that came back to us. And even in Israel, there's a feeling that we're all in a way in a kind of 'galut" - exile - and there is an awareness of brokenness in us." At the same time, she says, the current situation presents an opportunity for a "renewed conversation" between Israel and the Diaspora. She feels Israelis, who are usually "focused on strength," are currently more able to relate to feelings of "fragility and the vulnerability," that Diaspora Jews deal with more openly. Contemplating the rise of antisemitism around the world, Horveilleur says confronting people about their antisemitism is "totally useless." "It never even makes them aware of the problem," she expands. "Many people say 'I am not an antisemite' but they speak in an antisemitic language, it's almost an ancient antisemitic tongue that people use without knowing." Also on the podcast, Hebrew University professor Tamar Megiddo, an expert in public international law, lays out the challenges that face Israel in the International Court of Justice and International Criminal Court. Megiddo discusses the likely consequences of the request for arrest warrants for Prime Minister Benjamin Netanyahu and Defense Minister Yoav Gallant on charges of violating international humanitarian law.  See omnystudio.com/listener for privacy information.

Diaspora Jews, Palestinian Israelis, and Turkish Kurds have more in common than meets the eye.

On this show: Tamar speaks with Aliyah Activist Josh Wander on a special conference that took place in Jerusalem last week on the subject of 'Emergency Aliyah'. The 'What and Why'. Check out the conference at: https://youtu.be/c8BJGdAK__s?feature=shared and their website at: https://bringthemhome.org.il/ Also, the latest news from the northern border to the southern border, both under attack. How will Israel take out the Hamas, and has the government finally given the green light for Rafah, since their bombings today on Israeli forces? Alan Silver from 'Alan Silver News' on Whatsapp, speaks to Tamar and gives Listeners the run-down. Try this link to join the Alan Silver News on Whatsapp: https://chat.whatsapp.com/DBoIFbeVr8H9r8sGo7Zn2W The Tamar Yonah Show 05MAY2024 - PODCAST

The chaos sweeping across US campuses has captured the attention of Americans and those worldwide no less. We watch as events unfold, we hear what is chanted on repeat, and see the unironic conviction of student protesters assured of their righteousness even as identifiably Jewish kids are physically blocked and bullied as they navigate a campus turned into a threatening neighborhood. In Israel where half of the world's 15 million Jews live, we face daily the potential for life threatening terrorism and war. The vast majority of Diaspora Jews live in the US and have thrived in its bastion of freedom, we gave the best of our brilliance and innovation and together we have grown.“Palestine” as the story goes, is both a place and a genocide unlike any other before or since. Primarily because it consists of each individual's varied and most aspirational fantasies and thus cannot be contradicted enmeshed as is it, in storytelling, ignorance, and an emptiness all in one.We, America and the West, are at a turning point. The pillars of civilization are crumbling from within. Who will take the reins? Those who champion freedom and the vigilance to maintain it or those who would thrust us into totalitarian and absolute rule for the foreseeable future to come?Ilana Rachel Daniel speaks with Eyal Yakoby, a student at UPENN, one of the hotbeds of turmoil, to learn more.https://twitter.com/EYakoby Get full access to Ilana Rachel Daniel at ilanaracheldaniel120.substack.com/subscribe

Rabbi Dunner cites Ben Shapiro, who argues for the value of working beyond age 65. Likening society to an ecosystem, where every part, including the elderly, plays a crucial role, Rabbi Dunner draws parallels to Jewish community dynamics, emphasizing the interdependence of Israel and Diaspora Jews. Highlighting the communal spirit illustrated in Parshat Pekudei, he champions the Jewish tradition of unwavering support and collective contribution, asserting that active participation sustains community strength and resilience, ensuring a vibrant future for all.

For decades, Israeli entrepreneurs have been mounting traveling real estate trade shows here in Canada, to encourage Diaspora Jews to buy property in Israel. But in the wake of Oct. 7, there has been renewed attention paid to anything having to do with Israel and Palestinians, meaning several of these annual real estate events in Montreal and Toronto last week touched off large, aggressive anti-Israel street protests. Critics accuse the promoters (and buyers) of stealing Palestinian land, especially because some of the apartments for sale are located in disputed areas of the West Bank and East Jerusalem. The UN and Canada consider these illegal settlements because they are still under Israeli military rule since being captured during the 1967 Six Day War. So are the protests hurting business, or are they having the opposite effect, as Diaspora Jews worried about the rising antisemitism at home look for a safer place to live or invest in Israel as a show of support? On today's The CJN Daily, we go inside one of the real estate events in Toronto to see what they are all about. We also speak with Israeli promoter Gidon Katz of the Great Israeli Real Estate Event, and with Ben Murane, head of the New Israel Fund of Canada, who explains why the event is problematic for many. [Ed. note: Organizers of this past week's Israeli Real Estate Event have been a client of The CJN for many years, buying ad space in our magazines and other news products. ] What we talked about: Read more about the protests at two Israel real estate sales events in Toronto, and also at the tour's stop in Montreal, in The CJN. Israeli real estate events have been visiting Canada since at least 2009, in The CJN. Watch and learn more about the made-in-Canada Oscars' antisemitism ad that was originally supposed to air during the Super Bowl in The CJN. Credits: The CJN Daily is written and hosted by Ellin Bessner (@ebessner on Twitter). Zachary Kauffman is the producer. Michael Fraiman is the executive producer. Our theme music is by Dov Beck-Levine. Our title sponsor is Metropia. We're a member of The CJN Podcast Network. To subscribe to this podcast, please watch this video. Donate to The CJN and receive a charitable tax receipt by clicking here. Hear why The CJN is important to me.

Vancouver rabbis Dan Moskovitz and Carey Brown spent four days in Israel in December 2023 as part of a delegation of eight spiritual leaders from the city. They carried 21 duffel bags full of supplies, toured Kibbutz Be'eri and heard from survivors, met with mourners and visited the grave of Vancouver's Ben Mizrachi, who was murdered at the Supernova music festival on Oct. 7, 2023. Three months after the Hamas attack that killed 1,200 residents–sparking a war that shows no end in sight–tourism in the Holy Land has stalled. Many airlines have yet to resume full service to Israel; hotels are full of displaced residents from Israel's frontline communities; lifestyle travellers have cancelled trips. In the midst of this bad economic news, however, one unique type of tourism has partly filled the void: volunteer missions. Wine tastings in the Galilee and mud baths at the Dead Sea are out, but picking avocados is in. And hundreds of Diaspora Jews have volunteered. On today's The CJN Daily, we'll hear why so many Jews are feeling compelled to “bear witness”. Rabbi Moskovitz will discuss his December visit; we'll meet Yael Benarroch and Sherri Ettedgui, both Toronto residents, who volunteered on a “Mother to Mother” mission organized by U.S.-based Jewish organization Momentum. And Gal Hana, Israel's consul for tourism in Toronto, describes what tourism will look like from now, until the fighting ends. What we talked about Learn more about the “Till They All Come Home” hostage bracelet fundraiser created by Rabbi Dan Moskovitz, including how to order. Read more about how volunteers are preparing food for Israelis, in The CJN. Why Canadian cardiologist Dr. Brad Strauss flew to Israel to help a hospital after Oct. 7 on The CJN Daily. Credits The CJN Daily is written and hosted by Ellin Bessner (@ebessner on Twitter). Zachary Kauffman is the producer. Michael Fraiman is the executive producer. Our theme music is by Dov Beck-Levine. Our title sponsor is Metropia. We're a member of The CJN Podcast Network. To subscribe to this podcast, please watch this video. Donate to The CJN and receive a charitable tax receipt by clicking here. Hear why The CJN is important to me.

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 reporter Sam Sokol and reporter Sue Surkes join host Amanda Borschel-Dan for today's episode. Dozens of people protested outside the Knesset in Jerusalem today, calling on the government to quit and call new elections. There's been some disorder inside the Knesset recently as well, starting with a much-leaked cabinet meeting on Thursday evening following the IDF's announcement that the IDF would begin investigating itself and what led to the Oct. 7 disaster. In light of huge amount of leaks from the meeting, Prime Minister Benjamin Netanyahu had a proposal during yesterday's cabinet meeting. Sokol explains. Despite the recent surge in attacks and harassment against Diaspora Jews, Israel's diplomatic service has no money to combat antisemitism abroad, the head of the Foreign Ministry's Department for Combating Antisemitism claimed on Wednesday. Why is this a problem? For the past seven weeks, a team of experts in artifact documentation and preservation have been sifting through the detritus of October 7 to find objects that can testify to that terrible day. Among the items the team has collected is a donkey skull. Surkes tells us about this project, that object in particular and what the experts are seeking. While Surkes was in the Gaza envelope, she noted several groups who were making a pilgrimage to the devastation. What were some of their motivations? A group of soldiers long since released from the army and a collection of tanks no longer in use have been brought together to create Phoenix, a new armored tank battalion that is already seeing action in Gaza. We hear more. For the latest updates, please look at The Times of Israel's ongoing live blog. Discussed articles include: Live blog January 8, 2024 Police disperse protesters blocking Knesset entrance in demand for ‘elections now' Railing against cabinet leaks, Netanyahu calls to subject ministers to polygraph tests As cracks widen in coalition, National Unity members skip cabinet meeting Foreign Ministry says it has ‘zero budget' for combating antisemitism abroad Under expert eyes, objects retrieved from rubble help document October 7's horrors Kibbutz Kfar Aza, devastated on October 7, becomes a grim place of pilgrimage Fixing up old tanks and recruiting old reservists, a tech VP creates a new battalion THOSE WE HAVE LOST: Civilians and soldiers killed in Hamas's onslaught on Israel THOSE WE ARE MISSING: The hostages and victims whose fate is still unknown Subscribe to The Times of Israel Daily Briefing on iTunes, Spotify, PlayerFM, Google Play, or wherever you get your podcasts. ILLUSTRATIVE IMAGE: Pro-Palestinian supporters hold up signs during a demonstration, October 20, 2023, in Atlanta, that intimate that the Hamas massacre of 1,200 people on October 7, 2023, was legitimate resistance to 'occupation.' (AP Photo/Mike Stewart)See omnystudio.com/listener for privacy information.

