Podcasts about jewish

Does the Feast of Trumpets reveal when the Rapture will happen, or does that undermine the biblical doctrine of imminence? This Q&A examines the timing of the Rapture, the Holy Spirit and the restrainer during the Tribulation, why believers will judge fallen angels, the accelerating return of Jewish people to Israel, and how Christians can effectively share the gospel with Jewish people. These questions ultimately point back to God's faithfulness, His prophetic plan for Israel, and the importance of being ready for Christ's return at any moment.Connect with us on social:Telegram: @beholdisraelchannelInstagram: https://www.instagram.com/amir.tsarfati/Facebook: https://www.facebook.com/beholdisrael/X: https://x.com/beholdisraelYouTube: https://youtube.com/@beholdisrael

Barry Strauss, author of Jews vs. Rome, Part One: Strauss covers the First Jewish-Roman War, focusing on the defense and subsequent fall of Jerusalem in 70 AD. Relying heavily on the historian Josephus—who surrendered at Jotapataand prophesied Vespasian's rise to secure his own survival—Strauss examines the siege led by Vespasian's son, Titus. Despite Jerusalem's robust, thick fortifications, internal factional infighting among Jewish rebel leaders John, Simon, and Eleazar doomed the defense by destroying the city's critical grain supply. This culminated in the devastating destruction of the Second Temple and Jerusalem's absolute leveling. (1)

Barry Strauss, Part Two: Strauss examines subsequent Jewish rebellions across the Roman Empire, beginning with the coordinated Diaspora Revolt during Trajan's Parthian campaign. The revolt severely disrupted Rome but led to the destruction of Alexandria's large Jewish community. To assert dominance, Emperor Hadrian rebuilt Jerusalem as the pagan city Aelia Capitolina, banning the Jewish temple. This provoked the Bar Kokhba Revolt (132–136 AD) under Simon bar Kokhba. Using asymmetrical guerrilla warfare and tunnels, the rebels fought bitterly before their defeat at Betar. Strauss concludes with the 4th-century Gallus Revolt and 7th-century Sasanian campaign. (3)

Two secret followers of Jesus — afraid their whole lives — finally stepped into the light at the foot of the Cross. Joseph of Arimathea and Nicodemus were powerful members of the Jewish council who believed in Jesus but kept it hidden out of fear. After Jesus died, something changed: Joseph boldly asked Pontius Pilate for Jesus's body, and together the two men wrapped Him in linen and spices and laid Him in Joseph's own tomb — the first public, costly act of faith either man had ever made. "Something broke open inside them." ⭐Want to keep living Joseph and Nicodemus's story after the episode ends?  Grab our free Every Day's a Feast Day calendar and get every saint and every challenge delivered, so your family can follow along together: https://shop.catholicsprouts.com/pages/every-days-a-feast-day-follow-along  

The Curse of Ham is a theological idea that has been used throughout history in attempts to explain slavery, racial distinctions, and even racial hierarchy. But what does the biblical text actually say?In this episode of Conversations That Matter, Jon Harris examines Genesis 9 and the historical interpretations surrounding Ham and Canaan. Was Ham actually cursed? What was Ham's sin? Does the text support the increasingly popular maternal incest theory? Why was Canaan cursed instead of Ham? And when did the idea emerge that the Curse of Ham applied to African peoples?We examine the biblical text, early Jewish and Christian interpretations, church history, and the later development of racial applications of this passage.The goal is not to force modern political concerns into Scripture, but to understand Genesis on its own terms and examine the historical record honestly.00:00 The Curse of Ham Theology Is Back 05:20 What Does Genesis 9 Actually Say? 13:55 The Maternal Incest Theory Examined 19:12 Why Was Canaan Cursed Instead of Ham? 28:30 How Jewish and Christian Writers Interpreted the Curse 35:40 When Did the Curse Become Connected to Black Skin? 39:30 The Curse of Ham and African Slavery 45:00 Modern Race and Biblical Interpretation 52:00 The Prophetic Meaning of Noah's Blessings and Curse 59:00 What Did Calvin and Other Theologians Actually Believe?Jon's Music: jonharristunes.comTo Support the Podcast: https://www.jonharrismedia.com/support/Become a Patronhttps://www.patreon.com/jonharrispodcastSubstack: https://substack.com/@jonharris Follow Jon on Twitter: https://twitter.com/jonharris1989Follow Jon on Facebook: https://www.facebook.com/jonharris1989/Support this podcast at — https://redcircle.com/conversations-that-matter8971/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

How much of the Middle East's history was actually shaped by the West? The story most of us learned about who created the modern Middle East is incomplete. Dan is joined by historian Simon Sebag Montefiore, author of The Cauldron, who argues that we give Western powers too much credit and the people of the region too little agency. In Part I of their conversation, they trace the forces that shaped the region, from the Ottoman legacy and the rise of nationalism to the Iranian Revolution and Islamism. Purchase a copy of Simon's book The Cauldron here. Get your tickets to a live taping of Call me Back at the Streicker Center in NYC on October 22. —-This episode is sponsored by RootOne. Help the Jewish teen in your life experience Israel for themselves. Visit RootOne.org to learn more. Call Me Back is made possible by our subscribers. If these conversations are where you turn to understand Israel and the Jewish world, consider joining them. It's what keeps this show going. Become a Subscriber - Inside Call me Back ___ In this episode: - Who really made the modern Middle East? - The myth of empire as a Western phenomenon - How the Middle East lost its diversity - Did the nation-state fail the Middle East? - Why Iran's 1979 revolution changed everything - How Khomeini turned Islamism into a regional force ___ More Ark Media: Want to join Ark Media? Check out our careers page for new openings. Explore Israel Votes Listen to Ark News Daily Listen to For Heaven's Sake Listen to What's Your Number? Newsletters | Ark Media | Amit Segal | Nadav Eyal Instagram | Ark Media | Dan X | Dan Dan Senor & Saul Singer's book, The Genius of Israel Get in touch Credits: Ilan Benatar, Beth Pearlman, Brittany Cohen, Ava Weiner, Martin Huergo, Mariangeles Burgos, and Yuval Semo

On today's pages, Chullin 122 and 123, an unsettling discussion of human skin recalls one of the most gruesome stories in Jewish tradition: the martyrdom of Rabbi Yishmael at the hands of the Romans. Behind the horror lies a reminder of what the rabbis refused to surrender, even at the cost of their lives. What are the things we believe are worth dying—and therefore living—for? Listen and find out. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode of Beloved & Blessed's women's Bible study, Kimberly Hahn unpacks the Third Sorrowful Mystery—Jesus's Crowning with Thorns. Taking up the story immediately after Jesus's scourging, Kimberly walks us through His crowning with thorns, Pilate's remark “Ecce Homo,” and the Jewish leaders' demand for crucifixion. In this episode you'll discover what happened to Judas, the religious leaders' true attitude toward Jesus, and why the crown of thorns hearkens back to Genesis Rich with Old Testament background, this episode will deepen your meditations on the Third Sorrowful Mystery and help you discover why “bearing wrongs patiently” is this mystery's fruit.

