Podcasts about Jaffa

Given it's one of the most famous stories in the Bible, if not literature, Jonah's story needs little introduction.But most people who know that Jonah is swallowed alive forget that he not only accomplishes his mission, but brings about the largest mass conversion in the Bible.Much of it while absolutely furious!Written and produced by Chas BayfieldMusic by Michael Auld and Jon Hawkins MusicOriginal cover art by Lisa GoffE: contact@whollybuyable.comX: Wholly Buyable Podcast

What God has Made Clean Acts 9:32-10:23 by William Klock Back in 2012 Barack Obama, in what became something of an infamous campaign speech, told business owners, “You didn't build that.”  His point was that private business relies on public infrastructure, but most people just heard him dismissing their hard work as irrelevant to the businesses they had built.  It wasn't a good campaign move.  But that line keeps coming back to my mind as I read the closing verses of Act 9.  Amazing things were happening in the church.  The apostles were doing amazing things.  The church was growing by leaps and bounds.  And in the middle of it all, Luke says, “You didn't build that.  Jesus did.” You might remember back to when we first started out look at Acts and I said that even though we call the book “the Acts of the Apostles,” what Luke really makes clear throughout is that this is really about the acts of Jesus—picking up where the Gospel left off.  It's just that now Jesus is working indirectly through his people.  We—and I can say that especially pastors—need this reminder.  When we look at the church, when we're tempted to take credit for the things we see happening, Luke reminds us: “You didn't build that.  Jesus did.”  Brothers and Sisters, the glory—all of it—belongs to God and this long story of God and his people, of Israel and the church that continues today has one purpose and one purpose alone: to reveal God's glory. Now,most of Chapter 9 was about Saul of Tarsus and his encounter with Jesus.  That's going to be important.  But first Luke brings us back to Peter.  We'll pick up with 9:32 [page 1091 in the pew Bibles]: “As Peter was going through various places among all the believers, he went down to God's people who lived in Lydda.  There he found a paralyzed man named Aeneas who had been confined to bed for eight years. “Aeneas,” Peter said to him, “Jesus the Messiah heals you!  Stand up and fold up your bed!”  And at once he stood up.  Everyone who lived at Lydda and Sharon saw it, and they turned to the Lord. In Joppa [today it's Jaffa not too far from Tel Aviv] there was a disciple named Tabitha, whose name translates as Dorcas.  She was full of good works and generous deeds.  Around that time she fell ill and died.  They washed her and laid her in an upper room.  Lydda is near Joppa, and the disciples, hearing that Peter was there, sent two men to him with the urgent request that he shouldn't delay, but come to them at once.  So Peter got up and went with them. When he arrived, they took him to the upper room, where all the widows were weeping. They showed him the tunics and the other clothes that Dorcas had made while she was with them.  Peter requested them all to leave.  Then he knelt down and prayed, and turned to the body.  “Tabitha,” he said, “get up!”  She opened her eyes, and when she saw Peter she sat up.  He gave her his hand and lifted her up. Then he called God's people, including the widows, and presented her alive.  This became known throughout the whole of Joppa, and many believed in the Lord.  Peter stayed on in Joppa for some days, at the house of Simon the tanner.” I don't want to spend too much time on this interlude.  Surely there were other wonderful things happening, but Luke focuses us on Peter and the healing of Aeneas and the raising of Dorcas and in them he gives a sense of the church's growth through Judaea.  Dorcas is interesting, because she seems to have lived in a community of widows—and we know that was one group, one demographic where the gospel spread early on—to a group of women living with poverty and grief.  Jesus was good news.  But I think Luke's key point in these verses is in the words of Peter when he told Aeneas to get up: “Jesus the Messiah heals you!”  Not just, “Get up.”  Not, “I've healed you.”  “Jesus the Messiah heals you.”  Peter knew who was at work.  Jesus—and the Spirit—are behind everything we do as the church.  And we need to be reminded of this sometimes.  Sometimes when we're tempted to take the credit for things.  Sometimes when we get frustrated with a lack of things happening or with what seems like too slow a pace and we wish bigger things would happen faster in the church.  Brothers and Sisters, it's Jesus' church, not ours.  He's the one who makes things happen.  If Saul's conversion isn't proof of that, then nothing is.  Trust Jesus.  Wait on Jesus.  Give Jesus the credit. And then there's one other detail here.  Peter's staying at the home of Simon the Tanner.  This says something about who the first Christians were.  Tanning was dirty, smelly work.  It didn't necessarily make you unclean as people used to think, but it was nasty work and it put tanners on the social fringe of society.  But Peter doesn't shrink from Simon's hospitality.  He stays at his house, even though it probably stinks to high heaven.  Most people would think he was crazy, but Brothers and Sisters, this is what the gospel does.  It makes people of unlikely—and even unsavoury backgrounds—family. Now, Luke goes on in 10:1.  “In Caesarea there was a man named Cornelius, a centurion with the cohort called the Italian.”  He was devout, and he and all his household revered God. He gave alms generously to the people, and constantly prayed to God.” As Twenty-first century Christians we might miss how significant these two verses are.  Luke says that there's a centurion named Cornelius at Caesara.  Caesarea was the main Roman base in Judaea.  It was a port city built by Herod the Great to funnel all the shipping into one place to make it easier for him to tax.  But it was also the home of the Roman governor.  It wasn't a backwater.  It was a significant outpost of the Roman Empire and a centurion stationed there—a centurion was the commander of a unit of one hundred soldiers—he had some status.  Cornelius had the respect of his Roman superiors.  But then Luke says that he was “devout”—eusebes.  He was godly, pious, and reverent, not in a vague religious sense, but towards the God of Israel.  He was generous with his money so far as the local Jewish community was concerned, and he was constant in his prayer, again, to the God of Israel. That wasn't unheard of, but it was unusual.  I've said before, there was this group of people, gentiles, pagan in their background, whom the Jews called “God-fearers”.  They were attracted to the God of Israel, to the purity of Jewish life, and to the community they saw there.  Remember, pagan life in the pre-Christian world was mean and brutal and merciless.  The gods were mean and brutal and merciless too—along with being unknowable and fickle.  Sexual immorality was everywhere.  Women and slaves existed to satisfy the desires of men.  In the upper classes, boys were initiated into adulthood through sex with older men.  Marriage was pragmatic and divorce was common.  So were abortion and infanticide.  When you look around the world today and you see the darkness and the brokenness around you and know in your bones that this is not how God meant for things to be, the pre-Christian pagan world was much, much worse.  And for all of Israel's failings, she still stood out as a light in the darkness.  And a lot of the pagans, seeing that, mocked Israel.  But some were drawn to it.  They didn't go all the way.  They had their reasons.  A centurion like Cornelius, for example, would probably have to give up his career—or would be forced out of it—if he was circumcised and chose to live by torah.   So it's interesting—because the progression of the story in Acts will eventually lead us with Paul to Rome.  And it sort of starts here, although it starts with Peter.  And the first Roman we meet breaks all the stereotypes.  He wasn't one of those soldiers who took pleasure in abusing the local Jewish people.  He wasn't one of those Romans doing unspeakable things at the bathhouse.  Caesarea had a huge temple—built by Herod!—a huge temple to the goddess Roma and to Caesar Augustus.  And I can imagine Cornelius going there and going through the motions for his job, but he wasn't the sort to otherwise frequent the pagan temples.  He's a little like Jesus' good Samaritan.  He's supposed to be the enemy.  Everyone wants him to be the enemy.  Everyone wants to hate him.  But he's actually a good guy and even the Jews in his community grow to respect him. So, Luke goes on in verse 3: Cornelius ‘had a vision.  Around three o'clock in the afternoon he saw, quite clearly, one of God's angels coming to him. “Cornelius!” said the angel.  He looked hard at him, terrified.  “What is it, Lord?” he said.  “Your prayers and your alms have come to God's notice,” said the angel.  “What you must do is this.  Send men to Joppa, and ask for someone called Simon, surnamed Peter.  He is staying with a man called Simon, a tanner, whose house is beside the sea.”  When the angel who had spoken with him went away, he called two of his household and a devout soldier from among his retinue.  He explained everything to them, and sent them off to Joppa.” So God's obviously been working in Cornelius for a while now and he's been doing it through his people and their witness.  This why God created a special people.  And Cornelius has been hearing the scriptures—probably in the local synagogue.  But that's not enough.  I mean, even as far at the old covenant went, that wasn't enough.  He wasn't circumcised.  He didn't live according to torah—except maybe in a few ways easy for a gentile to do.  He'd never taken part in Passover.  He couldn't enter the temple.  He was drawn to God, but he was still far away.  He could see the hope that Israel embodied, but it wasn't his hope.  But even life on the fringe of Israel, even life looking towards a God he couldn't actually approach, was better than pagan life.  And this sets things up for where the gospel is going to go and how it's going to challenge the church.  Because up until this point, the gospel, Jesus were still very much a Jewish thing.  To be a Christians was to continue to be a Jew, but to be a Jew living in the fulfilment of the covenant and of God's promises to you and to your people.  But—this is key to the book of Acts—for those promises to be fulfilled also meant that Israel's calling to be a light to the nations, to make God known amongst them, to set them to rights had to be fulfilled.  And bringing gentiles to fringes of the people of God, to make them attracted to the family, but to leave them still outside—that wasn't fulfilment of God's promises.  It anticipated the fulfilment, but somehow the new people of God and the Spirit had to fully incorporate the nations. But up to this point, it seems like those first Christians—pretty much all Jews except for the Samaritans—who were like quasi-Jews—and the Ethiopian eunuch, whom at this point they may not have even known about yet—the idea of Jesus bringing the nations under his rule through the gospel, it doesn't really seem to have been on the radar.  That was the part of the promises that Israel had kind of forgotten—and when they did remember it, they thought of it mostly in terms of God coming on the gentiles and their kings in judgement to rain down his wrath—not his mercy and grace.  And, well, those first Jewish Christians also had plenty on their plate already just proclaiming the gospel in Jerusalem and Judaea.  So, again, it's God who moves things forward—just as he'd done with the Samaritans. And angel appears to Cornelius.  Send for Peter in Joffa.  And so Cornelius chooses two of his servants and one of his soldiers who is also a God-fearer to fetch Peter.  