Scripture Reading: Acts 6:1-7 1 Now in those days, when the disciples were growing in number, a complaint arose on the part of the Greek-speaking Jews against the native Hebraic Jews because their widows were being overlooked in the daily distribution of food. 2 So the twelve called the whole group of the disciples together and said, “It is not right for us to neglect the word of God to wait on tables. 3 But carefully select from among you, brothers, seven men who are well-attested, full of the Spirit and of wisdom, whom we may put in charge of this necessary task. 4 But we will devote ourselves to prayer and to the ministry of the word.” 5 The proposal pleased the entire group, so they chose Stephen, a man full of faith and of the Holy Spirit, with Philip, Prochorus, Nicanor, Timon, Parmenas, and Nicolas, a Gentile convert to Judaism from Antioch. 6 They stood these men before the apostles, who prayed and placed their hands on them. 7 The word of God continued to spread, the number of disciples in Jerusalem increased greatly, and a large group of priests became obedient to the faith.Major ThemesToday we read a short text, but I want to slow down for two reasons. First, this text introduces an important new group of people who serve as a bridge on the journey to sharing the gospel with all the world. Second, this text is often described as the appointment of the church's first seven deacons. I want to take that idea, whether accurate or not, as a springboard to discuss church government more broadly. I think this is an important topic as new or prospective Christians assess which church they would like to visit or join.Hebrews and HellenistsChapter 6 broadens the stage of the church's story. Up to this point, the narrative has centered exclusively on Israeli Jews—Jews who lived in Israel, spoke the Israeli language (which was no longer Hebrew but Aramaic), and followed the Israeli customs. These are the “native Hebraic Jews,” as the NET translation puts it, or, literally, “Hebrews.”In chapter 6, we meet a different kind of Jew—the “Greek-speaking Jew”—or, literally, the “Hellenist.” The NET translation avoids using that word not because it is inaccurate but because “this descriptive term is largely unknown to the modern English reader.”However, the phrase “Greek-speaking Jew” can be misleading. Taken too literally, one may conclude that the key difference, perhaps the only difference, between the two Jewish groups is their first language. The translators seem to share my concern since they add a few explanatory notes. First, they point out that, “The translation ‘Greek-speaking Jews' attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.” They add, “The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.”Many earlier scholars focused on a supposed theological divide between Hebrews and Hellenists. The claim was that Hellenists had lesser regard for or perhaps even opposed the temple and temple worship. The trend today, as evidenced by the NET notes, is to view the groups as linguistically and to some extent culturally distinct. The Hebrews spoke primarily Aramaic and in varying measures Greek; the Hellenists were primarily Greek speakers. Hellenists were probably Diaspora immigrants or their descendants in Jerusalem. (The term Diaspora refers to the dispersion of the Jewish people beyond Israel.)Notice that the term Hellenist does not mean “Gentile.” For context, the verb “hellenize” was often used in contrast to “barbarize” and hence meant speaking correct Greek. Greeks spread their language and culture together. Consequently, the title Hellenist probably included a certain Greek disposition, education, and support for Greek culture.However, we must also recall that Jews in the Diaspora—that is, in the Greek and Roman world—did not abandon their Jewish customs. So, we should not conclude that Hellenists adopted all Greek customs and beliefs, particularly those opposed to Judaism. Moreover, Jews who cared enough to relocate to their homeland probably had high regard for Jewish customs. (Archaeological evidence suggests that many Diaspora Jews did settle in Jerusalem, perhaps to spend their final days there.)Racism?The interaction of two ethnic groups predictably leads to problems. I use the term ethnicity not to denote race—both groups were made up of Jews—but, as Oxford Dictionary puts it, to denote groups “made up of people who share a common cultural background.” The neglect of the Hellenist widows leads to charges of favoritism or, at worst, discrimination. This is the first reported internal schism in the church (as long as one does not count the episode with Ananias and Sapphira, which was more of an infiltration than an internal schism).In the ancient world—Israel included—widows were truly marginalized. They were often unable to inherit property, purchase land, or work outside the home. In other words, the system left them destitute, which also left them dependent on the resources of relatives and charity. Due to war, the number of widows was great (by one study, a third of all women in the Roman empire). Their need could overwhelm a community.Notice that the problem between Hebrews and Hellenists is prefaced with the good news that “the disciples were growing in numbers.” Growth presents challenges; the church is not an exception to the rule. And, if the last 20 years of multiculturalism in the West have taught us anything, cross-cultural growth is even more challenging. (This is only an observation, not an argument that the church should not expand cross-culturally.)The apostles were among the Hebrews and supervised the distribution of food (4:35). So, the widows' complaint was aimed not only at the church in general but, at least by implication, at the apostles in particular. Should we assume ill will on the part of the apostles? Not really. Given the rapid spread of their fame in the city and explosive rise in church membership, surely they were unable to offer detailed attention to the ministry of charity. Their very success pressed them beyond their abilities.But, how could the apostles overlook the Hellenist widows unintentionally? Although unlikely, food for the poor may have been distributed through a public dole. (In the Roman world, the grain dole was the system by which the government provided subsidized or free grain to the Roman population. Much like welfare today, eligible citizens would be entered into a registry. Then they would receive grain stored by the government.) Immigrants might have had less knowledge of and access to the dole. However, the more likely case is that charity was distributed through private means and synagogues. In that case, Hellenists may have had fewer connections to local families distributing the food. In either case, Hellenists may have had a disproportionate number of widows since many Hellenists moved to Israel once advanced in age. (So, perhaps there were more unprovided Hellenist widows simply because there were more Hellenist widows.) Finally, as I explained above, local widows may have had family to care for them, making them less dependent on charity.The SolutionFaced with the widows' charge, how do the apostles respond? They recognize their limitations and their explicit calling. They realize that they must prioritize the “word of God” and leave the distribution of food to someone else. This is a clear example of delegation of duties in the context of ministry. It is also an example of prioritizing the message over charity when the two are mutually exclusive. Jesus had already exemplified both of these points.After Jesus called the twelve together, he gave them power and authority over all demons and to cure diseases, and he sent them out to proclaim the kingdom of God and to heal the sick. Luke 9:1-2The next morning Jesus departed and went to a deserted place. Yet the crowds were seeking him, and they came to him and tried to keep him from leaving them. But Jesus said to them, “I must proclaim the good news of the kingdom of God to the other towns too, for that is what I was sent to do.” So he continued to preach in the synagogues of Judea. Luke 4:42-44Even if a solution is clear in principle, it is not always clear in practice. To whom should the apostles delegate the important duty of handling and distributing church property? We will discuss the character requirement of the new leaders in a minute, but we must notice that (probably) all of them belong to the offended minority. We can surmise their Hellenist ethnicity from their names and the bit of information provided about a couple of them. I know that the church's “affirmative action” in Acts 6 is sure to be viewed extremely negatively (or extremely positively, depending on one's political persuasion) in our modern-day culture; but, if we can leave that aside for a minute, consider the strategy's efficacy. To address the complaint that Hellenists are being subjected to discrimination in the distribution of food, Hellenist are put in charge of the food distribution. The claim of favoritism is resoundingly defeated. (Notice the apostles did not require the church to select Hellenists. Presumably, the church as a whole thought that this course of action was appropriate.)Nonetheless, the new leaders are not merely affirmative-action hires. The apostles define basic qualifications for service: good reputation; full of the Spirit and wisdom. They invite the church as a whole to choose representatives who meet these qualifications.In the ancient world, qualifications for leadership were common, including to hold civic offices. Being of good reputation, or as our passage puts it, “favorably attested,” was essential in Greco-Roman politics. The new leaders must also be “full of the Spirit.” This probably indicates a continuous state rather than a mere occasion of being “filled with the Spirit” (although the two senses of the phrase are not mutually exclusive).In the list of qualifications for leadership, the Spirit is linked to wisdom (“full of the Spirit and wisdom”). As we discussed during our study of John, Jewish literature often linked and sometimes equated the Spirit of God with wisdom. Consider, for example:You are to speak to all who are specially skilled, whom I have filled with the spirit of wisdom, so that they may make Aaron's garments to set him apart to minister as my priest. Exodus 28:3For the Lord gives wisdom, and from his mouth comes knowledge and understanding. Proverbs 2:6For wisdom is more mobile than any motion; because of her pureness she pervades and penetrates all things. For she is a breath of the power of God, and a pure emanation of the glory of the Almighty; therefore nothing defiled gains entrance into her. For she is a reflection of eternal light, a spotless mirror of the working of God, . . . Wisdom 7:24-26Part of the requisite wisdom would undoubtedly be knowledge of how to manage funds.12 and 7As we discussed at the beginning of our Acts study, the number of apostles is important. Twelve was the number of Jewish tribes; the twelve apostles represent the remnant of Israel carrying on the faith. What about the number seven? Is there a reason that seven people were selected as leaders of the Jerusalem church?Several ancient cultures, including the Jewish people, used the number seven symbolically, particularly for groups of leaders. The number 70 (or seventy-something) appears frequently as well. For example, in Luke 10:1, Jesus appoints 72 men to preach the good news from town to town. But most importantly, there is a particular Old Testament story that connects with Acts 6. The fact that seven leaders are appointed in response to a complaint by the people of God harkens back to Numbers 11.When the people complained, it displeased the Lord. When the Lord heard it, his anger burned, and so the fire of the Lord burned among them and consumed some of the outer parts of the camp. When the people cried to Moses, he prayed to the Lord, and the fire died out. So he called the name of that place Taberah because there the fire of the Lord burned among them.Now the mixed multitude who were among them craved more desirable foods, and so the Israelites wept again and said, “If only we had meat to eat! We remember the fish we used to eat freely in Egypt, the cucumbers, the melons, the leeks, the onions, and the garlic. But now we are dried up, and there is nothing at all before us except this manna!” . . .Moses heard the people weeping throughout their families, everyone at the door of his tent; and when the anger of the Lord was kindled greatly, Moses was also displeased. And Moses said to the Lord, “Why have you afflicted your servant? Why have I not found favor in your sight, that you lay the burden of this entire people on me? Did I conceive this entire people? Did I give birth to them, that you should say to me, ‘Carry them in your arms, as a foster father bears a nursing child,' to the land that you swore to their fathers? From where shall I get meat to give to this entire people, for they cry to me, ‘Give us meat, that we may eat!' I am not able to bear this entire people alone, because it is too heavy for me! But if you are going to deal with me like this, then kill me immediately. If I have found favor in your sight then do not let me see my trouble.”The Lord said to Moses, “Gather to me seventy men of the elders of Israel, whom you know are elders of the people and officials over them, and bring them to the tent of meeting; let them take their position there with you. Then I will come down and speak with you there, and I will take part of the Spirit that is on you, and will put it on them, and they will bear some of the burden of the people with you, so that you do not bear it all by yourself. Numbers 11:1-16However, we should also consider the possibility that the apostles meant nothing by the number seven. Perhaps they were simply being practical. Consider the study note in the NET Bible:Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214])In other words, the apostles