Read OnlineThe Holy One of GodIn the synagogue there was a man with the spirit of an unclean demon, and he cried out in a loud voice, “What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God!” Jesus rebuked him and said, “Be quiet! Come out of him!” Then the demon threw the man down in front of them and came out of him without doing him any harm. Luke 4:33–35Yesterday, we began reading from the Gospel of Luke in our weekday liturgies, and we will continue to do so until the season of Advent. Luke's Gospel was written especially for Gentile converts—those unfamiliar with Jewish customs—presenting Jesus not only as the fulfillment of Israel's hopes but also as the Savior of all humanity. Unlike Matthew, who highlights Christ's fulfillment of Old Testament prophecy, Luke reveals a broader vision: a universal Savior who brings healing, mercy, and salvation to the poor, the outcast, and the sinner.In today's passage, that universal mission is subtly foreshadowed through Jesus' divine authority. Though the setting is a Jewish synagogue in Capernaum, His actions speak to a power not confined to time, place, or people. With a simple word, Jesus rebukes the demon, silences its protest, and frees the afflicted man. The astonishment of the crowd—“What is there about his word?”—captures the essence of the moment: Here is One whose authority reaches even into the unseen spiritual world and commands it.Though He ministers among His own people, Jesus is not merely a teacher of the Law or a local prophet. His authority is absolute, His identity divine. The demon's cry—“I know who you are, the Holy One of God!”—offers a strange testimony: Even the spiritual forces of darkness recognize and submit to Him. This is not just a healing; it is a confrontation between the kingdom of God and the powers of evil. And it is only the beginning.Luke includes this scene early in his Gospel to show that Jesus' mission is one of liberation—liberation from sin, bondage, and every form of darkness. The fact that this miracle occurs in a synagogue reminds us that no place, however sacred, is immune to the presence of evil. But more importantly, it reminds us that no evil is immune to the authority of Christ.It is also helpful to recall the broader context. This event comes shortly after Jesus' baptism, His forty days in the desert, and His rejection in Nazareth. That rejection led Him to Capernaum, a humble fishing village that would become the center of His Galilean ministry. It is here that He will call Peter, Andrew, James, John, and Matthew—men who will carry His Gospel to the ends of the earth. Thus, what begins in a small synagogue soon echoes to the nations.Reflect today on the universal scope of Luke's Gospel, which we will hear over the coming months. Though Jesus begins within Israel, His mission reaches every soul. By beginning His ministry with a confrontation against evil, Jesus reveals that He has come not only to teach but to conquer—to break the chains of darkness and bring divine healing to the world. His Word still speaks with authority. May we listen, believe, and be set free from the evil one and all his demonic powers, so that we may help proclaim Christ's Kingdom to the ends of the earth in our own unique ways.My Lord and Holy One of God, from the very beginning of Your public ministry, You established Your divine authority over evil, revealing that You came to destroy the kingdom of darkness and to build Your Eternal Kingdom of truth and grace. Please cast out all evil and sin from my heart, so that Your reign may take full possession of my soul. Use me as You will to further Your Kingdom on earth, bringing Your light and truth to the ends of the earth, one soul at a time. Jesus, I trust in You.Image: Jesus Casts Out the Evil Spirit, by Julius Schnorr von CarolsfeldSource: Free RSS feed from catholic-daily-reflections.com — Copyright © 2026 My Catholic Life! Inc. All rights reserved. This content is provided solely for personal, non-commercial use. Redistribution, republication, or commercial use — including use within apps with advertising — is strictly prohibited without written permission.

“Let Every Thing That Hath Breath Praise the Lord”The traditional Jewish name for the book of Psalms is Tehillim, a Hebrew word that means “praises.” It's related to the exclamation hallelujah (meaning “praise Jehovah” or “praise the Lord”). If you had to choose one word to sum up the main message of the Psalms, praise would be a good choice. Some psalms contain the direct invitation to “praise ye the Lord” (see especially Psalms 146–50), and all of them can inspire worship and praise. The Psalms invite us to acknowledge the Lord's power, His mercy, and the great things He has done. We can never repay Him for any of this, but we can praise Him. That praise might take different forms for different people—it might involve singing, praying, or bearing testimony. It often leads to a deeper commitment to the Lord and to following His teachings. Whatever “praise ye the Lord” means in your life, you can find inspiration to do it as you read and ponder the Psalms.Are you looking for a scripture study church podcast? You are listening to Come Follow Me Kids! A Come Follow Me Podcast For Kids. This is specifically a Primary Podcast or Primary Scripture Study Poscast that studies Come Follow Me. Welcome to Come Follow Me Kids! We are a scripture study podcast that accompanies the Come Follow Me Manual by The Church of Jesus Christ of Latter Day Saints. We play games, sing songs, and tell stories to go along with the scriptures. This year we are specifically studying the Old Testament. We sometimes use audio clips from the Friend Magazine and other church sources, however we are not officially sponsored by the church in any way. If your children would like a free baptism shout out or to be guests on this podcast, email us at comefollowmekidspodcast@gmail.com. If you like this podcast, please leave us a review. Thank you!

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Political correspondent Sam Sokol joins host Jessica Steinberg for today's episode. With a growing number of new splinter parties on the right and center-right, some of them founded by former Netanyahu allies, Sokol reviews the latest additions, noting that most of these third-bloc parties, not part of the coalition or opposition blocs, are polling below the electoral threshold as all jockey for position. Sokol reports on the campaign of former IDF general Ofer Winter, who has placed himself firmly in Prime Minister Benjamin Netanyahu's camp even as he criticizes the Netanyahu government, but whose People of Israel party appears to be thriving at the cost of the Religious Zionism party of Finance Minister Bezalel Smotrich. Sokol also reports on a new Haredi party, The Charedi Public, founded by Beit Shemesh deputy mayor Moti Leitner, to challenge the preeminent ideologies in the ultra-Orthodox community and be more responsive to the needs and demands of the Haredi public. Check out The Times of Israel's ongoing liveblog for more updates. For further reading: With only days left to submit slates, small parties are still jockeying for position Netanyahu warns Winter’s party could ‘bring down’ his coalition, urges meeting With debutant Winter poised to cannibalize his bloc, Netanyahu has reason to sweat Winter launches nationalist ‘People of Israel’ party; Netanyahu warns it could doom the right No slate, no HQ: Sharren Haskel wages an uphill fight to return to the Knesset Launching campaign, new Haredi party slams ‘detachment, stupidity’ of existing factions Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Yitzchak Ledee. IMAGE: Political correspondent Sam Sokol appears on the Daily Briefing with host Jessica Steinberg (Flash 90)See omnystudio.com/listener for privacy information.

Trump’s massive Venezuela oil deal and what it could mean for gas prices, while questioning why drivers are seeing such wild price differences at the pump. Plus, troubling midterm polling for Republicans, the latest political battles in Georgia, Kathy Hochul’s controversial appearance in a hijab, and the debate over Democrats and Jewish voters, and more!

See all 7 member perks → https://israelguys.link/member-D9F    Election season in Israel is right around the corner, and things are really heating up. New polls are indicating that things aren't looking good for Bibi, prompting conversation about a unique path forward for the Israeli leader.    Also, a surprising new party is formed on Israel's right, throwing further complication into the election and Bibi's path to keeping power. Luke Hilton breaks it down for you here on today's video.   Source Links: Netanyahu considers potential presidency after premiership https://www.jpost.com/israel-election-2026/article-906630 Netanyahu admits difficulty recovering lost Likud seats https://www.jpost.com/israel-news/article-906752 Ofer Winter launches new right-wing party https://www.jpost.com/israel-election-2026/article-906571 Kahana says Winter belongs Netanyahu's political bloc https://www.jpost.com/israel-election-2026/article-906699 Elkin appointed Likud immigrant outreach campaign leader https://www.jpost.com/israel-election-2026/article-906578 Walla poll shows shifting Israeli election landscape https://www.jpost.com/israel-election-2026/article-906663 Netanyahu shares phone number with Israeli voters https://www.jpost.com/israel-news/politics-and-diplomacy/article-906476 Netanyahu urges Ben-Gvir, Smotrich election alliance https://www.israelnationalnews.com/news/432339 Eisenkot rejects Palestinian state and E1 expansion https://www.jns.org/news/israel-news/eisenkot-two-state-solution-delusional-after-oct-7 Ra'am chief criticized over Jewish state comments https://www.jns.org/news/israel-news/raam-chief-under-fire-after-saying-accepting-jewish-state-a-political-necessity    #IsraelWar #BibiNetanyahu #IsraelElections #PalestinianState #Settlers #Israelnews #Trump #Bibi #Netanyahu #Gaza  