I had to pause there for a bit, because it sounds like Cornelius is devout enough that he's been sort of an evangelist for Judaism even though he isn't even a Jew.  That's pretty remarkable. Now, verse 9, Luke takes us about fifty kilometres down the coast, to Joppa and to Peter: “The next day, as they were on their journey and getting near the town, Peter went up onto the roof of the house to pray.  It was around midday; he was hungry, and asked for something to eat.  While they were preparing it, he fell into a trance.  He saw heaven opened, and a vessel like a great sail coming down toward the earth, suspended by its four corners.  In the sail there was every kind of four-footed creature, reptiles of the earth and birds of the air.' So it starts out pretty ordinary: Peter's hungry and while he's waiting for his lunch he falls asleep and dreams about a banquet coming down from heaven.  But then he looks at what's on this great linen picnic cloth and there's everything.  Clean animals good for food, but also forbidden unclean animals.  He's perplexed.  Why would he dream about eating unclean things.  That's gross.  ‘Then he heard a voice: “Get up, Peter!” said the voice. “Kill and eat!” “Certainly not, Lord!” said Peter. “I've never eaten anything common or unclean!”  Peter was a good Jew.  He lived by torah.  Diet—along with circumcision and keeping the sabbath—were the big things that marked out the Jews from everyone else.  God had chosen Israel, he'd rescued them from Egypt, he'd set them apart, he'd come to live in their midst, and he'd given them his law to set them apart from the nations—to be a holy people.  And out of gratitude for the Lord's grace—not to earn anything, but out of gratitude—they did their best to be obedient.  It was their way of being faithful in response to the Lord's faithfulness.  For the Lord to tell Peter to eat, say, a pig, well, he might just as well have told him to break the Sabbath or to go worship at a pagan temple.  To break the law was to break faith with the God of Israel.  Peter was shocked.  He was confused.  Was this really the Lord speaking?  Verse 15: “What God has made clean,” said the voice, coming now for a second time, “you must not regard as common.”  And just to make a point, verse 16: ‘This all happened three times, and then suddenly the sail was whisked back up to heaven.' Luke writes, ‘When Peter came to himself, he was puzzled as to what the vision he had seen was all about.'  No kidding.  I bet he was confused.  Why would the Lord tell him that something clearly unclean isn't actually unclean.  Had God changed his mind?  I don't think Peter would go in that direction.  He knew as well as anyone that God doesn't change his mind like that.  We'll get back to that in a bit.  I expect Peter started thinking about all those times he was with Jesus and Jesus did something that seemed like it was against torah, but then showed how God was doing something new, how God was fulfilling what torah had always been pointing toward.  But before he had time to work it all through, Luke says, ‘Suddenly, the men sent by Cornelius appeared, standing by the gate. They had been asking for Simon's house, inquiring if someone by the name of Simon called Peter was staying there.  Peter was still pondering the vision when the Spirit spoke to him. “Look,” said the spirit. “There are three men searching for you.  It's all right; get up, go down, and go with them. Don't be prejudiced; I have sent them.”  So Peter went down to the men. “Here I am,” he said. “I'm the one you're looking for.  Why have you come?” “There is a man called Cornelius,” they replied. “He is a centurion, and he's a righteous and God-fearing man. The whole people of the Jews will testify to him.  A holy angel told him in a vision to send for you to come to his house, so that he can hear any words you may have to say.”  So he invited them in and put them up for the night.” When he met the soldiers at the door everything started to make sense.  It wasn't about the food.  The Lord didn't care what Peter ate.  Peter could never eat a nice bacon-wrapped shrimp—and the Lord would be sad for him missing out on the wonder of a bacon-wrapped shrimp—but it was no moral failure on Peter's part.  It wasn't about food; it was about people.  If we put ourselves in Peter's shoes, a first century Jewish fisherman, it makes sense.  Because for someone like him, it wasn't just what you ate, it was just as much who you ate with.  Jews didn't eat with gentiles.  They didn't even go into their houses.  Because even if a gentile wasn't serving you obviously unclean food, like a shrimp or a porkchop, you never knew where that food might have come from.  It might be meat that was offered to an idol and bought from the butcher shop behind the temple.  In the Jewish mind, gentile homes always ran the risk of corpse defilement.  The gentiles didn't take the same care with their dead that the Jews did, plus they aborted their infants and threw them in the privy.  Who knows how you might find yourself defiled if you consorted with gentiles or ate their food.  And to let yourself be defiled that way, well, it was to dishonour God.  Even a God-fearer like Cornelius.  A soldier? He was probably regularly defiled by corpses.  He ate bacon.  Even if he didn't really worship them, he spent time around idols.  If you were a Roman soldier there was no escaping it. And I can easily picture Peter, meeting Cornelius' God-fearing men at the door and, even though he hasn't had a chance to work it all through, something clicks.  Again, it wasn't actually about the food.  It was about people.  In the Jewish mind, these men were pigs: unclean, idolaters.  But God had told him: “Don't be prejudiced against these men.  I've sent them.”  And so he let them into the house.  I expect there was more to it than Luke tells us.  Peter hadn't had a chance to tell any of this to his hosts.  It's not hard to image their, “But…um…Peter…uh…what are you doing…not in my house.”  And in those days, to welcome someone into your house was to offer them hospitality.  His host had just made Peter lunch and now Peter's going to invite these unclean Romans to sit and share it with him.  This went against everything.  But the Lord had been clear: “Don't be prejudiced against them.  Do not call common what I have made clean.”  It'll take a bit for Peter to work the implications of this all the way through, but he knew what to do and I'm sure he was already starting to wrap his head around what the Lord was doing. You see, our problem is this.  Because of the secular thinking that's been ingrained into us, when we hear the Lord say not to be prejudiced and not to call common what he has made clean, our first thought is something like “God changed his mind”  or maybe we're thinking something like, “Good, it was about time God set those prejudiced Jews straight”—as if their keeping apart from gentiles was wrong.  In our culture, the default view is that all religion are the same.  We rankle at the idea that a person's religious views might be wrong.  I've pointed out before that, first, this modern idea of “religion” didn't exist in the First Century.  But the bigger mistake we make is to think that there was something wrong with the law, with torah, with the way Jews kept themselves apart.  And that's not it at all.  If that's what we're thinking, then we're the ones with a prejudice that needs to be removed. Brothers and Sisters, the law was good.  The law was God's gift to his people—and through them to the nations.  When God tells Peter not to call common what he has made clean, it's really important that we hear this properly, because I think we're prone to misreading this as God saying, “You've mistakenly called common what I've called clean”—as if Leviticus and the rest of torah were a mistake.  No.  Cornelius, Romans, gentiles, pagan idolaters were unclean.  They are still unclean today.  The law hasn't changed.  What's changed is that Jesus has shed his blood to purify, to wash clean—not just his own people, Israel, but every last one of us, Jew and gentiles alike.  If we will hear the good news that he has died, that he has risen, and that he is Lord; if we have heard the good news that his blood washes away our sin and our idolatry and the stain of death; if we have heard the good news that he is setting this broken world to rights; if we have heard the good news that in his Spirit, God is fulfilling his promise to build a new temple and to dwell with is people; if we have heard this good news and believed, we are no longer unclean.  Jesus washes away our sin, he washes away our idolatry, he fills us with God's Spirit.  Jew and gentile alike, and he makes us holy. God didn't change his mind.  He didn't retract his previous word.  I can remember once as a young kid in a parking lot, getting distracted, dawdling, and getting left behind when my mom crossed a busy thoroughfare.  Being a kid, blind to traffic, I was just going to run across to catch up with my mom.  But she noticed what had happened and she yelled at me to stay put.  It sticks in my mind, because a complete stranger, seeing what was happening, grabbed my shoulder and held me there when I was about to run.  A moment later Mom told me to come to her, to run across that busy thoroughfare.  And it wasn't that she changed her mind.  Something else changed.  She told me to stay put the first time, because there was a car coming and she didn't want me to run into its path.  But then the car was gone.  It was safe to run to her.  And just so with the law and the gospel.  The law kept Isreal holy so that she could live in God's presence.  The law kept gentiles away, because it's not safe for what is impure, what is sinful, what is unclean to be in the presence of holiness.  Brothers and Sisters, that hasn't changed.  Not one bit.  What has changed is that Jesus, through his death and resurrection, has made a way for us to be washed from the stain of sin and death, to be purified from our idolatry, and to be made holy.  So holy, in fact, that God fills us with his own Spirit and makes us his temple. And that's what God was communicating to Peter that day.  Peter already understood all of that.  He knew that the church, that Jesus' people, filled with the Spirit were the fulfilment of God's promise to return to his people, to rebuild his temple, and to live with them.  But this was the day that God started to show his people: the blood of Jesus and the life of the Spirit weren't just for Jews.  In fact, to fulfil his promises, this new life was also for the gentiles.  Jesus' blood can wash them—can wash us—just as clean.  And in that God reveals his faithfulness and his glory.  And it is his glory, above all, that draws men and women to him in faith.  Just like Cornelius. This is only half the story here in Acts.  I'm already going long.  We'll finish it next week.  But this is the takeaway.  Not so much something you can do, but something you need to know, to understand, so that you can see the glory of God better.  He doesn't change his mind.  In the law, he didn't give Israel something bad that he later had to revoke.  It's all part of the story of God and his people and his redemption of humanity and all of creation.  It's a progressive revelation of himself through promise and fulfilment and at each step of the way, as we see God's goodness, his love, his faithfulness, his glory is ever more revealed.  That's is, I think, how we should think of “law and gospel”.  There's been a lot in the history of the church that has mucked that up, but think on Peter and Cornelius this week—maybe go home and at some point read the rest of the story in preparation for next week—and see the goodness and faithfulness of God—and give him glory.  And as you do, do so in joyful anticipation, knowing that one day, through our witness, through our proclamation of Jesus, the knowledge of that glory will cover the earth as the waters cover the sea. Let's pray: Almighty and everlasting God, increase in us the gifts of faith, hope, and love; and, that we may obtain what you promise, make us love what you command; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.

