Podcasts about josephus flavius

In Rabbi Rembaum's continuing series, he explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. ​ This session took place via Zoom on June 25, 2025. Special Guest: Rabbi Emeritus Joel Rembaum.

In Rabbi Rembaum's continuing series, he explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. ​ This session took place via Zoom on June 18, 2025. Special Guest: Rabbi Emeritus Joel Rembaum.

In Rabbi Rembaum's continuing series, he explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. ​ This session took place via Zoom on June 11, 2025. Special Guest: Rabbi Emeritus Joel Rembaum.

In Rabbi Rembaum's continuing series, he explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. ​ This session took place via Zoom on June 4, 2025. Special Guest: Rabbi Emeritus Joel Rembaum.

In Rabbi Rembaum's continuing series, he explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. ​ This session took place via Zoom on May 21, 2025. Special Guest: Rabbi Emeritus Joel Rembaum.

In Rabbi Rembaum's continuing series, he explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on May 7, 2025. Special Guest: Rabbi Emeritus Joel Rembaum.

In Rabbi Rembaum's continuing series, he explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on April 30, 2025. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on February 5, 2025.. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on January 29, 2025.. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on January 15, 2025.. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on January 8, 2025.. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on December 25, 2024. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on December 18, 2024. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on December 11, 2024. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on November 20, 2024. Special Guest: Rabbi Emeritus Joel Rembaum.

The Odyssey narrates Odysseus's ten-year journey as the king of Ithaca, during which he attempts to return home after the fall of Troy. Virgil's Aeneid chronicles the journey of Aeneas, a Trojan hero and son of the goddess Venus. Aeneas escapes the fallen city of Troy and embarks on a quest to start a settler-colonial project in Italy. Virgil wrote a work of total fiction, and then as if by witchcraft, Augustus traced his (and Rome's) historical origins back to Aeneas.In Jewish Antiquities, Josephus Flavius followed the line of Augustus, adulterating the Bible to appease the ego of his settler-colonial abuser, adopting the same Greco-Roman “literary-historicizing” framework. This may not have resonated with the Jews of the time, but man, would-be Christian imperial colonizers loved his historicizing of epic literature to “build” their apotheosis.What good is Star Wars if lightsabers are not real, if you are not the heir of Luke Skywalker,  and the Republic is not rightfully yours to “possess?”So, thanks to Josephus Flavius, the (sellout, Uncle Tom) closet Hasmonean, and his oversized case of Bible-wrecking Stockholm Syndrome, by now, we've had to deal with two millennia of Hellenized theologians who really believe that Jesus picked up where Venus and Augustus left off. If you want to understand the socio-political consequences of this approach, consider watching independent news media on YouTube.If you want to be set free from the tyranny of Augustus and Josephus, hear the Gospel of Luke. This week, I discuss Luke 7:17-19.Show Notes ἔρχομαι (erchomai) ب-و-ء (bā-wāw-hamza)/ ב-ו-א (bet-waw-alef)The Hebrew verb בוא (bo) and the Arabic verb بَاءَ (bā'a) “he returned” are cognates that trace back to a common Semitic root related to movement toward a point—be it coming or returning. This root corresponds to ἐρχόμενος (erchomoenos) in Luke 7:19, the one who is expected.“‘Behold, I am going to send my messenger, and he will clear the way before me. And the Lord, whom you seek, will suddenly come (יָבוֹא, yāḇôʾ) to his temple; and the messenger of the covenant, in whom you delight, behold, he is coming,' says the Lord of hosts.” (Malachi 3:1)“The Lord God has sworn by his holiness, ‘Behold, the days are coming (בָּאִ֣ים, bā'îm) upon you when they will take you away with meat hooks, and the last of you with fish hooks.'” (Amos 4:2)Related functions in Arabic:بَاءَ (bā'a) To return, to incur, to be burdened with, to bring upon oneself.بَاءُوا بِغَضَبٍ مِنَ اللَّهِ (bā'ū bi-ghaḍabin mina allāh)“They have incurred wrath from God.”(Surah Al-Baqarah 2:61) بَوَّأَ (bawwa'a) To settle someone, to provide lodging, to assign a place.مُتَبَوَّأ (mutabawa'a) A dwelling place. Arabic Lexicon, Hawramani, https://arabiclexicon.hawramani.com/?p=1617&book=50#9b0b27وَلَقَدْ بَوَّأْنَا بَنِي إِسْرَائِيلَ مُبَوَّأَ صِدْقٍ (wa laqad bawwa'nā banī isrā'īla mubawwa'a ṣidqin)“And we settled the Children of Israel in a good dwelling-place.”(Surah Yunus 10:93)تَبَاوَأَ (tabāwa'a) Used in literature to describe competition and contention between characters. The verb carries a negative connotation that implies equality. To be equal with each other. Equality in sin or punishment: state of being equally guilty. القتيلان فِي الْقصاص تعادلا (al-qatīlāni fī al-qiṣāsi ta‘ādalā) “Two dead, in retribution, were tied.” “بَوَاءٌ” Arabic Lexicon, Hawramani, https://arabiclexicon.hawramani.com/?p=63888#dbd19f ★ Support this podcast on Patreon ★

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on November 13, 2024. Special Guest: Rabbi Emeritus Joel Rembaum.

In ten sessions, Rabbi Rembaum explores the rise and evolution of antisemitism, defined simply as “hatred toward Jews” (IHRA — International Holocaust Remembrance Alliance). The learning is text based and emphasizes interactive discussion. There is some lecturing, primarily to provide historical background. The sessions are organized chronologically: 1. Greek and Roman sources through the lens of Josephus Flavius, 2. Christian and Muslim writings through the 16th century, and 3. the rise and evolution of secular antisemitism from the 19th through the 21st centuries. This session took place via Zoom on November 6, 2024. Special Guest: Rabbi Emeritus Joel Rembaum.

Andre Moubarak highlights the importance of studying first-century Jewish resources to understand the New Testament and the life of Jesus. It presents the teachings of Andre Moubarak from Twins Tours Academy, who emphasizes the significance of understanding the cultural, social, and religious dynamics of ancient Israel. The text then explores various Jewish resources like the Tanakh, Mishnah, Talmud, and Midrash, providing insights into their content, structure, and significance. It also lists websites that offer access to these resources, as well as ancient texts like Josephus Flavius and the Dead Sea Scrolls. The text concludes by examining Roman resources from Tacitus, Pliny the Elder, and Strabo, which offer perspectives on the Roman Empire's influence on Judea.   to learn more online courses go to the link below: www.twinstours.com/academy

Dr. Michael Gleghorn, a professor at Grand Canyon University, returns to the Bible and Theology Matters podcast to continue our discussion on ancient evidence for the historical Jesus from non-biblical sources. In this episode we will discuss what the Jewish Talmud, the writings of Jewish historian Josephus Flavius, and Lucian, the Roman satyrist, has to say about the historical Jesus of Nazareth.

This week, Fr. Paul emphasizes that the hearing of scripture is a literary battleground where various traditions compete for control over its meaning. He critiques how translations like the Septuagint and later Christian adaptations have altered the original intent of the Hebrew consonantal text, arguing that figures such as Philo and Josephus Flavius laid the groundwork for this betrayal. ★ Support this podcast on Patreon ★

Vor einigen Wochen hat Oliver über das „Geheimen Markus-Evangelium“ berichtet, einen frühchristlichen Text, in dem von geheimnisvollen Riten geraunt wird, die Jesus nachts mit einzelnen, offenbar nur leicht bekleideten, jungen Männern durchführt. Die Interpretation der Texte führen zum wüsten Streit: Hat Jesus heimlich gnostische Rituale durchgeführt? Geht es um Sex? Oder ist die ganze Sache vielleicht doch eine bösartige Fälschung? Zu der Folge sind sehr viele Fragen und Anmerkungen von Hörer:innen eingegangen, die wir jetzt besprechen. Ab wann gab es christliche Gemeinden? Hat Jesus wirklich existiert oder nicht? Gibt es außerhalb der Bibel Belege für christliche Behauptungen? War das Christentum vielleicht schon in seiner Anfangszeit ein betrügerisches Unternehmen, um an das Geld leichtgläubiger Leute zu kommen? Kommentare bitte unter https://manglaubtesnicht.wordpress.com/?p=4809 00:00:14 - Intro 00:02:13 - Worum geht es? 00:07:47 - "Ihr seid doof!" 00:11:52 - Christentum kondensiert 00:14:05 - Wofür ist "Jesus" so wichtig? 00:15:55 - dürftige Beweislage, Beweis durch Gewöhnung 00:17:10 - Noch weniger Quellen für manch andere historische Person? Nein. 00:19:24 - Dead Sea Scrolls, Propheten wie Daniel 00:22:09 - Ausnahmen von wissenschaftlichen Standards für die Religion 00:22:43 - Stammeslinien, Silben-Salat, Familien 00:24:00 - Einigkeit der Historiker? Unabhängigkeit der Evangelien? 00:28:18 - Glaubwürdigkeit durch Peinlichkeit? Zimmermann als Insider 00:31:14 - Paulusbriefe als Geschäftsidee 00:34:44 - Dekonstruktion der 6 sog. außerbiblischen "Quellen" 00:37:01 - 1. Thallus 00:38:21 - 2. Mara Bar Serapion 00:38:58 - 3. Tacitus 00:39:13 - 4. Josephus Flavius 00:40:19 - 5. Plinius 00:40:36 - 6. Sueton 00:42:20 - Clemens' Brief (k)eine Fälschung? und andere Thesen 00:44:33 - Abbinder

J.J. and Dr. Martin Goodman go antiquing! They discuss the most important Jewish historian of the Roman period–Josephus Flavius. What did he write? Who was he writing for? And what ideological framework motivated his histories? Please send any complaints or compliments to podcasts@torahinmotion.orgFor more information visit torahinmotion.org/podcastsMartin Goodman is Emeritus Professor of Jewish Studies in the University of Oxford and a Fellow of Wolfson College and the Oxford Centre for Hebrew and Jewish Studies. He has written extensively on Jewish and Roman history. His books include Rome and Jerusalem (2007), A History of Judaism (2017), Josephus's The Jewish War: a Biography (2019), and, most recently, Herod the Great: Jewish King in a Roman World (2024).

