Podcast appearances and mentions of Joshua Berman

In 2014, the late Rabbi Lord Jonathan Sacks stood on the AJC Global Forum stage and delivered a powerful call to action: “We have to celebrate our Judaism. We have to have less oy and more joy… We never defined ourselves as victims. We never lost our sense of humor. Our ancestors were sometimes hated by gentiles, but they defined themselves as the people loved by God.” Over a decade later, at AJC Global Forum 2025, AJC's Director of Jewish Communal Partnerships, Meggie Wyschogrod Fredman, revisits that message in a special crossover episode between People of the Pod and Books and Beyond, the podcast of the Rabbi Sacks Legacy. She speaks with Dr. Tanya White, one of the inaugural Sacks Scholars and host of Books and Beyond, and Joanna Benarroch, Global Chief Executive of the Legacy, about Rabbi Sacks's enduring wisdom and what it means for the Jewish future. Resources: The State of the Jewish World Address: Rabbi Lord Jonathan Sacks The Inaugural Sacks Conversation with Tony Blair Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  “They Were Bridge Builders”: Remembering Sarah Milgrim and Yaron Lischinsky AJC's CEO Ted Deutch: Messages That Moved Me After the D.C. Tragedy Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman: On this week 16 years ago, the late Rabbi Lord Jonathan Sacks published Future Tense, a powerful vision of the future of Judaism, Jewish life, and the state of Israel in the 21st Century. Five years later, he delivered a progress report on that future to AJC Global Forum.  On the sidelines of this year's Global Forum, my colleague Meggie Wyschogrod Fredman spoke with two guests from the Rabbi Sacks Legacy, which was established after his death in 2020 to preserve and teach his timeless and universal wisdom. Meggie Wyschogrod Fredman:   In 2014, Rabbi Lord Jonathan Sacks addressed our Global Forum stage to offer the state of the Jewish world. Modeled after the US President's State of the Union speech given every year before Congress and the American people, this address was intended to offer an overview of what the Jewish people were experiencing, and to look towards our future. The full video is available on AJC's website as well as the Sacks Legacy website. For today's episode, we are holding a crossover between AJC's People of the Pod podcast and Books and Beyond, the Rabbi Sacks podcast. On Books and Beyond, each episode features experts reflecting on particular works from Rabbi Sacks. Channeling that model, we'll be reflecting on Rabbi Sacks' State of the Jewish World here at AJC's 2025 Global Forum in New York. AJC has long taken inspiration from Rabbi Lord Jonathan Sacks and today, AJC and the Rabbi Sacks legacy have developed a close partnership. To help us understand his insights, I am joined by two esteemed guests. Dr. Tanya White is one of the inaugural Sacks Scholars and the founder and host of the podcast Books and Beyond, the Rabbi Sacks podcast. Joanna Benarroch is the Global Chief Executive of the Rabbi Sacks legacy. And prior to that, worked closely with Rabbi Sacks for over two decades in the Office of the Chief Rabbi.  Joanna, Tanya, thank you for being with us here at AJC's Global Forum.  Tanya White:   It's wonderful to be with you, Meggie. Joanna Benarroch:   Thank you so much, Meggie.  Meggie Wyschogrod Fredman:   I want to get to the State of the Jewish World. I vividly remember that address. I was with thousands of people in the room, Jews from different walks of life, Jews from around the globe, as well as a number of non-Jewish leaders and dignitaries. And what was so special is that each of them held onto every single word.  He identifies these three areas of concern: a resurgence of antisemitism in Europe, delegitimization of Israel on the global stage, and the Iranian regime's use of terror and terror proxies towards Israel.  This was 2014, so with exception of, I would say today, needing to broaden, unfortunately, antisemitism far beyond Europe, to the skyrocketing rates we're living through today, it's really remarkable the foresight and the relevance that these areas he identified hold.  What do you think allowed Rabbi Sacks to see and understand these challenges so early, before many in the mainstream did? And how is his framing of antisemitism and its associated threats different from others? And I'll let  Tanya jump in and start. Tanya White:  So firstly, I think there was something very unique about Rabbi Sacks. You know, very often, since he passed, we keep asking the question, how was it that he managed to reach such a broad and diverse audience, from non Jews and even in the Jewish world, you will find Rabbi Sacks his books in a Chabad yeshiva, even a Haredi yeshiva, perhaps, and you will find them in a very left, liberal Jewish institution. There's something about his works, his writing, that somehow fills a space that many Jews of many denominations and many people, not just Jews, are searching for. And I think this unique synthesis of his knowledge, he was clearly a religious leader, but he wasn't just uniquely a religious leader.  He was a scholar of history, of philosophy, of political thought, and the ability to, I think, be able to not just read and have the knowledge, but to integrate the knowledge with what's going on at this moment is something that takes extreme prowess and a very deep sense of moral clarity that Rabbi Sacks had. And I would say more than moral clarity, is a moral imagination. I think it was actually Tony Blair. He spoke about the fact that Rabbi Sacks had this ability, this kind of, I think he even used the term moral imagination, that he was able to see something that other people just couldn't see.  Professor Berman from University of Bar Ilan, Joshua Berman, a brilliant Bible scholar. So he was very close to Rabbi Sacks, and he wrote an article in Israeli, actually, an Israeli newspaper, and he was very bold in calling Rabbi Sacks a modern day prophet.  What is a prophet? A prophet is someone who is able to see a big picture and is able to warn us when we're veering in the wrong direction. And that's what you see in the AJC address, and it's quite incredible, because it was 11 years ago, 2014. And he could have stood up today and said exactly the same thing. Rabbi Jonathan Sacks:  But there is nonetheless a new antisemitism. Unlike the old it isn't hatred of Jews for being a religion. It isn't hatred of Jews as a race. It is hatred of Jews as a sovereign nation in their own land, but it has taken and recycled all the old myths. From the blood libel to the Protocols of the Elders of Zion.  Though I have to confess, as I said to the young leaders this morning, I have a very soft spot for antisemites, because they say the nicest things about Jews. I just love the Protocols of the Elders of Zion. Because, according to this, Jews control the banks, Jews control the media, Jews control the world. Little though they know, we can't even control a shul board meeting. Tanya White:  So what's fascinating is, if you look at his book Future Tense, which was penned in 2009.The book itself is actually a book about antisemitism, and you'll note its title is very optimistic, Future Tense, because Rabbi Sacks truly, deeply believed, even though he understood exactly what antisemitism was, he believed that antisemitism shouldn't define us. Because if antisemitism defines who we are, we'll become the victims of external circumstances, rather than the agents of change in the future.  But he was very precise in his description of antisemitism, and the way in which he describes it has actually become a prism through which many people use today. Some people don't even quote him. We were discussing it yesterday, Joanna, he called it a mutating virus, and he speaks about the idea that antisemitism is not new, and in every generation, it comes in different forms. But what it does is like a virus. It attacks the immune system by mutating according to how the system is at the time.  So for example, today, people say, I'm not antisemitic, I'm just anti-Zionist. But what Rabbi Sacks said is that throughout history, when people sought to justify their antisemitism, they did it by recourse to the highest source of authority within that culture. So for example, in the Middle Ages, the highest recourse of authority was religion. So obviously we know the Christian pogroms and things that happen were this recourse the fact, well, the Jews are not Christians, and therefore we're justified in killing them.  In the Enlightenment period, it was science. So we have the and the Scientific Study of Race, right and Social Darwinism, which was used to predicate the Nazi ideology. Today, the highest value is, as we all know, human rights.  And so the virus of antisemitism has mutated itself in order to look like a justification of human rights. If we don't challenge that, we are going to end up on the wrong side of history. And unfortunately, his prediction we are seeing come very much to light today. Meggie Wyschogrod Fredman:  I want to turn to a different topic, and this actually transitioned well, because Tanya, you raised Prime Minister Tony Blair. Joanna, for our listeners who may have less familiarity with Rabbi Sacks, I would love for you to fill in a larger picture of Rabbi Sacks as one of the strongest global Jewish advocates of our time. He was a chief rabbi, his torah knowledge, his philosophical works make him truly a religious and intellectual leader of our generation.  At the same time, he was also counsel to the royal family, to secular thought leaders, world leaders, and in his remarks here at Global Forum, he actually raised addressing leading governing bodies at the European Union at that time, including Chancellor Merkel. These are not the halls that rabbis usually find themselves in. So I would love for you to explain to our audience, help us understand this part of Rabbi Sacks' life and what made him so effective in it.  Joanna Benarroch:  Thanks, Meggie. Over the last couple of weeks, I spent quite a bit of time with people who have been interested in learning more about Rabbi Sacks and looking at his archive, which we've just housed at the National Library in Israel. Then I spent quite a significant amount of time with one of our Sacks Scholars who's doing a project on exactly this.  How did he live that Judaism, engaged with the world that he wrote so eloquently about when he stepped down as chief rabbi. And a couple of days ago, I got an email, actually sent to the Sacks Scholar that I spent time with, from the gifted archivist who's working on cataloging Rabbi Sacks' archive. She brought our attention to a video that's on our website.  Rabbi Sacks was asked by a young woman who was a student at Harvard doing a business leadership course, and she asked Rabbi Sacks for his help with her assignment. So he answered several questions, but the question that I wanted to bring to your attention was: what difference have you sought to make in the world?  The difference that he sought to make in the world, and this is what he said, “is to make Judaism speak to people who are in the world, because it's quite easy being religious in a house of worship, in a synagogue or church, or even actually at home or in the school. But when you're out there in the marketplace, how do you retain those strong values?  And secondly, the challenge came from University. I was studying philosophy at a time when there were virtually no philosophers who were religious believers, or at least, none who were prepared to publicly confess to that. So the intellectual challenges were real. So how do you make Judaism speak to people in those worlds, the world of academic life, the world of economy?  And in the end, I realized that to do that credibly, I actually had to go into the world myself, whether it was broadcasting for the BBC or writing for The Times, and getting a little street cred in the world itself, which actually then broadened the mission. And I found myself being asked by politicians and people like that to advise them on their issues, which forced me to widen my boundaries.” So from the very beginning, I was reminded that John–he wrote a piece. I don't know if you recall, but I think it was in 2005, maybe a little bit earlier. He wrote a piece for The Times about the two teenagers killed a young boy, Jamie Bulger, and he wrote a piece in The Times. And on the back of that, John Major, the prime minister at the time, called him in and asked him for his advice.  Following that, he realized that he had something to offer, and what he would do is he would host dinners at home where he would bring key members of either the parliament or others in high positions to meet with members of the Jewish community. He would have one on one meetings with the Prime Minister of the time and others who would actually come and seek his advice and guidance.  As Tanya reflected, he was extremely well read, but these were books that he read to help him gain a better understanding into the world that we're living in. He took his time around general elections to ring and make contact with those members of parliament that had got in to office, from across the spectrum. So he wasn't party political. He spoke to everybody, and he built up. He worked really hard on those relationships.  People would call him and say so and so had a baby or a life cycle event, and he would make a point of calling and making contact with them. And you and I have discussed the personal effect that he has on people, making those building those relationships. So he didn't just do that within the Jewish community, but he really built up those relationships and broaden the horizons, making him a sought after advisor to many.  And we came across letters from the current king, from Prince Charles at the time, asking his guidance on a speech, or asking Gordon Brown, inviting him to give him serious advice on how to craft a good speech, how long he should speak for? And Gordon Brown actually gave the inaugural annual lecture, Memorial Lecture for Rabbi Sacks last in 2023 and he said, I hope my mentor will be proud of me.  And that gave us, I mean, it's emotional talking about it, but he really, really worked on himself. He realized he had something to offer, but also worked on himself in making his ideas accessible to a broad audience. So many people could write and can speak. He had the ability to do both, but he worked on himself from quite a young age on making his speeches accessible. In the early days, they were academic and not accessible. Why have a good message if you can't share it with a broad audience? Meggie Wyschogrod Fredman:  What I also am thinking about, we're speaking, of course, here at an advocacy conference. And on the one hand, part of what you're describing are the foundations of being an excellent Jewish educator, having things be deeply accessible.  But the other part that feels very relevant is being an excellent global Jewish advocate is engaging with people on all sides and understanding that we need to engage with whomever is currently in power or may who may be in power in four years. And it again, speaks to his foresight.  Joanna Benarroch:  You know, to your point about being prophetic, he was always looking 10, 15, 20 years ahead. He was never looking at tomorrow or next week. He was always, what are we doing now that can affect our future? How do I need to work to protect our Jewish community? He was focused whilst he was chief rabbi, obviously on the UK, but he was thinking about the global issues that were going to impact the Jewish community worldwide. Meggie Wyschogrod Fredman:  Yes. I want to turn to the antidote that Rabbi Sacks proposed when he spoke here at Global Forum. Rabbi Jonathan Sacks:  I will tell you the single most important thing we have to do, more important than all the others. We have to celebrate our Judaism. We have to have less oy and more joy.  Do you know why Judaism survived? I'll tell you. Because we never defined ourselves as victims. Because we never lost our sense of humor. Because never in all the centuries did we internalize the disdain of the world. Yes, our ancestors were sometimes hated by gentiles, but they defined themselves as the people loved by God. Meggie Wyschogrod Fredman:  So he highlights the need to proudly embrace the particularism of Judaism, which really in today's world, feels somewhat at odds with the very heavy reliance we have on universalism in Western society. And underpinning this, Rabbi Sacks calls on us to embrace the joy of Judaism, simchatah, Chaim, or, as he so fittingly puts it, less oy and more joy. How did both of these shape Rabbi Sacks's wider philosophy and advocacy, and what do they mean for us today? Tanya White:  Rabbi Sacks speaks about the idea of human beings having a first and second language. On a metaphorical level, a second language is our particularities. It's the people, it's the family we're born. We're born into. It's where we learn who we are. It's what we would call today in sociology, our thick identity. Okay, it's who, who I am, what I believe in, where I'm going to what my story is. But all of us as human beings also have a first language. And that first language can be, it can manifest itself in many different ways. First language can be a specific society, a specific nation, and it can also be a global my global humanity, my first language, though, has to, I have to be able to speak my first language, but to speak my first language, meaning my universal identity, what we will call today, thin identity. It won't work if I don't have a solid foundation in my thick identity, in my second language. I have nothing to offer my first language if I don't have a thick, particular identity.  And Rabbi Sacks says even more than that. As Jews, we are here to teach the world the dignity of difference. And this was one of Rabbi Sacks' greatest messages. He has a book called The Dignity of Difference, which he wrote on the heels of 9/11. And he said that Judaism comes and you have the whole story of Babel in the Bible, where the people try to create a society that is homogenous, right? The narrative begins, they were of one people and one language, you know, and what, and a oneness of things. Everyone was the same. And Rabbi Sacks says that God imposes diversity on them. And then sees, can they still be unified, even in their diversity? And they can't.  So Rabbi Sacks answers that the kind of antidote to that is Abraham. Who is Abraham? Abraham the Ivri. Ivri is m'ever, the other. Abraham cut this legacy. The story of Abraham is to teach the world the dignity of difference.  And one of the reasons we see antisemitism when it rears its head is when there is no tolerance for the other in society. There is no tolerance for the particular story. For my second language. For the way in which I am different to other people. There's no real space for diversity, even when we may use hashtags, okay, or even when we may, you know, proclaim that we are a very diverse society. When there is no space for the Jew, that's not true dignifying of difference. And so I think for Rabbi Sacks, he told someone once that one of his greatest, he believed, that one of his greatest novelties he brought into the world was the idea of Torah and chochma, which is torah and wisdom, universal wisdom. And Rabbi Sacks says that we need both.  We need to have the particularity of our identity, of our language, of our literacy, of where we came from, of our belief system. But at the same time, we also need to have universal wisdom, and we have to constantly be oscillating and be kind of trying to navigate the space between these two things. And that's exactly what Rabbi Sacks did.  And so I would say, I'll actually just finish with a beautiful story that he used to always tell. He would tell the story, and he heard this story from the late Lubavitcher, Menachem Schneerson, Rabbi Menachem Schneerson, who was a very big influence on Rabbi Sacks and the leader of the Chabad movement.  So in the story, there's two people that are schlepping rocks up a mountain, two workers, and one of them just sees his bags that are full of rocks and just sees no meaning or purpose in his work. The other understands that he's carrying diamonds in his bag.  And one day they get a different bag, and in that bag there's rubies, and the person who carries the rocks sees the rubies as rocks, again, sees that as a burden. But the person who's carrying the rubies and understands their value, even though they may not be diamonds, understands the values of the stones, will see them in a different way.  The Lubavitcher Rebbe said, if we see our identity, our Judaism, as stones to carry as a burden that we have to just schlep up a mountain, then we won't see anyone else's particular religion or particular belief system or particularity as anything to be dignified or to be valued.  But if we see our religion as diamonds, we'll understand that other people's religions, though for me, they may be rubies, they're still of value. You have to understand that your religion is diamonds, and you have to know what your religion is, understand what it is. You have to embrace your particularity. You have to engage with it, value it, and then go out into the world and advocate for it. And that, to me, was exactly what Rabbi Sacks did. Meggie Wyschogrod Fredman:  So much of what you're outlining is the underpinning of being a successful engager in interfaith and inter religious work. And Rabbi Sacks, of course, was such a leader there. At  AJC, we have taken inspiration from Rabbi Sacks and have long engaged in interfaith and inter-religious work, that's exactly a linchpin of it, of preaching one's own faith in order to engage with others. Tanya White:  That's the oy and the joy. For Rabbi Sacks, it's exactly that, if I see it as the oy, which is schlepping it up the mountain, well, I'm not going to be a very good advocate, but if I see it as the joy, then my advocacy, it's like it shines through. Joanna Benarroch:  It's very interesting, because he was interviewed by Christian Amanpour on CNN in 2014 just after he stepped down, as she she quoted the phrase “less oy and more joy” back to him, referring to his description of the Jewish community. When he came into office in 1991 he was worried about rising assimilation and out-marriage. And she said: How did you turn it around?  He said, “We've done the book of Lamentations for many centuries. There's been a lot of antisemitism and a lot of negativity to Jewish identity. And if you think of yourself, exactly as you're describing, as the people who get hated by others, or you've got something too heavy to carry, you're not going to want to hand that on to your children.  If you've got a very open society, the question is, why should I be anything in particular? Being Jewish is a very particular kind of Jewish identity, but I do feel that our great religious traditions in Judaism is the classic instance of this.  We have enormous gifts to offer in the 21st century, a very strong sense of community, very supportive families, a dedicated approach to education. And we do well with our children. We're a community that believes in giving. We are great givers, charitably and in other ways.  So I think when you stay firm in an identity, it helps you locate yourself in a world that sometimes otherwise can be seen to be changing very fast and make people very anxious. I think when you're rooted in a people that comes through everything that fate and history can throw at it, and has kept surviving and kept being strong and kept going, there's a huge thing for young people to carry with them.” And then he adds, to finish this interview, he said, “I think that by being what we uniquely are, we contribute to humanity what only we can give.” What Rabbi Sacks had was a deep sense of hope. He wore a yellow tie to give people hope and to make them smile. That's why he wore a yellow tie on major occasions. You know, sunshine, bringing hope and a smile to people's faces. And he had hope in humanity and in the Jewish people.  And he was always looking to find good in people and things. And when we talk about less oy and more joy. He took pleasure in the simple things in life. Bringing music into the community as a way to uplift and bring the community together.  We just spent a lovely Shabbat together with AJC, at the AJC Shabbaton with the students. And he would have loved nothing more than being in shul, in synagogue with the community and joining in.  Meggie Wyschogrod Fredman:  Thank you Joanna, and that's beautiful. I want to end our conversation by channeling how Rabbi Sacks concluded his 2014 address. He speaks about the need for Jewish unity at that time. Let's take a listen.  Rabbi Jonathan Sacks:  We must learn to overcome our differences and our divisions as Jews and work together as a global people. Friends, consider this extraordinary historical fact: Jews in history have been attacked by some of the greatest empires the world has ever known, empires that bestrode the narrow world like a colossus. That seemed invulnerable in their time. Egypt of the pharaohs, Assyria, Babylonia, the Alexandrian Empire, the Roman Empire, the medieval empires of Christianity and Islam, all the way up to the Third Reich and the Soviet Union. Each one of those, seemingly invulnerable, has been consigned to history, while our tiny people can still stand and sing Am Yisrael Chai. Meggie Wyschogrod Fredman:  In Rabbi Sacks' A Letter in the Scroll, he talks about the seminal moment in his life when he most deeply understood Jewish peoplehood and unity. And that was 1967, the Six Day War, when the Jewish people, of course, witnessed the State of Israel on the brink of existential threat. To our AJC audience, this may ring particularly familiar because it was evoked in a piece by Mijal Bitton, herself a Sacks Scholar, a guest on our podcast, a guest Tanya on your podcast, who wrote a piece about a month after 10/7 titled "That Pain You're Feeling is Peoplehood'.  And that piece went viral in the Jewish world. And she draws this parallel between the moment that Rabbi Sacks highlights in 1967 and 10, seven, I should note, Tanya, of course, is referenced in that article that Mijal wrote. For our audiences, help us understand the centrality of peoplehood and unity to Rabbi Sacks' vision of Judaism. And as we now approach a year and a half past 10/7 and have seen the resurgence of certain communal fractures, what moral clarity can we take from Rabbi Sacks in this moment? Tanya White:  Okay, so it's interesting you talked about Mijal, because I remember straight after 7/10 we were in constant conversation–how it was impacting us, each of us in our own arenas, in different ways. And one of the things I said to her, which I found really comforting, was her constant ability to be in touch. And I think like this, you know, I like to call it after the name of a book that I read to my kid, The Invisible String. This idea that there are these invisible strings. In the book, the mother tells the child that all the people we love have invisible strings that connect us. And when we pull on the string, they feel it the other side.  1967 was the moment Rabbi Sacks felt that invisible pull on the string. They have a very similar trajectory. The seventh of October was the moment in which many, many Jews, who were perhaps disengaged, maybe a little bit ambivalent about their Jewish identity, they felt the tug of that invisible string. And then the question is, what do we do in order to maintain that connection? And I think for Rabbi Sacks, that was really the question. He speaks about 1967 being the moment in which he says, I realized at that moment every, you know, in Cambridge, and everything was about choice. And, you know, 1960s philosophy and enlightenment philosophy says, at that moment, I realized I hadn't chosen Judaism. Judaism had chosen me.  And from that moment forth, Rabbi Sacks feels as if he had been chosen. Judaism had chosen him for a reason. He was a Jew for a reason. And I think today, many, many Jews are coming back to that question. What does it mean that I felt that pull of the string on the seventh of October?  Rabbi Sacks' answer to that question of, where do we go from here? I think very simply, would be to go back to the analogy. You need to work out why Judaism is a diamond. And once you understand why Judaism is a diamond and isn't a burden to carry on my back, everything else will fall into place.  Because you will want to advocate for that particularity and what that particularity brings to the world. In his book, Future Tense, which, again, was a book about antisemitism, there was a picture of a lighthouse at the front of the book. That's how Rabbi Sacks saw the antidote for antisemitism, right? Is that we need to be the lighthouse. Because that's our role, globally, to be able to be the light that directs the rest of the world when they don't know where they're going. And we are living in a time of dizziness at the moment, on every level, morally, sociologically, psychologically, people are dizzy. And Judaism has, and I believe this is exactly what Rabbi Sacks advocated for, Judaism has a way to take us out of that maze that we found ourselves in. And so I think today, more than ever, in response to you, yes, it is peoplehood that we feel. And then the question is, how do we take that feeling of peoplehood and use it towards really building what we need to do in this world. The advocacy that Judaism needs to bring into the world. Meggie Wyschogrod Fredman:  We all have a role, a reason, a purpose. When Rabbi Sacks spoke to us a decade ago, more than a decade ago, at this point, those who were in the room felt the moral imperative to stand up to advocate and why, as Jews, we had that unique role.  I am so honored that today, now with Rabbi Sacks not here, you continue to give us that inspiration of why we are a letter in the scroll, why we must stand up and advocate. So thank you, Tanya and Joanna, for joining us at Global Forum and for this enlightening conversation. Tanya White:  Thank you so much for having us. Thank you. Joanna Benarroch:  Thank you so much.  Manya Brachear Pashman: If you missed last week's episode, please be sure to listen as two AJC colleagues pay tribute to their friends Sarah Milgrim and Yaron Lischinsky who were brutally murdered outside the Capital Jewish Museum in May.   