needed a ruling council and ruling councils generally had seven members. This would be like if we started a company today and appointed a president, a secretary, and a treasurer. Why three officers? Why call them president, secretary, and treasurer? Because that is “how it's done.” We would intend no deeper meaning. Deacons for Them, Deacons for Us? Wait, Deacons?A question churches have wrestled to answer for two thousand years is what constitutes proper church government—or, as is referred to in theological terms, church polity. Central to the discussion of church polity is determining which church “offices” (if any) are ordained by Scripture. Recall my example above in which I mentioned three corporate offices: president, secretary, and treasurer. One can hardly discuss which duties belong to the secretary and which belong to the treasurer until one determines that a company should have a secretary and a treasurer. In the church context, there are three potential offices: bishop, elder (or pastor, or presbyter), and deacon (or servant). (Sometimes a fourth office is considered, that of pastor or teacher from the Greek words poimen and didaskalos. Let's ignore that for now, but I will mention it again at the end of our discussion.) Each of these offices comes from a distinct Greek term. Here is a brief rundown of these terms that I adapted from this handy article.Episkopos. This word episkopos (from which we get Episcopal) is used a total of 5 times in the New Testament, always in reference to someone who has authority to lead in ministry. It is usually translated “overseer” or “bishop.”Presbuteros. The word presbuteros occurs 72 times in the New Testament, and it has a range of meanings. The majority of the time (57 times) it is translated "elder" and means a position of leadership in the church, like a pastor or other member of church leadership. It differs from episkopos in that it also assumes the quality of old age. In fact, the word presbuteros is also translated at times to mean “older man” (10 times) and even once as “older woman.”Diakonos. The word diakonos means “one who serves in ministry” or more generally, “servant.” The word appears 29 times in the New Testament. Of those 29 times, it is translated (by the NASB) as “deacon” three times, as “minister” seven times, and as “servant” 19 times.The most controversial of the three offices is the first: bishop. Bishops are generally understood to be overseers of several pastors (i.e., presbuteros). They are regional leaders. Yet, many Christian denominations believe that each congregation is governmentally independent so there can be no such thing as a leader of multiple congregations. An example of a denomination that recognizes bishops (episkopos) as distinct and superior in rank to elders (presbuteros) is the Catholic church. An example of a denomination that does not recognize bishops is Baptist churches. The main argument made by churches that do not recognize bishops is that the terms episkopos and presbuteros are synonyms—not distinct church offices.You might be wondering: how can Christian churches disagree about something like this? Surely the text of scripture is crystal clear. Alas, languages are tricky and Greek is no exception. Consider Acts 6. Is it a good biblical foundation for the church office of deacon (diakonos)?In Acts 6, the word diakonos does not appear. In verses 1 and 4, a related but different noun appears (diakonia), translated as “distribution” and “ministry” respectively. The verb cognate of diakonos appears in verse 2. It is translated as “to wait” (as in, “to wait on tables”). Yet, one cannot simply assume that the verb points to its noun cognate. In other words, the text may only be referring to the act of service and not to some special office. For example, consider the noun “server” and the verb “to serve” in English. The noun can refer to a particular office (e.g., a restaurant server) while the verb rarely points to such office. (If I say, “I served food at home,” I am not implying that I hold the office of “server” at home.) However, this has not stopped many Christian thinkers, including ancient thinkers such as Irenaeus, Pseudo-Tertullian, Cyprian, and others, from applying this passage to the diaconate.Of course, one could use Acts 6 to argue for a certain church office apart from linguistic evidence. Undoubtedly, the apostles gave the new seven leader some kind of authority in the church. But without the linguistic component to connects Acts 6 with other passages that mention the word diakonos, one has a harder time arguing for a universal church office. Moreover, even the noun form of diakonos most often refers not to a church leader but to servants in other ministry contexts (Christ as minister (Rom 15:8), Paul as minister (2 Cor 11:23; Eph 3:7; Col 1:23, 25), Paul and colleagues (1 Cor 3:5; 2 Cor 3:6; 6:4), Paul's fellow ministers of the gospel (Rom 16:1; Eph 6:21; Col 1:7; 4:7; 1 Tim 4:6)).Where am I headed with this extensive discussion? In regard to Acts 6 particularly, I think the text clearly shows that a church may find itself in need of people to assist with different matters, and the church is right to recognize and appoint such helpers. However, I do not think that Acts 6, at least on its own, can be used to argue for some special, universal church office. In regard to the broader discussion of church polity, I am trying to show that church polity is a difficult topic. Scriptural passages are sometimes used to argue beyond what the text truly conveys. Furthermore, even when arguing in good faith, churches may reasonably reach different conclusions.With that in mind, I would like to explore some of the different ways that churches organize and govern themselves. Before we do that, let's discuss the last two noteworthy points in today's text.Democracy?How are the seven leaders selected? We are not really told, but we are given two important details. The selection was made by the “group.” And, the group “chose” the leaders. The latter fact means that the group did not cast lots or employ another form of chance to identify the leaders. So, how did the “group” make the selection? As modern readers, we assume a democratic vote was taken. That could be the case, but it is by no means a necessary implication of the text. For example, perhaps the elders (i.e., older men) made the choice. As with the discussion of deacons above, Acts 6 allows for only modest conclusions. On one hand, the apostles did not lord their authority over the congregation and left the leadership decision up to the group. On the other hand, we are not told that the church should be organized democratically. In this passage, there is simply not enough data to surmise a non-hierarchical, democratic church government or, for that matter, its opposite. (Perhaps one could reach some of those conclusions by taking the whole counsel of scripture. I am obviously not denying that.)Laying HandsThe people chose the leaders, but the apostles commissioned them by praying and “lay[ing] hands on them.” This recalls the Old Testament scene in Numbers 27.Then the Lord said to Moses, “Go up this mountain of the Abarim range, and see the land I have given to the Israelites. When you have seen it, you will be gathered to your ancestors, as Aaron your brother was gathered to his ancestors. . . .Then Moses spoke to the Lord: “Let the Lord, the God of the spirits of all humankind, appoint a man over the community, who will go out before them, and who will come in before them, and who will lead them out, and who will bring them in, so that the community of the Lord may not be like sheep that have no shepherd.”The Lord replied to Moses, “Take Joshua son of Nun, a man in whom is the Spirit, and lay your hand on him; set him before Eleazar the priest and before the whole community, and commission him publicly. Then you must delegate some of your authority to him, so that the whole community of the Israelites will be obedient. . . .So Moses did as the Lord commanded him; he took Joshua and set him before Eleazar the priest and before the whole community. He laid his hands on him and commissioned him, just as the Lord commanded, by the authority of Moses. Numbers 27:12-22Laying of hands is a form of commissioning, but it also evokes patriarchal blessings and empowerment. After the fall of Jerusalem, Rabbis used laying of hands to ordain their pupils. Unsurprisingly, churches use it today to ordain pastors, priests, bishops, and sometimes deacons. The fullest examples of laying of hands in the New Testament are found in two letters written by Paul.Command and teach these things. Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity. Until I come, give attention to the public reading of scripture, to exhortation, to teaching. Do not neglect the spiritual gift you have, given to you and confirmed by prophetic words when the elders laid hands on you. 1 Timothy 4:11-14(As the NET notes explain, the last phrase in the verses quoted above can be translated more literally as, “with the imposition of the hands of the presbytery,” i.e., the council of elders.)Because of this I remind you to rekindle God's gift that you possess through the laying on of my hands. For God did not give us a Spirit of fear but of power and love and self-control. So do not be ashamed of the testimony about our Lord or of me, a prisoner for his sake, but by God's power accept your share of suffering for the gospel. 2 Timothy 1:6-8Notice that inducting members into a position of authority by laying of hands requires there to be someone already in leadership. Otherwise, there would be nobody to perform the laying of hands. This raises a no small question. Is church leadership only valid if it is conveyed by a prior church leader. Must there be a line of succession from Jesus, to the apostles, to whomever the apostles appointed to lead, all the way to your local pastor? As you might imagine, this idea is debated, but (rather surprisingly) most denominations agree that some kind of succession is necessary. I say “some kind” of succession because there is less agreement as to what succession really entails.Modern Denominations' PolityAs I mentioned at the beginning, I want to end today's session on a practical note. I imagine that some of this Bible study's participants may be considering which church to join. One of the questions that seems unfathomable from the outside is how churches are organized. Who is really in charge? How are churches connected, if at all? Below I include a summary of churches' polities adapted from a Gospel Coalition article. This summary is not great, but I will discuss more details during our live session.Eastern Orthodox: Bishops, following in the succession of the apostles, appoint male priests (also known as elders or presbyters) to pastor the people. Deacons serve the material needs of the congregation and play a key role in liturgical life. Synods (teams of bishops) lead the church, not a single bishop or pope.Catholic: Authority rests with the bishops who follow in the succession of the apostles. Bishops are helped by male priests (also known as elders or presbyters) to pastor the people. Deacons serve the material needs of the congregation. The pope, the bishop of Rome, is the key human authority over the church, who is infallible when speaking ex cathedra (from the full seat of authority on issues of faith or morals).Anglican: Anglicanism resembles Catholicism in organizational structure, with an archbishop presiding over other bishops, who preside over priests and deacons in local congregations. The Archbishop of Canterbury is the senior bishop and symbolic head, as a first among equals.Lutheranism: Lutheran Churches can vary between a more episcopal form of government and a more congregational form of government. Lutheran churches in America tend to be more congregational, though with some authority given to synods at different levels.Presbyterian: Local congregations are governed by teams of elders (teaching and ruling elders), who take part in a larger assembly of elders (presbyteries), which take part in an even larger assembly (synod or a general assembly).Methodism: The Methodist system follows the polity of connexionalism, which teaches the importance of connection among believers at various levels. Methodism uses conferences at different levels composed of both elected laypeople and ordained ministers to govern the needs and concerns of local churches up through the entire denomination.Baptist: Baptist churches believe that Christ is the head of the church and that Christ guides every local church through the Spirit living within the members of each church. While Baptists may voluntarily join associations, each individual church is autonomous. Most Baptist churches are congregation-ruled, but some are led by single pastors while others are led by a plurality of elders, selected by church members.Evangelical Free Church: Evangelical Free churches follow a congregational model of church governance.Church of Christ: Churches of Christ are independent congregations with elders, deacons, and ministers leading the congregation. Ministers are understood to serve under the oversight of the elders. While the presence of a long-term professional minister has sometimes created significant de facto ministerial authority"and led to conflict between the minister and the elders, the eldership has remained the ultimate locus of authority in the congregation.Pentecostal: Pentecostal churches are congregationalists. They may be independent congregations or local congregations that associate with other like-minded churches (“cooperative fellowships”). Generally, the congregation selects a minister and a board of deacons. Some Pentecostal churches are adopting an “eldership model” vesting some of the congregation's authority on a group of elders.Non-Denominational Churches: Non-denominational churches will be congregational since they have no commitment to any specific denomination.

