Podcasts about heschel

The vast majority of work on Rabbi Abraham Joshua Heschel is academic:  summaries, clarification, footnotes and so on. In this series of classes, I'm here to show you how to live Heschel's religious philosophy, not understand it. In this first lecture, I show how one begins this process by first gathering three philosophies: 1) Schleiermacher, 2) Pragmatism, and 3) Phenomenology. With these basics, one is ready to identify what connecting to God looks like, whether you've ever done it yourself, and how it creates and informs Judaism.

Thanks Nachum, With Pesach break over, the Spring seasons are winding their way down toward the playoffs. Straight ahead on Tuesday Morning JM in the AM Sports Update, Varsity Girls Hockey sees a 36 hour shakeup out West, Division leaders collide this coming weekend in Boys Varsity Softball and the longest current win streak in Yeshiva League boys sports is no more. All that and more straight ahead, good morning, I'm Elliot Weiselberg. We start off today's update with a Jeopardy question. The category: Boys Volleyball, Answer: June 12, 2022. The correct question: When was the last time that the Ramaz Rams suffered a loss? Or...it was the correct answer until this past Sunday. The Rams entered their contest with the SAR Sting riding a 24 game winning streak. In the majority of those contests, Ramaz was the recipient of several sweep victories. On this day, the tables would turn and the Sting would sweep Ramaz 21 to 12, 14 and ultimately 18 to put an end to the longest active winning streak in Boys sports. SAR now sits atop the West at 5-1 with Ramaz behind them at 4-1. Some added insight on that last Ramaz loss, it was to the same SAR Sting in the 2022 semifinals. So for those curious, the last time that Ramaz lost a regular season contest? Pre-covid. In Boys Softball, DRS made a statement this past Friday dominating Nishmas HaTorah in both contests to improve to 4-1 and drop Nishmas to 3-3. The Wildcats will gear up to face their biggest challenge so far when they meet May this coming Friday. May sits at 2-0 and will start the heart of their schedule with either a win that could propel them toward a division crown, or give DRS a heads-up in that race. Out West, Hillel stays undefeated drubbing Frisch this past Sunday to improve to 4-0. They'll square off with Shaare Torah tomorrow night, but the real contest for them will be this coming Sunday when they host Central division leading YDE, also at 4-0. In Girls hockey, a mad 36 hour stretch saw quite a few changes in the top 6 slots. Sunday saw the Frisch Cougars extend their lead in the West with a 5-1 win over Heschel who entered the day in the 2nd slot in the West. Meanwhile, Frisch's rival Ramaz took a 6-1 victory over SKA to improve to 4-1-0-1 and last night Ma'ayanot shutout East leading HAFTR 2-0. So the West leading Cougars are now a point away from clinching the Top seed in the playoffs and can do so against HAFTR who at 4-1-0-1 look to have the East all but put away themselves. Behind Frisch, Ramaz jumps to 2nd place, Ma'ayanot to 3rd and Heschel drops to 4th, only one point ahead of SAR and 2 ahead of Kushner with all teams still in play for the 4 wildcard spots over the next week. Finally, we are very proud to announce that the Martin Weiselberg Memorial Junior High Hockey Tournament is back and ready to roll with its 18th tournament on June 15th in HAFTR. Middle School teams will do battle in the longest-running hockey tournament in the Yeshiva Leagues while raising money for Hatzolah. Of course this also means the return of the amazing memorabilia raffle, which has seen items signed by present and future hall of famers, including Gordie Howe, Mark Messier and new goal-scoring king Alex Ovechkin. We will announce teams, prizes and schedules over the next few weeks on our website at MWTournament.com. And that was your Tuesday Morning JM in the AM Sports Update, I'm Elliot Weiselberg

When alternate notions of what's in the best interest of the Jewish community compete, how do we know what's right? Reminding us that we are not the first to face this dilemma, Rabbi Cosgrove recalls Rabbi A.J. Heschel, urging us to find the quiet inner voice of conscience.   For more Rabbi Elliot Cosgrove, follow @Elliot_Cosgrove on Instagram and Facebook.   Want to stay connected with PAS? Follow us @ParkAvenueSyn on all platforms, and check out www.pasyn.org for all our virtual and in-person offerings.

Good morning and welcome back to the stretch run of the 2024-2025 Winter Sports Season. Straight ahead on this edition of the JM in the AM Sports Update, a ton of movement in the postseason brackets. We'll let you know who is in, who is out, and what to look for in the upcoming last week of all regular seasons. All that and more, good Morning, I'm Elliot Weiselberg. We'll start in Varsity Basketball where HAFTR after going 2-5 in the first half of the season has worked their way back to clinch a playoff spot after a 22 point mashing of Rambam last night. The Rambam loss eliminates the Ravens and sets up the bottom of the East bracket as #6 HAFTR and #5 YDE will go on the road. DRS will earn the #1 seed with North Shore as the front-runner in the 2 spot and Magen David and Flatbush hosting first round contests after their losses last night, seeding to be determined. Out West, TABC and MTA are virtual locks for the byes while SAR and Hillel will host first round contests against either Ramaz who has an edge following their win over SAR while we were all away and Frisch and Heschel who will be facing each other to end the regular season, with 1 of those 3 not making the postseason. JV Basketball had one contest thus far, a major one in the West as SAR upset Frisch 66-53 Monday night behind a brilliant 40-point, 10-rebound night from Max Weiss. Frisch has now lost their last 2 contests and potentially fallen out of a first-round bye. The Cougars now 7-3 will need to wait and see whether Ramaz or TABC, both at 7-2, slip up against MTA and JEC respectively. Wins by both will relegate Frisch to the 3 seed where their opponent will be #6 Hillel. On the other end of that contest, SAR now jumps from the 6 spot into a first-round matchup with JEC in the 4-5 contest. The host will be determined by JEC's contest with TABC tomorrow night. In the East, no results so far, but by this time next week, we will know which of DRS, HANC and Magen David, all at 7-2 will join Flatbush with a first-round bye and which will be hosting first round home games against #5 YDE and #6 North Shore. Action has already started in varsity hockey where SAR barely outlasted Kushner 6-5 Monday night. The win gives SAR the advantage in the race for the West #2 seed with only a game against Ramaz up ahead. Frisch has the tiebreaker with SAR, but to get there, will need to face HAFTR and DRS. Kushner needed last night to hope to keep ahead of MTA to host a first-round contest, but, MTA is 2 points behind Kushner with only Ohr Yisroel and Hillel to go, while Kushner will need to beat TABC to maintain their advantage. Regardless, Kushner-MTA will be the West 4-5 contest, while Ramaz will be the 6 seed and take on the loser of the Frisch-SAR race for the 2 seed. Meanwhile, out East, behind DRS, it's a mad scramble for the 2nd seed involving HAFTR, HANC and Flatbush. Right now, the HAFTR has the edge with 18 points, but right with them is Flatbush who defeated Rambam last night to move into a tie with HAFTR at 18 points and a contest with YDE remaining tomorrow night. A Flatbush win would put the pressure on HANC and HAFTR. HAFTR would need a win over either HANC or Frisch to end the season in order to overtake the Falcons while HANC would need wins over both HAFTR and TABC to do the same. Three games remain in the JV Hockey season, with only two making a difference. Frisch and DRS have won their divisions but will do battle on Saturday night to see which team will get the #1 seed going into the postseason. The loser of the contest will host #3 SAR while the winner will find out Monday night whether they play HAFTR or TABC. The Storm can clinch a playoff berth with a win over winless Rambam in Teaneck. Otherwise, the 4th spot will go to HAFTR. And that was your JM in the AM Sports Update, I'm Elliot Weiselberg

Straight ahead on this edition of the Tuesday Morning JM in the AM Sports Update, as we head into winter break, varsity hockey crowns a new goal scoring king. All that and more, good Morning, I'm Elliot Weiselberg. It's been nearly two decades since the goal scoring record in the varsity hockey league last fell. In that time a small handful of people have reached the 30-goal plateau in sight of the mark. Two players came close last year, one of them finally succeeded, and for the first time in Yeshiva League history, the 40-goal plateau is in sight. The Flatbush Falcons kept their hopes at a First-round bye alive with a win over Solomon Schechter Thursday night. But, the story of the evening, was Joe Catton etching his name into the Yeshiva League record books. As a Junior, Joe Catton came within a few goals of breaking the scoring record. This year, Catton not only eclipsed the mark, breaking the record and finishing the game with his current total at 39 goals, but Catton has done so in only 11 contests, having missed one, and still has two games to pad the number on the other side of the break against Rambam and YDE. We'll be sure to keep everyone updated as to the final number and the new Yeshiva League mark. In other action, SAR took two wins on the week following up on their comeback win over TABC. SAR sits at 9-2-1 after wins over Kushner and Magen David, tied with Frisch who defeated Ohr Yisroel Sunday. And Ramaz and MTA worked to a 2-2 tie. The result locks Ramaz into the 6 seed for the first round of the playoffs where they will either play SAR or Frisch and also confirms that Kushner and MTA will square off in the 4/5 contest, with the host to be determined on the other side of the break. JV Hockey saw no games on the week and will see its final 3 contests in February. Moving over to varsity Basketball where the dogfight continues at the top of the West. TABC and MTA are still attached at the hip following wins by both teams on Saturday night. TABC took a trip to Brooklyn where they upended Magen David 62-48. The Warriors have now lost 3 of their last 5 contests to drop to 7-5, and all but fall out of the race for a First-round bye. TABC improves to 11-1 where they sit tied with MTA who gritted out a tough contest with Ramaz winning 55-53. The two teams are still the front-runners for the bye slot, but SAR is still within distance, taking two wins on the week to improve to 9-1. On the other end of things, Ramaz started off the week hot, taking wins over Ohr Yisroel and Kushner, but the loss to MTA on Saturday night and an 11-point defeat to 9-3 Hillel have now put the Rams in a strange position at 5-6. For Hillel, Eli Braha dropped 30 in the win, as the Heat lock up a First-round home game. Only two contests on the week ahead. Ohr Yisroel will take on Frisch on Tuesday, where the Cougars are tied with Ramaz who will be in action against SAR on Thursday. Both Frisch and Ramaz now look to keep themselves clear of 5-7 Heschel who is their main competition for one of the last two playoff spots Finally, in JV Basketball, only a handful of games on the week, only one in the East, as Magen David wallops North Shore to move into a 3-way tie for 2nd place at 7-2 with DRS and HANC. Of the 3, the Warriors control the terms as they hold the tiebreak and a contest with winless Rambam on the horizon after the break. Out West, 3 more teams are 7-2, as Ramaz, TABC and Frisch currently sit tied for first at the mark. The Rams entered the mix after taking big wins over RTMA and SAR. Two of the 3 will earn a first-round bye once play resumes for them on the other side of the break. With only two games on the slate across all 4 leagues next week, we at the JM in the AM Sports Update will take a break of our own next week to gear up for the mad rush that will begin in two weeks' time. Enjoy your break; I know we will. And that was your Tuesday Morning JM in the AM Sports Update, I'm Elliot Weiselberg