Food content creator Joshua Berman joins host Luis Guzman to share how he turned career uncertainty and personal struggles into a thriving New Jersey food review brand. Joshua opens up about mental health, therapy, and rediscovering passion, while spotlighting local small businesses through his popular Josh's Food and Stuff platform.Discover how letting go, mindfulness, and embracing creativity can lead to purpose and success.Tune in for real talk on food, resilience, and finding your path!

We continue our Shemot series titled, "First Principles of Nationhood," with R. Dr. Joshua Berman with whom we explore how the Torah revolutionized the role and responsibilities of the individual in a religious society. This episode relates to this week's parsha as well as so many later narratives and laws in Shemot and beyond. The series asks what axiomatic ideas sit at the root of Israel's national formation, without which we wouldn't be who we are? How might we adjust our current trends in the Jewish world to realign with these principles? This week's episode has been sponsored by Michelle Feiglin and Debbie Nossbaum in memory of their father Nathan Werdiger. To donate to Matan or sponsor a podcast episode, visit the Matan Website's DONATE page: https://www.matan.org.il/en/donatenow/

In this fascinating conversation with Rabbi Dr. Joshua Berman, we discuss the significant parallels between Ancient Egyptian texts and the Song at the Sea and how this kind of study can be a portal into a deeper understanding of Torah. Here is the link to the Mosaic article referenced in the conversation. https://mosaicmagazine.com/essay/history-ideas/2015/03/was-there-an-exodus/ Our Shemot series focuses on 19th-20th century Jewish thinkers and their perspective on the parsha.

In this episode we start a journey through the book of Deuteronomy and how this connects with Jesus. The name of this book means "second law", and it's like a renewing of Israel's marriage vows to God. With the older generation of Israelites having died in the wilderness, God steps in to ensure this newer, second generation does not repeat the mistakes of their parents. He reviews and renews the Mosaic covenant with them, and frames the law of that covenant as being absolutely critical to their well-being and human flourishing in the promised land. He wants them to know that the laws are for their good, and will always bring them into harmony with who God is and what he wants to produce in their lives. The law is like a rigorous yet rewarding treatment plan to help Israel overcome the "disease" of their corrupted human nature. If we think about the law in these terms, it helps us understand Paul's teaching in Galatians about the Son - Jesus - being born "under" the law. Jesus allowed the Father to grow him up into maturity, using the Mosaic covenant as the principle guide. While Jesus lived under the law, through his relationship with the Father and the Spirit, Jesus partnered with God to overcome the power of sin and "flesh" in his own human nature. He pressed through every stage of growth and maturity under the law, becoming the faithful Israelite son God always intended for Israel to become. He did this so that he could complete the developmental process Israel had always left undone in their relationship with God, and thereby make a way for both Jews and Gentiles to be adopted as sons and daughters of the Father, fulfilling the goal of the law - life - in their own human nature through their developmental relationship with the Father, Son, and Spirit. Key Passages Deuteronomy 5:29, 33; 6:1-3, 17-25 Galatians 4:4-7 Key Resources Excerpt from Joshua Berman's book Created Equal that shows how ancient Israelite laws compared to other ancient near eastern laws. Explainer Video⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ on how to use ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.biblehub.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ and ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.blueletterbible.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Leave us a question or comment at our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website podcast page⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. * Intro Music: "Admirable" Carlos Herrera Music --- Support this podcast: https://podcasters.spotify.com/pod/show/onelifenash/support

On today's episode, Ari spoke with Joshua Berman, Professor of Bible at Bar Ilan University and author of “Created Equal: How the Bible Broke With Ancient Political Thought”, about the revolution that the Bible introduced into human affairs. In a world dominated by some of the most renowned civilizations in history — from Mesopotamia to Egypt — how did the Bible re-envision the idea of the good society?Along the way they talked about the idea of “covenant” — both inside and outside the Bible; Plato vs. the Bible on universalism; monarchy in Biblical thought; why the Bible conceives of a particular land as holy; how the American Founders wrestled with Biblical political theory; the Biblical concept of atonement; and much moreGood Faith Effort is a production of Bnai Zion and SoulShopLinksFollow Ari on TwitterCheck out Good Faith Effort on Youtube!

Rabbi Dr. Joshua Berman never fails to give new insights on ancient texts. He joins Eve Harow to discuss his new read on the Book of Lamentations. Also known as Eicha, it's traditionally read on the 9th of Av, when Jews fast and remember the many calamities that have befallen us - or that we've brought upon ourselves- on or around that date. Credited to the prophet Jeremiah and written after the destruction of the First Temple in 586 BCE, Berman's take is that this must be looked at as a classic example of ‘Belief Persistence,' where despite all evidence to the contrary the remaining Judeans needed to be told that their behavior led to the end of sovereignty and to Exile. Other commentators have interpreted the book differently. The modern take on victimization nullifies taking responsibility, which is what Berman thinks is the ultimate message of the book. The opposite of love is indifference; that cannot be our relationship with our Creator. Not then, and not now.

Rabbi Dr. Joshua Berman, a renowned expert in Biblical studies, returns to the podcast and showcases the profound themes of the Book of Lamentations. In this interview, we explore the historical and theological aspects of this ancient text and shed light on its complex nature. Lamentations, a poetic book in the Hebrew Bible, holds a unique place in the biblical canon. He takes us on a journey through its haunting verses, unveiling its profound significance and multifaceted meaning. Our conversation begins with an exploration of what Lamentations truly is - a poignant collection of laments and elegies mourning the destruction of Jerusalem and the Holy Temple. But who was the intended audience of Lamentations? What was its purpose according to Chazal (the ancient sages) and scholars alike? Rabbi Dr. Berman offers insights into the historical context, shedding light on how this book played a crucial role in preserving the collective memory of a nation shattered by calamity. One of the fascinating aspects of Lamentations lies in the multiplicity of viewpoints expressed within its verses. He helps us make sense of these diverse perspectives, revealing how they contribute to the richness of the text and allow for a deeper exploration of the theological questions that arise from tragedy. Central to our discussion is the question of authorship. Is the narrator of Lamentations none other than the prophet Jeremiah? We examine the evidence and consider the implications of this attribution, gaining a fresh perspective on Jeremiah's role in shaping the theological narrative. The concept of Collective Trauma Theory comes to the fore as we analyze how the trauma of a nation is channeled and expressed through the poetic language of Lamentations. Rabbi Dr. Berman uncovers the collective healing process embedded in the text and how it continues to resonate with readers across the ages. As we conclude our interview, we grapple with the challenge of understanding the unity of Lamentations. Rabbi Dr. Berman offers a compelling departure point for comprehending the systematic fashion in which the book conveys its theology. Through his expertise, we gain a deeper appreciation for the intricate connections between the various parts of the text, harmonizing the sorrow and hope it encapsulates. Tune in to this captivating episode (just in time for Tisha B'Av), as we unravel the layers of Lamentations with Rabbi Dr. Berman and discover the timeless lessons and insights that continue to reverberate in our lives today. --- Support this podcast: https://podcasters.spotify.com/pod/show/judaismdemystified/support

In the sixth century BCE, the kingdom of Judah and its capitol in Jerusalem were besieged by the Babylonian forces of Nebuchadnezzar II. After a long period of deprivation, the walls of the city were finally breached. On the Hebrew date of the 9th of the month of Av—Tisha b'Av—the Temple that had stood in Jerusalem for centuries was plundered and destroyed, the inhabitants of the city were massacred, and the survivors were taken into captivity. This experience remains one of the most traumatic in Jewish history. The Hebrew Bible records it in the book of Eicha, known in English as the book of Lamentations. Its five chapters, all of them highly structured, contain some of the most grotesque and poignant language of oppression and suffering in all of biblical literature. There are descriptions of mothers driven to such desperation that they resort to cannibalism; there is a haunting description of a man whose body has so withered from starvation that his skin hangs on him like desiccated wool. Lamentations expresses a range of emotional responses to that trauma. Some, seemingly in line with Jeremiah's chastening prophecy, understand the destruction of the city as a just punishment for a sinful people meted out by God; while others direct frustration, desperation, and even bitterness at God. The rabbi and academic Bible scholar Joshua Berman has just published a new commentary called The Book of Lamentations with Cambridge University Press. His interpretation and his new book frame a discussion this week with Mosaic editor Jonathan Silver. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

In this bonus episode for Tisha B'Av, we speak with Rabbi Dr. Joshua Berman about his newly released commentary on the book of Eicha (Lamentations). We discuss his perspective on the writing style of the book and the ideologies it responds to, both then and now.