What happened in Jaffa in 1921 complicates almost everything we are told about the origins of the Israeli-Palestinian conflict.

Aziz Abu Sarah, entrepreneur palestinien et médiateur de conflits. Maoz Inon, entrepreneur israélien, fondateur d'auberges de jeunesse en Israël et en Palestine. Ils viennent d'écrire ensemble La paix, notre avenir, un livre né de deux deuils qui auraient dû les rendre ennemis.Maoz a grandi dans un kibboutz à un kilomètre et demi de Gaza. Le 7 octobre 2023, ses parents ont été parmi les premières victimes de l'attaque du Hamas. Deux jours plus tard, avec ses frères et sœurs, il publiait un message pour dire qu'il refusait la vengeance. Aziz, lui, a grandi à Jérusalem-Est sous occupation, et il avait dix ans quand son frère est mort des suites de tortures infligées par des soldats israéliens. Il a refusé d'apprendre l'hébreu, il a grandi en colère, contre toute idée de réconciliation.Trois jours après le 7 octobre, Aziz a tendu la main à Maoz sur Facebook. Depuis, ils ne se quittent plus. Le pape Léon XIV les a appelés « frères dans la paix » et ils ont gardé le nom.Ce qui m'a frappé en les écoutant, c'est à quel point leur discours est simple. Pas simpliste, simple. Ils ne débattent pas de qui a commencé, ils refusent même de rentrer sur ce terrain. Ils disent : il y a sept millions de Palestiniens et sept millions de Juifs israéliens entre le Jourdain et la Méditerranée, ils sont condamnés à vivre ensemble, alors autant y travailler maintenant.Dans cet épisode, nous parlons de la colonisation britannique et de la fabrication du conflit, du mythe des « 3000 ans de guerre », de ce que le sionisme veut encore dire aujourd'hui, de l'antisémitisme et de l'islamophobie qui montent ensemble, et de la façon dont la France importe un conflit qui n'est pas le sien dans ses universités et ses quartiers.J'ai questionné Aziz et Maoz sur ce qu'ils répondent aux gens qui pensent qu'il faut choisir un camp, sur ce que peut concrètement faire quelqu'un depuis Paris, et sur la forme que pourrait prendre la paix : un État, deux États, une confédération.Cette conversation est en anglais, traduite en simultané. C'est la première fois que je fais ça sur Vlan!.C'est un des épisodes les plus bouleversants que j'ai enregistrés.Citations marquantes« La guerre, c'est une maladie qu'on a créée nous-mêmes. Ce n'est pas un tsunami, ce n'est pas un volcan en éruption. Nous faisons les guerres, et nous devons aussi faire la paix. » — Maoz Inon« Les Juifs ne sont pas plus en sécurité en Israël qu'ils ne le sont en France. Le plus grand jour de tuerie de Juifs depuis la Shoah, c'était le 7 octobre 2023. » — Aziz Abu Sarah« Quand vous choisissez le silence, quelqu'un d'autre utilise votre voix. Vous devenez un soutien de la guerre. » — Aziz Abu Sarah« Ne divisons plus le monde entre pro-israéliens et pro-palestiniens. Divisons-le entre ceux qui croient à l'égalité, à la justice et à la paix, et ceux qui n'y croient pas encore. » — Aziz Abu Sarah« Ce n'est pas du courage, c'est normal. Les êtres humains ont besoin de paix par défaut. Je n'ai pas à vous convaincre que la paix est une bonne chose. » — Maoz InonIdées centrales discutées1. La vengeance est un choix, pas une réaction — 03:15 → 05:31Deux jours après avoir perdu ses parents, Maoz publie un message pour refuser de les venger. Son raisonnement est froid : venger, c'est alimenter un cycle vieux de cent ans. C'est la démonstration que le deuil ne dicte pas mécaniquement la haine.2. Le conflit n'est ni religieux ni millénaire — 18:41 → 21:56Juifs, chrétiens et musulmans ont cohabité des siècles à Jérusalem et à Jaffa. Aziz raconte les femmes chrétiennes et musulmanes manifestant ensemble en 1920, et les tirs britanniques attribués à l'autre camp pour que les deux communautés cessent de viser le colonisateur. Le nationalisme a un siècle, pas trois mille ans.3. Le clivage pro-israélien / pro-palestinien est un piège — 12:35 → 14:46Aziz condamne le meurtre de civils israéliens en tant que Palestinien, Maoz condamne la famine à Gaza en tant que Juif israélien. Leur ligne de partage n'est pas ethnique, elle est morale. Ça déplace toute la conversation française.4. L'indifférence est une position — 16:29 → 18:41Ce que je retiens le plus. Le silence n'est pas neutre, il transfère votre voix à ceux qui font la guerre en votre nom. Ils proposent des gestes précis : parler à ses élus, refuser les ventes d'armes, financer les mouvements de paix, offrir le livre à un journaliste ou un sénateur.5. L'antisémitisme et l'islamophobie se combattent ensemble — 34:07 → 40:16Chaque communauté qui se défend seule contre les autres augmente la haine contre les deux. Aziz, issu d'une famille très musulmane, considère la lutte contre la haine des Juifs comme son devoir. L'anecdote du chauffeur de taxi complotiste vaut tous les ateliers de sensibilisation.6. Pas de paix sans vision partagée — 43:32 → 46:53Un État, deux États, une confédération : ils refusent de trancher. Ce qui compte pour eux, ce sont les valeurs qu'on met dans l'accord. Deux États peuvent très bien se faire la guerre, la France et l'Allemagne en savent quelque chose. Ils veulent des éducateurs, des philosophes, des artistes et des jeunes dans la salle de négociation, pas seulement des politiques et des avocats.7. La société civile change la politique, concrètement — 21:56 → 26:20La séquence Vérone est extraordinaire : une demande à une journaliste italienne, quatre semaines plus tard 12 000 personnes debout, le pape François qui sort du protocole pour les enlacer, et un mois après leurs mots repris quasi textuellement dans le communiqué du G7.Questions posées dans l'interviewC'est quoi votre histoire, à chacun, intime et professionnelle ?Où est-ce que vous trouvez ce courage, l'un et l'autre ?Qu'est-ce que vous diriez à quelqu'un qui est très pro-palestinien et qui devient anti-israélien ? Et l'inverse pour les Juifs de France ?Vous dédiez le livre à ceux que vous avez perdus. De qui sont-ils victimes ?Qu'est-ce qu'un Français peut faire concrètement, depuis ici ?Quelle est la part de la colonisation britannique dans ce conflit, alors que vos peuples vivaient ensemble avant ?Est-ce qu'on peut être pour la paix et sioniste en même temps ?Est-ce que je me trompe si je dis que Israéliens et Palestiniens viennent des mêmes familles ?On peut comprendre qu'après des siècles d'antisémitisme en Europe, un peuple veuille se protéger, quitte à attaquer en prévention. Que répondez-vous à ça ?À qui profite ce conflit ?Comment vous envisagez cette paix : un État, deux États ?À quoi voulez-vous ouvrir la porte, et à quoi voulez-vous la claquer ?Références citées dans l'épisodeLivreLa paix, notre avenir, Aziz Abu Sarah & Maoz Inon (07:40) — leur livre commun, sept chapitres, dont un consacré à Nazareth. Ouvert par les mots du pape François.OrganisationInteract International (04:26) — leur ONG, objectif affiché : un accord de paix israélo-palestinien d'ici 2030.Abraham Hostel, Jérusalem (04:26) — auberge co-fondée par Maoz, lieu de leur première rencontre de dix minutes en 2014.Première auberge de jeunesse de Nazareth, ouverte par Maoz en 2005 (22:31).PersonnalitésPape François (21:56) — rencontré à l'Arena di Verona en mai 2024, devient leur ambassadeur auprès du G7.Pape Léon XIV (00:33) — les appelle « frères dans la paix ».Jon Stewart (38:37) — sur son plateau un mois avant l'enregistrement, sa réponse sur l'antisémitisme.Samih al-Qasim (48:40, transcrit « Samir Kacem ») — poète palestinien druze, auteur du poème Billets de voyage, lu en fin d'épisode.Lucia (24:07) — journaliste italienne accréditée auprès de la presse du Vatican, à l'origine de la rencontre avec le pape.Lieux et événementsKibboutz Netiv HaAsara (03:15, transcrit « Naira Sara ») — communauté juive la plus proche de Gaza, où Maoz a grandi à partir de ses 14 ans.Sommet de la paix israélo-palestinien, trois semaines avant l'enregistrement (08:45) — des milliers de participants.Restaurant Saba, Paris (08:12) — co-fondé par un Israélien de Jérusalem et un Palestinien de Gaza.Manifestation de femmes chrétiennes et musulmanes à Jérusalem, 1920 (19:44).Sommet du G7 en Italie, juin 2024 (25:47).Faits et repères historiques7 octobre 2023 (03:15) — plus grand nombre de Juifs tués en une journée depuis la Shoah.14 millions d'habitants entre le Jourdain et la Méditerranée, 7 millions de Palestiniens, 7 millions de Juifs israéliens (30:18).La France, seul pays d'Europe à avoir fait la guerre à tous les autres sauf le Danemark, et pourtant membre fondateur de l'Union européenne (12:01).Le conte des deux frères de Jérusalem (26:57) — récit palestinien longtemps cru juif.Rwanda, Russie-Ukraine (46:20) — cités comme contre-exemples d'États voisins en guerre.Timestamps clés (YouTube)00:00 Deux hommes que tout oppose, un même livre 02:11 Le kibboutz à 1,5 km de Gaza et le 7 octobre 05:31 Aziz : mon frère est mort quand j'avais dix ans 07:40 D'où vient le courage ? "Ce n'est pas du courage" 10:24 Comment la France importe un conflit qui n'est pas le sien 12:35 Arrêter de choisir entre pro-Israël et pro-Palestine 14:46 "La guerre est une maladie que nous avons créée" 16:29 Le silence n'est pas neutre : ce que vous pouvez faire 18:41 Les Britanniques, ou l'art de diviser deux peuples 21:20 Le mythe des 3000 ans de guerre 21:56 Vérone, 12 000 personnes et le pape qui sort du protocole 26:57 Le conte des deux frères et le lieu le plus sacré de Jérusalem 29:11 Peut-on être sioniste et vouloir la paix ? 31:22 Sanctions, droit international, la même règle pour tous 33:02 Le même ADN, la même culture, la même terre 34:07 Antisémitisme et islamophobie montent ensemble 36:52 À qui profite vraiment ce conflit ? 40:16 "Les Juifs ne sont pas plus en sécurité en Israël" 43:32 Un État, deux États : ils refusent de trancher 46:53 Ce qu'ils veulent claquer, ce qu'ils veulent ouvrir 48:40 Le poème de Samih al-Qasim : "Billets de voyage" Suggestion d'autres épisodes à écouter : #321 (partie 1) Israël-Palestine : Comprendre et décrypter le conflit avec Vincent Lemire (https://audmns.com/FvEjGWR) #392 Comment la paix pourrait encore émerger au Moyen-Orient? avec Yasmina Asrarguis (partie 1) (https://audmns.com/xslflwo) #345 L'occident ne comprends plus le monde avec Pierre Haski (partie 1) (https://audmns.com/yGmnzUq)Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Ricardo Corazón de León intenta tomar Jerusalén por la fuerza, pero fracasa, así que tuvo que negociar con su enemigo musulmán. Incluso se hizo amigo del hermano de Saladino e intentó organizar una boda entre él y la hermana de Ricardo. A pesar de la creciente amistad entre los dos hombres, Ricardo se impacientó y decidió que la única forma de conseguir Jerusalén era haciendo la guerra, así que marchó sobre la ciudad santa dando media vuelta en el último minuto. Seis meses más tarde marchó sobre Jerusalén de nuevo, volviendo otra vez en el último momento. Saladino sintió que era su oportunidad y atacó el puerto cruzado de Jaffa.

En el siglo XII, el Rey de Inglaterra, Ricardo Corazón de León, luchó contra el líder del mundo árabe, Saladino, en la tercera Cruzada. Su lucha vendría a simbolizar la lucha entre los imperios del islam y el cristianismo, Oriente y Occidente. En este documental, Las Cruzadas nos cuenta la historia de la guerra santa entre Saladino y Ricardo y su obsesión por Jerusalén. Las batallas de Acre, Jaffa y la lucha por Jerusalén cobran vida de nuevo en esta serie. Las Cruzadas reconstruye de forma dramática las sangrientas batallas, las muertes tortuosas y el fervor religioso de la época.

Fluent Fiction - Hebrew: Finding Belonging: Noam's Journey from Loneliness to Love Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2026-08-15-07-38-20-he Story Transcript:He: השמש קופחת על יפו בקיץ.En: The sun beats down on Jaffa in the summer.He: האוויר חם ומלחי מהים התיכון.En: The air is warm and salty from the Mediterranean Sea.He: נועם עומד בכניסת הנמל, מביט סביבו.En: Noam stands at the entrance of the port, looking around.He: הוא חזר מנסיעות בצרפת.En: He has returned from traveling in France.He: הלב שלו מתרגש, אבל גם מעט כבד.En: His heart is excited, but also a little heavy.He: הוא לא בטוח איך להרגיש.En: He is unsure how to feel.He: קל להישאב לזיכרונות.En: It's easy to get caught up in memories.He: ילדים משחקים בקרבת החוף, משפחות יושבות בקפה המקומי.En: Children are playing near the beach, families are sitting in the local cafe.He: נועם נכנס לבית הקפה, והמראה הראשון שהוא רואה הוא כריזמה של לאה, בת דודתו.En: Noam enters the cafe, and the first sight he sees is the charisma of Leah, his cousin.He: היא מחייכת וצוחקת, משעשעת את כל המשפחה.En: She is smiling and laughing, entertaining the whole family.He: כל הקהל אוהב אותה.En: Everyone loves her.He: נועם מרגיש יתום.En: Noam feels like an orphan.He: לאה מבחינה בנועם ועיניה נדלקות.En: Leah notices Noam and her eyes light up.He: "נועם, חזרת!En: "Noam, you've come back!"He: " היא קוראת ופונה אליו בפתיחות.En: she exclaims and approaches him openly.He: נועם מגשש, מנסה לחוש את הדינמיקה המשפחתית מהצד.En: Noam fumbles, trying to gauge the family dynamic from the side.He: נועם מתלבט אם הוא באמת שייך לכאן.En: Noam wonders if he truly belongs here.He: הוא מתיישב לצד לאה, והאווירה משוחררת וטבעית.En: He sits beside Leah, and the atmosphere is relaxed and natural.He: לאחר כמה דקות, לאה שמה לב לשתיקתו ושואלת בעיניים חמות, "מה קורה?En: After a few minutes, Leah notices his silence and asks warmly, "What's going on?He: אתה נראה מרוחק.En: You seem distant."He: "נועם לוקח נשימה עמוקה.En: Noam takes a deep breath.He: "אני מרגיש מנותק," הוא לוחש, "לא יודע איך להתחבר שוב.En: "I feel disconnected," he whispers, "I don't know how to reconnect."He: "לאה מסכימה בשקט, ואז פונה חזרה לשאר המשפחה.En: Leah quietly agrees, then turns back to the rest of the family.He: כשמגיע הזמן להרמת הכוסית, היא פונה בחיוך, "נועם רוצה לדבר.En: When it's time to raise a toast, she turns with a smile, "Noam wants to speak."He: "הלב של נועם דופק במהירות.En: Noam's heart races.He: הוא עומד, מביט בכל הפנים המוכרות והחמות.En: He stands, looking at all the familiar, warm faces.He: בעברית פשוטה הוא מתחיל לספר.En: In simple Hebrew, he begins to speak.He: מספר על צרפת ועל התחושות של הבדידות.En: He talks about France and the feelings of loneliness.He: "התגעגעתי," הוא מסיים בקול שברירי.En: "I missed you," he finishes in a fragile voice.He: המשפחה משיבה לו בחום.En: The family responds warmly.He: חיבוקים, מילים טובות, תחושת שייכות מתחדשת.En: Hugs, kind words, a renewed sense of belonging.He: נועם מרגיש חום מתפשט בלב שלו.En: Noam feels warmth spreading in his heart.He: הוא חלק מהמשפחה, והם שם עבורו.En: He is part of the family, and they are there for him.He: בערב כשהשמש מתחילה לשקוע מעבר לאופק, נועם עומד לצד לאה, המבט לכיוון הים והאורות שהולכים ומתחזקים.En: In the evening, as the sun begins to set beyond the horizon, Noam stands next to Leah, gazing towards the sea and the lights that are getting stronger.He: הוא מרגיש אחרת, קרוב יותר, בטח בעצמו.En: He feels different, closer, more confident in himself.He: לאה מחייכת אליו ומחבקת אותו.En: Leah smiles at him and embraces him.He: "ברוך שובך," היא אומרת בחיוך רחב.En: "Welcome back," she says with a broad smile.He: נועם משיב בחיוך.En: Noam returns the smile.He: בבית.En: At home. Vocabulary Words:beats down: קופחתsalty: מלחיentrance: כניסתport: נמלtraveling: נסיעותcaught up: להישאבmemories: זיכרונותcharisma: כריזמהentertaining: משעשעתorphan: יתוםexclaims: קוראתgauge: לחשdynamic: דינמיקהrelaxed: משוחררתatmosphere: אווירהdistant: מרוחקwhispers: לוחשdisconnected: מנותקreconnect: להתחבר שובto raise a toast: להרמת הכוסיתsimple: פשוטהfragile: שבריריbelonging: שייכותspreading: מתפשטembraces: מחבקתbroad: רחבhorizon: אופקgazing: המבט לכיווןconfident: בטחrenewed: מתחדשתBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