No statement more fully captures the anti-scriptural sadism of colonial solipsism than the American expression, “If you can't beat ‘em, join ‘em.” Unless, of course, the “em” is a shepherd standing at the midbar, reciting the written command of the Scriptural, inexistent, invisible, unseen, indomitable God who has no egregious, obscene, man-made statue or temple. By all means, join him, if you can. In 1932, according to the Yale Book of Quotations (yes, the same Yale that arrested Jewish kids this week for following the Shepherd), the Atlantic (yes, the famous liberal magazine that once, long ago, fought to protect Jewish kids) cited that ungodly saying (which is a much older saying) as uttered by a U.S. Senator. Once the Atlantic and then Yale published it, it became a colonial reference—just before many terrible things took place under its spell. That senator would have loved Philo or Josephus Flavius. The latter lived in Palestine and fought against the Romans but later decided, “if you can't beat ‘em, join ‘em.” “There was a tension,” Fr. Paul thunders,  “Between the originators of scripture and some of their followers.”“There was an intellectual fight.”Fr. Paul continues, “This took place in Alexandria. Remember, Philo was in Alexandria.  And that's the head of the Asp, as we say in Arabic.  It's Alexandria, which was the intellectual capital of the Roman Empire.”Against Alexandria, the Shepherd cries: If you can't beat ‘em, submit to God! Blessed is he who comes in the name of the Lord. Hosanna in the Highest! Bring more evils upon them, O Lord. Bring more evils upon those who are glorious upon the earth.Arise, O God, judge the earth, for to thee belong all the nations. Blessed Pascha to all peoples. Peace in the Middle East. (Episode 322) ★ Support this podcast on Patreon ★

Welcome to today's episode of The Benjamin Dixon Show, where we dissect and delve into pressing issues, offering insightful analysis and thought-provoking discussions.Segment 1: The Palestinian Perspective – A Historical and Humanitarian Lens In this segment, we turn our focus to Palestine, particularly the Gaza Strip, following the events of October 7th. We reflect on the tragic toll this conflict has had, especially on children, and trace back the historical significance of the region, highlighting the early references to Bethlehem as 'Palestine' by Greek historian Herodotus in 450 BCE, and its mention during the time of Jesus by Josephus Flavius. This journey through history is crucial to understanding the deep-rooted complexities of this enduring conflict.Segment 2: Voices Against Trump – The ABC News Exclusive Next, we dissect the recent ABC News interview featuring Cassidy Hutchinson and two other former White House aides, unraveling their stark warnings about the potential threats posed by former President Trump. This enlightening discussion underscores the importance of heeding lessons from history and the vital role of whistleblowers in safeguarding democracy.Segment 3: Bill Maher's Controversial Take on COVID-19 We then pivot to Bill Maher's recent controversial clip, where he links COVID-19 infections to vaccinations and leans into anti-vax rhetoric. This segment is a critical examination of how public figures shape narratives about health and science, and the potential consequences of spreading misinformation.Segment 4: Tim Pool's Civil War Obsession Finally, we delve into Tim Pool's fixation with the idea of a second American civil war. By analyzing his statements and timelines using GROK, we uncover disturbing trends and take time to critically examine and challenge his viewpoints, offering our audience a balanced perspective.Join us on The Benjamin Dixon Show as we navigate these complex topics with depth, clarity, and a touch of humor. Tune in, stay informed, and be part of the conversation.

Intrepid independent scholar Ralph Ellis joins Truthiverse again to continue his analysis of key Biblical characters and events, this time the most important one of all: the "Jesus" character. Ralph discusses his extensive research into Edessa and the ancient Edessan monarchy and King Izas Manu, likely the primary historical figure upon whom the Jesus character is based. Ralph is the leading expert on Edessa and its hugely important role in historical events that would ultimately be spun into the distorted Biblical tales. He also discusses major players such as Josephus Flavius, the wealthy Simon Bothus, and Mary Magdalene (aka Mary Bothus, the richest woman in the Near East) who married "Jesus of Gamla". Discover who the "fisher of men" really was - grown up pants mandatory.

17 你既號稱「猶太人」，又依仗法律，且拿天主來自誇；18 你既然認識他的旨意，又從法律中受了教訓，能辨別是非，19 又深信自己是瞎子的響導，是黑暗中人的光明，20 是愚昧者的教師，是小孩子的師傅，有法律作知識和真理的標準；21 那麼，你這教導別人的，就不教導你自己嗎？為什麼你宣講不可偷盜，自己卻去偷？22 說不可行姦淫，自己卻去行姦淫？憎惡偶像，自己卻去劫掠廟宇？23 以法律自誇，自己卻因違反法律而使天主受侮辱？24 正如經上所記載的：『天主的名在異民中因你們而受了褻瀆。』 25 如果你遵行法律，割損纔有益；但如果你違犯法律，你雖受割損，仍等於未受割損。26 反之，如果未受割損的人遵守了法律的規條，他雖未受割損，豈不算是受了割損嗎？27 並且，那生來未受割損而全守法律的人，必要裁判你這具有法典，並受了割損而違犯法律的人。28 外表上作猶太人的，並不是真猶太人；在外表上，肉身上的割損，也不是真割損；29 惟在內心做猶太人的，纔是真猶太人。心中的割損，是出於神，並不是出於文字；這樣的人受讚揚，不是來自人，而是來自天主。 保祿在《羅馬書》中， 向那些「以不義抑制了真理」的人提出強烈的公訴 （1:18）。外邦人的基本過錯在於沒有承認天主（1:21）；他們所受的懲罰就是被天主遺棄在不道德的勢力下。如今保祿卻指責自己的同胞猶太人欠缺一致：他們的行為與他們所認識的法律相反（2:17-24）。 猶太人犯法比異民罪過更重 「你既號稱『猶太人』，又依仗法律，且拿天主來自誇」（17）──17-24 節歷述猶太人的罪過。選民在新約時代，常以「猶太」一名為自己榮耀的稱號。但保祿認為他們「依仗法律」，卻不遵守法律，只憑藉選民與盟約的標記──割損，是毫無價值的。況且，外邦人如果遵守了自然律，除得救外，還要裁判那些自誇受割損而不守法律的猶太人（27）。保祿這講法，實在是猶太思想界中的一大革命。 「你既然認識他的旨意，又從法律中受了教訓，能辨別是非，又深信自己是瞎子的響導，是黑暗中人的光明，是愚昧者的教師，是小孩子的師傅，有法律作知識和真理的標準；你這教導別人的，就不教導你自己嗎？」（18-21）──保祿在這段內描寫猶太人的不義，雖是泛指一切猶太人，但直接是責斥那些僑居在外邦的猶太經師，因為他們「從法律中受了教訓，能辨別是非」，是說他們雖有 「生命的道理和真理的智識」（德 24:32-39），知何為善，何為惡，卻輕視外邦人，以他們為「瞎子」，為「黑暗中的人」，「是愚昧者」，為「小孩」。天主原來使猶太人散居外邦的目的，是要他們宣傳真道（多 13:3-4；依 49:3 等）。但是他們卻驕傲自大，自以為是外邦人的「嚮導」、「光明」、「教師」和「師傅」。 「那麼，你這教導別人的，就不教導你自己嗎？」（21a）──21-24 節所列的猶太人，尤其是猶太經師們的罪惡，正與 1:28-32 節所列舉的外邦人的罪惡相對 照，也是主耶穌所譴責的：「禍哉，你們經師和法利塞假善人！因為你們走遍了海洋和陸地，為使一個人成為歸依者；幾時他成了，你們反而使他成了一個比你們加倍壞的『地獄之子』」（瑪 23:15）。 「為什麼你宣講不可偷盜，自己卻去偷？說不可行姦淫，自己卻去行姦淫？憎惡偶像，自己卻去劫掠廟宇？」（21b-22）──保祿就如主耶穌一樣，另外責斥猶太人偽善的罪：他們以法律自誇，但事實上卻違犯法律。保祿在這裡特別提出了他們的三種罪惡：「偷盜」、「姦淫」、「劫掠廟宇」。經師教導人只須遵守誡命的外在條文，至於人內心卻無須顧忌，而他們自己也這樣作。耶穌卻指責經師們說：「你們要謹防經師……他們吞沒了寡婦的家產，而以長久的祈禱作掩飾：這些人必要遭受更嚴重的處罰」（谷 12:38-40），因為他們這樣做無異於 「偷盜」。至於「姦淫」的罪，耶穌時代的經師和法利塞人，只把這罪限於交媾已遂的行為，耶穌卻說：「凡注視婦女，有意貪戀她的，他已在心裡姦淫了她」 （瑪 5:28）。 關於「劫掠廟宇」的事，猶太史家若瑟夫（Josephus Flavius, Antiquitates Judaicae, IV, 8,10）和宗 19:37 也有所記載和暗示，指猶太人在戰亂中參與或默許人任意搶掠廟宇的財物。這種行為直接相反舊約的禁令：「你應將他們的神像，投在火中燒掉；不應貪圖神像上的金銀，而留為己有……可憎之物，不可帶進你屋內；免得你與那些東西一同毀滅……」（申 7:25-26）。 「你以法律自誇，自己卻因違反法律而使天主受侮辱」（23）──由於上述的惡行，可知選民不但不「尊敬天主為聖」（肋 22:32），反而「使天主受侮辱」，所以保祿借用依撒意亞的話說：「天主的名在異民中因你們而受了褻瀆」 （依 52:5），先知的原意是：上主的名字被壓迫選民的人所褻瀆，而保祿卻看猶 太人的罪行令外邦人褻瀆真天主。 論真正的割損 「如果你遵行法律，割損纔有益；但如果你違犯法律，你雖受割損，仍等於未受割損」（25）──保祿思想的革命在 25-29 節中可說已達到最高潮，竟然聲稱猶太人極為重視的割損禮是無關緊要的。原來猶太人以天主的法律自誇，更以割損禮自誇，因為割損禮是得作天主選民的標記。然而保祿今從悔瑟（ 申 10:16）、先知（耶 4:4）和主耶穌（瑪 12:41 等）講說：如果猶太人遵守法律，割損才有價值，因為割損表示他與天主締結了一項當守的盟約；如果他違犯了這盟約，無論他怎樣受了割損禮，割損便沒有什麼價值。 「反之，如果未受割損的人遵守了法律的規條，他雖未受割損，豈不算是受了割損嗎？」（26）──在只看內心不看外貌的天主的眼裡，這樣受割損的猶太人和沒有受割損的外邦人本是一樣。況且外邦人如果遵守了自然律，除了得救之外，「必要裁判你這具有法典，並受了割損而違犯法律的人」（27）。 「外表上作猶太人的，並不是真猶太人；在外表上，肉身上的割損，也不是真割損」（28）──根據保祿宗徒的這種推論，在天主眼中有價值的不是外表的割 損，而是心靈上的割損：「惟在內心做猶太人的，纔是真猶太人」（29）；心靈上的割損，使人全心信賴天主，服從天主，就如聖祖亞巴郎和別的許多古聖先賢，他們才是真正的猶太人。 「割損」或稱「割禮」（peritomh, - peritomē: circumcision）是指為了衛生、風俗或宗教原故，割去男性生殖器上的包皮。以民是一個非常注重割損禮的民族，它最初的來源可能是取自埃及人。在古代中東的一些民族當中，也有割損禮之存在，除為了衛生清潔的理由外，也有以它是成年人的標誌，或正式加入民族成為其中一員的方式，也有作為結婚前的準備等；因此，多次是施行於青春時期或更晚。以民舉行割損的日期起初已有明文規定（創 7:12；肋 12:3），即在出生後第八天（斐 3:5；若 7:22）。實施割損禮的人，普通是家長，並在割損日給新生的嬰兒命名（路 1:59）。 以民施行割損是來自天主的命令（創 17:23-27; 出 4:25; 蘇 5:2-10），且按古來的遺教，它是與天主締結盟約的標記（宗 7:8），是隸屬於天主及以民宗教團體的象徵（出 4:25; 12:48；戶 9:14；羅 4:11），是提醒以民對天主所應盡的義務的記號（申 10:1; 13:6；耶 4:4；則 44:7；羅 4:1；迦 5:3），也是別於其他民族的特徵，例如以民的宿敵培肋舍特人（Philistines）並不舉行此禮（參看民 14:3；撒上 14:6；撒下 1:20 等）。割損禮在亞巴郎以前雖然就已存在，但它在以民歷史上，有著如此重大的象徵及宗教的意義，卻是始於亞巴郎（創 17:9-14）。 既然割損對以民有著如此高深重大的意義，因此它的反面，「未受割損的」，常帶有輕蔑鄙視的寓意，比如未受割損的樹（肋 19:23），意即其果不可食。其次也有未受割損的「唇」（出 6:12, 30）、「耳」（耶 6:10）、「心」（肋 26:41；則 44:9；耶 9:25；見宗 7:51）等講法，意即無用的或不潔之物。「未受割損的肉身」（ 哥 2:13 ）， 意即有死的肉身。「自行割損， 除去心上的包皮」（耶 4:4），意謂除去硬化的心靈（亦見申 10:16; 30:6；羅 2:29）。外邦人的宗徒聖保祿曾極力反對向外邦人入教者再施行割損禮（羅 4:12；迦 2:2; 5:6; 6:15；哥 2:11 ）， 因為在基督內的信德，割損已是無關緊要的事（ 迦 5:6; 6:15 ； 哥 2:11）。保祿的主張在宗徒會議上正式被接納（宗 15:1-20；迦 2:2；羅 4:12）。 「心中的割損，是出於神，並不是出於文字」（29）──在本章末節已見到 「文字」和「精神」（gra,mma - gramma || pneu/ma - pneuma）兩個對立的名詞，是在保祿神學上含有深意的兩個術語。這兩個對立的名詞在此處與《羅馬書》的主題是有密切關係的（參看 7:6）。保祿在這裡欲證明全人類，連選民在內，都需要基督的恩寵才能得救。在天主聖子未降生以前，無論是猶太人或外邦人都是罪惡的奴隸，都缺乏了天主的光榮（3:33）。受了天主特恩的猶太人當記住：如果人接受了法律，受了割損，若缺少亞巴郎所有的「服從的信德」（obedient faith; 1:5; 16:26），法律和割損仍救不了他。這種「出於神」的「心中的割損」，正是先知所預言的：「我還要賜給你們一顆新心，在你們五內放上一種新的精神，從你們的肉身內取去鐵石的心，給你們換上一顆血肉的心。我要將我的神賜於你們五內，使你們遵行我的規律，恪守我的誡命，且一一實行」（則 36:26-27）。 至今我們所讀了的羅 1-2 兩章所論述的道理，可以歸納為下列四端：1）唯有一個天主洞察人心；在這位只按真理審判人的天主台前，盟約的外面表記或特權並無任何價值，只有行善避惡的行為才是有價值的。2）保祿列舉外邦和猶太人的罪過，並不是說全人類都犯了罪，沒有一個例外。他此處只願意證明所有的人為得救需要基督賜的恩寵。3）外邦人中也有善人，因為他們遵守了天主在他們良心上所刻的自然法律。4）無論外教人，或是猶太人，他們之所以行善戒惡，是因為天主沒有捨棄他們，而賞賜了他們恩寵，使他們趨善避惡。