The Hebrew Bible is filled with narrative doubling, which can be a challenge to interpret. Through an interdisciplinary model, Joshua Berman offers new insights into how battle reports may serve as oblique commentary and metaphors for the non-battle accounts that immediately precede them. Battle scenes are revealed to stand in metaphoric analogy with accounts of a trial, a rape, a drinking feast, and a court deliberation, among others. Join us as we speak with Joshua Berman about his book Narrative Analogy in the Hebrew Bible: Battle Stories and Their Equivalent Non-battle Narratives (Brill, 2004). Joshua A. Berman is a Lecturer in the Department of Bible at Bar-Ilan University, Israel. His other books include The Temple: Its Symbolism and Meaning Then and Now, also Created Equal: How the Bible Broke with Ancient Political Thought, and Ani Maamin, a book on biblical criticism. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

The Hebrew Bible is filled with narrative doubling, which can be a challenge to interpret. Through an interdisciplinary model, Joshua Berman offers new insights into how battle reports may serve as oblique commentary and metaphors for the non-battle accounts that immediately precede them. Battle scenes are revealed to stand in metaphoric analogy with accounts of a trial, a rape, a drinking feast, and a court deliberation, among others. Join us as we speak with Joshua Berman about his book Narrative Analogy in the Hebrew Bible: Battle Stories and Their Equivalent Non-battle Narratives (Brill, 2004). Joshua A. Berman is a Lecturer in the Department of Bible at Bar-Ilan University, Israel. His other books include The Temple: Its Symbolism and Meaning Then and Now, also Created Equal: How the Bible Broke with Ancient Political Thought, and Ani Maamin, a book on biblical criticism. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Hebrew Bible is filled with narrative doubling, which can be a challenge to interpret. Through an interdisciplinary model, Joshua Berman offers new insights into how battle reports may serve as oblique commentary and metaphors for the non-battle accounts that immediately precede them. Battle scenes are revealed to stand in metaphoric analogy with accounts of a trial, a rape, a drinking feast, and a court deliberation, among others. Join us as we speak with Joshua Berman about his book Narrative Analogy in the Hebrew Bible: Battle Stories and Their Equivalent Non-battle Narratives (Brill, 2004). Joshua A. Berman is a Lecturer in the Department of Bible at Bar-Ilan University, Israel. His other books include The Temple: Its Symbolism and Meaning Then and Now, also Created Equal: How the Bible Broke with Ancient Political Thought, and Ani Maamin, a book on biblical criticism. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Hebrew Bible is filled with narrative doubling, which can be a challenge to interpret. Through an interdisciplinary model, Joshua Berman offers new insights into how battle reports may serve as oblique commentary and metaphors for the non-battle accounts that immediately precede them. Battle scenes are revealed to stand in metaphoric analogy with accounts of a trial, a rape, a drinking feast, and a court deliberation, among others. Join us as we speak with Joshua Berman about his book Narrative Analogy in the Hebrew Bible: Battle Stories and Their Equivalent Non-battle Narratives (Brill, 2004). Joshua A. Berman is a Lecturer in the Department of Bible at Bar-Ilan University, Israel. His other books include The Temple: Its Symbolism and Meaning Then and Now, also Created Equal: How the Bible Broke with Ancient Political Thought, and Ani Maamin, a book on biblical criticism. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biblical-studies

The Hebrew Bible is filled with narrative doubling, which can be a challenge to interpret. Through an interdisciplinary model, Joshua Berman offers new insights into how battle reports may serve as oblique commentary and metaphors for the non-battle accounts that immediately precede them. Battle scenes are revealed to stand in metaphoric analogy with accounts of a trial, a rape, a drinking feast, and a court deliberation, among others. Join us as we speak with Joshua Berman about his book Narrative Analogy in the Hebrew Bible: Battle Stories and Their Equivalent Non-battle Narratives (Brill, 2004). Joshua A. Berman is a Lecturer in the Department of Bible at Bar-Ilan University, Israel. His other books include The Temple: Its Symbolism and Meaning Then and Now, also Created Equal: How the Bible Broke with Ancient Political Thought, and Ani Maamin, a book on biblical criticism. Michael Morales is Professor of Biblical Studies at Greenville Presbyterian Theological Seminary, and the author of The Tabernacle Pre-Figured: Cosmic Mountain Ideology in Genesis and Exodus(Peeters, 2012), Who Shall Ascend the Mountain of the Lord?: A Biblical Theology of Leviticus(IVP Academic, 2015), and Exodus Old and New: A Biblical Theology of Redemption (IVP Academic, 2020). He can be reached at mmorales@gpts.edu

Dr. Malka Simkovich joined us to discuss her educational background in Second Temple Judaism. She pointed out the dissonance between her TaNaKh studies from her Orthodox Jewish education and Bible studies from academia. In previous episodes (with Rabbi Dr. Joshua Berman, Rabbi Jeremy Weider, and Rabbi David Fohrman), we made our case for the authenticity of our Mesorah, defending it from attacks of Biblical Source Critics. However, in this conversation, Dr. Simkovich takes a different approach. She argues that even if some redaction took place, it should not affect one's commitment to Torah observance. Dr. Simkovich is intrigued by the gap between the eras of the Prophets and the Rabbis. She explains when the name "Judaism" first appeared, and the Judean or Jewish crisis of identity that played out during the Persian era. The question that all diaspora Jews were faced with was, "Has Judaism ended?" By deciding not to return to Israel, the Jews in exile were faced with the troubling reality of choosing to remain with that status. She explains how the rabbis, with their brilliant foresight, rescued Judaism from potentially being lost via the modality of the Torah along with the oral tradition, even after the loss of the Temple and the land of Israel. It is incredible how dynamic, adaptable, portable, and relevant the Torah remains. For those who claim the rabbis invented the oral tradition with the codification of the Mishnah, Dr. Simkovich cites evidence to the contrary from the writings of Josephus, in which he proclaimed that the oral tradition has always existed. She emphasizes that the survival of the Jewish people is nothing short of miraculous, including the impact and success of the rabbis. She insists that learning history shouldn't threaten anyone's faith but rather it should strengthen it (check out her interview on Rabbi Dovid Bashevkin's 18Forty podcast for more on this topic). Dr. Simkovich ends the interview by sharing her experience working with the Catholic Church and the challenges presented by the damaging blood libels that occurred over centuries, which the church is now working to correct. --- Support this podcast: https://podcasters.spotify.com/pod/show/judaismdemystified/support

Yoram Hazony is the president of the Herzl Institute in Jerusalem and serves as the chairman of the Edmund Burke Foundation. He is the author of 'The Philosophy of Hebrew Scripture' (https://amzn.to/3MuRyHO), 'God and Politics in Esther' (https://amzn.to/41gpHQ4), 'The Virtue of Nationalism' (https://amzn.to/3KNKvbW), and, more recently, 'Conservatism: A Rediscovery' (https://amzn.to/3zI1fLF). You can find out more about Yoram on his website: https://www.yoramhazony.org/. He joins me for a discussion of the Bible as a political text. Within the conversation, I also mention Joshua Berman's 'Created Equal: How the Bible Broke with Ancient Political Thought' (https://amzn.to/3KOqkLj), Eric Nelson's 'The Hebrew Republic: Jewish Sources and the Transformation of European Political Thought' (https://amzn.to/43bWN5c), Moshe Halbertal and Stephen Holmes's, 'The Beginning of Politics: Power in the Biblical Book of Samuel' (https://amzn.to/3UqA5CE), and Yechiel Leiter's 'John Locke's Political Philosophy and the Hebrew Bible' (https://amzn.to/3ZOPr4M). If you have enjoyed my videos and podcasts, please tell your friends. If you are interested in supporting my videos and podcasts and my research more generally, please consider supporting my work on Patreon (https://www.patreon.com/zugzwanged), using my PayPal account (https://bit.ly/2RLaUcB), or by buying books for my research on Amazon (https://www.amazon.co.uk/hz/wishlist/ls/36WVSWCK4X33O?ref_=wl_share). You can also listen to the audio of these episodes on iTunes: https://itunes.apple.com/gb/podcast/alastairs-adversaria/id1416351035?mt=2.

WOW! What a conversation. In Part 2 of our series on the authenticity and divinity of the Torah, Rabbi Wildes speaks with Rabhi Avraham Arieh Trugman - a Rennaisance Rabbi who has written over 20 books and has produced 9 albums of original music - about the incomprehensible depth of the text of the Torah. Rabbi Trugman specializes in utilizing the ancient method of Torah study known as Pardes which synthesizes multiple perspectives, from the basic text to the mystical meaning to illuminate a divine design hidden within the seemingly endless wisdom of the Torah. We discuss how viewing the Torah as a code of interconnectivity and not just a storybook or a book of laws, sparks inspiration and reveals a whole new perspective that many today are yearning for. Is Gematria just a trick or is there something deep going on? How does the universal language of music and modern physics align with the Biblical story of Creation? Are the stories of our forefathers and foremothers just stories or are they archetypical in nature and have a lasting impact on the psyche of the Jewish people, affecting events far into the future? This was an absolutely incredible conversation that is a perfect contrast to last week's episode with Rabbi/Dr. Joshua Berman. You do NOT want to miss this! Timestamps: Pardes and the Interconnectivity of Torah (4:15) Gematria (19:15) Inspiring Today's Generation (32:00) Biblical Archetypes (40:00) Free Will vs. Divine Determinism (50:00) Mystical Power of Music (1:02:00)

In part 1 of a 3 part series on the authenticity of the divine nature of the Torah, Rabbi Wildes speaks with Rabbi/Dr. Joshua Berman, who is infamous for his biblical scholarship. He is a Bible professor at Bar-Ilan University and his articles on biblical theology and contemporary society have appeared in the pages of Mosaic Magazine and The Wall Street Journal. We discuss Dr. Berman's biggest reason for believing in the divine authorship of the Torah, whether the often cited Kuzari argument of "mass revelation" is good evidence for the Torah's divinity, evidence in Egyptian writings for the Exodus, whether the Torah had multiple authors, and more. Topics/Timestamps: Best Argument for Torah's Divinity (3:40) The Kuzari Argument of Mass Revelation (11:00) Documentary Hypothesis of Multiple Authorship (17:30) The Exodus (33:00) Does Historical Accuracy Matter? (46:00) Reforming Jewish Education (54:00) Follow Rabbi Wildes on Instagram at Instagram.com/RabbiWildes and please give a rating and review as it helps get these important conversations out to a wider audience.

Eve Harow interviews Rabbi Dr. Joshua Berman in Luxor as the trip “In the Footsteps of the Exodus' comes to a close. This trip to Egypt with Bible in hand was illuminating beyond expectations and makes very clear the Egyptian context of much of the Torah. Read his book ‘Ani Ma'amin' to understand in depth how not to be afraid of the context of the ancient world in which monotheism and Judaism arose. This was a mind blowing trip for Eve.

To understand the inner life of the biblical world, one must look to Egypt. In the Hebrew Bible, it plays a role in the psyche of the Jews as the great other, the great alternative. Thus, when the land of Israel suffers from famine, Egypt is a land of plenty. While the land of Israel is subject to the limits and vicissitudes of nature, the Egyptian regime is dedicated to conquering nature and overcoming its cycles of plenty and poverty. And where the land of Israel is full of shepherds wandering in the wilderness encountering God, Egypt, by contrast, is a teeming, tight, narrow imperial capital. It's in Egypt, that the children of Israel begin to assume a national identity (or, at least the Egyptians think they do). Once freed from Egyptian bondage, they are haunted by memories of Egypt. And as they build their own nation in Israel, they become the anti-Egypt—in moral sensibility, in legal and constitutional structures, in theology. This week, the podcast is joined by Joshua Berman, a rabbi, academic Bible scholar, and the author of several books, including, most recently, Ani Maamin, about biblical criticism, historical truth, and faith. Over the last year, Berman has been leading groups on an Exodus in reverse—on tours back to Egypt to discover that country's biblical sites. Together with Mosaic editor Jonathan Silver, he talks about his journeys and reflects on how his engagement with Egypt has deepened his understanding of the formative texts of the Jewish people. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Length: 46 minutesSynopsis: This morning (1/6/22), in our Friday Q&A, we took up four questions: (1) What do we make of the fact that so much of our Judaism has been influenced by Aristotelian thought? (2) How do I cope with the fact that so much of my time is spent doing unimportant things instead of learning? (3) What advice do you have about learning the Mishneh Torah in English, for bekius purposes? (4) Do babies have souls, such that they go to Olam ha'Ba when they die? -----מקורות:רמב"ם - משנה תורה: ספר זמנים, הלכות קידוש החודש יז:כדמשלי יד:דRabbi Schneeweiss Torah Content I Recommended:- Do Babies Have Souls? (Ibn Ezra)- Shadal's Opposition to Philosophical Judaism- Three Schools of Jewish ThoughtOther Things I Recommended:- R' S.R. Hirsch, "Nineteen Letters," Letter #18- Rabbi Lord Jonathan Sacks, "The Great Partnership: Science, Religion, and the Search for Meaning"- Rabbi Yaakov Trachtman, Sunday Shiur: Healing a lovesick soul: Rambam's approach to Shir hashirim - R' Eliyahu Touger's translation of the Mishneh Torah- Rabbi Dr. Joshua Berman, "Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith"- Jeffrey Bloom, Alec Goldstein, Gil Student, and others: "Strauss, Spinoza & Sinai: Orthodox Judaism and Modern Questions of Faith"- Oliver Burkeman, "Four Thousand Weeks: Time Management for Mortals"-----This week's Torah content has been sponsored by Rachayl as a "thank you" to me for teaching, and as a "thank you" to all those who participate in my shiurim and share their thoughts and questions.-----If you've gained from what you've learned here, please consider contributing to my Patreon at www.patreon.com/rabbischneeweiss. Alternatively, if you would like to make a direct contribution to the "Rabbi Schneeweiss Torah Content Fund," my Venmo is @Matt-Schneeweiss, and my Zelle and PayPal are mattschneeweiss at gmail.com. Even a small contribution goes a long way to covering the costs of my podcasts, and will provide me with the financial freedom to produce even more Torah content for you.If you would like to sponsor a day's or a week's worth of content, or if you are interested in enlisting my services as a teacher or tutor, you can reach me at rabbischneeweiss at gmail.com. Thank you to my listeners for listening, thank you to my readers for reading, and thank you to my supporters for supporting my efforts to make Torah ideas available and accessible to everyone.-----Substack: rabbischneeweiss.substack.comPatreon: patreon.com/rabbischneeweissYouTube Channel: youtube.com/rabbischneeweissBlog: kolhaseridim.blogspot.com/"The Mishlei Podcast": mishlei.buzzsprout.com"The Stoic Jew" Podcast: thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: rambambekius.buzzsprout.com"Machshavah Lab" Podcast: machshavahlab.buzzsprout.com"The Tefilah Podcast": tefilah.buzzsprout.comWhatsApp Group: https://chat.whatsapp.com/GEB1EPIAarsELfHWuI2k0HAmazon Wishlist: amazon.com/hz/wishlist/ls/Y72CSP86S24W?ref_=wl_sharel

Yishai and Malkah Fleisher discuss the rise of MK Itamar Ben-Gvir in Israel and American antisemitism from the left and from the right - including the wacky pronouncements of Kanye West. JNS Jerusalem Bureau Chief Alex Traiman on the 5th Israeli election cycle. Rabbi Dr. Joshua Berman on the mysteries of the Torah potion of Noah.

SEASON 2022 EPISODE 42: Yishai and Malkah Fleisher discuss the rise of MK Itamar Ben-Gvir in Israel and American antisemitism from the left and from the right - including the wacky pronouncements of Kanye West. JNS Jerusalem Bureau Chief Alex Traiman on the 5th Israeli election cycle. Rabbi Dr. Joshua Berman on the mysteries of the Torah potion of Noah.SPONSOR LINKS:The Israel Bible https://theisraelbible.com/Prohibition Pickle https://www.facebook.com/Prohibitionpickle/Hebron Fund https://hebronfund.org/The Jewish Press https://www.jewishpress.com/PODCAST INFO: Podcast website: https://yishaifleisher.com/podcast/ Apple Podcasts: https://apple.co/3mIsdfU Spotify: https://open.spotify.com/show/3oP2Reo4JYnfIJdDUrQS2c RSS: https://feeds.buzzsprout.com/1271258.rss YouTube: https://www.youtube.com/c/YishaiFleisherTV SUPPORT & CONNECT:Check out the sponsors above, it's the best way to support this podcastSupport on Givecloud: https://kumah.givecloud.co/Twitter: https://twitter.com/YishaiFleisherInstagram: https://www.instagram.com/yishaifleisherLinkedIn: https://www.linkedin.com/in/yishaifleisher/Facebook: https://www.facebook.com/YishaiFleisherSupport the show

Pesach and Doug are both on the road this week, so we're rereleasing this classic episode from September, 2021. We'll be back next week with an all-new episode of Shoulder to Shoulder.   As people of traditional faith in the Bible, when are we permitted - or even required - to read the Bible metaphorically rather than literally? Must I believe that an actual snake spoke to Eve? If not, what about the Exodus? And what do we say about conflicting accounts in the Scriptural narrative? Professor Joshua Berman of Bar Ilan University dives deep with us in an eye-opening and theologically challenging discussion.