 Is Zionism and Israeli identity a burning question in your mind? You're not alone--and we're here to navigate these waters together. Join us as we engage in a conversation with Esther Piekarski. Esther, a Shlucha in Tel-Aviv, shares her experiences in spreading the Rebbe's message about our approach to Israel and Zionism, and clearly delineates what the message should be.As we traverse the ideological differences between Eretz Israel and Medinat Israel, we look to the Rebbe as our compass. We also discuss the Rebbe's views on Israelis serving in the army and how the Diaspora Jews can show solidarity with Israel. It's not just about waving the flag; it's about understanding our unique roles in the Jewish narrative and contributing to the protection of Am Yisrael.The conversation ends with an invitation for you to step out of your comfort zone and strengthen your bond with Israel. After all, our unity is our strength. Together, let's build a better tomorrow for you, for me, for us, for Am Yisrael.Support the show

If you'd asked Diaspora Jews earlier this year, in the wake of the mass protests against Israeli Prime Minister Benjamin Netanyahu's judicial reforms, how they felt about their relationship to the Jewish state, an unusually high number would have said something along the lines of "fraught". Indeed, the rift caused by Israel's latest right-wing governing coalition sparked fervent international debate—until the Hamas massacre on Oct. 7, 2023. So now that Israel is settling into what could become a long-term engagement in Gaza, it's worth asking how that international relationship has changed. Jews around the world have largely set political differences aside and come out overwhelmingly in support of the Holy Land, but how long will that last? And how do Israelis on the ground feel about this? To find answers, Bonjour Chai co-host Phoebe Maltz Bovy sat down with Lahav Harkov, a senior political correspondent at Jewish Insider based in Israel._ After that, Avi Finegold introduces the long-awaited winner of this year's Great Canadian Sermon Slam, Rabbi Lisa Grushcow of Temple Emanu-El-Beth Sholom in Montreal. She joins for a deep discussion on her rabbinic duties this past month and what the Torah can teach us about handling trauma. Credits Bonjour Chai is hosted by Avi Finegold and Phoebe Maltz Bovy. Zachary Kauffman is the producer and editor. Michael Fraiman is the executive producer. Our theme music is by Socalled. The show is a co-production from The Jewish Learning Lab and The CJN, and is distributed by The CJN Podcast Network. Support the show by subscribing to this podcast, donating to The CJN and subscribing to the podcast's Substack.

