Podcasts about jewishness

How could an Orthodox Jew become a Christian? Doesn't that mean rejecting the Torah and your own Jewishness?      In this episode of All Rise, Abdu sits down with David Shapiro, host of the Boundless Bible Podcast and a former Orthodox Jew turned Christian apologist. Together they talk about David's journey from Judaism to Christianity and explore the continuity and discontinuity between these two worldviews by looking at the Torah, the Fall and the Tree of Life, the Messiah, binitariansim, and much more.     Learn more about David Shapiro and all of his projects at https://www.drdavidshapiro.org/.    

Lisa Davidson is an ironworker with Local 377 San Francisco. Her team currently does ironwork on the Golden Gate Bridge. But we'll get to that. In this episode, S8 E3, meet and get to know Lisa. I first did that back in May at our Keep It Local art show at Babylon Burning (thanks, Mike and Judy!). Someone at the party that night approached me to let me know that there was a person there who works on the best bridge in the world (fact) and that I should meet them. I love when people really get me. Right away, I was drawn in by Lisa's warmth, charm, and sense of humor. And so we sat down outside in Fort Mason in early August and Lisa shared her life story. She was raised feeling like she had complete freedom. It was something Lisa didn't realize at the time, but looking back, it became clear to her. She was raised in Framingham, Massachusetts, just outside of Boston, in a liberal household. Her grandparents lived in Boston itself, and she loved visiting them when she was a kid. Her grandfather ran a tchotchke store in town called House of Hurwitz, and Lisa says that the place had a big influence on her outlook. It was located on the edge of what they call, to this day, the “Combat Zone” (think: red-light district). Her “wheelin' and dealin'” grandpa sold mylar balloons to the Boston Gardens for events held there. He told young Lisa that she could blow up balloons and that that could be her future. Lisa has a brother four years younger than she is. Her dad was an electrician. One of his clients was a lithograph press in Boston. He'd sometimes get paged for a job and have to leave his family, although Lisa now wonders whether he just wanted to get away from time to time. When she was a senior in high school, her parents divorced, despite being a very loving couple up to that point. She says her mom was “crazy in an I Love Lucy way. She was raised in the Fifties the way many young women at that time were, in a way that did its best to stifle any creativity. Suffice to say that her mom had fun decorating the house Lisa grew up in. Despite her and her family's Jewishness, Lisa revolted and wanted to go to Catholic school or just become a preppy L.L. Bean-type kid. She of course regrets rejecting the norms of her family nowadays. It was what it was. The family was more culturally Jewish than religious, though, something Lisa says was a huge influence on who she's become as an adult. She graduated high school and went to college at the University of Massachusetts Amherst. It wasn't Ivy League, but it was (and is) something of a preppy school. Where Lisa grew up, there was an expectation that kids would go to college, and so she went. It wasn't super far from home, but it wasn't close either. Her parents did suggest that Lisa maybe go to art school. But in her family, it was the kid dismissing that idea. “That's a not real school,” young Lisa told them. She liked sports. At Amherst, she joined the crew team. She liked the competition and how good of shape it got you in. She liked it, but it was a lot of pressure. She graduated, took a year off working odd jobs, then dove into art school. So next up was Rhode Island School of Design (RISD). She was surprised she got in, and even navigated a bit of impostor syndrome. Surprised by the school's acceptance of her and feeling somewhat intimidated by other artist students, Lisa ended up doing printmaking. Rather than aiming for a master's degree, she sought a second bachelor's. Her studies had her spending a lot of time in the school's foundry, where she discovered welding. She loved it. During her time back in Amherst, she'd heard of a guy who was going to Alaska. (Lisa and I go off-topic into our shared distaste for camping at this point in the conversation.) Back to the Alaska story, her mom was fully supportive and even took her shopping at an Army Navy store. She went there and worked in canneries through the summer between her junior and senior years at Amherst. While she was up north, doing jobs all over the state, she met folks from California. From the stories they told her, it became a place she wanted to go. But first, RISD. In Rhode Island, she met a guy from Danville in the East Bay. When his family learned of her interest in our state, they invited Lisa to spend a summer with them, which she did. And she and her friend came to The City as often as they could. After those few months, she knew that California—and specifically, The Bay—was for her. She needed to go back and finish that second round of college in Rhode Island, and she did. After that, Lisa “beelined it” back to Oakland. She found work in a prop shop making sculptures out of foam with a chainsaw. Check back this Thursday for Part 2 with Lisa Davidson. We recorded this podcast at Equator Coffee in Fort Mason in August 2025. Photography by Jeff Hunt

A freewheeling conversation about the weirdness of Jewish life: why Jewishness can feel both beautiful and isolating, how contemporary politics (especially around Israel) strain communal leadership and personal identity, and what the future might hold for Jewish knowledge and belonging. Honest, funny, and sometimes painful — friends trying to think out loud together. The sound is a little uneven today - Rabbi Josh was calling in from a remote undisclosed location in Southern Oregon. We've done our best to make things sound ok. 

In recent days, many of us have heard stories of the senselessness of evil. Not just faraway in Charlotte and Colorado and Utah, but right here in our own Twin Cities.Our family spent much of our summer with four dear Annunciation families on our sons' baseball team. All of them had kids in the room where the gunman opened fire. One little girl, a friend of our daughters, was shot three times. And all our Annunciation friends know well the students who died and others who were injured. What's been so unsettling is the sheer senseless evil of shooting up a room of children. It is profoundly wicked, like the devil himself, to go after children.Sensible people understandably look for motives and rationale. But it's not always so easy. Someone read aloud to me some of the gunman's words, and I don't know what to say but senseless. Irrational. Sheer evil — that would open fire on children, and be so deeply deceived as to pretend in writing the day before to be a good person.We might wonder if such an evil person is possessed by the devil. The better answer, I think, is to say that such a person, like the devil himself, has become deeply enslaved to his own evil and indwelling sin. The deep anti-God and anti-Christ impulse in the devil himself is the same anti-God and anti-Christ impulse in all sinners, but for God's common and saving grace. It's called sin. Left unchecked, it will devolve into senseless anti-God evil and the ultimate slavery.Which relates to our passage this morning. As the back and forth escalates, let's go first to where the dialogue ends up in verses 44–47. Jesus says,You are of your father the devil, and your will is to do your father's desires. He was a murderer from the beginning, and does not stand in the truth, because there is no truth in him. When he lies, he speaks out of his own character, for he is a liar and the father of lies. 45 But because I tell the truth, you do not believe me. 46 Which one of you convicts me of sin? If I tell the truth, why do you not believe me? 47 Whoever is of God hears the words of God. The reason why you do not hear them is that you are not of God.Last week Jonathan said, Wait till you hear what Jesus says next week. He was talking about verse 44: “You are of your father the devil.” And then the end of verse 47: “The reason why you do not hear [my words] is that you are not of God.”So, that's where this is going, but look where it begins. Verse 30: “As [Jesus] was saying these things (verses 12–29), many believed in him.”Verse 31: “So Jesus said to the Jews who had believed him . . .”Jesus is talking to believers — at least people who have believed thus far. They've started to believe, but the question before us this morning is whether they will keep on believing as Jesus keeps speaking. Many of them have fickle faith. We've seen Jesus confront groups like this already in 2:23–25 and chapter 6. Isn't Jesus's instinct with a crowd amazing? A crowd gathers, and Jesus doesn't think, Hmm, this is a thrill. I better not mess it up. How can I lower the bar so that every stays and even more come? Rather, Jesus's instinct seems to be, There's a crowd; they can't all be real. I need to raise the bar. Whittle down the crowd; narrow it down to genuine believers, to true disciples. Jesus doesn't cater to those with fickle faith; he challenges them. If they stay fickle, they'll spoil the movement, not help it. But if you challenge their faith, some will go, but some will stay — remain, hang on, hold fast, and be true disciples.So, let me pause at this point to ask: What would this be for you? For Jesus's audience, it's their Jewishness. They are sons of Abraham, which they retreat to twice in verses 33 and 39. Very few in this room are counting this cost: if I believe and keep believing in Jesus, then my life of faith and faith-community as I've known it will be upturned. Or is it?Social appeal is powerful; community pressure is real. That might be the challenge for you this morning. Your people are secular to the core. Or Muslim. Or Buddhist. Or just unbelieving American conservatives or progressives. Or professing Christians who are fickle in their faith. Whatever level of interest in or openness to Jesus you have this morning, what group tempts you to not believe and stay with Jesus? (So many today are slaves of their own conception of others' opinions, whether adopting it or reacting to it; either way you're a slave to your own sense of what's mainstream, what the majority thinks, where the trends or counter-trends seem to be going.)And the main point for us this morning in John 8 is that those who are “of God” stay with Jesus. They bear with his word, and no matter how uncomfortable, his words find place in them, and he bears fruit through them.The main claim in this passage is verses 31–32, then the rest fleshes this out or defends this leading claim. Look there:So Jesus said to the Jews who had believed him, “If you abide in my word, you are truly my disciples, 32 and you will know the truth, and the truth will set you free.”Jesus makes the claim, then they go back and forth about it. And in verse 47, we find that, at bottom, to stay with Jesus shows one is “of God” or not. So, that's how I'd like to frame it for us this morning, very personally. I take it that this room is filled with people who have believed in Jesus, but the emphasis this morning is on staying, remaining, abiding, holding fast. And for those who haven't yet believed, you get an inside look into what Christian belief is. It is not a past belief or a momentary belief that makes you a Christian, but an abiding belief, a belief that remains, a belief that holds fast to Jesus, a belief that persists and endures and perseveres the ups and downs of this life and keeps believing in him — stays with him.So, here's how we'll ask the question, to get at the three parts of the text: How do I know if I'm “of God” or not? Or how do I know if my belief is real and will endure?The realities of this text fall neatly into two columns: “of God” and “not of God.” That's the bottom-line reality, and this is what we'll spend the next few minutes filling out. So, here are three questions to confirm you are “of God.”1. Are you getting free from sin and enjoying it?Oh we love this word “freedom.”Verse 32,“You will know the truth, and the truth will set you free.”But the question to ask is, Free from what, and free for what? We get a piece of it in verses 31–34:If you abide in my word, you are truly my disciples, 32 and you will know the truth, and the truth will set you free.” 33 They answered him, “We are offspring of Abraham and have never been enslaved to anyone. How is it that you say, ‘You will become free'?” 34 Jesus answered them, “Truly, truly, I say to you, everyone who practices sin is a slave to sin.”Jesus offers freedom, and they hear in that offer that he's implying they are presently enslaved. They take offense at this, and retreat to their ethnic status: “we're offspring of Abraham; we've never been enslaved.” Which, of course is ridiculous. Ever heard of Egypt? How about the Philistines? And Assyria, Babylon, Persia, Greece, Rome. There's hardly any power in the ancient world that Abraham's offspring weren't enslaved to at some point. But it's a senseless diversion. Irrational. And Jesus doesn't take the bait by arguing about it. He brings it back to the point: “everyone who practices sin is a slave to sin.”Freedom from sin is the freedom from that Jesus is offering.But what about freedom for? Freedom from sin. But free for what? Now, verses 38–41:I speak of what I have seen with my Father, and you do what you have heard from your father.” 39 They answered him, “Abraham is our father.” Jesus said to them, “If you were Abraham's children, you would be doing the works Abraham did, 40 but now you seek to kill me, a man who has told you the truth that I heard from God. This is not what Abraham did. 41 You are doing the works your father did.”Doing matters. Last week, Jonathan talked about not having a do-have-be mentality, but be-have-do. And he didn't say no doing. He said get the doing in the right place. And this first question is about the doing. The unbelieving show they do not have faith and they do not belong to God by what they do. And so too, those of God, who have faith in Jesus, get free from sin which is freedom to do good for others. This is the right place for good works. Your life matters. What you do matters. And freedom from sin doesn't mean you just sit around and watch clean videos, but that in freedom you love others and seek to do them good.But don't miss the greatness of Jesus in this. He is the one who sets free for real, free from sin, free to actually do good, to love others, to get past self and see others' needs and take initiative and expend effort and experience the joy and reward of doing someone else in need some genuine good, in the name of Jesus. And now we'll see in verse 36, that it is not only sons who are free but “the Son” who sets them free. Which leads to our second question.2. Does Jesus's word find place in you? Now, we come to the main focus on abiding or staying with Jesus. It's one thing to believe in a moment or believe in the past or believe initially in Jesus with fickle faith. But it's another thing to keep believing, to abide, to remain with him, stay with him when challenges come — for Jesus's words to “find place in you.” Jesus first mentions “abiding” or “remaining” in verse 31, but then he comes back to precisely this in verse 35, and it's easy to miss because the word changes in our English. Verse 31 has abide. Verse 35 has remain. But it's the same word in the original. Look at verses 35–37:The slave does not remain in the house forever; the son remains forever. 36 So if the Son sets you free, you will be free indeed. 37 I know that you are offspring of Abraham; yet you seek to kill me because my word finds no place in you.Jesus speaks to room full of people who “have believed” so far. And he says, if you don't remain with me, stay with me, you're a slave. Slaves come into a household for a time, but don't stay. They're not really part of the family. They're temporary members of the household. Eventually the slaves leave, but the sons stay. They abide. Sons remain.The word to us is this: if you stay with Jesus, if his word “finds place in you,” if you remain by faith in the house with him, you show yourself to be sons, true disciples. And those who seem to believe but do not stay reveal their ongoing slavery to sin.Over the years, we've sung together “He will hold me fast.” One of the most unnerving things in our life together as a church has been those who have sung with us and slowly walked away. And we ask, Did he not hold them fast? Will he hold me fast?Based on John 8, and the book of 1 John, and Hebrews, and elsewhere in the Bible, here's how I sing “He Will Hold Me Fast.” As I stay with Jesus, as I hold him fast, he holds me fast. And it's not that my holding fast causes him to hold me fast. It's the other way around. His holding me fast is manifest, in part, through my ongoing holding him fast. From my finite, limited, human perspective, I don't know for certain that I'll always hold him fast. If I give myself to sin and its slavery and do not hold fast to Jesus, it will be revealed that I wasn't “of him,” and he wasn't holding me fast. But right now, as I sing this song, I hold him fast, and as I sing, I resolve afresh and pledge anew to keep holding him fast — and as I hold him fast in faith I see and show that he is holding me fast.And there is something more we can say here about those who stay with Jesus and remain in him and have his word “find place” in them. This is one of the most shocking things Jesus says to these Jews. Not only does he call them to believe in him and abide in that belief, but he says in verse 42:“If God were your Father, you would love me.”Love me, he says! Perhaps the one question that would clarify that your faith is not fickle, but that you truly are his disciple, is this: Do you love him?Which leads to our third and final question.3. Can you bear to hear the words of Jesus? In these three questions, we've worked from the outside in, or from the top to the bottom: from doing good, to staying with him, and now back to where it all begins: believing in Jesus, hearing his words with faith. Believing his words that he came from God, and shares in the divine identity, even as he stands before us as fully human. And not just believing some of what he says about himself, as we find it convenient and socially acceptable. But believing all of what Jesus says about himself even and especially when it's at odds with whatever social group appeals to us most. Let's finish with verses 42–43:Jesus said to them, “If God were your Father, you would love me, for I came from God and I am here. I came not of my own accord, but he sent me. 43 Why do you not understand what I say? It is because you cannot bear to hear my word.When Jesus says that he “came not of my own accord” (literally, “not from myself I have come”), he speaks as man who is no mere man. Jesus is no mere human, putting himself forward, saying, Hear me, believe me, love me, stay with him, do others good in my name. No, this man “came not of his own accord” but is God the Son sent by God the Father. (For Jesus's various “not my own” claims in the Gospel of John, see also 5:30, 43; 6:38; 7:28; 8:50; 12:49; 14:10). To hear Jesus and believe Jesus is to hear the one sent by God to speak for God and who is God himself (as we saw in verses 24 and 28, and will see next week in verse 58).To hear the word of Jesus is to hear the word of God. To believe what Jesus says about himself, and everything else, is to believe what God says about Jesus and everything else.So, in this sermon, we've worked backwards, in a sense. We started with true freedom, then came back to staying with Jesus, then came to the bottom and center: how you hear Jesus's voice.Now we've worked through the chart, and I'll fill it in: And if you're really struggling with the question, Am I of God or not? I have good news for you: if you are genuinely asking and genuinely concerned, that's a first indicator you're of God. Those who are not of God don't spend a lot of time worrying about it. Thank God you're concerned, and lean into Jesus. At the end of the day, the question for you, and for everyone in this room is, What do you do with Jesus? What do you think of him? Do you believe him? Do you love him? Do you fully intend to stay with him? How you respond to Jesus is the test, is the indicator, of whether you're “of God” or “not of God.” There's no way around Jesus to figure out if you're of God or not apart from how you orient on Jesus.So, here's my prayer for you and for us as a church: that we (those “who have believed” till now) would keep hearing Jesus even (and especially!) when it's uncomfortable and we don't like it at first (because we think other people in our lives won't like it), and so love him and stay with him (through life's trials), and so enjoy freedom from sin to do others good.Table for the FreeThis is the Table of those set free, and being increasingly set free, by the Son, from sin and for enjoying him and for expressing that love for him in doing good for others. This is a Table of true freedom. It celebrates his victory over death, our liberation from sin by his offering of himself for us at the cross, and our tasting and seeing that he is good.True freedom is from sin and its misery. True freedom stays in Jesus's word and loves him, which overflows into the freedom to love and do good for others.