Just in time for the Seder... so that we can approach the questions that are really bothering so many people. Many religious Jews are troubled by the findings of modern academic studies of the Bible. And few issues can be as fraught with emotion and angst as the question of whether Yetziat Mitzrayim - the Exodus from Egypt - actually happened. After all, the reality of that event is the backbone of so much of Jewish belief; our entire relationship with G-d is largely predicated upon it. So when Bible professors question or doubt whether it happened at all, or whether it happened precisely in the way that the Torah describes, the believing Jew may find himself confused and distraught. Rabbi Joshua Berman, Professor of Tanach at Bar Ilan University, who has been a guest on this podcast before, doesn't shy away from these issues; he confronts them head-on. What's especially fascinating is that his approach is far from apologetics. He explains that in defending the Torah, we often have it backwards: that instead of seeing other ancient documents and artifacts echoing the Torah, we should expect the Torah to echo ancient documents and artifacts. In so doing, not only does Rabbi Berman explain why the Torah is believable despite the findings of archeology, but he also uses these discoveries as evidence that the the story is historical. Moreover, some of his ideas can shed new light in fascinating ways on what the Torah is trying to tell us. Plus: he describes his amazing trips to Egypt and how they provided him with insights into the Exodus. Please listen to and share this podcast, and let us know what you think on the Orthodox Conundrum Discussion Group on Facebook (https://www.facebook.com/groups/432020081498108). Thanks to all of our Patreon subscribers, who have access to bonus JCH podcasts, merch, and more - we appreciate your help, and hope you really enjoy the extras! Visit the JCH Patreon site at https://www.patreon.com/jewishcoffeehouse. Check out https://jewishcoffeehouse.com/ for the Orthodox Conundrum and other great podcasts, and remember to subscribe to them on your favorite podcast provider. Also visit https://www.jchpodcasts.com/ to learn all about creating your own podcast. Music: "Happy Rock" by bensound.com

Rabbi Professor Joshua Berman of Bar-Ilan University is an expert of Biblical Criticism. He is author of 'Created Equal: How the Bible Broke with Ancient Political Thought' and 'Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith'. See links below: Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of FaithCreated Equal: How the Bible Broke with Ancient Political ThoughtRabbi Berman's previous short video on J-TV called 'Six Big Political Ideas The Torah Gave The World' here--Thank you for joining us today and listening to JTV podcasts.You can find more podcasts from JTV, including interviews with Rabbi Manis Friedman, Dennis Prager, Rabbi Dr Akiva Tatz, and many more available on Apple Podcasts, Spotify and Google Podcasts – just search for “JTV Podcasts with Ollie Anisfeld”Don't forget to subscribe to the J-TV Youtube channel, for hundreds of vidoes on Jewish philosophy, Israel, Jewish wisdom and much much more!Please consider supporting us so we can continue to grow – just visit paypal.me/JTVChannelThank you for listening and have a wonderful day

In this episode we interview Rabbi Joshua Berman, professor of Tanakh at Bar-Ilan University in Israel. Rabbi Berman discusses some of his work related to critical scholarship and the Torah as well as some of his thoughts about Jewish election, the covenant, and the purpose of the Tanakh. He explains how through the election of Abraham, God creates a national culture among his descendants to be walked out as a holy people amidst the other nations. As an orthodox Jew living in the land, Rabbi Berman also gives his thoughts about the world's present perception of Israel and what the future might hold for them as a people. Show notes: What led Rabbi Berman toward a career in academia while at the same time functioning in his role as a rabbi? (6:15) How Rabbi Berman has navigated some of the waters of historical criticism about the Torah that many others have found too difficult to navigate (12:51) What is a synopsis for the purpose of the Torah? (21:29) The chosenness of Israel and Isaiah 2 (34:30)

Have you heard the term cultural appropriation? It refers to one culture adopting items from another culture. Today, the “woke” culture in western societies thinks it is a bad thing. But this has happened throughout history. Words, food, music and other things have been adopted by one culture from another. Take Arabic numerals, for instance, or Italian and Mexican food. Also, many words in the English language are derived from words in other languages. Did you know that the bible also has evidence the ancient Hebrews adopted Egyptian sayings? Exodus 6:1 says, ‘Then the LORD said to Moses, “Now you will see what I will do to Pharaoh: Because of my mighty hand he will let them go; because of my mighty hand he will drive them out of his country.”' (NIV) The expressions “might hand” and “outstretched arm” are used many times in the account of the Exodus. They are Egyptian expressions from the same time period. Listen to what Prof. Joshua Berman from Bar-Ilan University's Zalman Shamir Bible Department says about the expression, “When we look at inscriptions from the period of the New Kingdom, between 1500 and 1200 BCE, roughly the period of the enslavement, these expressions are routinely used to describe Pharaohs and their victories in battle, for instance, ‘Pharaoh defeated the Lybians with a mighty hand.'”* So, archeology shows the Hebrews used Egyptian phrases from the time period. Here again is evidence showing the Hebrews were enslaved in Egypt. *Rossella Tercatin, "Did the Exodus happen? Israeli scholar tours Egypt to show it did," The Jerusalem Post, January 18, 2022, https://www.jpost.com/archaeology/article-693872. How to leave a review: https://www.sparkingfaith.com/rate-and-review/ Please provide feedback and suggestions at: https://www.sparkingfaith.com/feedback/ Bumper music “Landing Place” performed by Mark July, used under license from Shutterstock.

Joshua Berman found himself in the middle of a movement, reached for a camera and never stopped filming. Director Amy Goldstein took it from there, crafting the story that became The Unmaking of a College, a documentary about the 2019 student-led, 75-day sit-in at Hampshire College – the longest in American college history

Doug and Pesach interview Professor Joshua Berman about his recent trip to Egypt, where he explored ancient Egyptian artifacts that help explain many passages in the Book of Exodus. This controversial discussion addresses many similarities between an Egyptian Pharaoh's victory and the Exodus from Egypt that lead to some "Wow!" moments, as well as some difficult questions. Egypt certainly shaped Moses and the Jewish people and this episode explores how much its fingerprints are on the text itself.

People don't ask for or grant forgiveness in the Bible—at least, not in the way modern people are familiar with. Scripture is less focused on whether someone feels sorry or magnanimous than on practical reconciliation and restoration. Repeatedly in biblical narratives, characters demonstrate this reconciliation with a kiss. Rabbi Dr. Joshua Berman discusses how forgiveness as we understand it is a modern notion and how the relevant biblical notion differs. Show Notes: 0:26 The Hebrew Bible doesn't portray apology-and-forgiveness 4:38 Defining relationships 5:52 Forgiveness in Hebrew 7:48 The modern notion of forgiveness 10:35 Kissing  15:34 Torah and incarceration  19:40 We need to "get along" 21:05 The biblical authors on forgiveness  23:55 Reconciliation should be embraced 28:13 What does God think of us? 29:25 Postscript: The Prodigal Son  Show notes by Dominique LaCroix Credits for the music TBM podcast: hebraicthought.org/credits.

Is an “outstretched arm” more than just a phrase? Bar Ilan University Professor of Tanakh Rabbi Dr. Joshua Berman joins Eve Harow to speak about his research into the Bible and it's Egyptian context and ‘cultural appropriation'. He's leading a trip to Egypt in January to see ancient carvings and texts that are familiar to us from our Bible study. The trip is wait listed and Eve is not giving up her room, but Rabbi Dr. Berman is available to give lectures and seminars on his fascinating work and its ramifications for Biblical understanding and criticism. Email Eve for more information.

Some of the most serious challenges to traditional Orthodox faith come from academic approaches to the Bible, including what is generally termed Biblical criticism. The Rambam formulated thirteen principles of faith; his eighth principle is succinctly (though inexactly) summarized in the well known Ani Maamin, which says: I believe with perfect faith that the entire Torah found currently in our possession is that which was given to Moshe our teacher. And while this is far from a perfect summary of the actual words of the Rambam, it's close enough to give anyone who has familiarity with both lower and higher Biblical criticism pause. How should a religious Jew relate to academic study of theTorah and the challenges it presents? Are we forced to live with the questions, or are there compelling approaches which defend the traditional view while also being acceptable in the academy? Should a person stay away from these questions, or is the search for truth paramount, even as it may be dangerous? To answer these and other questions, Scott spoke with Rabbi Dr. Joshua Berman, Professor of Tanach at Bar Ilan University. Rabbi Berman's latest book, and the focus of this weeks episode of Orthodox Conundrum, is Ani Maamin: Biblical Criticism, Historical Accuracy and the Thirteen Principles of Faith. It may be purchased at https://www.amazon.com/Ani-Maamin-Criticism-Historical-Principles/dp/1592645380. This coming January Rabbi Berman will be leading a tour to Egypt, “In the Footsteps of the Exodus” in conjunction with Kesher Tours. The tour will be the first ever kosher tour of the great sites of Egypt through the eyes of the Tanakh. https://keshertours.com/tours/egypt/ Please listen to and share the podcast, and let us know what you think on the Orthodox Conundrum Discussion Group on Facebook (https://www.facebook.com/groups/432020081498108). Thanks to all of our Patreon subscribers, who have access to bonus JCH podcasts, merch, and more - we appreciate your help, and hope you really enjoy the extras! Visit the JCH Patreon site at https://www.patreon.com/jewishcoffeehouse. Check out https://jewishcoffeehouse.com/ for the Orthodox Conundrum and other great podcasts, and remember to subscribe to them on your favorite podcast provider. The site will also help you learn about creating your own podcast. Music: "Happy Rock" by bensound.com

As people of traditional faith in the Bible, when are we permitted - or even required - to read the Bible metaphorically rather than literally? Must I believe that an actual snake spoke to Eve? If not, what about the Exodus? And what do we say about conflicting accounts in the Scriptural narrative? Professor Joshua Berman of Bar Ilan University dives deep with us in an eye-opening and theologically challenging discussion.