Friday Live, The Allen's Investigate welcome Ralph Ellis for a two hour special edition segment!! Episode Bio: In this episode your hosts Gary & Shona Allen will be chatting to the fascinating writer, historian and independent researcher, Ralph Ellis. Ralph will be discussing the New Testament - Ralph has uncovered evidence for the New Testament Saul (St Paul) in the historical record, a discovery that brings with it several new accounts of the life of Jesus. Saul, the inventor of Christianity, was actually Josephus Flavius, a well-known historian. He believes the New Testament story has had its chronology shifted, from the AD 60s back to the AD 30s, and it is this chronological dislocation that has concealed historical truth.He provides a new and compelling insight into his 40 plus years of research and discoveries and the new light it throws onto the biblical story! Guest bio: Writer, Historian, Polymath and independent researcher of Biblical and Egyptian history Ralph Ellis, has been researching Biblical and Egyptian history for more than 40 years. Being independent from theological and educational establishments allows Ralph to tread where others do not dare, and it is through this independence that Ralph has discovered so many new Biblical and historical truths. Perhaps one of the biggest 'cover-ups' is the fact that the Israelites were originally Egyptians, the Hyksos Shepherd pharaohs who were ejected from Egypt in the 17th century BC. But this simple correlation colours the rest of Biblical history, for it means that both King Solomon and King Jesus were also of Egyptian heritage. A formal disclaimer: The opinions and information presented or expressed by guests on The Allens Investigate are not necessarily those of the TAI Hosts, Sponsors, or the United Public Radio Network and its producers. We will however always be respectful and courteous to all involved. Thank you, we appreciate you all!

Friday Live, The Allen's Investigate welcome Ralph Ellis for a two hour special edition segment!! Episode Bio: In this episode your hosts Gary & Shona Allen will be chatting to the fascinating writer, historian and independent researcher, Ralph Ellis. Ralph will be discussing the New Testament - Ralph has uncovered evidence for the New Testament Saul (St Paul) in the historical record, a discovery that brings with it several new accounts of the life of Jesus. Saul, the inventor of Christianity, was actually Josephus Flavius, a well-known historian. He believes the New Testament story has had its chronology shifted, from the AD 60s back to the AD 30s, and it is this chronological dislocation that has concealed historical truth.He provides a new and compelling insight into his 40 plus years of research and discoveries and the new light it throws onto the biblical story! Guest bio: Writer, Historian, Polymath and independent researcher of Biblical and Egyptian history Ralph Ellis, has been researching Biblical and Egyptian history for more than 40 years. Being independent from theological and educational establishments allows Ralph to tread where others do not dare, and it is through this independence that Ralph has discovered so many new Biblical and historical truths. Perhaps one of the biggest 'cover-ups' is the fact that the Israelites were originally Egyptians, the Hyksos Shepherd pharaohs who were ejected from Egypt in the 17th century BC. But this simple correlation colours the rest of Biblical history, for it means that both King Solomon and King Jesus were also of Egyptian heritage. A formal disclaimer: The opinions and information presented or expressed by guests on The Allens Investigate are not necessarily those of the TAI Hosts, Sponsors, or the United Public Radio Network and its producers. We will however always be respectful and courteous to all involved. Thank you, we appreciate you all!

Why are so many of the famous biblical characters missing from the historical record? Forty years ago, the intrepid and dogged researcher Ralph Ellis decided to find out. Does this biblical lacuna mean that both the Old and New Testaments are fictional, as many people have claimed? Or are we simply looking in the wrong locations or perhaps even the wrong eras? The first glimmer of the truth was not hard to see, for even the 1st century Romo-Jewish historian Josephus Flavius claimed that the Israelites were the Hyksos pharaohs of Egypt. In which case the Book of Exodus may well be correct, from a historical context, but both theologians and historians were looking in the wrong era. Upon further investigation it transpired that Josephus was correct: the biblical Hyksos-Israelite Exodus was a real historical event. From this small kernel of truth, the entire biblical epic has now been transformed from mystic mythology into a central component of real secular history. All the way from Genesis to Revelations, this simple but rational reevaluation technique became the foundation for much of Ralph's work. Join me through a fascinating re-visioning of key Biblical events and personages.

Unpacking Israeli History introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

The Power Of introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

Nice Jewish Girls introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

Homeland introduces another podcast from Unpacked: Jewish History Unpacked. Whoever said history was boring clearly never heard these stories Join hosts Yael and Schwab each week as they take a dive into some deep cuts of Jewish history. From the Jewish Da Vinci Code to mass suicide pacts, explore true stories that feel larger than life. This episode tells the story of Josephus Flavius. It's maybe one of the wildest characters in Jewish history, and that's saying something. That's largely because unlike most historians, he didn't just chronicle the story; as Yael tells Schwab in this week's episode, Josephus, or Yosef ben Matityahu, wrote himself into the story - and what a story it is. This week, we learn about Josephus and the siege of Yodfat, and they ask, what does it mean for us to write yourself into the story of Jewish history?