It's Monday, August 31st, A.D. 2026. This is The Worldview in 5 Minutes heard on 140 radio stations and at www.TheWorldview.com.  I'm Adam McManus. (Adam@TheWorldview.com) By Adam McManus Burmese military killed pastor and another believer The Burma Research Institute has confirmed that Rev. William, who used no last name, and another Chin Christian, Nam Ceu, were extrajudicially murdered on June 4th by the Burmese military dictatorship in Myanmar, reports International Christian Concern.  Rev. William had pastored the Chungcung Baptist Church in Chin State for more than 25 years. He was arrested with Ceu in May and had been detained by the military since then. Sources told the Burma Research Institute that Rev. William and Nam Ceu were killed for allegedly supporting the Hakha Chinland Defense Force, which is fighting against the Burmese military dictatorship. Psalm 116:15 says, "Precious in the sight of the Lord is the death of His saints." Zo Tum Hmung, President of the Burma Research Institute, said, “We call the Trump administration to protect the persecuted Christians in Burma.” Send a polite, 4-sentence note to Kyaw Moe Tun, the Permanent Representative of Myanmar to the United Nations.  Address it to the Myanmar Delegation, 10 East 77th Street, New York, NY 10075. Democrat James Talarico: Muslims and Christians worship same God James Talarico, the Democratic nominee for U.S. Senator in Texas who is running against Republican Ken Paxton, the current Texas Attorney General, falsely claimed that Muslims worship the same God as Jews and Christians. Listen. TALARICO: “Christians and Muslims and Jews all worship the same God. Muslims love Jesus. They love Moses and Abraham. We are all branches on the same tree as the Abrahamic faiths.  “So. it's heartbreaking to watch extremists, whether they are Christian nationalists or whether they're the Taliban or al-Qaeda, perverting these beautiful traditions, that have so much in common, to attack others and consolidate their own power.” There are three primary differences between Christianity and Islam. First, regarding the nature of God, Christians teach that God is the Trinity—one God existing in three co-equal, co-eternal persons: the Father, the Son (Jesus Christ), and the Holy Spirit. (Matthew 28:19) By contrast, Islam completely rejects the Trinity. Second, Christians believe that Jesus is the divine Son of God and God incarnate who physically died on the cross for the atonement of the sins of the elect and rose from the dead. (John 1:1,14) By contrast, while Islam reveres Jesus as a major, virgin-born prophet and messenger of God, it explicitly denies His divinity, crucifixion, and resurrection. And third, Christianity teaches that salvation is a free gift of grace received through personal faith in the finished sacrificial work of Jesus Christ, rather than by human effort. (Ephesians 2:8-9) By contrast, Islam teaches that salvation depends on total submission to Allah's will, adherence to the Five Pillars of Islam, and the final judgment of one's deeds. Therefore, Muslims and Christians clearly do not worship the same God. Georgia Democrat distanced himself from antisemitic leftist Georgia Democratic Senator Jon Ossoff has offered sharp criticism of President Donald Trump which generated buzz about Ossoff potentially running for president in 2028.   That, in turn, has attracted some left-wing figures who have lauded his messaging like left-wing streamer Hasan Piker, who told the Jewish Telegraphic Agency in April that he was “intrigued” by Ossoff. There are two developments of note.  First, Ossoff, whose father is Jewish, is facing criticism from some of Georgia's local Jewish community over his votes to block certain arms sales to Israel. Second, Senator Ossoff has distanced himself from Hasan Piker over recent comments that many interpreted as justifying threats to American Jews,  reports the Jewish Telegraph Agency.   Speaking on a Twitch livestream on August 20th, Piker said this. PIKER: “If Jews in America keep putting this idea out there that they are singularly invested in Israel, eventually someone's going to come around and take action. Not against the state of Israel, mind you, but against American Jews.” Last Thursday, according to Fox News, an Ossoff spokesman said that the senator “unreservedly rejects reckless and dangerous rhetoric suggesting that policy advocacy invites violence against the Jewish community or any community.” In Genesis 12:3, God said, “I will make [Israel] into a great nation, and I will bless you; I will make your name great, and you will be a blessing. I will bless those who bless you, and whoever curses you I will curse; and all peoples on Earth will be blessed through you.” Undercover video exposes GOP Sen. Murkowski on SAVE Act And finally, liberal Republican Senator Lisa Murkowski of Alaska stood on the Senate floor and painted a grim picture of the supposed damage the SAVE America Act, or the Safeguard American Voter Eligibility Act, would do in her home state.  This is the bill that would ensure that American citizens — and only American citizens — should decide American elections. It would simply require: A valid ID before registering to vote in a federal election. Proof of citizenship. No Mail-in Ballots (except for illness, disability, military, or travel). Listen to Senator Murkowski's claim. MURKOWSKI: “What we're talking about right now is just the registration to vote. So, you're in Unalaska -- say you're a fisherman or a teacher -- the flight to Anchorage, because this is where you're going to have to go -- you're going to have to go into Anchorage: 800 air miles, $1,100 per seat, if you can maybe get on a charter.” James O'Keefe, an undercover journalist with the O'Keefe Media Group and the Justice League, flew to Unalaska to find out firsthand if Senator Murkowski's claim was true. Listen to his analysis. O'KEEFE: “I'm James O'Keefe, and I'm in the middle of absolutely nowhere, about 800 miles off the coast of Alaska, on a remote island in the Aleutian Islands. “Now, Senator Lisa Murkowski says that one of the reasons she's not going to pass the SAVE Act is because of people that live here on this island of Unalaska.  “Senator Murkowski saying if the SAVE Act passes, online registration goes away, and the residents here, the few thousand people that live here, are going to have to fly 800 miles and spend thousands of dollars to go to Anchorage to take care of their business.  “But all the people we spoke with here, they all said that that's wrong, including the post office, the library, the city clerk, the DMV. We didn't know there was a DMV here. Everyone we spoke to here said they're able to register to vote here. They're able to prove citizenship by going to the library.  “So, Senator Murkowski says, ‘If you're a fisherman in Unalaska, the closest election office is 800 miles away; it would cost $1,500. You would also need a hotel, cabs, and food while in Anchorage. But the librarian just told us differently.” Here is the portion of the undercover investigation with a female undercover agent, who accompanied O'Keefe, to the library in Unalaska. UNDERCOVER FEMALE AGENT: “Just wanted to learn a little bit more about the process to get an ID. “ LIBRARIAN: “We do passports here.” UNDERCOVER AGENT: “Oh, you do passports here.” UNDERCOVER O'KEEFE: “Mmm.” UNDERCOVER FEMALE AGENT:  “That's good to know, though, that if somebody wants to confirm their citizenship, they can do it here.” UNDERCOVER O'KEEFE: “To get the Alaska ID, do you get it here or back in Anchorage?” LIBRARIAN: “Oh no, here. The DMV should be the near the police station.” UNDERCOVER O'KEEFE: “So, we don't have to go to Anchorage to get it.”  LIBRARIAN: “No, no, no. As long as you have all the paperwork you need.”  UNDERCOVER O'KEEFE: “But I read in the newspaper that the senator [Lisa Murkowski], said, ‘Oh, they're going to pass this SAVE Act, and everyone's got to go to Anchorage to get it.'” LIBRARIAN: “I don't think so.” UNDERCOVER O'KEEFE: “Oh no. Okay.” Proverbs 12:19 says, “Truthful lips endure forever, but a lying tongue lasts only a moment.” Call liberal Republican Senator Lisa Murkowski's office in DC, 24 hours a day/7 days a week, and ask the live operator to connect you to her voicemail, urging her to support the SAVE America Act. Her number is (202) 224-6665. Tell her that you reject her false claim that people in the Aleutian Islands have to travel 800 miles by air to register to vote in Anchorage. Plus, call your two Senators at 202-224-3121 and ask them to vote for the SAVE America Act as well. Close And that's The Worldview on this Monday, August 31st, in the year of our Lord 2026. Subscribe for free by Spotify, Amazon Music, or by iTunes or email to our unique Christian newscast at www.TheWorldview.com.  Plus, you can get the Generations app through Google Play or The App Store. I'm Adam McManus (Adam@TheWorldview.com). Seize the day for Jesus Christ

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul.Support Reb Joey's Torah: ⁠⁠⁠https://inwardtorah.org/support⁠⁠

What happens when the Bible comes back to life in the Land of Israel? In this powerful Land of Israel Fellowship from the hills of Judea, Jeremy Gimpel visits a young family living, shepherding, and raising their children in the biblical heartland. He also takes us to Carmel, connected to the stories of King David, Naval, and Avigail. Ari Abramowitz shares a moving story from a Judean synagogue about a 14-year-old boy reading the Tochacha in Parshat Ki Tavo, revealing a deeper lesson about serving Hashem with joy. The episode also explores Prophets of Israel Daily and Jeremy's vision for Rooted: The Next Generation—a community raising young adults who love Torah, Israel, and the Jewish people and are ready to lead. From the Judean desert to the next generation, this is a story of Torah, roots, redemption, and the Bible coming alive in the Land of Israel.

Episode Synopsis:The church in Rome was predominately Gentile–made up of recent converts from Greco-Roman paganism to Christianity.  Such Gentiles knew little if anything about the Old Testament, nor its central figures, Abraham, Moses, and David.  They knew that Jewish Christians cared about dietary restrictions, as well as circumcision–a surgical procedure which seemed bizarre to former Gentile pagans.  They knew the Jews revered the law of Moses–which they claimed to be the very commandments from God.  Gentiles ate things Jews did not.  They touched things Jews regarded as unclean.  As new Christians, Gentiles were learning about the evils of idolatry and the importance of rejecting the libertine sexual ethics and practices of Roman life in favor of a biblical sexuality.  But they were also learning about Moses, Abraham, the law, and the covenants God made with Abraham and Moses.  Paul has been clear in the opening chapter of his letter to Rome.  “You Gentiles may not have known who Moses was, nor why the commandments God gave to Israel through him at Mount Sinai were so important, but you do know what is right and what is wrong because God has made it plain to you through the created order, which, until coming to faith in Jesus, you tried to suppress in unrighteousness.  You may claim ignorance, but you knew deep down inside that the things you were doing lead to death."  But Paul is not finished.  Even as he exposes Gentile godlessness and the futility of exchanging the truth of God for pagan nonsense, you can almost hear the Jewish Christians in Rome cheering Paul on.  Eyewitnesses of bad Gentile behavior and victims of Gentile oppression, Jewish converts, of course, were thrilled to hear Paul “give it to them good.”  “About time someone called out the Gentiles for their sinful and immoral practices.”But as the second chapter of Romans unfolds, Paul shifts gears and raises the uncomfortable reality of Jewish hypocrisy.  “OK, you Jews who criticize the Gentiles, do you do the same things they do?”  “How can you judge the Gentiles when you are no better.”  The truth is, God is going to judge all people according to their works–Jew and Gentile.  The blessing/curse principle will apply to all humanity.  Those who do good will receive God's blessing, while those who do not keep God's commands will face him on the day of judgment.  Yes, Paul has good news to proclaim, but there can be no good news until we realize that we are sinful, law-breakers, and deserving of God's wrath whether we be Jew or Gentile.For show notes and other recommended materials located at the Riddleblog as mentioned during the Blessed Hope Podcast, click here:  https://www.kimriddlebarger.com/