In this special episode of Biographers in Conversation for the National Biography Award, Dr Micaela Sahhar chats with Dr Gabriella Kelly-Davies about her choices while crafting the award-winning Find Me at the Jaffa Gate: An Encyclopaedia of a Palestinian Family. Here's what you'll discover in this episode: Micaela Sahhar won the 2026 Michael Crouch Award for a Debut Work for Find Me at the Jaffa Gate. The award judges remarked: ‘Micaela Sahhar's distinctive voice moves effortlessly between the intimate, the comic, the academic and the poetic, transforming a family archive into a profound meditation on history, belonging and loss.' ‘Here, history is not a fixed record but a living inheritance, continually reclaimed and reinterpreted', the judges added. ‘Expansive in vision, innovative in form, and profound in its contribution to contemporary life writing, Find Me at the Jaffa Gate is a work of rare achievement.' With many primary sources destroyed in the 1948 Nakba, Micaela learned to read absence as a form of evidence, drawing on object memory, fragments, photographs, and ephemeral archives to reconstruct what official records could not. Find Me at the Jaffa Gate is structured as a 48-entry encyclopaedia spanning four generations of Michael's Palestinian family, from the streets of Jerusalem and Bethlehem to the Palestinian community of Melbourne.

(Warning, I think this guest swears more than me!) Before we entered Lockdown 2.0 in November 2020, we had the pleasure of high tea'ing with a young gentleman by the name of Yungblud at mum's. Whilst sipping on champagne and eating sausage rolls, Yungblud (real name Dominic) talks all about Hobnobs, Yorkshire tea & his mum's Doncaster cake shop ‘Jaffa & Cakes', named after the family sausage dog. He tells us about his rockstar lifestyle; hanging out in 'Hollyweird', nights out with Brooklyn Beckham, elephant tattoos & just wanting a pint of lager at Noma, the best restaurant in the world. Dominic has now released 2 additional albums since we met - ‘Yungblud' & ‘Idols' are both out now!Listen & watch Table Manners here - https://tablemanners.komi.io/Follow Table Manners on:Instagram - https://www.instagram.com/tablemannerspodcast/TikTok - https://www.tiktok.com/@tablemannerspodcastFacebook - https://www.facebook.com/tablemannerspodcastYouTube - https://www.youtube.com/@TableMannersPodcast Hosted on Acast. See acast.com/privacy for more information.

Silvana, Eric, and Tegan watch Season 7 Episode 4  "Orpheus," which seems to have nothing to do with the Greek myth. Teal'c is injured and has a slow recovery ahead of him and he's having a  hard time with it. Jack and Daniel are, in fairness, doing a pretty good job of supporting him. Sam gets to explains a sci fi film to the team in the weight room while Teal'c is doing Physical Therapy and Daniel gets to show off his new muscles. Daniel is hearing things and seeing visions and it turns out Ry'ac and Bra'tac are on a labor planet so the team comes up with a plan to set them free. They have to move quickly because Bra'tac has run out of tretonin! Bra'tac gives a great pep talk and Daniel convinces Teal'c that kelno'reem isn't just for Jaffa with symbiotes, actually. They escape, saving the day and Teal'c gets his mojo back!  Peter DeLuise unsurprisingly directed this episode and a side character shared the name of his 21 Jump Street character. The hosts praise the emotional depth of the episode and think it was a long time coming. This episode also raises a lot of questions about how the Jaffa have been written up to this point and why the Jaffa rebellion wasn't prioritized by the SGC and Teal'c far earlier? Episode Ratings: Comedic Effect - 5/7 Chevrons Emotional Impact - 7/7 Chevrons Enjoyability - 6/7 Chevrons Culture/history/lore - 5/7 Chevrons Novelty - 4/7 Chevrons Technical Quality  - 6/7 Chevrons Plot - 5/7 Chevrons Relevance to the overall story? Yes relevant, don't skip Join the conversation on our socials.  

Full Text of Readings Memorial of Saints Martha, Mary, and Lazarus Lectionary: 403/607 The Saint of the day is Saints Martha, Mary, and Lazarus Saints Martha, Mary and Lazarus' story Martha, Mary, and their brother Lazarus were evidently close friends of Jesus. He came to their home simply as a welcomed guest, rather than as one celebrating the conversion of a sinner like Zacchaeus or one unceremoniously received by a suspicious Pharisee. The sisters felt free to call on Jesus at their brother's death, even though a return to Judea at that time seemed to spell almost certain death. Martha's great glory is her simple and strong statement of faith in Jesus after her brother's death. “Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?' She said to him, ‘Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world'” (John 11:25-27). No doubt Martha was an active sort of person. On one occasion, she prepares the meal for Jesus and possibly his fellow guests and forthrightly states the obvious: All hands should pitch in to help with the dinner. The Lord recognizes that Martha is “worried about many things,” also noting that Mary, who has spent the preparation time at Jesus' feet listening to his words “has chosen the better part.” John 12:1-8 describes Mary's anointing of Jesus' feet at Bethany, an act which he praised highly. Immediately after we are told that the chief priests plotted to kill Lazarus “because many of the Jews were turning away and believing in Jesus because of him.” Lazarus was the one of whom the Jews said, “See how much he loved him.” In their sight Jesus raised his friend from the dead. Legends abound about the life of Lazarus after the death and resurrection of Jesus. He is supposed to have left a written account of what he saw in the next world before he was called back to life. Some say he followed Peter into Syria. Another story is that despite being put into a leaking boat by the Jews at Jaffa, he, his sisters, and others landed safely in Cyprus. There he died peacefully after serving as bishop for 30 years. It is certain there was early devotion to the saint. Around the year 390, the pilgrim lady Etheria talks of the procession that took place on the Saturday before Palm Sunday at the tomb where Lazarus had been raised from the dead. In the West, Passion Sunday was called Dominica de Lazaro, and Augustine tells us that in Africa the Gospel of the raising of Lazarus was read at the office of Palm Sunday. Reflection In its 2021 decree on combining veneration of Mary and Lazarus with Martha, the Congregation for Divine Worship and the Sacraments said, “In the household of Bethany, the Lord Jesus experienced the family spirit and friendship of Martha, Mary and Lazarus, and for this reason the Gospel of John states that he loved them. Martha generously offered him hospitality, Mary listened attentively to his words and Lazarus promptly emerged from the tomb at the command of the one who humiliated death.”Saint of the Day, Copyright Franciscan Media

We continue Jaffa's discussion of Aristotle's Politics, continuing with his take on Aristotle's Book III, in our discussion of an entry in the 1963 Rand McNally publication, edited by Leonard Strauss and Joseph Cropsey, called "History of Political Philosophy." This episode contains discussion of pages 97 through half of 104 covering the topics in Book III of the Politics. That entry on Aristotle is by Harry V. Jaffa, who famously applied his understanding of Political Philosophy to the history of the Republican Party in American politics, and who, as such, influenced me profoundly through my mentors, who were mentored by him. He is thus one of my intellectual grandfathers. This entry was published the year before the author wrote one of the most infamous (or famous, depending) Aristotelean speeches for 1964 presidential candidate Barry Goldwater (R, AZ). Jaffa also wrote one of the most influential phenomenological comparisons of the Democratic and the Republican parties using classical political philosophy for the political phenomenology in "Crisis of the House Divided" (University of Chicago Press) The Republican Professor is a pro-getting-political-philosophy right podcast. The Republican Professor is produced and hosted by Dr. Lucas J. Mather, Ph.D. Warmly, Lucas J. Mather, Ph.D. The Republican Professor Podcast The Republican Professor Newsletter on Substack https://therepublicanprofessor.substack.com/ https://www.therepublicanprofessor.com/podcast/ https://www.therepublicanprofessor.com/articles/ YouTube channel: https://www.youtube.com/@TheRepublicanProfessor Facebook: https://www.facebook.com/TheRepublicanProfessor Twitter: @RepublicanProf Instagram: @the_republican_professor

Mittwoch, 20:15 Uhr! Jaffa und Tok'ra nähern sich etwas an. Der Dank gebührt offensichtlich einem sehr großen Messer!? https://www.chevron10.de/sg1-s06e09-das-buendnis/ #Chevron10 #StargateSG1 #Podcast #TVPodcast #SerienPodcast #CHTGegenRechts #PodcastsGegenRechts

In this episode of Occupied Thoughts, FMEP fellow Peter Beinart speaks with Abed Abou Shhadeh, a community organizer based in Jaffa who served as a City Council representative of the Palestinian community in Jaffa-Tel Aviv from 2018 to 2024. The discussion centered on an essay Abed published June 18, 2026 at +972 Magazine: The Palestine movement must seek power over purity - https://www.972mag.com/palestine-bds-power-purity/

In April of this year, Israel's Foreign Ministry created a position that had never before existed: special envoy to the Christian world. The appointment came after a string of incidents that have strained Israel's standing with Christian communities: an IDF soldier destroyed a statue of Jesus in Lebanon; during the war with Iran, the Latin patriarch of Jerusalem, Cardinal Pizzaballa, was barred for safety reasons from the Church of the Holy Sepulcher; a nun was assaulted in Jerusalem; and videos of Jewish Israelis despicably spitting on Christians have gone viral on social media. There are not very many of these incidents, thankfully, but each and every one does enormous damage to Israel's standing and contradicts all of the good work that Israel does to keep its Christian minority safe. Aside from the publicity problems that they create, these incidents (with the exception of the protective measures that kept worshippers from Jerusalem's holy places during a ballistic-missile attack) are in and of themselves wrong. That's why they've been so roundly condemned by the highest levels of Israeli government, including by Prime Minister Netanyahu. In response, the foreign minister Gideon Sa'ar has appointed one person to mediate Israel's relationship with the Christian world as a full-time charge. That person is George Deek, a veteran Israeli diplomat, an Arab Christian whose family has lived in Jaffa for hundreds of years, and the first Christian in Israel's history to reach ambassadorial rank, serving in Nigeria, Norway, and finally Azerbaijan before assuming this post. In today's podcast, Ambassador Deek addresses those incidents directly, distinguishing isolated wrongdoing from patterns that demand real institutional response. He lays out an argument about why Israel's bond with the Christian world is simultaneously theological and strategic and delineates his strategy in relation to the major cultural crises of our moment: that the Middle East is losing its ancient minorities at the same time the West is losing its confidence, and that both crises stem from the same failure to answer honestly the question of what went wrong—a failure that too easily curdles into blame, and from blame into anti-Semitism. This episode of The Tikvah Podcast is generously sponsored by Jeffrey Druckman and Erica Goldman in memory of Vicki Frolich. If you are interested in sponsoring an episode of The Tikvah Podcast, we invite you to join the Tikvah Ideas Circle. Visit tikvah.org/circle to learn more and join. 