Last week, AJC CEO Ted Deutch traveled to Philadelphia to meet with Pennsylvania Governor Josh Shapiro for an in-depth discussion on combating antisemitism, ensuring the future vitality of Jewish communities in Pennsylvania and beyond, and addressing the challenges posed by rising political polarization both locally and nationally. “When it comes to antisemitism . . . there is no nuance. Antisemitism, bigotry, and hatred in all forms is not okay. Everyone in a position of public trust . . . has a responsibility to speak and act with moral clarity and speak out against it,” said Governor Shapiro. AJC is a 501(c)3 not-for-profit organization. AJC neither supports nor opposes candidates for elective office. Watch: AJC CEO Ted Deutch, Gov. Josh Shapiro Say Fight Against Antisemitism Must Be Bipartisan Listen – AJC Podcasts: The Forgotten Exodus: with Hen Mazzig, Einat Admony, and more. People of the Pod:  Mijal Bitton on What It Means to Be a Jew Today The Next Chapter in Catholic-Jewish Relations What's Next for the Abraham Accords Under President Trump? Honoring Israel's Lone Soldiers This Thanksgiving: Celebrating Service and Sacrifice Away from Home The ICC Issues Arrest Warrants: What You Need to Know Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. __ Transcript of Conversation with Ted Detuch and Josh Shapiro: Manya Brachear Pashman: Last week, AJC CEO Ted Deutch traveled to Philadelphia and sat down with Pennsylvania Governor Josh Shapiro for a conversation about antisemitism, the future of Jewish communities in Pennsylvania and across the nation, and growing political polarization not only in Philadelphia but throughout the country. The conversation was so powerful, we wanted to share it with a wider audience. So, I turn it over to Ted and Governor Shapiro.  Ted Deutch:   I'm going to start just by fessing up to something that I tried to do, that I fortunately failed at. I don't often tout my failure, but there was a time some number of years ago, Governor, where I thought that your future should take you to the United States House of Representatives. I tried to convince you to run for Congress, and you had other plans. Fast forward many years, thank God I was wrong, and thank you for the remarkable job you've done as governor of Pennsylvania.  Josh Shapiro:   Thank you. It's so good to be with you.  Ted Deutch:   Obviously, it's a really great to be with you. But I had, I wanted to break the ice just a little bit, if I may, with just some quick questions, just to lose, just to loosen you up a little, if that's alright. Josh Shapiro:   Do I not seem loose? I feel pretty loose.  Ted Deutch:   Alright, very quickly. Favorite eagle of all time? Josh Shapiro:   You know what I was on Eagles pregame live just yesterday, before the Birds played the Steelers. Birds beat the Steelers, by the way. And I got to sit next to Jaws. Ron Jaworski, and like, it was just a normal day. I was a little bit starstruck. So I guess I'd go with Jaws. Yeah.  Ted Deutch:   Alright. Better play-by-play announcer– Merrill Reese, Gene Hart? Josh Shapiro:   Oh my God, come on. All right. That's like asking me to pick between my kids. Ted Deutch:   Alright, I'll move on. Moving on, moving on, moving on. Some people here who don't, the handful who don't really get this at all, and my staff, who's saying, why are you doing this. Josh Shapiro:   Merrill Reese by the way is about to get inducted into the Hall of Fame for, they do once a year, they do an announcer, and Merrill just won that award this year. Pretty amazing.  Ted Deutch:   He is amazing. Best Philly movie ever made?  Josh Shapiro:   Rocky. Ted Deutch:   Easy. Thank you. Inappropriate question, perhaps at an AJC dinner, provolone or swiss? Josh Shapiro:   I do enjoy provolone, but I'm not a cheesesteak guy, so. We have a kosher governor's residence. I can't be out eating cheesesteaks.  Ted Deutch:   It was a bit of a trick question, I'll admit. And then we'll just finish this off. Favorite Israeli food? Josh Shapiro:   Falafel, but not from some fancy restaurant, though I do love Goldies and I love Michael, but on some like stand in the middle of nowhere in Israel, it's always delicious. Ted Deutch:   This also gives me an opportunity to acknowledge Tsach Saar, who is the Consul General of Israel. Thank you very much for being here. All right, I tried. Thanks for playing along.  Josh Shapiro:   Did I not do well? You did try.  Ted Deutch:  You did great. You did great. Thank you.  Josh Shapiro:   No more lightning round? Ted Deutch:  I have more. Josh Shapiro:   Now we got to do this serious stuff? Ted Deutch:   We do. And frankly, look, your answer to the silly question about cheesesteaks is the perfect lead in to my first question for you. The first governor, I grew up in Bethlehem, the first governor I remember was governor Milton Shapp, who was born Milton Shapiro. So in that respect, you're actually the second Governor Shapiro in Pennsylvania's history. He was governor from 1971 to 79.  But you are Governor Shapiro. You're a proud Jew who dismisses a question about cheesesteaks because you have a kosher home. You quote Pirkei Avot in your life as governor and the speeches that you give. It's so clear, and we and everyone has come to know how important Shabbat dinner is for you, with your family. Your Judaism matters to you a lot, and for those of us who are so involved in the community, it's something that obviously we admire. But I would love to hear a little bit more about how it informs what you do and why it's so important. Josh Shapiro:   I want to just say on a serious note, how grateful I am to AJC for the important work that you do every day, how grateful I am to Ted, who's been a friend for more than a decade. How thankful I am to the leaders here who raise money and do this important work. For Mark, who I think asked me to do this like a year ago, and has checked in with me each month to make sure he's going to do it. I'm proud to do it, and to the Liebmans, and everyone, I appreciate what you all do.  I just celebrated, Lori noted the other night that I've been in public office for 20 years, and I'm a proud public servant. I think public service is a noble profession, and the reason I am in public service, it's fitting that my dad is here tonight, is because of my family and because of my faith. Both draw me to service. Our faith teaches us that, as you mentioned, I quote Pirkei Avot. I quote it in a synagogue. I'll quote it at a Kiwanis Club. I was proud to quote it from the pulpit at Ebenezer Baptist Church in Atlanta, Georgia, just a couple months ago, that no one is required to complete the task, but neither are we free to refrain from it. Meaning each of us has a responsibility to get off the sidelines, get in the game and do our part.  Now, doing our part can come in a lot of different ways. Some people do their part in a courtroom. Some people do their part in a business. Some people do their part through charitable work, like here at AJC. For me, my part is through public service. My part is through serving my community, and I'm honored to do it. I share that with you because as I was getting ready to launch my campaign for governor, you may recall I was attorney general at the time, a group of us came together and said, Well, how do we want to kind of reintroduce you to the good people of Pennsylvania as you launch your campaign? You could start by talking about a policy or for some initiative you want to get past, but actually what I wanted to do was talk about the issue I just mentioned to you, what drew me to want to serve in the first place. Why I was even contemplating running to be your governor.  And so we had a long conversation about what motivates me, Ted, and why I do this. To me, being able to bring together family and faith was really important, and the best way to show that is by doing what I do every single Friday night since I was a kid, and what we continue to do, and that is having Shabbat dinner with my family.  And so the first ad in my campaign was all of us sitting around the Shabbat dinner table. Now, fun fact for all of you, I think we filmed it like on a Tuesday, so it really wasn't Shabbat. My kids remind me of that, but we did have everything on the table. And what was so interesting about it was, after the ad started running, and I would show up in communities where there aren't a lot of Jews, if any Jews, in Pennsylvania. Folks would grab me and say, Hey, I saw your ad. That was great. I want to tell you what Sunday lunch is like after I get home from church. I want to tell you what Christmas dinner is like in our family. I want you to know what we experience when we leave our place of worship.  And in a lot of ways, it actually brought me closer together with the community. We were able to see one another in a deeper way. I think faith has allowed me to get into living rooms and conversations and communities in a much deeper way than perhaps I ever could before, as I think it is critically important if you want to be a public servant, to be true to who you are and express that to folks. So I'm proud of who I am. I'm proud of the way I've lived my life. I'm proud of the way Lori and I are raising our four children, and I appreciate the fact that the good people of Pennsylvania acknowledge that and open themselves up and share that back with me as I go out serving them as their governor.  Ted Deutch:   The importance of Shabbat dinner, part of it, obviously is your Judaism, but it also anchoring for your family. And for everyone that you interact with to know that on Friday nights, that's the time for your family. There's something there in a time of really polarizing politics and fragmentation of society, there's something there that we should learn from, right? Josh Shapiro:   I just think making sure you're committed to family, you're committed to yourself at some key moments, each day, each week, is really important. Lori and I live crazy lives right now, running all over the place. I'm not complaining. I asked for this, and I love what I do. I hope you can tell the joy that I have every day in serving you as your governor. And no matter where we are during the week, we always know, Friday night we're going to be together. We always know that it's going to be a moment where we can be with the kids and have conversations with them.  And I'll be honest with you, Ted. I mean, some of it, of course, is the prayers and the rituals and the religious aspect of it, but so much of it is just the family part of it, and being grounded in that, and knowing that that will be our moment during the week, whether we're at the governor's residence or our home in Montgomery County, we are always together Friday night, and it's something we don't compromise on. I think it's important that you've got to set those boundaries. You got to say what's important. And that's exactly what we do. Ted Deutch:   It's especially important to have time to be together in this period where, for almost 15 months, the community has really, in so many ways, struggled. We had the deadliest attack on the Jewish community since the Holocaust, the equivalent, just in terms that people in America can try to understand. The 1200 people, the equivalent of 45,000 Americans, God forbid, if you use the same ratios, the equivalent of 7000 people being taken hostage. Now still, 100 hostages still being held beneath Gaza. It's been really hard for the community.  And yes, Israel has fortunately made advances, and from a geostrategic standpoint, is doing better. But this has still been really difficult for the community, for those of us who care about Israel, and then layer on top of that, the antisemitism that we've seen, that you've been so outspoken about in the work that you do. How, again, given what's at your core, is it hard sometimes with the way that we're feeling, the way that you feel as a committed Jew, in the face of all this, to speak about it? Do you ever feel that you need to hold back because this is all so personal to you? Josh Shapiro:   I never feel like I need to hold back. I think it is always important to speak out. But I also think it is important that we have two separate conversations, one about antisemitism and the other about Israel. When it comes to antisemitism, I think it is critically important that folks understand: there is no nuance in that conversation. Antisemitism, hatred, bigotry in all forms. It is not okay.  And everyone, everyone in a position of public trust, everyone has a responsibility to speak and act with moral clarity, to speak out against it, and it doesn't matter who is sharing those sentiments. If they're members of your own party, if they're people who you otherwise might agree with on some other issue, we have a responsibility to speak out against it, and we have a responsibility as a community to be unified against antisemitism, hatred, bigotry, in all forms. There is no nuance on that.  When it comes to the issue of Israel and foreign policy and Middle East policy, that's a far more gray area. And I think it is important to continue to speak out in support of Israel, and I think it is also acceptable, if one wants to respectfully criticize a policy coming from the Israeli government, there is a difference there. And so what I try and do is not hold back in any way, but to make sure folks understand we are having two different conversations.  We got to speak out and stop antisemitism in our communities, and yes, we can express an opinion as it relates to the policies in Israel or by the Israeli government. And I think it is also critically important to acknowledge the very real fact that there is antisemitism in this country. There is antisemitism in this Commonwealth, and it is on the left and it is on the right, and there is no one party that has a clean record on it, and we've got to make sure that no matter who is putting forth those words of hate, they are condemned. Ted Deutch:   AJC is fiercely non-partisan in the way that we do our work and recognize and talk constantly, try to make the point exactly the way you have. That there's antisemitism, wherever it is, we have to call it out. But that it's harder for some to see it or to call it out when it's among their friends, in their own party, than if it's in the other party. This was something that I dealt with as a member of Congress. But when it when conversations turn to you during the election and people refer to you as Genocide Josh. Josh Shapiro:   Yeah, I saw that.  Ted Deutch: Yeah. There are those, I think we have to acknowledge it's on both sides. And clearly there are those on the far left who don't want to criticize Israel, but have now taken the position that Israel essentially has no right to exist. That then bring that into that kind of language, which is clearly antisemitic in the way it's applied. How do you deal with that?  Josh Shapiro:   I must tell you, it did not upset me and it didn't affect me. What did upset me was the way those attacks against me made other people feel. As I was traveling across this commonwealth, across the country, folks would come over to me and tell me, you know, I saw what they said about you, and it was making them feel less safe in their communities. It was making them feel less safe in their schools or on their college campuses. That upset me.  And on that I felt a responsibility to try and lift them up and strengthen them, and let them know that they should be proud of who they are. I'm proud of who I am, and sort of help them brush off the noise and recognizing and I think this is an important point, that while a lot of that noise did exist, and it is empirically true that antisemitism is on the rise, and thank God for groups like AJC doing this work. The vast, vast, vast majority of people that I come across every day, they're good people. They're not bigots, they're not spewing hate, they're actually looking to try and figure out ways in which we can bring people together. That is what I see.  And so I'm comforted by that every day. I'm not offended or upset by the attacks that people make against me, even the antisemitic attacks against me. What I get upset about, what I worry about, is how it makes other people feel, and whether that causes them to retreat or causes them to maybe not do something they were going to do or not, go somewhere where they were going to go. That is upsetting to me, and I try and spend as much time as I can with the people who are affected by that, to try and make sure they have the strength to continue to go forward and lead by example in a way that gives them the strength that they need to move forward.  Ted Deutch:   And sometimes, while the overwhelming majority of people are good, I agree with you, and I think it's important for us to realize that the data tells us that the vast majority of Americans are supportive of Israel as well, and are overwhelmingly opposed to antisemitism. Small numbers can do real damage. And that's what we saw on a number of college campuses, where the the protests, some of them going back to October 8, which were not protests about, obviously, about the Israeli government, but just protests in support of Hamas, some of these protests in support of a terror group, really put people at risk.  And you were very clear in the way that you approach that, right here in Philadelphia and around the state. How should, now that we're 15 months in, AJC has worked with universities around the country to try to ensure that they're doing what they need to to fight antisemitism. From your perspective, how are they doing, how are we doing, 15 months later?  Josh Shapiro:   I commend AJC for the important work they've done on college campuses. And I don't know if John Fry is still here, the president of Temple University, and an outstanding leader who was at Drexel University for some time and now is at Temple. He's an example of a strong leader dealing with these challenges on campus. And there are others to be sure.  Look, I think it is critically important that we protect people's first amendment rights to be able to protest on campus, protest on our streets, they of course, have to follow the rules of the road, whether on campus or in a city, Commonwealth, you name it, but they should be able to express themselves. But that expression is not okay if you're violating the rules of the campus, the rules of the city or the community. It's also not okay if it puts other people at risk. Universities have a moral and a legal responsibility to the Commonwealth of Pennsylvania and to this country to keep all students safe on campus. And for some universities, I think they were willing to forgo that responsibility, or it got a little bit out of balance. Some universities were willing to accept a little bit of hate over here, but no hate over here, and that's not okay. Hate and bigotry in all forms, needs to be condemned. All students need to be safe on campus, and yes, there should be places where students can express themselves and have their views heard. So while I realize there's a lot of gray area when it comes to figuring out exactly where that line is, I do think it's important everybody adhere to those basic principles.  And there are many colleges and universities here in Pennsylvania that are. I think, candidly, Penn lost its way. They are working to get back. I think Susanna Lachs-Adler and others. Susanna has done really wonderful work, and there's some important work there happening under their interim president. I think they are moving in the right direction there, and many other universities are as well.  And so I hope, to get to the heart of your question, 15 months later, we're in a position where students feel safe, to be able to both go to class and to be able to protest within the bounds of the rules on campus, and that we continue to be balanced in our approach there.  Ted Deutch:   When there is messaging sent, whether from faculty or from student groups or from other places on campus that say you are not welcome in this group, or, frankly, in this classroom, simply because you are a Zionist, simply because you believe in the modern state of Israel, that that also can't be acceptable because of what it says, the message that it sends to students, and how it puts people at risk. Josh Shapiro:   Without question. I mean, if you're a student on one of these campuses, you literally have a legal right to be safe in these communities and on these campuses. And university leaders have to remember that. I gotta tell you, these students, they're scared. You know, Hanukkah last year was sort of right around the time that these protests were really kicking up and students were incredibly scared. I heard from a number of students at Penn who reached out to me, reached out to my wife, and we decided to forgo lighting our hanukkiah for the first night at the governor's residence. Got in the trucks, drove to Penn, and we lit the hanukkiot at Penn's Hillel with those students. We wanted to make sure that they knew their governor, their first lady, had their backs, and that they were going to be safe on campus.  And that we were going to make sure that university leaders ensured their safety and their well being on campus. Again, I want to be really clear. Students have a right to protest. Their voices should be heard. I think students have helped usher in change in this country for generations. We want to hear their voices, but not at the expense of the safety and well being of any other student. That's where you got to draw a line. Ted Deutch:   You have, you've talked a lot about building a coalition to combat hatred, and you've invoked Rabbi Heschel, and you've invoked his work with Dr. King during the Civil Rights era. And it's, I think it's true for so many of us, that having invested so much time in those really important relationships, there was some disappointment with response after October 7, and yet, the only option, from our perspective, is to double down. One, because it's the right thing to do, and two, because the Jewish community represents .02% of the population in the world. We need allies. And this has been really central to AJC. And I know Stephanie Sun is here, co-chair of Papaja, and I think Anthony Rosado, co-chair of the Latino Jewish Coalition is here. And I appreciate their being here and their leadership. This is a really important way to continue to combat antisemitism and simultaneously to make sure that Zionists, the people who believe in Israel, aren't excluded.  Can you just talk about, I know this is important to you. Can you talk about how to build those kinds of coalitions that will help our community and and beyond? Josh Shapiro:   You have to build coalitions if you want to make any progress here in this Commonwealth and in the country. I'm actually the only governor in the entire country with a divided legislature, right? So I've got a State Senate led by Republicans, State House led by Democrats. I literally can't get a bill to my desk unless some number of Democrats and some number of Republicans support it.  And so you're forced to have dialogue. You're forced to come together. That's naturally who I am, trying to bring people together. But I want you to know it is. It is required here in Pennsylvania if we want to make progress. We made a hell of a lot of progress, fixing an unconstitutional education system, cutting taxes six times, hiring over 1000 new state troopers and police officers in Pennsylvania, and passing some of the most sweeping criminal justice reforms ever in the history of Pennsylvania. At the same time, we've been able to invest $3 billion in private capital investment to create over 130,000 new jobs. I've only been governor two years. We're getting a lot of stuff done.  I share this with you because we understand the critical importance of building coalitions. Now I'll tell you who else understood that, the person whose portrait hangs in my office right above my desk, William Penn. I share that with you because when William Penn helped build what is now the Commonwealth of Pennsylvania, he built this as a place that would be warm and welcoming for all, where people of all different faiths would be forced together to actually work together to make progress in this commonwealth. That was his vision, and I view it as my responsibility, as someone who's been handed the baton from William Penn, and actually a whole lot of people in between, of course, to pick up on the work that was done before I got here and to continue it, in the spirit that that Penn started. A spirit where we want to make sure we respect people, no matter what they look like, where they come from, who they love, who they pray to, and that those folks are represented around the table.  And when they're around the table, and they feel like they have the freedom and the safety to be able to talk and to share their ideas and their views and their policies, that's what's going to allow us to build a coalition, to be able to get meaningful things done, to be able to make progress. You mentioned Heschel and King. I've had a lot of conversations about Heschel and King with Reverend Warnock, who I think is one of the great leaders in our country.  He gave me the privilege of being able to speak at the pulpit at Ebenezer Baptist Church where Dr. King was, of course, the prayer leader there. We spoke about Heschel and King from Ebenezer, the need to be able to bring the black community and the Jewish community closer together, to be able to do this important work. My friend David's here. He's done work with Operation Understanding and other organizations like that, that bring people from different walks of life together.  And if we can do that more, we can understand one another, we can reduce the amount of hate and bigotry in our community, and we can make progress in the spirit of William Penn, to fill in the work that Heschel and King started, and to be able to create a safer community for all of us. Ted Deutch:   I want to follow up on this note of bipartisanship. You talked about the division and the legislature in Harrisburg, and I want to just focus on Israel for a moment. We have, you have, sorry, it's been a long time since I lived in Pennsylvania. Josh Shapiro:   You're still one of us. You're a Birds fan.  Ted Deutch:  Thank you. Thank you very much.  Josh Shapiro:   And he went to Camp Ramah. This guy's got a whole pedigree. Ted Deutch:   Lehigh Valley, in my blood. Look, if you think about support for Israel in Pennsylvania, there were two pro Israel Democratic senators. There will now be a pro Israel Democratic senator in Senator Fetterman, whose support has been nothing short of spectacular. You have strong Republican support, including from my good friend, Congressman Fitzpatrick from the area as well. And in many ways, it's a good reminder of the importance of bipartisan support for Israel.  As we look into the future, given the challenges that Israel faces, is that Pennsylvania model of bipartisan support from both senators and bipartisan support from House members and a Democratic governor, is that the model that we should continue to expect to see around the country and will both parties continue to be as strongly pro Israel as they could be? Josh Shapiro:   Look, I'm a proud Democrat, and I want to make sure that the Democratic Party continues to stand with Israel, and I'm going to continue to do my part to raise my voice, to ensure that it does. I lament the fact that in recent years, the issue of Israel, so to speak, has become weaponized in our political system. I think Israel is far safer and far stronger when the relationship that elected officials in America have is on a really bipartisan or nonpartisan basis. And I think there have been some organizations, quite candidly, that have tried to throw a monkey wrench in that idea, and instead have injected too much partisanship into that relationship. In the long run that makes Israel less safe. Maybe in the short run, given the way the political dynamics are in the country today, it could work to Israel's advantage. But mark my words, in the long run, politicizing America's relationship with Israel is not in the best interest of Israel long term, from a safety and a security standpoint.  And so I believe the Pennsylvania model is the right way, where we've got Republicans and Democrats alike standing up and speaking out in support of Israel, and by the way, challenging Israel, where Israel needs to be challenged, and also making sure that we are speaking with a unified bipartisan voice against antisemitism, and where antisemitism rears its ugly head, no matter what political party or affiliation or left leaning or right leaning person said it, or group said it, that we join together in standing up and speaking out against it. I think there's something to our Pennsylvania model, and I'd like to see it more across the country.  Ted Deutch:   I want to thank you really so much for this conversation, and I want to give you a chance to end with this, for all of the challenges that we're facing, it's kind of a heavy conversation. What is it that you're most hopeful about at this moment, thinking about our community and the future and your life and your world? Josh Shapiro:   You know, I get asked a lot like, how do you stay so optimistic and so upbeat, given all the challenges there are out in the world, and there are so many challenges, there's challenges like what we're talking about here tonight with antisemitism. There's other challenges that the world is confronting, and probably in another 40 days or so, we're going to confront even more challenges in this country.  But what, what I think keeps me so up and so hopeful every day is the privilege I have to serve as your governor and travel around to different communities and different neighborhoods and just meet people who are doing remarkable things every day. It is a privilege I wish every Pennsylvanian had. To go and to see these nonprofits who are doing life saving and life changing work. To see the incredible work that's happening in some of our skyscrapers here in Philly and our farmlands out in rural communities across Pennsylvania. There are so many people who are literally changing the world, doing tikkun olam in their neighborhoods.  And you know what? They're not down by the news cycle that I know really can bum a lot of people out. These people give me hope, and these people fuel my energy every day to go out and do this work as governor, and they make me optimistic and hopeful. And so while I leave you with this, while I understand the critically important role AJC plays to continue to combat hatred and bigotry and antisemitism, and you do a great job doing that work, while we're focused on those negative things that we've got to combat, I hope you'll also take a moment to appreciate the positive in our communities and understand that there is so much good out there and so many people doing so much good. And that is what fuels me. That's what keeps me up and excited.  And that is what I think you know, really, in many ways, in the spirit of Penn, we get to see every day in the Commonwealth of Pennsylvania. So we need to continue to do this hard work that AJC calls us to do. But let's never lose sight of the positivity that's out there that fuels my optimism every day. Ted Deutch:   We're so grateful. Governor Shapiro, thank you very, very much.  Josh Shapiro:   Thank you. Thank you, Ted.   

Thanks Nachum! Welcome back everyone to another season of the Tuesday Morning JM in the AM Sports Update! The 2024-2025 season is off and rolling and we'll break down the first two weeks of November straight ahead. Good Morning, back for yet another yeshiva league season with you, I'm Elliot Weiselberg. We'll start out in Varsity Hockey and nothing like a good "Route 4 Rivalry" matchup to kick things off in the early season, unless you're a Frisch fan. The TABC Storm opened up what they hope is a rebound season, coming off of a defeat in last year's final with a 5-1 victory over the Cougars, Senior Aiden Rauzman with the hat trick for the Stom. TABC is currently 2-0 and in a tie with Kushner and SAR. The Sting took a key victory last night at home over HANC 3-1 to keep clean in the loss column. Scoreless into the 3rd period the two teams traded quick goals in the period and remained tied until Senior Bennett Burgida put home the game winner for SAR. The early season has not been kind to HANC at the moment, having dropped their 2nd in three nights after a 6-3 loss to DRS on Motzai Shabbos. DRS opened a 4-0 lead and although HANC was able to bring the game to within 1, DRS popped home two goals in the third to improve to 3-0. In JV Hockey 7 of the 8 teams have kicked off their season. Out West, Frisch and SAR are 3-0 and 2-0, respectively, after knocking off Eastern conference teams. Frisch and HAFTR went to overtime Saturday night in Paramus with Charlie Butler ending the contest for the 3-2 Cougar victory and then continuing with another home win over YDE, and in a statement win, SAR went into DRS last night and doubled-up the home team Wildcats 4-2. The last team to get into the mix this season will be TABC who kick off their season tomorrow night in HAFTR. Varsity Basketball has some unfamiliar teams at the top in the early goings. The East sees Rambam at 2-0 after home wins over Magen Abraham and Kushner. Their schedule will get a bit tougher, though, starting this week with a Thursday night contest in Flatbush. Out West, MTA is 2-0 after wins over Kushner and JEC. They'll get to revel in their current position for a bit as West teams have a fairly light schedule over the next week, but the inter-division contests are powerful ones as tonight sees Frisch travel to DRS and HAFTR host SAR and Monday night, Flatbush and TABC will tangle with one team being excused from the ranks of the undefeated. Finally in JV Basketball, most teams have opened up their season with no team playing more than 2 games. Barkai, DRS and Magen David are all 1-0 in the East, while JEC out West is 2-0 with dominating wins over MTA and Heschel, followed by TABC and Ramaz at 1-0. With 14 contests between tonight and our next update, there should be plenty of movement around the leaderboards. And that was your Tuesday Morning JM in the AM Sports Update, I'm Elliot Weiselberg.

The midrash teaches us that Abraham is an idol smasher. Heschel teaches us that an idol is "any god concerned with me but not with you." In other words, Judaism says that injustice is idolatry, and that we must to stand up against injustice even when - especially when - it is the policy of our own government. This is an important message in the current political moment, as we look to what the next 4 years will bring. --------------------------------- Seven Minute Torah is a production of LAASOK. To support the production of this podcast, visit either www.patreon.com/sevenminutetorah (for per-episode contribution) OR https://laasok.org/support/ (for a tax-deductible one-time or monthly contribution). For info on our weekly Zoom study groups or other learning opportunities go to https://laasok.org/. Comments or questions? Email info@laasok.org, or contact Rabbi Micah Streiffer directly at micah@laasok.org. 

J.J. and Dr. Susannah Heschel survey the fascinating life and brilliant ideas of Abraham Geiger. This guy was flagrantly influential. A practicing rabbi, a leader in the Wissenschaft das Judentums movement and a founder of Islamic studies in Europe, he was on the intellectual vanguard of the 19th century Reform movement, so strap in for a great conversation. Please send any complaints or compliments to podcasts@torahinmotion.orgFor more information visit torahinmotion.org/podcastsSusannah Heschel is the Eli M. Black Distinguished Professor of Jewish Studies at Dartmouth College and chair of the Jewish Studies Program and a faculty member of the Religion Department. Her scholarship focuses on Jewish and Protestant thought during the 19th and 20th centuries, including the history of biblical scholarship, Jewish scholarship on Islam, and the history of anti-Semitism. Her numerous publications include Abraham Geiger and the Jewish Jesus (University of Chicago Press), which won a National Jewish Book Award, The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton University Press), and Jüdischer Islam: Islam und Deutsch-Jüdische Selbstbestimmung (Mathes und Seitz). She has a forthcoming book, co-written with Sarah Imhoff, The Woman Question in Jewish Studies (Princeton University Press. Heschel has been a visiting professor at the Universities of Frankfurt and Cape Town as well as Princeton, and she is the recipient of numerous grants, including from the Ford Foundation, Carnegie Foundation, and a yearlong Rockefeller fellowship at the National Humanities Center. In 2011-12 she held a fellowship at the Wissenschaftskolleg in Berlin and during the winter term of 2024 she held a research fellowship at the Maimonides Institute at the University of Hamburg. She has received many honors, including the Mendelssohn Prize of the Leo Baeck Institute, and five honorary doctorates from universities in the United States, Canada, Switzerland, and Germany. Currently she is a Guggenheim Fellow and is writing a book on the history of European Jewish scholarship on Islam. She is an elected member of the American Society for the Study of Religion and the American Academy for Jewish Research.  

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse. Nachshon is the posterchild of what Heschel called “Praying with your feet”. He personifies Judaism's clear bias for action over the status quo, action over prayer and even action over reflection. Today we explore the darker side of Nachshon and the potential deficiencies of Action Bias in decision theory.  Sefaria Source Sheet: www.sefaria.org/sheets/539799  Transcript on episode web page: https://madlik.com/2024/01/24/nachshon-and-action-bias/ 