David Waldman and Greg Dworkin return to help make Mondays less so. Google labels Lake Ontario as "Lake America", so that fewer sheep get lost. Donald K. Trump has some schemes plotted in case the midterms go too blue. We've warned you about all of them, but David's particularly Cassandra-esque prophesy of the "rogue clerk" might indeed come to fruition. Sure, it's complicated, but David likes them that way. Trump, however, is but a simple dotard, who might be planning to do simply nothing, or in the case of the USPS, keeping anyone from doing anything. SCOTUS might apply the "Purcell principle", if for some reason they forget which administration it is. Skip Trump, impeach his money. Is Natalie Harp the Monica Lewinsky Ken Starr Republicans have been waiting for? Are they hoping to make Jon Ossoff… Bill Clinton? Ossoff's opponent believes he is Barack Obama. Red states used to be the safe place to stow awful Republicans. Now the other Gop Mike (Collins) has a fascist twink on his hands. The other other Gop Mike (Rogers) is losing all of the Trump Muslims. It's hard to frighten people with Abdulrahman Mohamed El-Sayed these days when Zohran Kwame Mamdani has look-alike contests in his honor. Jewish voters became Democratic by following their moral compass. Trump knows El-Sayed's lead is fake polling by illegal pollsters, reported by illegal reporters. Military leaders think Pete Hegseth might be leading them to Armageddon, as if he'd have a problem with that. Oh no! First Andrew and Tristan Tate, now Milo Yiannopoulos? Well, they do say assholes go in threes.

In this episode of Holy Days, Holy People, we explore Sukkot—the biblical Feast of Tabernacles—and discover why a holiday centered around fragile, temporary shelters offers a powerful lesson about where our true security is found.Fellowship President and Global CEO Yael Eckstein explains how Sukkot remembers God's protection and provision for the Israelites during their journey through the desert. Yael shares the biblical traditions of the holiday—from building and dwelling in a sukkah to bringing together the four species—and reveals a deeper message behind them: our security does not come from the walls around us, but from the God who shelters us.You'll also hear timeless teachings from Fellowship Founder Rabbi Yechiel Eckstein, of blessed memory, as he reflects on the temporary nature of material things, the importance of gratitude, and what it means to depend on God in times of both need and abundance. His teaching reminds us that Sukkot calls God's people to leave behind comfort and convenience and recognize the One who provides every blessing.The episode also shares the remarkable story of Shuki, an Israeli who welcomed neighbors into his sukkah in Ofakim before the October 7th attacks. When terrorists entered his community, Shuki and eight others took refuge in a bomb shelter, where he held the door shut for nearly six hours. His story brings Sukkot's message of shelter and trust into the present day, reminding us that even when walls cannot guarantee our safety, we can place our faith in God.Whether Sukkot is a holiday you've celebrated for years or one that you're discovering for the first time, this podcast will deepen your understanding of this joyful festival found in the Bible, show you why its ancient traditions still speak so powerfully today, and encourage you to remember that our greatest shelter has never been made of wood or stone—it is found in the faithfulness of the God who shelters His people.Continue your journey through the Bible and the Jewish roots of your faith at The Fellowship's Learn Center.

He knocks after midnight with his head wet with dew and asks her to open the door. She is already in bed and does not want to get up. By the time she does, hands dripping with myrrh, he is gone. She goes out looking for him, and the watchmen who are supposed to guard the city beat her instead and take her veil. When the daughters of Jerusalem ask what makes this man worth all that, she answers by describing her groom from head to foot: gold, ivory, alabaster, hair black as a raven, lips dripping with myrrh, altogether desirable. She says, "This is my beloved, and this is my friend." The Rev. Shawn Ethridge, pastor of St. Paul's Lutheran Church in Fulda, Minnesota, joins the Rev. Dr. Phil Booe to study Song of Solomon 5:1–16.  To learn more about St. Paul's in Fulda, visit stpaulsfulda.org. The Song of Solomon is a book of love poetry, a bride and her bridegroom singing to each other across eight chapters. God's people have sung it since Solomon's day, and Jewish congregations still read it at Passover. The Church has heard in it the voice of Christ and His bride, and Luther quoted the Song in The Freedom of a Christian to describe what happens when Christ takes a sinner as His own. Paul was working the same ground in Ephesians five, where he set marriage beside Christ and the Church and called it a great mystery.

In Days 195–196 of Orchot Tzaddikim, The Ways of the Righteous, Rabbi Aryeh Wolbe continues the Gate of Fear of Heaven by developing the idea that the human being is a microcosm of the entire world. Just as creation contains trees, herbs, fruits, waters, rivers, stones, mountains, winds, and countless other systems, the human body contains parallel structures and functions. The author uses these comparisons to awaken awe at the complexity and wisdom Hashem embedded within us.The lesson moves through a series of physical parallels: the digestive system is compared to the depths of the earth, arteries to rivers, bones to the foundations of the world, kidneys and bodily ducts to waterways, and the various fluids of the body to the different waters found throughout creation. The message is not merely anatomical. It is that the human body itself reflects a larger Divine pattern and should inspire a deeper appreciation of the Creator.Day 196 expands the comparison further. The Orchot Tzaddikim parallels hot and cold winds with human breath, thunder with the human voice, lightning with the brightness of the face, mountains with the body's joints and structures, stones with teeth and bones, soil with flesh and skin, vegetation with human hair, and even the zodiac with the spinal column and its attached structures. The author also describes ancient forms of wisdom through which sages were said to discern future events from natural signs, bodily features, vegetation, and other aspects of creation.Rabbi Wolbe concludes by emphasizing the wonder of the human body. The same wisdom Hashem placed throughout the cosmos is, in miniature, embedded within each person. The point is not to become distracted by speculative worlds beyond us, but to recognize the extraordinary miracle already present within our own bodies. The more carefully we contemplate ourselves, the more opportunities we have to develop Yirat Shamayim—awareness, reverence, and awe of Hashem._____________This Podcast Series is Generously Underwritten by Peter & Becky BotvinRecorded at TORCH Centre in the Levin Family Studios (B) to a live audience on March 23, 2026, in Houston, Texas.Released as Podcast on August 31, 2026_____________This series on Orchos Tzadikim/Ways of the Righteous is produced in partnership with Hachzek.Join the revolution of daily Mussar study at hachzek.com.We are using the Treasure of Life edition of the Orchos Tzadikkim (Published by Feldheim)_____________Listen, Subscribe & Share: Apple Podcasts: https://podcasts.apple.com/us/podcast/jewish-inspiration-podcast-rabbi-aryeh-wolbe/id1476610783Spotify: https://open.spotify.com/show/4r0KfjMzmCNQbiNaZBCSU7) to stay inspired! Share your questions at aw@torchweb.org or visit torchweb.org for more Torah content.  _____________About the Host:Rabbi Aryeh Wolbe, Director of TORCH in Houston, brings decades of Torah scholarship to guide listeners in applying Jewish wisdom to daily life.  To directly send your questions, comments, and feedback, please email: awolbe@torchweb.org_____________Support Our Mission:Our Mission is Connecting Jews & Judaism. Help us spread Judaism globally by sponsoring an episode at torchweb.org.Your support makes a HUGE difference!_____________Listen MoreOther podcasts by Rabbi Aryeh Wolbe: NEW!! Hey Rabbi! Podcast: https://heyrabbi.transistor.fm/episodesPrayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at http://podcast.torchweb.orgv_____________Keywords:#JewishInspiration, #Mussar, #MasterClass, #FearOfHeaven, #YiratShamayim,  #HumanBody, #Creation, #Microcosm, #Wonder, #BodyAndSoul, #MiraclesEverywhere  ★ Support this podcast ★

Lenny talks about Israeli history in the beginning of statehood, and the struggle for power and keeping the reigns of power. Check out his Tanach Class at: https://open.spotify.com/show/1dF5CnxoRATpBpxyVH87Ze?si=Q92ca47wSl-H-k01DouM6A&utm_source=copy-link The Jewish Truth Bomb 31AUG2026 - PODCAST