Even as the bloodshed in the Israeli Arab sector spirals out of control, politics is getting in the way of the work of the police, according to a former Tel Aviv district police commander, David Tzur, who spoke to KAN's David Ze'ev. (Photo: Aftermath of Jaffa car explosion. Avshalom Sassoni/Flash90)See omnystudio.com/listener for privacy information.

it's our tenth anniversary, darling.

The Jaffa take the battle to the Ori this week in Counterstrike.  We get back into discussing interior design (which Ori is responsible for their ships?) and wondering if the SGC actually has a seamstress on staff. If they do, we want to see that series. There is a lot that happens in this episode, and the arrogance of the Jaffa and what they're doing is rather frustrating. We do appreciate the development of Daniel and Vala's relationship. And, actually, everyone's relationship to her. It's nice to see most of the antagonism starting to drop. Vala and Adria's relationship is really interesting, too. Vala trying to treat her like she's still a small child is a fun dynamic to see play out. We also go off on brief movie tangents about The Wedding Singer and Sneakers. And since there are no listener emails, we get into Gateworld's System Lord Tier Ranking. Who would your top goa'uld be? Watch it here: https://youtu.be/c0ztEk4VcSQ?si=3kn3Q89ohBZYM-BK INSTAGRAM: SG_Rewatch THREADS: SG_Rewatch DISCORD: https://discord.gg/65kMPzBuaN MERCH: https://showclub.redbubble.com/ EMAIL: woosgrewatch@gmail.com

In the sixth 15-minute section of our screenplay, Napoleon plunges into his darkest hour. Reeling from betrayal and defeat, he confronts the plague-ridden horrors of his campaign in the Levant and faces the brutal consequences of war, both on the battlefield and within himself. The myth of his invincibility shatters as failed sieges and the massacre at Jaffa weigh on his conscience. Josephine's infidelity and his own disillusionment reach a crisis, forcing Napoleon towards a reckoning with his ambitions, relationships, and the cost of power. As despair and self-doubt threaten to overwhelm him, the stage is set for the transformation that will propel him towards his final bid for greatness.Yes, it's episode seven of our screenwriting escapade, in which we continue to forge ahead in our mission of crafting a top-notch screenplay treatment about the life of Napoleon Bonaparte. Alex Stevenson is joined by James Topham (who knows a thing or two about screenwriting) and Ben Deery (who knows a thing or two about acting) to put the movie world to rights. Having analysed the pitfalls and frustrations of Ridley Scott's Napoleon 2023 in the first season the Napoleon Movie Quarter-Hourly, this time round the team have to come up with the magic themselves.As our resident artificial aide-de-camp NAIpoleon Bot-aparte puts it:Alex Stevenson opens the episode by reflecting on its many possible names, likening it to the Beatles' White Album, and notes listener feedback they've received for discussion 00:00:10.01:03 - All three speakers share significant personal updates in rapid-fire, overlapping fashion to create comedic confusion for the audience 04:01 - James Topham reveals the existence of a secret WhatsApp chat with Benjamin Deery (excluding Alex Stevenson), mirroring earlier feelings of exclusion05:52 - James Topham debuts a homemade Napoleon movie trailer, involving Benjamin Deery performing in different voices, to energize the creative process 12:04 - James Topham recaps the previous episode: Napoleon is exiled to Egypt under the guise of glory, his fleet is destroyed, and he discovers Josephine's infidelity, marking his lowest point 20:24 - A historical debate occurs: Alex Stevenson clarifies that Napoleon was enthusiastic about Egypt rather than simply exiled, and discusses how both his ambitions and the political machinations of others shaped his choices 29:38 - The group discusses the "dark night of the soul" as a structural turning point, emphasizing Napoleon's internal reckoning after a series of personal and military setbacks, rather than a literal period of inaction33:30 - Alex Stevenson details three major events for Napoleon's crisis: the plague hospital at Jaffa, a war crime (massacre of prisoners), and the failed siege of Acre—all contributing to his psychological breaking point 41:29 - The B story (Josephine's infidelity) is revealed to have a psychological turning point for both characters, paralleling Napoleon's emotional hardening and the collapse of romantic idealism51:01 - The hosts reveal a major twist: this project is envisioned as a trilogy, meaning there's much more story (and podcasting) ahead than Benjamin Deery anticipated, much to his mock dismayHelp us produce more episodes by supporting the Napoleonic Quarterly on Patreon: patreon.com/napoleonicquarterly

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! En este nuevo Archivo para Mecenas viajamos al siglo XV para conocer a Pero Tafur, un sevillano curioso, culto y con recursos que decidió hacer algo tan sencillo de decir como difícil de cumplir en su tiempo: salir al mundo y contarlo. Tafur no fue un embajador de carrera, ni un mercader, ni un peregrino profesional. Fue un hidalgo con ganas de ver, escuchar, comparar y entender. Entre 1436 y 1438 recorrió buena parte del Mediterráneo, Europa central, Tierra Santa, Egipto, Chipre, Constantinopla, el mundo otomano y el norte de África. Y lo hizo dejando un testimonio excepcional: Las Andanças de un hidalgo español. En este episodio repasamos sus cuatro grandes viajes: la Italia de Venecia, Génova, Pisa y Roma; la ruta hacia Jaffa, Jerusalén, Beirut, Chipre, El Cairo, Alejandría y Constantinopla; el duro cruce de los Alpes en invierno, con trineo y bueyes incluidos; y su largo regreso a España pasando por el Adriático, Sicilia, Túnez y Cerdeña. Pero, más allá del itinerario, lo fascinante de Pero Tafur es su mirada. Observa el mundo otomano con curiosidad, no con desprecio. Describe fortalezas, costumbres, ciudades, rutas, personajes y situaciones con una mezcla de inteligencia, humor y distancia narrativa que lo convierte en una rareza maravillosa dentro de la literatura de viajes medieval. Un sevillano del siglo XV que recorrió medio mundo conocido no por obligación, sino porque quería. Y que, siglos después, sigue pareciéndonos sorprendentemente moderno. Gracias, una vez más, por hacer posible este proyecto.Escucha este episodio completo y accede a todo el contenido exclusivo de Imagen por la Historia. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/1361206

Fluent Fiction - Hebrew: Unraveling Jaffa's Secrets: A Shavuot Journey into the Past Find the full episode transcript, vocabulary words, and more:fluentfiction.com/he/episode/2026-06-06-22-34-02-he Story Transcript:He: בוקר אביבי מלא שמש נפרש מעל יפו העתיקה.En: A spring morning full of sunshine spread over Jaffa the ancient.He: רוח נעימה נשבה מכיוון הים התיכון, כשהיא מביאה איתה את ריח המלח והפריחה.En: A pleasant wind blew from the direction of the Mediterranean Sea, bringing with it the scent of salt and blooming flowers.He: העיר הייתה מלאה אנשים שחגגו את חג השבועות, הרחובות היו צרות ומרוצפות באבנים כהות, והבתים עשויי אבן ניצבו בגאווה בצדדים, מספרים בלית ברירה את סיפוריהם ממחזורים עברו.En: The city was filled with people celebrating the holiday of Shavuot, the streets were narrow and paved with dark stones, and the stone houses stood proudly on the sides, unwillingly telling their stories from past cycles.He: באחת המרפסות המאובקות של דירה קטנה, ישבה איליאנה.En: On one of the dusty balconies of a small apartment, sat Ileana.He: מכתב מוזר שהגיע אתמול בערב היה במרכז תשומת ליבה.En: A strange letter that arrived last night was at the center of her attention.He: "דב, תראה מה שלחו לי," קראה בקול גבוה אל בן־דודהּ, שהיה שקוע בקריאה בעיתון.En: "Dov, look what they sent me," she called out in a high voice to her cousin, who was engrossed in reading a newspaper.He: "איליאנה, אולי זו מתיחה?En: "Ileana, maybe it's a prank?He: צריך להיות זהירים," השיב דב בנימה ספקנית.En: We need to be cautious," replied Dov in a skeptical tone.He: תמיד היה זהיר, אולי יותר מדי.En: He was always cautious, perhaps too much.He: איליאנה הביטה בו בעיניים נוצצות.En: Ileana looked at him with sparkling eyes.He: "אבל מה אם זה לא?En: "But what if it isn't?He: מה אם יש כאן תגלית היסטורית?En: What if there is a historical discovery here?"He: ""היום זה שבועות," המשיכה איליאנה בהתלהבות.En: "Today is Shavuot," Ileana continued enthusiastically.He: "מה אם יש קשר לחג?En: "What if there is a connection to the holiday?"He: "כשהיא אוחזת בידו של דב, הם יצאו לרחובות, בהנחייתה של רמז ראשון.En: Holding Dov's hand, they set out to the streets, guided by the first clue.He: רמז שנתן להם כיוון - לרדת לכיוון השוק.En: A hint that directed them - to head towards the market.He: "רבקה!En: "Rebecca!"He: " קראה איליאנה כאשר ראו את חברתם משדרת האומנות המקומית.En: Ileana called when they saw their friend from the local art avenue.He: רבקה, שהרבה ידעה על האמן המקומי ועל ההיסטוריה של יפו, הצטרפה אליהם מיד.En: Rebecca, who knew much about the local artist and the history of Jaffa, joined them immediately.He: הרמזים הבאים הובילו אותם דרך סמטאות צרות, חלונות צבעוניים, וגרמי מדרגות חומים ושחוקים.En: The next clues led them through narrow alleys, colorful windows, and brown worn-out staircases.He: בקצה הרחוב, מלא באורות ושירים מחגיגת שבועות גדולה, הגיעו לשער אבנים עתיק.En: At the end of the street, full of lights and songs from a grand Shavuot celebration, they arrived at an ancient stone gate.He: "זה כאן," לחשה רבקה כשהתרגשות במבטה.En: "This is it," whispered Rebecca, excitement in her eyes.He: עם כל צעידתם זה היה כאילו מסע אל עברם של כובשים והיסטוריונים שנשכחו.En: With every step, it was as if they were journeying into the past of forgotten conquerors and historians.He: בחצות הליל, בשקט של ההתכנסות הגדולה לחג השבועות, הם גילו את המעבר הסודי.En: At midnight, in the silence of the great gathering for Shavuot, they discovered the secret passage.He: הוא הוביל אותם לתוך חדר של חפצים ואגרות עתיקים, כתובים בשפות ישנות.En: It led them into a room of ancient objects and letters, written in old languages.He: כל מכתב וכל פריט היה עדות לקיום של אנשים, שבמשך דורות ניסו לשמר את המורשת שלהם.En: Every letter and item was a testament to the existence of people who, for generations, tried to preserve their heritage.He: איליאנה הסתכלה על המכתב האחרון.En: Ileana looked at the last letter.He: דמעות הופיעו בעיניה כשהבינה את משמעות הממצא.En: Tears welled up in her eyes as she understood the significance of the find.He: "זה ממישהו ממוצא משפחתי!En: "It's from someone of family descent!"He: " קראה, מבט של גילוי במבטה.En: she exclaimed, a look of revelation in her eyes.He: בזכות המסע הזה, היא למדה את החובה לשמר את ההיסטוריה מבלי לשכוח את המשפחה והמסורת.En: Thanks to this journey, she learned the obligation to preserve history without forgetting family and tradition.He: גם דב, לראשונה, הרגיש את רוח ההרפתקה והשימור של העבר.En: Even Dov, for the first time, felt the spirit of adventure and preservation of the past.He: והשניים יצאו מהמעבר, הקשובים יותר, ומלאים בגאווה על מה שגילו במעמקי העיר העתיקה יפו.En: And the two emerged from the passage, more attentive, and filled with pride for what they discovered in the depths of the ancient city of Jaffa.He: רחובות העיר הזמרו בחגיגות, בעוד ים מסמא אל האופק, מזמן אותם לחיבוקים של עבר ועבר קרביים משולבים בזרועות הווה.En: The city's streets sang with celebrations, while the sea dazzled to the horizon, inviting them to the embrace of intertwined pasts and present arms. Vocabulary Words:spring: אביביmorning: בוקרsunshine: שמשbreezy: רוח נעימהblooming: פריחהnarrow: צרותpaved: מרוצפותworn-out: שחוקיםgathering: התכנסותstone gate: שער אבניםheritage: מורשתdescent: מוצא משפחתיobligation: חובהdiscovery: תגליתadventure: הרפתקהpassage: מעברconquerors: כובשיםartists: אמןatriums: מרפסותbalconies: מרפסותdusty: מאובקותskeptical: ספקניתtestament: עדותsignificance: משמעותglimmering: נוצצותclue: רמזavenue: שדרותrevelation: גילויpride: גאווהintertwined: משולביםBecome a supporter of this podcast: https://www.spreaker.com/podcast/fluent-fiction-hebrew--5818690/support.