Raphael Bob-Waksberg was still in his 20s when he convinced Netflix to produce his audacious Hollywood satire about a washed-up, alcoholic former TV star who also happens to be a horse. Now, as a 41-year-old father of two, the creator of ‘Bojack Horseman' is back with another animated Netflix series that is just as boldly funny and devastatingly emotional, but without the crutch of constant animal puns. In this episode, Bob-Waksberg opens up about his “vulnerable” new show, ‘Long Story Short,' which depicts a Jewish family in the Bay Area that is not unlike his own. He breaks down how the show's unique time-jumping format cleverly tricks viewers into feeling like they have known the characters for years and reflects on how the essential Jewishness of the story has been interpreted—or perhaps, misinterpreted—by critics. Bob-Waksberg also looks back on the legacy of ‘Bojack,' including what it did or not predict about the state of “Hollywoo” in 2025 and what it would take for him to revive those characters after saying goodbye to them five years ago. Follow Matt Wilstein on Bluesky @mattwilstein Follow The Last Laugh on Instagram @lastlaughpodHighlights from this episode and others at The Daily Beast Hosted on Acast. See acast.com/privacy for more information.

What if you've been reading the Bible in black and white… when it was meant to be in technicolor? David Mack, founder of BLAC Ministries (Biblical Learning and Application Community), joins Matt and Ron to share how discovering the Jewishness of Jesus transformed his walk and his teaching.  From a life-changing encounter with Arnold Fruchtenbaum to building global discipleship resources translated into Swahili, Urdu, and Spanish, David's journey is rooted in reclaiming the full biblical story. They explore why Torah still matters, how modern churches often sideline Israel, and why a Star of David baseball cap stirred everything from conversations to controversy.  With humility and passion, David calls the Church to return to its Jewish foundation - not just for theological accuracy, but for spiritual vitality. Key Takeaways The Bible in Full Color: The Jewish context of Scripture brings both Old and New Testaments into clearer focus. Torah for Today: While it doesn't save, Torah still guides life, ethics, and culture - even for Gentiles. Wearing Your Faith: David's Star of David hat sparked conversations - and backlash - across cultural and denominational lines. Discipling Globally: With online tools and multi-language teaching, BLAC Ministries equips believers around the world. The Church and the Jewish People: Many churches resist engaging with Jewish roots, but David persists with grace and truth. Chapter Markers 00:00 – Meet David Mack 01:05 – A teacher who changed everything 03:30 – From CDs to global discipleship 05:00 – Teaching the full Bible to his granddaughter 06:30 – The Tanakh and Brit Hadashah together 08:10 – Baseball caps, Christmas trees & identity 10:50 – Wearing the Star: reactions from strangers 13:00 – What churches are missing without Torah 15:30 – Torah as a modern blueprint for life 21:00 – Cultural drift and biblical morality 23:00 – Reaching Jewish people from within 26:00 – Holidays, email teaching, and impact 28:00 – Redefining fruitfulness in Jewish ministry 30:00 – Tools and teaching from BLAC Ministries To dive deeper into the Jewish roots of your faith: Visit thejewishroad.com for podcasts, resources, and teachings. Explore David's work at https://jaymack.net/, where you'll find Torah studies, discipleship tools, and global teaching content.

Before the Jewish Apostle Saul became an apostle, he was a Yeshua-hating ultra orthodox Pharisee. His life's mission at that time was to stop what he thought was the apostasy of believing Jesus was the Messiah. The story of what changed him reveals the total Jewishness of the event, as well as highlighting other Jewish realities which help interpret scripture.

Sim Kern is an author and social media creator who sprang to prominence at the beginning of Israel's latest war on the people of Gaza. As they have spoken out, from a Jewish perspective, against zionist justifications for Israel's violence, they have articulated what many within and outside Jewish communities feel about Israel and Zionism. As a result of their TikToks, they were invited by America's only Palestinian-owned publisher, Interlink, to get some of those helpful thoughts onto paper. The result is Genocide Bad, a book that was denounced by some Israeli pundits before it had been published, and which made the NYT bestseller list. In this episode, Sim talks to Jonty about why they don't use the word 'antisemitism' anymore, how they have experienced all the attention (positive and very negative), and what Christians and other people concerned about justice can say and do in the face of overwhelming political and media support for Israel's war crimes. They also talk about finding hope in a bathroom stall. It's pretty cool. Follow Sim on TikTok @simkern, on Insta @sim_bokstagrams_badly and at simkern.com Check out Genocide Bad at interlinkbooks.com and find this interview in print (alongside similar voices) in Issue 4 of S(h)ibboleth magazine shibbolethmag.com You can listen to Episode 113 anywhere: in a pro-Palestinian march, at a Jewish antizionist reading group, in church, or right here…

The holocaust wiped out most of my family. But if it had not happened, I likely would not exist. How can I reconcile the suffering my ancestors underwent for refusing to abandon their Jewishness with my own abandonment of it? What can my family's history, and the history of the holocaust, teach us about being good humans? And what can that history teach us about navigating these turbulent times with ethical integrity?

Saturday, 9 August 2025   Then one was brought to Him who was demon-possessed, blind and mute; and He healed him, so that the blind and mute man both spoke and saw. Matthew 12:22   “Then he was brought to Him ‘being demon possessed,' blind and mute, and He cured him, so the blind and mute speak and see” (CG).   In the previous verse, the quote from Isaiah 42 concerning the coming of the Messiah was finished. Now, the narrative concerning Jesus continues, saying, “Then he was brought to Him ‘being demon possessed,' blind and mute.”   The record of this account with the accompanying charges that will be seen in the next verse is recorded as occurring at different times in Mark and Luke. A couple of possibilities exist concerning this. The first is that Matthew uses the word “then,” meaning it is chronological, whereas the others are merely recorded as fact at a certain point.   Another possibility is that in this account, it says, “blind and mute.” However, Luke only says “mute.” Mark doesn't specifically refer to the state of a person being healed in Mark 3. And so, it could be at different times that the surrounding narratives are repeated. Why can it not be that the same charges were stated against Jesus at various times? Rather, it would be expected, just as such charges are brought against people at various times even today.   As it stands, there is no reason to assume the three accounts contradict. Understanding this, a person is blind and mute, something attributed to him being demon possessed. He is brought to Jesus in that state. Next, it says, “and He cured him, so the blind and mute speak and see.”   It is a miracle that exceeds the account in Matthew 9, where Jesus cured a man who was mute and demon possessed. Adding in the blindness is an elevation of the matter, demonstrating that Jesus' healing capabilities were well beyond anything the people could have imagined.   Remembering that this is recorded directly after the words of Isaiah, it demonstrates the coldness of the hearts of the religious leaders who will challenge Jesus on this. Isaiah proclaimed that the Gentiles would hear of Jesus and trust in Him. Those who are recorded as coming against Jesus in the next verses didn't have to hear. They were right there to see with their own eyes.   The contrast is purposeful. The words are given to show the immense void that stands between unbelieving Israel, who had sight to complement their own oracles, and believing Gentiles who heard the word in distant lands about the coming of the Christ. The Gentiles accepted its veracity without having seen.   Life application: A constant theme found in Scripture is the answer to the question, “What do you believe?” The majority of the people of Israel had Scripture read to them each week in the synagogues of Israel. They had the stories of the coming Messiah so well memorized that they would have been talked about openly on any given day and in any particular setting.   When Jesus came, He didn't sell tickets and go into closed halls to cure for a profit for a few select people. Rather, He did it in the open for anyone near to see. At times, He did take people aside and heal them or raise them in a private setting, but there were reasons this was so.   However, He spoke openly, and He cured for the masses to see. All of this was done in perfect accord with the prophecies the people had in their Scriptures. And yet, the nation rejected Him, and many continue to use His name in a derogatory way to this day.   On the other hand, and just as Scripture prophesied, the life and events of Jesus were presented to the nations of the world. People of a seemingly infinite number of backgrounds, cultural preferences, differing languages, and from innumerable pagan influences were told the good news. And yet, in only hearing about Jesus, they walked away from their false spiritual beliefs while maintaining their unique cultural and linguistic states, converting to a full acceptance of Jesus as their Savior and Lord.   By merely hearing the word, belief set in. This is what pleases God. In Christ, He doesn't care diddly about the cultural choices of the Jewish people. Nor does He care about their Jewishness without their accompanied belief. What He desires is faith. Hebrews 11:6 says, “But without faith it is impossible to please Him, for he who comes to God must believe that He is, and that He is a rewarder of those who diligently seek Him.”   Hear the word, accept it for what it says, and have faith in the God who loved you enough to send His Son to restore you to Himself. This is pleasing in God's sight –   “For you are all sons of God through faith in Christ Jesus. 27 For as many of you as were baptized into Christ have put on Christ. 28 There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus. 29 And if you are Christ's, then you are Abraham's seed, and heirs according to the promise.” Galatians 3:26-29   Lord God, help us not to get fixated on things that are not relevant to our salvation in Christ. It doesn't matter if we are Jews or Gentiles, white or black, intelligent or dummies, or any other such thing. In Your eyes, Your word tells us that You desire us to be people of faith. Help us to be such people, to Your glory. Amen.