The Israeli prime minister has condemned Jewish settlers who attacked two Palestinian villages in the occupied West Bank including Qusra where an earlier siege by settlers sparked an international outcry. Benjamin Netanyahu called the settlers rioters who violated the law and harmed Israel's standing in the world. Also: A Russian drone strike on an ammunition store in Ukraine kills 37 civilians in a residential area of Kyiv. Lake Ontario gets a new sign - the latest salvo in the ongoing trade war between Canada and the United States. The world's number one cyclist Tadej Pogačar requires surgery after crashing out of La Vuelta in Spain, and why the Japanese custom of removing and tidying shoes is causing problems for emergency services.The Global News Podcast brings you the breaking news you need to hear, as it happens. Listen for the latest headlines and current affairs from around the world. Politics, economics, climate, business, technology, health – we cover it all with expert analysis and insight. Get the news that matters, delivered twice a day on weekdays and daily at weekends, plus special bonus episodes reacting to urgent breaking stories. Follow or subscribe now and never miss a moment. Get in touch: globalpodcast@bbc.co.uk Photo: Settlers throwing stones at a house in the Palestinian village of Qusra in the Israeli-occupied West Bank Credit: Reuters

EVEN MORE about this episode!What happens when you suddenly begin seeing angels—and realize they may have been there all along? Julie Ryan talks with Rebecca Kastl about the extraordinary night a simple journal entry to God triggered a spiritual awakening she never expected—and changed the way she experienced reality.Within days, Rebecca began seeing luminous light around complete strangers, receiving unmistakable guidance from angels, and having dreams that later came true. But what began as wonder eventually led to years of questioning: Was it really Spirit, or was she imagining it all? Then came a frightening carbon monoxide incident—and an experience Rebecca believes was nothing short of angelic intervention.Rebecca and Julie explore Archangel Michael, guardian angels, prophetic dreams, angel numbers, feathers, pennies, “God bumps,” and the subtle ways Spirit may be communicating with us every day. They also discuss why spiritual awakenings can arrive when we least expect them, how to distinguish intuition from imagination, and what happens when we finally stop dismissing the signs.Guest Biography:Rebecca Kastl is a pediatric speech language pathologist, healer, speaker, and teacher who underwent a life-changing Spiritually Transformative Experience (STE) in her twenties while working on healing from childhood trauma. Her STE started when she spontaneously devoted her life to God while writing in her journal. That night she saw a beautiful light that spoke to her, after which she began seeing light inside everyone, having psychic dreams, viewing alternate timelines of her life, feeling how connected we all are, and sensing and communicating with angels. Rebecca is a former total skeptic with Christian, Jewish, and indigenous influences in her family that helped shape her understanding of her experiences. She now speaks about her experiences on podcasts and at conferences and offers her Sacred Soul sessions to clients around the globe. She is the author of Daily Moments with the Angels: A Year of Messages for Hope and Healing.Episode Chapters:(0:00:00) - The Accidental Mystic and Her Two-Year STE(0:17:00) - Processing the Experience: Skepticism, Grounding, and Alternate Timelines(0:30:49) - Sacred Soul Sessions and the Spirit Team(0:36:08) - Angels in Everyday Life: Signs, Intervention, and Free Will(0:49:45) - Spiritual Healing in Practice and Why We Incarnate➡️ Subscribe to Ask Julie Ryan YouTube➡️ Julie's Intuitive Trainings✏️ Ask Julie a Question!

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. Health reporter Diana Bletter joins host Gabriella Jacobs for today's episode. Following a recent reporting visit to Majdal Shams in the Golan Heights, Bletter discusses the significant uptick in Druze applications for Israeli citizenship instead of permanent residency, a change due to the recent regime change in Syria. Bletter turns to health issues, including the scientific risks of UV tanning. Bletter reports that the UV index has gone viral on social media in Israel and around the world, used as a guide for when people can achieve the best bronzing. A new study conducted by scientists at Weizmann Institute of Science shows that the active ingredient in Viagra disrupts cancer cells' metastasis, notes Bletter. Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Gabriella Jacobs and edited by Ari Schlacht.See omnystudio.com/listener for privacy information.

A DAY is coming when fallen angels and evil rulers throughout the centuries will regret their decisions to rebel against God. The chapters we read from the book of 1 Enoch prophesy a time when kings and the mighty plead for a respite from their torment so they might come before the throne and worship God. Sadly, their opportunity to repent has passed. Likewise, punishment for the fallen Watchers has been decreed and is being carried out with no hope of reprieve—at least not until the abyss opens up in Revelation 9 and they're given five months to torment those without the seal of God on their foreheads. These chapters come from the section of 1 Enoch called the Book of Parables. As we've discussed over previous months, chapters 37 to 71 of 1 Enoch was completed just about the time Jesus was born. It's important because it tells of a messianic character called the Son of Man who would execute these judgments. It's the first mention of the Son of Man in any Jewish writing—and 30 years later, Jesus applied that title to himself. We also read a couple chapters dealing with Noah. We point out a couple verses that disqualify 1 Enoch as scripture—for example, Noah apparently praying to his great-grandfather Enoch. Questions of the week: What's the difference between astral projection and the Lord carrying prophets away in the spirit, and is reassigning prophecies for to the church Replacement Theology? Sharon's niece, Sarah Sachleben, has been battling stage 4 bowel cancer and the medical bills are piling up. If you are led to help, please go to GilbertHouse.org/hopeforsarah. Derek's new book War of the Watchers Book One: From Baal to Balfour is now available at Amazon in paperback and as a Kindle e-book! It's also a part of a special offer at the SkyWatchTV store: Get War of the Watchers, Derek's previous book The Second Coming of Saturn, and a 13-part teaching DVD based on The Second Coming of Saturn for your donation of just $45! Here's the link to the trailer for the book: https://www.youtube.com/watch?v=ZI-BfCJSGF0 If you are looking for a text of the Book of 1 Enoch to follow our monthly study, you can try these sources: Parallel translations by R. H. Charles (1917) and Richard Laurence (1821)Modern English translation by George W. E. Nickelsburg and James VanderKam (link to book at Amazon)Book of 1 Enoch - Standard English Version by Dr. Jay Winter (link opens free PDF)Book of 1 Enoch - R. H. Charles translation (link opens free PDF) The SkyWatchTV store has a special offer on Dr. Michael Heiser's two-volume set A Companion to the Book of Enoch. Get both books, the R. H. Charles translation of 1 Enoch, and a DVD interview with Mike and Steven Bancarz for a donation of $35 plus shipping and handling. Link: https://bit.ly/heiser-enoch JOIN US IN ISRAEL (NOTE NEW DATES)! We will tour the Holy Land Oct. 25–Nov. 6, 2027 with an optional three-day extension to Jordan. For more information, log on to GilbertHouse.org/travel. Follow us!• X: @gilberthouse_tv | @sharonkgilbert | @derekgilbert• Substack: GilbertHouse.substacdk.com | SharonKGilbert.substack.com• Telegram: t.me/gilberthouse | t.me/sharonsroom | t.me/viewfromthebunker• YouTube: @GilbertHouse | @UnravelingRevelation | @thebiblesgreatestmysteries• Facebook.com/GilbertHouseFellowship Thank you for making our Build Barn Better project a reality! We truly appreciate your support. If you are so led, you can help out at GilbertHouse.org/donate. Get our free app! It connects you to these studies plus our weekly video programs Unraveling Revelation and A View from the Bunker, and the podcast that started this journey in 2005, P.I.D. Radio. Best of all, it bypasses the gatekeepers of Big Tech! The app is available for iOS, Android, Roku, and Apple TV. Links to the app stores are at www.gilberthouse.org/app/. Gilbert House T-shirts and mugs! New to our store is a line of GHTV and Redwing Saga merch! Check it out at GilbertHouse.org/store! Think better, feel better! Our partners at Simply Clean Foods offer freeze-dried, 100% GMO-free food and delicious, vacuum-packed fair trade coffee from Honduras. Find out more at GilbertHouse.org/store. Our favorite Bible study tools! Check the links in the left-hand column at www.GilbertHouse.org.