Scripture Reading: Acts 1:12 - 2:13 12 Then they returned to Jerusalem from the mountain called the Mount of Olives (which is near Jerusalem, a Sabbath day's journey away). 13 When they had entered Jerusalem, they went to the upstairs room where they were staying. Peter and John, and James, and Andrew, Philip and Thomas, Bartholomew and Matthew, James son of Alphaeus and Simon the Zealot, and Judas son of James were there. 14 All these continued together in prayer with one mind, together with the women, along with Mary the mother of Jesus, and his brothers. 15 In those days Peter stood up among the believers (a gathering of about 120 people) and said, 16 “Brothers, the scripture had to be fulfilled that the Holy Spirit foretold through David concerning Judas—who became the guide for those who arrested Jesus— 17 for he was counted as one of us and received a share in this ministry.” 18 (Now this man Judas acquired a field with the reward of his unjust deed, and falling headfirst he burst open in the middle and all his intestines gushed out. 19 This became known to all who lived in Jerusalem, so that in their own language they called that field Hakeldama, that is, “Field of Blood.”) 20 “For it is written in the book of Psalms, ‘Let his house become deserted, and let there be no one to live in it,' and ‘Let another take his position of responsibility.' 21 Thus one of the men who have accompanied us during all the time the Lord Jesus associated with us, 22 beginning from his baptism by John until the day he was taken up from us—one of these must become a witness of his resurrection together with us.” 23 So they proposed two candidates: Joseph called Barsabbas (also called Justus) and Matthias. 24 Then they prayed, “Lord, you know the hearts of all. Show us which one of these two you have chosen 25 to assume the task of this service and apostleship from which Judas turned aside to go to his own place.” 26 Then they cast lots for them, and the one chosen was Matthias; so he was counted with the eleven apostles.1 Now when the day of Pentecost had come, they were all together in one place. 2 Suddenly a sound like a violent wind blowing came from heaven and filled the entire house where they were sitting. 3 And tongues spreading out like a fire appeared to them and came to rest on each one of them. 4 All of them were filled with the Holy Spirit, and they began to speak in other languages as the Spirit enabled them.5 Now there were devout Jews from every nation under heaven residing in Jerusalem. 6 When this sound occurred, a crowd gathered and was in confusion because each one heard them speaking in his own language. 7 Completely baffled, they said, “Aren't all these who are speaking Galileans? 8 And how is it that each one of us hears them in our own native language? 9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, 11 both Jews and proselytes, Cretans and Arabs—we hear them speaking in our own languages about the great deeds God has done!” 12 All were astounded and greatly confused, saying to one another, “What does this mean?” 13 But others jeered at the speakers, saying, “They are drunk on new wine!”Main ThemesWAITING ON THE PROMISE AND SELECTING A NEW APOSTLEThe fulfillment of Acts 1: 8 is interrupted by a problem left over from the gospel. One of the twelve witnesses must be replaced. Yet there is also a sense in which 1:12-26 is not simply a “problem” but part of the preparation for Pentecost. The disciples pray together (which is often linked with the Spirit's descent) and the leadership structure for the righteous remnant of Israel is restored.The Physical Setting—The Upper RoomOne might suppose that the entire group was staying in one upper room, but surely Luke means only that they habitually met there. No upper room would accommodate 120 people, and certainly the women would not have stayed with the men. One may also ask: which upper room? The definite article might suggest that this was a well-known upper room. The reader of Luke-Acts will infer that it is probably the same upper room that hosted the Last Supper (Luke 22:11-12).The Theological Setting—The RemnantWhat do I mean by a righteous remnant? Throughout the rocky history of the nation of Israel, full of disobedience to God, a small contingent always remained faithful. This was the remnant—quite literally, what remained and rebuilt after each of God's judgments. One can hardly avoid connecting this idea of a righteous remnant to the apostles, particularly given their number (12, just like the tribes of Israel). Thus, selecting a twelfth apostle was important to restore the symbolic value of the first leaders of the church. Israel's remnant fits well into the context of the Spirit and Israel's restoration and role in salvation. In fact, this is the fulfillment of God's first covenant with his people. All the way back in Genesis, God promised Abraham:Now the Lord said to Abram,“Go out from your country, your relatives, and your father's householdto the land that I will show you.Then I will make you into a great nation, and I will bless you,and I will make your name great,so that you will exemplify divine blessing.I will bless those who bless you,but the one who treats you lightly I must curse,so that all the families of the earth may receive blessing through you.” Genesis 12:1-3The continuity between Genesis and Acts is incredible.12 out of (Approximately) 120 and the Language of CallingThe connection between the apostles and the remnant is reinforced when we notice the number of apostles and how Peter spoke of their calling. Peter notes that Judas the traitor had received the same privileges of calling that the other eleven had. Judas is described as being “numbered.” Peter describes the apostolic calling here as a “service” in which Judas once shared. Peter also describes this calling in terms of a “portion” or “lot” in the service. This description reinforces the fact that possessors of the office of apostle were chosen by divine purpose, including the betrayer. There is a beautiful connection between Peter's language and the Old Testament. In Numbers, for example, God chooses the Levites to serve as his priests:5 The Lord spoke to Moses: 6 “Bring the tribe of Levi near, and present them before Aaron the priest, that they may serve him. 7 They are responsible for his needs and the needs of the whole community before the tent of meeting, by attending to the service of the tabernacle. 8 And they are responsible for all the furnishings of the tent of meeting, and for the needs of the Israelites, as they serve in the tabernacle. 9 You are to assign the Levites to Aaron and his sons; they will be assigned exclusively to him out of all the Israelites. 10 So you are to appoint Aaron and his sons, and they will be responsible for their priesthood, but the unauthorized person who comes near must be put to death.”11 Then the Lord spoke to Moses: 12 “Look, I myself have taken the Levites from among the Israelites instead of every firstborn who opens the womb among the Israelites. So the Levites belong to me, 13 because all the firstborn are mine. When I destroyed all the firstborn in the land of Egypt, I set apart for myself all the firstborn in Israel, both man and beast. They belong to me. I am the Lord.” Number 3:5-13Furthermore, notice the numbers involved. Twelve are chosen out of approximately 120. A tenth. Like the tithe.Any tithe of the land, from the grain of the land or from the fruit of the trees, belongs to the Lord; it is holy to the Lord. Leviticus 27:30Or exactly like in Nehemiah (during the restoration of Israel after the Babylonian exile).So the leaders of the people settled in Jerusalem, while the rest of the people cast lots to bring one out of every ten to settle in Jerusalem, the holy city, while the other nine remained in other cities. The people gave their blessing on all the men who volunteered to settle in Jerusalem. Nehemiah 11:1-2Sometimes I think we miss the point that Acts is the restoration of Israel through the remnant of the people of God. Put simply, the Spirit comes, the sick are healed, the remnant rebuilds. Acts is the coming of the kingdom.CHOOSING A SUCCESSORMany church assemblies in Acts addressed controversial issues (Acts 6:1; 11:2-3; 15:1-7; 21:21-22); the matter of choosing Judas's successor, however, seems not so much controversial as necessary to prepare a united witness for the time when the Spirit would come.The Problem—Judas the BetrayerIn Acts, Peter speaks of Judas as a guide to those who arrested Jesus. However, Luke's audience would surely think of the fuller account of this betrayal in Luke. Treachery or betrayal was considered one of the most heinous offenses in antiquity, a breach of sacred trust. Notice that just like in the Gospel John, this treachery is not treated as a surprise. Instead, it was foretold. Jesus knew what would happen if he remained with Judas. Jesus went intentionally to his grave.How Did Judas Die?In the Bible, we have multiple accounts of Judas's death. Yet Matthew's version of Judas's demise seems to differ at key points from Luke's. Is it possible to reconcile these accounts?Now when Judas, who had betrayed him, saw that Jesus had been condemned, he regretted what he had done and returned the 30 silver coins to the chief priests and the elders, saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” So Judas threw the silver coins into the temple and left. Then he went out and hanged himself. The chief priests took the silver and said, “It is not lawful to put this into the temple treasury, since it is blood money.” After consulting together they bought the Potter's Field with it, as a burial place for foreigners. For this reason that field has been called the “Field of Blood” to this day. Then what was spoken by Jeremiah the prophet was fulfilled: “They took the 30 silver coins, the price of the one whose price had been set by the people of Israel, and they gave them for the potter's field, as the Lord commanded me.” Matthew 27:3-10The major differences are (1) whether Judas obtained the field himself (Acts 1:18 vs. Matt 27:7) and (2) how he met his end (Acts 1:18 vs. Matt 27:5). Regarding the first problem, perhaps Luke's narrative stems from his (or his sources') abbreviation of a longer account that could have included the high priests or that the priests, counting the money as legally belonging to Judas, could have bought the field in Judas's name. Regarding the second problem, plausibly, if Judas hanged himself from a tall tree or building in the sort of rocky field natural in Judean hill country, his innards might well spatter (assuming that the tree was tall) when someone cut or (less likely) untied the rope (or it eventually broke). (This assumes that the body was cut down before it decomposed or before it was picked apart by scavengers; in view of Judean piety, this assumption is likely, again assuming that the corpse was found, as it probably would have been if near Jerusalem.) Others have suggested the possibility of the body's being torn down and opened by wild dogs, fitting both versions. Luke or his source would then report the gorier fate of Judas's corpse rather than his actual mode of death.Qualifications for ApostleshipPeter lists the qualifications (1:20) for Judas's replacement. This gives us great insight into the requirements to be an apostle, so we should spend a minute or two making note of them.Antiquity was no stranger to lists of qualifications, particularly for reliable witnesses. Peter could have safely assumed that Judas' replacement had to be of good moral character and male. (Male testimony was nearly always accepted most highly. There could also be theological reasons to select a male.) But, what were the special qualifications to be not simply a witness but an apostle?Thus one of the men who have accompanied us during all the time the Lord Jesus associated with us, beginning from his baptism by John until the day he was taken up from us—one of these must become a witness of his resurrection together with us. Acts 1:21-22This looks like one requirement but, in a sense, it is two. First, an apostle had to be a firsthand eyewitness of all of Jesus' ministry—from his baptism to his resurrection. Choosing those who had spent the most time with Jesus was important so that they could guarantee and interpret the message about him. Moreover, in antiquity just like now, eyewitness sources were considered the best, and those further removed from the witnesses were considered weaker.Second, and this is implied but it is no less important, an apostle had to be one of those who persevered. At the cross, all disciples deserted Jesus. So that desertion could be ignored (or all persons would be disqualified from discipleship). Nevertheless, throughout Jesus' ministry many of his followers left him. Recall, for example, the crowd's reaction after Jesus fed the five thousand and taught them that he was the bread of life:I am the bread of life. 49 Your ancestors ate the manna in the wilderness, and they died. This is the bread that has come down from heaven, so that a person may eat from it and not die. 51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread that I will give for the life of the world is my flesh.”Then the Jews who were hostile to Jesus began to argue with one another, “How can this man give us his flesh to eat?” Jesus said to them, “I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves.…Then many of his disciples, when they heard these things, said, “This is a difficult saying! Who can understand it?” When Jesus was aware that his disciples were complaining about this, he said to them, “Does this cause you to be offended? Then what if you see the Son of Man ascending where he was before? The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life. But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.)…After this many of his disciples quit following him and did not accompany him any longer. So Jesus said to the twelve, “You don't want to go away too, do you?” John 6:41b-53, 60-64, 66-67Two Are Proposed, Lots Are CastTwo candidates are proposed by the community: Joseph called Barsabbas (also called Justus) and Matthias. (“Joseph” was a very common name, hence requiring some further description. Historians often provided additional names for historical figures with common names.)How did the apostles choose between the two men? First, they prayed in recognition of two facts: (1) God knows the hearts of all men, and (2) God selects the apostles.Then they prayed, “Lord, you know the hearts of all. Show us which one of these two you have chosen 25 to assume the task of this service and apostleship from which Judas turned aside to go to his own place.” Acts 1:24-25I discussed God's election of his apostles above. The idea that God knows men's hearts is also not new. We read statements to that effect in John, and it appears throughout the Old Testament. For example:But the Lord said to Samuel, “Don't be impressed by his appearance or his height, for I have rejected him. God does not view things the way people do. People look on the outward appearance, but the Lord looks at the heart.” 1 Samuel 16:7So, the assembly's prayer indicates that they are depending on God to provide the right replacement for Judas. The Lord's “choosing” Matthias provides continuity with his “choosing” other apostles. The question we often have is whether casting lots was the proper way to let God choose or communicate his decision.