Mörk Leonóra több évtizedes újságírói pályája után ma már a kortárs magyar szórakoztató irodalom egyik legolvasottabb és legkitartóbban dolgozó szerzője, miközben pontosan őrzi azt a figyelmet, emberismeretet és történetérzéket, amelyet valaha a Nők Lapja és az Elle szerkesztőségeiben csiszolt ilyen biztosra. Találkozásunk apropója az Ezüstszélű felhők című új kötete, amely a Könyvhétre jelenik meg, és amely ezúttal más irányból mutatja meg őt az olvasóknak. Ez a könyv tárcák, publicisztikák, novellák és új írások különleges válogatása, egy olyan anyag, amelyben visszaköszön a régi újságírói korszak lendülete, miközben már ott van benne az érett regényíró tapasztalata is. Nóra arról fog mesélni, hogyan lehet egy hajdani magazinos szövegből mai, olvasható, eleven könyvfejezetet formálni. A régi írásokhoz új gondolatok kerültek, sok szöveg átalakult, bővült, más hangsúlyt kapott, és ettől az egész kötet nem archív válogatásként működik, hanem személyes, friss és nagyon is mai könyvként. Egy újságírói életmű fontos darabjai találkoznak benne azzal a nővel, aki ma már regényekben, történelmi alakokban, sorsfordító helyzetekben és finoman megírt emberi pillanatokban gondolkodik. Szóba kerül az is, milyen különös érzés számára, amikor olvasók évtizedek múltán is emlékeznek egy-egy régi cikkére. Azokra az időkre, amikor a nyomtatott magazin még valódi közös kulturális tér volt, amikor egy Nők Lapja-cikket továbbadtak, megőriztek, megbeszéltek, és amikor egy szerkesztőségnek egészen más súlya volt, mint ma a gyorsan pörgő digitális felületeknek. Leonóra most ebből a világból is hoz valamit, de úgy, hogy közben pontosan érti, mennyit változott körülöttünk minden. A műsorban a Könyvhét is fontos szerepet kap majd, hiszen idén különösen sűrű napok várnak rá. Június 12-én három különböző kiadóhoz is kapcsolódik majd dedikálással és megjelenéssel: a Jaffa Kiadónál az Ezüst szélű felhőket mutatja be, az ELTE Legendák kötetében is szerepel írása, valamint az Athenaeum gyógyító történeteket összegyűjtő antológiájában is olvasható lesz egy novellája. A Sláger FM-en minden este 22 órakor a kultúráé a főszerep S. Miller András az egyik oldalon, a másikon pedig a térség kiemelkedő színházi kulturális, zenei szcena résztvevői Egy óra Budapest és Pest megye aktuális kult történeteivel. Sláger KULT – A természetes emberi hangok műsora

In this latest episode of Biographers in Conversation, Dr Micaela Sahhar chats with Dr Gabriella Kelly-Davies about her choices while crafting Find Me at the Jaffa Gate: An Encyclopaedia of a Palestinian Family. Here's what you'll discover in this episode: The death of Micaela Sahhar's grandmother's last surviving sister created a sense of urgency for Micaela to capture her Palestinian family's stories before they slipped beyond living memory. With many primary sources destroyed in the 1948 Nakba, Micaela learned to read absence as a form of evidence, drawing on object memory, fragments, photographs, and ephemeral archives to reconstruct what official records could not. Micaela's grandfather's late-life oral history tapes were a vital source of historical and family information. They looped between present and past, between stories and digressions and became a structural model for the encyclopaedic, non-linear form of Find Me at the Jaffa Gate. In 2023, Micaela visited Jerusalem to retrace her family's footsteps through the Old City. She recalls that walking the actual terrain, up hills, distances and ordinary neighbourhoods, brought a present-tense vividness to the story. Find Me at the Jaffa Gate is structured as a 48-entry encyclopaedia spanning four generations of Micaela's Palestinian family, from the streets of Jerusalem and Bethlehem to the Palestinian community of Melbourne.

Did the Declaration of Independence carry a hidden message of abolition of slavery? Justice Clarence Thomas and historian Harry Jaffa believe that, but legal scholar Wanjiru Njoya holds that such an interpretation pushes the envelope too far.Original article: https://mises.org/mises-wire/justice-clarence-thomas-harry-jaffa-and-declaration-independence

Did the Declaration of Independence carry a hidden message of abolition of slavery? Justice Clarence Thomas and historian Harry Jaffa believe that, but legal scholar Wanjiru Njoya holds that such an interpretation pushes the envelope too far.Original article: https://mises.org/mises-wire/justice-clarence-thomas-harry-jaffa-and-declaration-independence

Scott Jaffa is a rare breed — an architect who's also a GC with an in-house interior design team — and the way he talks about money, value, and client relationships makes it immediately clear why his clients are willing to watch a $3 million remodel quietly become a $10 million one. Mark and Scott dig into why the farm-to-table model works better than assembling a team of strangers, how Scott used a Botox analogy to shut down a client's appliance markup complaint, and why believing in your own value is the most underrated business skill nobody teaches you. This one's equal parts architecture masterclass and hard-won entrepreneurial wisdom. Support the show - https://www.curiousbuilderpodcast.com/shop See our upcoming live events - https://www.curiousbuilderpodcast.com/events The host of the Curious Builder Podcast is Mark D. Williams, the founder of Mark D. Williams Custom Homes Inc. They are an award-winning Twin Cities-based home builder, creating quality custom homes and remodels — one-of-a-kind dream homes of all styles and scopes. Whether you're looking to reimagine your current space or start fresh with a new construction, we build homes that reflect how you live your everyday life. Sponsors for the Episode:  Pella Website: https://www.pella.com/ppc/professionals/why-wood/  Contractor Coalition Summit: Website: https://www.contractorscoalitionsummit.com/ Where to find the Guest:  Website: https://www.jaffagroup.com/ Instagram: https://www.instagram.com/jaffagroup/ Facebook: https://www.facebook.com/jaffagroupdb/ YouTube: youtube.com/@jaffagroupdesignandbuild   Where to find the Host:  Website - https://www.mdwilliamshomes.com/  Podcast Website - https://www.curiousbuilderpodcast.com Instagram - https://www.instagram.com/markdwilliams_customhomes/  Facebook - https://www.facebook.com/MarkDWilliamsCustomHomesInc/  LinkedIn - https://www.linkedin.com/in/mark-williams-968a3420/  Houzz - https://www.houzz.com/pro/markdwilliamscustomhomes/mark-d-williams-custom-homes-inc

King Kooba - California Suite Perry Blake - Ordinary Day (Un Jour Comme Les Autres) Rayana Jay - Breakfast in Bed Gelka - Soon Lux - Indica White Rhino - Definition Stargazer - Eastend Secret Fish - Cost Of Life Donald Byrd - Places and spaces Akmusique - Ocean drive Gals And Pals - Blue On Blue The Deadbeats - Got what I want Negghead - Build it up ZERO NETCOST - Oh Marmelade (Simon Mills' Mega Drive Mix Chaz Jankel - Rhumba Jam (Mudd Remix) Basement jaxx - being with u L'Impératrice - La lune Marvin Gaye - after the dance (instrumental) Carol Williams - Love Is You Gq - disco nights (rock freak) [12' remix] Jaffa - elevator (maw mix) ¿Téo? - Thru My Hair ¿Téo? - Do U Wanna Leave_ Tree Theater, The Heat of Noon - Another Walk 18 SmokedBeat - More Than Nothing The Heptones - book of rules (instrumental) SmokedBeat - Sunny (feat. Calline) Jimmy Cliff - Those good good old days

Starobylý přístav na pobřeží Středozemního moře, bleší trh, kde seženete vše od falafelu po mandolíny, a výhled na panorama Tel Avivu. To je starověký přístav Jaffa v Izraeli. Dodnes si uchovává svůj arabský spirit, a to i přesto, že Palestinců v něm už moc nežije. Ti, kteří tam zůstali, se snaží historii místa uchovat.Všechny díly podcastu Zápisník zahraničních zpravodajů můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

We continue Jaffa's discussion of Aristotle's Politics, this time finishing his take on Aristotle's Book II and beginning with his take on Aristotle's Book III, in our discussion of an entry in the 1963 Rand McNally publication, edited by Leonard Strauss and Joseph Cropsey, called "History of Political Philosophy." This episode contains discussion of pages 89 thru the top of page 97 covering the first part of Book II of the Politics. That entry on Aristotle is by Harry V. Jaffa, who famously applied his understanding of Political Philosophy to the history of the Republican Party in American politics, and who, as such, influenced me profoundly through my mentors, who were mentored by him. He is thus one of my intellectual grandfathers. We continue our discussion of Harry Jaffa on Aristotle, pp. 89 thru the top of page 97 covering the rest of Book II and beginning his section on Book III of Aristotle's Politics, discussing an entry published the year before the author wrote one of the most infamous (or famous, depending) Aristotelean speeches for 1964 presidential candidate Barry Goldwater (R, AZ). Jaffa also wrote one of the most influential phenomenological comparisons of the Democratic and the Republican parties using classical political philosophy for the political phenomenology in "Crisis of the House Divided" (University of Chicago Press) The Republican Professor is a pro-getting-political-philosophy right podcast. The Republican Professor is produced and hosted by Dr. Lucas J. Mather, Ph.D. Warmly, Lucas J. Mather, Ph.D. The Republican Professor Podcast The Republican Professor Newsletter on Substack https://therepublicanprofessor.substack.com/ https://www.therepublicanprofessor.com/podcast/ https://www.therepublicanprofessor.com/articles/ YouTube channel: https://www.youtube.com/@TheRepublicanProfessor Facebook: https://www.facebook.com/TheRepublicanProfessor Twitter: @RepublicanProf Instagram: @the_republican_professor

"Talion" sends Teal'c on a brutal revenge mission after a Jaffa summit is bombed. Jeff Haecker, Lisa Jones, and Victor Lams break down the tonal whiplash, Arkad's rushed villain arc, and Bra'tac's emotional farewell. The post Talion (SG1) appeared first on StarQuest Media.