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul.Support Reb Joey's Torah: ⁠⁠⁠https://inwardtorah.org/support⁠⁠

Full Text of Readings Monday of the Twenty-second Week in Ordinary Time Lectionary: 431 The Saint of the day is Saints Joseph of Arimathea and Nicodemus Saints Joseph of Arimathea's and Nicodemus' Story The actions of these two influential Jewish leaders give insight into the charismatic power of Jesus and his teachings—and the risks that could be involved in following him. Joseph was a respected, wealthy civic leader who had become a disciple of Jesus. Following the death of Jesus, Joseph obtained Jesus' body from Pilate, wrapped it in fine linen and buried it. For these reasons, Joseph is considered the patron saint of funeral directors and pallbearers. More important is the courage Joseph showed in asking Pilate for Jesus' body. Jesus was a condemned criminal who had been publicly executed. According to some legends, Joseph was punished and imprisoned for such a bold act. Nicodemus was a Pharisee and, like Joseph, an important first-century Jew. We know from John's Gospel that Nicodemus went to Jesus at night—secretly—to better understand his teachings about the kingdom. Later, he spoke up for Jesus at the time of his arrest and assisted in Jesus' burial. We know little else about Nicodemus. Reflection Celebrating these two contemporaries of Jesus who played significant roles in Jesus' life, reminds us of the humanity of Jesus and how he related to his fellow men and women. His gentleness to these two and his acceptance of their help remind us that he treats us in the same gentle way.Saint of the Day, Copyright Franciscan Media

The Timing of the Gog and Magog War by Chris White on Amazon:https://www.amazon.com/Timing-Gog-Magog-War-Revelation/dp/B0HBN1X1RB False Christ by Chris White on Amazon:https://www.amazon.com/False-Christ-Antichrist-Jewish-Messiah/dp/0991232925 How could Jewish expectations about the Messiah prepare the way for the Antichrist? In this episode, Chris White explores the major themes of Jewish eschatology—including Messiah ben Joseph, Messiah ben David, the resurrection of the … Continue reading "Jewish Eschatology and the Antichrist's Greatest Deception"

This week, Nachi Gordon sits down with philanthropists Yossi Hoch and Simcha Shain to talk about the world of tzedakah, from the pressure donors carry to the changing psychology of giving. They open up about what has shifted since their parents' generation, how technology and platforms like Charidy have reshaped fundraising, and why some of the most established organizations now struggle to compete with flashier, newer causes. Along the way they share candid stories about donors who quietly write six figure checks and others who give up their Shabbos soda money, and why both matter equally.   The conversation turns personal as Yossi and Simcha discuss the hidden shame that comes with losing the ability to give, the toll of unfulfilled pledges, and what it really means to give with a full heart rather than a full wallet. They also dig into Shuvu, the organization educating thousands of children across Israel, including former hostage Bar Kuperstein, and share the story of how each of them first got involved. It's a wide ranging, honest look at what tzedakah costs, what it gives back, and why every dollar, no matter the size, counts. Help Shuvu grow This episode is sponsored by:   ► PZ Deals   Never pay full price again when you download the PZ Deals app.   https://app.pz.deals/install/mpp   _________________   ► Colel Chabad Pushka App   The easiest way to give Tzedaka.   https://pushkapp.cc/meaningful   _________________   ► Amudim - What Comes Next, Live in New York   Join Nachi Gordon moderating a powerful panel on healing from abuse, crime, and trauma. Free event, limited seating.   https://amudim.org/next   _________________   ► Shopify Guru   Store looks great but not selling the way it should? Shopify Guru's Daniel gets under the hood and makes it actually work, no developer needed every time you want to make a change. Call 732-534-1404 or go to shopifyguru.io.   https://go.jcn.io/sgmp   _________________   ► Ness Vacation Homes   EDEN GARDENS' LARGEST LUXURY HOME COLLECTION. Handpicked, high-end homes available exclusively through Ness.   https://nessvacationhomes.com/   _________________   ► Rothenberg Law Firm   Personal Injury Law Firm For 50+ years! Reach out today for a free case evaluation.   https://shorturl.at/JFKHH   _________________   ► Town Appliance   Visit the website or message them on WhatsApp.   https://www.townappliance.com   https://bit.ly/Townappliance_whatsapp Timestamps:   0:00 Intro: The $7 Postdated Check That Changed a Life 2:09 Meet Yosi Hach and Simcha Shain 3:38 A Billion Dollars a Year in Tzedakah 5:03 How Communal Wealth Has Changed 6:04 Technology's Impact on Fundraising 8:27 The Rise of Charidy and Online Giving 12:12 Donor Psychology: Has Giving Gotten Too Easy? 14:19 The Shrinking Value of $100 18:01 Can a Family of Five Live on $300K? 20:00 Tuition, Tax Credits, and Housing Costs 23:51 Advice for a 22 Year Old Starting Out 26:13 Investing in Yourself 29:35 Fundraising War Stories and the Hidden Stress on Donors 36:52 A Personal Story of Loss and Gratitude 39:17 Chesed, Unfulfilled Pledges, and Giving with a Full Heart 49:20 The Origins and Growth of Shuvu 55:19 Shuvu's Alumni, the War, and How Simcha Shain Got Involved 1:04:19 Mike Tress, Parting Advice, and Vetting a Charity  

This is a sneak peek from the members-only edition of Inside Call Me Back. Dan is joined by Ark Media contributor Amit Segal to answer a listener question about the column he wrote calling Ben Gvir a disaster for Israel, why he holds Smotrich to a different standard, and why he argues that Israel pays an international price for a minister who sells publicity while delivering almost nothing on policy. ___ Call Me Back is made possible by our subscribers. If these conversations are where you turn to understand Israel and the Jewish world, consider joining them. It's what keeps this show going. For the full episode, subscribe here to - Inside Call me Back ____ You can access the full episode here, where Dan and Amit answer listener questions about: Why Amit turned on Ben Gvir, and why he judges Smotrich differently When Amit's own brother attacked him over settler violence What Shas is really selling with its campaign ad about a soldier coming home Ofer Winter, Hili Tropper, and the killing zone of the Israeli center Why no Israeli leader will say “two-state solution” out loud Would Netanyahu ever serve under Eisenkot in a unity government? More Ark Media: Want to join Ark Media? Check out our careers page for new openings. Explore Israel Votes Listen to Ark News Daily Listen to For Heaven's Sake Listen to What's Your Number? Newsletters | Ark Media | Amit Segal | Nadav Eyal Instagram | Ark Media | Dan X | Dan Dan Senor & Saul Singer's book, The Genius of Israel Get in touch Credits: Ilan Benatar, Beth Pearlman, Brittany Cohen, Ava Weiner, Martin Huergo, Mariangeles Burgos, and Yuval Semo

What happened to the Mussar Movement following its near decimation in the Holocaust? Were there attempts to reestablish it? Were those attempts successful? If not, why not? If yes, how can that limited success be measured? How broad in scope was the success of the Mussar Movement even prior to its destruction in the Holocaust? A Mussar Movement history episode in honor of Elul. Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at: yehuda@yehudageberer.com

Last Friday, with Glenn still on the other side of the world, John McWhorter slid into the host chair for the weekly livestream. The major topic under discussion was the career and death of Jason Arday. As most of you probably know, we cut a segment on Arday from last week's episode because it was […]

It was 1939, and Hitler was on the move. Because Ida's family was Jewish, they were soon placed into a ghetto. THAT'S when the nightmare began. Her father was gone. Her mother was dead, so Ida was handed over a barbed wire fence to strangers who promised a better life. This week on The Land and the Book, a holocaust survivor shares her story of resilience and hope in the darkest of times.Donate to Moody Radio: http://moodyradio.org/donateto/landandthebookSee omnystudio.com/listener for privacy information.

Today's guest is Leah Koenig, a food writer and award-winning cookbook author whose books focus on Jewish cooking and baking. Her newest one, “The Dessert Table: 100 Joyful Jewish Desserts,” is filled with recipes and stories that celebrate Jewish sweets from around the world. Leah joins host Jessie Sheehan to talk about the baked goods she loved as a child, from sprinkle cookies and raisin challah, and how she went from being a picky buttered-noodle kid to a food journalist and recipe developer. Leah also walks Jessie through her Almond Croissant Rugelach recipe from “The Dessert Table.” She explains the history of rugelach, how the American version evolved from Central European kipferl, and why she rolls them into crescent shapes for this recipe. Thank you to California Prunes for supporting our show. Click here for Leah's Almond Croissant Rugelach recipe. Click here for more info on Jessie and Leah in conversation at Books Are Magic on 9/2 in NYC. Click here for the Cherry Bombe House schedule and tickets. Subscribe to our Substack for more baking news and recipes. Visit cherrybombe.com for magazine subscriptions, tickets to upcoming events, and more. More on Leah: Instagram, Substack, “The Dessert Table” More on Jessie: Instagram, Substack, “Salty, Cheesy, Herby, Crispy Snackable Bakes”

Our speaker is Yossi Sheffi who is a Professor of Engineering at MIT and is a leading scholar in supply chain management. He is the author of a new book entitled Unsafe at MIT: A Chronicle of a Campus War on the Jews.I want to hear from Yossi about MIT's failure to protect its Jewish and Israeli students from violence. I want to learn why MIT's Administration managed the situation so poorly, and why MIT's disregard for its own rules and regulations resulted in chaos. Get full access to What Happens Next in 6 Minutes with Larry Bernstein at www.whathappensnextin6minutes.com/subscribe