Parshat Vayeilech - We review the septennial Hakhēl convocation where the Torah is read publicly as an opportunity to explore the revolutionary nature of the Hebrew Alphabet from both a social and technological perspective. In so doing, maybe we shed some light on the proliferation of alphabetical acrostics in the Psalms and later liturgy and piyyutim. Sefaria Source Sheet: www.sefaria.org/sheets/346294 Transcript: Geoffrey Stern  00:00 Welcome to Madlik disruptive Torah. We are every Friday at four o'clock here on clubhouse Eastern time. And we go ahead and record this. And then we post it as a podcast called Madlik. And it's available on all of your favorite podcasting channels. And if you like what you hear today, go ahead and listen to it as a podcast and share it with your friends, and give us a few stars and say something nice about us, in any case, this week portion Vayelech. And it's Deuteronomy 31, for the most part. And in Deuteronomy 31, verse nine, it says, "And Moses wrote down this teaching, and he gave it to the priest, sons of Levy, who carried the Ark of the Lord's covenant, and to all the elders of Israel. And Moses instructed them as follows, every seventh year, the year set for shmitah, at the Feast of Booths, which will start in another week or two, when all Israel comes to appear before the Lord your God, in the place that he will choose, you shall read this teaching aloud, in the presence of all Israel, gather the people, men, women, children, and the strangers in your communities that they may hear. And so learn to revere the Lord your God, and to observe faithfully every word of this teaching. Their children too who have not had the experience shall hear and learn to revere the Lord your God, as long as they live in the land that you are about to cross the Jordan to possess." And then a few verses down, it finishes off by saying, "When Moses had put down in writing, the words of this teaching to the very end "ad tumam" , Moses charged the Levites to carry the Ark of the Covenant of the Lord saying, Take this book of teaching and place it beside the Ark of the Covenant of the Lord your God, and let it remain there as a witness against you." So Wow, this is a pretty fundamental law, it touches upon a public reading of the Torah, it touches upon the seventh year, the cycle of the shmita, of the sabbatical year that we are starting as we speak. And it also talks about placing that Torah scroll, if you will, into the ark right next to the 10 commandments. So rabbi, what says this to you?   Adam Mintz  02:47 So I want to go to the end, it's so interesting that the Torah scroll plays a role here, it all seems to be about strengthening our commitment to Torah and to God, and therefore everything has a Torah scroll that is right in the middle of it. And I think that's really, really interesting. At the end of each shmita cycle, they used to gather all the people in Jerusalem, the men, the women, the children, and the king used to read the Torah. So really, even the sabbatical year, is about strengthening our commitment to Torah.   Geoffrey Stern  03:28 I totally agree. But I have to confess that when I tell people, and I've been telling everybody I can, trust me, that this is the sabbatical year, unlike the Sabbath that occurs every seven days. And I'd like to think, we can discuss this on another afternoon. I'd like to think it was one of the Jews greatest contributions to culture and society, a day of rest. It's actually a statement of human rights because you rest your servants rest to animals were at rest, that everybody kind of gets whether they keep the Sabbath on a Saturday or Sunday or a Friday, or they just understand they have to reboot once in a while. But the idea of the seventh year cycle, the sabbatical that has only really survived in academia. And I hope it's still the case where academics take off a year to broaden their horizons, to travel to see other academics and maybe go out into the field. It struck me when I read this portion, that Wow, there actually is a connection because mostly when we think of the sabbatical year, we think of letting the land life fallow, and all of the other things I discussed before, but there is clearly an intellectual aspect of this and that's what you were talking about Rabbi in terms of both faith and understanding The idea was in this sabbatical year, we all have to give ourselves a chance to be exposed to that which is important to us. But it kind of works both ways. Because on the Sabbath, we also read from the Torah publicly, and the rabbi's understood the connection between this because those of you who have been in an orthodox synagogue and know that the first Aliyah, the first calling up to the Torah, is for the Cohen. And the second one is for the Levi The Tom wood learns it literally from this verse, if you will call. It says that, in verse nine, that Moses wrote down this teaching, gave it to the priests the kohanim, sons of Levi. From here, the rabbi's learned that the colon gets the first Aliyah and the Levi gets the second. And then of course, the Israelite gets the third and onward. But I'm much less interested in the law. And I'm more interested in the connection the rabbi's took from this annual reading or the I should say, the seven year cycle of reading it in the sabbatical year, and reading it every week. In both cases, we're kind of doing this amazing public discourse of our most important texts.   Adam Mintz  06:20 Yes. I mean, and I think that's a super interesting thing. The fact that the Torah, even though study is an individual act, we do it by ourselves, we do it with a havruta (study partner), with one other individual. But actually, the reading of the Torah is always a public act. That's something fascinating, isn't it? Geoffrey.  Right, the Torah  is a public act, we read it in the temple, we read it in this Synagogue, it's always public.   Geoffrey Stern  06:50 I totally agree. And we're going to get a little bit more into that in a second. But before we do, the other thing that is kind of interesting to me is that the reading of it is also a conduit into the future. And you see that in two ways. If you recall, in verse 13, it says, and their are children who have not had the experience shall hear and learn. And the idea is, even though they were speaking in the present tense, and as it said, they were crossing the Jordan into the promised land. This was not to be limited to the people in the room, so to speak. This was the vehicle for transmitting this experience into the future, this interactive, maybe immersive reading of our sacred texts in public, placing them in a tactile form on the side of the shattered and full 10 commandments was an amazing, both commentary and commitment to what the written and spoken word can do in terms of transmitting ideas and values into the future.   Adam Mintz  08:05 I couldn't agree more with that. I think that that's a very important thing. And that's why you know, we're kinda not focusing on this, but this is the end of the Torah. This is the third to the last portion in the Torah.  We have Ha'azinu next week, and then on Simchat Torah, we finish the Torah with Zot HaBracha. This is the end Geoffrey. So whatever is going on now is a lesson forever.   Geoffrey Stern  08:32 I love the fact that you say it is the end, this is it got it both gives this statement more importance. But it also raises another fascinating Talmudic discussion. And that is: the last six or eight verses of the Torah are written after, in the narrative, after Moses dies. So the question comes, how can it be in our verses that Moses gives the complete Torah to the priests and the tribe of Levi? If in those last few verses are things that clearly he could not have written? And the Talmud gives two answers. One answer is: You're right. Moses, wrote everything except the last eight verses and Joshua wrote the book under his name, the Book of Joshua, and the last eight verses, but what I find so dramatic and those of you who were with us last week know how much drama there can be in our wonderful Torah. I love the answer. That was Rabbi Shimon's. And he says, Is it possible that the Torah scroll was missing a single letter, but it has said take this Torah scroll. Rather until this point, the Holy One blessed be He dictated and Moses repeated after him and wrote the text, from the point where it says that Moses has died, the Holy One, blessed be he dictated, and Moses wrote with tears", just an unbelievable image of someone waiting their own obituary, so to speak. But again, the reason I bring it up is because it really parallels this concept of having the children who had not experienced listen to it. Even in the ending of the Torah, it is understood that the writing of the Torah either continues in this hand of other people like Joshua, or that we are all part of a narrative, and we can't experience every part that we're in. But by hearing it and listening to it, we become a part of that narrative. And to me, Moses writing and tears streaming down his cheeks, it's just almost too much to bear.   Adam Mintz  11:04 I mean, Geoffrey, you're not so surprised, because as we all know, if you're anybody, The New York Times has your obituary on file, right? famous people get their obituaries written ahead of time. So it's interesting, the whole idea of, you know, writing your own obituary, I'll just tell you that there was a rabbi, his name was the Vilna Gaon, a great Rabbi in Lithuania, in the 1700s. And he says that the word for tears "Dema" can also be translated as the word "demua", which means mixed up. And he says that what happened was that God commanded Moshe, like a Scrabble board to take all of the letters that would appear in the last eight verses at the Torah, but not to arrange them in order. And Joshua was the one who arranged them in order.   Geoffrey Stern  12:01 Wow, that absolutely blows me away. And we are going to come back to it but to give you a little taste of how we're going to come back to that is, so much of the Yom Kippur liturgy has to do with that alphabet that you just described. Whether it's the "Ashamnu"  that is an alphabetic acronym and has our alphabet or whatever. So this story that you just told of the Vilna Gaon explanation of Joshua putting the letters together is something that really resonates with me and we are going to come back to. Michael Posnick welcome to the Bimah.   Michael Posnik  12:45 Pleasure to be here. I just have a question. Is it possible that the word for tears could be from "dom"  from the"demama" that Moses wrote this?   Adam Mintz  12:59 Like in in "Unetaneh Tokef"  "v'Kol demamah daka yishoma"   Michael Posnik  13:04 That's right that he wrote it in silence...   Adam Mintz  13:06 It's nice. Technically speaking, the root of the word dema is Dalet Mem Ayin, the root of the word 'dimama" meaning silence. is Dalet Mem Mem. These are two different words. It's a nice sermon. But technically speaking in terms of language, it's not really the same word.   Geoffrey Stern  13:32 And of course, you have Aaron who after his two sons died, it says "vaYidom", and  normally translated as silent. Is that the word that it should be translated?   Adam Mintz  13:44 The word "dom" is "demama"  We say in Unetana Tokef, We blow the mighty Shofar "vekol demama daka Yishama" But the sound that we hear is a silent or quiet sound.   Geoffrey Stern  14:06 Fantastic. The truth is, and this will also come up in our discussion, that there are those who believe and I think the the most prominent proponents of this theory, were Martin Buber, and Franz Rosenzweig. And their current student who's a professor named Everett Fox, who believes that much of the Torah has to be listened to as much as read. And therefore it gives you a little bit more, I think, flexibility and wiggle room -  poetic license if you will, to make some of these connections. But even if, from a strict grammatical point of view, there are limitations. Then there's also the pun and I think that the biblical text and certainly Talmudic texts We're very sensitive to words that might have been different, but sounded alike that conjure up certain emotions and certain responses. So I think there's no question that the connection that you made Michael is is there at some level.   Adam Mintz  15:14 Yeah, very nice. And especially because it relates to Rosh Hashana and Yom Kippur with Unetana Tokef. It really is just right. So thank you so much, Michael.   Geoffrey Stern  15:23 So let's, let's move on a little bit. The title of today's episode, if you will, is the Aleph Beit Revolution. And the reason why it is a revolution is there are scholars...  the one I most recently read is somebody named Joshua Berman, who wrote a book Created Equal - How the Bible Broke with Ancient political thought, who believe that what happened when the Aleph Beit was created in Canaan was as revolutionary as the printing press when it was created in Europe. And we all know what happened when the (Guttenberg) printing press was created. within a very short time, not only did people for the first time get to read their Bible, because that was the first book that was written and popularized publicized. But they were people like Luther, who were able to get out a mimeograph machine, so to speak, and start posting things on the doors of the church. And all of a sudden, our whole revolution occurred within Christianity. And you could even argue maybe the Judeo-Christian tradition, because people were all of a sudden exposed to text in ways that they never were. And these scholars argue that when the Jews, the Israelites were in Canaan, they were surrounded by two empires who pretty much used cuneiform and  hieroglyphics. These are highly intricate ways of expressing whether it's numbers or events, or narratives or stories, using pictures, and the vocabulary was so large, that only the professional scribes could, could master it. So it was something that was never given to the general public. And even when they had, like the Gilgamesh epic, or Homer and Euripides, these were things that were written on stele on stone, they were hidden within the temple, even during the New Year ceremony that we discussed before called Akitu in Babylon. It was literally the king who read these things in private in the Holy of Holies, if you will, and what these scholars are saying about the alphabet, which has 22 symbols, the word that we use for the alphabet in Hebrew is "otiot". And those of you who are sensitive to the Hebrew knows the power of the word "Ot", it is a symbol, but from those symbols, you can ultimately put together any sort of concept. And all of a sudden, the written words of the Torah, were now publicly available to the congregation. And notice here it says, men, women and children who are here and who are not here, it was literally a revolution. As big as the revolution we discussed in prior weeks, where God says, You have no other kings besides me, I'm your only King. You don't worship anybody else here too, you get your information directly from the source, and you can interact with that information. And this was an amazing revolution that is on par with anything else that came out of Canaan and the ancient Israelites and included with Hebrew was Akkadian and Ugaritic, and Phoenician and actually, the Greeks got the 22 letter alphabet, from the Phoenicians, they've said it themselves. When we talk about the Delta virus, we have alpha, beta, delta, there are no words like that in Greek, those are words that come from the Aleph Beit gimel dalet, dalet, is delta, Aleph is alpha. As we approach the new year. This is revolutionary with a capital R.   Adam Mintz  19:56 Yes, I mean, I'm not an expert in alphabet, but yeah, this is all All fascinating material fascinating.   Geoffrey Stern  20:02 And it puts into a totally different perspective, this concept of the public reading of the text.  We think read, you need someone who is literate, who can literally read. But in the Torah, the word that we use is "Li'Kro". And "Li'kro" is similar to what I was saying before, when I talked about Buber and Rosenzweig, it equally applies to reading as it applies to listening or hearing...  to calling out. And so really, I think that the this image of the Torah ending, and it's saying that every seven years, and by extension, every seven days, the Torah is to be read in a vernacular, which literally means a people's language, and can be discussed, really ties into so much that we've been talking about on Madlik in terms of the ability for man to own and introduce and interact with our holy texts.   Adam Mintz  21:19 Michael, You actually began this conversation? With your discussion of the word to my mind? Do you have any thoughts on this?   Michael Posnik  21:30 Just a few come up, I've had the good fortune to be studying Nehemiah. And there, when it's described, when Israel read the Torah, it was read in four different ways. It was read exactly as the text presents it. And then there was someone who did the vernacular so that people could understand that if they didn't know the Hebrew, and then there were two other ways, which are not quite clear what's meant. And on Rosh Hashanna I attended a service of the New Shul, which was outdoors, a couple 100 people in a park in Brooklyn, and, and the Torah was read was held up by two gentlemen, and a 13, or 14 year old girl layned (chanted). And then she layned a couple of pesukim (verses). And then a man, a man with a beautiful voice sang the translation of those pesukim And then Frank London, the trumpeter played the emotional life. On his trumpet. It was very, very, very powerful. So it goes out to the mind, it goes out to the heart, it goes out to the body in the sense that if you listen to it, you might act differently, which would be a great benefit for all of us.   Adam Mintz  22:55 Hey, Geoffrey, that's amazing, because that's really what you said. And that is the experience of reading is actually much deeper than the way we understand reading. But it's about listening. Reading and speaking is where you didn't even discuss the fact that reading is music. And Geoffrey we can actually talk about the fact that the Torah is read in a special tune. And actually on Rosh Hashanah and Yom Kippur that tune is a little different reflective of a more somber kind of Rosh Hashannah and Yom Kippur spirit. I mean, it's extremely striking; the tune for the Torah reading. On Rosha Hashannah and Yom Kippur at least to me is one of the highlights of Rosh Hashanna and Yom Kipper.   Geoffrey Stern  23:40 Absolutely I have to echo what you said, Michael, I went to an African American synagogue in Chicago outside of Chicago. I believe the rabbi's name is Rabbi Capers C. Funnye Jr. (an African-American rabbi, who leads the 200-member Beth Shalom B'nai Zaken Ethiopian Hebrew Congregation of Chicago, Illinois) He's literally a cousin of Michelle Obama. And they read the Torah exactly as you describe. And it's exactly as the Talmud describes it, it was with a "Mitargaminan" with a translator. So the person would read the verses "Bereshit Barah Elohim et aha Shamayim ve'et HaAretz"  And in the same chant, someone would say, "In the beginning, God created the heavens in the earth." And it was such a moving experience because we forget so many times when we read from the Torah publicly, what an empowering spiritual, and I would say, revolutionary, democratizing thing that we are doing in terms of "you need to understand this". This is not something that's hidden. This is not something that we don't want you to understand. We want you to ask every question and to provide your novel explanation. And there's the music, you're absolutely right, you can approach it on every different level.   Michael Posnik  24:56 What you said before, about reading is also listening And the question is for each of us, what are we listening to? While that's going on. What are we hearing? And how deeply does the listening go? In in real terms, what are we actually hearing? or listening to? When we hear the words of the Torah? This is a real question, I think for all of us, and not just the Torah, the davening (praying)  all of it, what are we really, really listening to? What are those words? Really? How deep do those words go? Because they come from a deep place. Do we hear it? how deeply do we go?   Geoffrey Stern  25:42 I totally agree. The only thing that I would add and I want to pick up on Rabbi Adam's earlier comment about the Vilna Gaon saying that when Joshua wrote the last eight verses of the Torah that describe Moses death, Moses had actually scrambled it, Joshua put out the letters, and had the letters combined. And for those of you who know, Hasidic stories, about the High Holidays, you probably have all heard one version or another of the beautiful story.  It's the last service on the holiest day of the year of Yom Kippur. And the name of the service is Ne'ilah, because the gates of prayer are about to close. And everybody is thirsty and hungry, and waiting for those gates to close, and for the shofar to be sounded so they can all go home and eat. And there is the great Hasidic rabbi, whether it's the Ba'al Shem Tov or the Maggid of Mezrich, who knows who is standing and waiting and waiting, and the stars come out, and the sun goes down, and he's waiting, and he's waiting. And finally, 20 minutes after he should have closed the ark, he closes it. And all of the students come and the people say what happened. And he said, there was a little peasant boy in the back, and the peasant boy had never gone to a Cheder, never gone into Hebrew school, never learned anything except the Aleph bet. And all he was doing was repeating over the letters of the alphabet of the Aleph Bet, and saying, God, you put them together into the prayer, and the Ba'al Shem Tov said, we've been here for 24 hours, we've been here for 10 days, we've been here for the whole month of Ellul, and we haven't been able to break through the gates of prayer, and the purity and the intensity of this child's repeating over the Aleph Beit (in the same way that Joshua repeated it over, according to the Vilna Gaon story) is what has opened up the gates of prayer. And I just have always been struck by that question, because yes, Michel, it is the depth of the message. But sometimes, it's just the sound of the letter possibly, or in this case, coming from my kind of research in the last few days. Maybe it's just the revolution of that alphabet, the fact that we all have the right and the ability to portray ourselves and to express ourselves. But I love that story. And I love the fact that yes, it's at every level.   Adam Mintz  28:33 I mean, that story captures really, what, what it means to to appreciate experience. I mean, here, Geoffrey, you're really jumping from reading to experiential. And I think that's probably what Buber meant. You need to experience the text, not just to read it.   Geoffrey Stern  28:54 Yeah, the prayer that we say that really comes to mind is the Ashamnu new prayer. It's the prayer where we confess all of our sins, it's only said on Yom Kippur, and it's in alphabetical order. And according to Buber, who you just mentioned, the reason why the Ba'al Shem Tov explained, is he says, if you're doing your sins, there's no end to it. So luckily, the alphabet has only these 22 letters. So we can we can end somewhere. But again, it just seems throughout the whole day, and I encourage all of you to pay attention to the machzor to the prayer book. There seems to be such an emphasis on the alphabetical acrostics, whether it's in the poems in the Piyuttim, or whether in the Ashamnu prayer, and there's something special there. There's something special about the alphabet and I'm not talking even on a mystical level, just that we revolutionized the world and we were part of that revolution, in giving every Jew and every human being the ability to decode the meaning of past generations and make their contribution into the future. And that's an awesome responsibility, but also an amazing capability that we have   Adam Mintz  30:19 Amazing. So how are we going to bring this back to, to the shmita? and to the Torah that was placed in front of the people. How did how does all this relate to that Geoffrey in our last minute?   Geoffrey Stern  30:33 Well, it just seems to me that the fact that this rule was brought up at the very end of the Torah, almost as the climax, shows how important it is the contribution of our tradition, that the Torah and the words that are written on it, are so so valued. Anybody who comes to a synagogue is so impressed by the fact that there are no images but the ark opens up and we worship our book, we are called the People of the Book. And that's our contribution that the value of the written word and the spoken word and the heard word and the transmission of that word. And the conversation is ultimately one of our most proudest and most awe inspiring contributions to the world. And to me, it's something that we have to rejoice in and also be obligated by   Adam Mintz  31:35 that's a beautiful thought Geoffrey, as we enter Yom Kippur, I want to wish everybody a Shabbat Shalom, thank you, Geoffrey, and g'mar Hatimah Tovah. Everybody should have an easy and meaningful fast and we look forward to next Friday. So on Yom Kippur, you can be looking forward to your Madlik class the following day, that we're going to be talking the parsha of Ha'Azinu next week. Shabbat Shalom, everybody.   Geoffrey Stern  31:58 Shabbat Shalom and an easy fast and a wonderful Shabbat to you all. Look forward to seeing you next week.

Professor Berman showcases his vast knowledge of the Torah and other extra-biblical ancient texts, providing evidence that highlights the major flaws in modern biblical source criticism. (It's ideal to watch this episode in particular on our YouTube channel because of all the slideshow visuals he provided. Go to YouTube and type in Judaism.Demystified in the search bar - please like, subscribe, and share while you're at it.) --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Heather Cate reads "Recovering the Political Teachings of the Hebrew Bible," by Joshua Berman, published March 3, 2020.

We had the distinct privilege to sit down with two preeminent Tanakh scholars to discuss different approaches in the orthodox world to biblical criticism, Tanakh scholarship, and how our community tackles the questions that challenge our faith. Rabbi Jeremy Wieder is the Joseph and Gwendolyn Straus Professor of Talmud in the University's Mazer Yeshiva Program and is an Adjunct Professor of Bible in Yeshiva College. He was ordained by RIETS and holds a Ph.D. in Judaic Studies from New York University. Rabbi Dr. Joshua Berman is a Professor of Bible at Bar-Ilan University and is well known for his views on the history of Jewish belief, and on biblical criticism. He is the author of Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith published in 2020 by Maggid Books. Rabbis Berman and Wieder were kind enough to let us sit in on their conversation which scratches the surface of this fascinating topic, we hope you enjoy. Useful links: https://korenpub.com/products/ani-maamin-biblical-criticism-historical-truth-and-the-thirteen-principles-of-faith https://www.yutorah.org/rabbi-jeremy-wieder/ Rabbi Berman's reflections on his Shabbat in Williamsburg among the Satmar hassidim who found his book: https://blogs.timesofisrael.com/a-satmar-rebbe-for-a-shabbos/

We are a virtual and physical Bet Midrash with international membership dedicated to striving to know God by embracing the world through the lens of Torah.Youtube:https://www.youtube.com/channel/UCq9Aa_VpAGp9bPYdv24IgDQ/videosInstagram:https://www.instagram.com/TheHabura/Website:https://www.TheHabura.com See acast.com/privacy for privacy and opt-out information.