You can find me and the show on social media by searching the handle @DrWilmerLeon on X (Twitter), Instagram, and YouTube. Our Facebook page is www.facebook.com/Drwilmerleonctd All our episodes can be found at CTDpodcast.com.   TRANSCRIPT: Dr Wilmer Leon (00:13): Welcome to the Connecting the Dots podcast with Dr. Wilmer Leon. I am Wilmer Leon. Here's the point. We have a tendency to view current events as though they occur in a vacuum, failing to understand the broader historical context in which most events take place. During each episode of this podcast, my guests and I will have probing, provocative, and in-depth discussions that connect the dots between the current events and the broader historic context in which they occur. This will enable you to better understand and analyze the events that impact the global village in which we live. On today's episode, we explore the presidential candidacy of Dr. Cornell West. If you go to Cornell West 2020 four.com, it opens with this brother, Cornell West is a living embodiment of the power of an independent mind forever reminding us that greatness is born of the courage to stand apart and speak one's truth. (01:13) To help me connect these dots, let's turn to my guest. He needs no introduction, but I'll say he is the Dietrich Bonhoeffer professor of philosophy and Christian practice at Union Theological Seminary. He's the former university professor at Harvard University and Professor Emeritus at Princeton University. He graduated magna cum laude from Harvard in three years and obtained his master's and PhD in philosophy at Princeton. He's the first black person to receive a PhD In more detail, let me say, he's written 20 books, edited 13 and has written numerous forwards as we'll talk about in. He's one a sacramental zone and affectionately known to many as Brother West, Dr. Cornell West. Welcome, and let's connect some dots. Dr Cornel West (01:59): I'm with you though, man. We putting smiles on our precious mama's faces. I know mom was there right there in the living room and in the kitchen when you got home and your precious mother had passed. But just think how blessed we are. I think it's very providential as well as significant that we could start this year together. Dr Wilmer Leon (02:20): In fact, I'm glad you mentioned our parents because what would your folks be thinking of their son in these efforts today? Dr Cornel West (02:30): Well, it's hard to say Mom and dad were unpredictable in terms of their judgment and highly predictable in terms of their deep, deep love though, brother, so that they would be loving me to death as they always did up until their death and they loved me now after death on their life. But I think it's hard to say they were such independent thinkers, you know what I mean? Dr Wilmer Leon (02:53): I do. I do know. Lemme put you another way then. What are the two or three most salient points or lessons that you carry forward that your parents instilled in you? Dr Cornel West (03:09): Oh, one is that you want to be in the world but not of it. So that you always recognize as standards bigger than you. You will always fall short of those standards, but never forget what they are. And those standards are always hope. And the greatest of them is love, love of God, love of neighbor, love of especially the least of these love, especially of poor and working people love especially of those friends from on called The Wretched Up the Earth. That's what I learned. West Household, you can see it, my brother Cliff, my sister, Cynthia and Cheryl, and you certainly can see it, Shiloh Baptist Church right on Ninth Avenue at Old Park Brother with Reverend Willie P. Cook and others. So those were the crucial things, not just the values in the abstract sense, but the virtues in the lived concrete sense of ways of being in the world, modes of existing, trying to be forces for good in the language of the great John Coltrane. (04:05) You see his various incarnation in terms of his faces on the albums here in the backdrop of my room. I think my dear wife Vanta for that and buying me this gift. It's a beautiful gift, but I think for them, the question becomes, are you being true to that calling? Are you being true to that vocation? Are you being true to that? Which tries to lure out of you the best who you are given the crack vessel that you are? And I take those insights and those lessons very, very seriously though, brother. So I wake up every morning, I say, Hey, crack vessel, that I am center, that I've always been. I'm going to be a force for good. I'm going to tell some truth. I'm going to bear some witness. I'm going to seek justice and I'm going to do it no matter what costs, no matter what burden, no matter what responsibility it entails, because that's what I'm here to do. And I'm going to do it with fun. Joy. I just finished the biography, brotherly Stone. Thank you. Wow. Letting me be myself. And he talks about Cynthia Robinson, you know, from Sacramento. Yes, beloved sister Anita Robinson. We went to high school together. He talked about Cynthia Robinson when he moved to Sacramento for a while, Sacramento inspirational choir. He had played Shiloh sometimes with Clarence Adams, Bobby Adams, and Brother Clarence. Dr Wilmer Leon (05:33): I didn't know that. Dr Cornel West (05:34): Oh yeah, yeah. I used to see Sylvester on the organ right there. Shiloh man. Dr Wilmer Leon (05:40): I did not. He's Dr Cornel West (05:41): From Vallejo. Dr Wilmer Leon (05:42): Yeah, I know he's from Vallejo, but I didn't know that he had spent time in Sacramento. Dr Cornel West (05:47): Oh Lord. Yes. Dr Wilmer Leon (05:48): It says on your site, even as a young child, you exhibited the remarkable qualities that would define your life's journey and path to the presidency. In the third grade, you fearlessly stood up to your teacher challenging her ideas and defining the conventional norms of your time. And that stands out to me because during the medal ceremony of the Olympics in 1968, Mexico City, as you recall, John Carlos and Tommy Smith raised their black glove fists during the playing of the national anthem. And on October 17th, the day after that, I went to school, raised my fist during the morning pledge of the allegiance, and I got kicked out of school. And I read that on your site and thought about the parallels of our lives. And here we sit today still challenging the dominant narrative and the ideas and defying the conventional norms of our time. And I think is a very good summary of your candidacy. Dr Cornel West (06:59): That's beautiful. But I think that's also an example though, brother, of how your precious mother and my precious mother and precious fathers as well tried to support into us examples of integrity, honesty, and decency. And when you have a flag that's waving, that's not signifying what it ought in terms of it's talking about liberty and justice for all, but you got lynching going on and you've got degradation, discrimination, segregation going on is just decent to have integrity, to have honesty is to call it into question. And when you do that, you're going to be in the world or not of it because you're going to be going against the grain. You're going to be going against what is popular in the name of what ought to have a certain kind of moral substance and spiritual content to it. And here that was how many years ago now? Man, that was 1968 is, Dr Wilmer Leon (08:01): Oh, that was Dr Cornel West (08:02): 50, 52 years. Yeah, that's 56 years. You see, I refuse to salute the flag. My great uncle had been lynched in Texas and they wrapped the flag around his body. So that's what I associated as a young brother. Now that to me, I don't put other people down for salute the flag because some people see that flag and they think of their husband or their uncle or their wife who was killed in the war and they loved, they got right to support their loved ones, and they were fighting for that flag. But that's what goes in their mind. But my mind is the flag wrapped around the body s sw in the southern breeze, that strange fruit that Billie Holiday sing about. So everybody has their right to respond. Same was true with Brother Colin. When Colin saw that flag, he thought all of these young black brothers and sisters being killed, the police, yeah, he gets down. We can understand that somebody else see the flag and they think of their uncle, a great uncle in Hiroshima who's fighting against Japanese fascism. Sure. Everybody's got their lens through which they view the world. We have to be open to that. But most importantly, we got to be true to ourselves. Dr Wilmer Leon (09:15): In talking about your candidacy, you announced your candidacy in the People's Party switched to the Green Party, and now you're running as what you call a truly, truly a people's campaign that is a movement rooted in truth, justice, and love. Why the changes? And where are we with your candidacy today? Dr Cornel West (09:39): Yes, back in June, June 5th, it was the People's party that came forward. It met with myself and Brother Chris Hedges, my dear brother, I have great respect for, great love for. And they were kind enough to make the invitation. When I accepted the invitation, I realized very quickly that there were going to be some very deep challenges. There's going to be some very deep problems there. Chris Hedges and Jill Stein and Jammu Barack and others asked me to meet with the Green Party people and to see whether there's a possibility. We met, we made the shift to the Green Party. We worked very closely for a good while, and I realized that the Green Party had so many different requirements in terms of internal debates with presidential candidates going to different states and state conventions and so forth. And I wanted to go directly to the people because I've been going directly to the folk. (10:33) And I realized that even though the Green Party had 17 states in regard to ballot access, that I could actually get 15 or 16 states rather quickly. And that's precisely what we're doing now. We already got Alaska, we're moving on to Utah by eyes of March 15th. We should have, we hope a good 15 states or so. I would've caught up with the Green Party. But I have a freedom to really not just be myself more fully, but also to go directly to the people rather than spending so much time on inter-party activities that the Green Party requires. And so a lot of people say, well, you got false starts. I say, no, no, I'm a jazz man. That's first take. That's the first take. Dr Wilmer Leon (11:23): Folks can go to your website, Cornell West 2020 four.com, click on the platform tab and they can see a list of general areas such as economic justice, worker justice, environmental justice, and a number of others. And then below each of those, there are the bullet points that articulate your positions on those issues. And I'd like to get to this point, this particular point, because I think it allows us to speak to a number of things that are impacting not only this country but the world, and that is the United States supporting funding and arming genocide in Gaza. How does an American administration, the Biden administration with the backing of Congress, and particularly the Congressional Blackhawk Caucus, which is supposed to be the conscious of the Congress, how can they back this play? Dr Cornel West (12:27): Yeah, that's a wonderful question though, brother. I think we have to first begin by situating my campaign as a moment in a movement that's rooted in a great tradition of Martin Luther King, Jr. Fannie Lou Haman, rabbi Heschel and Dorothy Day. And what they were about was first there's a moral starting point. You see that a precious Palestinian baby has exactly the same value as your baby and my baby, an Israeli baby, a Haitian baby, an Egyptian baby, a Guatemalan baby, but there's been almost 9,000 babies killed a 50 some days. We can see just the level of baity there. Now, every life, no matter what color agenda for me, has the same value. There's no doubt about that. But you start with on a moral premise, then you got to move to your social analysis. How could it be that the United States, the American Empire, enables not just this genocidal assault that's been going on, but how has it enabled the apartheid regime for so long of Israel vis-a-vis those occupied territories with precious Palestinians have been subjugated and degraded. (13:47) How has it facilitated ethnic cleansing where you're seeing now almost 2 million fellow Palestinians who are pushed out of their land? Well, the same thing happened in 1948 with 750,000 Palestinians. They called Arabs at the time were pushed out. So you start on a moral note, and I begin on a spiritual note, just as a Christian, you know what I mean, that there's certain principles that I'm not going to give up. And there's oppressed peoples no matter where they are, no matter, it can be in cashmere, they can be in Chad, they can be in the south side of Chicago. They could be white brothers and sisters in Kentucky. They could be Latinos in South la. Their lives have exactly the same value as the lives of the rich and wealthy and famous. And when you proceed in that way, you have a set of lens that you're looking at the world that's very different from any of the parties because you see both parties, Republicans and Democratic parties have been so tied to Israel in a critical, Israel's been proceeding with impunity for decades, not just since October 7th for decades. (14:57) They've been able to do and say anything they want. They've been able to get billions and billions of dollars from taxpayers' money to the United States with no accountability whatsoever. And when people try to impose some accountability, be it United Nations or be it progressive Jews, or be it Palestinians or Arabs or other people around the world, Israel acts as if they can still do what they want to do with no answerability and no responsibility. They just proceed and do what they want to do. You say, well, wait a minute. And we've reached the point now where, oh, my brother, you got the invoking of Amalek, the first Samuel 15, and the third verse, what does that say in the Old Testament for Christians and Hebrew scripture from Jewish brothers and sisters, he would to kill every man, every woman, every child, every ox, every sheep. Well, that's genocidal intent. (15:52) And then you got genocidal execution when you got over 22,000. And that's just a modest count because you got so many in the rubble that are not counted, and the 9,000 children is just off the chart. I mean, it's just unimaginable that that could happen to so many precious children. You say, no, what is going on? Well, then you come back to United States and you say, wait a minute. Now we've got a politics where the lobby that is primarily responsible for the money that goes from the US government to Israel is one of the most powerful lobbies, not just in America, but in the history of the country, in the history of the country that owing to the high civic participation rate of Jewish Americans. And we talk about Jewish Americans, you're never talking about a monolith or a homogeneous group. You're talking about a variety of different kinds of Jews because we've seen the Jewish young people and Jewish progressives are as critical of Israel as I am, Dr Wilmer Leon (16:57): Jewish voices for peace, Dr Cornel West (16:59): That Jewish voices for peace. If not now, you've got a whole host of them that have been quite courageous in that regard. So it's not a matter and must never be a matter of anti-Jewish hatred, anti-Jewish sentiment. It's hating occupation, domination, subjugation. In this case, it's Israeli subjugation, Israeli domination, Israeli occupation. Now, the sad thing is, Dr Wilmer Leon (17:27): But wait a minute. It's also understanding the difference between Zionism and Judaism. And as much as the dominant narrative wants to try to equate those two, they are not the same. One is a religious practice, and the other for the most part is a political ideology. Dr Cornel West (17:51): That's exactly right. I mean, what makes it difficult really is that you see Jewish brothers and sisters have been terrorized and traumatized and hated over 2,500 years with different attacks, assaults, pogroms, culminating in the show and the Holocaust with the gangster Hitler and the gangster Nazis and so forth. And they jump out of the burning buildings of Europe and they're looking for a place to go. Zionism is a 19th century movement of nationalism that's looking for a home for Jews, a nation state for Jews, and they land on somebody else's land. It's like the pilgrims landing in the new world and saying, there's no people here. Yes, there are. Now of course, in America, what did they say? There's no human beings. There's just buffaloes and Indians. Hey, wait a minute, Indians are as human as you Europeans, we Africans, anybody else? Well, that's part of the deep white supremacy and racism that's happening. (18:58) What else was happening with Zionism? But they told a lie and they said, we got land with no people. That's not true. You got 750, got almost 1000080% of the population don't act like they don't exist. Oh, in your mind, they might be non-entities, but in God's eyes, in our eyes, they're human just like you and just like me. And so you end up with this ideology that responds to this indescribably vicious treatment of Jews for 2,500 years in the middle of Europe. So-called civilized Europe. Now, of course, Belgium already killed 7,000 Africans in Bellevue, Congo in the Dr Wilmer Leon (19:39): Congo, right? Dr Cornel West (19:40): Not too many Europeans said a mumbling word. Turkey had already killed Armenians with genocidal attacks. Europeans didn't say a mumbling word. Italy had already invaded Ethiopia. Europe didn't say a mumbling word. So you can already see the hypocrisy there. But what makes it difficult in the United States is that our Jewish brothers and sisters who are thoroughgoing Zionists, they use the fact that Jews have been hated for so long as a fundamental foundation of what they do and that they think allows them to rationalize, hating Palestinians, terrorizing Palestinians, traumatizing Palestinians. I'm against traumatizing, hating, terrorizing anybody, anybody. If black folk were terrorizing white folk, I'm going to defend white folk. If Palestinians are terrorizing Jews, I'm going to defend Jews. If Jews are terrorizing Palestinians, I'm going to defend Palestinians. That's morality and spirituality. Now, we live in a moment Dr Wilmer Leon (20:54): And consistency Dr Cornel West (20:55): And a certain kind of moral consistency that you try to hold on now. And I know, man, we live in a moment of such overwhelming baity man, organized greed, institutionalized hatred, routinized, indifference toward the suffering of others, especially the weak. So it's just a matter of the strong just thinking and the rich thinking. They can act and do anything. They like to crush the weak. And what happens now in the Middle East, especially in this situation with Gaza, is that you have Nathan, Yahoo, and others who are using the most reactionary tradition in the history of Zionism, which comes out of Jabotinsky that says that there will be Jewish security only when there's either Jewish domination of Palestinians or Jewish annihilation of Palestinians. That's in the writings of Jabotinsky. Netanyahu's father was an assistant to Jabotinsky that is a deeply, deeply right wing of not outright fascist version of Zionism. Now, there's liberal versions of Zionism that's very different, but even those liberal versions still want to argue that Palestinians would never have equality in their state have equal status in their state. And so we have to be able to put that in historical context. We have the right kind of morality and spirituality for people to understand why people like myself will never ever, ever be silent when it comes to Israeli genocidal attacks on Palestinians when it comes to Israeli ethnic cleansing of Palestinians. And when it comes to Israeli apartheid regime, that's why South Africa's taking him to the international court. Dr Wilmer Leon (22:45): How does a president Cornell West intervene, interject and change the trajectory of this ongoing genocide? Dr Cornel West (22:57): It means that the policy is qualitatively different than you get into Biden. It's clear that Biden has no concern for the most part with Palestinian suffering. No, Dr Wilmer Leon (23:07): He has said numerous times that he is a Zionist. Dr Cornel West (23:10): He's a Zionist. He doesn't talk about the numbers, he doesn't talk about the suffering. He doesn't talk about the unbelievable pain of Palestinians, not just now, but during the 40 some years he's been in office. You see? So from the very beginning, he makes it very, very clear that these Palestinian brothers and sisters don't count for me. Their lives don't really matter. Now, of course, we got memories of white supremacists in the United States. These black people don't count. These indigenous peoples don't count. They're just farter for our projects. We step on them like cockroaches. We crush them like they're creatures below. And you say, now, oh no, that's not my tradition. So as presidents especially shoot under a West administration, shoot, I'd be calling for the end of occupation, the end of the siege, a cease fire to sit down and come up with a way in which Jews and Palestinians can live together under conditions of equality, with equality under the law and equality in terms of assets to resources. So it's a qualitatively different way of looking at the world and proceeding in that part of the world. Dr Wilmer Leon (24:32): What about the most recent action of circumventing Congress and sending more arms, weaponry, and military resources to the genocide? What about how does a President Cornell West cut off the spigot of the funding? Dr Cornel West (24:55): Oh one, it is not just for me, just a matter of withdrawing aid and cutting off the spigot, but it's a matter of trying to get the leadership, Israeli leadership, Palestinian leadership, to sit down and come up with ways in which they can create a society in which they live together. And whatever financial support I provide is a financial support that would sustain that kind of egalitarian arrangement. There would not be a penny from a West administration for any apartheid regime, for any ethnic cleansing, and certainly not for any genocidal attack and assault on Palestinians or anybody else. Dr Wilmer Leon (25:40): So how do you negotiate with a Netanyahu who you just so accurately stated, his father was an advisor to Jinky who has compromised his own principles to go further, right, to formulate his government. And so with the Troches and all of those other genocidal maniacs, Dr Cornel West (26:11): That's right. Dr Wilmer Leon (26:13): How can you negotiate with someone who is sworn to the annihilation of an entire group of human beings? Dr Cornel West (26:24): Well, one, in any diplomatic process, you end up sitting down with people you disagree with. But you're absolutely right. It would not so much be a negotiation with the Nathan Yahu. It would be a teasing out of Israeli leadership that was open to egalitarian arrangement with Palestinians and teasing out the Palestinian leadership that's open to an egalitarian arrangement among Jews. So you really talking about trying to lure and to appeal to voices and figures and movements. The combatants for veterans, for example, that has Palestinians and Israelis working together, the Baim de meanies who are part of the Martin Luther King Jr tradition of struggling together Palestinians and Jews together, and even try to tease out some of the best of their labor movements, the trade union movements, Palestinian trade union movement, Israeli trade union movements where you do have some, not enough, but you got some overlap of people recognizing that Jews and Israelis can work together for something bigger than them. So you're right, it's not so much a matter of just negotiation, but it's a matter of withdrawal of funds. It's a matter of a certain kind of rejection. We've got to have some wholesale rejection of fascists. And that's true, not just as it relates to Israel and Nathan Yahoo, but that would be true for fascism in all of its various forms. It could be in Iran, it could be in Chad, it could be in Haiti, it could be anywhere. Fascism raises its ugly face. Dr Wilmer Leon (28:20): Moving this out to a slightly broader context, you have the United States through the US UN ambassador, Linda Thomas Greenfield vetoing the calls for a peace agreement in Gaza. Then you have the Ansara LA or the Houthis reaching a peace agreement or working, coming very, very close to a peace agreement with the Saudis and the United States intervening and saying, we will not accept that. We will not accept a peace agreement that we're going to label the Houthis as a terrorist organization, therefore Saudis will not be able to engage with the Houthis without incurring sanctions. Then you've got the conflict between Venezuela and Guyana, and they agree, I think in St. Croix, they come to an agreement and say, we're going to work on this peaceably. And then the United States gets Britain to send a warship off the coast of God. Point being, these are three within the last 10 days. These are three examples of entities in conflict agreeing to work for peace in the United States, injecting militarism into the negotiation. How does a President Cornell West put a stop to that? Dr Cornel West (29:53): One is my brother. We need exactly what you just did, which means you have to respect the people enough to tell them the truth. So a president also has to play a role of a teacher. See the large numbers of our fellow citizens, they don't really know the truth about the Middle East. They don't really know about the truth of Latin America. They don't really know about the truth of the ways in which the American Empire has been reshaping the whole world in its interest in image, both in Latin America for so long, when Latin America was viewed as a kind of a playground for America and all the various cos and Democratic elections overthrown by Dr Wilmer Leon (30:30): Chile, Argentina, Dr Cornel West (30:32): Chile, Argentina, Dominican Republic, Panama, Grenada. We can go on and on and on. When you look at how the US government has overthrown democratically elected governments when it was not in the interest of the corporate elite to accept those democratic elected democratic elections. But you have to just tell people the truth. But that in and of itself was a major move. That's a major move to tell people the truth. And then beyond that, to intervene and to act and you say, oh, now as president, based on the legacy of Martin King and Fannie Lou Hamer and others, and looking at the world through the lens of the least of these poor and working people, I'm going to be putting forward policies that strike you as so outside of the realm that you are used to because these two parties, Democrats and Republicans have been tied to big militarism abroad. Military adventurism abroad have been tied to overthrowing. Democratic regimes abroad have been tied to 57 cents for every dollar going to them. And oftentimes they get more than they request. But then there's austerity when it comes to education, when it comes to housing, when it comes to jobs with a living wage, when it comes to the healthcare and so forth. That's a very different way of looking at the world. I mean, the very idea of there being a US president who would be an anti-imperialist, and you see, I am a gut bucket. (32:19) And what I mean by that is that I want nations to be nations among nations. We do not need empires that try to get other nations to defer to their imperial dominance, to their imperial domination. The United States has 800 military units around the world over special operations in a hundred countries. China and Russia have hardly 35 or 40 combined. Why do we need 800 military units around the world? Why do we need a ship in every shore? Well, we got corporate interests, you got us geopolitical interests, and you've got elites in Washington who want to do what dominate the world. And that's precisely the thing that needs to be called into question. We can be a decent nation among nations. We can be a dignified nation among nations. We do not need to be an empire. Why? Because like the Roman Empire, like the British Empire, it's not only that they all dissolve, but they all have an arrogance and a hubris. (33:31) And his brother, Martin Luther King used to say, I can hear the God of the universe saying, I'll break your power if you keep crushing these poor people and acting as if you're doing in the name of liberty and equality, and you're really doing it in the name of your own greed, your own wealth and your own power. That's a great tradition, and we need to keep that tradition alive any way we can. I'm just trying to do it because the movement spills over into electoral politics. I'm going to be doing it till the day I die, and I've been doing it prior to being a candidate. Dr Wilmer Leon (34:06): So as you look at the development of the bricks, the new international economic organization that's Brazil, Russia, India, China, South Africa, and then I think they've just admitted about another seven countries into the bricks as both President Xi in China as well as President Putin of Russia, have been talking about moving from the unipolar or the unilateral where the United States is in control of everything to a multilateral dynamic. How does a president Cornell West deal with the development of the bricks? Dr Cornel West (34:45): Well, one, you see, I look at the multilateralism through the same lens. I look at the unilateralism, us unilateralism on the one hand and the multi-country multilateralism because you see the multilateralism is still a combination of elite. And many of the countries that you talked about have high levels of repression and domination in their countries. I look at the world through the lens of the poor and the working classes in their respective countries, and I want United States to be in solidarity with the poor and working classes in India, for example, I'm not impressed by Modi. I know Modi is a Trump-like figure. I know Modi is not concerned about the poor. He's not concerned about the dollars, he's not concerned about the working class in India. So even when he, at those bricks meetings, I know he's not speaking on behalf of the masses of Indians. (35:48) He's speaking on behalf of that very ugly Hindu nationalist movement that he's a part. And so even when I look at the bricks, I know that that is a sign that US empire and US power is waning, but it's not as if simply because they're outside of the United States, that they're not subject to the same criticism, the same standards as the United States itself is. They have their own elites. They have their own policies that do not speak to satisfying the needs of their own poor and their own working class or their own women, or those who are outside of the dominant religion. Look at the Muslims in India. I'm concerned about them. No Modi's a Hindu nationalist, very narrow one at that because there's many Hindus who oppose him as well. And the same would be true in the other countries as well, even South Africa, as you know, I have tremendous respect for the legacy of a Nelson Mandela or sister. (36:57) I had a chance to meet both of them when I was in South Africa. But the South African government today, it doesn't speak to the needs of poor and working class South Africans. I'll say that the brother Cyril, I have great respect for Brother Cyril, and I'm so glad he's taking Israel to the court, the International Court of Justice, no doubt about that. And I believe all the nations need to be called into question if they commit war crimes, Hamas itself commits war crimes. But those war crimes are not crimes of genocide. There are war crimes. They're wrong, they're unjust, but there's not an attempt to act as if they're trying to wipe out a people war crimes, crimes against humanity and crimes of genocide. Three different levels. And it's very important to always distinguish them so that when we talk about bricks, I still don't want us to in any way assume that just because you get an Indian face or a Brazilian face or an African face, that somehow they are concerned about the poor and working classes in their own respective nations. Most of them are not. Most of them are part of their own bourgeoisie. They're part of their own professional classes that look down and do not put the needs of poor and working people at the center of their government. And Nelson Mandela, for example, in some ways turning over in his grave, when you look at the situation of poor people in Soweto and what he was trying to do when he emerged out of that jail cell, Dr Wilmer Leon (38:36): Is there an attack on independent thought and a growing sense of anti-intellectualism in the United States? That we look at the rise of the attacks on social media sites. We look at the attacks on independent journalists, the recent resignation of former Harvard President, Claudine Gay, Harvard's first African-American president and a female, and particularly looking at the manner in which she was done away with accusing her of plagiarism. So not only removing her from her position as president, but doing it in a manner of attacking her very character as a scholar, which seems like they almost want to see to it that she never gets another job. And I in her life, is there an attack on intellectualism and you truly as an intellectual, speak to that, please? Dr Cornel West (39:38): Yeah. Well, one is that United States has always been a deeply anti-intellectual country. The business of America is business. America's always been highly suspicious of those voices. That's why they put a bounty on the head of Ida B. Wells. They put a bounty on the head of Frederick Douglass. That's why they murdered Martin Luther King and Malcolm. That's why they kept Paul Robeson under house arrest at 46 45 Walnut Street in Philadelphia. Why they put Du Bois under House of West A 31 grace place in Brooklyn. It's why Eugene Debbs had to run for president from the sale he ran on the Socialist Park. All he was doing was just giving speeches critical of the war. So America has always had a deep anti-intellectual impulse. It is certainly at work today and certainly is manifest today. And you're right. I'm glad you mentioned Sister Gay because I think it's a very sad situation. It shows what happens when you get a little small group of highly wealthy figures, billionaire figures in this case, primarily Jewish figures, who feel as if they can shape and reshape an institution by either withholding their monies or bringing power and pressure to bear to try to eliminate. Dear Sister Gay, they had these major buses with her picture on it right in front of Harvard Yard, national Disgrace. (41:09) They're organized in front of her house, and she got what she calls racial animus and these threats that she received. It's a very ugly and a vicious thing. But you know, there's an irony there, which is that, as you know, just a few years ago, I was actually pushed out of Harvard. Dr Wilmer Leon (41:30): That's why I'm asking you this Dr Cornel West (41:31): Question. pro-Palestinian stances. I was a faculty advisor to the Palestinian student Group, and they made it very clear that they were not going to have tenured faculties who had strong pro-Palestinian sensibilities, strong pro-Palestinian convictions. Now, at that time, sister Gay was head of the faculty. She was dean of the faculty, which is third in charge after the provost Larry be Kyle, Alan Garber, Claudine gay. And at that time, it was hard for her to come forward and support of me. No, and I didn't want to put her in a position. I know she was new. I know that she's betw and between, but the irony is that her silence at that time about those forces now comes back, or those same forces come back at her. Dr Wilmer Leon (42:34): And what's that adage? When they came for the Jews, I didn't say anything because I wasn't a Jew. When they came for the Christians, I didn't say anything because I wasn't a Christian, blah, blah, blah. By the time they got to me, wasn't nobody left to defend. Dr Cornel West (42:47): Nobody left. Now see, many of us still supported her because it's a matter of principle. It's a deep, deep racism belief because what is happening right now, as you know, when you look at Ackerman, you look at Bloom, you look at Summers, the folk who are very much behind these things, what they're saying is, is that all of the black folk at Harvard, for the most part, do not belong because they didn't get there based on merit and excellence. They got there because of diversity, equity, and inclusion. And we're calling all of that into question. You just read the recent piece by Brett Stevens, the New York Times. He's the same brother who says, anybody who calls it genocide must be antisemitic. And yet the next moment Nathan Yahu can call Hamas attack on precious Israelis genocidal. But that's not anti Palestinian. Oh, no, no. See, the double standards, the hypocrisy is so overwhelming that it's hard to even sit still. (43:47) And so now we are in a situation where it's not just the Harvards and University of Pennsylvanias and others, but you've got now these groups that say, we will dictate who your president is. We will dictate what the criteria is of who gangs, assets, and professorships. We will even dictate some of the content of your curriculum because we got all this money. We got our names on the buildings, we will withhold it. Now, it's not exclusively Jewish, but it is disproportionately Jewish because it has to do with the issue of antisemitism. And you and I, we fight antisemitism. We're not going to allow Jewish brothers and sisters to get degraded and demeaned, but we are not going to allow Palestinians to get degraded and demeaned, let alone black folk get degraded and demeaned. And it's very interesting. You see, when they come for us, you don't get a whole lot of defense and concern about free expression cancellation. The same groups that were against cancellation now, not just canceling a president, but forcing a president out. Dr Wilmer Leon (44:57): Where's the Congressional Black Caucus in defending her? Dr Cornel West (44:59): Oh, congressional Black Caucus is about as weak as pre-seed Kool-Aid. They ain't going to do nothing. So much of they money comes out of the big lobby, APEC and so forth. But also we could say naacp Sharpton n Urban League, so much of their money comes out of Jewish elites so that they got a noose around their neck. They can't say anything. They're not free. They're not free. Can you imagine John Coltrane showing up at the club and they got this scarf around his neck where he can't blow what he wants to blow. And they say, we want you to sound like you're playing Mozart. He said, yeah, I can play Mozart, but I feel like playing Love Supreme. I got to be free. We don't have enough free black folk. They locked in. They accommodated. They well adjusted the injustice Dr Wilmer Leon (46:02): On the domestic front as we move towards the 2024 election, and we see that Biden's numbers have, he's hustling backwards. He's around somewhere between 37 and 40% and on the wane, but one of the things that they're going to tout is omics. And what doesn't seem to get articulated in this discussion about omics is the financialized side of the economy is doing great. If you have a 401k, you are as happy as a clam. If you are invested in stock market, you are invested. You are just ecstatic at how well your portfolio has grown. But homelessness is up in America. Oh, yeah. Homelessness has reached a level in this country. The likes we have not seen in years. Dr Cornel West (46:58): That's right. Dr Wilmer Leon (46:58): So how, two things, one, how do the Democrats square that circle of omics doing so well, but I'll just say poverty as a overall blanket term is on the rise in America when in fact, the Democrats canceled the extra monies that were going into the Wix programs and the other child poverty programs during the Covid era, which I think came out of the Trump administration. And then what does a president Cornell West do? Dr Cornel West (47:32): Yes, again, you see, following the legacy of Brother Martin King, I'm an abolitionist when it comes to poverty. I want to abolish poverty. We could abolish poverty nearly overnight if we had a disinvestment from significant sums in the military and reinvestment in jobs with a living wage, basic income support, housing, and free healthcare for all. We could do that. We have spent $5.6 trillion for wars in 20 years. We could abolish poverty with a small percentage of that. Dr Wilmer Leon (48:17): And wait a minute, Dr Cornel West (48:18): And wait a minute. Dr Wilmer Leon (48:18): Wait a minute. Wars that we have started. Yes, we started a conflict in Afghanistan. Dr Cornel West (48:25): That's Dr Wilmer Leon (48:26): True. We started the Ukraine, Russian conflict. Dr Cornel West (48:29): Iraq, yes. Dr Wilmer Leon (48:30): We started, we went in and bombed Iraq. Dr Cornel West (48:33): That's right. Dr Wilmer Leon (48:34): We went in and assassinated Kaddafi. Dr Cornel West (48:37): That's Dr Wilmer Leon (48:37): True. And Kaddafi warned Barack Obama, don't mess with them. Folks in the West, you have no idea who you're dealing with, do not mess with them. And the United States, and we are right now trying our damnedest to start a fight with China. With Dr Cornel West (48:54): China, Dr Wilmer Leon (48:55): So the Lockheed Martins of the world and the Raytheons of the world. That's Dr Cornel West (48:58): Right. Dr Wilmer Leon (49:01): We are, it's a money laundering scheme. We're taking our hard earned tax dollars, starting fights around the world. And then Lockheed Martin comes in saying, oh, I got the solution. Let's sell 'em some more F 30 fives and let's sell 'em some more tomahawk cruise missiles at a million dollars a copy. Dr Cornel West (49:20): That's right. Dr Wilmer Leon (49:22): I interrupted you, sir. Dr Cornel West (49:23): No, but you are absolutely right. And you think about this though. You got 62% of our fellow citizens are living paycheck to paycheck. 50% of our fellow citizens have 2.6% of the wealth. 1% has 40% of the wealth, and of course, three individuals in the country have wealth equivalent to 50% of Americans. That's 160 million. 160 million has wealth equivalent to three individuals. Now, all the omics in the world, the world does not address that kind of grotesque wealth inequality. This is the kind of thing brother Bernie Sanders was rightly talking about. Now, Bernie hasn't been as strong as he ought on the Middle East, hasn't been as strong as ought on a number of different issues. But when it comes to Wall Street greed, when it comes to grotesque wealth inequality, he still hits the nail on the head. And if we're serious, I was just with my dear brother, pastor Q and others down at Skid Row here in la, because you got almost 40,000 precious brothers and sisters in Los Angeles had their own skid row, their own city, 40% of 'em black, 90% of the town is black. Dr Wilmer Leon (50:39): Sounds like Oakland to me. Dr Cornel West (50:41): Well, yeah, Oakland and I Dr Wilmer Leon (50:44): Sounds like Sacramento to me, Dr Cornel West (50:45): Sister. Sound like s though I live in Harlem, sound like Dr Wilmer Leon (50:50): Over there near Cal Expo in Sacramento, along the American River where all those encampments are. Dr Cornel West (50:56): That's exactly right. I mean, it is a crime and a shame that the richest nation in the history of the world and the history of the species still has that kind of poverty. And of course, it goes even beyond that because you've got fossil fuel companies with their greed leading toward ecological catastrophe and the calling and the question, the very possibility of life on the planet if we don't come to terms with the shift from fossil fuel to renewable and regenerative forms of energy. So that, I mean, part of this is the philosophical question, which is to say, how is it that we, human beings are just so downright wretched, what we used to talk about in Shiloh, the hounds of hell, greed, hatred, envy, resentment, fear all used and manipulate it to crush each other. That's so much the history of who we are as a species, but we're also wonderful. We have the capacity to be better, to think, to feel, to love, to organize, to be in solidarity, but those who are suffering to have empathy and compassion and those two sides, the wretchedness and the wonderfulness, Dr Wilmer Leon (52:16): The yin and the yang, Dr Cornel West (52:17): The yin and the yang, the ugliness and the beauty of a smile, a grin, the beauty of a friendship and a love, the beauty of a mama and a daddy. The beauty of people marching, fighting for something bigger than them. The beauty of being in solidarity with Palestinians and Gaza right now, given the indescribable realities that they have to deal with. But same is true with solidarity, with our brothers and sisters in Sudan, with brothers and sisters in India, brothers Jews in Russia, whoever it is who's catching hell, we ought to be open to our solidarity. Why? Because that fights against the greed and the hatred and the fear and the wretchedness manifest in who we are as a species. Dr Wilmer Leon (53:08): As I was trying to figure out how to close this conversation. Well, you know what, before I get to that, let me ask you this. As you are now not only talking to America, but talking to the world, what are the three salient very important things that you want, those that are listening to this podcast, watching this podcast, other than you being brilliant and being from Sacramento and Southland Park Drive like me, what is it that you want the audience to really understand about Dr. Cornell West? Dr Cornel West (53:51): I want them to understand that I come from a great people of black people who after being terrorized, traumatized, and hated for 400 years, have continually dished out love warriors, freedom fighters, joy shares, and wounded healers. And I'm just a small little wave in that grand ocean. And what sits at the center of that great tradition of black folk just like this, John Coltrane I got it could have been, could be Aretha, could be Luther Vandross, could be a whole host of others, could be a Phil Randolph early by Russian. Rusty is courage to think critically and quest for truth, the courage to act compassionately and in pursuing justice. And then also the courage to love and laugh. To laugh at yourself, to know that you a cracked vessel, to know that you try again, fell again and fell better. That nobody's a messiah, nobody's a savior. We're here to make the world just a little better than we found it. As Reverend Cook used to tell us, if the kingdom of God is within us, then everywhere we go, we ought to leave a little heaven behind. Dr Wilmer Leon (55:09): Amen, my brother. Amen. Let me, so I was trying to figure out how to end this conversation, and it dawned on me as I was going from idea to idea. I said, I've got a piece. This is from a book, knowledge, power, and Black Politics by Dr. Mack h Jones, who I think, Dr Cornel West (55:38): Oh, he's a giant. He's a giant, Dr Wilmer Leon (55:40): And I went to this. It's a collection of essays that he's written over the years and chapter 17, Cornell West, the insurgent black intellectual race matters. A critical comment, and this is part of what Mack writes. Cornell West has established himself as one of the leading political thinkers of our time, and it is fitting and appropriate that we pause and reflect on his ideas. When we engage in such an exchange of ideas, we continue a long enduring tradition within the black community that goes to the beginning of our sojourn on these shores in spite of what our detractors want to say. Principled dialogue and debate have always been a part of black cultural life in the United States, and it is alive and well even as we speak. I've been familiar with West Scholarship for quite some time. I've read and studied most of his published works and found them for the most part to be challenging, insightful, and often provocative. (56:53) I've used some of his essays in my classes with good results. They address issues and problems essential to our survival and evolution as a people, and he makes us think more deeply about them. Professor West is a decided asset to us as a people and to the human family in general. And so to that, I ask the audience, or I want to leave the audience with this, I'm not going to be presumptuous enough to try to tell people how they should vote or who they should vote for. I merely ask them to consider this. Do you want a former President Trump, a man who Senator Lindsey Graham called a race baiting, xenophobic bigot, and a jackass? Now, that's not me. That's Lindsey Graham. Or do you want a President Biden, who is in a state of cognitive decline, started a war in Ukraine, trying to start a war with China, is a self-proclaimed Zionist who is backing funding and supporting genocide? Or do you want to consider a man who the brilliant Dr. Mack h Jones says makes us think more deeply about these issues? He is a decided asset to us as a people and to the human family in general. My brother, Dr. Cornell West with that, what you got, man, wow. Dr Cornel West (58:33): You moved me very deeply though. Mac Jones was one of the great giants that he invited me to come to Prairie Review, and he was teaching there, and he and I talked together, wrestled together. I learned so much from him. I really just sat at his feet. He was just so, so kind. Adolf Reed worked with him as well, with Mack Jones there at Atlanta University, but for you to read his words at the beginning of 2024, you don't know what that means to me though, man, because I had such deep love and respect for Mack Jones, and he has such a, it is like Brother Ron at Howard Walters, and he has, he's the Dr Wilmer Leon (59:17): Reason I have a PhD in political science is because of him. Dr Cornel West (59:20): Is that right? Dr Wilmer Leon (59:21): Yeah. I studied under him. I went to Howard and studied on him in Howard. Dr Cornel West (59:24): Oh, yeah, yeah. Oh my God. Because both of those brothers, they were at the peak of academic achievement, but they had such a deep love for the people, the love for black people, a love for oppressed people, a love for people catching hell everywhere in the world, and to see that in the flesh in him meant so much to me, and for you to read those words just fires me up, brother. It fortifies me. I think I'm going run on and see what the end going be. Dr Wilmer Leon (59:59): Well, Dr. Cornell West 2024 candidate for President of the United States, I want to thank you for joining me today. I want to thank you for connecting the dots Dr Cornel West (01:00:11): As a young brother for me. This is 35 years ago, and I'm talking about Mac Jones. You see, it just meant the world to me, and I'd seen it before in other examples, but to be able to see it. Thank you, my brother. Love you. Respect your man, Dr Wilmer Leon (01:00:24): Man, and you know I love you folks. Thank you so much for listening to the Connecting the Dots podcast with me, Dr. Wi Leon, and stay tuned for new episodes every week. Also, please follow and subscribe. Leave a review. Please share the show. Follow us on social media. You can find all the links below because remember that this is where the analysis of politics, culture, and history converge in the show description. Talk without analysis is just chatter, and we don't chatter on connecting the dots. See you again next time. Until then, I'm Dr. Wilmer Leon. Have a good one. Peace and blessings. I'm out

