Podcasts about judeo

Some folks in the MAGA camp—Tucker, Candace, even Bannon—think Israel's just another foreign headache. They're dead wrong. Dropping Israel means dropping the Judeo in Judeo-Christian, and that's the spiritual fault line that could split this movement right down the middle. Stick around—I'm unpacking the prophetic layer behind the headlines and showing you why this moment could decide the future of America's alignment with God's plan.  

No creía yo que la palabra "contubernio", puesta de moda por el dictador hace más de 60 años, volviera a ponerse de moda. Y cuando de contubernios hablamos, no hay contubernios (para el antiguo regimen y para este) como los que montan los judeo-masónicos.Este podcast está asociado a la red de Sospechosos Habituales donde podréis encontrar otros muchos podcast de diferentes temáticas.

No creía yo que la palabra "contubernio", puesta de moda por el dictador hace más de 60 años, volviera a ponerse de moda. Y cuando de contubernios hablamos, no hay contubernios (para el antiguo regimen y para este) como los que montan los judeo-masónicos.Este podcast está asociado a la red de Sospechosos Habituales donde podréis encontrar otros muchos podcast de diferentes temáticas.

https://amzn.eu/d/e3cnTluThe Builder's Stone, Melanie PhillipsEste extracto de un vídeo de YouTube presenta una conversación entre Melanie Phillips y John Anderson sobre el aumento del antisemitismo y la decadencia cultural en Occidente, especialmente a raíz de los ataques del 7 de octubre. Phillips critica la inversión de valores del progresismo liberal al confrontar la barbarie de quienes apoyaban como oprimidos, y analiza la instrumentalización del término "genocidio" contra Israel. La discusión aborda el papel de figuras políticas como Trump en Oriente Medio y la complicidad de actores como Qatar y Egipto. Phillips también explora la falsa equivalencia entre antisemitismo e islamofobia y la necesidad de reconocer la singularidad del odio hacia los judíos. Finalmente, la conversación se centra en la influencia judeocristiana en la construcción de Occidente y la urgencia de una alianza entre judíos y cristianos para defender sus principios fundacionales frente a ideologías destructivas y la persecución global de cristianos.

--Suscríbete para ver los episodios en vídeo y con antelación (links abajo)--Hablamos con el historiador Felipe Vidales sobre la tradición culinaria española en relación con las expulsiones de musulmanes, moriscos y judíos, la centralidad del cerdo, las paranoias alimentarias de la Inquisición y los chivatazos de los vecinos cristianos por comer berenjenas, aceite de oliva o garbanzos. "Tocinofilia", por cierto, es un término acuñado por Américo Castro.Patreon: https://www.patreon.com/c/laguardiamora401/membership?view_as=patronSpotify: https://creators.spotify.com/pod/show/guardiamora/subscribe Textos mencionados:-"Judeo-conversas and Moriscas in Sixteenth-Century Spain: A Study of Parallels" (Renée Levine Melammed, 2010)- "Conversos and Moriscos: Tyranny of Food. " -Blood and Faith: The Purging of Muslim Spain (Matthew Carr, 2009)"Judíos, comida y España: El más antiguo recetario medieval español y la herencia culinaria sefardí".Helene Jawhara Piñer

Becca Leviss, currently studying at Harvard Divinity School, wants to push us beyond the Jewish "right-now" and into the Jewish "not-yet." She joins Dan Libenson and Lex Rofeberg for a conversation about Judeo-Futurism -- a framework she is building, and which she wants to co-create with Jews all around the world. If you love what you hear in this episode, head to www.judaismunbound.com/classes and register for Leviss's upcoming mini-course in the UnYeshiva (begins January 7th, 2025), entitled Judeo-Futurism! Financial aid is available for anyone who needs it, via this link.Access full shownotes for this episode via this link. If you're enjoying Judaism Unbound, please help us keep things going with a one-time or monthly tax-deductible donation -- support Judaism Unbound by clicking here!