As the school year kicks off, Adam Louis-Klein shares his unexpected journey from researching the Desano tribe in the Amazon to confronting rising antisemitism in academic circles after October 7. He discusses his academic work, which explores the parallels between indigenous identity and Jewish peoplehood, and unpacks the politics of historical narrative.  *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC. Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  War and Poetry: Owen Lewis on Being a Jewish Poet in a Time of Crisis An Orange Tie and A Grieving Crowd: Comedian Yohay Sponder on Jewish Resilience From Broadway to Jewish Advocacy: Jonah Platt on Identity, Antisemitism, and Israel Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman:   Adam Louis-Klein is a PhD candidate in anthropology at McGill University, where he researches antisemitism, Zionism, Jewish peoplehood, and broader questions of indigeneity and historical narrative. His work bridges academic scholarship and public commentary, drawing on field work with indigenous communities in the Amazon and studies in philosophy at Yale, The New School and the University of Chicago.  He writes on translation and the politics of peoplehood across traditions, and is committed to developing a Jewish intellectual voice grounded in historical depth and moral clarity. He blogs for The Times of Israel, and he's with us today to talk about his experience emerging from the Amazon, where he was doing research after October 7, 2023, and discovering what had happened in Israel. Adam, welcome to People of the Pod. Adam Louis-Klein:   Thank you so much for having me. It's a real pleasure to be here on this podcast with the American Jewish community. Manya Brachear Pashman:   So tell us about the research that you are doing that took you into the depths of the Amazon rainforest. Adam Louis-Klein:   So I work with a group called the Desano people who live in the Vaupés region, which is a tributary of the upper Rio Negro. Part of it's in Brazil, part of it's in Colombia today. I went there because I was really interested in trying to understand how people were often seen at the margins of the world, the periphery of the global economy. See themselves and their own sort of role in the cosmos and in the world in general.  And what I found actually is that these people see themselves at the center of it all, as a unique people, as a chosen people. And that was something that really inspired me, and later led me to rethink my own relationship to Jewish peoplehood and chosenness, and what it means to be a kind of indigenous people struggling for survival and recognition. Manya Brachear Pashman:   So were you raised Jewish? Did you have a Jewish upbringing? Adam Louis-Klein:   Yeah, I was raised as kind of a cultural and reform Jew. I wouldn't say that Israel was super present in our lives, but we did travel there for my younger brother's Bar Mitzvah at the Kotel, and that did have an impression on me. And then later on, I wear a wristband of Brothers for Life, which is a charity for injured Israeli soldiers. But as time went on, I got involved in these radical academic scenes.  And you know, my own field, anthropology, has fundamentally turned against Jewish peoplehood and Israel, unfortunately. But it was really in the Amazon, actually, that my journey of Teshuvah and rediscovering my Jewishness and the importance of Jewish peoplehood was really re-awoken for me. Manya Brachear Pashman:   You were involved in these radical circles. Did you ascribe to some of the beliefs that a lot of your academic colleagues were ascribing to? Did you start to question the legitimacy of Israel or the actions of the Israeli government?  Adam Louis-Klein:   I think I started to ascribe to them in a kind of background and passive way. In the way that I think that many people in these communities do. So I had actually learned about Israel. I did know something. But as I wanted to kind of ascribe to a broader social justice narrative, I sort of immediately assumed when people told me, that Israelis were the ones doing the oppression and the injustice, that that had to be true. And I didn't question it so much.  So it's ironic that those spaces, I think, that are built around critical thought, have become spaces, in my opinion, that are not so critical today. And I think we really need a critical discourse around this kind of criticism, sort of to develop our own critical discourse of what anti-Zionism is today. Manya Brachear Pashman:   So what inspired the research? In other words, so you're involved in these radical circles, and then you go and immerse yourself with these tribes to do the research. What inspired you to do it, and was it your Jewishness? Adam Louis-Klein:   So I think what led me to anthropology was probably a kind of diasporic Jewish sensibility. So I'd studied philosophy before, and I was very entrenched in the Western tradition. But I was kind of seeking to think across worlds and think in translation. I've always kind of moved between countries and cities, and I think that's always been an intuitive part of who I am as a Jew.  And anthropology was founded by Jews, by Franz Boas, Emile Durkheim, Claude Lévi-Strauss, so I think that's kind of part of what brought me there. But I ended up rediscovering also the meaning of, you know, homeland as well, and what it means to be part of a people with a unique destiny and relationship to territory and land. And that made me understand Zionism in a completely new light. Manya Brachear Pashman:   And did you understand it when you were there? Did you come to these realizations when you were there, or did you start to piece all of that together and connect the dots after you emerged? Adam Louis-Klein:   So part of my research looks at how indigenous people engage with Christian missionaries who try and translate the Bible into indigenous languages. So when that encounter happens, it's actually quite common throughout the world, that a lot of indigenous people identify with the Jewish people quite strongly. So this might sound a little counterintuitive, especially if someone's used to certain activist networks in which indigeneity is highly associated with Palestinians, Jews are treated now as settler colonists, which is basically the opposite of indigeneity. And that's become a kind of consensus in academia, even though it seems to fly in the face of both facts and our own self understanding as Jews. So I saw that in the Amazon, in the way people at the margins of the world who might not already be integrated in the academic, activist kind of scene, sort of organically identify with the Jewish people and Israel.  And they admire the Jewish people and Israel, because they see in us, a people that's managed to maintain our cultural identity, our specific and distinct civilization, while also being able to use the tools of modernity and technology to benefit us and to benefit the world. So I think that also kind of disrupts some primitivist notions about indigenous people, that they should remain sort of technologically backwards, so to speak. I think that they have a more nuanced approach. Manya Brachear Pashman:   So I guess, what did you discover when you did emerge from the Amazon? In other words, October 7 had happened. When did you emerge and how did you find out? Adam Louis-Klein:   So I'd been living in a remote Desano village without internet or a phone or any connection to the outside world for months. And then I returned a couple days after October 7 to a local town, so still in the Amazon, but I was signing onto my computer for the first time in months, and I remember signing onto Facebook and I saw the images of people running from the Nova Festival. And that was the first thing that I saw in months from the world. So that was a very traumatic experience that sort of ruptured my sense of reality in many ways, but the most difficult thing was seeing my intellectual milieu immediately transform into a space of denial or justification or even just straightforward aggression and hate to anyone who showed any solidarity with Israelis in that moment, or who saw it as a moment to to say something positive and inspiring and helpful about the Jewish people. That was actually seen as an act of violence.  So I went to Facebook, and I don't remember exactly what I said, I stand with the Jewish people, or with Israelis, or Am Yisrael Chai, or something like that. And many people in my circles, really interpreted that as an aggression. So at that point, it was really strange, because I'd been living in the Amazon, trying to help people with their own cultural survival, you know, their own struggle to reproduce their own civilization in the face of assimilation and surrounding society that refuses to validate their unique identity. And then I came back to the world, and I was seeing the exact same thing happening to my own people.  And even stranger than that, it was happening to my own people, but in the language of critique and solidarity. So the very language I'd learned in anthropology, of how to support indigenous people and sort of to align myself with their struggles was now being weaponized against me in this kind of horrible inversion of reality. Manya Brachear Pashman:   Had you sensed this aggressive tone prior to your time in the Amazon and when you were involved with these circles? Adam Louis-Klein:   No, I'd never witnessed anything like this in my life, and so it took some real searching and going inward, and I was still in the jungle, but encountering all this anti-Zionist hate online from people I thought were my friends. And I had to really ask myself, you know, maybe I'm in the wrong, because I've never seen people act like . . .  people who are scholars, intellectuals who should be thinking critically about antisemitism. Because antisemitism, you know, we talk a lot about in the academy, critical race theory. So we look at ideologies, tropes, and symbols that are used to dehumanize minority groups, and we learn to be skeptical.  So we learn that there are discourses that speak at times, in languages of reason, of justice, even that are actually biased, structurally biased, against minorities. So then I was deeply confused. Why did these same people not know how to apply those same analytics to Jews? And not only did they not know how, they seemed to think it was offensive to even try. So that was really strange, and I had to kind of think, well, you know, maybe I'm wrong, you know, I think there's a process of they've attempted to sort of stabilize this consensus at such a degree. That Israel is committing genocide, that Israel is a settler colonial entity that is fundamentally evil, basically. And Israelis are fundamentally oppressors. They've created a space it's almost impossible to question them.  And it took me a long time to emerge and to come to that realization that I think anti-Zionism is really a discourse of libel, fundamentally. And these accusations, I wouldn't say, are offered in good faith. And it's unfortunately, not much use to try and refute them. And so instead, I started writing, and I started trying to analyze anti-Zionism itself as an object of critique and as an ideology that we can deconstruct. Manya Brachear Pashman:   So did this change the course of your academic research? In other words, you said you started writing, are you writing academic articles, or is it more The Times of Israel blog and your more public writings? Adam Louis-Klein:   So I've been writing publicly. I started writing on Facebook, and then the readership on Facebook started to grow, and then I sent it to the Times of Israel. And I do have some plans lined up to try and get this material out in the academic context as well. Because I think that's really important, that we build parallel academic spaces and our own language of academic legitimacy. Because I think that academic language, and as well, that kind of activist language, critique of oppression is valuable, but it's also culturally hegemonic today. And so I think that as Jews, if we abandon that language, we will have trouble telling our story. So I think there are also projects like this. I'd like to mention the London Center for the Study of contemporary antisemitism. I think that's a great model. So they're doing serious academic work on contemporary antisemitism, not just classical antiSemitism, which we're all familiar with, Neo Nazis, etc. You know, what does it look like today? You know, red triangles, Hamas headbands. This is a new language of hate that I think we need to be on top of. Manya Brachear Pashman:   In fact, you presented a paper recently, there, correct, at the London Center, or at a conference sponsored by the London Center? Adam Louis-Klein:   Yeah, I did. I presented a paper. It was called the Dissolving the Denotational Account of Antisemitism. So denotational means, what words refer to. Because what I found very often is that it's a trope that's become really familiar now. Anti-Zionists, they say, we don't hate Jews, we only hate Zionists. We don't hate Judaism, we hate Zionism. We're not antisemitic, we're critical of Israel.  So these distinctions that are made are all about saying, you can't point to us as attacking Jews, because our language is such that we are denoting we are referring to something else. So in my talk, I was trying to explain that I like look at anti-Zionism more like a symbolic anthropologist. So when an anthropologist goes and works with an indigenous culture, we look at the kinds of symbols that they use to articulate their vision of the world. The Jaguar, for example, becomes a symbol of certain kinds of potency or predation, for example. So I look at anti-Zionism in the same way. It's not important to me whether they think they're referring to Israel or Jews. What's important to me is the use of conspiratorial symbols, or a symbol of child killing, for example. So we see that classical antisemitism accused Jews of killing children. Anti-Zionism today constructs Israelis as bloodthirsty and desiring to kill children. So when we see that, we see that even if they say not Jews, Zionists, they're using similar symbols that have mutated. So I think that's what I'm trying to track, is both the mutation of classical antisemitism into anti-Zionism, and also the continuities between the two. Manya Brachear Pashman:   Did you ever experience antisemitism from your academic circles or really anywhere in life through from childhood on? Adam Louis-Klein:   Not particularly. So I went to a northeastern prep school, and we were, there were very few Jews, so I think we were sort of seen as another to the kind of traditional northeast New England aristocracy. But it wasn't something that overt, I would say. I think that antisemitism is something that occurs more so in cycles. So if you look at the 19th century, emancipation of Jews and integration of Jews into society, that was the up part of the cycle, and then the reaction to that came on the down part of the cycle. So unfortunately, I think we're in the same thing today.  So Jews have very successfully assimilated into American society and became very successful and integrated into American society. But now we're seeing the backlash. And the backlash is taking a new form, which is anti-Zionism, which allows itself to evade what classical antisemitism looks like, and what we're used to identifying as classical antisemitism. Manya Brachear Pashman:   So I do want to talk about the word indigenous or indigeneity. Jews celebrate the creation of Israel as a return to their indigenous homeland, and Palestinians also consider it their indigenous homeland. So how are their definitions of indigeneity, how are those definitions different or distinct? I mean, how are their experiences distinct from each other's and from the people and the tribes with whom you immersed yourself in the Amazon? Adam Louis-Klein:   So I think indigeneity, in its fundamental meaning, captures something very real that's common to tons of different groups across the world. Which is a certain conception of the way that one's genealogical ancestry is connected to a specific territory where one emerged as a people, and through which one's own peoplehood  is defined. So as Jews, our own peoplehood is connected to the land of Israel. It's the Promised Land, it's the place where our civilization first flourished, and it's the place we've always looked to return to. And so that is very similar to indigenous groups around the world.  Now, at the same time, I think there's another concept of indigeneity that gets thrown in and sometimes confuses the issue a little bit, and that's that being indigenous relates to a specific history of dispossession, usually by European colonialism, starting in the 16th century. Now, in fact, there have been many colonialism throughout history. So there have been Islamic civilization practiced widespread colonialism. The Romans practiced colonialism. The Babylonians. But there is a tendency to only look at this form of colonialism.  And now when we look at the Middle East, what we find then is these analytics are becoming confused and applied in strange ways. So we see that Palestinians, for example, their genealogical traditions, they understand themselves as tribally derived from tribes in Arabia that expanded with Muhammad's conquest, and that's very common. And Arabian culture and Arabic language is what they practice.  And so at that level, from a factual perspective, Palestinians are not indigenous in the genealogical sense. However, there's a tendency to believe, since Jews have a state today, then since they appear not as dispossessed, because Jews have actually repossessed our ancestral land, that Jews can't be indigenous. But so I think that's a confusion. The basic understanding of what indigenous means, and largely what the UN definition is based on, is this notion of continuous identification with the territory.  So I really think that this isn't so much a question of who can live where. I think Palestinians' right to live in the land has largely been recognized by the UN Partition Plan in 1947, or the Oslo Accords, and other peace deals, but it's a question of conceptual clarity and fact. And so at this level, I believe that the UN and other institutions should formally recognize Jews as indigenous to the land of Israel. Manya Brachear Pashman:   You have written, and I want to read this line, because it's so rich you have written that the recursive logic of an antiSemitic consensus builds upon itself, feeds on moral certainty, and shields its participants from having to ask whether what they are reproducing is not justice at all, but a new iteration of a very old lie. I. So are there other examples of that phenomenon in academia, either currently or in the past? Adam Louis-Klein:   So what I was trying to grasp with that was my sense of despair in seeing that it was impossible to even point to people, point people to fact within academia, or debate these issues, or explain to non Jews who Jews even are. So I got the sense that people are talking quite a lot about Jews, but don't seem to really care about our voices.  So some of that writing that you're quoting is an attempt to understand anti Zionism, not just not only as libel, but also as a kind of practice of exclusion, where Jews feel silenced in spaces. And where, where for all the talk of Academic Freedom versus antisemitism, which I think can sometimes be a tricky issue, I believe that Jews own academic freedom has fundamentally been violated by this discourse so that recursive logic is the way rumor and repeating slogans and repeating notions, regardless of their factual content, like the Jews or settler colonists, sort of builds on itself, as well as on social media, with this algorithmic escalation until it's almost impossible to talk back to it.  So an example would be in 2024 the American Anthropological Association had its big conference, and the Gaza genocide was the main theme. But it wasn't a theme we were all going to go and debate. It was a theme that we assumed was true, and we were going to talk about it as a thing in the world, and then the Society for cultural anthropology released an issue with the exact same premise.  It was glorifying Ismail Haniyeh of Hamas and Nasrallah of Hezbollah. And then, interestingly enough, just the other day, they released another edition, which was about settler colonialism, and saying, We want to come back to this issue and and reaffirm that settler colonialism applies to Israel and Palestine against people who are attacking the concept, and we're against the exceptionalization of Israel in their terms.  And so I searched through the document, but I couldn't find anywhere where Jews were talked about as indigenous, not even as a fact, but even as a claim. I couldn't find anywhere in this journal where Jew it was even acknowledged that Jews might believe that we are indigenous. So it's almost as if the very notion is just completely erased by consciousness within academia. Which is quite frightening. Manya Brachear Pashman:   And do you feel able to push back on that. In other words, as a fellow anthropologist, are you able to ask, why is this omitted from this paper, from this journal? Adam Louis-Klein:   No, because they will simply ignore you. So that's why I believe these parallel spaces are so important and what I see my work trying to do is to help build a Jewish intellectual discourse. And unfortunately, I think we have to start a little bit internally. So we've been somewhat ghettoized.  But if we build up that space, and construct these spaces where we have, where we can share the same premises and we don't have to argue from the bottom up every time. I think that will give us strength and also more clarity on our own understanding of what's happening. You know, both of the level of what is anti-Zionism, what is this new discourse? And at the level of, how can we speak from Jewish peoplehood as a legitimate place to even theorize from or build academic theories from. Manya Brachear Pashman:   You mentioned earlier that you held on to doubt. You kept open the possibility that Israel is in the wrong here, and you were watching for, looking for signs or evidence that your colleagues were correct. But as you've watched the horrors unfold, and wondered to yourself whether maybe Israel isn't really defending itself, why have you not concluded that that is indeed the case? Why have you reached the opposite conclusion? Adam Louis-Klein:   Yeah, so I talked earlier about using, like a critical race theory analysis, so thinking about ideologies and the kind of tropes they're using and the way they're talking about Israelis, but I think that's only one part of the picture. So what I noticed is, one, they didn't want to do that kind of analysis, but two, they also weren't interested in empirical fact. So when I would sometimes try and do that analysis like this. This sounds like antisemitic, right? They would say, oh, but it's true. Israel is doing this stuff. Israel is intentionally killing Palestinian children. Israel is going completely beyond the laws of war. This is a genocide of unique proportions. Completely irrational and exaggerated statements.  They also didn't want to engage with fact. I spent a lot of time digging up the sources of this material, given disinformation. For example, the Al-Ahli incident, where it was claimed by the Hamas health ministry that Israel had intentionally bombed the Al-Ahli hospital, killing 500 people. Al Jazeera promoted it. Western outlets also promoted it, and I had people all over my wall attacking me, saying that I'm justifying this by standing with Israel. And I saw what happened after, which was that they looked into it. The casualty count was tragic, but it was far lower than reported. It was about 50 people, and it was an Islamic Jihad rocket, so Israel was not even responsible.  So I think that any rational person who sees what happened in that incident becomes skeptical of everything else they're being told and of the information circuits. And so when I also saw that the people who were talking about the Gaza genocide, weren't seemed completely unfazed by that. That made me have to rethink also what they were doing, because if they're unfazed by something like that, that suggests this isn't a truth that they're being forced to acknowledge, it sounds a bit more like a truth that has its own sort of incentive to believe in despite fact, rather than being pushed towards it because of fact. Manya Brachear Pashman:   So I'm curious, if you went back to the people that you had been immersed with and had been studying for the matter of months before October 7, did you go back to them and tell them what had happened, or did they somehow know what had happened? And I'm just curious if there was any kind of response from them? Adam Louis-Klein:   Interesting. Yeah, I speak with them regularly, on a regular basis. They don't know exactly what's happened. I think they see sometimes news, but it's largely their understanding, is that there's a lot of wars in the Western world. And they ask why? Why is there so much war? Why is there so much suffering?  I mean, they were particularly interested in in the Ukraine war, because they couldn't wrap their head around why Putin was doing this, which I think is pretty similar to a lot of people, but they do see, some of them see Israel as kind of, you know, a figure of strength, and compare Israel almost to their own notions of ancestral, sort of potency or power. So they have a very different understanding of the relationship between, let's say, power and victimhood. They don't necessarily fetishize being powerless. Manya Brachear Pashman:   Tell me a little bit about this tribe, these people that you spent time with.  Adam Louis-Klein: So the Desano there, they're one of a number of many ethnicities who inhabit the Northwest Amazonian region in northwest Brazil and southeast Columbia. They live in an extremely complex world in which there are over 25 languages in the region. And they have a very unique form of marriage, where you have to marry someone who speaks a different language than you. And so any community has a kind of nucleus of people who speak the same language, and they're from the same tribe. But the women in the community all speak different languages and come from different tribes.  So I think it's a kind of space where you have to think across difference. You're constantly confronted with people who are other than you, who are from different tribes and different communities, as well as the relationship between the Western world and the indigenous world itself. And I think that's really part of the promise of anthropology, like coming back to what I was saying earlier about a diasporic Jewish sensibility, I think it's also just a Jewish sensibility. Part of being a distinct people is that we need to think with other people, and I think that includes Muslims and Arabs and Christians as well. Manya Brachear Pashman:   That is such an enlightened approach that they have taken to marriage. Isn't that what marriage is all about, crossing those differences and figuring out and they just do it from the very beginning. And I'm also curious, though, are they also mixing with Western cultures. In other words, have they broadened that, or do they keep it within those villages? Adam Louis-Klein:   Yeah, so they've taken on a lot of features of the surrounding, Colombian Spanish language culture, and that is the struggle today. Because there's a lot of economic pressures to move to the towns and the cities in order to get work and employment. And that can pose problems to the reproduction of the traditional village community.  And so that's part of what we've been struggling with and part of the project with them. So we're currently translating an old book about anthropology, about them into their language, so they have the Bible, which was translated into the language by missionaries. And now we also want to translate their own cultural material into their language so that can help them preserve the language and preserve their own cultural knowledge. Manya Brachear Pashman:   So what's next for you, Adam? Adam Louis-Klein:   So I'm hoping to continue writing and to continue getting out this work. I'm hoping to also work with grassroots organizers to try to put some activist meat onto this opposition to anti-Zionism. So I believe that, as I was talking about parallel academic spaces are really important, I also think it's important to be able to speak back to anti-Zionism with activist language. Not only the academic side, but the activist side. So I'm working with the group now, a decentralized group, developing infographics, memes, things that can circulate to educate people about anti-Zionism as the new form of antisemitism today. Manya Brachear Pashman:   Thank you for taking on this work and for sharing your story. Adam Louis-Klein:   Thank you so much. It was a pleasure.  