(By the way, what are lots? The lots may have been stones or pottery fragments shaken in a container, with Matthias's being the first to emerge.)Lot oracles (usually answering yes/no questions or other binary choices) were common in antiquity. Many cities had dice oracles for their citizens to consult in city centers. More relevant here is the use of lots for choosing public officials. Various classical Athenian officials were chosen by lot. Democracies in particular, but also other Greek cities, used lots to distribute, with a minimum of conflict, public offices among those who were equally eligible. The use of lots is also well documented in Ptolemaic and Roman Egypt. In the Roman Republic, Romans could evade partisan politics by drawing lots. Romans did not use lots for selecting normal magistrates but did use them for selecting judges and other offices. Lots could be used to decide who would lead in battle, which general would go to war, which positions the legions would take in battle, which members of a disgraced cohort would be beaten to death, who might be sacrificed, and whose property would have to be sold.The point is that the apostles did not use some weird or irresponsible system to decide between Joseph and Matthias. They used a fairly standard procedure to elect officials when the candidates were equally qualified. Perhaps this is why casting lots seemed unobjectionable to the apostles and the rest of the believers. At the same time, we should notice that casting lots is not used again by the apostles. So, we should not consider its use prescriptive for the church.PentecostAll Together in One Place—Where?The Pentecost miracle happened when all the disciples were together in one place (Acts 2:1). To be honest, I always assumed that was the upper room mentioned in chapter 1. Maybe that's right, but maybe it isn't. If one inspects the text closely, the place is not specified. There are two choices for this unspecified location: the temple or a private home (presumably the one with the upper room).Before we consider the evidence, why would think the temple was their gathering place? The narrative that follows verse 2:1 implies that either they were in or at some point they enter the temple courts. Nowhere else in Jerusalem could they have drawn a crowd sufficient to produce three thousand converts, whereas the Temple Mount could fit about seventy-five thousand people. So, the disciples were either in or near the temple. Let's consider some of the evidence.The apostles frequently met in the temple (Luke 24:53; Acts 2:46; 5:12) but also “from house to house” (Acts 2:46), so both options are plausible. But maybe we can figure it out from verse two, which refers to the “entire house” being filled. Is the term “house" dispositive of the issue? Not decisively. The temple or tabernacle is called a house in Luke 6:4 and 19:46 (quoting Isaiah 56) and Acts 7:46-47; but the term also appears in contrast to the temple (Luke 1:23; Acts 2:46; 5:42), and Luke's emphasis on house meetings makes that sense more likely (Acts 2:46; 5:42; 20:20).If we favor preceding context over following context (i.e., chapter 1 over chapter 3), as someone reading the book in sequence for the first time would do and consider the allusion to the disciples' unity, we might be pointed back to the upper room of 1:13. If this is the case, we might conclude that the disciples rushed from there into the temple, still praising God. A transition from upper room to temple is plausible. Any home large enough to host huge numbers in an upper room would have to have been in the Upper City near the Temple Mount.When? During the Festival of PentecostPentecost, another name for the Feast of Weeks, was one of the great Jewish pilgrimage festivals, and as such, it would have been heavily attended by Jews from all over the world (as they knew it) and perhaps some Gentile tourists. Its history dates to the Old Testament. As a scholar explains:The Passover feast was celebrated at twilight in the evening of the fourteenth day of the first month (Lev 23:5). It was followed on the fifteenth day by the beginning of the closely related seven-day Feast of Unleavened Bread (Lev 23:6). On the next day, the sixteenth, the first fruits of the (barley) harvest had to be brought to the Lord (Lev 23:11, cf. vv. 6-7). Seven weeks and one day later, the Feast of Weeks (Pentecost) was celebrated, during which, among other things, offerings from the grain (wheat) harvest and two loaves of bread had to be brought to God (Exod 34:22; Lev 23:1517). (The fact that this festival was on the fiftieth day later gave rise to the name Pentecost, from the Greek word for “fiftieth.”)Although many ancient estimates of festival attendance may be exaggerations (e.g., later rabbinic estimates), massive attendance (in the thousands or tens of thousands) is not disputed. Such well-attended festivals were not unusual in the Mediterranean. Both pious believers and tourists would attend. Well-to-do Greeks and Romans apparently visited sanctuaries as tourists, and it is reasonable to guess that the Jerusalem temple's grandeur may have drawn a few Gentile tourists. Nevertheless, pilgrims would constitute the vast majority of visitors for Pentecost.Although Scripture demanded the attendance of all Israelite males at these festivals (Exodus 23:17; 34:23; Deuteronomy 16:16), first-century Jews seem to have applied the requirement only within the Holy Land itself due to practical realities. Some sources suggest that more Diaspora Jews attended Pentecost than Passover because of the difficulties of traveling earlier in the season.Although Pentecost was originally a harvest festival, eventually a tradition developed that associated the occassion with the giving of Law at Sinai. Whether this tradition was known by Luke and his audience or relevant to them is disputed. Luke certainly does not acknowledge the connection. Luke mentions Pentecost for two clear reasons: he shows that, as Jesus had promised, the disciples did not have long to wait for the gift of the Spirit (1:5), and he explains why so many Diaspora Jews were present to recognize the languages spoken (2:5-12).The MiracleWind and FireOn Pentecost, God provided objective, external phenomena to confirm the internal empowerment taking place when he filled the church with the Spirit. Yet, we should notice that Luke is reserved in his description. He speaks of it “like” wind and “like” fire, just as he spoke of the Spirit coming on Jesus as “like” a dove. This might be intentional on his part, to prevent the reader from understanding the Spirit as a substance—as the Greeks would have done. Instead, Luke presents a more Jewish and biblical theology, in which the Spirit is only compared to substances.Why wind and fire? Broadly speaking, this imagery would have connected with anyone in the ancient world. Theophanic storm images of wind and fire were common signs of divine presence. But, is there a more specific connection we should make?WindWind often indicates the powerful presence of God in the Old Testament. In particular, the scene in Acts evokes Ezekiel 37 (more on that in a minute).In Acts 2:2, Luke uses a rare term for “wind.” The term πνοῆς appears elsewhere in the New Testament only at Acts 17:25, where it refers to human “breath” as a gift of God (and alludes directly to Gen 2:7). It appears 24 times in the Septuagint, referring especially to the breath of life. Whereas the more common term for “wind” and “breath” in Greek provides more obvious associations with God's “Spirit,” the term used by Luke points us to Genesis and life-giving. Moreover, Jewish tradition connected the divine breath of Gen 2:7 with the eschatological wind of the Spirit in Ezekiel 37. Jewish people expected an eschatological “wind” of the Spirit to bring the breath of life into the slain of Israel. A redacted version of Ezekiel 37 is presented below:The hand of the Lord was on me, and he brought me out by the Spirit of the Lord and placed me in the midst of the valley, and it was full of bones. 2 He made me walk all around among them. I realized there were a great many bones in the valley, and they were very dry. 3 He said to me, “Son of man, can these bones live?” I said to him, “Sovereign Lord, you know.” 4 Then he said to me, “Prophesy over these bones, and tell them: ‘Dry bones, listen to the Lord's message. 5 This is what the Sovereign Lord says to these bones: Look, I am about to infuse breath into you and you will live. 6 I will put tendons on you and muscles over you and will cover you with skin; I will put breath in you, and you will live. Then you will know that I am the Lord.'”7 So I prophesied as I was commanded. There was a sound when I prophesied— I heard a rattling, and the bones came together, bone to bone. 8 As I watched, I saw tendons on them, then muscles appeared, and skin covered over them from above, but there was no breath in them.9 He said to me, “Prophesy to the breath—prophesy, son of man—and say to the breath: ‘This is what the Sovereign Lord says: Come from the four winds, O breath, and breathe on these corpses so that they may live.'” 10 So I prophesied as I was commanded, and the breath came into them; they lived and stood on their feet, an extremely great army.11 Then he said to me, “Son of man, these bones are all the house of Israel. Look, they are saying, ‘Our bones are dry, our hope has perished; we are cut off.' 12 Therefore prophesy, and tell them, ‘This is what the Sovereign Lord says: Look, I am about to open your graves and will raise you from your graves, my people. I will bring you to the land of Israel. 13 Then you will know that I am the Lord, when I open your graves and raise you from your graves, my people. 14 I will place my breath in you and you will live; I will give you rest in your own land. Then you will know that I am the Lord—I have spoken and I will act, declares the Lord.'”…24 “‘My servant David will be king over them; there will be one shepherd for all of them. They will follow my regulations and carefully observe my statutes. 25 They will live in the land I gave to my servant Jacob, in which your fathers lived; they will live in it—they and their children and their grandchildren forever. David my servant will be prince over them forever. 26 I will make a covenant of peace with them; it will be a perpetual covenant with them. I will establish them, increase their numbers, and place my sanctuary among them forever. 27 My dwelling place will be with them; I will be their God, and they will be my people. 28 Then, when my sanctuary is among them forever, the nations will know that I, the Lord, sanctify Israel.'” Ezekiel 37If you remember from our study of John, Jesus continually promised life, abundant and eternal. We need to look no further than the famous verse, John 3:16For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.Notice, therefore, that if the Spirit gives life, and we receive the Spirit now, then Acts is presenting a realized eschatology. Eternal life begins now.FireFire was also commonly associated with the presence of God in the Old Testament. Perhaps the best-known example is the burning bush:Now Moses was shepherding the flock of his father-in-law Jethro, the priest of Midian, and he led the flock to the far side of the desert and came to the mountain of God, to Horeb. The angel of the Lord appeared to him in a flame of fire from within a bush. He looked, and the bush was ablaze with fire, but it was not being consumed! Exodus 3:1-3The other major example (although many more could be provided) is the pillar of fire that guided the Israelites through the desert.They journeyed from Sukkoth and camped in Etham, on the edge of the desert. Now the Lord was going before them by day in a pillar of cloud to lead them in the way, and by night in a pillar of fire to give them light, so that they could travel day or night. He did not remove the pillar of cloud by day nor the pillar of fire by night from before the people. Exodus 13:20-22Fire was also an image associated with judgments, including end-time judgments, and purification. More importantly, Luke's informed audience would quickly connect the fire with Luke 3:16-17 (which, incidentally, contains both motifs).John answered them all, “I baptize you with water, but one more powerful than I am is coming—I am not worthy to untie the strap of his sandals. He will baptize you with the Holy Spirit and fire. 17 His winnowing fork is in his hand to clean out his threshing floor and to gather the wheat into his storehouse, but the chaff he will burn up with inextinguishable fire.” Luke 3:16-17Though less common than simply “flames,” the expression “tongues of fire” is common in Jewish texts, perhaps because fire is often said to devour (sometimes translated as consumes). For example, the expression appears in the Qumran scrolls. Of course, Luke may have also selected that comparison to make a connection with the Spirit empowering the disciples to speak in tongues.EmpoweredIn Scripture, the phrase “filled with the Spirit” applied to the Spirit's gifting for skills, whether in sacred craftsmanship (Exodus 31:3; 35:31), for leadership (Deuteronomy 34:9), or for prophecy (Micah 3:8). Luke employs the biblical phrase “filled with the Spirit” frequently, especially for an experience enabling prophets and prophetic inspiration (Luke 1:15, 41, 67) and for power for Christian proclamation, both for apostles (Acts 4: 8; 9:17; 13:9) and others (4:31; 13:52).Speaking in TonguesIn Greek, the term for tongues, as in tongues of fire or speaking in tongues, is glōssais. Just like in English, the term can refer to a physical, literal tongue (e.g., “I burned my tongue”) or a language. The activity of speaking in tongues is glossolalia, which just means speaking (although it was often used to refer to prophetic speech).The idea of the Spirit of God enabling Christ followers to speak in tongues is rather novel. There is scant precedent. In one document from Qumran, different angels apparently lead the heavenly worship on successive Sabbaths in different languages. There is also a Jewish source speaking of divine sashes that allowed some women to speak in Angelic languages—but this source may be later than Acts (and the languages spoken by the women are described as intelligible, so perhaps they are no angelic after all). So, Spirit-inspired use of other languages seems unprecedented in the Judaic background of Acts.However, Jewish tradition certainly affirmed Spirit-filled prophecy. For example, consider 1 Samuel:Afterward you will go to Gibeah of God, where there are Philistine officials. When you enter the town, you will meet a company of prophets coming down from the high place. They will have harps, tambourines, flutes, and lyres, and they will be prophesying. 6 Then the Spirit of the Lord will rush upon you and you will prophesy with them. You will be changed into a different person. When these signs have taken place, do whatever your hand finds to do, for God will be with you. 1 Samuel 10:5-7Could this speaking in tongues have been borrowed from non-Jewish cultures? As Craig Keener points out:Many scholars think that the early Christian experience of tongues originated in such magical syllables or in unintelligible ecstatic speech, attested in both Egypt and Greece. The extant early Christian understandings of the experience, however (in Luke and Paul), do not reflect this background, and the experience probably (as Luke suggests) initially predates the expansion of Christianity into a Diaspora setting where such a background could make sense.In short, God-empowered speaking in tongues, even if interpreted liberally, was unusual in the ancient world. However, it is central to Acts and the early church. This kind of speaking in tongues is even attested to by church fathers. For example, Irenaeus (c. 130 – 202 AD) wrote:In like manner we do also hear many brethren in the Church, who possess prophetic gifts, and who through the Spirit speak all kinds of languages, and bring to light for the general benefit the hidden things of men, and declare the mysteries of God . . . . Her. 5.6.1A Reversal of BabelMany people (including scholars and commentators, current and ancient) understand Acts 2 as a reversal of the Babel story and believe that Luke patterned his narrative after it. The allusion is not immediately clear but there are some indications. The table of nations in Genesis 10 (shortly preceding the Babel narrative) seems to inform the list of nations in Acts 2. Acts 2 speaks of spreading tongues and confusion, using terms that sound similar to the confusion of tongues in the Babel narrative. More importantly, whether the author makes a textual allusion or not, the theological inference seems justified. Let's read the Babel story.The whole earth had a common language and a common vocabulary. . . . Then they said, “Come, let's build ourselves a city and a tower with its top in the heavens so that we may make a name for ourselves. Otherwise we will be scattered across the face of the entire earth.”But the Lord came down to see the city and the tower that the people had started building. And the Lord said, “If as one people all sharing a common language they have begun to do this, then nothing they plan to do will be beyond them. Come, let's go down and confuse their language so they won't be able to understand each other.”So the Lord scattered them from there across the face of the entire earth, and they stopped building the city. That is why its name was called Babel—because there the Lord confused the language of the entire world, and from there the Lord scattered them across the face of the entire earth.In Babel, God scattered nations for trying to deify themselves, paralleling Adam's revolt and his expulsion from the garden. By contrast, the disciples at Pentecost were waiting in obedience to a divine command; instead of trying to reach heaven, they were waiting for their Lord, who had ascended to heaven, to send them the Spirit. In Gen 11:7, God descended to confound the transgressors, but at Pentecost God descends to clarify the mystery of the gospel to all people. In Genesis, God descended and scattered tongues to prevent unity; in Acts, the Spirit descends and scatters tongues to create unity across cultures and nations.I said last time, but I will say it again. The coming of the Spirit, the story of Acts, is the beginning of the end of the world. The curse on sinful mankind is being reversed. The kingdom of God is both here and growing. The message of salvation spreads from Israel to all nations.