San Judas Tadeo fue un apóstol de Nuestro Señor y lo acompañó en su vida pública.  Según algunas versiones San Judas predicaba en Judeo, luego pasó a Mesopotamia y posteriormente a Persia, donde junto al apóstol Simón combatió las herejías de Zaroes y Arfexat, dos sacerdotes paganos que levantaron al pueblo contra los dos apóstoles. Judas Tadeo y Simón buscaron alojamiento con un discípulo llamado Semme y a la mañana siguiente una turba de personas liderada por los sacerdotes paganos rodearon la casa y exigieron entregara a los apóstoles o de lo contrario quemarían la vivienda. Ante la amenaza, ambos apóstoles se entregaron; a Simón lo mataron partiendo su cuerpo en dos, mientras que a San Judas le cortaron la cabeza con un hacha. Tiene también una epístola canónica donde nos invita a luchar valientemente por la fe que ha sido dada a los santos. Ayúdanos a poder continuar con este proyecto, crecer y llegar a más personas: https://www.paypal.com/donate/?hosted_button_id=GZMHJDMXG8L22&fbclid=PAZXh0bgNhZW0CMTEAAabzPiBLoj2NefLbiwGBbXS1Ckn9xG8o9stwEGRXwQnsnoRllvac_CUJ_cU_aem_oPr5pU3Gmbo2qA3t6j-zkg

Judeo-Presian & Early New Persian | فارسیهود در آیینه ی تاریخ‎ آیا می‌دانید نخستین نامه‌ی برجای‌مانده به زبان پارسی نو را يک یهودی نوشته است؟ به بيان دیگر، هر هر پژوهشگر ایران‌شناس اگر بخواهد کاوشی در زبان پارسی نو بکند، نباید این نامه را نادیده بگیرد. منظور از پارسی نو، زبانی است که از پارسی میانه و پارسی باستان جداست. بدون اینکه بتوان به‌روشنی زمانی دقیق برای این دگرگونی‌ها برگزید، باید به‌گونه‌ای کلی گفت که فارسي باستان به دوره‌ی هخامنشیان و پارسی میانه به دوره‌ی پس از یورش تازیان بازمی‌گردد. در سال ۱۹۰۱ میلادی، یک باستان‌شناس یهودی انگلیسی تبار به نام مارک اورل اشتاین (۱۸۶۲–۱۹۴۳) به هنگام کندوکاو در یکی از دورترین بخش‌های ایران بزرگ آن دوران، یعنی جایی به نام دندان اویلیق، که در ترکستان خاوری نزدیک ختن است، نامه‌ای پیدا کرد که تا به امروز موضوع بررسی و پژوهش ایران‌شناسان بوده است. این نامه در سی‌وهفت سطر بر پوست گوسفند به پارسیهود، یعنی به خط عبری و زبان پارسی نوشته شده است. به دلیل گذر زمان و فرسودگی، پیرامون این نامه آسیب دیده است. پژوهش‌های نخستین نشان می‌دهد که این نامه، که از واژگان و آمیخته های بیگانه تهی است، باید در میانه‌های سده‌ی هشتم نگاشته شده باشد. متن نامه در پیوند با کارهای بازرگانی است و گویا به خریدوفروش گوسفند ربط دارد. در این گفتگوی دوستانه با خاخام مُشه (پیام) شیرازی در برنامه ي تلويزيوني درخت زندگي ما پیرامون پارسهیود سخن خواهیم گفت!   Did you know that the earliest extant letter written in New Persian was composed by a Jewish individual? In other words, any scholar engaged in Iranian studies who intends to explore the New Persian language must not overlook this document. By "New Persian," we refer to a language distinct from both Middle Persian and Old Persian. While it is not feasible to assign a precise chronological demarcation to these linguistic transitions, it is generally understood that Old Persian pertains to the Achaemenid period, whereas Middle Persian corresponds to the era following the Arab invasions. In 1901 CE, a British-Jewish archaeologist by the name of Sir Marc Aurel Stein (1862–1943), during his excavations in one of the most remote regions of Greater Iran at the time—specifically, a site known as Dandan Uiliq, situated in eastern Turkestan near Khotan—unearthed a letter that has since been a subject of extensive scholarly examination by Iranologists. The letter, consisting of thirty-seven lines, was inscribed on sheepskin in a script referred to as "Judeo-Persian" (Farsihud), using the Hebrew script but written in the Persian language. Owing to the passage of time and natural deterioration, portions of the letter have sustained damage. Initial research suggests that this letter, which is devoid of foreign loanwords or expressions, was likely composed in the mid-8th century. The content pertains to commercial transactions, possibly involving the trade of sheep. In this conversation with Rabbi Moshe (Peyam) Shirazi on the Persian-speaking television programme Derakhte Zendegi (The Tree of Life), we shall explore the subject of Judeo-Persian (Farsihud) in greater depth.