Jesus wasn't a Christian. He was a Jew. That truth alone is enough to unravel centuries of misunderstanding - and stir up the spiritual resistance of our age. In this powerful episode, Scott Volk shares his deeply personal journey from being an "ignorant Jewish pastor" to leading a global ministry that blesses both Jews and Arabs in the name of Yeshua.  With passion and clarity, Scott dismantles replacement theology, calls the Church to awaken from its apathy, and reminds us that Israel holds the key to God's redemptive plan for the world. From heartfelt humor to prophetic fire, this is more than theology. It's a wake-up call for the Church to embrace the Jewishness of Jesus, God's eternal promises, and the unity He desires among all people. Key Takeaways Jesus was never a Christian. He was, is, and always will be Jewish - and understanding that reshapes everything. The Church is missing a crucial piece. Without Israel, we don't just miss context - we miss God's plan. Ignorance isn't innocence. Even well-meaning pastors can miss the heart of God without revelation. God chose the weak - not the worthy. Israel isn't superior. It's chosen to showcase God's glory. Anti-Zionism often masks anti-Semitism. Scott draws a straight line from Haman to Hamas. We need a four-fold response: Pray. Provoke. Proclaim. Provide. This is how the Church blesses Israel biblically. Revival hinges on Israel. Romans 11 calls the salvation of the Jewish people “life from the dead.” True unity doesn't erase ethnicity. It celebrates the One who redeems every tribe, tongue, and nation. God gets the glory - not Israel, not America, not us. Humility is the only posture for this moment. Chapter Markers 00:00 – Meet Scott Volk: joy, fire, and a Jewish heart 01:36 – Media vs. the Bible: how your lens changes everything 04:57 – One new man: the mystery of Israel and the nations 08:40 – Jesus: the Torah-observant Jew who never stopped being Jewish 13:32 – “Jesus Was Not a Christian”: why this phrase gets people fired up 15:23 – God's promises to Abraham - and why they still matter 17:50 – Biblical priority, not ethnic superiority 20:50 – God chooses the barren, broken, and unlikely 21:51 – 77 times: “Then they will know that I am the Lord” 24:45 – Israel's need to cry out: blessed is He who comes 28:35 – From ignorance to awakening: Scott's personal journey 33:08 – Together for Israel: how it began with underprivileged kids 36:14 – Why revival is tied to Israel's return to Yeshua 39:09 – If you don't get Israel, you don't get the Bible 40:03 – Free Palestine Christians and the corruption of governments 43:51 – Scott's 4 biblical calls to action: Pray, Provoke, Proclaim, Provide 47:00 – Rahab vs. Edom: two gentile responses, two legacies 52:48 – Don't get lost in the headlines - focus on the return of the King 54:28 – Final charge: come low, exalt Jesus, love Israel, embrace the nations Want to go deeper? Let this episode be your first step, not your last. Explore more at thejewishroad.com Follow Scott on Instagram: @scottyvolk Support the work at Together for Israel Subscribe to Scott's weekly podcast: Portions: A TFI Podcast This is the story of God's faithfulness to Israel - and His invitation to the nations to join in.

One of the things that many Christians don't realise, is that the New Testament is actually a very Jewish book. However, it was written by Jews, to Jews, about a Jewish man who was in fact the Jewish Messiah, descendant of Jewish kings, foretold in Jewish Scriptures by Jewish prophets. That's our focus today on Foundations.Your support sends the gospel to every corner of Australia through broadcast, online and print media: https://www.vision.org.au/donateSee omnystudio.com/listener for privacy information.

Dave and Milt welcome two top-shelf Billy Joelologists: Scott Eckstein and Russ Flicker. We crack open the emotional songbook that is the HBO Max doc And So It Goes—a title that screams “quiet devastation,” like only Billy can. We're not just talking about Uptown Girl and Glass Houses. We go deep: the musical shapeshifting, the very Jewish energy, the marriages that aged like milk, the loyal bandmates that got canned, and the critics who never really got him (but oh, how we do). You'll hear memories of epic Billy concerts, emotional gut-punch lyrics, underloved deep cuts, and hot takes on everything from “tonic and gin” to “Scenes from an Italian Restaurant” being the Bohemian Rhapsody of Long Island. It's a love letter. It's a roast. It's a nuanced nosedive into the joy, the ache, and the genius of one of pop music's most fascinating contradictions: a guy who made stadiums weep and critics wince. Come for the legacy, stay for the therapy session. Topics 00:00 –

Talking about Australia, Zionism, and Jewishness through history with Russell Walter, YouTuber and writer on many different topics including this extremely interesting and fact-filled piece on Herzl and the history of Jews who wanted to escape the typical “Yid” path.The Carousel is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit thecarousel.substack.com/subscribe

GroveCast Episode 0087: Pastor Raphael Giglio: The Hebrew Roots of Our Faith : 1.The Jewishness of JesusPlease invite others to listen.This message was given by Pastor Raphael Giglio in the Tabernacle at Ocean Grove, New Jersey on the morning of Monday, June 23, 2025. The Topics this week are all about “The Hebrew Roots of Our Faith” and this first message is “1. The Jewishness of Jesus". Length: 48 Minutes.The topics for this week are as follows:The Hebrew Roots of Our FaithThe Jewishness of JesusThe Jewishness of the Apostles and the Early ChurchThe Promised Land of IsraelJew & Gentile - Gospel ExpansionRomans 9-11, Who is Israel“Grafted In”These may also be seen on YouTube as is the case with all Bible Hour messages. We invite you to join us live in Ocean Grove (or online) and also invite others to join us. You can listen to and watch this and other messages at oceangrove.org/watch.Pastor Raphael Giglio is lead Pastor of the North Shore Fellowship Church in Hazlet, NJ. http://northshorenj.org/ Pastor Raphael has pastored other churches in New Jersey and Nashville TN. He is also a trustee of the Ocean Grove Camp Meeting Association and leads other services at Ocean Grove. See the oceangrove.org website for more information. Note: upcoming events can be found at www.oceangrove.org - come join us!This podcast is provided by the Ocean Grove Camp Meeting Association, a non-profit. We invite you to visit oceangrove.org to find more information about our organization including how to take part in our many programs and how to support the organization.Copyright 2025 Ocean Grove Camp Meeting Association.

Dame Maureen Lipman reflects on her career on stage, in film and on our TV screens. From Shakespeare to Coronation Street, from her role as Beattie in the iconic BT ads to sitting on stage alone in Rose, Lipman's versatility as an actress has spanned decades in the limelight. A household name, she discusses laughter, marriage, motherhood, Jewishness, childhood and ambition. With vignettes and anecdotes from a life surrounded by acting royalty, this is a rare insight into one of Britain's leading actresses of her generation. 

In a time when Jewish trauma is being weaponized and used to justify the Israeli genocide against Palestinians, the book An Anti-Zionist Path to Embodied Jewish Healing: Somatic Practices to Heal Historical Wounds, Unlearn Oppression, and Create a Liberated World to Come presents a liberatory model for Jewish healing firmly rooted in Jewish spiritual values. In this book based conversation the panel  discusses the intersection of healing and activism that can make our organizing movements more healing and our healing more political to strengthen our collective work for a free Palestine and a Jewishness beyond Zionism. Over the last year and a half, many of us activists and organizers have felt hopeless, despairing, and angry that we have not been able to stop this genocidal violence being carried out in our names. Sometimes we take these feelings out on each other by being overly critical and unkind, which leads to fractures inside our movements. At this time of rising fascism when the Trump administration is exploiting the fractures on the Left to create division, we can incorporate body-based healing to strengthen our collective power that moves us closer to a liberated world and a free Palestine. Wendy Elisheva Somerson (Wes) is a queer non-binary, disabled, cat- loving Ashkenazi Jewish somatic healer, writer, activist, and visual artist residing on Duwamish and Coast Salish land. One of the founders of the Seattle chapter of Jewish Voice for Peace, they have been active in Palestinian solidarity work for more than two decades. As a politicized healer, Wes works at the intersection of personal and collective healing with individuals, groups, and organizations. They are the creator and facilitator of Ruach, an ongoing anti-Zionist, body-based Jewish healing group. Cecilie Surasky is the Director of Communications and Narrative at the Othering & Belonging Institute (OBI) at UC Berkeley, a global research and advocacy organization focused on understanding the structures of exclusion and building a world where all people belong. Cecilie's career spans decades of mobilizing politically marginalized communities, and she's proud of her role in building a co-liberation movement as the founding communications and later deputy director of Jewish Voice for Peace (JVP). She draws from her own family's journey with traumatic grief, belonging and resilience. Penny Rosenwasser, Ph.D., is a lifelong heartfelt rabble-rouser for justice. A queer/lesbian white Jewish intersectional feminist, Penny is author of the award-winning Hope into Practice, Jewish women choosing justice despite our fears. She was a founding Board member and early leader of Jewish Voice for Peace, co-teaches an Antisemitism/Anti-Arabism class with a Palestinian colleague at City College of San Francisco, and serves on the Advisory Council of the Center for Jewish Nonviolence. An educator, public speaker, fundraiser and  facilitator, Penny organized events for the Middle East Children's Alliance for 32 years and is a racial justice leader at Kehilla synagogue.           The post An Anti-Zionist Path to Embodied Jewish Healing: A conversation about the intersection of healing and activism with Wendy Elisheva Somerson (Wes), Cecilie Surasky, and Penny Rosenwaswer appeared first on KPFA.

You may find yourself wanting to learn more about Jesus. In this episode we begin the journey of understanding the Jewishness of Jesus that we may have forgotten about.

How did Russian Jews wind up migrating to Galveston, Texas in the early 1900s? How did the image of America as melting pot come into existence? How did a family memoir evolve into a forgotten history of Zionism? Find out during my conversation with Rachel Cockerell about her amazing new book, MELTING POINT: Family, Memory, and the Search for a Promised Land (FSG)! We talk about the tightrope walk of composing a history solely out of primary sources and why she eschewed the author's voice for this book, her grudging acceptance of Robert Caro's maxim to Turn Every Page, and how her perspective on Jewishness changed over the course of writing the book. We get into the once-titanic literary figure of Israel Zangwill and how he gave it up to find a homeland for the world's Jews, how Zangwill invented the notion of the melting pot and whether he truly believed in assimilationism, the inspiration of George Saunders' Lincoln in the Bardo on Melting Point, and how Rachel got over the notion that the past was just a lead-up to now. We also discuss her next book on Halley's Comet and whether she'll stick with her primary sources-mode in future books, how her family reacted to seeing their stories (& contradictions) on the page, how a 90-year-old distant relative stole the show, and a lot more. Follow Rachel on Instagram and Bluesky • More info at our site • Support The Virtual Memories Show via Stripe, Patreon, or Paypal, and subscribe to our e-newsletter

Two Zionist Jews discuss: "Until Israeli politics can radically reorient itself, it's time to construct a vision of Jewishness that's independent of the state that pretends to act on our behalf. It's time for Jews to reclaim the moral mantle of our ancestors. For the Palestinians, but also for the future of the Jewish people, it's time for Jews to abandon Israel." https://uncomfortableconversations.substack.com/about Josh Szeps is the host of the podcast Uncomfortable Conversations with Josh Szeps.

Two Zionist Jews discuss: "Until Israeli politics can radically reorient itself, it's time to construct a vision of Jewishness that's independent of the state that pretends to act on our behalf. It's time for Jews to reclaim the moral mantle of our ancestors. For the Palestinians, but also for the future of the Jewish people, it's time for Jews to abandon Israel." https://uncomfortableconversations.substack.com/about Josh Szeps is the host of the podcast Uncomfortable Conversations with Josh Szeps.

For over a week now, we have been reporting stories about Canadians stranded in Israel since that country launched its pre-emptive attack on Iran on June 13. But slowly, and under the radar for security reasons, The CJN has been speaking to some of the first tourists who found ways to evacuate Israel–mostly without any help from the Canadian government. We couldn't report their stories until it was safe to do so. But now that many of the Canadians we interviewed last week are either home or well on their way, we can bring you some of their amazing stories–whether it was boarding that all-expenses paid, chartered luxury Israeli cruise ship for a party-filled voyage to Cyprus or taking an anxiety-filled secret bus trip through Israel to Jordan and then a flight to Cairo, and finally on to Europe, all while hiding their Jewishness and the fact they are gay. Leonard Temes is an architect and interior designer from Toronto who came to Israel for on a Pride mission with a Jewish Federations of North America group, but left clandestinely five days ago. He had the added fright of finding himself on the same plane as those extremist pro-Palestinian protesters who tried to participate on the global March on Gaza, but were kicked out of Egypt by local authorities. Meanwhile Philip Lerner, a Thornhill data scientist, came to Israel to volunteer with an Orthodox youth group connected to the AISH movement. Lerner was offered a berth on that Israeli cruise ship chartered by Birthright, via Ashdod to Cyprus. He's dubbed the overnight voyage “The Jew Cruise”. But Lerner says despite what social media videos you might have seen of the 1,500 Jewish young people dancing and partying on the pool deck, the overall journey was anything but smooth sailing. On today's episode of The CJN's North Star podcast, host Ellin Bessner speaks with both Leonard Temes and Philip Lerner, about how they got out. Related links Hear why some Canadian young people on subsidized Israel-volunteer programs like Birthright and Olami got out of the country, while those with MASA did not, yet, in The CJN. How a Canadian survived a direct missile hit in Tel Aviv, by praying and channeling Queen Esther, her personal heroine, on The CJN's North Star podcast. Read more about Philip Lerner and his advocacy for people with autism, in The CJN. Credits Host and writer: Ellin Bessner (@ebessner) Production team: Zachary Kauffman (senior producer), Andrea Varsany (producer), Michael Fraiman (executive producer) Music: Bret Higgins Support our show Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to North Star (Not sure how? Click here)

On this episode of Taste Buds with Deb, host Debra Eckerling speaks with Sam E. Goldberg, creator and host of “Respect the Chain,” a pop culture travel food show that dives into the stories behind the most iconic restaurant chains.  “Whether it's Moe's versus Chipotle, ketchup versus mustard, everybody's got an opinion and everybody's educated enough to discuss it,” Goldberg, who is team ketchup, says. “I put ketchup on my rice, I put ketchup on my eggs, I put ketchup on everything.” An attorney, who specializes in real estate law, Goldberg finds he has a really nice balance between his career and his passion project. Law is extremely serious; “‘Respect the Chain' is fun and upbeat. Growing up Jewish in New York City, Goldberg says a love of food is in his DNA. He enjoys traveling and exploring chain restaurants throughout the country and around the world. He also prioritizes sharing his Jewishness, especially during the holidays.  “We had the Adam Sandler song, we had that one “Rugrats” episode for Passover, but that was pretty much it [in my youth],” he says. “If I've got a platform, I'm going to make sure everybody sees some Jewish content.” Sam E. Goldberg shares “Respect the Chain's” origins story, why he loves chains - hint: he's a creature of habit, and restaurant best practices. Goldberg also shares his latest discovery, Ratatouille, the movie and the dish. Get his mom's recipe for ratatouille at JewishJournal.com/podcasts. Follow @RespectTheChain on TikTok, Instagram, Facebook and YouTube. For more from Taste Buds, subscribe on iTunes and YouTube, and follow @TheDEBMethod on social media.