Note: This is essentially the same shiur I gave in my Rambam Bekius chavurah at YBT on 2/15/21, but this one is slightly shorter, due to the length of the periods at Lomdeha. Also, I didn't mistakenly refer to the Riaz as the Rid in this shiur! This morning (2/16/21 at Lomdeha) we took up a side-quest: to defend the Rambam against a charge leveled by the Riaz (R' Yeshaya Acharon di'Trani). The Rambam famously held that one who believes that Hashem has a body or an appearance qualifies as a "min" (heretic). The Riaz, like the Raavad, disagreed with the Rambam's psak and explains his reasoning. Our defense was drawn from the best Rambam defender of them all: the Rambam himself! The Rambam reveals the mistaken premise on which the Riaz's conclusion is based. Since yesterday was Presidents Day, we then read an excerpt from a letter written by Thomas Jefferson on the topic of Jewish morality in which he relies on an "expert" historian of philosophy who commits the same error as the Riaz. Lastly, we read an excerpt from Rabbi Dr. Joshua Berman's book, "Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith," which frames the errors of both men as an example of fallacious anachronistic thinking.----------מקורות:ריא"ז - קונטרס הראיות סנהדרין דף פח עמוד ב - צ עמוד ארמב"ם - פירוש המשניות, מנחות ד:אLetter from Thomas Jefferson to John Adams (10/12/1813)Rabbi Dr. Joshua Berman - "Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith," pp.191-193 ----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

This afternoon (2/15/21 at YBT) in our Rambam Bekius chavurah we took up a side-quest: to defend the Rambam against a charge leveled by the Riaz (R' Yeshaya Acharon di'Trani). The Rambam famously held that one who believes that Hashem has a body or an appearance qualifies as a "min" (heretic). The Riaz, like the Raavad, disagreed with the Rambam's psak and explains his reasoning. Our defense was drawn from the best Rambam defender of them all: the Rambam himself! The Rambam reveals the mistaken premise on which the Riaz's conclusion is based. Since today is Presidents Day, we then read an excerpt from a letter written by Thomas Jefferson on the topic of Jewish morality in which he relies on an "expert" historian of philosophy who commits the same error as the Riaz. Lastly, we read an excerpt from Rabbi Dr. Joshua Berman's book, "Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith," which frames the errors of both men as an example of fallacious anachronistic thinking.IMPORTANT NOTE: All references to the Rid (רי"ד) in this shiur are really supposed to be references to the Riaz (ריא"ז). At the beginning of shiur I noted that there are two Rishonim named R' Isaiah di'Trani. I mistakenly thought that they were only differentiated by their titles "the Older" and "the Younger" and that the acronyms of רי"ד and ריא"ז were used for both. Turns out that they are really two different people! My sincerest apologies to the רי"ד for misrepresenting his views.----------מקורות:ריא"ז - קונטרס הראיות סנהדרין דף פח עמוד ב - צ עמוד ארמב"ם - פירוש המשניות, מנחות ד:אLetter from Thomas Jefferson to John Adams (10/12/1813)Rabbi Dr. Joshua Berman - "Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith," pp.191-193 ----------Bekius Disclaimer: Note that this is a bekius chavurah - as opposed to an iyun shiur. Each session consists of us reading through the Rambam's writings together without much preparation on my part, and without going into depth by consulting commentaries or primary sources. For all these reasons, there are bound to be inaccuracies, errors, and other types of shortcomings which would not be acceptable in a prepared shiur, but are quite typical of a bekius chavurah. Please bear this in mind, and know what you're signing up for when you listen!----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

In today's Lomdeha Friday Seminar (2/5/21) we continued our "guided reading" of Rabbi Dr. Joshua Berman's book. In the last shiur we covered four out of six guidelines for how to respond to claims, questions, and problems raised by archeologists and scholars of ancient history against the historicity (and validity) of the Torah. In this shiur we tackled the remaining two, the last of which requires much nuance and caution.Link to Part 1----------מקורות:- link to Berman's latest book on Amazon- link to the full text of Gottlieb's book----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

In today's Lomdeha Friday Seminar (1/15/21) we tackled a treacherous but important topic: how to respond to claims, questions, and problems raised by archeologists and scholars of ancient history against the historicity (and validity) of the Torah. In this shiur I identify six guidelines to bear in mind when navigating these issues, three of which were covered today and the other three of which will (God willing) be covered when we return from winter break in February. Since this is not my field, I relied heavily on material from Rabbi Dr. Joshua Berman and Rabbi Dr. Dovid Gottlieb. Much of this shiur consists of me reading excerpts from their writings and offering my own commentary and examples.Please feel free to leave your questions, insights, and feedback in the comments!----------מקורות:- link to Berman's latest book on Amazon- link to the full text of Gottlieb's book ----------If you have questions, comments, or feedback, I would love to hear from you! Please feel free to contact me at rabbischneeweiss at gmail.----------Patreon: https://www.patreon.com/rabbischneeweissYouTube Channel: https://www.youtube.com/user/rabbischneeweissBlog: https://kolhaseridim.blogspot.com/Twitter: https://twitter.com/rmschneeweiss"The Mishlei Podcast": https://mishlei.buzzsprout.com"The Stoic Jew" Podcast: https://thestoicjew.buzzsprout.com"Rambam Bekius" Podcast: https://rambambekius.buzzsprout.com"Machshavah Lab" Podcast: https://machshavahlab.buzzsprout.com  "The Tefilah Podcast": https://tefilah.buzzsprout.comOur Yeshiva: https://www.yeshivabneitorah.org/Our Women's Program: https://www.lomdeha.org/

NatConTalk Episode 13. Yoram Hazony talks with Rabbi Joshua Berman, Professor of Bible and author of "Created Equal" and "Ani Maamin." They talk about how academic Bible scholarship has gone astray, the double standard that is used to separate the Bible from other ancient texts, why Jews and Christians are afraid to "criticize the critics," whether embellishment means that an ancient text isn't true, and how fair-minded people can approach the Bible to understand what it was meant to teach.   NatConTalk is produced by the Edmund Burke Foundation and White House Writers Group. You can find out more about EBF's national conservatism project at nationalconservatism.org. National Conservatism Website – https://nationalconservatism.org/NatConTalk Twitter – Twitter.com/NatConTalkYoram Hazony Twitter – Twitter.com/yhazony Yoram's book The Virtue of Nationalism - https://www.amazon.com/Virtue-Nationalism-Yoram-Hazony-ebook/dp/B078W5XGZG/ref=sr_1_1?crid=27CZ1RTNZOEMV&dchild=1&keywords=virtue+of+nationalism&qid=1600278467&sprefix=Virtue+of+natio%2Caps%2C289&sr=8-1 

In this episode of the 18Forty Podcast, David sits down with Joshua Berman, a professor of Bible at Bar-Ilan University, to talk about the relationship between Orthodox Judaism and Biblical criticism. Many Orthodox educators avoid dealing with Biblical criticism, leaving their students feeling that they’ve been duped. Religious Bible critics are a minority in the field, giving some the impression that the questions raised cannot be adequately addressed. Though Joshua grew up with a strong internally-driven sense of faith, he too has been struck by some of these questions when his colleagues have pointed them out.-Are there strong questions to be asked on the Orthodox view of the Bible?-Are there scholars who feel they have answers that can adequately quell the doubts raised by these questions?-Is this approach falsifiable?-And is it merely apologetics, or is this scholarship just as legitimate, if not more, than the opposing scholarship?Tune in to hear Joshua reflect on his journey as a Jew and an academic, as well as the state of Biblical scholarship. For more, visit https://18Forty.org/bible#berman.

David explains how, despite his initial apprehensiveness towards the topic, he has come to appreciate the different approaches to Biblical criticism offered by this month’s three guests: Joshua Berman, Gil Student, and Sara Susswein Tesler. For more, visit https://18Forty.org/bible.

In this special series from The Medical Mind podcast, we're sharing select highlights from APA On Demand 2020, an online collection of expert-led presentations covering emerging clinical topics, cutting-edge science and new therapies.   Today's episode features the presentation, “Ketamine: New Formulation, New Data, New Perspectives,” by Dr. Alan Schatzberg, Dr. Joshua Berman, Dr. Gerard Sanacora, and Dr. Ravi Shah. The panel shares their perspectives on ketamine and discusses initial response to treatment, concerns related to addiction potential, and issues of durability of the antidepressant response. You can learn more about the APA On Demand 2020 on apa.ondemand.org/podcast. We want to know more about Medical Mind listeners! Take a minute to complete a brief listener survey at http://apapsy.ch/mmsurvey. Music: "Sidecar" by Podington Bear

We may uncritically assume that biblical authors think of religion, law, and belief in the same way that we do. Dr. Joshua Berman, however, notes that the ancient Hebrews didn't have the contemporary Western concepts of religion and belief, which involve individualistic intellectual assent to the right propositions. Likewise, the concept of law in the Bible isn't a clear-cut list of dos and don’ts. In this episode, Dr. Dru Johnson talks with Dr. Berman about his new book, Ani Ma’amin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith.  Show notes:  0:00 Ani Ma'amin 1:24 Why terms such as law, religion, and belief are alien to the Hebrew Bible 7:20 The modern versus the ancient understanding of religion 9:48 Modern “belief” versus ancient lived experience 17:40 Law as more than dos and don’ts 21:43 The problems with biblical source criticism and modern biblical scholarship 37:02 Maimonides, Jewish belief, and the way of life  For the nerdier version of Dr. Berman's book, check out: Inconsistency in the Torah: Ancient Literary Convention and the Limits of Source Criticism

Rabbi Dr. Joshua Berman, a professor of Bible at Bar-Ilan University, has written the book many of us have been waiting to read. An expert in the Bible as well as post Biblical Jewish and Near Eastern studies, he challenges the critics who take issue with the Torah as divinely sourced. Can we use both academics and tradition to develop our understanding of historical truth and still hold onto our principles of faith? His book is called Ani Ma’amin: Biblical Criticism, Historical Truth and the Thirteen Principles of Faith (https://bit.ly/3dDTs4L). “Ani Maamin” means “I Believe.” Put your surety down before you pick up this book.

Episode Summary Today’s program guest is Rev. Rabbi Joshua Berman, Professor of Bible at Bar-Ilan University and author of several books. Berman earned his A.B. at Princeton University in 1987 and his PhD at Bar-Ilan in 2002. About the Teacher and The Preacher The Teacher and the Preacher is a weekly radio program–hosted by Dave McGarrah, Senior Pastor at Deer Flat Church in Caldwell, Idaho, and Harold Berman of Efrat, Israel–that airs each Sunday at 10:30 am and 7:30 pm here on 94.1 The Voice KBXL and also on Sunday evenings at 5 pm on our sister station 790 KSPD. They are a unique phenomenon on the airwaves –Read More →

[…]

Bryan speaks with Moon Travel Guide author Joshua Berman all about camping and visiting the national parks in Colorado. His book Moon Colorado Camping comes out May 12, 2020. Discussion includes the following: 0:32 Thank you to sponsor, Moon Travel Guides 2:18 Description of Moon Colorado Camping guidebook 5:20 Camping and Visiting Colorado’s National Parks 10:35 Estes Park and other Gateway Towns to Rocky Mountain National Park 12:19 Camping at Rocky Mountain National Park 14:07 Fourteeners and High Peaks of Colorado 14:58 Visiting and Camping at Black Canyon of the Gunnison 18:06 Visiting, Camping or Staying at the Lodge in Mesa Verde National Park 20:15 Dark Sky Certification 20:37 Josh’s Favorite National Monuments: Colorado National Monument and Bent’s Old Fort 23:50 Visiting and Camping at Great Sand Dunes National Park 26:27 Colorado Off-Season 28:05 RV Camping 29:28 Josh Shares a Favorite Colorado Camping Moment Resources: Get the updated guidebook, Moon Colorado Camping Follow Joshua Berman Twitter :: @tranquilotravel Instagram: @tranquilotravel Website :: http://joshuaberman.net Note: This episode is coming out in spring of 2020 during COVID-19 please be safe and follow guidelines to stay at home in social distance. If you are going to a national park, check the website for specific closures and guidelines for that park. The content of this interview is to inspire future travel once it is safe to do so. Thank you and we hope you and your loved ones stay healthy.   For complete show notes and archive, visit everybodysnationalparks.com. Actions: Subscribe to our podcast from our website https://www.everybodysnationalparks.com/ Tell your friends about Everybody’s National Parks Send us your national park stories, recommendations, comments, or questions to Hello at everybodysnps.com. Support us on Patreon Follow us on Twitter, Instagram and Facebook       Please tag us from the parks you are visiting at #everybodysnationalparks  

Since the 17th-century philosopher Baruch Spinoza denied the Mosaic authorship of the Torah, traditional Jews have had to contend with serious intellectual challenges to the doctrine of the divine origin of the Scripture. This challenge has only grown stronger in recent years, with many young Jews at elite universities encountering academic biblical criticism, and the growth of online projects like TheTorah.com exposing ever-greater numbers of Orthodox Jews to contemporary scholarship about the historicity of the Bible, the authorship of Scripture, and the Torah’s ancient Near Eastern context. Are there rational and persuasive responses to the arguments put forth by Bible critics? Can Jews who value tradition and the wisdom of the Hebrew Bible engage with academic scholarship with intellectual integrity? Can those who seek wisdom from the best of Jewish and Western thought craft a coherent worldview? Should traditional Jews retreat from heretical challenges to their faith or engage with the academy on its own terms? These are just some of the questions Rabbi Dr. Joshua Berman tackles in his new book, Ani Maamin: Biblical Criticism, Historical Truth, and the Thirteen Principles of Faith. In this episode, Rabbi Dr. Berman returns to the Tikvah Podcast to discuss why he wrote this book, what the field of academic biblical scholarship looks like from the inside, and how a deeper understanding of the ancient world from which the Torah emerged can enhance our understanding of the Book of Books. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

I CAN and I will is not a slogan, but ICAN is an Israeli based company focused on the medical cannabis industry looking to transform the global cannabis economy and ecosystem. That tiny nation has been leading the world in research and science on cannabis, and Joshua Berman has been right in the middle of it in the greater Jerusalem area, and now he’s on In The Weeds with Jimmy Young….

Dr. Dru Johnson talks to Dr. Berman about what the intellectual world of the Bible looks like to him.  Joshua Berman is a professor of Hebrew Bible at Bar-Ilan University, Israel.  A graduate of Princeton University, Dr. Berman also studied for eight years at Yeshivat Har-Etzion in Israel and has rabbinical ordination from the Israeli Chief Rabbinate.  He is the author, among other works of Created Equal: How the Bible Broke with Ancient Political Thought  (Oxford, 2008) and Inconsistency in the Torah: Ancient Literary Convention and the Limits of Source Criticism (Oxford, 2017). In addition to his scholarly output, Dr. Berman has also published pieces on the Hebrew Bible and contemporary thought in Mosaic Magazine and the Wall Street Journal. Dr. Berman served as a member of the International Advisory Council of the Museum of the Bible, Washington, D.C.