Photo: No known restrictions on publication. @Batchelorshow #IndianaHoenlein: The Lost Ballistas of Josephus Flavius. Malcolm Hoenlein @Conf_of_pres @mhoenlein1@ThadMcCotter @theamgreatness https://www.msn.com/en-us/news/world/taliban-controlled-afghanistan-intends-to-seek-seat-on-un-human-rights-council-report/ar-AA10mkwa

Eve Harow speaks with Hughie Auman, who directed her tour guide course and was hugely instrumental in setting her on her current path. His fascination with the historian Josephus Flavius has brought him to new conclusions connected with the first century and the waning days of the Second Temple. Did the priest and army commander known in Hebrew as Yosef ben Matityahu leave us hidden clues as to why certain events occurred? Was there an oral tradition that preserved another version of the last stand at Masada against the Romans that rocked Judea so long ago? We must remember not to take history at face value but to search for context and never stop asking: "Why?”

Dass die neutestamentlichen Schriften, die Briefe und Evangelien, Quellen ersten Ranges für das Leben und Wirken von Jesus sind, ist unbestreitbar. Dennoch stellen sich viele Menschen die Frage, ob außerhalb der Bibel auch historische Zeugnisse über Jesus und die frühen Christen zu finden sind. Das ist erstaunlicherweise der Fall. In seinem Vortrag führt Roland Werner dieses Thema weiter und beschäftigt sich – neben einem kurzen Seitenblick auf den Talmud - vor allem mit dem bedeutenden jüdischen Geschichtsschreiber Josephus Flavius. Seine Bücher „De bello Judaico“ (Über den jüdischen Krieg) und „Antiquitates Judaeorum“ (Jüdische Altertümer) enthalten wichtige Hintergrundinformationen über und Hinweise auf Jesus und seine Zeit und unterstützt so als Seitenreferent die Zuverlässigkeit neutestamentlicher Aussagen über Schlüsselpersonen wie Pontius Pilatus, die Hohenpriester Hannas und Kaiaphas, Johannes den Täufer sowie den Herrenbruder Jakobus und nicht zuletzt Jesus selbst Prof. Dr. Dr. Roland Werner ist Mitarbeiter im Zinzendorf-Institut Marburg und unterrichtet an der Evangelischen Hochschule Tabor, ebenfalls in Marburg. Er ist einer der Initiatoren von „glaubendenken“.

Strange things were afoot on Rome's eastern frontiers in the first century. Spies and historians altered the record books in complex ways that have never been unraveled until now. Is the world's largest religion founded on politically motivated fake news?

Ralph Ellis the contrarian joins us for a great chat about the Exodus, Jesus, Propaganda, Media lies and debunking climate change lies.    We chat about his early contrariness, the Free Mason mindset, the importance of Santorini volcano, the many floods, the Arks, Atlantis, the importance of the number 40, the Pyramids, Pythagorean theories, the wiki issue, the chronological chasm, the Exodus and Josephus Flavius,    In the second half we get into the Talmud, Jesus and Alexandria, the Persian Magi, the lost monarchy, Syriac historians, Jesus as King of Edessa, the Jewish revolt, Knights Templar and the Crusades, the resurrection, and the age of reason.   Then we end with contemporary propaganda about climate change, CO2 levels and cycles, his paper on "the modulation of ice ages by dust and albedo”, mushrooms saving the earth, renewable energy, nuclear, Great Summers, ice ages, blogging, daily mail and other papers, and then we end with the Covid bullshit, therapeutics and his latest book on this tyrannical struggle “Shards of Illumination”   https://www.amazon.ca/Shards-Illumination-Breaking-through-Deception/dp/B09RFZ6JYG https://wattsupwiththat.com/2016/06/28/new-paper-modulation-of-ice-ages-via-precession-and-dust-albedo-feedbacks/ https://www.facebook.com/ralph.ellis.144 http://edfu-books.uk/books/ https://www.youtube.com/channel/UCsb-d7jyLoD7E-MyzwxJXRw   Thank you for your support.  To gain access to the second half of show and our Plus feed please clink the link http://www.grimericaoutlawed.ca/support. Help support the show because without your help we can't continue to address these controversial topics. If you value this content with 0 ads, 0 sponsorships, 0 breaks, 0 portals and links to corporate websites, please assist. Many hours of unlimited content for free. Thanks for listening!!   Support the show directly: https://www.patreon.com/grimericaoutlawed   Get your Magic Mushrooms delivered from: Mushroom Spores, Spore Syringes, Best Spore Syringes,Grow Mushrooms   Spores Lab   Get Psychedelics online   Our audio book page: www.adultbrain.ca Darren's book www.acanadianshame.ca   Other affiliated shows: https://www.13questionspodcast.com/ Our New Podcast - 13 Questions www.grimerica.ca The OG Grimerica Show www.Rokfin.com/Grimerica Our channel on free speech Rokfin   Join the chat / hangout with a bunch of fellow Grimerican's  www.grimerica.ca/chats   1-403-702-6083 Call and leave a voice mail or send us a text   GrimericaFM https://s2.radio.co/s053ed3122/listen Check out our next trip/conference/meetup - Contact at the Cabin www.contactatthecabin.com   Leave a review on iTunes and/or Stitcher: https://itunes.apple.com/ca/podcast/grimerica-outlawed http://www.stitcher.com/podcast/grimerica-outlawed   Sign up for our newsletter http://www.grimerica.ca/news   SPAM Graham = and send him your synchronicities, feedback, strange experiences and psychedelic trip reports!! graham@grimerica.com InstaGRAM https://www.instagram.com/the_grimerica_show_podcast/    Tweet Darren https://twitter.com/Grimerica   Connect through other platforms: https://www.reddit.com/r/grimerica/  https://gab.ai/Grimerica    Purchase swag, with partial proceeds donated to the show www.grimerica.ca/swag Send us a postcard or letter http://www.grimerica.ca/contact/ ART Napolean Duheme's site http://www.lostbreadcomic.com/  MUSIC Tru North Felix's Site sirfelix.bandcamp.com

PODCAST SATELLITETHE VOICE OF ISRAELShevat 8, 5782 Prince HandleyPresident / RegentUniversity of Excellence LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT מיקום היסטורי ואמיתי   Prince Handley 24/7 Commentary (FREE) > BLOG ____________________________ DESCRIPTION In this session we will discuss several items that reveal difference between the currently referred to area of the Temple Mount … AND … where the First and Second Temples (including the Roman rebuild of the Jewish Temple on those locations) were actually located. We will discuss the following: ■ Size of the Temple compared to Dome of the Rock Complex = Roman Fortress Antonia. ■ Eye witness certifications of both the location of the Jewish Temple AND destruction of the Jewish Temple. ■ Location of the Temple as certified by the Holy Scriptures. ____________________________   LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT   The construction of the Third Jewish Temple could begin immediately IF the Jewish leaders ... and the Temple Institute ... understood that the First and Second Jewish Temples were NEVER located on the Dome of the Rock Complex or Haram al-Sharif. This is Part Two in a Series to develop a construct proving that the Jewish Temple was NOT on the traditional location (referred to as the Temple Mount), but was in the City of David. In this message we develop the construct that the First and Second Jewish Temples were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. WHO WAS JOSEPHUS Titus Flavius Josephus, born Yosef ben Matityahu, was a first-century Romano-Jewish historian and military leader, best known for The Jewish War, who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry. Born AD 37/38, Jerusalem—died AD 100, Rome—was a Jewish priest, scholar, and historian who wrote valuable works on the Jewish revolt of 66–70 and on earlier Jewish history. His major books are History of the Jewish War (75–79), The Antiquities of the Jews (93), and Against Apion. Josephus' works are the most thorough histories of the period that we have. So long as we retain some skepticism, his writings provide the greatest insight into what happened to the Jewish people during a five hundred year period. IMPORTANT Josephus lived in Jerusalem BEFORE the destruction, DURING the destruction, and AFTER the destruction of the Second Temple. According to the historian Josephus Flavius, hundreds of thousands of Jews perished in the siege of Jerusalem and elsewhere in the country, and many thousands more were sold into slavery. Texts by Josephus mentioned that Herod stated dogmatically that his Temple (though enlarged to be double in size of the former Temple) was still located in the same general area as that of the former Temples. The eyewitness account of Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―stated that the Roman fortress which had long been in Jerusalem was the ONLY structure left by 73 C.E. In other words, Messiah Yeshua (Jesus) was right: As Yeshua left the Temple and was going away, his talmidim came and called his attention to its buildings. But he answered them, “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” [Mattiyahu (Matthew) 24:1-2]  ____________________ NOTICE The stones of the Roman Fortress (Fort Antonia) were left standing where the Dome of the Rock Complex (Haram al-Sharif) is NOW located … referred to commonly as the Temple Mount area. ____________________ The Dome of the Rock is built on top of the Foundation Stone, which is sacred to both Jews and Muslims. According to Jewish tradition, the stone is the “navel of the Earth”—the place where creation began, and the site where Abraham was poised to sacrifice Isaac. The Temple which existed in Jesus' day (and where the First Temple was previously located) was NOT located on the area referred to NOW as the Temple Mount (Dome of the Rock Complex or Haram al-Sharif). Both the First and Second Temples were located on Ophel mound over the area of the Gihon Spring. The Jewish people knew—up to the period that Islam emerged, even to the time of the Crusades—that the southeast ridge was the location of their "Mount Zion" and the site of all the Temples built in Jerusalem. Indeed, modern scholars realize that this is true for the real location of "Mount Zion," however, these same scholars and religious leaders fail to place the "Temple Mount" at that "Mount Zion" on the southeast ridge where it obviously belongs. The Holy Scriptures clearly place the 1st and 2nd Jewish Temples over and around the Gihon Spring on the southeast ridge (on top of the original "Mount Ophel") in Mt. Zion, City of David. But scholars and religious leaders continue insisting (and even dogmatically demanding) that the Temples of Solomon, Zerubbabel and Herod were centered within the parameters of the Haram esh-Sharif. ____________________ IMPORTANT QUESTION GUESS WHO WANTS TO BELIEVE THAT THE FIRST AND SECOND JEWISH TEMPLES WERE LOCATED ON THE CURRENT “DOME OF THE ROCK COMPLEX” … OR WHAT IS COMMONLY REFERRED TO AS THE “TEMPLE MOUNT” ■ TEMPLE INSTITUTE: TRADITION SINCE 1099 C.E. ■ ISLAM: BELIEF THAT THE DOME OF THE ROCK IS OVER MOUNT MORIAH ■ SATAN: IF ISRAEL AND THE JEWS CAN NOW BUILD THE THIRD TEMPLE IN ANOTHER AREA─NOT THE COMMONLY CALLED TEMPLE MOUNT AREA─AN AREA WHERE THE FIRST AND SECOND TEMPLES ACTUALLY STOOD … IT WOULD SPEED UP THE RETURN OF MESSIAH AND THE JUDGMENT OF SATAN. ____________________ SOME OTHER POINTS TO CONSIDER   The dimensions of the Temple (with its unique shape and characteristics) could NOT be the same as Fort Antonia―Haram al-Sharif = Dome of the Rock Complex—where the “current” Temple Mount is located. The Haram al-Sharif (current Dome of the Rock Complex referred to as the Temple Mount) also fits within the average size of a Roman camp (50 acres), while the temple complex described by Josephus was only nine acres--typical of other Roman-Greco temple complexes of the period. The size of the Fortress Antonia―based on Josephus and other evidence―show that around 6,000 soldiers were housed there … PLUS 4,000 support personnel. It was like a small city with roads, bakeries, brothels, court rooms and barracks. Herod built the fortress to protect the Jewish Temple. He named it for his patron Mark Antony (83–30 BCE). The fortress housed the Roman garrison of Jerusalem. Also, IF—as some “Temple Mount proponents argue”—Fort Antonia was at some other location than the present Haram al-Sharif (Dome of the Rock Complex), then WHY were NOT the Herodian stones from Fortress Antonia found together at another location AND WHY do BOTH Josephus AND Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―certify as eye-witnesses that the Roman fortress which had long been in Jerusalem was the ONLY structure left after the destruction of Jerusalem by Titus and his forces. Josephus mentioned the utter ruin of the Temple and all the City of Jerusalem, but he gave no reference that the Haram al-Sharif was ordered to be retained or that Titus and his general staff commanded those walls should continue to remain intact. But they have survived unto our modern times. Through the centuries those 10,000 stones have remained in their original positions making up the four walls of the Haram [confines of the Roman Fortress Antonia] as a prominent and dominant architectural facility in the City of Jerusalem. SUMMARY Tradition holds strong that the current Temple Mount is the original location of the Temples; however, the testimony of eye-witnesses who were at Jerusalem before, during and after the diestruction of Jerusalem certify otherwise. In addition—and certainly more importantly—is the prophecy of Yeshua that “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” The First and Second Temples {of Solomon and Zerubbabel) were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. We will investigate more concerning this in our following sessions. I trust this teaching will add insight into the REAL location of the First and Second Jewish Temples … AND … where the Third Temple may be built. Baruch haba b'Shem ADONAI. Your friend, Prince Handley University of Excellence _____________________ Rabbinical & Biblical Studies[Scroll down past English, Spanish and French] The Believer's Intelligentsia ________________________