Today we are honoured to receive another recording from the bard of London, Rafi Addlestone, as he reflects on Hoshea chapters 5 and 6, channeling John Legend and A.J. Heschel to unpack Hoshea's philosophy of divine love and the prophet's unique innovation of the concept of da'at elokim - not just knowledge of God, but empathy and identification. https://www.sefaria.org/Hosea.5⁠ https://www.sefaria.org/Hosea.6

Most likely you have heard of Hanukkah and you certanily have heard of Hamas... One is a wonderful celebration and the other is an evil from the pit of hell ,,, but they are connected in a strange way ...  ..and one commentator said that if Hamas had known more. about Hanukkah they might have reconsidered the move which is now hopefully leading to their destruction. But that brings me on me to one of my heroes ...Abraham Joshua Heschel. and that is what my story is about and about how you and I should live our life from the beginning but certainly starting now! Thanks Stan

TRADITION's Fall 2022 issue featured a lengthy essay by Todd Berman exploring a 6-decade-old critique launched by R. Eliezer Berkovits on Dr. Abraham J. Heschel's “Theology of Divine Pathos.” In brief, the debate centered on Heschel's contention that a prophet reacts to God's emotions, that the navi is guided by God's own feelings. For Berkovits, Heschel errs by aligning himself with the wrong side of the anthropomorphism and anthropopathism debate. Berkovits was a significant figure in mid-century Orthodox Jewish thought and was an important contributor to the pages of TRADITION. A noteworthy curiosity of Berkovits' critique of Heschel was its appearance with an editorial note expressing some reservation about this “controversial” offering, which “evoked sharp differences of opinion among members of our editorial board,” on which he served as a member at that time. Plus ça change. Berman's essay, with its defense of Heschel, similarly evoked sharp differences of opinion among our readers. Todd Berman joins the TRADITION Podcast to discuss the underpinnings of the original debate between Berkovits and Heschel; how the Orthodox community's reception of those ideas has evolved in perhaps surprising ways over the decades; and what aroused his interest in this old episode which turns out to be still quite relevant to contemporary Jewish thought. See Berman's essay, “Berkovits, Heschel, and the Heresy of Divine Pathos,” with links to Berkovits' original 1964 article, the array of reactions generated among our readers, and Berman's response. Rabbi Todd Berman is the Director of Institutional Advancement and a Ram at Yeshivat Eretz HaTzvi.

On the occasions of the recent yahrzeit (death anniversary) of Abraham Joshua Heschel, and 60th anniversary of the March on Washington, where Dr. Martin Luther King, Jr. delivered his “I Have a Dream” speech, Peter Geffen, founder of The Abraham Joshua Heschel School in New York City and The Kivunim Institute, and Rabbi Cosgrove discuss in front of a live audience Heschel and King's relationship and the bridges they built together. This is part two of a special two-part episode.   For more Rabbi Elliot Cosgrove, follow @Elliot_Cosgrove on Instagram and Facebook.   Want to stay connected with PAS? Follow us @ParkAvenueSyn on all platforms, and check out www.pasyn.org for all our virtual and in-person offerings. 

On the occasions of the recent yahrzeit (death anniversary) of Abraham Joshua Heschel, and 60th anniversary of the March on Washington, where Dr. Martin Luther King, Jr. delivered his “I Have a Dream” speech, Peter Geffen, founder of The Abraham Joshua Heschel School in New York City and The Kivunim Institute, and Rabbi Cosgrove discuss in front of a live audience Heschel and King's relationship and the bridges they built together.   For more Rabbi Elliot Cosgrove, follow @Elliot_Cosgrove on Instagram and Facebook.   Want to stay connected with PAS? Follow us @ParkAvenueSyn on all platforms, and check out www.pasyn.org for all our virtual and in-person offerings. 

The JTS Commentary for Parshat Mattot-Masei by Dr. Benjamin Sommer, Professor of Bible and Ancient Semitic Languages, JTSOriginally broadcast in 2017Music provided by JJReinhold / Pond5.

In this edition of his Search for Meaning podcast, Stephen Wise Temple Senior Rabbi Yoshi Zweiback hosts writer, educator, and human rights advocate Rabbi Michael Marmur, Ph.D. Until 2018, Rabbi Marmur served as the Jack, Joseph and Morton Mandel Provost at Hebrew Union College-Jewish Institute of Religion. Before that, he served as Dean of HUC-JIR's Jerusalem campus, where he hired Rabbi Yoshi  to be the Director of HUC-JIR's Year-in-Israel Program in 2009.Rabbi Marmur was born and raised in England, the son of two Polish immigrants by way of Sweden. His father, Rabbi Dov Marmur, was proud of the family's working-class background, particularly his own father, who served as a factory foreman. It wasn't until after World War II that the elder Rabbi Marmur pursued a career in the rabbinate. When the elder Rabbi Marmur, a renowned educator, was asked if he came from a distinguished rabbinical family, he would answer, "No, but my children do."Michael knew he wanted to follow in his father's footsteps for as long as he can remember. He wound up doing so in more ways than one.Taking his bachelor's degree in Modern History at Oxford, he married his natural affinity for theology with a passion for study. In 1984, he moved to Israel, where he completed his studies in the Israel Rabbinic Program of HUC-JIR in Jerusalem while studying for his master's in Ancient Jewish History at the Hebrew University of Jerusalem.For six years after he was ordained in 1992, the younger Rabbi Marmur worked as rabbi and teacher at the Leo Baeck Education Center in Haifa, where he began to delve into the writings of Rabbi Abraham Heschel as he pondered a subject for his doctoral thesis. As Rabbi Heschel became somewhat of a fascination for the younger Rabbi Marmur, he discovered that his father, too, had read Rabbi Heschel with great interest, carefully annotating his own copies of Rabbi Heschel's works."Since then, he's been a major part of what I think about and what I do," Rabbi Marmur says. "Heschel has been a major intellectual, spiritual, religious preoccupation of mine for many, many years."In 2016, he wrote his first book: Abraham Joshua Heschel and the Sources of Wonder (2016), an exploration into how one of the most significant Jewish thinkers in modern times read, interpreted, and used traditional Jewish sources.Rabbi Heschel rejected the notion that the spiritual and social/political were separate and distinct, and did not believe that religion should be confined to one's own home. He cited Biblical prophets who advocated for the widow, the orphan, and the poverty-stricken, and the fact that God repeatedly demands justice. Not surprisingly, Heschel actively mobilized for the Civil Rights Movement and voiced his opposition to the Vietnam War."Heschel is a good bridge ... [between] my current theological project and my involvement in Rabbis for Human Rights," says Rabbi Marmur.Rabbi Marmur, who describes himself as "Israel's least significant soldier in its entire history," began his journey to RHR while serving the IDF as a jailor at the Megiddo Prison. As he sat in that prison's synagogue, reading Eugene Borowitz's Renewing the Covenant, he contemplated what happens when Judaism is re-introduced to political sovereignty after a 2,000-year gap.Rabbis for Human Rights deals with the implications of that paradigm shift. The group of Israeli rabbis promotes and protects civil rights of all who live in Israel and beyond not despite their identities as rabbis, but because that's why they are. Rabbi Marmur serves on the organization's board and was its Chair for three years.

It may be a tired joke that Jews make great lawyers, but there is some truth to it. And that truth begins at events like the annual Jewish Day School Debate Tournament, which drew dozens of middle school debaters on March 21, 2023. Grades 6-8 students from Heschel, Netivot, Bialik South, Bialik North and Associated competed in a long-overdue war of words—the ninth time the competition was held, but the first since their pandemic-induced hiatus. The lead organizer, Netivot teacher Eli Savage, feels that the focus on in-person communication is critical for young minds in a post-pandemic world, where basic skills like eye contact, active listening and logic can easily get lost in Zoom calls and text messages. The CJN Daily‘s producer, Zac Kauffman, visited the tournament held at the Heschel campus to hear the students' side of the story. Now with the school year coming to an end, we bring you his special mini-documentary report about how old school debating may be the remedy to three years of lockdowns, remote learning and social distancing. Related reading How Jewish day schools are handling the Pride issue, by Phoebe Maltz Bovy in The CJN When Jewish day schools shut down in March 2020, in The CJN Did Jewish day school help or hurt Ilana Zackon, in The CJN Credits The CJN Daily is written and hosted by Ellin Bessner (@ebessner on Twitter). Zachary Kauffman is the producer. Michael Fraiman is the executive producer. Our theme music is by Dov Beck-Levine. Our title sponsor is Metropia. We're a member of The CJN Podcast Network. Support the show by subscribing to this podcast or donating to The CJN.