In this episode, Tim and Jon trace this theme through the Old Testament. In part 1 (0-19:45), the guys briefly recap their discussion so far. Tim notes that Eve’s reaction in Hebrew between the birth of Cain and the birth of Seth are decidedly different. Tim says that Eve takes an arrogant stance by naming Cain, seeming to place herself alongside God. However, she takes a humble stance when she names Seth, seeing that God has granted her a son. Tim quotes scholar Umberto Cassuto: “The first woman in her joy at giving birth to her first son, boasts of her generative power, which in her estimation approximates the divine creative power. The Lord formed the first man, and I have formed the second man. Literally, ‘I have created a man with the Lord,’ by which she means, ‘I stand together equally with the Creator in the rank of creators.’” (Umberto Cassuto, Commentary on the Book of Genesis: Part I - From Adam to Noah) Tim notes that in the Bible, there are many stories of parents who abuse the gifts that God gives them in the ability to reproduce and have children, or they take undue parental pride in the gift of children. In part 2 (19:45-25:45), Tim and Jon discuss the theme of God choosing one over another. Tim points out that God’s choosing of one over another is actually a desire to bless all through the exaltation of the one. God says Cain will be exalted if he only obeys. Instead, Cain chooses to bow to his sinful desires. In part 3 (25:45-32:30), Tim moves onto the story of the Tower of Babel. Humans were called to spread out and rule the earth. Instead of embracing that gift, the humans decide to build a towering city. In part 4 (32:30-44:15), Tim dives into the story of Abraham. God chooses one family, the family of Abraham. Tim says that the Promised Land is God’s “gift” to Abraham’s family: Genesis 12:1-3
 Now the Lord said to Abram,
 “Go forth from your country, And from your family
 And from your father’s house, 
To the land which I will show you;
 And I will make you a great nation,
 And I will bless you,
 And make your name great;
 And you shall be a blessing;
 And I will bless those who bless you, 
And the one who treats you as cursed, I will curse.
 And in you all the families of the earth will be blessed.” Genesis 12:7 “To your seed I will give this land.” So he built an altar there to Yahweh who appeared to him.” Jon points out that sometimes famines come along. Sometimes, there isn’t enough. This tension does exist in the Bible, Tim notes, between God’s abundance and the existence of chaos. God didn’t create a perfectly safe world. He created a world where humans were to learn to co-rule with him, creating order from chaos. In part 5 (44:15-end), Tim notes that God keeps giving the Promised Land to Israel, and they keep misusing the gift. He cites two passages from Deuteronomy. Deuteronomy 11:8-14 “You all shall therefore keep every commandment which I am commanding you today, so that you may be strong and go in and possess the land... so that you may prolong your days on the land which the Lord swore to your fathers to give to them and to their descendants, a land flowing with milk and honey. For the land, into which you are entering to possess it, is not like the land of Egypt from which you came, where you used to sow your seed and water it with your foot like a vegetable garden. But the land into which you are about to cross to possess it, a land of hills and valleys, drinks water from the rain of heaven, a land for which the Lord your God cares; the eyes of the Lord your God are always on it, from the beginning even to the end of the year. 
“It shall come about, if you listen obediently to my commandments which I am commanding you today, to love the Lord your God and to serve him with all your heart and all your soul, that he will give the rain for your land in its season, the barley and late rain, that you may gather in your grain and your new wine and your oil.” Tim then cites scholar Joshua Berman, saying that Israel’s economy was an “Exodus-style” economy: “A key theological claim at work in these laws is that of God’s identity as the liberator of slaves. He forms a people out of those who were deemed to be people of no standing at all by the political and economic leaders who oppressed them. The egalitarian streak within Pentateuchal law codes accords with the portrayal of the Exodus as the prime experience of Israel’s self-understanding. Indeed, no Israelite can lay claim to any greater status than another, because all emanate from the Exodus—a common seminal, liberating, and equalizing event… This notion of God’s sovereignty as creator and liberator animated the biblical laws aimed at preventing Israelites from descending into the cycle of poverty and debt.” (Joshua Berman, Created Equal: How the Bible Broke with Ancient Political Thought, 88) Deuteronomy 24:19-22 “When you are harvesting in your field and you overlook a sheaf, do not go back to get it. Leave it for the immigrant, the fatherless and the widow, so that the Lord your God may bless you in all the work of your hands. When you beat the olives from your trees, do not go over the branches a second time. Leave what remains for the immigrant, the fatherless and the widow. When you harvest the grapes in your vineyard, do not go over the vines again. Leave what remains for the foreigner, the fatherless and the widow. Remember that you were slaves in Egypt. That is why I command you to do this.” Thank you to all our supporters! Have a question for us? Send an audio recording around 30 seconds to our team at info@jointhebibleproject.com. Show Music: Defender Instrumental by Tents Quietly by blnkspc_ Mind Your Time by Me.So The Pilgrim by Greyflood Show Resources: Umberto Cassuto, Commentary on the Book of Genesis: Part I - From Adam to Noah Joshua Berman, Created Equal: How the Bible Broke with Ancient Political Thought Show Produced by: Dan Gummel Powered and distributed by Simplecast.

In part 1 (0-17:00), The guys quickly recap their conversation so far. Tim then dives into a third perspective on the Hebrew laws in the Old Testament. The third perspective is that the laws embody and revolutionize ancient Eastern conceptions of justice. The laws are formulated in the language and categories of ancient Near Eastern law, so that Israel’s law was comprehensible to their neighbors while also representing an irreversible cultural revolution. Tim notes that in all the other ancient covenant documents (Hittite, Assyrian) only one is between a king and a people, while dozens of others are between one king and another king. Covenants are agreements between kings. But the Biblical story depicts the laws as stipulations between God and all the Israelites: “I will be their God and they will be my people.” This is the same kind of language we find in the Song of Solomon, “I am my beloved’s and he is mine” (Song of Solomon 6:3). This is marriage covenant language. Tim uses some quotes from Joshua Berman to make his points. “In the ancient near east, various gods had consorts and goddess wives, while the common man was subject, a slave and servant of the king and the tribute-imposing class. For these cultures to conceive of the marriage between a god and a group of humans, would have been as unthinkable as for us to imagine the marital union of a human and a cat… The Bible’s most revolutionary idea… is the idea of God as a personality who seeks a relationship of mutuality with human agents. In the neighboring cultures of the ancient Near East, humans were merely slaves of the king. In the Bible, they are transformed into a servant king who is married to a generous sovereign, a wife in relation to her benefactor husband. When God seeks “love” from Israel, it involves both the political sense of loyalty between parties to a treaty as well as the kind of intimacy known in a faithful, intimate relationship between a man and woman.” (Berman, Created Equal, 46) This concept of a human family married to God is founded on the concept of humanity in Genesis 1-2. All humanity, male and female, is the divine royal image over all creation. And while the Davidic king could be called the “son of God,” it was only as the representative of all Israel who is the “son of God” (Exodus 4:22). The king and all the Israelites are themselves equals under their “divine king” Yahweh. Tim again cites Joshua Berman: “While in Egypt and Mesopotamia, the bridge figure between the divine and human was the king, deified (as in Egypt) or more of a demi-god (Mesopotamia). He was the top of the socio-religious structure with the economic elite, and this was mirrored by the hierarchy of the gods. NOT SO in biblical Israel. God’s covenant was with the entirety of Israel, focused on the “common man.” I maintain that it is in the covenant, properly conceived in in ancient Near Eastern setting, that we may discern a radically new understanding of the cosmic role of the common man within the thought systems of the ancient Near East, one that constituted the basis of an egalitarian order.” (Berman, Created Equal, 29) In part 2 (17:00-25:15), Tim explains why Israel’s law codes consistently downgrades the role of the king in contrast to their neighbors. The king is not the sole, chief, divine authority; rather, Yahweh is king, and the human king is subservient to the Scriptures (Deuteronomy 17) and to prophets who speak on Yahweh’s behalf. He is a leader in war, but he is not the chief. He can participate in the temple, but he is not the high priest. He is subservient to the law, but he is not the lawgiver. This is all in contrast to Egypt and Babylon. Tim also explains that the laws allowed Israel’s economy to be oriented toward landed families, which were called to include the immigrant, poor, and orphans. It is the first ancient example of “welfare society.” You can see examples of laws about not maximizing profit to allow work in the fields in Ruth chapters 2-3. Other examples include laws about the seven year debt release, Jubilee land and debt release, not charging interest on loans for the poor, giving a tithe for local loans for failing farmers. Tim again cites Berman: “The biblical laws about land and assets introduce a reformation of the ancient worldview aimed at achieving a social equality, but of a very specific king. It is not the egalitarianism developed since the French Revolution with its emphasis on the individual and inalienable human rights… Rather, it takes the form of an economic system that seeks equality by granting sacred value to the extended family household, where people assist one another in farming labor and in granting relief to other households in need. Ancient Israel was a tribal association of free farmers and ranchers, living in a single and equal social class with common ownership of the means of production. This system was a rejection of statism (= the nations state owns all land) and feudalism (= military lords own all land), demonstrated by the fact that it was free of tribute to any human king, and their tribute was a shared burden of funding the temple. Israel defined itself in opposition to the empire of oppression embodied by Egyptian slavery, and also in opposition to the centralized monarchies that surrounded and took up residence in Israel.” (Berman, Created Equal, 87) Tim points out that a scholar named David Bentley Hart has influenced his thinking on this subject. Tim says that the Judeo-Christian heritage is the most beautiful thing about Western civilization. In part 3 (25:15-30:00), Tim teaches through a specific law that is usually very disturbing to modern readers. Deuteronomy 21:10-14 10 When you go to war against your enemies and the Lord your God delivers them into your hands and you take captives, 11 if you notice among the captives a beautiful woman and are attracted to her, you may take her as your wife. 12 Bring her into your home and have her shave her head, trim her nails 13 and put aside the clothes she was wearing when captured. After she has lived in your house and mourned her father and mother for a full month, then you may go to her and be her husband and she shall be your wife. 14 If you are not pleased with her, let her go wherever she wishes. You must not sell her or treat her as a slave, since you have dishonored her. Tim points out that this law does not promote the practice it seems to promote. Instead, it creates boundaries for a common cultural practice, which are eventually designed to obliterate the practice all together. This law is in reaction to other ancient cultures that didn’t have any rules or give any thought to how soldiers should treat their captives. In part 4 (30:00-43:10), Tim brings up an important point to keep in mind when reading biblical law: The laws play an important but ultimately subordinate role in the plot of the larger biblical storyline that leads to Jesus. Humanity’s failure to obey the divine command is part of the plot conflict that prevents them from being God’s image-partners in ruling creation. The laws illustrate the divine ideal while also intensifying that conflict, creating the need for a new human and a new covenant. Tim notes that the first divine command is in the garden of Eden: Genesis 2:16-17 16 The Lord God commanded the man, saying, “From any tree of the garden you may eat freely; 17 but from the tree of knowing good and evil you shall not eat, for in the day that you eat from it you will surely die.” Tim says the failure to “listen to the voice of God” (breaking the divine command) results in exile from the Eden-mountain, leading to death. Genesis 3:17, 24 17 Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; 24 So He banished the human; and at the east of the garden of Eden He stationed the cherubim and the flaming sword which turned every direction to guard the way to the tree of life. In part 5, (43:10-end) Tim notes that this theme of listening or not listening to the divine command continues through the Bible. Exodus 19:4-6 4 ‘You yourselves have seen what I did to the Egyptians, and how I bore you on eagles’ wings, and brought you to Myself. 5 ‘Now then, if you will listen listen to My voice and keep My covenant, then you shall be My own possession among all the peoples, for all the earth is Mine; 6 and you shall be to Me a kingdom of priests and a holy nation.’ These are the words that you shall speak to the sons of Israel.” Tim notes that the story immediately after this story is the story of the golden calf, which shows Israel’s obvious failure to listen. Tim points out that Israel’s covenant choice is the same as Adam and Eve and all humanity. Deuteronomy 30:15-20 15 “See, I have set before you today life and good, and death and evil; 16 in that I command you today to love the Lord your God, to walk in His ways and to keep His commandments and His statutes and His judgments, that you may have life and multiply, and that the Lord your God may bless you in the land where you are entering to possess it. 17 “But if your heart turns away and you will not obey, but are drawn away and worship other gods and serve them, 18 I declare to you today that you shall surely perish. You will not prolong your days in the land where you are crossing the Jordan to enter and possess it. 19 “I call heaven and earth to witness against you today, that I have set before you life and death, the blessing and the curse. So choose life in order that you may live, you and your descendants, 20 by loving the Lord your God, by listening to His voice, and by holding fast to Him; for this is your life and the length of your days, that you may live in the land which the Lord swore to your fathers, to Abraham, Isaac, and Jacob, to give them.” Tim notes that Israel’s inability to “listen to the voice” of God, leading to death and exile, traps humanity in the power of death, which necessitates the messianic age and the new covenant. Jeremiah 31:31-34 31 “Behold, days are coming,” declares the Lord, “when I will make a new covenant with the house of Israel and with the house of Judah, 32 not like the covenant which I made with their fathers in the day I took them by the hand to bring them out of the land of Egypt, My covenant which they broke, although I was a husband to them,” declares the Lord. 33 “But this is the covenant which I will make with the house of Israel after those days,” declares the Lord, “I will put My law within them and on their heart I will write it; and I will be their God, and they shall be My people. 34 “They will not teach again, each man his neighbor and each man his brother, saying, ‘Know the Lord,’ for they will all know Me, from the least of them to the greatest of them,” declares the Lord, “for I will forgive their iniquity, and their sin I will remember no more.” Ezekiel 36:26-28 26 “Moreover, I will give you a new heart and put a new spirit within you; and I will remove the heart of stone from your flesh and give you a heart of flesh. 27 “I will put My Spirit within you and cause you to walk in My statutes, and you will be careful to observe My ordinances. 28 “You will live in the land that I gave to your forefathers; so you will be My people, and I will be your God. Tim concludes by sharing that the law isn't about an "Old Covenant or New Covenant" question. Instead, the law illuminates and explores the portrait of humanity repeatedly failing to listen to the divine voice. Show Produced by: Dan Gummel, Jon Collins. Show Music: “Defender Instrumental” by Tents “Cartilage” by Moby “All Night” by Unwritten Stories “Good Morning” by Unwritten Stories The Pilgrim
 Show Resources: Our video on the law: https://www.youtube.com/watch?v=Sew1kBIe-W0 Joshua Berman: Created Equal: How the Bible Broke with Ancient Political Thought