OUTLINE: As we live lives of discipleship and mission,1) We Find A World That Often Misunderstands Jesus (vs. 14-16)2) We Face Those Who Reject God's Authority (vs. 17-20)3) We Follow the Path of Our Crucified Savior (vs. 21-29)RESOURCES: ESV Study Bible; The Exegetical Guide to the Greek New Testament: Mark by Andreas Kostenberger and Robert Yarbrough; Expository Thoughts on The Gospel Of Mark by J.C. Ryle; The Pillar New Testament Commentary: Mark by James Edwards; Where Is Your Scar? Mission and Martyrdom by Jonny Gibson; Josephus: The Complete Works by Josephus Flavius; Ordinary Hero: Living the Cross & Resurrection in Everyday Life by Tim Chester

UNIVERSITY OF EXCELLENCE Prince Handley President / Regent PRINCE HANDLEY PORTAL 1,000's of FREE Resources WWW.REALMIRACLES.ORG INTERNATIONAL Geopolitics | Intelligence | ProphecyWWW.UOFE.ORG LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT 24/7 Prince Handley teachings, BLOGS and podcasts > STREAM Twitter: princehandley Subscribe FREE to Prince Handley Teaching & Newsletter ____________________________ DESCRIPTION In this session we will discuss several items that reveal difference between the currently referred to area of the Temple Mount … AND … where the First and Second Temples (including the Roman rebuild of the Jewish Temple on those locations) were actually located. We will discuss the following: ■ Size of the Temple compared to Dome of the Rock Complex = Roman Fortress Antonia. ■ Eye witness certifications of both the location of the Jewish Temple AND destruction of the Jewish Temple. ■ Location of the Temple as certified by the Holy Scriptures. ____________________________   LOCATION OF THE JEWISH TEMPLE ~ PART 2 OPHEL MOUND VS TEMPLE MOUNT The construction of the Third Jewish Temple could begin immediately IF the Jewish leaders ... and the Temple Institute ... understood that the First and Second Jewish Temples were NEVER located on the Dome of the Rock Complex; Haram al-Sharif. This is Part Two in a Series to develop a construct proving that the Jewish Temple was NOT on the traditional location (referred to as the Temple Mount), but was in the City of David. In this message we develop the construct that the First and Second Jewish Temples were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. WHO WAS JOSEPHUS Titus Flavius Josephus, born Yosef ben Matityahu, was a first-century Romano-Jewish historian and military leader, best known for The Jewish War, who was born in Jerusalem—then part of Roman Judea—to a father of priestly descent and a mother who claimed royal ancestry. Born AD 37/38, Jerusalem—died AD 100, Rome—was a Jewish priest, scholar, and historian who wrote valuable works on the Jewish revolt of 66–70 and on earlier Jewish history. His major books are History of the Jewish War (75–79), The Antiquities of the Jews (93), and Against Apion. Josephus' works are the most thorough histories of the period that we have. So long as we retain some skepticism, his writings provide the greatest insight into what happened to the Jewish people during a five hundred year period. IMPORTANT Josephus lived in Jerusalem BEFORE the destruction, DURING the destruction, and AFTER the destruction of the Second Temple. According to the historian Josephus Flavius, hundreds of thousands of Jews perished in the siege of Jerusalem and elsewhere in the country, and many thousands more were sold into slavery. Texts by Josephus mentioned that Herod stated dogmatically that his Temple (though enlarged to be double in size of the former Temple) was still located in the same general area as that of the former Temples. The eyewitness account of Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―stated that the Roman fortress which had long been in Jerusalem was the ONLY structure left by 73 C.E. In other words, Messiah Yeshua (Jesus) was right: As Yeshua left the Temple and was going away, his talmidim came and called his attention to its buildings. But he answered them, “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” [Mattiyahu (Matthew) 24:1-2] ~  ~  ~  ~  ~  ~  ~  ~ NOTICE The stones of the Roman Fortress (Fort Antonia) were left standing where the Dome of the Rock Complex (Haram al-Sharif) is NOW located … referred to commonly as the Temple Mount area.  ~  ~  ~  ~  ~  ~  ~  ~ The Dome of the Rock is built on top of the Foundation Stone, which is sacred to both Jews and Muslims. According to Jewish tradition, the stone is the “navel of the Earth”—the place where creation began, and the site where Abraham was poised to sacrifice Isaac. The Temple which existed in Jesus' day (and where the First Temple was previously located) was NOT located on the area referred to NOW as the Temple Mount (Dome of the Rock Complex or Haram al-Sharif). Both the First and Second Temples were located on Ophel mound over the area of the Gihon Spring. The Jewish people knew—up to the period that Islam emerged, even to the time of the Crusades—that the southeast ridge was the location of their "Mount Zion" and the site of all the Temples built in Jerusalem. Indeed, modern scholars realize that this is true for the real location of "Mount Zion," however, these same scholars and religious leaders fail to place the "Temple Mount" at that "Mount Zion" on the southeast ridge where it obviously belongs. The Holy Scriptures clearly place the 1st and 2nd Jewish Temples over and around the Gihon Spring on the southeast ridge (on top of the original "Mount Ophel") in Mount Zion, City of David. But scholars and religious leaders continue insisting (and even dogmatically demanding) that the Temples of Solomon, Zerubbabel and Herod were centered within the parameters of the Haram esh-Sharif. ~  ~  ~  ~  ~  ~  ~  ~ IMPORTANT QUESTION GUESS WHO WANTS TO BELIEVE THAT THE FIRST AND SECOND JEWISH TEMPLES WERE LOCATED ON THE CURRENT “DOME OF THE ROCK COMPLEX” … OR WHAT IS COMMONLY REFERRED TO AS THE TEMPLE MOUNT? ■ TEMPLE INSTITUTE: TRADITION SINCE 1099 C.E. ■ ISLAM: BELIEF THAT THE DOME OF THE ROCK IS OVER MOUNT MORIAH ■ SATAN: IF ISRAEL AND THE JEWS CAN NOW BUILD THE THIRD TEMPLE IN ANOTHER AREA─NOT THE COMMONLY CALLED TEMPLE MOUNT AREA─AN AREA WHERE THE FIRST AND SECOND TEMPLES ACTUALLY STOOD … IT WOULD SPEED UP THE RETURN OF MESSIAH AND THE JUDGMENT OF SATAN. ~  ~  ~  ~  ~  ~  ~  ~ SOME OTHER POINTS TO CONSIDER The dimensions of the Temple (with its unique shape and characteristics) could NOT be the same as Fort Antonia―Haram al-Sharif = Dome of the Rock Complex—where the “current” Temple Mount is located. The Haram al-Sharif (current Dome of the Rock Complex referred to as the Temple Mount) also fits within the average size of a Roman camp (50 acres), while the temple complex described by Josephus was only nine acres--typical of other Roman-Greco temple complexes of the period.   The size of the Fortress Antonia―based on Josephus and other evidence―show that around 6,000 soldiers were housed there … PLUS 4,000 support personnel. It was like a small city with roads, bakeries, brothels, court rooms and barracks. Herod built the fortress to protect the Jewish Temple. He named it for his patron Mark Antony (83–30 BCE). The fortress housed the Roman garrison of Jerusalem. Also, IF—as some “Temple Mount proponents argue”—Fort Antonia was at some other location than the present Haram al-Sharif (Dome of the Rock Complex), then WHY were NOT the Herodian stones from Fortress Antonia found together at another location AND WHY do BOTH Josephus AND Eleazar―who led the final contingent of Jewish resistance to the Romans at Masada―certify as eye-witnesses that the Roman fortress which had long been in Jerusalem was the ONLY structure left after the destruction of Jerusalem by Titus and his forces. Josephus mentioned the utter ruin of the Temple and all the City of Jerusalem, but he gave no reference that the Haram al-Sharif was ordered to be retained or that Titus and his general staff commanded those walls should continue to remain intact. But they have survived unto our modern times. Through the centuries those 10,000 stones have remained in their original positions making up the four walls of the Haram [confines of the Roman Fortress Antonia] as a prominent and dominant architectural facility in the City of Jerusalem. SUMMARY Tradition holds strong that the current Temple Mount is the original location of the Temples; however, the testimony of eye-witnesses who were at Jerusalem before, during and after the diestruction of Jerusalem certify otherwise. In addition—and certainly more importantly—is the prophecy of Yeshua that “You see all these? Yes! I tell you, they will be totally destroyed—not a single stone will be left standing!” The First and Second Temples {of Solomon and Zerubbabel) were located on the Ophel mound just to the north of the original Mount Zion on the southeast ridge. We will investigate more concerning this in our following sessions. I trust this teaching will add insight into the REAL location of the First and Second Jewish Temples … AND … where the Third Temple may be built. Baruch haba b'Shem ADONAI. Your friend, Prince Handley President / Regent University of Excellence Subscribe FREE to Prince Handley Teachings & Newsletter 24/7 Prince Handley BLOG _________________________ Rabbinical & Biblical Studies The Believers' Intelligentsia Prince Handley Portal(1,000's of FREE resources) Prince Handley Books OPPORTUNITY If you would like to partner with Prince Handley and help him do the Spirit exploits the LORD has assigned him, Click thIs secure DONATE or the one below. God will reward you abundantly on earth … and in Heaven! A TAX DEDUCTIBLE RECEIPT WILL BE SENT TO YOU __________________________