Modern techniques and approaches to the discipline of history were inevitably turned on Jesus. But you may be surprised to learn that, at the origin, the desire was not to deconstruct but to shore up belief in Jesus, if not all the subsequent doctrinal accretions around him. In this episode, Dad walks us through the early history of the quest for the historical Jesus, its findings, what it gave and what it took away, and what any of it has to do with classic christology. Meanwhile, I essentially play the role of Waldorf and Statler, the grumpy guys up in the balcony of "The Muppet Show." Notes: 1. Kant, Conflict of the Faculties and Religion within the Limits of Mere Reason 2. Schleiermacher, The Life of Jesus 3. Strauss, The Christ of Faith and the Jesus of History 4. Schweitzer, The Quest of the Historical Jesus 5. Heschel, The Aryan Jesus 6. Bornkamm, Jesus of Nazareth 7. Troftgruben, "How Not to Fall for the Next Big Jesus Exposé," Lutheran Forum 52/4 (2018): 45–50. 8. Related episodes: Martin Luther King, Howard Thurman, Miracles, Elisabeth Behr-Sigel What do you think five years of top-quality theology podcasting is worth? Register your vote by joining our highly select band of Patrons. Get some cool swag and support your favorite podcast in remaining stridently independent and advertising-free!

“And Jesus came and touched them, saying, ‘Get up and do not be afraid…” (Mt. 17). Grace Cathedral, San Francisco, CA 2D12 Last Epiphany (Year A) 11:00 a.m. Sunday 19 February 2023 Exodus 24:12-18 Psalm 99:1-8 2 Peter 1:16-21 Matthew 17:1-9 Last week in an email my friend Hugh Morgan observed that when it comes to social justice the Old Testament prophets sound strikingly modern to him. He wonders if the Old Testament has a stronger social justice message than the New Testament. [1] Today we consider this question.   But first let's define social justice as equality in wealth, political influence, cultural impact, respect… in opportunities to make a difference, to love and serve others. It involves creating a society in which every person is treated with dignity as a child of God, as bearing God's image. Jesus calls this the realm of God. Martin Luther King calls it “the beloved community.”   Today we celebrate the Last Sunday of Epiphany. Epiphany means a shining forth. You might call it a realization that utterly transforms us. The culminating story of this season occurs on a mountain top when Jesus' friends experience a mystical encounter with God.   In a recent conversation the law professor Patricia Williams spoke about two epiphanies that she had had. [2] For her whole life she had taken at face value family stories she had heard about her great-great-grandmother. These described her as a lazy person who was constantly fishing, as someone that no one liked. Then when Williams was in her twenties her sister discovered the bill of sale for their great-great-grandmother. In an instant she realized the truth. At the age of eleven her great-great-grandmother had been sold away from all that she had ever known. Two years later she was pregnant with the child of the dissatisfied thirty-five year old man who had bought her. She was traumatized so alienated from his children, who were taught to look down on her, that the only thing they chose to tell her descendants was that she was unpopular. To get to the truth Patricia Williams had to interpret those two stories together and to have empathy for someone's suffering. We have to do the same thing in order to understand the Bible.   Getting back to our question, Hugh makes a wise observation about the importance of social justice in the Old Testament. The deceased Berkeley sociologist Robert Bellah (1927-2013) wrote a book called Religion in Human Evolution: From the Paleolithic to the Axial Age. He asks about how religious belief makes large human societies possible. He notes that Israel first appears in Egyptian records in the year 1208 BCE, long before anything written in the Bible.   He points out two notable features about the social world that produced the Old Testament. First, that this it attempts to establish a society not on the role of one man as a divine king (like most Egyptian pharaohs) but rather on a covenant between God and the people. Moses is a prophet not a divine king.   The second thing he notices is that the prophets, for instance, Amos does not just condemn failures of religious ritual but the mistreatment of the weak and poor. Amos criticizes both foreigners and his own people. He writes, “Thus says the Lord: For three transgressions of Israel, and for four I will not revoke the punishment; because they sell the righteous for silver and the needy for a pair of shoes” (Amos 2). [3]   At this point I feel compelled to tell you more about the Old Testament. It will be a long time before Chat GPT can write an accurate sermon. I am totally astonished by how incorrect search engine results are when it comes to some of the most basic issues in religion. This includes how we determine when these books were written. There was no journalist taking notes in the Garden of Eden or the court of David. The books of the Bible were not written in the order in which the events they record happened, or in the order in which they are presented. One way to look at it is to see them growing up around the two ideas I just mentioned from the prophet Amos – that there is one God for all people and that God cares how the poor are treated. Scholars believe that the words of the prophet Amos were among the first in the entire Bible. So it is not as if the world was created, Noah built an ark, Abraham met God, God chose the Tribes of Israel, David's kingdom was established, many other kings reigned and then social justice became important. Social justice, this idea of God's universality and the dignity of every person, comes first. The other stories are ancient but put together by writers with this conviction in mind.   So the twentieth century rabbi Abraham Joshua Heschel calls the prophets, “the most disturbing people who ever lived” and “the [ones] who brought the Bible into being.” They “ceaseless[ly] shatter our indifference.” They interpret our existence from the perspective of God. Heschel writes that the prophets have assimilated their emotional life to that of the Divine so that the prophet, “lives not only his personal life but also the life of God. The prophet hears God's voice and feels His heart.” [4]   The Old Testament was written mostly in Hebrew with three main types of literature the Torah (instruction or) the law, the Nevi'im or prophets, and the Ketuvim or the writings. The New Testament was written in Greek under Roman occupation and includes totally different genres: gospels, epistles or letters, and John's apocalyptic conclusion the Book of Revelation. As Jesus alludes to in the Book of Matthew, the New Testament is built on the foundation of the old – that there is one God for all the nations who cares about human dignity. It has a different feeling because it is composed at a different time, under different social circumstances for a different audience. But for me it is not less focused on social justice. Christians do not worship the Bible, but the person of Jesus. Jesus is how we understand our lives and our connection to God.   We see this in today's gospel. The story of the Transfiguration is not so much about a private mystical experience, but a meditation on Christ's passion. It exists to shape our response to Jesus' death on the cross. Imagine the Book of Matthew. We climb up one side through Jesus' teaching and healing until we finally hear Jesus describe how his death will be. The disciples cannot take it in. We go down the other side to Jerusalem where Jesus will be killed. And for a reassuring moment we linger at the mountaintop.   Let me briefly tell you three things about the Greek text. Matthew uses the emphatic word idou or “Behold! Look!” three times. First, before the appearance of Moses who represents the law, and Elijah who stands for the prophets. Then again when a shining cloud appears and yet again when God says, “This is my Son, the Beloved; with him I am well pleased” (Mt. 17). Jesus' friends feel so afraid they fall down like dead people. Jesus tells his friends to rise up and uses the same word he does when he says that the Son of Man will be raised from the dead. Jesus touches them in a reassuring way. The Greek word hapsamenos means to touch, hold or grasp. But it also can be translated as to light or ignite a flame.   What does it mean for social justice, to have at the heart of our religion a man who gives up his life and is executed? It is not just what Jesus says that matters. He gives his life to help make real this idea that God loves every human being, that each life has innate dignity. This includes the truth that death is not the end.   Although Christians often get lost in the belief that faith is about an isolated individual's personal salvation, there is a deep tradition of meditating on the way Jesus' death reverses the overwhelming evil all around us. I do not have time for more examples but I would like to mention Basil of Caesarea (330-379).   In the Gospel of Luke Jesus tells the story about a rich man who has so much property that he decides to build a bigger barn to hold it all so that he can “eat, drink and be merry” (Lk. 12). That night the foolish man dies. So the fourth century Basil wrote a sermon about this. He says that what we think we need constantly changes. We are metaphorically building smaller and bigger barns all the time. When we think we need too much we cannot be generous to others.   Basil says, “How can I bring the sufferings of the poverty-stricken to your attention? When they look around inside their hovels… [and] find clothes and furnishings so miserable… worth only a few cents. What then? They turn their gaze to their own children, thinking that perhaps by bringing them to the slave-market they might find some respite from death. Consider now the violent struggle that takes place between the desperation arising from famine and a parent's fundamental instincts. Starvation on the one side threatens horrible death, while nature resists, convincing the parents rather to die with their children. Time and again they vacillate, but in the end they succumb, driven by want and cruel necessity.” [5] The Christian tradition in every generation is filled with appeals like this. They beg us to recognize the full humanity of every person.   Let me tell you the second of Patricia Williams' two epiphanies. When she was a child there were very few women or Black people who were judges, law professors, law partners, attorney generals, etc. Virtually all law had been written by white men. Because of this there were blind spots, basic failures to understand society that had crucial legal ramifications. [6]   Professor Williams and other intellectuals invented Critical Race Theory to address this, to help the law work for all people, not just those in power. These debates were largely for people in universities until about ten years ago. In our conversation Professor Williams expressed her surprise when she heard a powerful political consultant talk about how he had made millions of Americans fear and hate this social justice project. He had successfully convinced them to regard Critical Race Theory as divisive and dangerous to white people. He explicitly stated that increasing their anger was a means of getting their votes. [7]   The great twentieth century Jewish expert in building healthy religious congregations Edwin Friedman frequently repeats this warning. “Expect sabotage.” [8] When we are working for good, to change how things are, we will be opposed. Those who care about social justice need to understand that there will be people who actively seek to thwart it.   Patricia Williams is a prophet for me, shattering my indifference. Many here this morning are prophets to me also. Behold. Be ignited. Shine forth. Let the realization of Jesus' love utterly transform us. [1] Hugh Morgan, 9 February 2023. “In reading Isaiah and the minor prophets, I am struck by how modern they sound, when calling out issues of social justice.  Of course, our thinking has been influenced by the enlightenment and all that came after it, so my brain may be predisposed to see these threads in the text.  But they are there. You do not see the same strength of views on social justice in the New Testament, certainly little about upsetting the then current order.  And I do not think you see similar messages supporting the oppressed in Greek or Roman writings (I have a super limited sense of what these are.) And, you do not see "social justice thought" - a very modern thing - called out, developed, emphasized from the OT texts in the early church, nor through the reformation, not even in the revivals in America and England in the late 1800s. Two questions to ponder 1. Where did the social justice message in the OT come from? 2.  Are there strains of this message in church history that I / we are not aware of?” [2] Patricia J. Williams on the Grace Cathedral Forum, 1 February 2023. https://youtu.be/8h-xHY7OIuY . Also see Patricia J. Williams, The Alchemy of Race and Rights: Diary of a Law Professor (Cambridge, MA: Harvard University Press, 1991) 17-19. [3] Robert Bellay, Religion in Human Evolution: From the Paleolithic to the Axial Age (Cambridge, MA: Harvard University Press, 2011). Quoting Michael Walzer and David Malo on a covenant between the people and God (310f). Amos' ethical statements (302). [4] Abraham Joshua Heschel, The Prophets: An Introduction, Volume One (NY: Harper, 1962) ix-26. [5] “How can I bring the sufferings of the poverty-stricken to your attention? When they look around inside their hovels… [and] find clothes and furnishings so miserable… worth only a few cents. What then? They turn their gaze to their own children, thinking that perhaps by bringing them to the slave-market they might find some respite from death. Consider now the violent struggle that takes place between the desperation arising from famine and a parent's fundamental instincts. Starvation on the one side threatens horrible death, while nature resists, convincing the parents rather to die with their children. Time and again they vacillate, but in the end they succumb, driven by want and cruel necessity.” Basil of Caesarea, “I Will Tear Down My Barns.” Tr. Paul Shroeder. Cited in Logismoi. http://logismoitouaaron.blogspot.com/2010/03/on-social-justice-by-st-basil-great.html [6] Professor Patricia J. Williams and I talked about “stand your ground” laws that result in much higher rates of death among Black men, because white people are more likely to be afraid of them. [7] In an online interaction I heard from someone who is monomaniacally focused on the idea that Critical Race Theory must necessarily involve government forced discrimination against white people. He did not have the time to see the Patricia Williams interview. He had already made up his mind. [8] “Sabotage is part and parcel of the systemic process of leadership.” Edwin Friedman, A Failure of Nerve: Leadership in the Age of the Quick Fix (NY: Church Publishing, 2017 revised).

Evie Kirshner is an 18 year old gap year student studying in Israel on Kivunim. She graduated from the Heschel school and will be attending Emory university in the fall. Evie has ADHD and anxiety. In her spare time, she loves photography, watching movies, and reading. Today we learn why she was diagnosed early in her life, about some of the choices and decisions she's made thus far, how they're working out and her advice to you. Enjoy!  In this episode Peter and Evie Kirshner discuss:   00:40 - Thank you so much for listening and for subscribing! 01:05 - The Boy With the Faster Brain comes out in about a month!! 01:40 - Intro and welcome Evie Kirshner 01:50 - How's the weather in Israel today?  Ref: The Kivunim Institute  02:34 - So you were diagnosed in 1st grade. Tell us your story? 03:28 - Kind of how things go in first grade with ADHD or ADD 04:23 - What were some of your symptoms? Did you get in trouble much? 04:40 - Were you put on meds? Did they work? 05:20 - To sparkle or not to sparkle… 06:20 - You can't live the rest of your life just talking out of turn; or can you!? What happened? 07:02 - On resolution and resolve 07:54 - Is there anything you think you may need to change? Or for in the future? 09:05 - What was your parents' reaction upon your diagnosis?  10:00 - What would you tell a kid who's seven years old and getting diagnosed today? 10:20 - How can people find more about you?  Socials: @EVKirshner on INSTA and Snapchat 11:28 - Faster Than Normal Podcast info & credits.Guys, as always thanks so much for subscribing! Faster Than Normal is for YOU! We want to know what you'd like to hear! Do you have a cool friend with a great story? We'd love to learn about, and from them. I'm www.petershankman.com and you can reach out anytime via email at peter@shankman.com or @petershankman on all of the socials. You can also find us at @FasterNormal on all of the socials. It really helps when you drop us a review on iTunes and of course, subscribe to the podcast if you haven't already! As you know, the more reviews we get, the more people we can reach. Help us to show the world that ADHD is a gift, not a curse!  — TRANSCRIPT via Descript and then corrected.. somewhat: [00:00:42] Peter: Hi everyone. Welcome to Faster Than Normal. My name is Peter Shankman. It is great to have you for another episode. If you are binging this welcome back. Uh, someone emailed me today and they go, Hey, I found your podcast last week. I'm like, really? Which one? How many episodes do they go? All of them. I'm like, Just doing some quick math in my head. That's a lot of time, but either way, I am thrilled that you're here. It's great to have you guys. And if you haven't already heard, uh, the Children's book is launching in about a month. It is called The Boy With the Faster Brain. So I am super, super excited about that. We have a fun guest today. We're going to Israel. We are going to the Promised Land today to talk to Evie Kirschner, who's an 18 year old gap year student. She's studying in Israel on Kivunim, and she'll explain what that is. She graduated from the Herschel School. She'll be attending Emory University in the fall. She has ADD and anxiety, and she got diagnosed when she was in first grade, so around seven years old. I love talking to kids who are like 18 years old. They're like, yeah, I got diagnosed in first grade. I'm like, Mike Ben, when I was in first grade. They didn't even know what ADHD was. Welcome to the show. It's good to have you.  [00:01:40] Evie: Thank you.  [00:01:41] Peter: Well it's snowing here in New York. How's the weather in Israel? [00:01:44] Evie: Oh, it's, it's actually pouring rain. I just got caught in the rain actually. It's not pretty out. [00:01:49] Peter: Okay. And I don't feel so bad. good. Alright. Well, welcome to the podcast. Glad to have you. So I discovered you because I have lots of friends who send me articles and stuff all the time and say, oh, this person is adhd, you's interviewing them, and, and you caught my eye cause you wrote a beautiful article and you so, so first of all, tell us what you're doing in Israel.  [00:02:07] Evie: This year I'm studying and traveling on a program called Kivunim. So five months out of the year we're studying, like basically taking college classes, you know, five days a week. And then for three months out of the eight we are traveling around the world. I'm going to 13 different countries and studying contemporary culture and ancient history and Jewish history and communities that existed in all those countries. So it's like, it's really cool stuff. It's, it's pretty awesome.  [00:02:34] Peter: That's very, very cool. So let's talk about ADHD so you were diagnosed in first grade. What was that like? What was what? How did it come about? What the teachers say? Tell me your story.  [00:02:43] Evie: I thought it was cancer. . I, I was so em embarrassed. I was fir when I was told I was devastated and I wouldn't tell anybody. It was like my deepest orca secret. I thought it was the only person in the world with adhd. My parents like sat me down and told me. I mean, they were running tests on my brain at NYU by the time I was eight. Really? Yes. I had a severe case especially, and this was in 19? This was in 2000, 2011. 12. Okay. I was always told I had the energy of a boy inside a girl and they had never seen anything like it, and that made me feel. I was like, oh no, I'm, I'm secretly like, have the energy of a boy, and this is like, I can't tell anyone. I have this like, big, heavy secret weighing on me.  [00:03:28] Peter: Yeah. And that's in first grade. In first grade, that's kinda hard to handle.  [00:03:31] Evie: Oh, it was really hard to handle. I was devastated and I, I, I really felt it all the time. Like I had something that made me different that I couldn't tell people about. Um, and I think, like as I got older, you know, people always say to me, well, everyone's a little ADD everyone's a little ADHD , and I'm like, well, hmm, hmm. . Um, I think like when you're, you know, doing, you're getting up in first grade and spinning circles around your desk while everyone's sitting and writing, I think like there's a difference. You know, there's the, there's dozing off and then there's like, actually there's not being able to function in a classroom at seven years old.  [00:04:09] Peter: Yep. So what was, is that, was that some of the symptoms you were just a little, little hyper, a little.  [00:04:14] Evie: I was hyper, I was crazy. I was, time and place did not occur to me. I kind of marched to the beat of my own drum.  [00:04:23] Peter: Okay. That's funny. It's exactly what my mother used to tell me all the time. did it. Uh, did it get you in trouble at all? .  [00:04:29] Evie: Oh, all the time. I was in the principal's office, like I'd say until high school, almost every day of, of middle school, at least. I think like in lower school, they were more lenient on me. Yeah. But I was in the, yeah, I was in the principals a lot.  [00:04:43] Peter: So you were diagnosed in first grade, but were you put on meds? What happened? [00:04:47] Evie: I was put on meds in third grade actually. Um, and I stayed on the same meds almost every day until my junior year of high school. Okay.  [00:04:57] Peter: And were they, do you, did you feel like they were, did you feel like, did you feel like they were working? [00:05:01] Evie: Oh, they were totally working, but they dulled my sparkle. Yeah. So I decided it was, it was time to let it go.  [00:05:11] Peter: I understand that. And so, so when you say dulled your sparkle, why .Did it make you, obviously it made you more focused, but it, did it take away that ooph or did it take away that creativity? [00:05:20] Evie: It took, it took away the oomph. It took away a lot of, it just kind of suppressed everything. It's almost as if, the way I describe it to people, like it's if you turn the saturation down, I'm like the way you, the way you see everything.  [00:05:32] Peter: So you decided to get off of it in seventh grade.  [00:05:35] Evie: Um, in junior year of high school I started oh, junior  [00:05:37] Peter: high school. Okay. Okay. But you said you were in the principal's office a lot in high school? No, in middle school. In middle s. Okay. I'm confused. So you were on the meds and still gonna the principal's office. Oh yes. Interesting. Okay. And what were, what were your charges? What were you, what were you usually busted for? [00:05:53] Evie: Um, making an inappropriate song in the middle of class. , um, texting, um, chatting with a friend over here, not being able to control what came outta my mouth, things like that. Examples like,  [00:06:09] Peter: All right, so obviously there are a ton of people listening right now who hear themselves in your story, , I mean, including me. Um, so what did you do, right? It's obviously you can't live the rest of your life just talking at a turn. I mean, maybe you can. So what happened? [00:06:26] Evie: I think it actually wasn't necessarily anything that changed in me, but something that changed in the people around me in that I think they realized I was a well-intentioned kid. Smart. I had a good head on my shoulders and I meant, I meant well. Um, I was loving and deep down I was really respectful. I just didn't always show respect and often displayed disrespect. But, um, it had nothing to do with how I felt about my teachers or my peers and more to do with something that I was struggling with internally. [00:07:00] Peter: Interesting. So, am I getting sort of the feeling that you just, for lack of a better word, just decided I'm gonna live my life.  [00:07:09] Evie: Yeah, I did. I think like, I mean, I'm still at the point where I'm, you know, deciding, okay, I don't have to change this. I don't have to be self-conscious about this anymore. People around me are gonna have to learn to accept this, and I don't have to be the one that stops kicking the desk or stops, you know, biting my fingernails or dozing off or seeming like I'm not paying attention when someone's speaking because if they know me well enough, they'll know that I am. . And I think like I'm, I think I'm still getting to that point in many ways and I'll see other ways in which that manifests itself over time. But I think I have like chucked a lot of it in the efit bucket like I think that, um, there were many things, especially the way it manifests itself in the classroom, that I just said to myself, okay, so this might be something that I have to explain to teachers, not change,  [00:07:54] Peter: Is there anything that you think may have to change? I mean, I, I am all in the category of, hey, here's who I am, deal with it. But I also know that there are times, right. Especially in my quote unquote adult life, um, where I have to, okay, you're, you're going to listen to this visiting professor. You probably shouldn't make a joke in the middle class, or things like that. Mm-hmm. . So are there any points that you've seen that yet? [00:08:17] Evie: Yes. So I think now that I'm kind of in a more of a college setting, um, I find that, and even in high school, I find that when it, when it gets hard and I feel impulses coming on, or it's hard for me to sit still in class, I just, I just leave and come back. Okay. Or I'll do, I'll do something else. I can't be sitting still with thoughts and impulses and wanting to speak, and I'll either be doodling or tapping my foot or bit like, uh, or, or I'll just leave the room.  [00:08:49] Peter: Interesting. Interesting. So you are, you've basically accepted what you have. You don't take meds for it and you're sort of pulling a a, a Greatest Showman. This is me.  [00:09:02] Evie: Yes. This is me. .  [00:09:04] Peter: Awesome. Okay. What did your, um, parents, uh, how were they when you first got diagnosed? What was their, what was their, uh, reaction? [00:09:13] Evie: They, well, I, they took it very seriously, which is I think why I thought it was such a huge deal. They were like, you have ADHD , we're gonna take you to a therapist, get you meds. And I was like, oh shit. I'm like, dying of something as hard . I was, I was really, I was really scared. Um, but my parents took it very seriously. I, lucky enough, I have a mom who works in the world of learning disabilities um, and she very much like got me the help I needed academically early on. You know, taught me that it's a, it's a gift, not a curse. And, um, even though I felt for a lot of my childhood, like it was, and I think I, I had parents who always reminded me that I'm gonna realize one day that my, I actually really do love the way my brain works.  [00:09:59] Peter: Awesome. I love that. So what would you tell a kid who's, uh, seven years old getting diagnosed?  [00:10:05] Evie: That their brain is beautiful. Mm-hmm. .And it might take time to realize. And other people are gonna see it first. And other people are gonna tell you it's not there, but you'll see it over time.  [00:10:17] Peter: Very, very cool. Very, very cool. Tell us how people can find you. Are you on any of the socials?  [00:10:23] Evie: I am, I'm on social media. I am on Instagram and Snapchat. I don't really have any other,  [00:10:30] Peter: what's your username on Instagram? I.  Evie Kirshner, the letters E & V K I R S H N E R.  Okay. Very cool. Well, okay. Thank you so much for taking the time. I appreciate it.  [00:10:42] Evie: Thank you. I'm gonna have you back, I'm gonna have you back next year and see how, uh, Emory's treating you. I have a lot of friends who went there. Oh, really? Okay. Well that'd be awesome. I'm looking forward to it. [00:10:50] Peter: Very cool. Guys, you've been listening to Peter Shankman and this is, that was Evie Kirshner talking about Faster Than Normal and talking about how she grew up A D H D and when she finally decided to say screw it, and live her life and sounds to me like she's doing just fine. We'll be back next week with another episode. As always, wanna hear what you think, you can leave us, review anywhere, you can tell us what's going on. Wanna thank Steven Byrom, who's our editor and producer, who constantly shakes his head when in the middle of an episode I go, oh, by the way, Steven, do this. So we love you, Steven, [Your Producer/editor loves you too, is proud of the work this podcast is doing and hopes that these transcripts are helpful] and uh, we will see you guys next week with another episode of Faster Than Normal, and hopefully by then I'll have some info on when the book will be out. So stay tuned. Thanks for listening. We'll talk to you soon!   — Credits: You've been listening to the Faster Than Normal podcast. We're available on iTunes, Stitcher and Google play and of course at www.FasterThanNormal.com I'm your host, Peter Shankman and you can find me at shankman.com and @petershankman on all of the socials. If you like what you've heard, why not head over to your favorite podcast platform of choice and leave us a review, come more people who leave positive reviews, the more the podcast has shown, and the more people we can help understand that ADHD is a gift, not a curse. Opening and closing themes were composed and produced by Steven Byrom who also produces this podcast, and the opening introduction was recorded by Bernie Wagenblast. Thank you so much for listening. We'll see you next week! 