Judeo-Persian and Judeo-Iranian within the Linguistic Mosaic of Iranian LanguagesIn this podcast, I've clarified the distinctions between various Jewish Iranian languages, correcting ‎the common misconception that all such languages can be lumped together as Judeo-Persian. ‎"Judeo-Persian" specifically refers to Persian varieties written in Hebrew script, while several other ‎unwritten Iranian languages spoken by Jewish communities in Iran fall into different categories. ‎In this episode I briefly examined the Judeo-Median dialects, which are part of the Northwest Iranian branch and ‎distinct from Persian, and highlighted their significant lexical and grammatical differences. I further explored dialects from the Southwest Iranian branch, such as Judeo-Kashani and Judeo-‎Shirazi, noting their varying degrees of mutual intelligibility with Persian. The complexity of these ‎dialects, including their historical evolution and regional variations, underscores the need for ‎more detailed research and documentation to better understand their unique linguistic ‎identities.‎

"Społeczeństwa bardzo szybko się laicyzują, religia przestaje być punktem odniesienia, nawet negatywnym." - mówi współautor książki "Jak zatrzymać koniec świata. Rozmowy o religii, prawie i polityce".

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Wykład inauguracyjny Kawiarni Naukowej 1a. Prof. dr hab. Magdalena Fikus, Instytut Biochemii i Biofizyki PAN. Wawerskie Centrum Kultury [12 marca 2015 r.] https://wszechnica.org.pl/wyklad/czlowiek-przez-genetyke-opisany-prof-magdalena-fikus/ 12 marca br. prof. dr hab. Magdalena Fikus, popularyzatorka nauki i współtwórczyni Festiwalu Nauki w Warszawie, otworzyła Kawiarnię Naukową 1a. Wśród licznych słuchaczy byli m.in. Joanna Buczyńska z-ca przewodniczącego Komisji Oświaty, Kultury i Sportu, Hanna Chodecka i Przemysław Zaboklicki - członkowie tej komisji, Andrzej Murat - redaktor naczelny Kuriera Wawerskiego, Andrzej Tyszko - znany fotograf, Barbara Wizimirska - autorka książek, członek Falenickiego Towarzystwa Kulturalnego. Znajomość budowy określonych genów stwarza nadzieję na zrozumienie funkcji, które pełnią. To, że poznaliśmy już cały ludzki genom stwarza zatem nadzieję na proste poznanie i przewidzenie dróg rozwoju i działań każdego człowieka. Tu jednak czeka rozczarowanie: w genetyce nic nie jest proste i przewidywalne w prosty sposób. Czeka nas jeszcze wiele badań, nim zaczniemy rozumieć jak rozwija się człowiek, od narodzin do śmierci, jak i dlaczego choruje, na ile będziemy mogli i chcieli w te procesy interweniować. *** Wawerskie Centrum Kultury: Pani profesor, gdzie ten DNA (kwas deoksyrybonukleinowy) tak naprawdę się znajduje? Prof. dr hab. Magdalena Fikus: W komórce. Wszyscy składamy się z komórek, to są takie cegiełki, z których zbudowane jest nasze ciało, zwierzęta, rośliny, cały żywy świat. A dokładnie mówiąc DNA jest w jądrze komórki. Gdy komórka się dzieli - a wtedy dzieli się też jądro, więc następuje podwojenie DNA -powstają dwie komórki, w których zawarty jest DNA taki sam, jak w komórce macierzystej. Nawiasem mówić każdy z nas niesie w swoich komórkach unikatowy, jedyny taki na świecie, materiał genetyczny. Dlatego też można jednoznacznie identyfikować ludzi poznając ich DNA. WCK: Komórka to cegiełka, a do czego można porównać DNA? Prof. dr hab. Magdalena Fikus: Ja mam