So, what is the hymn “Come Thou Fount” referring to with this obscure and unfamiliar phrase about raising an Ebenezer?  When you hear the word Ebenezer, you probably think of Scrooge from Dicken's Christmas Carol. Not too many people name their sons Ebenezer these days. But in Scripture we find this word in 1 Samuel 7:12:  Then Samuel took a stone and set it up between Mizpah and Shen. He named it Ebenezer, saying, “Thus far has the Lord helped us.”  Literally the word Ebenezer means “Stone of Help.” Samuel set up—or raised—this stone as a memorial, a marker-stone, to commemorate the Israelite victory over the Philistines. This was not a stone to be worshiped; it was not to make a certain place holy, like a Mecca. But Samuel knew well that the Israelites were very prone to forget God's goodness and blessings. So, he raised this stone as an everlasting reminder of how God had helped them win this victory.  I'd like to talk about Ebenezer stones—or stones of remembrances—for our own lives, by looking at the life of Moses. There were some definite Ebenezer stones in his life—stones of remembrance, stones when God helped him. And these turning points in his life relate to ours as well. As we look at Moses' stones of remembrance, consider how your own life may have some similar ones.  The Stone of Salvation  You are no doubt familiar with the story of how Moses's life was saved as a baby by a very creative mother and sister. When Pharaoh's daughter saw baby Moses in the basket on the Nile, she took him into Pharaoh's home and raised him as one of her own. He was physically saved, so there would be a Stone of Salvation for Moses.  Do you have a Stone of Salvation? I'm talking about salvation from the penalty of your sins. Can you tell of a time when you were made aware of your sins, where you were convicted of your sinful condition, and you knew you could not save yourself?   If you have not yet set up your stone of salvation, here's all you have to do:   If you declare with your mouth, “Jesus is Lord,” and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you profess your faith and are saved (Romans 10:9-10).  The Stone of Shame  As Moses grew to manhood, he was educated as an Egyptian with all the privileges that came from being raised as Pharaoh's daughter. But he never forgot that he was one of God's chosen people, so he wanted to help his people. Pharaoh kept the Jewish people in bitter servitude, and they were sorely mistreated. One day when Moses saw an Egyptian beating one of his Hebrew brothers, he killed the Egyptian and hid his body in the sand. He thought he was doing the right thing to defend his countryman, but the next day, when he saw two Hebrews fighting each other and tried to stop them, they turned on him and said, Who made you ruler and judge over us? Are you thinking of killing me as you killed the Egyptian? (Exodus 2:14).  Well, this just blew Moses away. He thought his murderous act was a secret, but now he realized it wasn't, and when Pharaoh heard about it, he tried to kill Moses. So, Moses fled from Pharaoh and went to live in Midian, where he became a lowly, humble shepherd. For forty years Moses lived in exile in Midian.  Here Moses would need to raise a Stone of Shame.  Overnight Moses went from the prestigious position as Pharaoh's grandson to that of a fugitive. He had disgraced himself by killing a man, and now he had lost his honor and position, and he was reduced to being a shepherd in a foreign land—for 40 long years.  Have you ever had a Stone of Shame in your life? I have. My period of shame lasted for about ten years. Ten years when I decided I could run my life better than God, and I walked away from my commitment to him and did my own thing. I told myself a lie and believed it—and the lie was that life would be intolerable as a single woman. There could be no happiness or fulfillment if I didn't get married! Now, I know I'm not the only person in the world to ever think like that, but that's the truth!   So, my legitimate need for love and acceptance became an addiction, as I determined to do it my way instead of trusting God. During those ten years, doing my own thing led to a sinful lifestyle, one that was not pleasing to God and one of shame.   Maybe some of you are in that place now. You know something is not right in your life. You're living in disobedience to God's plan, and you know it. Or there is a big dark cloud hanging over you from your past, and you're stuck at the Stone of Shame. God wants to help you put this Stone of Shame behind you so you can move forward to the good things he has for you.  Stone of Assurance  Moses figured he had blown it so badly that God would never use him again. But he was wrong. After 40 years, as Moses was tending his father-in-law’s flock at Horeb, an angel of the Lord appeared to him in flames of fire from within a bush.   As God spoke to him from the burning bush, he commissioned Moses to rescue his people from the hand of the Egyptians. Moses is now a humbled man, and he insists he cannot do it. But God says to him, “I will be with you. I am who I am, and you will tell the Israelites that ‘I am has sent me to you.'” (Exodus 3:14). Moses feared they would not believe him, so God gave him some signs to assure him that as long as God was with him, he could do what God called him to do.  So, here Moses would raise a Stone of Assurance.  Do you need a Stone of Assurance today? You need to know that God isn't through with you yet, and he has a plan for you. Like Moses, you may need reassurance that he will be with you, but you have to give him control of your life.  What is keeping you from doing what God has planned for you to do? Is it fear? Is it that you have your own plan, and you just want God to bless your plan? Is it laziness? Is it lack of trust in God's ability to do through you what you cannot do yourself? Is it a relationship? Until you submit it to God, you cannot go forward to the good things God has for you, the good works he put you here to do.  Stone of Deliverance  After forty long years Moses was finally ready to do what God had called him to do. And now begins the battle between Moses and Pharaoh to let God's people go! You know how God took them across the Red Sea, escaping Pharaoh's last attempt to catch them and bring them back. They crossed on dry ground, and Pharaoh and his army were drowned as the waters came rushing back over them.  There Moses could raise a Stone of Deliverance.  Maybe you need to raise a stone of deliverance, a memorial to God's faithfulness in your life. A testimony of his goodness to you in spite of all you've done and all your failures. Has he been faithful to you? Then raise your Stone of Deliverance.  Stone of Commitment  Many years later as Moses was presenting to the children of Israel the tablets with the Ten Commandments, he said to them:  The Lord your God commands you this day to follow these decrees and laws; carefully observe them with all your heart and with all your soul. You have declared this day that the Lord is your God and that you will walk in obedience to him, that you will keep his decrees, commands and laws—that you will listen to him. And the Lord has declared this day that you are his people, his treasured possession as he promised, and that you are to keep all his commands. (Deuteronomy 26:16-18).  He challenged the people to set up a Stone of Commitment.  They were to declare before God and his servant Moses and before all the people that they were committed to obey the Lord, to walk in his ways, to keep his commands, to glorify their God all the days of their lives.  Today you may need to set up a Stone of Commitment, where you say to God, “I'm not playing around any longer. I am serious about walking with you, obeying you, living for you, spending time getting to know you.”   Yes, there are landmark times when we need to set some stones of remembrance: a Salvation Stone, a Stone of Shame, a Stone of Assurance, one of Deliverance, and a Stone of Commitment. What stones—what Ebenezers—do you need to raise even today? Could you reflect and let God's Spirit speak to you. This could be a good time for you to raise some stones of remembrance; stones to help you to go forward to the new thing God wants to do for you and through you in this year.    

In today's gospel, a continuation of last week's, Jesus rebukes Peter for "setting your mind not on divine things, but human things." The world Jesus lived in tried to suppress his message of God's love and forgiveness as a way to keep the Jewish people under control. We see oppressive governments doing much the same today as the Romans were doing in Jesus time. But if the message of God's love is shared, there are no limits to how far it can go.

By the spring of 1948, three armed Jewish militias had been fighting and working towards the birth of modern Israel. There was the Haganah, under David Ben-Gurion, which would become the core of the new Israel Defense Forces. There was the Irgun, led by Menachem Begin, and a smaller group, the Lehi. Begin agreed to dissolve the Irgun units operating in Israel into the new army, a decision he made in the name of national unity and cohesion even though tensions between the Irgun and the Haganah were deep, and Haganah operatives had previously informed on their counterparts in the Irgun to British officials. Even so, the Irgun had pledged to become a part of the IDF in the newly formed state of Israel. A month after Ben-Gurion declared independence, a ship named the Altalena set sail from France under the auspices of the Irgun, carrying rifles and some 900 immigrants, many of them survivors of the Shoah. The ship left port the same day a United Nations cease-fire took effect, a truce that barred the importation of any new arms or combatants into the country. When it reached the coast at Kfar Vitkin just north of Tel Aviv, a dispute broke out over how the weapons would be distributed, and in particular over Begin's insistence that a share go to an Irgun battalion in Jerusalem, which he argued stood outside the truce's terms since Jerusalem's status remained unsettled under the UN partition plan. The standoff turned violent onshore, and Begin ordered the ship to sail south, to Tel Aviv, in full view of the city and the international press. Near what is today Frishman Beach, Ben-Gurion gave the order to open fire on the ship, and by this time, with Begin aboard, on his main political rival. Two officers refused before a third accepted the command. Sixteen Irgun men and three IDF soldiers were killed. And Begin, standing on the burning deck with comrades dying around him, ordered his own men not to fire back. He would repeat that order over the radio that night: never, he said, could he condone a war between brothers. The specter of the Altalena has haunted Israeli politics ever since. It plays a potent and mythological role in the imagination of the political right as one of the earliest examples of a centralized government dominated by the political left that uses the power of the state against its domestic opponents. Now, six weeks before an Israeli election, the wreckage of the Altalena has been discovered. To discuss the ship's sinking and the significance of its recovery, Jonathan Silver, the host of the Tikvah podcast and the editor of Mosaic, is joined by the historian, educator, and writer Avi Shilon. Shilon is the author of, among other works of scholarship, the definitive biography of Menachem Begin, published in 2012 by Yale University Press.