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/german-studies

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/genocide-studies

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here.

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Aryan Jesus: Christian Theologians and the Bible in Nazi Germany (Princeton UP, 2010) documents the process, and relative ease, with which institutions of higher learning and the religious establishment, can be corrupted by political ideology and power. In Germany of the 1930's the thin cloak of religion covered and sanitized the murderous evil of Naziism. Was Jesus a Nazi? During the Third Reich, German Protestant theologians, motivated by racism and tapping into traditional Christian anti-Semitism, redefined Jesus as an Aryan and Christianity as a religion at war with Judaism. In 1939, these theologians established the Institute for the Study and Eradication of Jewish Influence on German Religious Life. In The Aryan Jesus, Susannah Heschel shows that during the Third Reich, the Institute became the most important propaganda organ of German Protestantism, exerting a widespread influence and producing a nazified Christianity that placed anti-Semitism at its theological center. Based on years of archival research, The Aryan Jesus examines the membership and activities of this controversial theological organization. With headquarters in Eisenach, the Institute sponsored propaganda conferences throughout the Nazi Reich and published books defaming Judaism, including a dejudaized version of the New Testament and a catechism proclaiming Jesus as the savior of the Aryans. Institute members--professors of theology, bishops, and pastors--viewed their efforts as a vital support for Hitler's war against the Jews. Heschel looks in particular at Walter Grundmann, the Institute's director and a professor of the New Testament at the University of Jena. Grundmann and his colleagues formed a community of like-minded Nazi Christians who remained active and continued to support each other in Germany's postwar years. The Aryan Jesus raises vital questions about Christianity's recent past and the ambivalent place of Judaism in Christian thought. Renee Garfinkel, Ph.D. is a psychologist, writer, Middle East television commentator and host of The New Books Network's Van Leer Jerusalem Series on Ideas. Write her at reneeg@vanleer.org.il. She's on Twitter @embracingwisdom. She blogs here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

How does the legacy of Heschel speak to us today? On the 50th yahrtzeit of Rabbi Abraham Joshua Heschel, Rabbi Cosgrove calls upon us to honor his values and to do our share to redeem the world.   For more Rabbi Elliot Cosgrove, follow @Elliot_Cosgrove on Instagram and Facebook.   Want to stay connected with PAS? Follow us @ParkAvenueSyn on all platforms, and check out www.pasyn.org for all our virtual and in-person offerings. 

As we approach the yahrtzeit of Rabbi Abraham Joshua Heschel, Rabbi Cosgrove sits down with the founder of The Heschel School, Peter A. Geffen. Geffen shares the Rabbi's impact on his approach to education, and how this unique relationship led him to play a role in the funeral of Martin Luther King, Jr.    For more Rabbi Elliot Cosgrove, follow @Elliot_Cosgrove on Instagram and Facebook.   Want to stay connected with PAS? Follow us @ParkAvenueSyn on all platforms, and check out www.pasyn.org for all our virtual and in-person offerings. 

Judaism's greatest philosopher, Moses Maimonides, believed that Judaism's ancient mystery tradition with all her secrets, had been lost to sands of time, and took it upon himself to reconstruct them, on his own, from scratch, with the tools of philosophy and rationality. Maimonides is known as the great Jewish rationalist of the Middle Ages, but his rationalism, goes deeper than most might suspect. Maimonides was a rationalist who believed that through the very tools of philosophy, with a perfect synthesis of mysticism and rationalism, he could re-discover the lost secret traditions of ancient Jewish mysticism, and uncover the true meaning of the bible. Join us in this final episode, where we hope to, for once and for all, answer the question of whether Maimonides was a rationalist or a mystic and find out he was really up to in his Guide for the Perplexed. Watch the rest of the Maimonides and Mysticism series: https://www.youtube.com/watch?v=w4ZgHJxQQVo&list=PL_7jcKJs6iwXUKaVOvNJWr5DSLPTYV0j9 00:00 Maimonides Rationalism 13:13 Maimonides Mysticism 28:42 Lost Traditions 31:47 Prophecy and Reason 48:09 Telling Secrets 53:41 Maimonides today Thank you to Elisha Pearl, David Fried, Jeffery Radon and Levi Morrow for their thoughtful feedback and suggestions on this episode. Sources and Further Reading: • J. Heschel, “Did Maimonides Believe That He Had Attained the Rank of Prophet,” in Prophetic Inspiration After the Prophets, 1996 • Alexander Altmann, “Maimonides' Attitude Toward Jewish Mysticism,” in Alfred Jospe, ed., Studies in Jewish Thought: An Anthology of German Jewish Scholarship (Detroit: Wayne State University Press, 1981), 200-219 • Diana Lobel, “Silence Is Praise to You” Maimonides on Negative Theology, Looseness of Expression, and Religious Experience, in American Catholic Philosophical Quarterly vol. 76, no. 1, 2002, pp. 35-6 • Elliot R Wolfson, Abraham Abulafia, Kabbalist and Prophet Hermeneutics, Theosophy, and Theurgy, 2000, pp. 9-93 • Elliot Wolfson “Via Negativa in Maimonides and Its Impact on Thirteenth- Century Kabbalah.” In Maimonidean Studies 5, 2008 • Gideon Freudenthal, The Philosophical Mysticism of Maimonides and Maimon • Ithamar Gruenwald, “Maimonides' Quest beyond Philosophy and Prophecy,” in Perspectives, ed. J. L. Kraemer (Oxford: Oxford University Press, 1996) • José Faur, Homo Mysticus: A Guide to Maimonides' Guide for the Perplexed, 1998 • Julius Guttmann, “Introduction” in Maimonides, The Guide Of The Perplexed, An Abridged Edition, East And West Library New York, 1947 • Louis Jacobs, Attitudes of the Kabbalists and Hasidim towards Maimonides, in The Solomon Goldman Lectures, vol. v, ed. Byron L. Sherwin and Michael Carasik (Chicago Spertus College of Judaica Press, 1990, pp. 45-55) • Moshe Halbertal, “The History of Halakhah, Views from Within: Three Medieval Approaches to Tradition and Controversy,” in Harvard Law School Gruss Lectures (Cambridge, MA: Harvard Law School, 1994), 1-19 • Moshe Idel, “Maimonides and Kabbalah,” in Studies In Maimonides, Isadore Twersky (ed.), Harvard University Press, 1990 • The Cultures of Maimonideanism, by James T. Robinson (ed.) 2009, p. xi • W. Z. Harvey, "The Return to Maimonideanism," Journal of Jewish Studies 42 (1980) 263, n. 1 • Yamin Levy, “How I was Taught to Read the Guide” in Principles, Essays on Halakha, Maḥshaba and History, Journal of the Ḥabura, January 2022, Edition 4 Join us: https://discord.gg/EQtjK2FWsm https://facebook.com/seekersofunity https://instagram.com/seekersofunity https://www.twitter.com/seekersofu https://www.seekersofunity.com Support us: patreon: https://www.patreon.com/seekers paypal: https://www.paypal.com/donate?hosted_button_id=RKCYGQSMJFDRU

Rod and Karen discuss Christmas Eve away from each other, airline travel, the cold weather, Coronavirus News, Torey Lanez found guilty on all counts, the fallout from the trial, Trey Songz arrested again, Tamar Braxton gets the flu, TSA finds gun in peanut butter, man lodges WWI explosive in his butt, Samuel L Jackson liked porn on Twitter, mom catfish bullies daughter, Chainsaw dad, Ulta beauty heist and sword ratchetness. Twitter: @rodimusprime @SayDatAgain @TBGWT Instagram: @TheBlackGuyWhoTips Email: theblackguywhotips@gmail.com Blog: www.theblackguywhotips.com Teepublic Store Amazon Wishlist Crowdcast Voice Mail: 704-557-0186 Sponsor: Lever Time Podcast

The main source for this podcast is dispatch from The Embassy titled A Common Flourishing. Subtitled: Reflecting on Marx, Tolkien, Shakespeare, Dr. King, Heschel, the prophet Isaiah, and Ricky Bobby, I attempt to answer the question - what might a common flourishing look like? And would we want it?And would we want it is the first question here … LinksWhat is Your Life's Blueprint? - an address to a group of students at Barratt Junior High School in Philadelphia on October 26, 1967. (Dr. Martin Luther King, Jr.)Mythopoeia - a poem contained in the book Tree and Leaf (J.R.R. Tolkien)Who is Man? - (Abraham Heschel)Not the Way It's Supposed to Be - A Breviary of Sin (Cornelius Plantinga)Resources for the local church - Embassy Equipping Get full access to The Embassy at theembassy.substack.com/subscribe

El Rav Yosef Soloveitchik, conocido simplemente como "The Rav", fue sin dudas el máximo exponente de la ortodoxia "moderna" en el siglo XX en los Estados Unidos. Descendiente de una de las dinastías talmúdicas más prominentes de Bielorrusia el Rav fue por casi medio siglo el referente ideológico de la Yeshiva University y autor de decenas de libros, ensayos y artículos. En este episodio guiados por Ezequiel Antebi Sacca presentamos algunas de las ideas más prominentes de sus obras, desde la soledad existencial del hombre de fe, Adam 1 vs. Adam 2, su comprensión de Torá uMadá, su modelo de relación con instituciones judías no ortodoxas, su posicionamiento en relación al sionismo, su critica a Heschel y al dialogo interreligioso y muchos otros puntos más. Un episodio para abrir las puertas a quien fue sin duda uno de los grandes pensadores judíos del siglo pasado.

“There's a stability, I think, that everyone can find in relation to the calendar.”— Ganga DeviAs we exit the period of Rosh Hashanah and venture further into the month of Tishrei, we transition from a time of serious contemplation and teshuva into the time of our joy. What should we be bringing with us into this period — and what should we be taking out of it? This episode of Living Jewishly is an instalment of Sacred Time, a podcast dedicated to exploring the healing art of the Hebrew calendar. In this episode, Bluth and Ganga Devi explore the holiday of Sukkot, looking at the fragility, stability, and joy of this time in which we step out of our ordinary homes and find home and communion in relationship with the natural, living world.Beginning on the evening of September 20th and ending on the evening of September 27th, 2021, Sukkot is a pilgrimage holiday that incorporates rest, remembrance, and celebration. It is a commemoration of not only the years that Jewish people spent in the desert while seeking the Promised Land, but also of their resilience and the protection granted them by G-d.During Sukkot, we step out of our habitual lives and boxes of our identities, and find new revitalization in nature and in communion with those around us. Join us for a deep discussion of the nourishment that we can find during this precious time.“Sukkot comes as a time of our joy, when we actually transition from seriousness… and step into the natural world. ”— BluthThis‌ ‌episode discusses:‌Where and how to find deep insights into what the holiday of Sukkot really means for us, from rest to remembrance to celebrationHow we balance acknowledging both our fragility and our stability when considering our past and position in the worldHow we can find strength and revitalization through relating to nature — even in the midst of a global crisisHighlights:‌00:51  Intro02:16  Rabbi Alan Lew's words03:56  Remembrance & celebration06:15  From seriousness to the time of our joy08:41  Fragility & stability10:27  Teshuva 11:32  Nature & revitalization13:57  Radical Amazement & joy15:26  Stepping out of our personal lives17:34  Party in Jerusalem 18:37  Find a sukkah19:33  Expanding into the collective21:17  Integration25:58  The transition with water28:37  How will you step into this?31:26  The shape(s) of SukkotLinks:‌This is Real and You Are Completely Unprepared by Rabbi Alan Lewhttps://www.chapters.indigo.ca/en-ca/books/this-is-real-and-you/9780316830201-item.html I and Thou by Martin Buber https://www.simonandschuster.com/books/I-and-Thou/Martin-Buber/9780743201339 Heschel's concept of Radical Amazementhttps://www.awakin.org/read/view.php?tid=1080 To get in contact or learn more about Living Jewishly:  Visit‌ ‌our ‌website: https://livingjewishly.org  Follow us on Instagram: @living.jewishly  Watch us on YouTube: https://www.youtube.com/channel/UCO2YEegjapKpQeXG6zh6tzw   or send us an email at hello@livingjewishly.org.  Shalom!

This one is all about how to cultivate WONDER in your heart. It's the third of three episodes on the core values of the Text and Rock world, taken from some new videos in our facebook group. The group opens in October, but if you want to slide in early, HERE is the link:https://www.facebook.com/groups/439433967697980Join us to discuss togetherthe Midrashic story of Shimon and Reuven and the Yom Suf.how we can mis the miracle of life when we fail to have wonder.how wonder has two parts, gratitude and curiosity.A little revisit to Dr. Heschel's remark about knowledge and wonder.___________________________________  Only LOVE is real. Only LOVE is real.I crush everything else based in ignorance and fear.--MC YOGI.

An attempt to leave our 21st century heads and get back into the mind of a 12th century philosopher who saw the world in entirely different ways than we do. Diving into the Middle Ages thought the mind of Maimonides. Exploring Maimonides on the Cosmic Spheres, the Flow, the Active Intellect, his theory prophecy and.. how to becoming an angel. Sources and Further Reading • A. J. Heschel, “Did Maimonides Believe That He Had Attained the Rank of Prophet,” in Prophetic Inspiration After the Prophets, 1996, pp. 69-126 • Adam Afterman “And They Shall Be One Flesh”: On the Language of Mystical Union in Judaism, 2016, p. 103-127 • Adam Afterman, “Moses Maimonides on the Holy Spirit,” in Journal of Religion vol. 100, 2020 • Alexander Altmann, Maimonides's Attitude Toward Jewish Mysticism, p. 213 • Alfred Ivry, The Guide and Maimonides' Philosophical Sources, p. 59 • Christopher A. Morray-Jones, ‘‘Transformational Mysticism in the Apocalyptic-Merkabah Tradition,'' Journal of Jewish Studies 43 (1992): pp. 1–31 • Daniel Abrams, “Orality in the Kabbalistic School of Nahmanides: Preserving and Interpreting Esoteric Traditions and Texts,” Jewish Studies Quarterly 2 (1995): 85–102 • Diana Lobel, “'Silence Is Praise to You': Maimonides on Negative Theology, Looseness of Expression, and Religious Experience,” American Catholic Philosophical Quarterly 76, no. 1 (2002): 31-58 • Diana Lobel, “A Dwelling Place for the Shekhinah.” Jewish Quarterly Review 90 (1999): 103–125 • Elliot Wolfson, ‘‘Yeridah la-Merkavah: Typology of Ecstasy and Enthronement in Early Jewish Mysticism,'' Mystics of the Book, 13–44, esp. pp. 23–26 • Elliot Wolfson, “By Way of Truth: Aspects of Nahmanides' Kabbalistic Hermeneutic,” AJS Review 14, (1989): 153–78 • Elliot Wolfson, “Mysticism and the Poetic-Liturgical,” p. 186 • Elliot Wolfson, “Seven Mysteries,” p. 191 • Haviva Pedaya, Nahmanides: Cyclical Time and Holy Text, (Tel Aviv: Am Oved, 2003) (Hebrew). • Ithamar Gruenwald, “Maimonides' Quest beyond Philosophy and Prophecy,” in Perspectives, ed. J. L. Kraemer (Oxford: Oxford University Press, 1996), pp. 147 • Justin Sledge, “Maimonides at the Crossroads of Jewish Occultism, Magic and the Kabbalah” @ESOTERICA, Youtube, 15 April 2022, https://youtu.be/i6qclz26OYY • Matthew David Litwa, Posthuman Transformation in Ancient Mediterranean Thought, Becoming Angels and Demons, Cambridge and New York, Cambridge University Press, 2021 • Moshe Idel, “Enoch is Metatron,” Immanuel 24/25 (1990): 234–237 • Moshe Idel, “Rabbi Moshe ben Nahman: Kabbalah, Halachah and Spiritual Leadership,” Tarbiz 64, (1995): 535–580 (Hebrew) • Moshe Idel, “We Have No Kabbalistic Tradition on This,” in Rabbi Moses Nahmanides: Explorations in His Religious and Literary Virtuosity, 1983, 51–73 • Moshe Idel, The Angelic World, pp. 102-4; 210 • Pico Della Mirandola, Oration on the Dignity of Man, trans. A. Robert Caponigri, 1967, p. 9 • Sarah Pessin, The Influence of Islamic Thought on Maimonides, Stanford Encyclopedia of Philosophy 2005

We are in the middle of a disruptive tech revolution, and it will take some time for society to adjust. Tech, media, and telecom companies turn to Jonathan Cohen for advice as they navigate a continually shifting legal, technological and political landscape. Decades of transactional and policy experience (in private practice and in government) enable him to efficiently advise clients regarding strategies and details in their dealings with other industry players, the Federal Communications Commission (FCC), and other executive branch agencies to align the private sector with the public interest. His expertise ranges from media (both traditional and social) to broadband wireless, and from commercial transactions to regulatory policy. Mr. Cohen's government service included stints at The White House and the FCC, and he is an expert in platform regulation issues, spectrum licensing and transactions, and the rules and processes governing participation in FCC auctions. His clients have singled out his “outstanding service” on corporate and commercial transactions for nationwide recognition. He holds the Martindale Hubbell AV® Preeminent Peer Review Rating and is perennially selected as a Washington DC Super Lawyer. After announcing football and basketball games for his college radio station, Jonathan's career began as a radio news reporter in New York City. Communications law therefore was a natural fit for him after obtaining his law degree. Over his legal career in the media and telecom arenas, Jonathan has negotiated and closed countless telecom transactions and worked on a wide variety of policy issues. He is a proud alumnus of The Wharton School of the University of Pennsylvania and Georgetown University Law Center.  Links: Wilkinson Barker Knauer LLP Jonathan Cohen on LinkedIn Book mentioned: Talking about God: Exploring the Meaning of Religious Life with Kierkegaard, Buber, Tillich, and Heschel by Daniel F. Polish P.h.D. From Guttenburg to Google by Tom Wheeler  