Join Geoffrey Stern and Rabbi Adam Mintz recorded on Clubhouse on December 30th 2021as we use an innocuous reference in Rabbinic Literature to Pharaoh's personal hygiene to explore the unique disposition of Judaism to the physical body and bodily functions and contrast it to other religions and cultures. With special guest appearances by Josephus Flavius, Karl Marx, Ernst Becker and the Rabbis of the Talmud Sefaria Source Sheet: www.sefaria.org/sheets/372485 Transcript on episode web page: https://madlik.com/2021/12/30/holy-crap-2/    

A conversation between Geoffrey Stern and Rabbi Adam Mintz on Clubhouse where we explore the sanctification of powerlessness in Rabbinic Judaism and the internalization of failure. We discuss the tendency of Jews to seek fault in themselves as individuals and as a people as part of a harmful pattern that gave rise to anti-Semitism. Source Sheet: www.sefaria.org/sheets/335498 Transcript: Geoffrey Stern  What are you going to be talking to your congregation about? Either on Shabbat or Tisha B'av or both?   Adam Mintz  I'm going to give them a sermon that was written by Rabbi Samson Raphael Hirsch in 1855. And in 1855, Samson Raphael Hirsch, in Germany, the Orthodox Rabbi in Germany, talked about a preacher who 20 years earlier, you know, a rabbi Reform rabbi, who had ordered his congregation on Tisha B'av night to wear their finest, most beautiful clothing, and to come in to celebrate a Tisha B'av night in the synagogue, because he believed that mourning was over. There's no place for self evaluation and for mourning and for thinking about the past, it was a time of emancipation of hope. Hirsch's entire sermon was why that was wrong. That it's exactly when you're doing well, that you need to be humbled, and you need to fast addition.   Geoffrey Stern  So that really ties into some of the things that I'm going to be discussing. So we're perfect. That's perfect. I remember one summer I was at Camp Torah Vadaas for Tisha B'av  and my dad came up with a friend to visit me. And we were sitting on the floor with ashes on our forehead. Yeah. And he you know, it from his perspective, it was probably very similar to when Franz Rosensweig walked into a shul for Kol Nidrei, you know, it was so dramatic. He always used to talk about it. And clearly, it is very dramatic. You would think, walking into a typical traditional synagogue on Tisha B'av that something terrible happened last week, not 1,900 years ago.   Adam Mintz  That's right. Not not 2000 years ago.   Geoffrey Stern  And I think the night that my dad came, it was thundering and lightning That's a good segway to say welcome to Madlik. And we are disruptive Torah every week at four o'clock Eastern. And we are recording, and therefore this recording will go on to the Madlik podcast, which typically gets published on Sunday, and becomes part of the record. So welcome, all of you. And that's not to inhibit any discussion. It just means that what you say will go down into posterity. So we normally talk about the portion of the week that is read in synagogues on a particular week of Shabbat. And this week, we have the beginning of the book of Deuteronomy Devarim, which has begun in the cycle. And we also have on Sunday, Tisha B'av. So I had wanted to talk about Tisha B'av, it's something that I've been given a lot of thought about for the last few years. But as I was also studying the book of Deuteronomy, the very first verse and the very first comment by the traditional classical sources,  formed an amazing introduction to what I want to talk about. So you should know whether you higher biblical critic, or you're a classical scholar of Judaism, somehow or other  the book of Deuteronomy is the fifth book of the Torah, but somehow it's different. It has a different voice. It has a different perspective. The higher biblical critics think that it might have been even written at the time of Ezra during the Babylonian exile, and that'll become relevant later. But whether you believe that or not, it has a different function and a different purpose. And it recaps many of the things that were said in the prior four books of Moses. So in this sifrei Devarim, it says, "These are the words which Moses spoke", and it asks the obvious question, well, Moses has been speaking for the last four books. So what do you mean to say "these are the words that Moses spoke", and it says that we are there taught "Sheharay divrei Tochachot" that the words in the book of Deuteronomy are words of rebuke. So even this classical source is questioning the purpose, the function, the intention of The Book of Deuteronomy, and it's positing that the purpose of it is to rebuke, to check, to take castigate or forwarn the Jewish people. And then in Devarim Rabbah, which is also a very old classical commentary, it adds to that. And it says, In the name of Rav Acha the son of Rabbi Hanninah If you're going to rebuke the children of Israel, why have Moses do it? Why have a friendly do it? Why wouldn't you have Bilam rebuke? The children of Israel, enemies are much better at criticism. And it answers that it's was decided that because Moses loves them, he said, rebuke them, rather than to have the rebuke of our adversaries, if we're going to be held in check and account, let those who love us do it. So before we segway into that the commemoration of the destruction of the temple on Tisha B'av, that contains many texts of rebuke, I just want to open it up to conversation rabbi, in terms of the purpose of Devorim, the insight that I bought from these classical sources. Where do you stand   Adam Mintz  it was really dramatic. First of all, Shabbat Shalom, and it's exciting. We're beginning the fifth book of the Torah. That's always exciting. And Devarim has been a problem, literally, since the beginning of time, exactly what is the role of Devarim, and that midrash that you quoted that classical source that you quoted, which tells us that Devarim is different  because it's rebuke, because it's Tochacha is really a very interesting idea. Because that really talks about I think, Geoffrey, what is the role of Moshe? Is Moshe, a defender of the people, or is Moshe a rebuker are of the people? And then let me just raise that a step, maybe being a rebuker is also part of being a defender. Maybe if I want to defend you, sometimes I have to be willing to rebuke you. So maybe that's really the tension here in Devarim. And that's what exactly is Moshe's role. At the end of his life. This is the last 30 days of his life. At the end of his life, what is his job, rebuker? Or defender? Or and/or, rebukr? are rebuker/defender, really two sides of the same coin?   Geoffrey Stern  I think that's a great question. And obviously, we feel like we've been living with Moses. So many of the previous podcasts where he was totally surprised, totally undermined by the people that he really carried out of Egypt. There's a real dialectic here between the leader and the flock, so to speak. And so I do think that's a great question. I wanted to give an example of what one would mean by rebuke, or at least the way I take it, from something that everyone who is at all familiar with the prayer book would be aware, the iconic Sh'ma prayer begins with the call to faith, Sh'ma Yisrael. And then the first paragraph that we say, is all about you should Love the Lord your God, with all your heart and with all your soul. And by the way, that comes from Deuteronomy. But then the second paragraph that we say, starts out in the same way that you should do it with all your heart and soul. But then in Deuteronomy 11: 16, it says, "Take care not to be lured away to serve other gods and bow to them, for the Lord's anger will flare up against you, and He will shut up the skies so that there will be no rain and the ground will not yield its produce, and you will soon perish from the good land that the Lord is assigning to you." And I think as I was trying to understand because I never thought of Devarim, of Deuteronomy, as necessarily full of rebuke. It's not simply rebuke, but it gives a sense of the tenuous nature of the Israelites, the Jewish people on this land, the really conditional nature of it, and that if you misbehave and if you don't follow the rules, and if you don't love your neighbor and take care of the the widow and all that you will be shucked out, you will be put into exile. And that to me again is a perfect segway into a commemoration of the destruction of the Temple, but it really was the destruction of the first and the second Commonwealth. It's where we lost our political independence. And sure enough, that is I think, and I'd love to hear what what you feel about it, Rabbi, that is the biggest leverage. That's the biggest stick that Moses and Moses as the spokesman of God is waving .... I'm taking you into the promised land, I might not be able to come with you. But be aware that if you do not fulfill your side of the bargain, you will be kicked out.   Adam Mintz  I would agree with you. It's interesting, that exile is the classical punishment. And obviously, that's true. And I think you see, that's true, because what strikes me most about Tisha B'av, of all the traditions that we have, is the fact that according to tradition, both the first and the second Temples were both destroyed on the ninth day of aV, let's be honest, what is the chance of that? What is the chance that both temples are going to be destroyed oN exactly the same day? And I think the idea is that the date is not what's so important. It's the idea of emphasizing the fact that exile is the ultimate punishment, that whenever bad things happen, whenever you you don't behave properly, that you're going to get be exiled. There's a wonderful midrash that says that the reason that the temple was destroyed on Tisha B'av is because when the spies came back from their trip to Israel, and they gave a bad report, it says that the Jewish people cried that night. And  it says thatVaivku..  they cried and the rabbi's say about that, that you cried Bechiya shel Hiunam.. you cried an unnecessary cry. Because there was no reason for you to cry You should have trusted in God.   I'm going to establish a reason for you to cry. That's such a powerful idea. You cried for no reason, you cried that you're going to have to enter the land. And therefore as a punishment, you now are gonna have to be in exile. That's the punishment, exile is always the punishment.   Geoffrey Stern  So I'd like to pick up on what you said about somehow the confluence of bad things on Tisha B'av, the First Temple and the Second Temple. And we can  we can say, okay, it was a coincidence. But at the end of the day, more and more things started to happen, a bad for the Jewish people in Tisha B'av. And in a sense, it wasn't so much self fulfilling prophecy. It is that word got out that this was the day of calamity. So if your Yemach Shemam... the Nazis wanted to beat the Jews, or there was a pogrom in the works, it was more likely than not that if it was around Tisha B'av, they would attack them on Tisha B'av.  In the nomenclature in the vernacular in Israel today. If you meet somebody and they have a long face in Hebrew, you don't say "What's with the long face"? You say what's with Tisha B'av face? The  newly elected President of Israel, Isaac or boogie Herzog coined a phrase, he was being critical of Netaniyahu, a number of years ago, and he was criticizing him for trying to scare and frighten the Jewish people and running a politics of fear in fright. And he called it the Tisha B'av syndrome. So even Jews and non Jews who do not observe Tisha B'av, they understand what a Tisha B'av face is, they understand the inport that it has for the Jewish people. So it's almost grown beyond the particular day. But you are right, it's focused, and it's focused particularly on one type of calamity. And that is the Jewish people losing autonomy, losing political autonomy and any control over their their well being and decisions that affect their life.   Adam Mintz  And I think that's a very powerful point. Really, really powerful. The idea of exile. We don't think Geoffrey today about exile much. When you think about a punishment to a country, you talk about losing your autonomy. You know, you think about a country that doesn't do well, they're not going to be exiled. France is not going to be exiled from France, the UK is not going to be exiled from the UK, New Yorkers are not going to be exiled from New York. It's actually an idea that had its moment. I don't think exile is something that speaks to people the same way anymore. And that's why I think and this is an interesting question, that when we talk about Tisha B'av now, we kind of are using a language that is not so familiar to people, and therefore we try to talk about Tisha B'av, in a language that people will understand, even though exile is not something we really understand anymore.   Geoffrey Stern  So so I'm going to say something rather radical, even for Madlik disruptive Torah. And it's really going to be the premise of the rest of our discussion today. And that is that, you know, we Jews, lovers of Israel today, are always asking the question, why when you criticize the Jews, or when you criticize Israel? Do you question its right to exist? Why can you criticize us like anybody else? There are plenty of progressives, who are critical of the way the US operates in Afghanistan, or how it treats minorities in this country. Never do they say, "and therefore you have no way to live there". Why is it always Israel that we question the right to exist. And what I want to say that is slightly radical is here, and I want to pick up on what you were saying a second ago, Rabbi, here, the lever that we introduce to the world is if we are bad, we become stateless. And we introduced this concept that we are unique, and that our connection with the land and our political autonomy is tenuous and contingent. And I think that we always throw up our hands, us lovers of Israel, and they go, why are they treating us differently? And what I would like to kind of explore for the rest is so many of the tropes of anti semitism, actually are the flip side of the arguments that we are seeing in our own tradition. And I'm starting with this argument that if you Jews are bad, you're going to be kicked out of your land.   