Sermon by Fr. Carl SmithAscension SundayDiscussion Questions:Jesus's primary role following his ascension is mediation, as stated in 1 Tim. 2:5-6: “For there is one God, and there is one mediator between God and men, the man Christ Jesus, 6 who gave himself as a ransom for all, which is the testimony given at the proper time.” Does this truth impact your sense of security and comfort as you live your life before God? Explain.Next Sunday is Pentecost Sunday, when we celebrate the coming of the Holy Spirit. Did you find the acronym RIIBS helpful for the New Covenant works of the Holy Spirit (i.e., Regeneration, Indwelling, Baptism, Sealing)? Which of these works would you like to discuss further with your small group?Does it amaze you that Jesus was willing to turn over the ministry of the Gospel to the Apostles and the early church as he ascended to heaven? Does it amaze you that the church has survived and thrived for nearly 2000 years following this model? What does that tell you about the plan of God for his church and your role in it?The Jewishness of the Gospel is demonstrated in the grounding of Jesus the Messiah's ministry in the Jewish Scriptures, which are organized into three divisions: the Law of Moses, the Prophets, and the Writings. What does the fact that Jesus held the Jewish Scriptures in such high regard as a testament to himself tell you about the importance of the Word of God? Does it give you greater appreciation for and confidence in the Word of God as a believer in Jesus? Have you ever had an experience in which the Holy Spirit illumined a truth from the Word of God in such a way that "your heart burned within you" like the disciples on the Emmaus Road? Tell the group about that experience.While we can talk about Jesus's death and resurrection and what these events accomplished in many different ways, Jesus chose to summarize their effect in terms of the "forgiveness of sins." Do you think about your salvation in these terms? What impact should this truth have upon how we live our lives and maintain our relationship with a holy God?

In this episode, we talk with our good friend, Tahe Governor. Tahe is an amazing communicator and Bible teacher. He has conducted extensive studies on ancient texts, particularly on the topic of discipleship. Tahe is a graduate of Dr. Michael Heiser's Awakening School of Theology. He has led large ministries for college-aged students and leadership training programs, where participants dive deeply into theology. Tahe has a heart for helping people know Jesus and enjoys having fun along the way, often with a manga in one hand and a Bible in the other! Connect with Tahe!Theology: youtube.com/@MakingWholeDisciplesGaming: youtube.com/@ShonenDiscipleTahe's recommended resources for deeper study of Discipleship:-Discipleship in the Context of Judaism in Jesus' Time Part I: https://hrcak.srce.hr/file/333538-Discipleship in the Context of Judaism in Jesus' Time - Part II: https://hrcak.srce.hr/file/345018YouTube-Walking the Text, Rabbi and Disciples Playlist: https://youtube.com/playlist?list=PLBopsNhilpsQxdk5_ZHnINOAdGwkOBqEn&si=Q4GmypezUASd4fprBooks-Sitting at the Feet of Rabbi Jesus: How the Jewishness of Jesus Can Transform Your Faith: https://a.co/d/aUor6UB-New Light on the Difficult Words of Jesus: Insights from His Jewish Context: https://a.co/d/gpdwIcm-The Jewish People in the First Century: https://a.co/d/65SS5fp-The Unseen Realm: https://a.co/d/fChDR84___________________________________________________________Connect with us! Social: Instagram.com/behindthecurtainpcYoutube.com/btcmysteriesTikTok.com/btcmysteriesEmail: behindthecurtainpc@gmail.comFair use Music in this episode: Opening & Closing track"Last Breath" by Jim Hall

Sabbaticals, break weeks, and paid vacation, oh my! For many, the idea of taking a break from work is daunting. With the disruption in the work environment, how will anything get done? As he prepares his own upcoming sabbatical, David Bryfman discusses the role that rest plays in the workplace with Josh Feldman, CEO and founder of R&R: The Rest of our Lives.In a time marked by burnout and uncertainty, especially in the nonprofit world, stepping back is more necessary than ever. Josh suggests that it isn't productive to be productive all of the time; a runner doesn't sprint for a whole race, they have disciplined places of sprint, of walk, and of stillness. How can we incorporate stillness into our work? Furthermore, Josh reminds the audience of the Jewishness of rest, and how we can be inspired by the Sabbath and the shmita year. David and Josh challenge the audience to think about when work gets done, and when it doesn't.  This episode was produced by Dina Nusnbaum and Miranda Lapides. The show's executive producers are David Bryfman, Karen Cummins, and Nessa Liben. This episode was engineered and edited by Nathan J. Vaughan of NJV Media. If you enjoyed the show, please leave us a 5-star rating and review, or even better, share it with a friend. Be sure to subscribe wherever you listen to podcasts and be the first to know when new episodes are released. To learn more about The Jewish Education Project visit jewishedproject.org where you can find links to our Jewish Educator Portal and learn more about our mission, history, and staff. We are a proud partner of UJA-Federation of New York. 

Rabbi Chel Mandell of the Tzimtzum Community and Jewish educator and Diasporist Podcast Co-Host, Ben Yanowitz were invited on to local Santa Cruz radio station KSQD for an Interview for “Talk of the Bay,” hosted by Meilin Obinata, to explore the complexities of Jewish communal life in Santa Cruz, CA.The Jewish community in Santa Cruz is a microcosm of our diaspora at large. Change is happening and legacy communal institutions are lagging behind at best, and actively hostile at worst. Thankfully independent communities like Tzimtzum, which embody a queer diasporist Jewishness, are organizing to ground our quest for collective liberation in Jewish ritual and spirituality.Throughout the discussion we explored different religious and secular Jewish traditions which inform our understanding of the non-Zionist and diasporist Jewish future we are building, and how the pandemic and the post-10/7 Gaza genocide and international political environment have accelerated political polarization and transformed the way people engage with Judaism/Jewishness.Check out Meilin's work on KSQD here!Learn about the Tzimtzum Community here!Subscribe to our collaborative YouTubeFollow us on InstagramIf you like the work we're doing here, please consider supporting us on Patreon!Big thank you to Aly Halpert for continuing to allow us to use her music!

Today, I'm thrilled to announce my episode with Tony nominee Craig Bierko. Tune in to hear some of the stories of her legendary career, including what he learned from Meredith Willson's notes in the script of THE MUSIC MAN, dancing with Rebecca Luker, the “stop-start” feeling of THOU SHALT NOT, how James Lapine approached directing MODERN ORTHODOX, the Jewishness that is needed in GUYS AND DOLLS, why he didn't connect to the character of Miss Trunchbull in MATILDA, what it was like performing GIRL FROM THE NORTH COUNTRY just after the pandemic, why STANDING ON CEREMONY didn't work in New York, his efforts to revive LITTLE MARY SUNSHINE, talking to Patti LuPone backstage during COMPANY, a meaningful moment with Stephen Sondheim, playing opposite Len Cariou in HARRY TOWNSEND'S LAST STAND, and so much more. Don't miss this honest conversation with one of Broadway's greatest stars.

Wendy Elisheva Somerson (wes) is a non-binary Jewish somatic healer, writer, visual artist, and activist who helped found the Seattle chapter of Jewish Voice for Peace. They facilitate Ruach, body-based Jewish healing groups held in an anti-Zionist, anti-racist, and feminist framework. As part of a movement of anti-Zionist Jews, they support Jewish healing from historical trauma and promote a liberatory future for Judaism and Jewishness beyond Zionism that includes a free Palestine. Today on the show we discuss their new book An Anti-Zionist Path to Embodied Jewish Healing: Somatic Practices to Heal Historical Wounds, Unlearn Oppression, and Create a Liberated World to Come. https://wendysomerson.net/ Topics 00:00 Introduction and Guest Welcome01:09 Discussing the Book: An Anti-Zionist Path to Embodied Jewish Healing01:36 Genocide in Palestine: Context and Impact04:07 Zionism and Jewish Historical Trauma06:07 Embodied Jewish Healing: Concepts and Practices09:26 Technology and Disembodiment10:32 Anti-Zionism as a Path to Healing16:12 Spiritual and Ethical Responsibilities26:42 Activism and Jewish Faith30:05 Resources and Community for Anti-Zionism31:46 Somatic Healing Practices36:58 Hope and Solidarity for the Future40:07 Conclusion and Farewell Support the mission of SAND and the production of this podcast by becoming a SAND Member Join SAND June 3–9 for the FREE global film premiere of The Eternal Song and the 7-day online gathering with Indigenous voices

Live from the Franschhoek Literary Festival, John Maytham is joined by Judge Dennis Davis following a trilogy of riveting conversations that explored the moral and political tensions shaping South Africa and the world in 2025. What Is Jewishness in 2025? Maughan vs Zuma, Cutting to the Chase Presenter John Maytham is an actor and author-turned-talk radio veteran and seasoned journalist. His show serves a round-up of local and international news coupled with the latest in business, sport, traffic and weather. The host’s eclectic interests mean the program often surprises the audience with intriguing book reviews and inspiring interviews profiling artists. A daily highlight is Rapid Fire, just after 5:30pm. CapeTalk fans call in, to stump the presenter with their general knowledge questions. Another firm favourite is the humorous Thursday crossing with award-winning journalist Rebecca Davis, called “Plan B”. Thank you for listening to a podcast from Afternoon Drive with John Maytham Listen live on Primedia+ weekdays from 15:00 and 18:00 (SA Time) to Afternoon Drive with John Maytham broadcast on CapeTalk https://buff.ly/NnFM3Nk For more from the show go to https://buff.ly/BSFy4Cn or find all the catch-up podcasts here https://buff.ly/n8nWt4x Subscribe to the CapeTalk Daily and Weekly Newsletters https://buff.ly/sbvVZD5 Follow us on social media: CapeTalk on Facebook: https://www.facebook.com/CapeTalk CapeTalk on TikTok: https://www.tiktok.com/@capetalk CapeTalk on Instagram: https://www.instagram.com/ CapeTalk on X: https://x.com/CapeTalk CapeTalk on YouTube: https://www.youtube.com/@CapeTalk567 See omnystudio.com/listener for privacy information.

In this episode of Prove All Things, hosts Jeff and Mike welcome guest Horane Smith to explore the influence of anti-Jewish sentiment on early Christian doctrine. Horane outlines how the primitive church was deeply rooted in Hebraic traditions—observing the Sabbath, Passover, and rejecting doctrines like the Trinity and Easter—but that a shift began after 135 A.D., particularly following the Bar Kokhba revolt, which led to a deliberate separation from Judaism by emerging Gentile Christian leaders. He argues that early church fathers, in an effort to define a distinct Christian identity, adopted anti-Jewish rhetoric and Greco-Roman philosophical influences, which dramatically shaped mainstream Christian beliefs.