takie ulubione porównanie, że DNA jest jak książka kucharska. Książkę otwieramy, a tam przepis na szarlotkę, ale samej szarlotki nie ma. W DNA też nie ma żadnego konkretnego materiału, typu białko, ale jest przepis, informacja, jak to białko ma powstawać. WCK: A kto jest kucharzem? Prof. dr hab. Magdalena Fikus: Właśnie komórka. WCK: Mam wrażenie, że do tego „kucharzenia” jest jeszcze ktoś chętny, ludzie. A dokładnie właśnie genetycy. Całkiem niedawno była w świecie naukowym wielka euforia. Naukowcy zachłysnęli się tym, że udało im się opisać ludzki genom. I teraz już będzie można człowieka poprawiać i udoskonalać. Prof. dr hab. Magdalena Fikus: To bardzo niebezpieczne myślenie. Wszelkie poprawianie natury, a już człowieka w szczególności jest bardzo ryzykowne. WCK: Pani mówi językiem humanisty wychowanego w XX wieku. Ale czy nie obawia się pani, że nowe pokolenia naukowców mogą pójść w stronę eksperymentów na ludziach. Prof. dr hab. Magdalena Fikus: Mogą, oczywiście że mogą! Na terenie krajów obszaru kultury Judeo-chrześcijańskiej to nadal jest tabu, ale Chińczycy prawdopodobnie będą wkrótce to robić. Całość wywiadu dostępna jest na stronie http://www.wck-wawer.pl/artykuly/2015/genetyka-czyli-kiedy-zaczyna-sie-zabawa-w-boga Rozmawiał Michał Wichowski. Znajdź nas: https://www.youtube.com/c/WszechnicaFWW/ https://www.facebook.com/WszechnicaFWW1/ https://anchor.fm/wszechnicaorgpl---historia https://anchor.fm/wszechnica-fww-nauka https://wszechnica.org.pl/ #nauka #genetyka #kawiarnianaukowa #genetyka #beny #biochemia #biofizyka

NAR WATCH: a monthly episode on the New Apostolic Reformation with Dr. Matthew Taylor debuts on the SWAJ feed next week. Become a premium member to get full access! https://axismundi.supercast.com/ Brad and Dan begin by discussing the fact that the trial surrounding Trump's payment to Stormy Daniels has buoyed his support among religious conservatives. They break down this confusing phenomenon through the story of Samson and Delilah, and great scholarship on the connections among hyper-masculinism, nationalism, and sex. Drawing on work by Sara Moslener and Leslie Dorrough Smith, the hosts point out how straight White men often receive approval for aggressive sexual behavior because it proves they are up for the job of protecting the nation from outside invaders and internal threats. In the second segment the hosts turn to what Brad calls opportunistic fights against anti-Semitism on the part of the American Right. While acknowledging repeatedly that anti-Semitism is an ascendant and insidious force in the USA, he argues that the right-wing politicians suddenly interested in defending American Jews are doing so not because of genuine interest in their safety or flourishing, but in order to mobilize against enemies and others they feel will win them political favor. In the final segment, the hosts discuss Trump's appeals to billionaires - and whether it's healthy for the presidency to be sold to the highest bidder. Subscribe to Miss Information: https://redcircle.com/shows/21b4b512-ceef-4289-b9fc-76f302f5bd22 Subscribe to Pure White: https://redcircle.com/shows/7ecd7912-5927-4aa2-a2af-6a50982114d2 Buy Compromising Positions by Leslie Dorrough Smith: https://global.oup.com/academic/product/compromising-positions-9780190924072 Learn more about your ad choices. Visit megaphone.fm/adchoices