Adam Mintz  Right. Okay. And do you think that that resonates with people today?   Geoffrey Stern  So so I think for me to make that argument, I've got to drill down and continue, because I do agree with you that it's fairly sophisticated to say, Oh, yeah, most people living on this planet know about the second paragraph of Sh'ma, where it says, if you don't behave, we're going to kick you out of the country. So let's delve into this a little bit deeper. My guess would be that if I asked the typical knowledgeable Jew, about why the temple was destroyed, specifically the Second Temple, they might tell me a story about two guys named Kamtza. They might go into the Talmud, and look for all of the reasons that different rabbis have given through the ages for why we lost the the Temple and the land. And I can assure you that not one of the answers given by those rabbis, is authentic or practical, because I believe the reason that the Temple was destroyed is because we got in the way of the Roman Empire. That's the long and the short of it. It wasn't about me. It wasn't about you. It was about the fact that Israel is somehow between Babylonia and Rome, and in the First Temple we got in the way of the Babylonian Empire, and in the second we got in front of Rome. The rest of my argument is going to be that we were very successful in teaching the world the perspective that we Jews have, that does relate our condition to our moral and religious adherence. And that everybody who was a follower of Christianity and a follower of Islam is aware?   Adam Mintz  Good. So there is an awareness of this kind of punishment, and it's a religious awareness of this kind of punishment. It's not political. It's religious.   Geoffrey Stern  Yes, yes,   Adam Mintz  That's an important distinction. I think   Geoffrey Stern  So there's two books and two thinkers that I want to really rely on, and one is Ruth Weiss, Professor, I believe at Harvard, who wrote a book called Jews and Power, and the other is Yitz Greenberg. But let's start with Ruth Weiss. The premise of her book is exactly the question that I just asked, which is, how did this happen? How did this become so persuasive? And she starts with Josephus Flavius now Josephus Flavius was a Jew, who moved over to the Roman side. And he asks, Why was the Tmple destroyed? And he gives a bunch of reasons. And one of those reasons even refers to "what caused the Romans to purify the temple". Now I get it. He was on the payroll of the Romans. He was a Roman historian. But he he lists again, just as the rabbi's of the Talmud do, a bunch of assassinations that were incurred by sectarian fighting. He talks about all of the corruption that was there. And Josiphus was translated into every language of the civilized world. He and the rabbi's were literally on the same page, in terms of ...  and this is a quote, "when the Romans came to purify thee from the internal pollution". And if you understand what the ramifications of that is, that not only the rabbi's and not only the Roman historians, but ultimately the the Jews themselves promulgated this concept that if bad things happen to the Jews, it's because we sinned. I think you can begin to see that, in fact, yes, every one of..... I wouldn't even call it the Abrahamic religions, I would call it the successionist religions, the religions that believe that they replaced the Jews. And that really did feed into their narrative that they replaced the Jews because the Jews had sinned. And proof evidence, number one is look at the Jews, take a look at that ghetto, take a look at these people who can't farm the land, (because we won't permit them to do it.) So I do believe there is a direct connection between our perception of what brought on the the trauma of Tisha B'av and the world's perception.   Adam Mintz  I think that's a really, that's a powerful idea. I wonder...  you talk about the succesionist religions, do the other religions focus on exile the same way? The Muslims have the idea of exile.   Geoffrey Stern  I'd love it if we have a historian and a comparative, either religion or archaeologist or a sociologist here. I think that getting back to the way I began the discussion with the rabbi's of the Midrash saying, if the book of Devarim is about rebuke, why not get the enemies of the Jews to mouth that rebuke? I think the knee jerk reaction is that civilizations are criticized by their enemies, and they are not at least (and now I'll get into washing one's laundry in public), certainly not publicly are they criticized in the ancient world in the medieval world in the world of the Middle Ages.  We can talk about modern times later. But no, I don't think that number one. Other religious cultures are so so self critical. And to answer your question, I don't believe especially because Christianity and maybe Islam too were not as rooted in a particular locality or location. But certainly even if one gets away from the location, it's really, the destruction of the Temple was more than just exile from a particular piece of land. It was the end of the Temple culture. It was, for a large degree, the end of a language. I mean, I believe that Rome even changed the name from Judea to Palestinia just to literally make Israel Jew-free.   Adam Mintz  know or have an idea. I always say it that way, the end of an idea, Jewish autonomy, as reflected in the temple was a religious idea. We have been working for the past 2000 years to restore that idea, the prayer service, but we call davening is an attempt to restore what we lost on that day, in the year 70, when there was no longer a Temple, how do you get back to that idea of connecting to place and to God, without something. And that's what the prayer service did. Instead of sacrifices. We had a prayer service, we had this idea of three times a day, we had this idea of synagogue, you know, synagogues a new ideas, synagogue really only came about after the destruction of the Temple. Because when there was a Temple, you weren't allowed to have synagogues, because the synagogue was the Temple. But once there was no more Temple than all of a sudden they created synagogues. So we've been trying to restore that idea. Now, I think Geoffrey been interesting conversation, maybe for another time and to say, did we do a good job, because I would make the argument, we've done an amazing job, we actually have replaced that idea that it's not the same as having a Temple. But we have done very well in terms of unifying the Jewish people. And I think Tisha B'av is an example of that. The fact that Jews around the world know that it's Tisha B'av whether they fast or they don't fast, but they know that it's Tisha B'av , they know that it's Rosh Hashanna, they know that it's Yom Kippur means the idea is maintained.   Geoffrey Stern  So I think that you you make a compelling argument for the fact that the rabbinical response, actually, was greatly beneficial. And the proof is in the pudding, we survived for 2,000 years of exile. Again, as long as we're talking about what makes the experience of the Jewish people unique, you can't say that about a lot of cultures or religions. So I would like to segway and use your question to segway a little bit away from Ruth Weiss and into Yitz Greenberg. Ruth Weiss is actually a conservative thinker and she is very into realpolitik, and as her book progresses, and I really think anyone who's interested in the subject, should read it. She's very critical. She writes at the beginning of her book, that her book is "against the tendency of Jews to seek fault in themselves as part of a harmful pattern, I hope to expose". So the whole purpose of her book, and she will look at a statement that you just made now, which is "Well, we survived didn't we?" She would critique that as the pacifism that we survived for 2,000 years bending over like Fiddler on the Roof, saying this too,will pass is what kept us in exile so long, but I want to go to a religious thinker. And Yitz Greenberg believes that if there were two epochs of Judaism before the Holocaust, meaning when we were in the land, then after we were expelled, that literally turned Judaism on a dime. I think that one of the things that you were just saying a second ago, is that the paradigm shift that Judaism went through, after the Temple was destroyed, was just just unheard of in the history of religion and of society. They the rabbi's literally changed the face of Judaism, and yet Greenberg believes that the Holocaust is a similar episode. It is the Third Epoch of in Judaism. And he argues that those who say that we all you know, It's it's bad, but look at all the other bad things that have happened to us. He points to instances such as the Spanish Inquisition that created the Kabbalah. He focuses on the Shabtai Tzi and the false messiah, as something that that totally created the Hasidic movement and all that. So we do have to react. And we do have to change Judaism. But in his case, the Holocaust is on a different level. And what he argues is that after the Holocaust, we can no longer follow.....and here he's in agreement with, with Ruth Weiss. And he's also in agreement with you the type of Judaism that enabled us to survive, to get through it, to persevere, under great odds no longer worked. He argues that without the State of Israel, there would probably have been another two Holocausts since 1945. His famous phrase is that "power corrupts, absolute power corrupts absolutely, and powerlessness is worse than all". And he makes a very compelling argument, that now we have to stop blaming ourselves, we have to take responsibility for our future that the God of maybe exile was the God who is hidden. The God after the Holocaust is a God who says you have the keys, you control your own fate. It's all up to you. So it's almost a religious push for the secular to take over the role of that. And again, you should read his work as well. But it's a fascinating turn. And it segways into what you will be talking about tomorrow, Rabbi, in terms of when do we celebrate Tisha B'Av? So before we talk about celebrating Tishas B'av? What are your feelings about Yitz Greenberg's approach? Do you feel that the Holocaust changes everything?   Adam Mintz  I think the Holocaust changed everything. I think the question we have to ask is and I think that's a question that is really the next chapter in Yitz Greenberg's book is what's the therefore? So the Holocaust changed everything. The State of Israel changed everything. What are we supposed to do about it? I'll tell you a little story. in the service on Tisha B'Av, in the afternoon service, the Mincha service, there's a paragraph that we recite on Tisha B;Av, it's the only time we say it the whole year long mincha on Tisha B'Av. It's called "Nachem". And it says God should console us. And in Nachem, we talk about a Jerusalem that is destroyed. And many of the rabbis in Israel, Yitz Greenberg included, he changes the entire language of this paragraph. This paragraph talks about "and the city that is in sorrow, laid waste, scorned and desolate, that grieves for the loss of its children that is laid waste of its dwellings robbed of its glory, desolate without inhabitants." I don't know Geoffrey the last time you were at the Waldorf in Jerusalem, but that is not a description of the Waldorf in Jerusalem. And these rabbis have taken out that paragraph. And they basically said that that's just not true anymore, that the Holocaust changed everything. But we have to realize  that the traditions, the way that traditionally Tisha B'Av has been looked at is just not true anymore. And we have to be willing to recognize that. I'll just tell you one more story. Rabbi David Hartman ... the famous David Hartman, before he moved to Israel was a rabbi in Montreal in 1967. It was a Six Day War.... Israel reconquered Jerusalem in June. That Tisha B'Av, the tradition is that David Hartman in the afternoon of Tisha B'Av took his family on a picnic because he said we can't fast the whole day. Tisha B'Av is just not the way Tisha B'Av used to be anymore. We can't have Jerusalem and still observe Tisha B'Av the same way. I think those ideas are very powerful ideas.   Geoffrey Stern  So Rabbi as usual, you created a greast segway for me to to finish up. But I think what everybody is kind of echoing is that even the rabbi's of the Talmud understood.. in Taanit they say whoever mourns for Jerusalem will merit to see her future glory. In the Tractate of Rosh hassanah it says that when there will be peace, that all of the fast days that are associated with the destruction of the Temple will be feast days that you won't be able to have a funeral on, you won't be able to do anything related to mourning, which seems kind of strange until you couch it slightly differently. Whereas on Tisha B'Av we mourn our powerlessness. On a Tisha B'Av that is commemorated after we have our own State. And after we have power without putting any silver coating on power, power is a responsibility. But we can celebrate our power as we mourned our powerlessness. And I think that's why we do have to start considering segwaying from a Tisha B'Av of mourning, where we mourn our powerlessness to a Tisha B'Av of celebration, where we celebrate respectfully, our ability to control our own destiny, and to take the future into our own hands.   Adam Mintz   Thank you, I think that's beautiful. Shabbat shalom everybody. Have an easy and a meaningful fast, and we look forward Geoffrey to many years of celebrating Tisha B'Av in a smart and productive way, the way Yitz Greenberg talks about it.   Geoffrey Stern   Amen, Shabbat Shalom to you all.   Adam Mintz  Shabbat Shalom, everybody, bye bye.