Few analysts are more familiar with the politics of both contemporary Turkey and the United States than my old friend , the distinguished Turkish political scientist Soli Ozel. Drawing on his decades of experience in both countries, Ozel, currently a senior fellow at the Institut Montaigne, explains how democratic institutions are similarly being challenged in Trump's America and Erdogan's Turkey. He discusses the imprisonment of Istanbul's popular mayor Ekrem Imamoglu, restrictive speech in American universities, and how economic decline eventually undermines authoritarian regimes. Ozel emphasizes that effective opposition requires both public discontent and compelling leadership alternatives, which Turkey has developed but America currently sorely lacks. Most intriguingly, he suggests that Harvard's legal battle against Trump could be as significant as the 1925 Scopes trial which marked the end of another bout of anti-scientific hysteria in America. 5 Key Takeaways* Populist authoritarianism follows a similar pattern regardless of left/right ideology - controlling judiciary, media, and institutions while claiming to represent "the people" against elites.* Academic freedom in America has declined significantly, with Ozel noting he experienced more classroom freedom in Turkey than at Yale in 2019.* Economic pain combined with a crisis of legitimacy is crucial for challenging authoritarian regimes, but requires credible opposition leadership to succeed.* Istanbul mayor Imamoglu has emerged as a powerful opposition figure in Turkey by appealing across political divides and demonstrating practical governance skills.* Turkey's strategic importance has increased due to its position between war zones (Syria and Ukraine) and Europe's growing need for security partners as American support becomes less certain. Full TranscriptAndrew Keen: Hello, everybody. It's not great news these days that the U.S. Brand has been, so to speak, tarnished as a headline today on CNN. I'm quoting them. CNN, of course, is not Donald Trump's biggest fan. Trump tarnishes the U S brand as a rock of stability in the global economy. I'm not sure if the US was ever really a rock of stability for anything except itself. But we on the show as. As loyal viewers and listeners know, we've been going around the world, taking stock of the US brand, how it's viewed around the word. We did a show last week with Simon Cooper, the Dutch-based Paris writer of the Financial Times, who believes it's time for all Americans to come and live in Europe. And then with Jemima Kelly, another London-based correspondent. And I thought we would broaden. I asked european perspective by visiting my old friend very old friend Soli Ozel. iVve known him for almost forty years he's a. Senior fellow of international relations and turkey at the montane institute he's talking to us from vienna but he is a man who is born and spends a lot of his time thinking about. Turkey, he has an interesting new piece out in the Institute Montaigne. Turkey, a crisis of legitimacy and massive social mobilization in a regional power. I want to talk to Soli later in this conversation about his take on what's happening in Turkey. But first of all, Soli, before we went live, you noted that you first came to America in September 1977. You were educated here, undergraduate, graduate, both at uh, sized in Washington DC and then at UC Berkeley, where you and I studied together at the graduate program. Um, how do you feel almost 50 years, sorry, we're dating ourselves, but how did you feel taking off your political science cap, your analyst cap, how did you feel about what's happening in America as, as a man who invested your life in some ways in the promise of America, and particularly American education universities.Soli Ozel: Yeah, I mean, I, yes, I came to the States or I went to the States in September of 1977. It was a very different America, post Vietnam. And I went through an avant garde college liberal arts college.Andrew Keen: Bennington wasn'tSoli Ozel: Bennington College, and I've spent about 11 years there. And you and I met in 1983 in Berkeley. And then I also taught at American universities. I taught at UC Santa Cruz, Northwestern, SAIS itself, University of Washington, Yale, and had fellowships in different parts. Now, of course, in those years, a lot has changed in the US. The US has changed. In fact, I'm writing a piece now on Christopher Lash. And reading Christopher Lasch work from the 60s and the 1970s, in a way, you wonder why Trumpism has not really emerged a bit earlier than when it did. So, a lot of the... Dynamics that have brought Donald Trump to power, not once, but twice, and in spite of the fact that, you know, he was tried and found guilty and all that. Many of those elements have been there definitely since the 1980s, but Lascch identified especially this divergence between educated people and less educated people between brainies and or the managerial class and the working class in the United States. So, in a way, it looks like the Trumpism's triumph came even a bit late, although there were a couple of attempts perhaps in the early 1990s. One was Pat Buchanan and the other one, Ross Perot, which we forget that Ross Perot got 19% of the vote against in the contest when Bill Clinton. Won the election against George H.W. Bush. So underground, if you will, a lot was happening in the United States.Andrew Keen: All right. And it's interesting you bring up Lash, there's that sort of whole school Lasch Daniel Bell, of course, we had Daniel Bell's son, David Bell, on the show recently. And there's a lot of discussion, as I'm sure you know, about the nativism of Trump, whether it's uniquely American, whether it was somehow inevitable. We've done last week, we did a show about comparing what's happening now in America to what happened after the First World War. Being less analytical, Solé, my question was more an emotional one to you as someone who has built their life around freedom of expression in American universities. You were at Bennington, you were at SICE, you're at UC Berkeley, as you know, you taught at UC Santa Cruz and Yale and many other places. You come in and out of this country giving lectures. How do you personally feel about what's happening?Soli Ozel: Yeah, okay. I mean, in that sense, again, the United States, by the way, I mean the United States has been changing independently of Mr. Trump's presidency. It was much more difficult to be, I mean when I went to college in Bennington College, you really did not bite your tongue when you were going to speak either as a student or a professor. And increasingly, and especially in my last bout at Yale in 2019, I felt that, you know, there were a lot of constraints on what you could say or how you could say it, whether you would call it walkism, political correctness, whatever it was. It was a much, the atmosphere at the university was much more constrained in terms of what transpired in the classroom and that I mean, in Turkey, I had more freedom in terms of how we debated things in class that I felt that...Andrew Keen: That is astonishing. So you had more freedom in...Soli Ozel: As well, you did in Yale in 1990. I'm talking about not the political aspect of things, but how you debate something, okay, whether or not, I mean, there would be lots of views and you could you could present them without insulting anyone, however you presented them was fine, and this is how what the dynamics of the classroom had been when I was a student. So, in that sense, I guess it wasn't just the right that constrained speech, but also the left that constrained the speech, because new values were added or new norms were invented to define what can and cannot be said. And of course, that goes against the grain of what a university education ought to be. I mean, I had colleagues. In major universities who told me that they really were biting their tongue when they were giving their lectures. And that is not my understanding of education or college education and that certainly has not been my experience when I came to the States and for my long education here for 11 years.Andrew Keen: Solit, you and I have a long history of thinking about the Middle East, where back in the early 80s, we TA'd a class on the Arab-Israeli conflict with Yaya Sadowski, who at that time was a very independent thinker. I know he was a close friend of yours. I was always very influenced by his thinking. You're from Izmir, from a Jewish family in Turkey. So you're all too familiar with the complexity of anti-Semitism, Israel, the Middle East, Turkey. What do you personally make of this hysteria now on campus about anti-semitism and throwing out anyone, it seems, at least from the Trump point of view, who are pro-Palestinian? Is this again, I mean, you went back to Christopher Lasch and his thinking on populism and the dangers of populism in America. Or is this something that... Comes out of the peculiarities of American history. We have predicted this 40 years ago when you and I were TAing Sadowski's class on Arab-Israeli conflict at Berkeley.Soli Ozel: The Arab-Israeli conflict always raises passions, if you will. And it's no different. To put it mildly, Salvador, I think. Yeah, it is a bit different now. I mean, of course, my hunch is that anti-Semitism is always present. There is no doubt. And although I followed the developments very closely after October 7. I was not in there physically present. I had some friends, daughters and sons who were students who have reported to me because I'm supposed to know something about those matters. So yeah, antisemitism is there. On the other hand, there is also some exaggeration. We know that a lot of the protesters, for instance, were Jews themselves. But my hunch is that the Trump administration, especially in their attack against elite universities, are using this for political purposes. I'm sure there were other ways of handling this. I don't find it very sincere. And a real problem is being dealt with in a very manipulative political way, I think. Other and moreover So long as there was no violence and I know there were instances of violence that should be punished that I don't have any complaints about, but partially if this is only related to what you say, I'm not sure that this is how a university or relations between students at the university ought to be conducted. If you're not going to be able to say what you think at the university, then what else are you going to say? Are you going be able say it? So this is a much more complicated matter than it is being presented. And as I said, my view or based on what I follow that is happening at colleges, this is being used as an excuse. As somebody I think Peter Beinhart wrote today in the New York Times. He says, No, no, no. It is not really about protecting Jewish students, but it is protecting a certain... Type of Jewish students, and that means it's a political decision, the complaints, legitimate complaints, perhaps, of some students to use those against university administrations or universities themselves that the Trump administration seems to be targeting.Andrew Keen: Yeah, it's interesting you bring up Beinart. He was on the show a year or two ago. I think he notes that, I mean, I don't want to put words into his mouth, but he seems to be suggesting that Jews now have a responsibility almost to speak out, not just obviously about what's happening in the U.S., but certainly about what is happening in Gaza. I'm not sure what you think on.Soli Ozel: He just published a book, he just published the book being Jewish in the US after Gaza or something along those lines. He represents a certain way of thinking about what had happened in Gaza, I mean what had happened to Israel with the attack of Hamas and what had happened afterwards, whether or not he represents the majority. Do you agree with him? I happen to be. I happen to be sympathetic to his views. And especially when you read the book at the beginning, it says, look, he's a believer. Believer meaning he is a practicing Jew. So this is not really a question about his own Jewishness, but how he understands what being a Jew actually means. And from that perspective, putting a lot of accent to the moral aspects of Jewish history and Jewish theological and secular thinking, He is rebelling, if you will, against this way of manipulative use. On the part of some Jewish organizations as well of what had gone on and this is this he sees as a along with others actually he also sees this as a threat to Jewish presence in the United States. You know there is a simultaneous increase in in anti-semitism. And some people argue that this has begun even before October 7. Let us not forget Charlottesville when the crowds that were deemed to be nice people were chanting, Jews will not replace us, and those people are still around. Yeah, a lot of them went to jail.Andrew Keen: Yeah, I mean Trump seemed to have pardoned some of them. And Solly, what do you make of quote-unquote the resistance to Trump in the U.S.? You're a longtime observer of authoritarianism, both personally and in political science terms. One of the headlines the last few days is about the elite universities forming a private collective to resist the Trump administration. Is this for real and is it new? Should we admire the universities or have they been forced into this position?Soli Ozel: Well, I mean, look, you started your talk with the CNN title. Yeah, about the brand, the tarnishing of the U.S. Whatever the CNN stands for. The thing is, there is no question that what is happening today and what has been happening in my judgment over the last two years, particularly on the issue of Gaza, I would not... Exonerate the Biden administration and the way it actually managed its policy vis-a-vis that conflict. There is, of course, a reflection on American policy vis a vis that particular problem and with the Trump administration and 100 days of storm, if you will, around the world, there is a shift in the way people look at the United States. I think it is not a very favorable shift in terms of how people view and understand the United States. Now, that particular thing, the colleges coming together, institutions in the United States where the Americans are very proud of their Madisonian institutions, they believe that that was there. Uh, if you will, insurance policy against an authoritarian drift in their system. Those institutions, both public institutions and private institutions actually proved to be paper tigers. I mean, look at corporations that caved in, look at law firms that arcade that have caved in, Look at Columbia university being, if you will the most egregious example of caving in and plus still not getting the money or not actually stopping the demands that are made on it. So Harvard after equivocating on this finally came up with a response and decided to take the risk of losing massive sums of grants from the federal government. And in fact, it's even suing. The Trump administration for withholding the money that was supposed to go to them. And I guess there is an awakening and the other colleges in order to protect freedom of expression, in order, to protect the independence of higher education in this country, which has been sacrosanct, which is why a lot of people from all around the world, students... Including you and I, right? I mean, that's why we... Yeah, exactly. By the way, it's anywhere between $44 and $50 billion worth of business as well. Then it is there finally coming together, because if you don't hang together, you'll hang separately, is a good American expression that I like. And then trying to defend themselves. And I think this Harvard slope suit, the case of Harvard, is going to be like the Stokes trial of the 1920s on evolution. It's going to be a very similar case, I believe, and it may determine how American democracy goes from now.Andrew Keen: Interesting. You introduced me to Ece Temelkuren, another of your friends from someone who no longer lives in Turkey. She's a very influential Turkish columnist, polemicist. She wrote a famous book, How to Lose a Country. She and you have often compared Turkey. With the rest of the world suggesting that what you're going through in Turkey is the kind of canary in the coal mine for the rest the world. You just came out with a piece, Turkey, a crisis of legitimacy, a massive social mobilization and regional power. I want to get to the details of what's happening in Turkey first. But like Ece, do you see Turkey as the kind of canary and the coalmine that you got into this first? You're kind of leading the narrative of how to address authoritarianism in the 25th century.Soli Ozel: I don't think Turkey was the first one. I think the first one was Hugo Chavez. And then others followed. Turkey certainly is a prominent one. But you know, you and I did other programs and in an earlier era, about 15 years ago. Turkey was actually doing fine. I mean, it was a candidate for membership, still presumably, formally, a candidate for membership in the European Union, but at the time when that thing was alive. Turkey did, I mean, the AKP government or Erdogan as prime minister did a lot of things that were going in the right direction. They certainly demilitarized Turkish politics, but increasingly as they consolidated themselves in power, they moved in a more authoritarian path. And of course, after the coup attempt in 2016 on the 15th of July, that trend towards authoritarianism had been exacerbated and but with the help of a very sui generis if you will unaccountable presidential system we are we find ourselves where we are but The thing is what has been missed out by many abroad was that there was also a very strong resistance that had remained actually unbowing for a long time. And Istanbul, which is, of course, almost a fifth of Turkey's population, 32 percent of its economy, and that's where the pulse of the country actually beats, since 2017 did not vote for Mr Erdogan. I mean, referendum, general election, municipal election. It hasn't, it hasn't. And that is that really, it really represents the future. And today, the disenchantment or discontent has now become much broader, much more broadly based because conservative Anatolia is also now feeling the biting of the economy. And this sense of justice in the country has been severely damaged. And That's what I think explains. The kinds of reaction we had throughout the country to the first arrest and then incarceration of the very popular mayor of Istanbul who is a national figure and who was seen as the main contender for the presidency in the elections that are scheduled to take place in.Andrew Keen: Yeah, and I want to talk more about Turkey's opposition and an interesting New York Times editorial. But before we get there, Soli, you mentioned that the original model was Chavez in Venezuela, of course, who's always considered a leftist populist, whereas Erdogan, Trump, etc., and maybe Netanyahu are considered populists of the right. Is that a useful? Bifurcation in ideological terms or a populist populism that the idea of Chavez being different from Trump because one's on the left and right is really a 20th century mistake or a way of thinking about the 21st century using 20th-century terms.Soli Ozel: Okay, I mean the ideological proclivities do make a difference perhaps, but at the end of the day, what all these populist movements represent is the coming of age or is the coming to power of country elites. Suggests claiming to represent the popular classes whom they say and who are deprived of. Uh, benefits of holding power economically or politically, but once they get established in power and with the authoritarian tilt doesn't really make a distinction in terms of right or wrong. I mean, is Maduro the successor to Chavez a rightist or a leftist? I mean does it really make a difference whether he calls himself a leftists or a rightists? I is unaccountable, is authoritarian. He loses elections and then he claims that he wins these elections and so the ideology that purportedly brought them to power becomes a fig leaf, if you will, justification and maybe the language that they use in order to justify the existing authoritarianism. In that sense, I don't think it makes a difference. Maybe initially it could have made a difference, We have seen populist leaders. Different type of populism perhaps in Latin America. For instance, the Peruvian military was supposed to be very leftist, whereas the Chilean or the Brazilian or the Argentinian or the Uruguayan militaries were very right-wing supported by the church itself. Nicaragua was supposed to be very Leftist, right? They had a revolution, the Sandinista revolution. And look at Daniel Ortega today, does it really matter that he claims himself to be a man of the left? I mean, He runs a family business in Nicaragua. And so all those people who were so very excited about the Nicaraguan Revolution some 45 years ago must be extraordinarily disappointed. I mean, of course, I was also there as a student and wondering what was going to happen in Nicaragua, feeling good about it and all that. And that turned out to be an awful dictatorship itself.Andrew Keen: Yeah, and on this sense, I think you're on the same page as our mutual friend, Moises Naim, who wrote a very influential book a couple of years ago. He's been on the show many times about learning all this from the Latin American playbook because of his experience in Venezuela. He has a front row on this. Solly, is there one? On this, I mean, as I said, you just come out with a piece on the current situation in Turkey and talk a little bit more detail, but is America a few stops behind Turkey? I mean you mentioned that in Turkey now everyone, not just the urban elites in Istanbul, but everyone in the country is beginning to experience the economic decline and consequences of failed policies. A lot of people are predicting the same of Trump's America in the next year or two. Is there just one route in this journey? Is there's just one rail line?Soli Ozel: Like by what the root of established wow a root in the sense of youAndrew Keen: Erdogan or Trump, they come in, they tell lots of lies, they promise a lot of stuff, and then ultimately they can't deliver. Whatever they're promising, the reverse often happens. The people they're supposed to be representing are actually victims of their policies. We're seeing it in America with the consequences of the tariff stuff, of inflation and rise of unemployment and the consequences higher prices. It has something similar. I think of it as the Liz Truss effect, in the sense that the markets ultimately are the truth. And Erdogan, I know, fought the markets and lost a few years ago in Turkey too.Soli Ozel: There was an article last week in Financial Times Weekend Edition, Mr. Trump versus Mr. Market. Trump versus, Mr. Market. Look, first of all, I mean, in establishing a system, the Orban's or Modi's, they all follow, and it's all in Ece's book, of course. You have to control the judiciary, you have to control the media, and then all the institutions. Gradually become under your thumb. And then the way out of it is for first of all, of course, economic problems, economic pain, obviously makes people uncomfortable, but it will have to be combined with the lack of legitimacy, if you will. And that is, I don't think it's right, it's there for in the United States as of yet, but the shock has been so. Robust, if you will, that the reaction to Trump is also rising in a very short period, in a lot shorter period of time than it did in other parts of the world. But economic conditions, the fact that they worsen, is an important matter. But there are other conditions that need to be fulfilled. One of those I would think is absolutely the presence of a political leader that defies the ones in power. And I think when I look at the American scene today, one of the problems that may, one of problems that the political system seems to have, which of course, no matter how economically damaging the Trump administration may be, may not lead to an objection to it. To a loss of power in the midterms to begin with, is lack of leadership in the Democratic Party and lack of a clear perspective that they can share or program that they present to the public at large. Without that, the ones that are in power hold a lot of cards. I mean, it took Turkey about... 18 years after the AKP came to power to finally have potential leaders, and only in 2024 did it become very apparent that now Turkey had more than one leader that could actually challenge Erdogan, and that they also had, if not to support the belief in the public, that they could also run the country. Because if the public does not believe that you are competent enough to manage the affairs of the state or to run the country, they will not vote for you. And leadership truly is an extraordinarily important factor in having democratic change in such systems, what we call electoral authoritarian.Andrew Keen: So what's happened in Turkey in terms of the opposition? The mayor of Istanbul has emerged as a leader. There's an attempt to put him in jail. You talk about the need for an opposition. Is he an ideological figure or just simply younger, more charismatic? More attractive on the media. What do you need and what is missing in the US and what do you have in Turkey? Why are you a couple of chapters ahead on this?Soli Ozel: Well, it was a couple of chapters ahead because we have had the same government or the same ruler for 22 years now.Andrew Keen: And Imamo, I wanted you to pronounce it, Sali, because my Turkish is dreadful. It's worse than most of the other.Soli Ozel: He is the mayor of Istanbul who is now in jail and whose diploma was annulled by the university which actually gave him the diploma and the reason why that is important is if you want to run for president in Turkey, you've got to have a college degree. So that's how it all started. And then he was charged with corruption and terrorism. And he's put in zero. Oh, it's terrorism. There was.Andrew Keen: It's terrorism, they always throw the terrorist bit in, don't they, Simon?Soli Ozel: Yeah, but that dossier is, for the moment, pending. It has not been closed, but it is pending. Anyway, he is young, but his major power is that he can touch all segments of society, conservative, nationalist, leftist. And that's what makes people compare him also with Erdogan who also had a touch of appealing to different segments of the population. But of course, he's secular. He's not ideological, he's a practical man. And Istanbul's population is about anywhere between 16 and 18 million people. It's larger than many countries in Europe. And to manage a city like Istanbul requires really good managerial skills. And Imamoglu managed this in spite of the fact that central government cut its resources, made sure that there was obstruction in every step that he wanted to take, and did not help him a bit. And that still was continuing. Still, he won once. Then there was a repeat election. He won again. And this time around, he one with a landslide, 54% against 44% of his opponent, which had all theAndrew Keen: So the way you're presenting him, is he running as a technocrat or is he running as a celebrity?Soli Ozel: No, he's running as a politician. He's running a politician, he is a popular politician. Maybe you can see tinges of populism in him as well, but... He is what, again, what I think his incarceration having prompted such a wide ranging segments of population really kind of rebelling against this incarceration has to do with the fact that he has resonance in Anatolia. Because he does not scare conservative people. He aspires the youth because he speaks to them directly and he actually made promises to them in Istanbul that he kept, he made their lives easier. And he's been very creative in helping the poorer segments of Istanbul with a variety of programs. And he has done this without really being terribly pushing. So, I mean, I think I sense that the country sees him as its next ruler. And so to attack him was basically tampering with the verdict of the ballot box. That's, I, think how the Turkish public interpreted it. And for good historical reasons, the ballot box is really pretty sacred in Turkey. We usually have upwards of 80% of participation in the election.Andrew Keen: And they're relatively, I mean, not just free, but the results are relatively honest. Yeah, there was an interesting New York Times editorial a couple of days ago. I sent it over. I'm sure you'd read it anyway. Turkey's people are resisting autocracy. They deserve more than silence. I mean from Trump, who has very peculiar relations, he has peculiar relations with everyone, but particularly it seems with Turkey does, in your view, does Turkey needs or the resistance or the mayor of Istanbul this issue, need more support from the US? Would it make any difference?Soli Ozel: Well, first of all, the current American administration didn't seem to particularly care that the arrest and incarceration of the mayor of Istanbul was a bit, to say the least, was awkward and certainly not very legal. I mean, Mario Rubio said, Marco Rubio said that he had concerns. But Mr. Witkoff, in the middle of demonstrations that were shaking the country, Mr. Witkof said it to Tucker Carlson's show that there were very wonderful news coming out of Turkey. And of course, President Trump praised Erdogan several times. They've been on the phone, I think, five times. And he praised Erdogan in front of Bibi Netanyahu, which obviously Bibi Netanyah did not particularly appreciate either. So obviously the American administration likes Mr. Erdogans and will support him. And whatever the Turkish public may or may not want, I don't think is of great interest toAndrew Keen: What about the international dimension, sorry, Putin, the Ukrainian war? How does that play out in terms of the narrative unfolding in Turkey?Soli Ozel: Well, first of all, of course, when the Assad regime fell,Andrew Keen: Right, and as that of course. And Syria of course as well posts that.Soli Ozel: Yeah, I mean, look, Turkey is in the middle of two. War zones, no? Syria was one and the Ukraine is the other. And so when the regime fell and it was brought down by groups that were protected by Turkey in Idlib province of Syria. Everybody argued, and I think not wrongly, that Turkey would have a lot of say over the future of Syria. And I think it will. First of all, Turkey has about 600 miles or 911 kilometer border with Syria and the historical relations.Andrew Keen: And lots of Syrian refugees, of course.Soli Ozel: At the peak, there were about 4 million, I think it's now going down. President Erdogan said that about 200,000 already went back since the overthrow of the regime. And then of course, to the north, there is Ukraine, Russia. And of course this elevates Turkey's strategic importance or geopolitical importance. Another issue that raises Turkish geopolitical importance is, of course, the gradual withdrawal of the United States from providing security to Europe under the umbrella of NATO, North Atlantic Alliance. And as the Europeans are being forced to fetch for themselves for their security, non-EU members of NATO such as Britain, Norway, Turkey, their importance becomes more accentuated as well. And so Turkey and the European Union were in the process of at least somewhat normalizing their relations and their dialog. So what happened domestically, therefore, did not get much of a reaction from the EU, which is supposed to be this paragon of rights and liberties and all that. But But it also left Turkey in a game in an awkward situation, I would think, because things could have gone much, much better. The rapprochement with the European Union could have moved a lot more rapidly, I will think. But geopolitical advantages are there. Obviously, the Americans care a lot for it. And whatever it is that they're negotiating with the Turkish government, we will soon find out. It is a... It is a country that would help stabilize Syria. And that's what President Trump also said, that he would adjudicate between Israel and Turkey over Syria, because these two countries which have been politically at odds, but strategically usually in very good terms. Whether or not the, so to avoid a clash between the two in Syria was important for him. So Turkey's international situation will continue to be important, but I think without the developments domestically, Turkey's position and profile would have been much more solid.Andrew Keen: Comparing US and Turkey, the US military has never participated, at least overtly, in politics, whereas the Turkish military, of course, has historically. Where's the Turkish Military on this? What are they thinking about these imprisonments and the increasing unpopularity of the current regime?Soli Ozel: I think the demilitarization of the Turkish political system was accomplished by the end of the 2000s, so I don't think anybody knows what the military thinks and I'm not sure that anybody really wonders what the army thinks. I think Erdogan has certainly on the top echelons of the military, it has full control. Whether or not the cadets in the Turkish military are lower echelons. Do have political views at odds with that of the government that is not visible. And I don't think the Turkish military should be designing or defining our political system. We have an electorate. We do have a fairly, how shall I say, a public that is fairly attuned to its own rights. And believes certainly in the sanctity of the ballot box, it's been resisting for quite some time and it is defying the authorities and we should let that take its course. I don't think we need the military to do it.Andrew Keen: Finally, Soli, you've been very generous with your time from Vienna. It's late afternoon there. Let's end where we began with this supposed tarnishing of the U.S. Brand. As we noted earlier, you and I have invested our lives, if for better or worse, in the U S brand. We've always been critical, but we've also been believers in this. It's also important in this brand.Soli Ozel: It is an important grant.Andrew Keen: So how do we, and I don't like this term, maybe there is a better term, brands suggest marketing, something not real, but there is something real about the US. How do we re-establish, or I don't know what the word is, a polish rather than tarnish the US brand? What needs to happen in the U.S.Soli Ozel: Well, I think we will first have to see the reinvigoration of institutions in the United States that have been assaulted. That's why I think the Harvard case... Yeah, and I love you.Andrew Keen: Yeah, and I love your idea of comparing it to the Scopes trial of 1926. We probably should do a whole show on that, it's fascinating idea.Soli Ozel: Okay, and then the Democratic Party will have to get its act together. I don't know how long it will take for them to get their act together, they have not been very...Andrew Keen: Clever. But some Democrats will say, well, there's more than one party. The Sanders AOC wing has done its job. People like Gavin Newsom are trying to do their job. I mean, you can't have an official party. There's gonna be a debate. There already is a debate within the party between the left and the right.Soli Ozel: The thing is, debates can be endless, and I don't think there is time for that. First of all, I think the decentralized nature of American governance is also an advantage. And I think that the assault has been so forceful that everybody has woken up to it. It could have been the frog method, you know, that is... Yeah, the boiling in the hot water. So, already people have begun to jump and that is good, that's a sign of vitality. And therefore, I think in due time, things will be evolving in a different direction. But, for populist or authoritarian inclined populist regimes, control of the institutions is very important, so you've got to be alert. And what I discovered, studying these things and looking at the practice. Executive power is a lot of power. So separation of powers is fine and good, but the thing is executive power is really very... Prominent and the legislature, especially in this particular case with the Republican party that has become the instrument of President Trump, and the judiciary which resists but its power is limited. I mean, what do you do when a court decision is not abided by the administration? You cannot send the police to the White House.Andrew Keen: Well, you might have to, that's why I asked the military question.Soli Ozel: Well, it's not up to the military to do this, somehow it will have to be resolved within the civilian democratic system, no matter where. Yes, the decks are stacked against the opposition in most of these cases, but then you'll have to fight. And I think a lot hinges on how corporations are going to react from now on. They have bet on Trump, and I suppose that many of them are regretting because of the tariffs. I just was at a conference, and there was a German business person who said that he has a factory in Germany and a factory in Ohio. And he told me that within three months there would not be any of the goods that he produces on the shelves because of tariffs. Once this begins to hit, then you may see a different dynamic in the country as well, unless the administration takes a U-turn. But if it does take a U turn, it will also have weakened itself, both domestically and internationally.Andrew Keen: Yeah, certainly, to put it mildly. Well, as we noted, Soli, what's real is economics. The rest is perhaps froth or lies or propaganda. Soli Ozel: It's a necessary condition. Without that deteriorating, you really cannot get things on values done.Andrew Keen: In other words, Marx was right, but perhaps in a slightly different context. We're not going to get into Marx today, Soli, we're going to get you back on the show. Cause I love that comparison with the current, the Harvard Trump legal thing, comparing it to Scopes. I think I hadn't thought of that. It's a very interesting idea. Keep well, keep safe, keep telling the truth from Central Europe and Turkey. As always, Solia, it's an honor to have you on the show. Thank you so much.Soli Ozel: Thank you, Andrew, for having me.Keen On America is a reader-supported publication. 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We kick off a new series about the Jewish people and how Israel affects our Bibles and the roots of Christinaity. Discussion Questions for this week are 1. Why is it important to understand the Jewishness of the Bible and of Jesus? 2. How does realizing that most of the Bible was written by and about Jewish people shift the way we read it? 3. What challenges do modern Christians face when interpreting ancient Jewish texts and customs? 4. Why did God choose the Jewish people to be his representatives on earth? 5. How do Genesis 12:1–3 and Isaiah 9:7 help us understand Israel's original calling? 6. What does it mean to say that Israel was “blessed to be a blessing”? How does that principle apply to us today? 7. What are some of the dangers of the church forgetting its Jewish roots? 8. What tensions arise when discussing modern political Israel in light of biblical Israel? 9. What does it mean to bear the name of Jesus in our lives today? 10. What does it look like when Christians misrepresent Jesus to the world? 11. What are some practical ways we can be agents of shalom in our daily lives? 12. Reflecting on Dallas Willard's quote: “Discipleship is the process of becoming who Jesus would be if he were you,” how would your life look different if you fully lived that out? 13. Are there areas of your life where you feel you've carried Jesus' name in vain (i.e., misrepresented him)? 14. What are some concrete steps you can take this week to better reflect Jesus to those around you?