Episode 102 How do we mark the passage of time, and how do we encounter the divine within it? From Shabbat to the Eucharist, our religious rituals play with time in unexpected ways. Take some time with us and explore the many ways that you can create sacred time wherever and whenever you are.    Support this podcast on Patreon at https://www.patreon.com/DowntheWormholepodcast   More information at https://www.downthewormhole.com/   produced by Zack Jackson music by Zack Jackson and Barton Willis    Transcript  This transcript was automatically generated by www.otter.ai, and as such contains errors (especially when multiple people are talking). As the AI learns our voices, the transcripts will improve. We hope it is helpful even with the errors.   Zack Jackson 00:05 You are listening to the down the wormhole podcast exploring the strange and fascinating relationship between science and religion. This week our hosts are   Kendra Holt-Moore 00:15 Kendra Holt, more assistant professor of religion at Bethany college and my favorite TV show all time is Avatar The Last Airbender   Zack Jackson 00:25 Zack Jackson, UCC pastor and Reading Pennsylvania and my favorite TV show of all time is Dr. Joe   Ian Binns 00:31 Ian Binns Associate Professor of elementary science education at UNC Charlotte. And I got a lot of TV shows that kept popping up, but the one that just keeps coming to mind right now, I would say is probably Ted LA. So   Rachael Jackson 00:45 Rachel Jackson, Rabbi Agoudas, Israel, congregation Hendersonville, North Carolina and favorite TV show of all time is the Big Bang Theory. Yeah, that's a good one is a good one. And this question is sort of a, you know, a little bit of an in and an intro to what we're talking about today, because it's our favorite TV show of all time. And that's what we're going to be talking about today. Thanks, like,   Zack Jackson 01:15 I segue. I like that even smoother.   Rachael Jackson 01:23 So we are talking about time. And unlike the the last two episodes, where we actually I think at this point, we'll have three episodes where we've talked about time, I wanted to talk about more of a corporeal human time and the experience and really just add the Jewish lens to this. We are saying before we really started recording that. Wow, I love being Jewish, and I have no problems talking about it and sharing it. I don't use that and present that as the lens. But that's really where my focus is going to be today. Because that's how I really understand time and its meaning. And so I'm going to give several examples of what that's going to look like. But I want to start with sort of a poetic read. This comes from reformed judaism.org. They have a blog series, and this comes from almost 10 years ago, but time doesn't matter. And words like this, get held thanks to social media and the internet. We can listen to them 10 years from now or 10 years from when it was written till now. So, but just giving it a little bit of a frame, this was written by Stacy's does Robinson, Zoho Nam live Aha. So she died. Not too not too long ago, and she died of COVID, unfortunately. But she's an incredible author and incredible poet. And so this is what she tells us. When my son was born, I cradled him against my heart, arms wrapped to gently get surely around his small and fragile body, I would stand holding him. Our breaths mingles our hearts beating in an elegant call and response, one beat to the next. And I would sway a slow and gentle side to side rock that lasted for the eternity, that exists between heartbeats, I could feel his body relax into the motion, like oceans, like drifting, like peace, above the simplicity of that rhythm, the warmth of him the smell of his newness and his infinite possibilities. As he drifted as he gem told my own body would react in kind, and I followed him, these moments became our own Fibonacci sequence, the delicate curve of our bodies in motion at rest, in motion again, twined in an eternal spiral, more intimate than a lover's kiss repeated again and again. And again. There's so much time that passes. Now, this is me, that is the end of what I'm going to share of hers for now at least verbatim. But I'll reference a little bit that too. There's so much time that passes in a heartbeat. If you ask someone, how long does this take? There cannot possibly be a single answer. It depends. But what were you how are you getting there? How old were you? How long has COVID lasted Technically speaking, technically, I can remember March of 2020. March 9, we did Perot, I, this is how I'm wound in Jewish time right now. So we did Param. And we had these Inklings. And there was something happening to the west to the east of us and something in a different country. And we weren't quite sure what was happening. And we did Param. And then we didn't come back to the sanctuary for 15 months, but in open the building for 15 months. And that's still been, that was still nine months ago. And here we are. My son, seven years old, finally got vaccinated in December. And there's still people here on this podcast and here who are listening, whose children have not yet been able to be vaccinated. So how long is this pandemic is still going on param for us is in three weeks. We'll be back in our sanctuary together. And we'll be wearing our masks, because that's what perm is about wearing masks. The problem is we'll be wearing two masks, the ones over our nose in our mouth and the one over our eyes, the ones that is a custom and the one that is for protection. So how long is COVID My son was in kindergarten when he got sent home. And he was at home in first grade. And he did virtual in second grade. And when I went and saw him this morning for STEM week show Intel he was in his classroom, five feet away from all the other students still wearing his mask, just like they all did. Not having any playdates. Because it's COVID. So how long is COVID for him? His whole life. He doesn't know times before COVID existed. That wasn't part of his memory. How long is COVID for me? A very, very long time. But something that I can see a life before and a life after. Because time, while quantifiable is meaningless. If we only use a clock, we have to use a relative understanding of time and how we relate to it. And in Judaism, it's I find it so beautiful. That we create time. So let me ask you, the three of you. When is Hanukkah   Ian Binns 07:49 right before Christmas.   Rachael Jackson 07:51 Right before Christmas.   Ian Binns 07:55 The winter season?   Rachael Jackson 07:57 Winter season.   Ian Binns 07:59 Typically when What's the date?   Kendra Holt-Moore 08:02 Is this a trick question?   Zack Jackson 08:03 No. It's never the same day all the time. What if we lived every day like it was   Rachael Jackson 08:15 a miracle. Clean up your stuff, rededicate yourself to your people and your God   Zack Jackson 08:22 and slaughter some solutions and   Rachael Jackson 08:25 don't forget to pick up the pig guts. Like that's just messy. Could we not? That's right. Yeah. So what is Hanukkah?   Ian Binns 08:33 December actual real   Rachael Jackson 08:35 true. When   Zack Jackson 08:36 I mean, it's different every year, right? It's the lunar calendar.   Rachael Jackson 08:40 The 25th of Kislev. You're giving me What's this? 25th of Kislev? Ah, that's the same every year the 25th of Kislev. It doesn't change. I know exactly when it is. But   Zack Jackson 08:54 does it change according it only changes from my perspective,   Rachael Jackson 08:57 right? It only changes from our calendar because the majority of our calendar is the Gregorian calendar, not the Jewish calendar. So when is Hanukkah in December, ish this last year, it was in November this coming year, it's going to overlap with Christmas and if we thought it was bad last year where there was nothing Hanukkah, nothing's gonna happen this year because Christmas will win out. There will be not even inkling of Hanukkah wrapping paper. That is what it is. Yeah. So when is it? Well, it depends whose perspective you're asking. And it depends how excited you are. I don't really care that much about Hanukkah. It's kind of a tiny little nothing holiday I only get excited because I have a child. We have the same question of when is Passover? When is Purim when is Rosh Hashanah, I have an exact date for when those things are. But that's not how I live my life. When is Shabbat? The Israeli calendar is marvelous. I love it. So Jews are terrible at naming things like absolutely terrible. Imagine if all of our holidays in America were named similar to July 4. Like if you didn't know, and you came into America and everyone's like, Whoa, it's July 4. And you have no idea what that means. It is just a date on the calendar. Right? It doesn't tell you Oh, it's independence day. It's Memorial Day. It's Veterans Day. It's Presidents Day. You know what the day is? Almost all of the Jewish holidays are to Shabbat of the ninth of have to have the 15th of have to be Shabbat, the 15th of the month of Shabbat like this is not helpful. Except for some biblical holidays. Where, you know, Rosh Hashanah isn't actually called Rosh Hashanah. Yom true on the day of the sounding it's the day you get to go make noise with the kazoo marvelous. So when we name the days of the week, we don't use Monday, Tuesday, Wednesday, Thursday, right? Those are Greek and Roman gods. Those are not the days of the week. It's yom, Yom Sheni, Yom slushy, Yom obra, day one, day two, day three, day four, day five, day six and Shabbat. We don't say Yom seven, we don't say the seventh day we say Shabbat. It is different in and of itself. Because our frame of reference is not that it's Saturday, our frame of reference is that this day is completely set apart from all other days. When we look on our calendars as Americans, we look on the calendar and go okay, Monday through Friday, those days are particular and then oh, Saturday, Sunday. That's what we're gearing for. we frame our mind differently because of our response to time. One other sort of piece that I want to add for how we then mix time, so I've only been talking about my time, right? I, in this day and age, I'm looking forward to you know, this next upcoming poram Or this upcoming PESA or this upcoming Shabbat, right like we're recording this on a Friday, and I'm going home, oh boy. I have to lead services and five hours and I haven't written my sermon. Oh, boy. Right. That's so exciting. So how do I? How do I understand that time, like not just freaking out that it's five hours from now, and I haven't finished my sermon or started it. Tell people. But when I think about Passover, which is the story of the Jews leaving Exodus, or leaving Egypt in the Exodus, and we can talk in chat, we can check on chat on our Facebook groups about how literal we might take that. Right, we can that's not the conversation that we're gonna have at this moment, though, did did the Exodus actually happen? So that's not going to be part of my conversation. But there is the question of not the question. I shouldn't frame it that way. When we celebrate Passover and commemorate the Exodus, there are four children. The wise child's this simple child's, the child's who is so simple, they do not even know how to ask, and then the wicked child. Okay. So if the why the y's child says, Tell me all about this and what is the purpose of these greens? And what is the purpose of this and ask all these questions? What do you think the wicked child is? Non rhetorical? There's no wrong answers.   Zack Jackson 14:32 I feel like there's a few wrong it's   Rachael Jackson 14:35 a right answer, but there's no wrong answers.   Zack Jackson 14:37 Okay, cuz I'm thinking an Egyptian child would be pretty bad. But that's probably not the answer here.   Kendra Holt-Moore 14:45 Kendra, ah, I'm trying to remember because I've been to   Rachael Jackson 14:50 a few. Save right because you've been to a few supreme   Kendra Holt-Moore 14:53 Yeah. And the wicked child when we go around the table. There's always like handful of people that are like, I think I'm the wicked child. So, I'm trying to remember because I think there's a couple that I get confused, but isn't the way your child, the one who, like asks too many questions or just is like a little bit. Like, out of the status quo of how they, like, think and problem solve. And so they're more disruptive, which is not, you know, I mean, it's like the wicked child, but in different contexts. It's not necessarily about like being good or bad. It's just different.   Rachael Jackson 15:31 Okay? It's kind of you're kind of mixing several of them in together. I, there's   Kendra Holt-Moore 15:35 two that I'm always like. So the   Rachael Jackson 15:37 wise one is the one who's always asking the questions. This is what we want, right? Yay. Asking questions. The wicked one asks, but a single question. And he says, What does this have to do with me?   Zack Jackson 15:54 Huh? Okay.   Rachael Jackson 15:57 Yeah. Whoa. And when we read the text, when we go through the Haggadah, and we we read, we asked, we say my father was a wandering Aramean. Okay, spoiler alert. My dad wasn't my dad was born in Australia. Like, he was not a wandering Aramean. But we say it in the present tense. God took me out of Egypt with an outstretched hand, bah, bah, bah, bah, bah, right? I was there. I wasn't, I was there. I am there. I am going through this. And when we sing the same song, who is like you, Oh, mighty when Myka mocha by alien. I don't know who is like you're among the gods who? Who was this? Who took me out of this place? Who is taking me through redemption? Not going through the theology piece here today, just looking at time. Well, that exists in the Bible that exists in the Torah. That was theoretically, you know, 3300 years ago, I wasn't there. I'm only 41. But I was there. This is my story. This is my understanding of how time works, that it's now so even though it happened at one point, I was there and I am now and it is now. So that there's a meshing of while I might be looking at particular days in particular ways as how am I going to write my sermon? And when am I going to have for dinner? And who am I going to dress up as for Purim? Right. Am I going to be varsity this year? Or am I going to be I'm always a good character, by the way, always. I'm never the evil one.   Ian Binns 17:48 I think that's fitting.   Rachael Jackson 17:49 Thank you. I think so. Yeah.   Ian Binns 17:52 No, I thought him were here. He was he Yeah,   Rachael Jackson 17:54 he'd be Haman. Okay. Yeah, without a doubt he'd be or he'd be the guys. That's moto. Hi, spies. eavesdrops, on, where he's kind of there. But he's not really there. But he's totally a bystander. Now, I love Adam. He's much more of an upstander than any of those characters. He's just, he's easy to pick on. So time is not just what am I doing? It's about how do I go back and forth. And so my final thing, as I'm just like rambling at all, is, I understand time, Jewish type specifically, and my my life living a Jewish life as a slinky. So imagine your slinky, and I hope you've had the chance to play with a slinky recently because they're awesome. And it's closed. So imagine a closed slinky. And you're at the very start, and just go down one rung, it doesn't feel like anything has changed. It's the same time as last year, you're the same person that you were last year, not a whole lot. It's been different. But now imagine you're a slinky on a stair, and how far the distance is between one rung and the next rung. When it's opened like that. It's so much different, but it's the same time. So it allows us to come back together and allows us to check in with ourselves and say, Okay, I've been here before, but I'm completely different, or I'm not so different. It just asked us questions. So that's my sort of brief, very long sort of Drush on what time looks like and how we understand it quarterly.   Kendra Holt-Moore 19:56 The, the thing that I I keep thinking of As you're talking about, I mean, it wasn't really like the central piece of what you're saying, but totally like thinking about time in Judaism. I'm blanking on the name of the, the, the book or like the essay that Abraham Joshua Heschel wrote about, like time was like the, the tabernacle of time, where like in Judaism, what is you can think of architecture as marking something off that is holy, in like, if you go to like a cathedral, like a Catholic Cathedral or something, there's way of using materiality to mark off space as designated, like holy locations. But I Abraham Joshua Heschel published a collection of like essays talking about how in Judaism, we have these really beautiful examples of, you know, not not so much like architecture, marking off holy space, but Shabbat as like a marker of holy time. And it's like, you know, he's like, using the metaphor of, like, the tabernacle of time, I think, is what he calls it. And so that's what I kept thinking about, because it's such a, like, the, the rhythm of Shabbat, being, you know, it's not just this, you know, it's more than just like something you take for granted, every week as a celebration, or like a time of rest. But Hashem just talks about it in this really beautiful way as being, like a marker to orient you to time itself as this special, special thing that is, it's, it's part of our rhythm of, you know, our bodies and our communities and our calendars. And I just love that metaphor of like, a tabernacle of time, in addition to or as a different thing from, like, a tabernacle in space.   Rachael Jackson 22:11 I so glad that you brought that up. So I think the essays that you're referring to are contained in a book called The Sabbath.   Kendra Holt-Moore 22:20 Yeah, yeah.   Rachael Jackson 22:22 It's straightforward, straightforward. Again, we don't really, you know, mince our title is very much. You want to talk about time, the Sabbath. So one of the things that Heschel talks about and is actually in pretty much all Jewish books that talk about the tabernacle, or let's just use English, the sanctuary, a church, a synagogue, the place that you go, it doesn't matter. And that's, I know, we talked a little bit about this a year ago, maybe two years ago, when we're really talking about COVID. And not being in our spaces, and how that really isn't as challenging for Jews, as it is for other cultures and other religions. Because while we like our space, we don't define holiness, by the space our holiness is divided is defined solely by time, which means it can happen anywhere, it can be in the wilderness, it can be with ice cream, it can be with your child's it can be in a sanctuary, it can literally be anywhere. And that sacredness of time as opposed to sacredness of place is something you know that I love about Judaism, I'm not gonna say it doesn't exist in other religions a because I don't know all other religions be because I think that's a little too narcissistic, as, as a culture to say that we're the only ones to do it. But it does feel that it really doesn't matter where we are. It's about when we are so much so. I'm gonna poke fun of us for just a second. There are these rules that you there are things you can't do on Shabbat, right? Like you can't turn on light switches and you can't create a fire and you can't drive and you can't cook and you can't ride an elevator and I could keep going on and on about the sorry juice. Some of the extremely ridiculous things that we do in the name of Jewish law haha. But one of them that's been around for a long time is fire because we've had fire for a very long time. And so we're not supposed to light the Shabbat lights like fire is not fire is prohibited. You can't do that on Shabbat. But you have to light Shabbat candles. So how do you do that? Like how do you light Shabbat candles on Shabbat? We fool ourselves. We fool ourselves. It's beautiful. So what we do is we strike the match. We light the lights, we then cover our eyes, say the blessing. Open our eyes and go, Oh, look at that. candles are lit and now it's Shabbat. It's amazing.   Zack Jackson 25:26 Whatever. Right? Okay, so   Rachael Jackson 25:30 if you ever see somebody, right, I'm sure when you've seen Fiddler on the Roof, there's two sections when they're doing the Sabbath prayer, right? May the Lord protect and defend you that whole thing? Seriously, nothing. I'm looking at the three of you, and there's no recognition there. It's amazing. Well, but   Zack Jackson 25:49 it's been a long time ago. Sorry.   Rachael Jackson 25:52 Oh, Kendra, that's your homework. That is your homework. So anyway, so she's their blessing their family, and they like, do this whole, like waving the candle flames, and then they cover their eyes, and they say this beautiful blessing. It's because we're fooling ourselves of when that happened. Which leads me to sort of another question for you all, if we're looking at what time is, who decides? Who decides? So let's use a Shabbat as an example. In modern America, secular America, most Jews are not politically religious, in the sense of okay, Shabbat is when the sun goes down, and I have to be home and I'm not doing like etc, etc. Most Jews in America are not that way. And so, when is Shabbat at our particular synagogue, right now, we're having services at 530 on Friday night. And in three weeks, when we go through a time change, it's still going to be bright outside when we leave, and we're done with our service. Right? So we then have to say, well, when is Shabbat? So when is something actually happening? When we say it's happening? When we engage in activity? When the culture says it's happening, like when is or if we take also the majority of Jews. Question seven already, many Jews? Never. They don't observe Shabbat. So is Shabbat Shabbat because we observe it is or is it just a Saturday? So I'd ask the same question Quantum. Yeah. So I'm asking that question, again, using Shabbat as the example or the Sabbath as the example. But for anything, is it your birthday? Right? Again, we're all adults here. My birthday is technically March 2, because that's the day that I was born. I have four meetings on March 2, and it's a Wednesday. I'm celebrating my birthday on March 1. So when is my birthday? When should somebody say to me happy birthday, when do I open my cards   Ian Binns 28:17 all of March. That's what I do. Like my, my birthday is on April 3, and this year, it's a it's a Sunday, so I'm good. But even like when my birthday is on the day that I have class. Oh, I tell my students, I let them know what y'all know. It's my birthday. Just Just saying. The class goes.   Zack Jackson 28:46 So at the time of recording, and this obviously is going to go out in a couple of weeks. There's something similar going around in Christian circles. You may have seen in your Facebook feeds, that this one priest had been baptizing children incorrectly. One word wrong. He had, instead of saying, I now baptize you in the name of the Father, the Son of the Holy Spirit, he had been saying, we now baptize you, in the name of the Father, the Son of the Holy Spirit. We instead of I, we instead of I. And through a number of higher ups, having councils and discussing whether or not this actually changed the intent of the baptism itself, they decided that enough had been changed in the intent behind that word change that invalidated every baptism he had done for 20 years. Because the congregation present does not do the baptism. So their affirmation of it is irrelevant. Of course, according to the Catholic theology, God is the one that does the act, the actual, like sanctifying grace disposing act on dispensing not just those. No disposing of children, please. We go into that theology and the priest is the conduit by which that happens. And so the I in that sentence is the priest speaking through God. And so by saying, We, then you're just, it muddies the waters a little bit, and the priest has resigned and he has offered to re baptize anyone who's feels that their baptism is no longer valid, because technically, it's not valid anymore. And in all of the circles that I run in, between all Protestant circles, we were all people who were like, hey, nothing magical happens here. Our act of baptism is that it is not something that is happening in that moment. Nothing changes about that person in that moment. What is happening is it is a an A outward affirmation of an inward and invisible reality that a child is born. Beloved, already, a child is born already a part of the family of God, a child is born already having been awash in God's grace, and mercy and goodness. And the act of baptism is an act in which the community gathers together to affirm that truth that already existed time immemorial. And so whether that child is baptized on the day they're born, or when they're 99 years old, whether it is done using the right magic words, or some other totally different vernacular a bad thing? This is a good thing for me. I made something of the way goes, giant. I can't wait to see you're trying to Okay. Could you hear it? I want to   Ian Binns 31:59 see his giant castle.   Kendra Holt-Moore 32:00 Did he say the banjo is not a bad thing. It's a good thing.   Zack Jackson 32:04 He says this is not a bad emergency. This is a good emergency. I made a giant Castle that's important. And I'll be up in a few minutes to come see it. Okay,   Kendra Holt-Moore 32:14 got to work on your definition of emergency.   Zack Jackson 32:19 Timing. I say one thing and that's when he descends into the basement and comes and plays the banjo in the back of this little studio.   Rachael Jackson 32:28 And you were done such a   Zack Jackson 32:29 train of thought was? Well. So you know, it's almost ironic, though, that my child were to come in here when talking about during the time in which I'm talking about in which God has granted God's blessing on to children before they were born. And before they had a chance to identify it, or have it be given to them from an exterior source because, man oh man, we need to be reminded of that sometimes when you are in the middle of something like recording a podcast and your four year old decides to play a banjo in the room you're recording it in, because that child has already been a Washington grace and goodness and forgiveness. And I too, have been a Washington that very same spirit and me to learn how to honor and forgive and appreciate the toddler's giant Lego Castle he wants me to see. But the point being in their theology, there was a particular moment in which Grace was dispensed in a special way from God on to that child, it can happen one time, you cannot be baptized again. In fact, they they murdered quite a bit of Anabaptists in the Reformation because of that, there's one time only that it can be done. And when you believe that there's one time only that this can be done then there's a whole lot of now stricter rules that have   Ian Binns 33:59 to come with it. And the ramifications for this like I saw the headline and read a little bit about the situation with this you know the Catholic priests making an error with the use of the word we instead of I and you know I didn't spend too much time Reading an article about it but it just seemed like that there was there's some speculation I guess that this could have bigger impacts depending on how the whoever the powers that be decided on the rules, right? Like um, like, if you're not baptized, considered baptized, can you get married in the church? The Catholic Church are there certain rules that you cannot like you have to be baptized Catholic will do certain things in Catholic churches I thought or something along   Zack Jackson 34:48 not to be married. No, at least one of you has to be Catholic but you can be baptized Protestant and still be married in a Catholic church as long as one of the other ones Catholic you can take promise to raise your children me Catholic You can't take communion? No. Okay. But if you promised to raise your child as a Catholic, then they will let you be married in a church.   Ian Binns 35:08 Yeah. But anyway, I just remember seeing that and just being amazed by it.   Rachael Jackson 35:13 Right. And I appreciate that you brought that that piece in Zach, because it's really talking about when does something happen? Right, when? Yeah, when does it happen? And there are a few, there are a few moments in life that give us those very definite, this is when it happened. When are you born? Well, let's, let's just go with the medical piece there. When you exit the womb, right, that's, that's when you're born   Zack Jackson 35:48 when. But when the head exits? Well, because some children   Rachael Jackson 35:51 are not born head first. Right? So, you know, but when someone puts on their birth certificate, What time were you born? Right? It's when you scream. Right? That's what time you're born when you scream. So your heads got to be out whether or not that was first or not. But you have to scream. And that's when you're born. Now modern medicine that feels modern medicine   Zack Jackson 36:16 when you are first alive.   Rachael Jackson 36:19 Yeah, that all happens within a minute, right? Even with even with babies or especially with babies that are not born headfirst. Right? They're just out.   Zack Jackson 36:28 Rachel, I have a question for you about religious time. So as we're as we're talking, I'm remembering a concept. From I think I'd first read it in something written by Mircea Eliade, I'm sure I'm butchering the pronunciation of his name, about the importance of an axis mundi in religion, the center of the world, as it were, and that in the same older Israelite religions, that was the temple on mountain Zion, that was the, the place that connected the underworld with the heavens, that, that sort of central location to the world and every religion has that, right. That's, that's Mount Olympus, that's, you know, all the holy mountains, usually in the ancient world. And then the temples gone in 70 ad, and people are scattered, both Christian and Jewish people scattered to the winds. And the Christians later do find other centers at that point right in Rome especially becomes our center forever, and what becomes the Vatican and all of that the Jews don't get a center for arguably, even now don't really have a center, at least religiously. Christians seem to have then gone back to their being physical spaces, physical centers, as opposed to the temporal centers. As but what from what I hear you talking about? The Sabbath kind of becomes the temple. It does that does that track with kind of the the history of the development of the two religions?   Rachael Jackson 38:26 I think so. And you're, I think from a point of interest you very much like second temple times, right? That's that's where that's where you thrive? First, yes, yes. Like you, like that's just sort of you, you really gravitate toward that time period. That is my least favorite time period in Judaism.   Ian Binns 38:49 Why? And remind myself and those of us who are not familiar with the time frame, your calendar time frame, yearly time frame, what   Rachael Jackson 39:01 Thank you. First Temple first Temple was destroyed 586 BCE. The Jews were then allowed to come back 60 years later reconstruction it reconstructed the tempo plus or minus 520 BCE. It was then destroyed 70 C. And so second temple is considered, you know, 520 BCE to 70. C, by the way, I'm using C as common era or Before Common Era, Zack used ad, which translates to a year of our Lord, which is pretty common, or BC, you know, typically understood as before Christ. And so, for those that do not use Christ as a center point in time, but we still need to communicate that this is the year 2022. We just have communicated as BCE and see.   Zack Jackson 39:57 It also is a little problematic that Jesus was likely born between three or four BC, so Jesus was born before   Ian Binns 40:04 I use, but   Rachael Jackson 40:05 that makes a lot of sense. You know, I was born before I became something too, so.   Zack Jackson 40:10 So why don't you like that period of time.   Rachael Jackson 40:13 Um, so just generally speaking, I find that there's just, it's uncomfortable for me, because it feels very inviting. And that's to reminiscent of today. As far as Jews are concerned, I think that there's a lot of us and them within the Jewish world nowadays, just like, and I see that as an us and them when we look at Second Temple times. It's great Hanukkah started as a Jewish civil war. And I just don't, I don't like that. It just, it just makes me too sad. Frankly. That's why I don't like it. It makes me too sad. The   Ian Binns 40:48 split with the northern kingdom,   Rachael Jackson 40:50 the what split? Oh, that was. So the United Kingdom. Again, if we look at this, from a literal standpoint, the United Kingdom was 1000 BCE. And it was only united for three kings. So really not very long. And then the 10 tribes were theoretically lost, also known as probably the leaders got taken away and they got split up because, you know, bigger, better competitors came along, and that was 722 BC. Yeah, very, very different time period   Zack Jackson 41:27 of sort of civil wars, totally different. There's the influence of the Greeks after Alexander comes through which there's a whole Hellenized wing aspect of, of that region, and then you've got the Jews and Alexandria and the Jews and Babylon and the Jews in Judea, not to mention the Samaritans and the rise of Pharisees, Sadducees, Essenes zealots, a whole Christians, the whole gamut of splintering, and it's very traumatic, which might be why I like it.   Rachael Jackson 41:58 And that's why I don't Yeah, it's too much. It's like, are you reform or conservative? Well, I'm Reconstructionist. And I'm humanistic. And I'm Orthodox, but modern Orthodox, but open Orthodox, but just regular Orthodox, just ultra orthodox, and you're not even Jewish to me. And it's just, it's just to   Ian Binns 42:15 all connected to this god.   Rachael Jackson 42:20 Right. So it's just talking to somebody theoretically, I was just talking to somebody about you know, the prayer, the Shema, which comes from Deuteronomy, here, O Israel, the Lord is God, the Lord is One, etc. I like it better in the Hebrew, right Shema Yisrael, Adonai Eloheinu, Adonai. God. I said, Well, kind of person who's not Jewish say that. So Well, sure. Right. It's, it's in the Bible. Lots of people say it. It's just sort of what your intent is. So what does it mean for God? I said, well, it it's a statement of if you believe in up to one god up to one god yeah, so yes, and Ian. But to go back to Zacks to go back to Zags, a whole point of where and when, and does that track? Yes, I think that totally tracks for it's not a when, and frankly, let's look at Judaism from the scriptures itself. Were like where, where was Judaism in the Torah? Nowhere, which means everywhere. So the Torah was given in the wilderness, the Torah wasn't given in Jerusalem, the Torah was given in Israel, the Torah was given in the wilderness, they were just wandering. They didn't know who or where they were. And that's when we get the tour. That's quite literally what's happening in this week's post shocky Tisa, like this week, we're Reading about when Moses goes up onto the mountain and God's like, Here have some stones that I carved and Moses is like, sweet, and then God's like, he should go back down there because they made an idol out of gold, and it turned into a calf and perhaps you should control that better. And Moses comes down and she's like, Are you kidding me? And pearls, the tablets and all that stuff? Like that's literally what we're Reading this week. So now y'all at home can check when we recorded this. So there is no place in Judaism. It's all about time. And in this exact same portion, it talks about the Sabbath. Like this is what you should do. And let me just also clarify one other piece when I'm talking about Sabbath and we talk about rest. We're not resting because oh my god, the other six days are so hard. That's Saturday. I that's what a Saturday is. It's a whole boy, I had so many meetings and so many emails and these kids are driving me nuts. Like, I just need a day like that Saturday, that's a day of rest. Mazel Tov, we all 100% need that Shabbat is, I am not resting to recover or prepare for I am resting simply to acknowledge that I exist now in this time, not for what I was or what I will be for right now. That's why Jews also still need a two day week right? We still are Americans. We still need a Sunday. We need a day that does not do. Right. That's our Sunday but that's not Shabbat. Shabbat rest is not weekend rest. It's a it's a complete wholeness of right now. And being connected to the text that was 3000 years ago and 3000 years from now. But really, it's just this moment. And we don't, we don't need a place for that. So our centrality? Yeah, wherever you want to be. Which is why a shout out to Rabbi Jaime Korngold who was the rabbi who had my did my bat mitzvah with her. She's the adventurer, Rabbi, I've talked about her a couple of times, right? She has Shabbat on the ski slopes, right? Shabbat on the slopes, they keep talking about mountains, Zach, great, go skiing and then have a Shabbat together. Right 15 minutes and the Shema say a few other prayers and go back skin. That's amazing. It was good enough for Israelite ancestors is good enough for us.   Ian Binns 47:10 One, so some of the readings you sent. Yeah, it makes me like I want to get the whole book. First of all, you know, like, the rejoice in your festivals, the Jewish year, sacred time in the Jewish calendar, just Reading some of that, but you know, the whole it is the when and not aware of prayer that counts the most in Judaism. Judaism is a religion. Indeed, the first religion and by and large the only religion that sanctifies time over space. And I just, I just find that really interesting. So it's not it's not the where you do it. It's the the time that you stopped to pray, is that right?   Rachael Jackson 47:59 It's not even stopping to pray, necessarily. It's a time of connection, whether that's connection. And so this is why I say up to one God, because when you pray, there's this idea that you're praying to God. Right? That's a very Christian.   Ian Binns 48:17 Yeah, please. So I guess what, I just keep thinking back to the, what we continue to find ourselves in with this pandemic. Right, and how, you know, we, you know, the whole world obviously went, has gone through time periods, some still going through it, and around the world have not been able to do like, go into places of worship, they want to people, you know, places around the world where people don't worship at all, they have no faith at all, in any kind of deity that we consider. Right? But that they're still limited on where they can go. How about that. So places, you know, that's still occurring around the world, and in some spaces in the US as well. And so, you know, but I remember when this first started, you know, and, and everything happened and people initially came together when everything was shut down. But then finally, it was, especially in our state, Rachel, in North Carolina, the you cannot shut down our churches, you cannot shut down our churches, like if we cannot be in our church, then we are not able to worship and I did not instill do not hold to that view. You know, I? Yes, when I go into the sanctuary of our church, it is a very, it has a very profound and powerful impact on me. It becomes very inspirational. I mean, there are many times where I start I'll take my phone out, start writing notes, and just things because it just inspires me every time I'm there, because I feel that connection, right. But I was I still felt to me it was like, I think especially with me, as one of the The lay leaders of the church of trying to help, you know, offer up worships at worship service every week on faith on Facebook for almost a year. I took it as like, almost like a, not a test of my faith, but as they making sure I understand, at least to me, the true meaning of all this and the faith is that it's not necessarily in that building. That's, that's not where it should occur for me. Right? It needs to be within me my time I, wherever I am. Right? It does not matter, I guess. And so that's why Reading that just really has such a profound impact on me, because it's just like, to me that's beautiful, of recognizing that it's more than the bricks and mortar that we find ourselves in. That should be bigger than that. Right? And that's, again, goes back to the whole limiting thing, I think back to our first episode in this miniseries on time, and we talked about how do we think of God? And how if we think of God as within the human concept of time, how that limits the power of God. And, you know, what God can or cannot do, is greatly limited by our our understanding of how time flows, right? Or at least the way we think about it, I think   Rachael Jackson 51:16 our connection? Yeah, and I think our connection, not again, I'm trying to keep this, I love that you keep bringing it back to God, I'm like, Nah, leave God out of the conversation. Bringing it back to community, and culture and connection, that it's not, right. I think the building can be beautiful. And I think that there can be holiness in the building. But were for those of us that may not have an interventionalist God concept. What was missing is that we weren't next to pitfalls, that the issue wasn't, Oh, I missed seeing the BMR. And then there to me, the eternal light, and I missed being physically in the presence of the Taurus. It was that I didn't hear the other people singing. I didn't, I didn't watch their faces as they prayed and cried, and that was hugged.   Ian Binns 52:11 And, yeah, that was a struggle for me with the way we did the Facebook worship, and the way Facebook Live works. Because I cannot see the people, right, you don't see the other people, but then also to one of the struggles that I dealt with. And again, it wasn't the space, it was that, as you said, a community of being together and worshiping as one, right. And so I started really struggling when people would, when it was just me and one other person live, knowing that, you know, people would then tell me, but even you so many people watch the video later, you know, and they take time later, which is something to be appreciative of, but at the same time to it, it was like, right, but I don't feel that community. Like, and there was a it wasn't just about offering it to other people it was also offering it's myself. Right, and so I needed that community, and I at times didn't feel it. And that's nothing against anyone of any of the my fellow church members go, you know, listen, that's nothing against anybody. It was just a recognition of, you know,   Zack Jackson 53:17 you know, Rachel, you say that nobody in your context said that they miss seeing the tour miss seeing that. But in my context, in which we are much more concerned with sacred space than sacred time, we, I was recording the services in my dining room for the first six months. And then after Nicole and I kind of parted ways as it were. I started recording services in the sanctuary. And I had dozens and dozens of people tell me how comforting it was, for them to see the stained glass to see the cross to hear the Oregon to, like, see the things in the sanctuary they weren't allowed to be in. And I think about the people who were really excited to be able to just go to the sanctuary, like open sanctuary hours, you can come in and just sit there in the space at any time. And like that was really important for them to connect spiritually, more so than it being on a Sunday morning. Like the time was just like that was just almost accidental. It was like a habit that it was going to be at that time. But the space is what mattered. People found it very hard to worship from their hallway. And   Ian Binns 54:31 so I want to make, you know, I want to clarify, sorry to interrupt, I want to clarify something that, you know, I still highly value that space. Right? And so I feel exactly what you're talking about Zach but the very first time that Father Greg, led a service from our church and our sanctuary. Shout out to one of our huge supporters that when the very first time he got one from there during the pandemic, it was a very powerful moment. I remember being very emotional because I could see it again, right? So yes, I have that deep connection to that space. But for me, what I found fascinating, were those who would advocate that the only way they felt they could worship was in that space. Like that was it. And it wasn't about the words, the connection outside of that space at a different time. That was they had to be in that space where they were not actually worshiping. And I struggled with that. Because to me, that seems limiting.   Zack Jackson 55:30 The only bit of our worship that is connected to time, specifically to time and not to space is the act of communion, or the Eucharist. It is, by its, by its elements in the way it's constructed in the words that you say, of institution around it. It is a a recreation of an event that happened 2000 Some years ago, that you're bringing into the present, and that you are looking into the future of a final reconciliation, we say the words and communion, all together as one people Christ has died, Christ is risen, Christ will come again. And in that way, the act of communion acts as a sort of temporal Axis Mundi to us, you know, big old fancy words. But just like it stakes us in eternity, in that moment, reaching to the past, being in the present, pulling the future towards us. But aside from the act of communion, we are all about space. And we all care about time. So I am, I have learned so much from you, Rachel, today, and I've gleaned so much wisdom from you in this time. As you all didn't struggle the same way we did during the beginning of the pandemic, you struggle in the different ways, but not in the way that we struggled.   Rachael Jackson 56:49 Yes, so true. I love I love talking about this stuff. I love our ability to share and find appreciation in our differences and find commonalities. And that we all are seeking to find something sacred, whether that's time or space, whether that's now or eternity. So I appreciate my dialogue.   Zack Jackson 57:19 So welcome to a bonus edition of the dead Christian story hour. I think we're going out of order a little bit, but I have one prepared today. And we're not going to ask Rachel to talk more about about something and Ian has something but it's going to save it until the next time because and you'll see why then it's going to be great. So I'm going to go out of order because I have a fun story to share with you today about a dead Christian that I think is great. So our story today takes place in the little community that St. Francis had put together sometime in the early 1200s, late 1100s. Somewhere in there in Assisi in Italy. They were a wild and crazy group of people who left society because they thought it was getting too. Too rich, too wealthy, too disconnected. They were they ran away from their their family's prosperity from all of the wars and all of that stuff that was happening and they went out and they made their own communes out in the middle of the of the woods in the fields. And they lived this peaceful, happy sort of a life and they had some wild stories that are contained in a book called the little flowers of St. Francis. And now like all good hagiography, this takes this you take this with a grain of salt. Because all of our stories about our heroes of faith, a little bit of a comic book, sort of a bend to them. So this story, there was a there was a good fellow named Brother Rufino i Brother affino was in the woods and he was praying fervently. And suddenly, Jesus Christ appears in front of him. He's got the holes in his hands and all that stuff. He's like, look, it's me. It's JC. I'm here to talk to you. And brother finos. Like, wow, what is the great, this is great is the guy this is the guy rose talking about and he's right here. And he's got something to say to me. And so Jesus opens his mouth and says to him, Oh, brother Rufino. Why do you afflict yourself with penance and prayer? Since you are not among those predestined to eternal life, believe me, because I know who might have chosen and predestined and don't believe in that son of Pietro that St. Francis, if he should say the opposite. You know what, don't even ask him about this matter? Because neither he nor others know it, but only I know, because I'm the son of God. Therefore, believe me, you are certainly among the number of the Damned. And the son of Pietro This again is St. Francis As your father, and also his father, they're all damned as well. And whoever follows him as being deceived. Brother Ruffino at this point, he just met Jesus. And Jesus just told him, he's damned to hell. And sorry, dude, that's just the way it goes. And don't tell anyone about this, by the way. So kids, if you're listening out there and a grown up tells you don't tell anyone about this. That's a red flag. So he, he goes off and he's so sad and he's so despondent, and he says, I knew it. I knew it all along. I am an imposter. I really, I don't belong here. Everyone else is so much more righteous than me. And I am damned from the start. But God's like, I saw that. I saw that sneaky thing there. And tell St. Francis, hey, the devil just showed up. It was wearing my clothing, and is pretending to be me. I need you to go talk to brother Rufino. So St. Francis goes to Brother Rufino and he says hey, look, I know what you just saw. That's not Jesus. You can always tell it's Jesus because of the sorts of things he says that's the kind of words that the devil would say, Brother finos, like, wow, really? All right, if you say so. I'm just Dude, you're you're St. Francis. So San Francis says to him, go back out to the woods. And when this imposter Jesus shows up to you again, I want you to say these words to him verbatim. You say, Hey, open your mouth again. And I'm gonna take a minute. And I'm gonna bleep that out. But that is your King James II and translations may say, I shall expel dung upon thee or something like that. But there's a four letter word. So, brother afina, goes out into the woods again. And then, you know, Jesus, the fake Jesus shows up to him again. And because I thought I told you to go home. You are a damned soul. You have no place being here. What on earth are you even doing trying to pray? Stop wasting your time. And brother fino goes, Look, I'm gonna let you finish. But first, open your mouth again. And I'm gonna take a kid in it. And the devil at that point, you just bust out of his Jesus costume. And he's like, wow, you found me. How dare you speak to me like that. And he basically explodes and flies off into the distance and knocks the top of a mountain off. And there's this massive earthquake in like all of the region that everyone reported hearing, and seeing and a huge landslide that came down off of that mountain that other people saw and can attest to and totally definitely happened and was because the devil was so offended by brother Ruffino because he caught him in his in his traps. And that is the story of how brother Ruffino caused an earthquake in a landslide and destroyed the top of a mountain because he talked back to the devil. That's amazing. Okay, very good.   1:03:06 That's it.