Noahide Moments with Dennis Humphrey presents Ancient Noahide History an Overview of Noahide History from Ancient Sources Hebrew Bible, Greek Language, Turkey, Josephus Flavius, Aphrodisias, and Archaeology. Subscribe to our YouTube Channels, https://www.youtube.com/channel/UCN3U... and https://www.youtube.com/user/NetivOnline To join the live interactive classes each week, email us at netivcenter@gmail.com Help us keep the content flowing, donate today: www.paypal.me/netiv

Noahide Moments with Dennis Humphrey presents Ancient Noahide History an Overview of Noahide History from Ancient Sources Hebrew Bible, Greek Language, Turkey, Josephus Flavius, Aphrodisias, and Archaeology. Subscribe to our YouTube Channels, https://www.youtube.com/channel/UCN3U... and https://www.youtube.com/user/NetivOnline To join the live interactive classes each week, email us at netivcenter@gmail.com Help us keep the content flowing, donate today: www.paypal.me/netiv

Rabbi Kivelevitz leads the Shiur in reading a few of Rav Shlomo Goren's Tshuvos that highlight his novel approach to the Halachic weight that must be accorded to the conquering and control of Eretz Yisroel,and break new ground in Hilchos Shabbas.The Warrior RabbiByAryeh TepperPraise of military virtue, prominent in the Bible, is almost non-existent in the Talmud, which, in the aftermath of the destruction of the Temple and the exile of the Jews by the Romans, either ignores wartime feats or re-interprets them as allegories of intellectual or spiritual prowess. The Talmud's relative silence on the subject would prove enduring. Until the second half of the 20th century, with few exceptions, military virtue was consistently depreciated in traditional Jewish thought.The traditionalist who reversed that trend was Shlomo Goren (1917-1994), the first chief rabbi of the Israel Defense Forces and later the third chief rabbi of the state of Israel.Goren issued several innovativehalakhicrulings dealing with military life and composed the first code of Jewish military law since Maimonides. In so doing, he brought the Jewish conception of war into the modern era.Shlomo Goren moved with his family from Zambrów, Poland, to mandatory Palestine in 1925. At the age of twelve, he was the youngest student ever to be accepted into the prestigious Hebron yeshiva.At the age of seventeen, he published his first book: a legal commentary on an abstruse topic connected to Temple sacrifices.His interests leading him beyond the four cubits of traditional Jewish law, he enrolled in the Hebrew University to study mathematics, classics, and philosophy.The young Goren was not only a wide-ranging thinker but a bold doer. In 1936, he participated in the defense of his community against Arab rioters; shortly before the outbreak of Israel's war of independence, he joined the Haganah, where he quickly established himself as an expert sniper. At war's end, the scholar-warrior who had repeatedly risked his life under fire was prevailed upon by the state's chief rabbis to answer David Ben-Gurion's call for someone to assume responsibility for religious services in the army. The rabbis might have envisioned the position as one of catering to religious soldiers exclusively, but Goren's first move was to establish himself as rabbi of the entire military. All of the IDF's kitchens were made kosher, and Jewish religious festivals were observed across the board..Goren's biggest stroke as a thinker was yet to come. It was, he argued, only the loss of political sovereignty in 70 C.E. that had compelled the rabbis of the Talmud to recast ideas of military power in spiritual terms—for instance, by emphasizing the miracle of the oil on Hanukkah and neglecting to mention the Maccabees' battlefield victory over the Greeks. But, he contended, the rabbis never meant to replace the military with the spiritual; for them, rather, military virtue was a means, not an end in itself.In composing his code of Jewish military law, Goren surmounted the difficulty presented by the lack of rabbinic legal material by expanding the boundaries of the canon and utilizing ancient historical and apocryphal sources like the works of Josephus Flavius and the Book of Maccabees. What emerged was nothing less than a new religious-national template for an era in which political sovereignty had been regained: a vision of the ideal Jew as, at once, spirited and spiritual. By means of such insights he hoped, especially after becoming Israel's chief rabbi in 1973, to influence the national consensus of the Jewish state.Goren's drive to expand the traditional canon was not limited to the laws of war. In a series of lectures on Jewish thought, he extolled the virtues of ancient Jewish and non-Jewish theologians unknown in Orthodox society, some of whose texts Goren read in the original Greek. In the field of talmudic scholarship, similarly, he championed the historically neglectedJerusalem Talmudas an important primary source. For these intellectual efforts he was awarded the Israel Prize, the state's highest honor.By the end of his career, Goren found himself cut off from the corridors of power, without a public following, and, in the last year of his life, left to rage from the sidelines against the Oslo accords.While his name is still respected in religious-Zionist circles, very few today engage with his writings and teachings. As the unacknowledged rabbinic legislator of the modern Jewish army, he lent the weight of his brio, his genius, and his immense erudition to a task ofreconciliation that few others could have performed. Of no less permanent value is his activist and indeed audacious conception of what a rabbi should and could be, and of which texts, and which human undertakings, may be embraced and endorsed by the Jewish tradition. See acast.com/privacy for privacy and opt-out information. This podcast is powered by JewishPodcasts.org. Start your own podcast today and share your content with the world. Click jewishpodcasts.fm/signup to get started.

An astounding archeological discovery south of Jerusalem...I tell you all about it, through the eyes of modern archeologists and the words of ancient historian Josephus Flavius...Also...The Muslim response...What did you expect?...Plus...Palestinian Authority Chief Justice Sheik Taysir Tamimi declares that Moses AND Jesus were prophets of Islam...All of Jewish and Christian history, Bible and culture is false...All this and more on "The Marty Roberts Show"...