Northwest Bible Church – April 27, 2025 – Matthew – Alan Conner Introduction to Matthew Intro 1. Why study a Gospel?    2. Why study the gospel according to Matthew?     1. It is a book of the Bible 2. Placed first in the order of NT canon.   3. Helps us in part to fulfill the Great Commission, Matt. 28:20  A. PURPOSE OF MATTHEW'S GOSPEL  1) to tell the story of Jesus.     2) to evangelize the Jews and give apologetic help for believers. B. DISTINCTIVES OF MATTHEW'S GOSPEL 1. Jewishness.      2. The kingdom of heaven is fulfilled in Christ and His followers.    a. Jesus is the Messianic King who brings in the kingdom of God (heaven).      b. Matthew is concerned to show that Christ and Christianity is the true     continuation of the Old Testament – the true Israel (Leon Morris).     3.  Matthew is interested in the entrance of Gentiles into the kingdom.      4. Jesus as the Prophet/Teacher.   5 major discourses that he gives from Jesus' teaching ministry, beginning with the Sermon on the Mount (Matthew 5-7; 10; 13; 18; 23-25).    Conclusion

Many Believers are beginning to ask, "how in the world did Christianity get here?" Well, I believe that there is an answer, but we must go way back to the immediate generations that followed Messiah's earthly exit. In this episode I'll promote a question for your consideration: What if the Body of Messiah is so grossly disconnected from what It was intended to be because the fruit that is growing on the tree of Constantine's efforts is now coming into maturity? Do you know of the historical shift of removing all that was errantly labeled the "Jewishness" of the faith? Would you consider that this is possibly why Christianity looks like it does today? Let's find out!

From his days in Meir Kahane's Jewish Defense League through decades representing South Brooklyn in Albany and now as an independent voice of assertive Jewishness, Dov Hikind has never stood ... The post “Militantly Jewish” appeared first on ColemanNation.

Who are the most symbolic mid 20th century American Jews? In Eminent Jews, New Yorker staff writer David Denby tells the remarkable stories of Leonard Bernstein, Mel Brooks, Betty Friedan, and Norman Mailer. He explains how each embodied a new Jewish confidence after WWII, contrasting with earlier generations' restraint. Each figure pushed boundaries in their own way - Bernstein through his musical versatility, Brooks through his boundary-pushing humor about Jewish experiences, Friedan through her feminist theories, and Mailer through his provocative writing style. Five key takeaways * Post-WWII Jewish Americans displayed a newfound confidence and willingness to stand out publicly, unlike previous generations who were more cautious about drawing attention to their Jewishness.* The four figures in Denby's book (Bernstein, Brooks, Friedan, and Mailer) each embraced their Jewish identity differently, while becoming prominent in American culture in their respective fields.* Mel Brooks used humor, particularly about Jewish experiences and historical trauma, as both a defense mechanism and a way to assert Jewish presence and resilience.* Each figure pushed against the restraint of previous Jewish generations - Bernstein through his expressive conducting and openness about his complex sexuality, Friedan through her feminist activism, and Mailer through his aggressive literary style.* Rejecting the notion that a Jewish "golden age" has ended, Denby believes that despite current challenges including campus anti-Semitism, American Jews continue to thrive and excel disproportionately to their population size.David Denby is a staff writer at The New Yorker. He served as a film critic for the magazine from 1998 to 2014. His first article for The New Yorker, “Does Homer Have Legs?,” published in 1993, grew into a book, “Great Books: My Adventures with Homer, Rousseau, Woolf, and Other Indestructible Writers of the Western World,” about reading the literary canon at Columbia University. His other subjects for the magazine have included the Scottish Enlightenment, the writers Susan Sontag and James Agee, and the movie directors Clint Eastwood and the Coen brothers. In 1991, he received a National Magazine Award for three of his articles on high-end audio. Before joining The New Yorker, he was the film critic at New York magazine for twenty years; his writing has also appeared in The Atlantic, The New York Review of Books, and The New Republic. He is the editor of “Awake in the Dark: An Anthology of Film Criticism, 1915 to the Present” and the author of “American Sucker”; “Snark”; “Do the Movies Have a Future?,” a collection that includes his film criticism from the magazine; and “Lit Up,” a study of high-school English teaching. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit keenon.substack.com/subscribe

If you value my work, please consider a $8/month or $80/year subscription. I'm funded entirely by you.If you can't financially support my efforts, please consider sharing my work with your friends and family to spread the message. I can't do it without you.At first glance, the optics are shocking: Jewish students chaining themselves to Columbia's gates, claiming they're being silenced. But look closer. These are pro-Palestinian activists protesting the university's ties to Israel and its alleged role in deporting a fellow protester through ICE. They're staging sit-ins, posting emotional pleas, and demanding the university cut off institutions they call complicit in genocide.This isn't about Palestine. It's about advancing a radical socialist agenda. These students aren't outliers—they're foot soldiers in a broader leftist movement that uses identity as cover for revolutionary politics. Same tactics as BLM: disruption, moral blackmail, and demands wrapped in the language of liberation.They cloak themselves in Jewishness—not as an expression of faith, but as a shield. The formula is simple: if Jewish students are protesting, any criticism must be antisemitic. It's a rhetorical trap—one that mirrors BLM's tactic of equating all dissent with racism.At the core is a Marxist reframe of global conflict: a world divided into oppressors and oppressed. Israel and Palestine are just the latest projection of this binary. The issue isn't geopolitical—it's ideological. The same narrative used to vilify capitalism and Western values is now applied to international politics.This isn't Judaism. It's ideological capture.This isn't about peace. It's about control—of institutions, of narratives, of power.Don't fall for it.The script hasn't changed. Just the actors.Decode The Left with Karlyn Borysenko is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Join me LIVE for streams on YouTube and Rumble, Monday-Friday at 5pm ET and Saturdays at 6pm ET for Socialism Saturday—your front-row seat to the far-left agenda.Support My Work and Help Me Expose the Far LeftI'm 100% funded by you via small donations and with the help of a volunteer community to spread the word. If you don't support my work, it won't happen. Learn how here. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit karlyn.substack.com/subscribe

In this episode, cultural historian and literary scholar Golan Moskowitz discusses his current book project, which explores the cultural history of Jewish drag and its relationship with Jewish identity in America. Through detailed analysis of significant figures such as Adah Isaacs Mencken, Flawless Sabrina, Harvey Fierstein, Charles Busch, Sadie Sadie the Rabbi Lady, and Sasha Velour, Moskowitz highlights how Jewishness and drag have intertwined to challenge social norms and reflect shifting cultural and political climates. He also delves into the concept of 'transcreativity' and how Jewish drag performers have contributed to broader American drag culture, emphasizing the importance of recognizing queer, trans, and non-binary Jews in the art of drag.