With the continuing crisis, how will it be possible to have peace in the Middle East? With so much separation, how can people remember their hearts and come together? Today Lisa continues the conversation with Ora and Ihab Balha, a Jewish and Muslim couple living in Isreal who exemplify love, despite the extreme conflicts in the area in which they are living. Together they co-founded "The Orchard of Abraham's Children'' nonprofit organization, a holistic educational and communal organization dedicated to transforming Jewish-Arab relations for a shared future, as well as the "Human First Community Center" in Jaffa, Israel. Today Ora and Ihab talk about the idea of peace, and how it exists; you just need to tap in. Peace is the future. The education system in Isreal is all about division based on religion and culture. This can be changed. By separating Jewish and Arab people, it creates ignorance. By coming together, and going to school together, we can learn about one another. We can enrich each other with our differences and find similarities to connect. Ignorance creates fear and that fear creates violence. An education system can address this by bringing students together. Ora and Ihab talk about how they start with teaching the children, and then the kids bring home information to their parents. They have also started a community center for adults. It's not just early childhood education. It's for the entire family. This can create change. Slowly it becomes impactful. They have an open prayer room and everyone is welcome. People come to visit from all over the world to pray and meditate. The local community branches out to the neighborhood and around Isreal. They have various locations in which they work with Israelis and Palestinians, as well as the global community. People have lost hope, but when they see that it's possible to learn the tools and create peace, they can feel inspired. Ora and Ihab also discuss how the education they've developed helps not only people, but the Earth as well. It's about sustainability. They talk about how we are just stewards of the land; no one actually owns it. We belong to the land. They also talk about their interfaith gatherings and the similarities between the various religions. When they started out, people made fun of what they were doing. Now people take note and are very interested. They want to get involved. It is difficult to shift people's minds in the beginning, but when they see what's possible, they become inspired and want to invest in peace and education. It is possible to change the paradigm and Ora and Ihab are leading the way through their work together. They are working to stop the war and bring peace. They remind us that we are all part of the human family, and it is possible to live in abundance, love, and peace. We just need to open our hearts and come together. If interested in donating and learning more, pls visit: www.orchardofabrahamschildren.org

 Although it seems that we live in a world filled with tragedy, especially as we hear about wars raging in the Middle East, there are still so many people there doing good in the world. In today's show, Lisa interviews Ora and Ihab Balha, a Jewish and Muslim couple living in Isreal who exemplify love, despite the extreme conflicts in which they are living. Together they co-founded "The Orchard of Abraham's Children'' nonprofit organization, a holistic educational and communal organization dedicated to transforming Jewish-Arab relations for a shared future, as well as the "Human First Community Center" in Jaffa, Israel. Ihab Balha explains as a Muslim man how he was challenged to a fight by a Jewish man who came running into a restaurant screaming hateful words toward Arabs. They got into a physical fight. Frequently this many would run into this restaurant shouting the same words and fighting with men there. Eventually Ihab decided to wait for him and attacked him outside. The Jewish man was surprised and said how they should schedule the next fight and invited him to fight at his home. Ihab talks about how they scheduled it, and when he arrived at the man's house, the man broke down about his wife leaving him. This led to a conversation about the importance of love and human connection. Together they talked about relationships and spoke from their hearts. They continued to meet, to talk, and to express their fears and anger. Slowly more Jewish people and Muslim people began to gather with them, just to talk. They decided to have a meeting in the Holy Land between the Israeli and Palestinian people. They were anticipating approximately 10 people. More than 300 showed up. They invited people from various religions including priests, Sufis, and rabbis. One man talked about his daughter being killed by an Israeli soldier. Another person talked about how a Palestinian man killed his son. Together they cried and shared their pain. Afterwards they hugged each other. At the second meeting, more than 1000 people came and for the third meeting, more than 5,000 people of various religions attended. This was essentially the biggest peace project in Israel. They did not talk about politics – instead they talked about being Jewish, Muslim, and Christian. They built bridges. Ora Balha talks about how she met Ihab when she was visiting the Sinai desert in Egypt. They saw each other and immediately fell in love. Even though Ora is Jewish and Ihab is Muslim, they talk about how love "took" them. It took over. They had to rise above cultural and societal differences. Ora moved in with Ihab in Jaffa. Because of the difficulties, they couldn't share this with anyone, including their families. When Ora first met Ihab's father, it was especially challenging. Their families could not get over their prejudices, but every time they met, Ora and Ihab would express only love. Finally, after a struggle of several years, their families accepted one another. It took time, but Ora and Ihab stayed true to their love. They also talked about the importance of choosing love. Even if you are afraid, when you choose love, people can see that and then reflect it. They also discuss what happened when they had their son and how they educated him. He learned both Hebrew and Arabic at home. They celebrated all of each other's holidays. When it came time to send him to kindergarten, they couldn't find a school that was teaching what they were at home, so they decided to start a kindergarten.  They were young and didn't think about the future as much, so they started a very small school in Ihab's father's yard. Two children joined. They brought in both a Jewish teacher and a Muslim teacher.  The community started to hear about them. In the beginning, it was hard, but slowly more children joined. By the end of the first year, 16 children were involved. They opened a second group the following year and a third group by the third year. Currently they now have nine kindergartens, an elementary school, and a community center which focuses on adults. It offers music and activities. They have more than 100 staff members.  They invite people to remember that we are human first. God chooses all of us. We complete each other. Info: www.orchardofabrahamschildren.org

Orly is planning an anniversary trip for her and Yuval. The trip is to visit Jaffa and have a new experience of dinning at a blackout restaurant. Yuval is intrigued after being hesitant at first.

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The Jaffa legend teams up with Dial the Gate to bring you a fun-filled panel from this year's Dragon Con in Atlanta, Georgia!

We continue Jaffa's discussion of Aristotle's Politics, this time Book II and his critique of his own professor Plato, in our discussion of an entry in the 1963 Rand McNally publication, edited by Leonard Strauss and Joseph Cropsey, called "History of Political Philosophy." This episode contains discussion of pages 80 thru the top of page 89 covering the first part of Book II of the Politics. That entry on Aristotle is by Harry V. Jaffa, who famously applied his understanding of Political Philosophy to the history of the Republican Party in American politics, and who, as such, influenced me profoundly through my mentors, who were mentored by him. He is thus one of my intellectual grandfathers. We continue our discussion of Harry Jaffa on Aristotle, pp. 80 thru the top of page 89 covering Book II of Aristotle's Politics, discussing an entry published the year before the author wrote one of the most infamous (or famous, depending) Aristotelean speeches for 1964 presidential candidate Barry Goldwater (R, AZ). Jaffa also wrote one of the most influential phenomenological comparisons of the Democratic and the Republican parties using classical political philosophy for the political phenomenology in "Crisis of the House Divided" (University of Chicago Press) The Republican Professor is a pro-getting-political-philosophy right podcast. The Republican Professor is produced and hosted by Dr. Lucas J. Mather, Ph.D. Warmly, Lucas J. Mather, Ph.D. The Republican Professor Podcast The Republican Professor Newsletter on Substack https://therepublicanprofessor.substack.com/ https://www.therepublicanprofessor.com/podcast/ https://www.therepublicanprofessor.com/articles/ YouTube channel: https://www.youtube.com/@TheRepublicanProfessor Facebook: https://www.facebook.com/TheRepublicanProfessor Twitter: @RepublicanProf Instagram: @the_republican_professor

Episode GuideMaul Shadow Lord Official Trailer Stargate SG-1 s05ep13 Proving Ground - ability to follow orders & instinctss05ep14 48 Hours - Overriding gate diagnosticss05ep15 Summit - Return of Anubis via proxys05ep16 Last Stand - Survival of the Tok'ras05ep17 Fail Safe - Anubus attacks Earth with a naquaah enhanced meteors05ep18 The Warrior - progress of the Jaffa rebellions05ep19 Menace - possible creator of the Replicatorss05ep20 The Sentinel - effects of teams pretending to be an SG teams05ep21 Meridian - Jonas Quinns05ep22 Revelations - Rise of Anubis and history of the Asgards06ep01 Redemption Part 1 - Anubis attacks Earth agains06ep02 Redemption Part 2 - Bra'tac, Teal'c and Rya'c attack Anubis' weapon built by the Ancientss06ep03 Descent - salvaging a motherships06ep04 Frozen - A real life Ancient frozen in times06ep05 Nightwalkers - variation of the Goa'uld powers without becoming ones06ep06 Abyss - Ba'als06ep07 Shadow Play - Trying to ally with Jonas' home but they're still fighting their battless06ep08 The Other Guys - 1st appearance of Harak, later seen with Anubiss06ep09 Allegiance - Human/Tok'ra/Jaffa alliances06ep10 Cure - Origins of the Tok'ra and the means of stopping the Jaffa reliance on symbiotess06ep11 Prometheus - X303 not the Enterprises06ep12 Unnatural Selection - Human form replicatorss06ep13 Sight Unseen - effects of Ancient devicess06ep14 Smoke & Mirrors - shadow organizations trying to control the Stargates06ep15 Paradise Lost - An all O'Neill and Mayborne episodes06ep16 Metamorphasis - More Niirti experimentss06ep17 Disclosure - Revealing the Stargate program and defeating Kinsey agains06ep18 Forsaken - escaped alienss06ep19 The Changeling - Teal'c without the his symbiote via tretonines06ep20 Memento - test flight of the Prometheuss06ep21 Prophecy - Niirti's experiment on Jonass06ep22 Full Circle - Attack and final rise of AnubisStar Wars KOTOR II The Sith Lords Jedi Guardian Android Gameplay GTA III Definitive Edition Doom II Hell on Earth LinksSupport my Youtube channel by becoming a member today!Blog Podcast YouTube Version Hosted on Acast. See acast.com/privacy for more information.

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comLaura Field is a writer and political theorist who specializes in far-right populist intellectualism in the US. She's currently a Scholar in Residence at American University, a Senior Advisor for the Illiberalism Studies Program at GW, and a nonresident fellow with Brookings. Her new book is Furious Minds: The Making of the MAGA New Right. We bonded over some of the right's wackier innovations, and differed over how far the left has also slid into illiberalism.An auto-transcript is available above (just click “Transcript” while logged into Substack). For two clips of our convo — on the New Right's “post-constitutional moment,” and the war on the civil service — head to our YouTube page.Other topics: growing up in Alberta; losing a parent at a very young age; Plato an early inspiration; growing tired of the Straussians; the decline of religion under liberalism; Locke; Rousseau; Nietzsche; Fukuyama; the resurgence of the illiberal left and illiberal right; the Claremont Institute and Harry Jaffa; Jaffa's extreme homophobia and hatred of divorce; Allan Bloom; Lincoln fulfilling the Founding; Hobbes; the role of virtue in a republic; Machiavelli; Michael Anton's “Flight 93 Election”; John Eastman and “Stop the Steal”; Curtis Yarvin and The Cathedral; Adrian Vermeule's Common Good Constitutionalism; Catholic conversion; Pope Leo; Obergefell, debating Harvey Mansfield over marriage; Woodrow Wilson's expansion of the state; Thatcher and Reagan slimming it down; the pros and cons of technocratic experts; DOGE vs federal workers; “queer” curricula and the 1619 Project; edge-lords; Bronze Age Pervert and pagan masculinity; Fuentes and Carlson; and debating the dangers of wokeness.Browse the Dishcast archive for an episode you might enjoy. Coming up: Claire Berlinski on America's retreat from global hegemony, Jason Willick on trade and conservatism, and Vivek Ramaswamy on the right's future. Please send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

"We try to answer two questions before we say yes to a job or embark on a spec script: Why does the protagonist need this movie? And the other is: Why tell this story other than to make money? That was our attitude going into Jurassic World. That was our attitude going into Avatar," says screenwriter Rick Jaffa about how he and his writing partner Amanda Silver approach tackling a large film franchise.  On today's podcast, we sit down with Rick Jaffa and Amanda Silver to discuss their blockbuster new film Avatar: Fire and Ash, the follow up to 2022's Avatar: The Way of Water. Husband and wife, the accomplished duo have also written and produced some of the biggest and most lucrative movies in Hollywood history, including the Planet of the Apes trilogy and Jurassic World. They generously share their techniques for worldbuilding, including doing tons of research to help keep the world grounded in science and fact, and always starting with character. They also share their mind-bending pitch for Rise of the Planet of the Apes. "What we said was, we want to take an ape from Pinocchio to Moses," says Jaffa. Silver adds, "Pinocchio meaning,  I want to be a real boy – to Moses – and leading his people to the Promised Land. And that was basically the pitch."  They also describe creating the exciting new Avatar character Varang (Oona Chaplin), of the Ash People and how she magically came to life on the page. "At first, when you don't know this character at all, and it's just a piece on a playing board to move around for your plot, you're trying to figure things out. But soon they hopefully start speaking for themselves… And then once we started writing her, we got through the first scene with her, we looked at each other and said, 'My God, the world's going to fall in love with this character!'" says Silver.  To hear more, listen to the podcast.  