Raised in Jerusalem, ordained in NY, and now living in Palo Alto, Rabbi Amitai Fraiman is the Director of the Z3 Project, an initiative of the Oshman Family JCC aimed at strengthening the relationship between Diaspora Jews and Israel based on a peoplehood-oriented Zionism.R' Fraiman is also the founder of שזור/Interwoven, an organization specializing in telling the story of American Jewry to Israelis.Amitai is an ELI speaker, a musmach of YCT, and a graduate of NYU's Wagner- Skirball dual MPA-MA program.Together with Michal, they are the proud parents of Maya, Yahli and Roee which they love bigger than the sky.This conversation is just in time for the Z3 event coming up in Palo Alto Sunday 11/5 ... The event is almost sold out and it will be streamed as well.Go to https://www.z3project.org/for more infoFor Holy Sparks DONATIONS http://igfn.us/form/haHSSQThank you for your support!

As we await the next steps in Israel's war against Hamas, Rabbi Wildes is joined by activist, filmmaker, and IDF reservist Rudy Rochman from an undisclosed location to discuss whether this war is going to end differently than past wars with the final destruction of Hamas, whether the Palestinian civilians are truly innocent, how Diaspora Jews can fight back against Hamas supporters on college campuses, and what we as Jews can do to finally alleviate the world of antisemitism. 00:00:00 - Intro 00:03:30 - Is This Time Different? 00:06:10 - Are the Palestinian People Innocent? 00:09:40 - Life as an IDF Reservist 00:11:53 - Empowering Jews in the Diaspora 00:19:29 - Hiding Your Jewish Identity to Stay Safe 00:23:24 - The Root Cause of Antisemitism

Welcome to What Matters Now, a weekly podcast exploration into one key issue shaping Israel and the Jewish World — right now. This week, Prime Minister Benjamin Netanyahu flew to the United States for a series of meetings, including a long-awaited face-to-face with US President Joe Biden. He was met by anti-judicial overhaul protesters at every possible stop. But are these protests the right move for Diaspora Jews? Do they actually serve their purpose or are they, as the prime minister himself insinuated, fodder for the BDS movement? This week I bring you a second webinar with a panel of experts who discuss the role of global Jewry during this time of intense internal conflict in the Jewish State. So this week, we ask former US ambassador David Friedman, Israel's Special Envoy for Combatting Antisemitism Michal Cotler-Wunsh and leading Zionism expert Prof. Gil Troy, what matters now. What Matters Now podcasts are available for download on iTunes, TuneIn, Pocket Casts, Stitcher, PlayerFM or wherever you get your podcasts. IMAGE: Protesters wave flags and chant slogans near the site of a planned meeting between United States President Joe Biden and Israeli Prime Minister Benjamin Netanyahu in New York, Sept. 20, 2023. (AP Photo/Seth Wenig)See omnystudio.com/listener for privacy information.

Welcome to The Times of Israel's Daily Briefing, your 15-minute audio update on what's happening in Israel, the Middle East and the Jewish world, from Sunday through Thursday. News editor Luke Tress and US bureau chief Jacob Magid join host Amanda Borschel-Dan on today's episode. Today's show begins with a brief report from diplomatic correspondent Lazar Berman, who is traveling with Prime Minister Benjamin Netanyahu in the United States. Tress sheds light on what anti-judicial overhaul protesters have in store for the prime minister this week and delves into who they are and where their funding comes from. Magid reports on an optimistic initiative put together by Saudi Arabia, the European Union, the Arab League and other international partners that is aimed at incentivizing Israel and the Palestinian Authority to restart peace talks. Magid reported last week that the United Arab Emirates Ambassador to the United States said that the Israeli government is engaged in a process of de facto annexation of the West Bank, and that it may be up to other countries weighing normalization with Israel to stop it. He speaks about this carrot versus stick approach. And finally, the Orthodox Union has certified a strain of lab-grown meat as kosher for the first time. We hear what kind of cells these are and where they can be found. Discussed articles include: TOI Webinar: No vote, no voice? Diaspora Jews' influence on Israel's judicial overhaul crisis PM says original overhaul proposal ‘was bad,' but must fix how Israel chooses judges New York anti-overhaul activists launch week of protests as Netanyahu arrives ‘100% carrots': Arab states, EU unveil plan to entice Israel, PA to sign peace deal Saudi-backed EU venture aims to incentivize Israeli-Palestinian peace UAE envoy: De facto West Bank annexation unfolding, but our ability to stop it wanes In first, leading kosher authority Orthodox Union certifies lab-grown meat Subscribe to The Times of Israel Daily Briefing on iTunes, Spotify, PlayerFM, Google Play, or wherever you get your podcasts. IMAGE: A plane flies a banner protesting against Israeli Prime Minister Benjamin Netanyahu as he visits Tesla's Fremont, California, factory on September 18, 2023. (AP Photo/Noah Berger)See omnystudio.com/listener for privacy information.

Welcome to The Times of Israel's Daily Briefing, your 15-minute audio update on what's happening in Israel, the Middle East and the Jewish world, from Sunday through Thursday. Editor David Horovitz and military correspondent Emanuel Fabian joint host Amanda Borschel-Dan. Prime Minister Benjamin Netanyahu set off last night for about a week in the US. We talk about what he hopes to accomplish, how was he greeted at Ben-Gurion Airport and his flammable response to protesters. Rioting continued along the Gaza border on Friday and Sunday and yesterday morning, a Palestinian was reportedly stabbed and wounded as groups of settler and Arab youths clashed in the West Bank city of Hebron overnight. Fabian updates on clashes with Palestinians over the long weekend. On Friday, the High Court of Justice pushed off a planned hearing on petitions against Justice Minister Yariv Levin's refusal to convene the Judicial Selections Committee by a month. Horovitz weighs in on the new timing of the hearing and gives background. On early Friday, an explosive device that was planted near a tree in Tel Aviv's Hayarkon Park went off. What do we know about who was behind this as well as the unrelated arson of the famous statue of prime minister David Ben-Gurion on early Saturday morning? Discussed articles include: TOI Webinar: No vote, no voice? Diaspora Jews' influence on Israel's judicial overhaul crisis Outcry after Netanyahu says anti-overhaul protesters joining forces with Iran, PLO Leaving for US, PM says protesters joining forces with PLO and Iran, defaming Israel Israel temporarily shutters Gaza pedestrian crossing following border rioting Palestinian said stabbed in brawl with settlers in Hebron High Court pushes off Tuesday hearing on Levin's refusal to convene judicial panel 2 suspects detained on central Israel highway after blast in Tel Aviv park Iconic Ben-Gurion headstand statue on Tel Aviv beach badly burned in attack Subscribe to The Times of Israel Daily Briefing on iTunes, Spotify, PlayerFM, Google Play, or wherever you get your podcasts. IMAGE: Anti-judicial overhaul demonstrators protest against the Israeli government's judicial overhaul and against Israeli Prime Minister Benjamin Netanyahu, at the Ben-Gurion International Airport near Tel Aviv, September 17, 2023. (Avshalom Sassoni/Flash90)See omnystudio.com/listener for privacy information.

Welcome to The Times of Israel's Daily Briefing, your 15-minute audio update on what's happening in Israel, the Middle East and the Jewish world, from Sunday through Thursday. Zman Yisrael editor Biranit Goren and senior analyst Haviv Rettig Gur join host Amanda Borschel-Dan in today's episode. Ahead of next week's High Court hearing, Justice Minister Yariv Levin told the High Court of Justice on Wednesday that only he has the right to convene the Judicial Selection Committee and that the court has no authority to order him to do so. At the same time, Speaker of the Knesset Amir Ohana seems to be suggesting an alternative court system. What is going on here? On Tuesday, Rettig Gur published an in-depth oped titled, "Neither coalition nor High Court respects Basic Laws. Urgently needed: A constitution.” Both guests weigh in on why Israeli institutions deserve to learn the real "rules of the game." Discussed articles include: TOI Webinar: No vote, no voice? Diaspora Jews' influence on Israel's judicial overhaul crisis Levin tells court: ‘Only I have authority to convene Judicial Selection Committee' Neither coalition nor High Court respects Basic Laws. Urgently needed: A constitution Subscribe to The Times of Israel Daily Briefing on iTunes, Spotify, PlayerFM, Google Play, or wherever you get your podcasts. IMAGE: Israeli Justice Minister Yariv Levin attends the weekly cabinet meeting at the Prime Minister's Office in Jerusalem, March 5, 2023. (Gil Cohen-Magen/Pool via AP)See omnystudio.com/listener for privacy information.

One of the phenomena of the Judicial coup in Israel is the great awakening of Israelis who live abroad and until recently did not set foot in a Jewish setting or were involved in Political activity are now protesting in their thousands. All around the world, groups of concerned Israelis are rallying in city centers and trying to raise awareness of what is happening in Israel. I had the pleasure of hosting my dear friend Offir Guttelzon, founder of UnXeptable, a grassroots movement, to speak about the growing involvement of Israelis abroad and why it is important that Diaspora Jews join the rallies and have their voice heard. Between September 18-22, the UN General Assembly will convene in New York City, and the protestors are waiting for PM Netanyahu with many surprises.  If you are interested in reading more about the protest movement and what you can do, please check the following links -  UnXeptable - https://www.unxeptable.org/ Donate to Unxeptable - https://www.americaisraeldemocracy.org/unxeptable UnXeptable Link. tree - https://linktr.ee/unxeptable Usa4IsraeliDemocracy - https://www.usa4israelidemocracy.org/   #IsraeliDemocracy #Israel #Democracy #Netanyahu

Heather Dean's featured guest in this episode of “613 Books” Podcast is Yoel Berman, who compiled a book called, “Living in the Land: First-hand Accounts of Bnei Torah and their Families.” Yoel is involved in a variety of initiatives to educate his fellow Jews about the centrality of Eretz Yisrael for all of the Jewish people, as well as about the growing opportunities for those from English-speaking countries who wish to make a home for themselves in the Land of Israel. “Living in the Land” comprises the first-hand stories of a wide variety of over fifty (!) Diaspora-born Jews who now reside in Eretz Yisrael in easy-to-read essays that will inspire you to rethink your relationship to the Land of Our Soul. PLUS author and social worker Jonah Simcha Chaim Muskat-Brown is back on the podcast to tell us about the deep, meaningful book that's on his reading table. SUBSCRIBE to “613 Books” Podcast and never miss an episode! Show notes: Featured Guest: Yoel Berman Author of “Living in the Land: First-hand Accounts of Bnei Torah and their Families” To Purchase on Amazon: https://www.amazon.com/Living-Land-Firsthand-accounts-families/dp/1957579773/ref=sr_1_1?crid=IGLO5T4HOL7&keywords=yoel+Berman+Living+in+the+Land&qid=1693157447&s=books&sprefix=yoel+berman+living+in+the+land%2Cstripbooks-intl-ship%2C236&sr=1-1 To Purchase from Mosaica Press: https://mosaicapress.com/product/living-in-the-land/ To contact Yoel: info@aviraderetzyisroel.org = = = = = = “What's on My Reading Table” Contributor: Jonah Simcha Chaim Muskat-Brown Reading Table Selection: “DMC: The Amidah” by Rabbi Ira Kosowsky To Purchase on Amazon: https://www.amazon.com/DMC-Amidah-Rabbi-Ira-Kosowsky/dp/1957579579 To Purchase from Mosaica Press: https://mosaicapress.com/product/dmc-the-amidah/ Simcha Chaim Muskat-Brown's book “Expanding Potential” may be purchased: On Mosaica Press: https://mosaicapress.com/product/expanding-potential/?v=920f83e594a1 On Feldheim (distributor): https://www.feldheim.com/expanding-potential On Amazon: https://www.amazon.com/Expanding-Potential-Journeying-Beyond-Think/dp/1957579110/ref=sr_1_1?crid=2PILWWYPFSGZ0&keywords=expanding+potential&qid=1686581246&sprefix=expanding+potential%2Caps%2C109&sr=8-1 To contact Jonah Simcha Chaim Muskat-Brown: j.muskatbrown@gmail.com = = = = = = Show Announcer for 613 Books Podcast: Michael Doniger Michael's contact info, voice-over samples, and demo: www.michaeldoniger.com/

Pulitzer Prize-winning journalist Bret Stephens spoke at Temple Beth El in May 2023 about the state of Israel as Israel celebrates its 75th birthday. If you had the chance to hear his conversation with Rabbi Dan Levin in person, you know how incredibly informative it was. If not, you can listen to this bonus episode - a recording of the live conversation they had as they tried to answer the following questions: What do the changes in Israel's government mean for American Jews and Diaspora Jews around the world? How is the uptick in global antisemitism related people's perception of Israeli politics and Israeli leadership? How are we as Reform Jews supposed to feel about Israel? What is the state of Israel as it celebrates its 75th birthday?