Joseph was thrown into a pit. Sold into slavery. Locked in prison. But God had a plan - a plan bigger than anyone could see. A plan that would save his people.  Sound familiar? Joseph isn't just a historical figure - he's a foreshadowing of the Messiah.  From his betrayal by his own brothers to his rise to power in Egypt, every detail points to something greater. His story echoes through time - straight to the life, death, and resurrection of Yeshua. But here's the real question: Why didn't his brothers recognize him? And why don't so many Jewish people recognize Jesus today? In this episode, we uncover the hidden layers in Joseph's story and how they connect to Israel's ultimate redemption.  If you've ever wondered why the Jewishness of Jesus matters, this one's for you. Key Takeaways Joseph & Jesus - The Parallels Are Uncanny. Betrayal, suffering, redemption - it's all there. Why Didn't His Brothers Recognize Him? And what does that reveal about Israel today? God's Plan Was Bigger Than They Knew. What they meant for evil, God meant for good. The Exodus is Coming. Not just in ancient Egypt - there's another one on the horizon. Chapter Markers [00:05] - Welcome to The Jewish Road Podcast [02:15] - Joseph's Story: More Than Just a Coat of Many Colors [08:42] - The Parallels Between Joseph and Jesus - Foreshadowing the Messiah [14:30] - Why Didn't His Brothers Recognize Him? A Clue for Today [19:20] - The Hidden Exodus Prophecy in Joseph's Last Words [24:15] - How This Changes Everything - Seeing the Story Through Jewish Eyes [30:55] - Call to Action: What If There's More to the Story? Listen Now & Discover What You've Been Missing. This isn't just history - it's prophecy in motion. Are you seeing the full picture? Start watching the Joseph video series at TheJewishRoad.com/Joseph and prepare for what's next.  

With Nicholas Mirzoeff.  Content Warning: Sexual abuse In this episode we discuss the new book, To See in the Dark: Palestine and Visual Activism Since October 7. Nicholas Mirzoeff shares how experiences of domestic, political and sexual violence - in both his family history and his own childhood - have shaped his understanding of events since October 7th. He talks about what it means to identify as an anti-Zionist Jew in the current moment, and how we can find new anticolonial ways of seeing that reject the drone's-eye-view of ‘white sight'. We also discuss the evolving visual politics of Palestine solidarity, from watermelon emojis and AI-generated images, to the torn canvas of a portrait of Arthur Balfour. Podcast listeners can get 40% off the book on plutobooks.com, using the coupon PODCAST at the checkout. — Among the founders of visual culture as a field, Nicholas Mirzoeff has also written extensively on Jewishness and Palestine. His books include How To See The World, The Right to Look and The Appearance of Black Lives Matter. He has written for the Guardian, Hyperallergic and The Nation. He lives in New York City.

In Absorption Narratives: Jewishness, Blackness, and Indigeneity in the Cultural Imaginary of the Americas (U Toronto Press, 2025), Stephanie M. Pridgeon explores cultural depictions of Jewishness, Blackness, and Indigeneity within a comparative, inter-American framework. The dynamics of Jewishness interacting with other racial categories differ significantly in Latin America and the Caribbean compared with those in the United States and Canada, largely due to long-standing and often disputed concepts of mestizaje, broadly defined as racial mixture. As a result, a comprehensive understanding of Jewishness and the construction of racial identities requires an exploration of how Jewishness intersects with both Blackness and Indigeneity in the Americas. Absorption Narratives charts the ways in which literary works capture differences and similarities among Black, Jewish, and Indigenous experiences. Through an extensive and diverse examination of fiction, Pridgeon navigates the complex connections of these identity categories, offering a comparative perspective on race and ethnicity across the Americas that destabilizes US-centric critical practices. Revealing the limitations of US-focused models in understanding racial alterity in relation to Jewishness, Absorption Narratives emphasizes the importance of viewing the narrative of race relations in the Americas from a hemispheric standpoint. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/african-american-studies

In Absorption Narratives: Jewishness, Blackness, and Indigeneity in the Cultural Imaginary of the Americas (U Toronto Press, 2025), Stephanie M. Pridgeon explores cultural depictions of Jewishness, Blackness, and Indigeneity within a comparative, inter-American framework. The dynamics of Jewishness interacting with other racial categories differ significantly in Latin America and the Caribbean compared with those in the United States and Canada, largely due to long-standing and often disputed concepts of mestizaje, broadly defined as racial mixture. As a result, a comprehensive understanding of Jewishness and the construction of racial identities requires an exploration of how Jewishness intersects with both Blackness and Indigeneity in the Americas. Absorption Narratives charts the ways in which literary works capture differences and similarities among Black, Jewish, and Indigenous experiences. Through an extensive and diverse examination of fiction, Pridgeon navigates the complex connections of these identity categories, offering a comparative perspective on race and ethnicity across the Americas that destabilizes US-centric critical practices. Revealing the limitations of US-focused models in understanding racial alterity in relation to Jewishness, Absorption Narratives emphasizes the importance of viewing the narrative of race relations in the Americas from a hemispheric standpoint. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Absorption Narratives: Jewishness, Blackness, and Indigeneity in the Cultural Imaginary of the Americas (U Toronto Press, 2025), Stephanie M. Pridgeon explores cultural depictions of Jewishness, Blackness, and Indigeneity within a comparative, inter-American framework. The dynamics of Jewishness interacting with other racial categories differ significantly in Latin America and the Caribbean compared with those in the United States and Canada, largely due to long-standing and often disputed concepts of mestizaje, broadly defined as racial mixture. As a result, a comprehensive understanding of Jewishness and the construction of racial identities requires an exploration of how Jewishness intersects with both Blackness and Indigeneity in the Americas. Absorption Narratives charts the ways in which literary works capture differences and similarities among Black, Jewish, and Indigenous experiences. Through an extensive and diverse examination of fiction, Pridgeon navigates the complex connections of these identity categories, offering a comparative perspective on race and ethnicity across the Americas that destabilizes US-centric critical practices. Revealing the limitations of US-focused models in understanding racial alterity in relation to Jewishness, Absorption Narratives emphasizes the importance of viewing the narrative of race relations in the Americas from a hemispheric standpoint. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/latin-american-studies

In this episode, we speak with Darryl Li about some of his essays. We begin by discussing his work and experiences in Palestine. His transformation from an NGO worker in the early 2000s to a scholar and political activist. Li explores the interpolation of Jewishness into a racial category globally. He also explores the Law of Return, which allows any Jew in the world to not only settle in Israel but also to enjoy superior rights to the land than Palestinians. The conversation covers the evolution of Palestinian armed resistance, particularly in Gaza, and the shift in Israeli strategies from direct occupation to economic strangulation and remote control bombardment. Li explains how Israel's reliance on Palestinian labor has fluctuated, leading to the importation of migrant workers from other countries, which weakened Palestinian leverage in resistance negotiations. He also addresses the impact of the Oslo Accords, which created the Palestinian Authority, and how it has undermined anti-Zionist critique by implicitly accepting Zionism. Additionally, Li touches on the intersection of the black freedom struggle and Jewish assimilation in the U.S., noting how Holocaust memory culture—in service of zionist imperialism—has helped elevate anti-Semitism above other forms of racial, ethnic, and religious antagonisms. Darryl Li is active in Palestine solidarity work in the United States as an organizer, lawyer, and writer. He lived in the Gaza Strip from 2001 to 2002 and made regular visits until 2011 working for various NGOs, especially the Gaza-based Palestinian Center for Human Rights. Darryl's day job is teaching anthropology at the University of Chicago. He is the author of The Universal Enemy: Jihad, Empire, and the Challenge of Solidarity (Stanford University Press 2020).   To support our work please become a patron of the show for as little as $1 per month at patreon.com/millennialsarekillingcapitalism   Links:   On Law and Racial Capitalism in Palestine    Disengagement and the Frontiers of Zionism   The Rise and Fall of Baby Boomer Zionism

Isaiah Saldivar and Eduardo Arroyo (Radar Apologetics) Will be discussing what it means to be a messianic Jew, what's going on in Israel and how this relates to current events.Eduardo's Channel https://www.youtube.com/@RadarApologeticsTo sow into this stream Monthly/ONE time/ https://bit.ly/2NRIBcM PAYPAL https://shorturl.at/eJY57www.Isaiahsaldivar.comwww.Instagram.com/Isaiahsaldivarwww.Facebook.com/Isaiahsaldivarwww.youtube.com/IsaiahsaldivarOrder My New Book, "How To Cast Out Demons," Here! https://a.co/d/87NYEfcTo sow www.Isaiahsaldivar.com/partner

This is a teaser preview of one of our Radical Reads episodes, made exclusively for our supporters on patreon. You can listen to the full 85-minute episode without ads and support our work at https://www.patreon.com/posts/e97-radical-10-116392240In this episode, we talk to Michael Richmond, a Jewish communist author and anti-racist activist, about David Baddiel's ridiculous book, Jews Don't Count. In this book, Baddiel claims that the key thing about contemporary antisemitism is the left's confusion over it, and how this confusion means that Jews are uniquely excluded from left-wing political discourse and activism.We discuss (and make fun of) Baddiel's book for about an hour and a half covering every aspect of his shallow understanding of racism, whiteness, Jewishness and antisemitism, and why Baddiel should probably get new friends.Listen to the full episode here:E98: Radical Reads – ‘Jews Don't Count' by David BaddielMore information:Read Michael's excellent book (co-authored with Alex Charnley), Fractured: Race, Class, Gender and the Hatred of Identity PoliticsA number of Michael's articles can be found here and here. Some which are particularly relevant to this discussion are:'Philosemitism: An Instrumental Kind of Love''On "Black Antisemitism" and Antiracist Solidarity''A long way from Cable Street''Playing the Jew'Timeline of people's history stories about radical Jewish historyThe webpage for this episode is available here: https://workingclasshistory.com/podcast/e98-radical-reads-jews-dont-count-by-david-baddiel/AcknowledgementsThanks to our patreon supporters for making this podcast possible. Special thanks to Jazz Hands, Jamison D. Saltsman, Fernando López Ojeda, Jeremy Cusimano, and Nick Williams.The episode image of David Baddiel at Soho Theatre, 2020. Credit: Raph PH (with additional design by WCH). CC 2.0.Edited by Jesse FrenchOur theme tune is Montaigne's version of the classic labour movement anthem, ‘Bread and Roses', performed by Montaigne and Nick Harriott, and mixed by Wave Racer. Download the song here, with all proceeds going to Medical Aid for Palestinians. More from Montaigne: website, Instagram, YouTube.Become a supporter of this podcast: https://www.spreaker.com/podcast/working-class-history--5711490/support.

To celebrate 2024, we're taking a look backwards, and diving into the standout thinkers who have taken to the Intelligence Squared stage in the past 12 months. You might still be on the hunt for that perfect gift for the avid reader in your life, or perhaps you're after some food for thought over the festive period. Either way, this 12 episode mini series will highlight the books that shaped 2024. We hope you'll join us in 2025 for more events that intrigue, fascinate and entertain. David Baddiel has been on our screens for over 35 years. The creator of The Mary Whitehouse Experience and one half of Baddiel and Skinner Unplanned, he spent his early career in the world of television comedy. More recently, he has become a leading voice on Jewishness and antisemitism in the U.K after releasing his award-winning documentary and book Jews Don't Count. In October 2024 he came to the Intelligence Squared stage to discuss how both comedy and Jewishness have shaped his career and life. Drawing from his hilarious new memoir My Family, he discussed his upbringing from reckoning with his family's trauma from the Holocaust to his late mother's affair with a golfing salesman and his father's struggles with dementia. Baddiel revealed his family story to shed light on why he believes laughter has the capacity to transform our darkest experiences into something more bearable. If you'd like to become a Member and get access to all our full conversations ad free, plus all of our Members-only content, just visit intelligencesquared.com/membership to find out more. For £4.99 per month you'll also receive: - Full-length and ad-free Intelligence Squared episodes, wherever you get your podcasts - Bonus Intelligence Squared podcasts, curated feeds and members exclusive series - 15% discount on livestreams and in-person tickets for all Intelligence Squared events  ...  Or Subscribe on Apple for £4.99: - Full-length and ad-free Intelligence Squared podcasts - Bonus Intelligence Squared podcasts, curated feeds and members exclusive series … Already a subscriber? Thank you for supporting our mission to foster honest debate and compelling conversations! Visit intelligencesquared.com to explore all your benefits including ad-free podcasts, exclusive bonus content and early access. … Subscribe to our newsletter here to hear about our latest events, discounts and much more. https://www.intelligencesquared.com/newsletter-signup/ Learn more about your ad choices. Visit podcastchoices.com/adchoices Learn more about your ad choices. Visit podcastchoices.com/adchoices

Mary chats with theologian, author and speaker Dr. Arnold Fruchtenbaum. He is one of the foremost authorities on the nation of Israel. He received his BA from Cedarville University, and his Masters of Theology from Dallas Theological Seminary.The completion of his dissertation, Israelology: The Missing Link in Systematic Theology, was the culmination of 13 years of research for which he earned his Ph.D. at New York University in 1989. He has done graduate work studies at the Jewish Theological Seminary in NY and Hebrew University of Jerusalem. He is the founder and director of Ariel Ministries, which is dedicated to evangelism of Jewish people and discipleship of Jewish and Gentile believers from a messianic Jewish frame of reference. His testimony as a Messianic Jew goes back to the 1940s when his parents were driven from their home in Poland, ending up eventually in the US after the war. A full version of his conversion is found here. Today we discuss his story as well as the biblical teaching that all of Israel shall be saved. Gentiles often have questions about this very subject because today's churches are not clear on this issue, citing that since Israel is gathered in unbelief since 1948,  today's Israel has no prophetic significance. Dr. Fruchtenbaum's teaching on the 5 covenants of Israel and who exactly is in the land clears this up. Dr. Fruchtenbaum has a pre-trib, pre-millennial, dispensational perspective; his teachings help the Gentiles understand the Jewishness of the entire Bible. All of his incredible resources are found here.   Stand Up For The Truth Videos: https://rumble.com/user/CTRNOnline & https://www.youtube.com/channel/UCgQQSvKiMcglId7oGc5c46A