We continue our discussion of an entry in the 1963 Rand McNally publication, edited by Leonard Strauss and Joseph Cropsey, called "History of Political Philosophy." This episode contains discussion of pages 72 thru the middle of page 80 covering Book I of the Politics. That entry on Aristotle is by Harry V. Jaffa, who famously applied his understanding of Political Philosophy to the history of the Republican Party in American politics, and who, as such, influenced me profoundly through my mentors, who were mentored by him. He is thus one of my intellectual grandfathers. We continue our discussion of Harry Jaffa on Aristotle, pp. 72 thru the middle of page 80 covering Book I of Aristotle's Politics, discussing an entry published the year before the author wrote one of the most infamous (or famous, depending) Aristotelean speeches for 1964 presidential candidate Barry Goldwater (R, AZ). Jaffa also wrote one of the most influential phenomenological comparisons of the Democratic and the Republican parties using classical political philosophy for the political phenomenology in "Crisis of the House Divided" (University of Chicago Press) This episode includes a reading from Psalm 143 (KJV) and Streams in the Desert January 22nd (Cowman Publications: Los Feliz Station Lost Angeles, Calif. 1925). The Republican Professor is a pro-getting-political-philosophy right podcast. The Republican Professor is produced and hosted by Dr. Lucas J. Mather, Ph.D. Warmly, Lucas J. Mather, Ph.D. The Republican Professor Podcast The Republican Professor Newsletter on Substack https://therepublicanprofessor.substack.com/ https://www.therepublicanprofessor.com/podcast/ https://www.therepublicanprofessor.com/articles/ YouTube channel: https://www.youtube.com/@TheRepublicanProfessor Facebook: https://www.facebook.com/TheRepublicanProfessor Twitter: @RepublicanProf Instagram: @the_republican_professor

Mitchell reunites with an old friend and the Jaffa are in upheaval and an old enemy is behind it all this week in Stronghold.   What exactly was Mitchell planning when he showed up at the hospital? Was he going to stay there until his friend was either cured or dead?   For all our discussions on Goa'uld fashion, this outfit of Ba'al's might be one of our top favorites. But it does beg the question - is he now getting his clothes from Earth? We also really like the angle Ba'al is playing. It's not the usual "I just want galactic domination" motivation.   INSTAGRAM: SG_Rewatch THREADS: SG_Rewatch DISCORD: https://discord.gg/65kMPzBuaN MERCH: https://showclub.redbubble.com/ EMAIL: woosgrewatch@gmail.com

We continue our discussion of pp. 68 thru 72 of an entry published the year before the author wrote one of the most infamous (or famous, depending) Aristotelean speeches for 1964 presidential candidate Barry Goldwater (R, AZ), published as it was in 1963 by Rand McNally, edited by Leonard Strauss and Joseph Cropsey, in a volume called "History of Political Philosophy." That entry on Aristotle is by Harry V. Jaffa, who famously applied his understanding of Political Philosophy to the history of the Republican Party in American politics, and who, as such, influenced me profoundly through my mentors, who were mentored by him (for example, Michael M. Uhlmann, my mentor for over a decade). Jaffa, like Dallas Willard (USC philosophy dept) is thus one of my intellectual grandfathers. In fact, I've recorded this episode today from the study of my Epistemology professor and mentor for nearly 25 years, Dr. Doug Geivett (Ph.D., USC) himself a student of the late great Dr. Dallas Willard, Ph.D. The Republican Professor is a pro-getting-political-philosophy right podcast. The Republican Professor is produced and hosted by Dr. Lucas J. Mather, Ph.D. Warmly, Lucas J. Mather, Ph.D. The Republican Professor Podcast The Republican Professor Newsletter on Substack https://therepublicanprofessor.substack.com/ https://www.therepublicanprofessor.com/podcast/ https://www.therepublicanprofessor.com/articles/ YouTube channel: https://www.youtube.com/@TheRepublicanProfessor Facebook: https://www.facebook.com/TheRepublicanProfessor Twitter: @RepublicanProf Instagram: @the_republican_professor

Silvana, Eric, and Tegan watch Stargate SG-1 Season 6 Episode 9 "Allegiance." The Tok'ra and the Jaffa finally team up in this episode, is it everything the podcast hosts hoped it would be? Listen to find out. This episode has another man shooting a gun in a circle...but it has a decidedly different feel that in last week's episode "The Other Guys." Jacob talks to Jack about having a Tok'ra symbiote, and Sam is noteably absent for this conversation. Teal'c unfortunately is acting like his Chulak alter ego attacking a Tok'ra in this episode, can we stop with that? The Za'tarc detector is back! But is it useful? Does it change anything?  Episode ratings: Comedic Effect - 3/7 chevrons Emotional Impact - 3/7 chevrons Enjoyability - 3/7 chevrons Culture/history/lore - 6/7 chevrons Novelty - 3/7 chevrons Technical Quality  - 5/7 chevrons Plot - 1/7 chevrons Relevance to the overall story? Yes, don't skip Join the conversation on our socials.

Colonel Mitchell becomes Collateral Damage when he's arrested for murder! And he's confessed! This episode sparks some thought-provoking conversations about memory and whether this process is something you would want to undergo. Rachael makes a really interesting point that a person knowing the memories are implanted but still believing they are their own knowledge is a weird disconnect. There's also the point of having the knowledge of how to do something versus actually doing it can be very different things. It is a little odd that an archaeologist and an alien Jaffa are the ones put in charge of looking over legal files. Even if they are alien documents, where's the lawyer? Major Davis? Someone? Also, how exactly does the memory device work? They seem to contradict themselves as they explain it when first analyzing Mitchell's memories to figure out if his memory of Reya's murder is false or not. As much as we really like this episode, at the end of it we're still left asking ourselves, "But how??" INSTAGRAM: SG_Rewatch THREADS: SG_Rewatch DISCORD: https://discord.gg/65kMPzBuaN MERCH: https://showclub.redbubble.com/ EMAIL: woosgrewatch@gmail.com

Silvana, Eric, and Tegan watch Stargate SG-1 Season 6 Episode 8 "The Other Guys." Silvana and Tegan were pleasantly surprised at how OK this episode was and Eric wasn't a big fan of the humor. Jonas Quinn is very quiet in this episode and this episode seems to have been made for Trekkies! Episode ratings: Comedic Effect - 4/7 chevrons Emotional Impact - 2/7 chevrons Enjoyability - 3/7 chevrons Culture/history/lore - 1/7 chevrons Novelty - 5/7 chevrons Technical Quality  - 2/7 chevrons Plot - 4/7 chevrons Relevance to the overall story? Yes, watch if you're a star trek fan Join the conversation on our socials.  

Will Earth survive the Prior Plague? Will the Jaffa give in to Gerak and become slaves to the Ori? Find out as we discuss The Fourth Horseman, Part 2. Luckily, we didn't have to wait three months this time. Why are the Sodan not surprised to see Mitchell, considering they all think he's dead? Why is no one talking about that? And why do they only have one plan for getting blood from the Prior? It seems silly that all the world leaders from the International Committee show up in person at the SGC, which is Ground Zero for the current global pandemic.  Why was Orlin not coming in to tell people the truth about the Ori not a part of the plan from the beginning? SG1 seems to be back to their old tricks of trying to convince people they've just met that they're the ones who know the truth. Although, Teal'c does finally make some good points to Gerak where he starts asking questions to try and get Gerak to really think about what the Priors/Ori have told him. Can non-corporeal beings travel between galaxies without ships? Have the Ancients and Ori really been completely isolated from each other all this time? INSTAGRAM: SG_Rewatch THREADS: SG_Rewatch DISCORD: https://discord.gg/65kMPzBuaN MERCH: https://showclub.redbubble.com/ EMAIL: woosgrewatch@gmail.com

Today Razib talks to Ryan P. Williams. He is president of The Claremont Institute, a position he has held since 2017. He is also a contributor to The Claremont Review of Books and started The American Mind. Williams earned a B.A. in political science and Economics from Hillsdale College and an M.A. in politics from Claremont Graduate University. He has taught American politics and political philosophy as an adjunct professor at California State University, San Bernardino and Cal Poly Pomona. Razib and Williams first discuss the origins of The Claremont Institute and the influence of Harry Jaffa on the think-tank's founding and current thought. They explore the influence of Jaffa's mentor, political philosopher Leo Strauss, upon his worldview, and the differences that define the “west coast Straussianism” associated with the Institute and “east coast Straussianism.” Williams also articulates how the conservative thought of Claremont affiliated scholars and pundits differs from other movements on the right, and in particular, how it is differentiated from both neoconservatism and paleoconservatism. Razib and Williams then go over The American Mind's decision to publish Michael Anton's “flight 93 election” piece, and the connection of many Claremont scholars to the Trump administration and the MAGA movement.

The Treaty of Jaffa established a three-year truce and confirmed that Jerusalem would remain under Muslim control, although Christian pilgrims would be allowed access to the city's holy ...

"If we were different people, to write down these words might be to leave them behind us. But words are our artifacts, and I am seeding a trail for the journey, home." What does the daughter of a Nakba survivor inherit? It is not property or tangible heirlooms, nor the streets and neighbourhoods of a father's childhood and the deep roots of family who have lived in one place, Jerusalem, for generation upon generation. Fixing her gaze on moments, places and objects – from the streets of Bethlehem to the Palestinian neighbourhoods of the New Jerusalem – Micaela Sahhar assembles a story of Palestinian diaspora. Find Me at the Jaffa Gate: An Encyclopaedia of a Palestinian Family (Newsouth, 2025) is a book about the gaps and blank spaces that cannot be easily recounted, but which insists on the vibrant reality of chance, fragments and memory to reclaim a place called home. Roberto Mazza is currently a visiting scholar at the Buffett Institute for Global Affairs at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Blusky and IG: @robbyref 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

Full Text of ReadingsMemorial of Saints Martha, Mary, and Lazarus Lectionary: 402/607The Saint of the day is Saints Martha, Mary, and LazarusSaints Martha, Mary and Lazarus’ story Martha, Mary, and their brother Lazarus were evidently close friends of Jesus. He came to their home simply as a welcomed guest, rather than as one celebrating the conversion of a sinner like Zacchaeus or one unceremoniously received by a suspicious Pharisee. The sisters felt free to call on Jesus at their brother's death, even though a return to Judea at that time seemed to spell almost certain death. Martha's great glory is her simple and strong statement of faith in Jesus after her brother's death. “Jesus told her, ‘I am the resurrection and the life; whoever believes in me, even if he dies, will live, and everyone who lives and believes in me will never die. Do you believe this?' She said to him, ‘Yes, Lord. I have come to believe that you are the Messiah, the Son of God, the one who is coming into the world'” (John 11:25-27). No doubt Martha was an active sort of person. On one occasion, she prepares the meal for Jesus and possibly his fellow guests and forthrightly states the obvious: All hands should pitch in to help with the dinner. The Lord recognizes that Martha is “worried about many things,” also noting that Mary, who has spent the preparation time at Jesus' feet listening to his words “has chosen the better part.” John 12:1-8 describes Mary's anointing of Jesus' feet at Bethany, an act which he praised highly. Immediately after we are told that the chief priests plotted to kill Lazarus “because many of the Jews were turning away and believing in Jesus because of him.” Lazarus was the one of whom the Jews said, “See how much he loved him.” In their sight Jesus raised his friend Lazarus from the dead. Legends abound about the life of Lazarus after the death and resurrection of Jesus. He is supposed to have left a written account of what he saw in the next world before he was called back to life. Some say he followed Peter into Syria. Another story is that despite being put into a leaking boat by the Jews at Jaffa, he, his sisters, and others landed safely in Cyprus. There he died peacefully after serving as bishop for 30 years. It is certain there was early devotion to the saint. Around the year 390, the pilgrim lady Etheria talks of the procession that took place on the Saturday before Palm Sunday at the tomb where Lazarus had been raised from the dead. In the West, Passion Sunday was called Dominica de Lazaro, and Augustine tells us that in Africa the Gospel of the raising of Lazarus was read at the office of Palm Sunday. Reflection In its 2021 decree on combining veneration of Mary and Lazarus with Martha, the Congregation for Divine Worship and the Sacraments said, “In the household of Bethany, the Lord Jesus experienced the family spirit and friendship of Martha, Mary and Lazarus, and for this reason the Gospel of John states that he loved them. Martha generously offered him hospitality, Mary listened attentively to his words and Lazarus promptly emerged from the tomb at the command of the one who humiliated death.” Saint Martha is a Patron Saint of: CooksHomemakersRestaurant servers Saints Martha, Mary, and Lazarus are Patron Saints of: Siblings Click here for more on Mary and Martha! Saint of the Day, Copyright Franciscan Media