Rabbi Wildes recently rejoined the Orthodox Conundrum Podcast with Scott Kahn to discuss the complicated relationship Diaspora Jewry has with the State of Israel. In Scott's own words: With the terrible and heartbreaking news that came out of Israel over the course of Pesach – a mother and two children murdered by terrorists, a car ramming in Tel Aviv with an Italian tourist dead and others injured, plus rockets launched at Israel from Lebanon and Gaza – some have noted a disconnect between the attitudes of Jews who live in Israel, and those who live in the diaspora. The two groups sometimes seem to possess different mindsets – that is, very different ways of thinking about events like these. In particular, the heaviness that was widely experienced by Israeli Jews may have sometimes been lacking among some Jews outside of Israel. Is this assumption accurate or misplaced? Furthermore, is Israel viewed, emotionally if not intellectually, as just another Jewish community like any other? Is the proximity and ease of getting to Israel and communicating with people in Israel a double-edged sword, taking away some of the mystery and sense of holiness that people otherwise would have? Moreover, what is the place of diaspora Jewry? Is their only role to pack up and move to Israel, or is there a need for Jewish communities to thrive outside of Israel? How can we better inculcate a sense of solidarity with Jews in Israel, and with what's happening in Israel? Is the emotional gap between Israelis and those outside of Israel destined to get larger or smaller? To discuss these and other questions, Scott (who lives in Ramat Beit Shemesh) spoke with Rabbi Mark Wildes (who lives in New York). Their conversation will give you food for thought, especially as they draw upon their own life experiences to discuss the relationship between diaspora Jews and Jews living in Israel. Please listen to and share this podcast, and let us know what you think on the Orthodox Conundrum Discussion Group on Facebook (https://www.facebook.com/groups/432020081498108). Thanks to all of our Patreon subscribers, who have access to bonus JCH podcasts, merch, and more – we appreciate your help, and hope you really enjoy the extras! Visit the JCH Patreon site at https://www.patreon.com/jewishcoffeehouse. Visit https://www.jchpodcasts.com/ to learn all about creating your own podcast. Music: “Happy Rock” by bensound.com

How Should Diaspora Jews Express their Ideas About Israeli Politics?Note: This is the end of the season and our podcast will be on a brief hiatus. Keep subscribed for season 9! There are several factors that can make it complicated for diaspora Jews to express their opinions on Israeli politics. Here are a few:Lack of firsthand experience: Diaspora Jews may not have firsthand experience living in Israel or the Palestinian territories, which can make it difficult to fully understand the complexities of the political situation. They also don't share the heaviest burdens or pay the heaviest costs of living in Israel.Fear of alienation: Expressing opinions that are contrary to the dominant narrative within the Jewish community can lead to feelings of alienation or ostracism.There may be pressure from within the Jewish community to conform to a particular political viewpoint on Israel, which can make it difficult for individuals to express their own opinion.Perceived lack of influence: Some diaspora Jews may feel that their opinions on Israeli politics carry little weight, given that they are not Israeli citizens and do not have a direct say in Israeli policy. Overall, these factors can create a challenging environment for diaspora Jews who wish to express their opinions on Israeli politics. However, it is important to remember that open and respectful dialogue is essential for building understanding and finding solutions to complex issues. How do we resolve this tension?Matt moderated this debate between Calev who argues for Diaspora Jews to be reserved, and Mike who argues for robust expression of opinions.Let us know what you think about the issue, and who you agree with. Enjoy! Please let us know what you think! This episode was recorded and edited by the amazing Ben Wallick Studios. Ben is awesome!Theme music by Akiva Y. Unterberg.Masa WebsiteFacebook pagePlease rate, review, share and recommend our podcast.

Welcome to What Matters Now, a weekly podcast exploration into one key issue shaping Israel and the Jewish World — right now. National Resilience Minister Yitzhak Wasserlauf announced Wednesday that he will advance legislation to make Zionism a “guiding and crucial value” in government decision-making. But what exactly is Zionism? In this week of Memorial Day for Israel's fallen and Independence Day, we invited Prof. Gil Troy to The Times of Israel's Jerusalem office to discuss the nationalist movement's ever-shifting role in the Jewish world. Among his other scholarly pursuits, the American historian has written several books on Zionism, including 2018's "The Zionist Ideas; Visions for the Jewish Homeland — Then, Now, Tomorrow," and is currently re-releasing early Zionist thinkers' works. During our conversation, Troy speaks about "coming out of the closet" as a Zionist after many years on faculty at McGill University in Montreal. We speak about the changing definitions of Zionism, past, present and future, including the increasing lack of Zionism and pro-Israel support among Diaspora Jews. In a Zionist emotional roller coaster of a week, we ask Gil Troy, What Matters Now. What Matters Now podcasts are available for download on iTunes, TuneIn, Pocket Casts, Stitcher, PlayerFM or wherever you get your podcasts. IMAGE: McGill University History Prof. Gil Troy in The Times of Israel's office, April 25, 2023. (Amanda Borschel-Dan/ToI)See omnystudio.com/listener for privacy information.

Should Israelis be inviting Diaspora Jews to intervene in Israel's internal debates? In a recent open letter, Yossi Klein Halevi, Matti Friedman, and Daniel Gordis argue that they must. In this episode, Donniel Hartman, Yossi Klein Halevi, and Elana Stein Hain talk though the letter and explore the tensions between Jewish Peoplehood and national identity, and the responsibility of all Jews to protest policies in the Jewish state that may be antithetical to Jewish values.

Welcome to The Times of Israel's Daily Briefing, your 15-minute audio update on what's happening in Israel, the Middle East and the Jewish world, from Sunday through Thursday. Military correspondent Emanuel Fabian and Diaspora and Religions reporter Judah Ari Gross join Amanda Borschel-Dan on today's episode. Unfortunately, a second victim from Wednesday's attack succumbed to his injuries on Saturday, Tadese Tashume Ben Ma'ada. The 50-year-old immigrated to Israel from Ethiopia 21 years ago and leaves behind a wife and six children. Fabian updates on the status of the manhunt and how on Saturday, police shut a main entrance to Jerusalem after a suspected pipe bomb was found near the Chords Bridge. On Friday, the IDF suspended two soldiers who physically assaulted and taunted left-wing activists in Hebron, which is the latest in a series of incidents involving the Givati infantry brigade in the flashpoint West Bank city. What exactly happened here? Early last week, Chief Rabbi David Lau ask the incoming government to revoke the so-called “grandchild clause” from the Law of Return, which grants Israeli citizenship to anyone with at least one Jewish grandparent who does not practice another religion. What are the chances of this? Diaspora Minister Nachman Shai spoke with Gross last week and voiced several regrets. What are his parting words? Discussed articles include: Second person dies of injuries days after Jerusalem bombing attack In false alarm, entrance to Jerusalem briefly shut after suspected pipe bomb found IDF suspends soldiers for beating and taunting left-wing activists in Hebron Chief rabbi calls for government to change immigration law to keep non-Jews out Diaspora minister: ‘Not implementing Western Wall compromise was a historic failure' Subscribe to The Times of Israel Daily Briefing on iTunes, Spotify, PlayerFM, Google Play, or wherever you get your podcasts. IMAGE: Head of the Likud party Benjamin Netanyahu visits at the Western Wall in Jerusalem's Old City, the night before the Israeli general elections, October 31, 2022. (Yonatan Sindel/Flash90)See omnystudio.com/listener for privacy information.

This week: Welcome to part II of coverage of Israel's recent election. In the last episode, I talked about the rise of bigoted far-right politicians not being the huge watershed moment many of us feared. In this one, I'll talk about what it does represent, for Israel, but mostly, for American and Diaspora Jews.This episode is also known as: I can't believe I'm talking so much for so long I'm very very sorry.Say hello! Lev@tcjewfolk.comTo subscribe: https://tcjewfolk.com/#subscribe_formFor our other podcasts: https://tcjewfolk.com/podcast/https://jewfolk-inc.creator-spring.com/https://tcjewfolk.com/donate/To help Ukraine: https://tcjewfolk.com/resources-to-help-ukraine/Some extremism: https://www.jta.org/2019/07/17/ny/israel-as-a-halacha-governmenthttps://www.i24news.tv/en/news/israel/politics/1565084064-israel-s-transportation-minister-smotrich-qualifies-position-on-jewish-law-governing-the-statehttps://www.middleeasteye.net/news/five-avigdor-liebermans-worst-outbursts-israels-defence-minister American Jewish reactions to the elex: https://garyrosenblatt.substack.com/p/israel-overnight-from-a-source-ofhttps://forward.com/opinion/523500/american-jews-defending-israel-elections-2022/https://www.jpost.com/israel-news/article-723063Law of Return: https://www.timesofisrael.com/bid-to-scrap-law-of-return-grandchild-clause-likely-to-fail-but-part-of-wider-fight/https://www.timesofisrael.com/chief-rabbi-calls-for-government-to-change-immigration-law-to-keep-non-jews-out/https://www.timesofisrael.com/in-rare-critique-top-us-jewish-leader-warns-against-proposed-limit-on-law-of-return/Republican pro-Israel-ism: https://www.jta.org/2022/10/24/politics/aipac-jewish-gop-leaders-silent-on-trumps-warning-to-u-s-jews-to-get-their-act-together-on-israelhttps://www.jpost.com/diaspora/antisemitism/article-721026 Transcript: https://docs.google.com/document/d/1kfUC8UveqoOeBX1SmbBW-dm8ODDp5u65d4n0LNmp9mg/edit?usp=sharing

Yishai and Malkah Fleisher chat about Ben Shapiro's Aliyah question and Yishai's article in response - how do we get closer to a YES for Diaspora Jews? Then, Ronel Barak is a convert living in the South Hebron Hills, owner of a fabulous restaurant and campground in Biblical - but sometimes harsh - territory.