On today's pages, Chullin 120 and 121, one mysterious word sends generations of Jewish scholars searching through animal anatomy for an answer. Is the alala a neck ligament, a tendon, leftover flesh—or something else entirely? What can an unsolved anatomical puzzle teach us about the rabbis' extraordinary attention to detail? Listen and find out. Learn more about your ad choices. Visit megaphone.fm/adchoices

Peloton instructor Rebecca Kennedy is responding to online trolls, and we break down what happened. We also cover a new round of layoffs Peloton confirmed this week, the Strength+ app finally landing on Android, and Peloton's new partnership with the U.S. Open (with bonus tennis talk later in the episode).Peloton instructor Rebecca Kennedy responds to online trollsPeloton confirms a new round of layoffsStrength+ app finally lands on AndroidPeloton announces new partnership with the U.S. OpenGood Housekeeping names Peloton one of the best workout appsPeloton Apparel sample sales pop up in NYCTitan Fitness gear now sold on Peloton's apparel sitePeloton hosts a Jewish member forum following backlash over Peloton instructor Adrian WilliamsPeloton instructor Leanne Hainsby-Alldis returns to live classes in SeptemberPeloton instructor Jess Sims' role at ESPN gets even biggerNordicTrack reveals a new connected Pilates reformerOura faces a class action lawsuitA preview of September's Artists SeriesTCO Top 5: listener-recommended classes to check outPeloton instructor Ash Pryor makes her Pilates debutPeloton Outdoor Run Club rolls out two new updatesPeloton instructor Mariana Fernández debuts a standing yoga classLatinx & Hispanic Heritage Month programming returns to the platformPeloton instructors Joslyn Thompson Rule and Emma Lovewell team up for a two-for-one hikePeloton birthdays: former Peloton instructor Kristin McGee (8/31)The Clip Out is the longest-running independent Peloton podcast. New episodes every Friday. Hosted by Crystal O'Keefe and Tom O'Keefe theclipout.com Instagram: @clipoutcrystalSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Elul is the 12th and final month of the Jewish calendar year. Elul Unbound is a Judaism Unbound initiative all about making Elul meaningful, through creative digital modalities. In this conversation, Lex Rofeberg and Wendie Bernstein Lash explore questions of who/what God is, and how Elul might be a perfect time to explore questions around divinity. This Elul episode is the third in a series of four that are being released as part of Elul Unbound 2026. -------------------------------------- Looking for an intro to Judaism course? The UnYeshiva's gotchya covered, via our course Judaism Inbound: An Introduction to Judaism for Everyone. Head to JudaismUnbound.com/2026-courses/p/inbound-9-26 to learn more! Financial aid is available for all who need it. To check out all our Elul bonus episodes from previous years, which can still be relevant to your experience of Elul this time around, click here. Join our bi-weekly journey through Elul Unbound 2026 by signing up at this link, and sign up for our Elul Unbound Shabbat gatherings here, where we will be forging our kavanot (intentions) for the new year in real time with fellow Unbounders.

Audio taken from the live teaching "Why Has the World Turned Against Israel? It is Not Politics, It is Prophecy!" - https://youtu.be/R3S9oFfmITA There is an ancient prophecy that reads like this morning's news, and it addresses the rising hatred of Israel and the Jewish people. In this Bible study, "Why has the world turned against Israel?" The deeper question is, "Why did God say the world would turn against Israel, and what will happen to the nations that do?"Key Scriptures used in today's teaching: Zechariah 12:1-3Other Scriptures referenced in this teaching: Genesis 17:3-8; Jeremiah 31:36-37; Romans 11:1-2Unless stated otherwise, most Scripture is read from the New Living Translation (NLT) Bible.If you prayed with Tiff, click here https://lostlamb.org/ and let him know!  Be sure to check out the playlist “New Beginnings” - https://www.youtube.com/playlist?list=PLsX8E19Azl58_FjxELPxjnsL8CAtmama4Thank you for listening, and subscribe for new content each week.Ways to give:https://www.lostlamb.org/give
Connect with Tiff Shuttlesworth:Facebook: https://www.facebook.com/LostLambAssociation/ Instagram: https://www.instagram.com/tiffshuttlesworth/ X/Twitter: https://twitter.com/tiffshuttleswor Learn more about my ministry: https://lostlamb.org/ Learn more about my ministry in Canada: https://www.lostlamb.caFor more information about Northpoint School of the Bible visithttps://northpointbible.org/

Rabbi Schneider sits down with Pastor Mike to explore why the Jewish roots of Christianity still matter for believers today. From baptism and Passover to sharing faith with Jewish people, discover how understanding the biblical Jewish foundation of the faith can deepen your understanding of Jesus and God's Word. **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner  **** DONATE - https://djj.show/YTADonate 

Somewhere along the way, the church split from its Jewish roots — and centuries of replacement theology followed. In this second conversation, John unpacks how returning to the biblical calendar is a concrete step back toward the faith as it was first lived by Yeshua's disciples, before that split ever happened. In part two of this special conversation, John and I dig into the biblical calendar — what it is, why it matters, and why living by it is more countercultural than most people realize. We talk about: What the biblical Hebrew calendar actually is, and how it differs from the calendar most of us grew up with How replacement theology shaped centuries of the church's relationship to Israel and the Jewish roots of the faith Why following the biblical calendar is a tangible, daily way to reconnect with those roots What it might have looked like to live inside this calendar as one of Yeshua's first disciples How Daily Bread weaves the calendar into your everyday reading, not as a side note but as the framework This one goes a little deeper theologically — but it's really about reclaiming something that was always meant to be ours to begin with.

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

This weekend, Portlanders can enjoy food, music, dancing and more with ties to Jewish culture. The Jewish Federation of Greater Portland is putting on its first Jewish cultural festival at Zidell Yards on Sunday. Marc Blattner is the president and CEO of the Jewish Federation of Greater Portland. He joins us to share more on what attendees can expect and why this event is important to have.

See Adam on tour https://theadamfriedland.show/pages/tour -- JOIN THE FRIEDLAND FAMILY FOUNDATION / PREMIUM SUBSCRIPTION: https://www.youtube.com/@TheAdamFriedlandShow/join -- Patreon: https://www.patreon.com/cw/TheAdamFriedlandShow -- Buy our merch!: https://theadamfriedland.show/collections/new -- Listen Now on Spotify: — The Adam Friedland Show - Season Three Episode 1 | Curtis Sliwa X: https://x.com/adam_talkshow Instagram: https://www.instagram.com/theadamfriedlandshow TikTok:  https://www.tiktok.com/@adamfriedlandshowclips    YouTube: Subscribe to @TheAdamFriedlandShow here: https://www.youtube.com/c/TheAdamFriedlandShow Subscribe to @TAFSClips here: https://www.youtube.com/@tafsclips  — Download the eBay app to stream and shop live. — #adamfriedland #theadamfriedlandshow #Curtissliwa Learn more about your ad choices. Visit podcastchoices.com/adchoices

See Adam on tour https://theadamfriedland.show/pages/tour -- JOIN THE FRIEDLAND FAMILY FOUNDATION / PREMIUM SUBSCRIPTION: https://www.youtube.com/@TheAdamFriedlandShow/join -- Patreon: https://www.patreon.com/cw/TheAdamFriedlandShow -- Buy our merch!: https://theadamfriedland.show/collections/new -- Listen Now on Spotify: — The Adam Friedland Show - Season Three Episode 1 | Curtis Sliwa X: https://x.com/adam_talkshow Instagram: https://www.instagram.com/theadamfriedlandshow TikTok:  https://www.tiktok.com/@adamfriedlandshowclips    YouTube: Subscribe to @TheAdamFriedlandShow here: https://www.youtube.com/c/TheAdamFriedlandShow Subscribe to @TAFSClips here: https://www.youtube.com/@tafsclips  — Download the eBay app to stream and shop live. — #adamfriedland #theadamfriedlandshow #Curtissliwa Learn more about your ad choices. Visit podcastchoices.com/adchoices