In part 1 (0-21:00), Tim points out that the laws are not a “law code” but terms of a covenant relationship. The laws are not a “constitutional code” (i.e. a divine behavior manual) dropped from heaven. Rather, they illustrate the official terms of the covenant relationship between Yahweh and the people of ancient Israel. The 613 laws all fall within the ceremony of God’s covenant with Israel in Exodus 19-24. Tim asks the question: If these laws aren’t a judicial code, then what are they? The laws are the shared agreement between God and Israel that was put forth in their covenant ceremony. We witness this relationship between Israel and Yahweh, Tim shares, as outsiders. People today were not at Mt. Sinai when the covenant was ratified. Instead, the law is used as “torah” for us, or “instruction,” meaning they reveal more about ourselves and God and the human condition. The Torah, Tim says, is a narrative about a covenant relationship, not a law code. He points out that there would have inevitably been more rules and laws governing ancient Israel than the 613 laws included in the Bible. In part 2 (21:00-26:00), Tim expresses how the law served as “relational authority” between Israel and God. The laws served as a witness to Israel’s difference from other kingdoms, that they were a “kingdom of priests” who all had a relationship with God. Ancient Law: Examples from History In part 3, (26:00-41:30) Tim explains that to best understand the ancient laws of Israel, one should also understand how other ancient laws worked. Tim brings up the Code of Hammurabi, the most well known ancient law code. Tim shares the start of the law code of Hammurabi: “When lofty Anum, king of the Anunnaki and Enlil, lord of heaven and earth, the determiner of the destinies of the land, determined for Marduk, the first-born of Enki, 6 the Enlil supreme powers over all mankind, made him great among the Igigi, called Babylon by its exalted name, He made it supreme in the world, established for him in its midst an enduring kingship, whose foundations are as firm as heaven and earth— “at that time Anum and Enlil named me to promote the welfare of the people, me, Hammurabi, the devout, god-fearing prince, to cause justice to prevail in the land, to destroy the wicked and the evil, that the strong might not oppress the weak, to rise like the sun over humankind, and to light up the land. “Hammurabi, the shepherd, called by Enlil, am I; the one who makes affluence and plenty abound; the one who relaid the foundations of Sippar; who decked with green the chapels of Aya; the designer of the temple of Ebabbar, which is like a heavenly dwelling. “When the god Marduk commanded me to provide just ways for the people of the land (in order to attain) appropriate behavior, I established truth and justice as the declaration of the land, I enhanced the well-being of the people.” The Epilogue and Prologue to the Law Code [From Martha Tobi Roth, Harry A. Hoffner, and Piotr Michalowski, Law Collections from Mesopotamia and Asia Minor] Here are a few laws in the code of Hammurabi: #196: "If a man destroy the eye of another man, they shall destroy his eye. If one break a man's bone, they shall break his bone. If one destroy the eye of a freeman or break the bone of a freeman he shall pay one gold mina. If one destroy the eye of a man's slave or break a bone of a man's slave he shall pay one-half his price." #250 (xliv 44–51) “If an ox gores to death a man while it is passing through the streets, that case has no basis for a claim.” #251 (xliv 52–65) “If a man’s ox is a known gorer, and the authorities of his city quarter notify him that it is a known gorer, but he does not blunt(?) its horns or control his ox, and that ox gores to death a member of the awīlu-class, he (the owner) shall give 30 shekels of silver.” Here is the epilogue of the law: “May any king who will appear in the land in the future, at any time, observe the pronouncements of justice that I inscribed upon my stela. May he not alter the judgments that I rendered and the verdicts that I gave, nor remove my engraved image. If that man has discernment, and is capable of providing just ways for his land, may he heed the pronouncements I have inscribed upon my stela.” The Epilogue and Prologue to the Law Code [From Martha Tobi Roth, Harry A. Hoffner, and Piotr Michalowski, Law Collections from Mesopotamia and Asia Minor] Tim brings up some interesting observations, puzzles and problems that ancient laws present. This code is one of the most frequently copied texts from the ancient world, copies ranging over 1500yrs, and yet, as he quotes: “Of the many thousands of Mesopotamian legal documents in our possession, not one of them cites the Code of Hammurabi, or any other ‘code’ as a source of authority. This in spite of the fact that the code of Hammurabi was esteemed and recopied for more than a millennium. All of this suggests that ancient near eastern law codes were of a literary, educational, and monumental nature, rather than legal and juridical.” (Joshua Berman, Created Equal: 84) The code of Hammurabi was copied and recopied for over a thousand years. But across the centuries, none of the dozens of monetary fines were changed (which they would have if consulted and used for legal purposes). The code is nowhere near comprehensive—you won’t find any laws concerning inheritances, one of the most important features of landed-agricultural life in Babylon. Copies of the Code of Hammurabi have been found in royal archives but never in the sites of local courts, and never with caches of legal documents (receipts, divorce certificates, etc.). Additionally, there are no ancient legal texts that ever cite or even refer to the Code as a source of law. In the thousands of ancient legal texts that do exist and address the same topics as the code, they are usually at odds with the sentences and fines given within it. So, if these compositions were not legal codes, (1) where could the law of the land be found? And if they were not legal codes, (2) what was their purpose? Tim shares this quote: “Archaeologists have unearthed thousands of law-practice documents from the ancient near East, documents such as land transfers, financial contracts, and court rulings where law was applied to actual situations (divorces, civil disputes). There have also been discovered dozens of ancient law codes (Hammurabi, Ur-Namma, Lipit-Ishtar, Eshnunna). A curious problem emerges when these practice documents are compared with the law collections. The law as practiced in those cultures often differed from, even contradicted, the laws as stated in the collections. Penalties found in court decisions are repeatedly inconsistent with the penalties inscribed in the collections. Prices established in contracts don’t match those given in the law codes. This has raised important questions about the purpose of these collections. Whatever their purposes were, they do not appear to have dictated actual legal practice. Scholars have come to see that these law codes as academic and monumental collections, but not the source of law in these societies.” (Michael Lefebvre, Collections, Codes, and Torah, 1) Two Kinds of Law In part 4, (41:30-49:30) Tim explains that the ancient world would have been known as a common or customary law society, whereas our modern world is largely known as a statutory law society. He shares more quotes: “The scholarly consensus is that law in Mesopotamia was customary/common law. A judge would determine the law at the moment of adjudication by drawing on an extensive reservoir of custom, accepted norms, and principles from the legal texts with which he was educated. The law would vary from place to place, and neither the Code of Hammurabi nor any other text was ‘the final word’ on what law should be applied. Indeed, the association of “law” with a written collection of statutes and rules is a modern anachronistic imposition from our own culture. It is no surprise, therefore, that neither Mesopotamia, Egyptian, or Hittite culture has any word for ‘written law,’ that we find in later Greek as thesmos, or nomos.” (Joshua Berman, Inconsistency in the Torah, 112-113) “The law collections, instead, are anthologies of judgments from times past, snapshots of decisions and customs rendered by judges or even by a king. The collections were a model of justice meant to educate and inspire…. They were records of precedent, but not of legislation….they instilled in later generations of scribes a unified legal vision.” (Ibid.) Tim says this has helped him understand three main purposes of the law: Judicial Education texts: Collections of the most common representative decisions from a culture, compiled to train the moral-instincts of leaders, not to legislate actual practice. Monumental Propaganda: Like the Code of Hammurabi, the code praises the king’s wisdom and justice and claims that his decisions are in fact divinely inspired. Educational texts: These are compilations for training the scribal class, introducing them to a literary tradition of justice. 
 In part 5 (49:30-63:00), Tim further delineates the differences between common law and statutory law: Statutory Law The law itself is contained in a codified text, whose authority combines two elements: (a) the law emanates from a sovereign (a king or legislative body, etc.), (b) the law is a finite and complete legal system, so that only what is written in the code is the law. The law code supersedes all other sources of law that precede the formulation of the code. Where the code lacks explicit legislation, judges must adjudicate with the code as their primary guide. Common Law With common law, the law is not found in a written code that serves as a judge’s point of reference or limits what they can decide. Rather, the judges make decisions based on the mores and spirit of the community and its customs. Law develops through the distillation and continual restatement of legal doctrine through the decision of courts. Previous legal decisions are consulted but not binding, and importantly, a judge’s decision does not create a binding law, because no particular formulation of the law is binding. The common law is consciously and inherently incomplete, fluid, and vague. Under common law, legal codes are not the source of law, but rather a resource for later judges to consult. Tim shares a helpful metaphor from Sir Matthew Hale (“the greatest British common-law judge of the 17th century”): The common law can change and yet still be considered part of the same legal “system” just as a ship can return home after a long voyage and still be considered the “same” ship, even though it returns with many repairs, new materials, and old materials discarded and replaced. In the same saw, law collections create a system of legal reasoning that a judge accesses to apply in new and unanticipated circumstances. A Helpful Illustration from History Common law traditions flourished for most of human history, because they require a homogeneous community where a common story and common values are assumed and perpetuated by all members of a society. 19th century German legal theorist Carl von Savigny called this the Volksgeist, “the collective spirit and conscience of a people.” Where social cohesion breaks down, it becomes more difficult to anchor the law in a collective set of values, and this is what happened in 19th century Europe with the rise of immigration, urbanization, and the modern nation-state. Nineteenth-century Germany faced transition from a historically tribal state into a modern state (Otto von Bismarck and Carl Savigny continued to advocate the common law tradition of their past). One of his most famous students was Jacob Grimm (1785-1863), best known for his collaboration with his brother Wilhelm. These brothers did exhaustive research into their cultural folklore and produced comprehensive editions of Germany’s moral heritage in their anthology called “Kinder und Hausmarchen” = “Children’s and Household Tales” (2 volumes in 1812 and 1815), including the classic tales of Cinderella, Hansel and Gretel, Rapunzel, Rumpelstiltskin, Sleeping Beauty, and the Frog Prince. The Brothers Grimm established a methodology for collecting and recording folk stories that became the basis for folklore studies. Between the first edition of 1812-15 and the seventh and final edition of 1857, they revised their collection many times so that it grew from 156 stories to more than 200. In addition to collecting and editing folk tales, the brothers compiled German legends. Individually, they published a large body of linguistic and literary scholarship. Together in 1838, they began work on a massive historical German dictionary (Deutsches Wörterbuch), which, in their lifetimes, they completed only as far as the word Frucht, 'fruit'. Tim points out that the Grimm brothers bridged the gap between folklore and common law in German society into a society of more statutory law in Germany. In many ways, Tim says, this is how Israel came to treat the law. The stories surrounding the laws allowed Israel to illustrate what happens when the rules are or are not followed. Examples of Law Implementation in Scripture In part 6 (63:00-end), Tim points out that many times in the Bible, the actual implementation of the laws are totally different from the given or written laws. There are many cases where narratives about legal decisions either differ from the statements of practice in the biblical law codes, or the decision is offered without any recourse to a law code. For example, in 2 Samuel 14, David gives a ruling contrary to every law and principle in the biblical law codes concerning murder. David simply excuses his son Absalom (who murdered Amnon) with no appeal or defense of his actions and no mention of a law code. Another example is found in Jeremiah 26, the most detailed description of a trial in the Old Testament. Jeremiah is accused of treason for announcing the temple’s destruction. His defense is that another prophet before him, Micah, announced the same message and he was never imprisoned. This is an argument from precedent, not from a law code. The arguments advanced against him are offered on theological grounds (“he speaks in the name of Yahweh”) and political grounds (“he prophesied against our city”). No law codes are ever consulted to defend or accuse him. A third example is Solomon’s famous “decision” about the two women in 1 Kings 3. Solomon listens to the witnesses (the two women), and uses his intuition (which is divinely inspired according to the previous narrative) to make a decision. The concluding statement shows the real source of legal authority: “When all Israel heard of the judgment which the king had decided, they revered the king, for they saw the wisdom of God in him to do justice.” (1 Kings 3:28) Here is a helpful quote to understand why the implementation may have been different. “The Hebrew Bible strongly suggests that the earliest forms of disputes… were resolved… by intuitions of justice against a background of custom, rather than appeal to formulated rules. The biblical sources which talk about the establishment of the judicial system in Israel give no indication that judges were to use written sources. Rather, judges are urged to avoid partiality and corruption and to ‘do justice.’ But what was the source of such justice? The version attributed to king Jehoshaphat is the most explicit, ‘God is with you in giving judgment’ (2 Chronicles 19:6). Divine inspiration is also attributed to the king in rendering judgment: Proverbs 16:10, ‘Inspired decisions are on the lips of a king; his mouth does not sin in judgment.’ Solomon’s judgment (1 Kings 3:16-28) is presented as an example of just such a process…. This is not to say that judges were expected to go into some kind of trance or function as an oracle. Rather, they were called to operate by combining local custom with divinely guided intuitions of justice…relying on the ‘practical wisdom’ that existed within the social consciousness of the people as a whole.” (Bernard Jackson, Wisdom Laws, 30-31) Show Produced by: Dan Gummel, Jon Collins Show Music: “Defender Inst.” by Tents “Shot in the back of the head” by Moby Synth Groove “Scream Pilots” by Moby “Shine” by Moby Third Floor 
 Show Resources: Joshua Berman, Inconsistency in the Torah Bernard Jackson, Wisdom Laws Martha Tobi Roth, Harry A. Hoffner, and Piotr Michalowski, Law Collections from Mesopotamia and Asia Minor Michael Lefebvre, Collections, Codes, and Torah
 Thank you to all our supporters!

Joshua Berman has volunteered with the Peace Corps, fought wild fires, gone on a 1+ year-long honeymoon, and written guidebooks. He's a dad, a teacher, columnist for the Denver Post, and he's good people.

In just over a week, Jews the world over will recount the biblical story of the exodus from Egypt and celebrate ancient Israel’s journey from slavery to freedom. But is there any proof for the Bible’s account of the events surrounding the exodus? Did the exodus really happen? The answer of most contemporary academic Bible scholars is “no.” Pointing to the lack of any corroborating written records and the absence of archaeological evidence, these scholars assert that there is simply no proof for the scriptural account. However, in his 2015 Mosaic essay, “Was There an Exodus?,” rabbi and academic Bible scholar Joshua Berman reviews the data and comes to a very different conclusion. His piece reveals Egyptological and scriptural sources that indicate the author and audience of the Book of Exodus possessed detailed knowledge of Egypt, and he argues that this evidence is far too salient to be ignored. In this pre-Passover podcast, Rabbi Dr. Berman joins Jonathan Silver to make the case for the historicity of the exodus. They discuss why scholars began to doubt the biblical account, the comparative evidence that points to the historical reality of the exodus, and how a greater understanding of what history meant in antiquity can help us moderns become better readers of ancient texts. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

I was honored to have on Rabbi Joshua Berman of Bar Ilan University to talk about his book Created Equal. In the conversation he discusses, the purpose of using Near Eastern texts to explain the Torah, what is going on with the Ten Commandments and how we each have a special relationship with G-d. Rabbi Dr Joshua Berman is a Professor of Bible at Bar Ilan University. He is the author of various Academic books on Torah including Created Equal and Inconstancies in the Torah. You can see more of his work here: https://bible.biu.ac.il/en/node/559

This broadcast is a favorite legacy show that we produced under our old name Travel’n On and before re-branding as WORLD FOOTPRINTS. World Footprints will travel along the award-winning journalistic trails of the CRAZY RIVER, explore prehistoric Spirit Stones and contemplate the end of the world in Maya 2012. First, award-winning travel writer Richard Grant will take us through East Africa and down the Nile River. Despite escaping death in Mexico’s lawless Sierra Madre, an adventure he describes in his adventure classic God’s Middle Finger, Richard’s curiosity and restlessness took him to Africa, where he set off on another adventure-- to find the source of the Nile River. In his newest book, CRAZY RIVER: Exploration and Folly in East Africa, Richard writes that he had trained and prepared for a physical adventure in the wilderness, but his biggest challenges were intellectual. Then, award-winning author Dianne Ebertt Beeaff shares her transcending book, SPIRIT STONES, a historic exploration that took nearly a decade to complete. Dianne explores the enduring lessons of Western Europe’s prehistoric monoliths, stone circles and burial chambers. Finally, Joshua Berman offers some insights into Maya culture and events surrounding the end of the Maya calendar on December 21, 2012 in his new guide book MAYA 2012. Joshua has been traveling, living, teaching, and leading trips in Central America since 1998. During his travels he's heard tales about “lost worlds” and Maya pyramids. A predominate story that he encountered is what the Maya have been anticipating—the end of the Long Count, a 5,125-year cycle of the Maya calendar, which will occur on December 21, 2012. Some believe that it will be a peaceful transition while others warn it will be apocalyptic.

Dru and Joshua Berman discuss his bold claims in his book—Inconsistency in the Torah—that suggest source-criticism might erroneously ignore cognate literary forms in the ancient Near East, favoring notoriously slippery histories behind each source in the Torah instead. Working through Egyptian and Mesopotamian parallels, Berman discusses how the old paradigm of sources might be insufficient in the face of other comparable literatures. We talk through the book's core arguments, krav maga, Judaism in Israel, Fijian vacations with Seventh Day Adventists, and more! The post Joshua Berman – Inconsistency in the Torah first appeared on OnScript.

Dru and Joshua Berman discuss his bold claims in his book—Inconsistency in the Torah—that suggest source-criticism might erroneously ignore cognate literary forms in the ancient Near East, favoring notoriously slippery histories behind each source in the Torah instead. Working through Egyptian and Mesopotamian parallels, Berman discusses how the old paradigm of sources might be insufficient in the face of other comparable literatures. We talk through the book's core arguments, krav maga, Judaism in Israel, Fijian vacations with Seventh Day Adventists, and more!

In honor of our Nations’ heroes this Veterans Day, we are pleased to introduce you to animal trainer Clarissa Black, founder of Pets for Vets—an organization that serves both Veterans and shelter animals. The Pets for Vets program is dedicated to providing a second chance for shelter pets by rescuing, training and pairing them with America’s veterans who could benefit from a companion animal. Then CBS Soap fans will enjoy our interview with the dashing Don Diamont from the Bold and the Beautiful (B&B). Most known for his character as “Dollar Bill” Spencer on B&B and formerly as Brad Carlton on the Young and the Restless, Don joins us to talk about his illustrious film and television career and his work with the National Multiple Sclerosis Society. Finally, we have all heard about approaching end of the Maya calendar on December 21, 2012. Certainly Hollywood has sensationalized what the Maya are calling “the end of the Long Count”—a 5,125-year cycle of the Maya calendar. Some believe that it will be a peaceful transition while others warn it will be apocalyptic. We will introduce travel writer Joshua Berman and his new book Maya 2012 (Moon Travel Guides). Joshua will offer some insights into the predictions for next year as well as some suggestions on where travelers can experience the end of the Long Count. Throughout the show you'll hear clips from our interview with fashion designer Christian Siriano. Christian is the youngest winner of Bravo's "Project Runway" show and we met him during our coverage of 'Pink Rocks the Runway'--a fashion extravaganza that raises awareness and money for breast cancer research.

For our last podcast of the year, Ron, Josh & Vanessa invited travel writer and Maya 2012 expert Joshua Berman for a closer look at 13 B’ak’tun, a.k.a., December 21, a.k.a. Winter Solstice 2012, a.k.a., the mythical Mayan doomsday, a.k.a., OMIGOSH WE’RE ALL GONNA DIE. First we looked at a few newsy bits that suggest the […] 106: Mayan Apocalypse Edition with Joshua BermanDenver Diatribe

Say HI! Interview Series, Episode 1: Joshua BermanSay HI Podcast Episode 001

This week, Rick Steves learns about Belize, Central America's relatively new country, from guidebook author Joshua Berman. It's a little bit Caribbean, a little bit Latin American, and all with a British heritage. Then, European tour guide Donald White stops in to describ his home in Northern Italy, with suggestions for lake and ski resorts in the Alps. For more information on Travel with Rick Steves - including episode descriptions, program archives and related details - visit www.ricksteves.com.