This is a free preview of a paid episode. To hear more, visit andrewsullivan.substack.comEli is a journalist and friend. He's a former senior national security correspondent for The Daily Beast and Newsweek, and a former columnist for the Bloomberg View. He's now a reporter for The Free Press, a contributing editor at Commentary Magazine, and the host of his own podcast, The Re-Education. I thought I should have a strong Israel supporter to come on and challenge my recent columns.For two clips of our convo — on the West Bank settlements, and Trump's record on Israel — pop over to our YouTube page. Other topics: Eli raised as a latchkey kid in Philly; his leftwing Jewish parents; turning neocon in college during the ‘90s PC wars; Milton Friedman's Free to Choose a formative book; Eli's love of rap from an early age; Tribe Called Quest and the Native Tongue movement of “rap hippies”; Black Nationalism; David Samuels' story on white kids driving hip-hop; Kanye's genius and grappling with his anti-Semitism; the bigotry of Ezra Pound and T.S. Eliot; Nietzsche's madness; the persistence of Jew hatred across history and cultures; dissidents in the Catholic Church; Augustine; Jewish mysticism and Kabbalah; the faux sophistication of conspiracy theorists; Bob Dole as a Gen Xer; envy and resentment over Israel's success; the First Intifada; Labor Zionism; Ben-Gurion and Arab resistance; Menachem Begin; Netanyahu's dad; the IRA bombing British leaders; Arafat walking away from Camp David; the Second Intifada; 9/11 and Islamofascism; the Iraq War and Abu Ghraib; the settler movement and Judeo-fascists; Jared Kushner; the Abraham Accords; Arabs serving in the Knesset; Israel withdrawing from Gaza and southern Lebanon; the evil of Hamas; Yossi Klein Halevi; the IDF's AI program; the tunnels and 2,000-lb bombs; Dresden; John Spencer's Understanding Urban Warfare; Rafah; Trump's vanity; Soleimani and the Damascus embassy; and the US supplying weapons to Israel.Browse the Dishcast archive for an episode you might enjoy (the first 102 are free in their entirety — subscribe to get everything else). Next up: Kara Swisher on Silicon Valley. After that: Adam Moss on the artistic process, George Will on Trump and conservatism, Johann Hari on weight-loss drugs, Noah Smith on the economy, Nellie Bowles on the woke revolution, Bill Maher on everything, and the great Van Jones! Send any guest recs, dissents, and other comments to dish@andrewsullivan.com.

Episode Description Sign up to receive podcast:  People Group Summary: https://joshuaproject.net/people_groups//19241 #AThirdofUs                    https://athirdofus.com/ Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ ·        JoshuaProject.net/frontier#podcast provides links to podcast recordings of the prayer guide for the 31 largest FPGs. ·        Go31.org/FREE provides the printed prayer guide for the largest 31 FPGs along with resources to support those wanting to enlist others in prayer for FPGs. ·        Indigitous.us/home/frontier-peoples has published a beautiful print/PDF introducti ·        on to FPGs for children, supported by a dramatized podcast edition.