  Join Michael Zeldin as he speaks with Princeton historian Julian Zelizer about his book, Abraham Joshua Heschel, A Life of Radical Amazement.  In his lifetime, Rabbi Heschel helped to carve out space for progressive religious voices on the national and international stage in the civil rights, anti-war, and religious freedom movements. Coretta Scott King, called Heschel “one of the great men of our times.” Julian Zelizer is the Malcolm Stevenson Forbes, Class of 1941 Professor of History and Public Affairs, Princeton University. He is the author and editor of 20 books on American political history and is the winner of the Ellis Hawley Prize for Best Book on Political History among other awards. He is a political commentator on CNN and National Public Radio. Guest Julian E. Zelizer Julian E. Zelizer has been among the pioneers in the revival of American political history. He is the Malcolm Stevenson Forbes, Class of 1941 Professor of History and Public Affairs at Princeton University and a CNN Political Analyst and a regular guest on NPR's “Here and Now.” He is the author and editor of 22 books including, The Fierce Urgency of Now: Lyndon Johnson, Congress, and the Battle for the Great Society (2015), the winner of the D.B. Hardeman Prize for the Best Book on Congress and Fault Lines: A History of the United States Since 1974 (Norton), co-authored with Kevin Kruse and Burning Down the House: Newt Gingrich, The Fall of a Speaker, and the Rise of the New Republican Party (Penguin Press). The New York Times named the book as an Editor's Choice and one of the 100 Notable Books in 2020. His most recent book is Abraham Joshua Heschel: A Life of Radical Amazement (Yale University Press, Jewish Lives Series). In 2021-2022, he will publish three new edited volumes—Daniel Bell: Defining the Age: Daniel Bell, His Time and Ours (Columbia University Press, co-edited with Paul Starr); The Presidency of Donald J. Trump: A First Historical Assessment (Princeton University Press) and Myth America: Historians Take on the Biggest Lies and Legends About Our Past (Basic Books, co-edited with Kevin Kruse). He is currently working on a new book about the Mississippi Freedom Democratic Party and the 1964 Democratic Convention.  Zelizer, who has published over 1000 op-eds, has received fellowships from the Brookings Institution, the Guggenheim Foundation, the Russell Sage Foundation, the New York Historical Society, and New America. He also co-hosts a popular podcast called Politics & Polls. Host Michael Zeldin Michael Zeldin is a well-known and highly-regarded TV and radio analyst/commentator. He has covered many high-profile matters, including the Clinton impeachment proceedings, the Gore v. Bush court challenges, Special Counsel Robert Muller's investigation of interference in the 2016 presidential election, and the Trump impeachment proceedings. In 2019, Michael was a Resident Fellow at the Institute of Politics at the Harvard Kennedy School, where he taught a study group on Independent Investigations of Presidents. Previously, Michael was a federal prosecutor with the U.S. Department of Justice. He also served as Deputy Independent/ Independent Counsel, investigating allegations of tampering with presidential candidate Bill Clinton's passport files, and as Deputy Chief Counsel to the U.S. House of Representatives, Foreign Affairs Committee, October Surprise Task Force, investigating the handling of the American hostage situation in Iran. Michael is a prolific writer and has published Op-ed pieces for CNN.com, The Wall Street Journal, The New York Times, The Hill, The Washington Times, and The Washington Post. Follow Michael on Twitter: @michaelzeldin Subscribe to the Podcast: https://podcasts.apple.com/us/podcast/that-said-with-michael-zeldin/id1548483720

  Join Michael Zeldin as he speaks with Princeton historian Julian Zelizer about his book, Abraham Joshua Heschel, A Life of Radical Amazement.  In his lifetime, Rabbi Heschel helped to carve out space for progressive religious voices on the national and international stage in the civil rights, anti-war, and religious freedom movements. Coretta Scott King, called Heschel “one of the great men of our times.” Julian Zelizer is the Malcolm Stevenson Forbes, Class of 1941 Professor of History and Public Affairs, Princeton University. He is the author and editor of 20 books on American political history and is the winner of the Ellis Hawley Prize for Best Book on Political History among other awards. He is a political commentator on CNN and National Public Radio. Guest Julian E. Zelizer Julian E. Zelizer has been among the pioneers in the revival of American political history. He is the Malcolm Stevenson Forbes, Class of 1941 Professor of History and Public Affairs at Princeton University and a CNN Political Analyst and a regular guest on NPR's "Here and Now." He is the author and editor of 22 books including, The Fierce Urgency of Now: Lyndon Johnson, Congress, and the Battle for the Great Society (2015), the winner of the D.B. Hardeman Prize for the Best Book on Congress and Fault Lines: A History of the United States Since 1974 (Norton), co-authored with Kevin Kruse and Burning Down the House: Newt Gingrich, The Fall of a Speaker, and the Rise of the New Republican Party (Penguin Press). The New York Times named the book as an Editor's Choice and one of the 100 Notable Books in 2020. His most recent book is Abraham Joshua Heschel: A Life of Radical Amazement (Yale University Press, Jewish Lives Series). In 2021-2022, he will publish three new edited volumes—Daniel Bell: Defining the Age: Daniel Bell, His Time and Ours (Columbia University Press, co-edited with Paul Starr); The Presidency of Donald J. Trump: A First Historical Assessment (Princeton University Press) and Myth America: Historians Take on the Biggest Lies and Legends About Our Past (Basic Books, co-edited with Kevin Kruse). He is currently working on a new book about the Mississippi Freedom Democratic Party and the 1964 Democratic Convention.  Zelizer, who has published over 1000 op-eds, has received fellowships from the Brookings Institution, the Guggenheim Foundation, the Russell Sage Foundation, the New York Historical Society, and New America. He also co-hosts a popular podcast called Politics & Polls. Host Michael Zeldin Michael Zeldin is a well-known and highly-regarded TV and radio analyst/commentator. He has covered many high-profile matters, including the Clinton impeachment proceedings, the Gore v. Bush court challenges, Special Counsel Robert Muller's investigation of interference in the 2016 presidential election, and the Trump impeachment proceedings. In 2019, Michael was a Resident Fellow at the Institute of Politics at the Harvard Kennedy School, where he taught a study group on Independent Investigations of Presidents. Previously, Michael was a federal prosecutor with the U.S. Department of Justice. He also served as Deputy Independent/ Independent Counsel, investigating allegations of tampering with presidential candidate Bill Clinton's passport files, and as Deputy Chief Counsel to the U.S. House of Representatives, Foreign Affairs Committee, October Surprise Task Force, investigating the handling of the American hostage situation in Iran. Michael is a prolific writer and has published Op-ed pieces for CNN.com, The Wall Street Journal, The New York Times, The Hill, The Washington Times, and The Washington Post. Follow Michael on Twitter: @michaelzeldin Subscribe to the Podcast: https://podcasts.apple.com/us/podcast/that-said-with-michael-zeldin/id1548483720

The Four Stages of Spiritual Development from M. Scott Peck is a paradigm for understanding how we grow, change, and mature spiritually. But there are obstacles standing in the way of our maturity. In this episode, we explore the core temptations that beset us at each stage of our development, with notes on how we overcome them.