Is Islam compatible with America's Judeo representative public and our constitutional freedoms? On this week's episode of the Alex McFarland Show, guest Dexter Van Zile is joining host Alex McFarland.  Dexter is the editor of the website, the Middle East Forum and has worked in journalism for many years. He is an expert on Christianity, the middle east and anti-semitism. Together they discuss what is going on in the world today in Israel and the United States regarding Islamization.Scriptures:  Psalm 122:6Alex McFarlandAsk Alex Online alex@alexmcfarland.com booking@alexmcfarland.comThe Assault On AmericaThe 21 Toughest Questions Your Kids Will Ask About ChristianityThe Clash Of Civilization And The Remaking Of World Order - Samuel HuntingtonEquip RetreatFocus On Western Islamism Middle East ForumDonateTruth for New GenerationsTNG - PO Box 10231 Greensboro, NC 274081-877-937-4631 (1-877-YES-GOD1)

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! Invitado: Juan Miguel Marsella Crisóstomo. --------------------------------------------------------------------------------------------------------- Nuestra Web: https://mundoinsolitoradio.es Contacta: +34 687 39 80 12 - Solo WhatsApp mundoinsolitoradio@hotmail.com Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

As genocide is invoked in their name, Judeo-Christians are making a clean break from Yahweh the desert war god and its death cult. What began as a brief comment from Israeli PM Netanyahu regarding a link between a Torah character named Amalek and the ethnic-cleansing of Palestinians has ignited a firestorm of theological controversy. In today's episode we explain the far-reaching consequences. Netanyahu/Amalek: https://www.aa.com.tr/en/middle-east/premier-netanyahu-continues-to-use-scriptures-to-defend-israeli-war-on-gaza/3042801 The Very First Bible: https://www.theveryfirstbible.org 'Whose God?' series illustrates the difference between Yahweh and our Christian God: https://www.youtube.com/watch?v=Q-INcrNIYXU&list=PLDfH7u-M4kPyOHw2JSMV6kUyHfsi5XN7U Marcionite Christian Church: https://www.marcionitechurch.org Bishop Eusebius: https://www.tertullian.org/rpearse/eusebius/eusebius_the_liar.htm Marcionite Church Urges Prayers For Baptized Palestinian Christians: https://www.prlog.org/12988149-marcionite-church-urges-prayers-for-baptized-palestinian-christians.html All Pre-Nicene Perspective episodes: https://pre-nicene.org Prayer for the Deceived: Our Father, revealed to us only through your son Jesus Christ, into your hands alone I commend my spirit. In my innocence I trusted, and the enemy of all mankind took advantage, leading me astray. Truly penitent, I now pray for your forgiveness. I now renounce and rebuke all that is not of Christ and ask you to send your Holy Spirit for guidance and spiritual discernment. I pray your will be done. Amen. --- Send in a voice message: https://podcasters.spotify.com/pod/show/prenicene/message

San Judas Tadeo fue un apóstol de Nuestro Señor y lo acompañó en su vida pública.  Según algunas versiones San Judas predicaba en Judeo, luego pasó a Mesopotamia y posteriormente a Persia, donde junto al apóstol Simón combatió las herejías de Zaroes y Arfexat, dos sacerdotes paganos que levantaron al pueblo contra los dos apóstoles. Judas Tadeo y Simón buscaron alojamiento con un discípulo llamado Semme y a la mañana siguiente una turba de personas liderada por los sacerdotes paganos rodearon la casa y exigieron entregara a los apóstoles o de lo contrario quemarían la vivienda. Ante la amenaza, ambos apóstoles se entregaron; a Simón lo mataron partiendo su cuerpo en dos, mientras que a San Judas le cortaron la cabeza con un hacha. Tiene también una epístola canónica donde nos invita a luchar valientemente por la fe que ha sido dada a los santos.

-Joe Biden apoya totalmente a Israel y envía ayuda militar. -Mercado de bonos reacciona a la guerra y las tasas altas. -Trumpista Kari Lake perdió la gubernatura, pero va por el Senado en Arizona.

En el año 66 el pueblo judío se rebeló contra Roma, en la que hoy conocemos como la primera guerra Judeo Romana. Durante el asedio del año 70, los soldados romanos destruyeron el templo y saquearon el edificio que terminó completamente derribado. El arco de Tito conmemora esa victoria Romana, aún en pie en la vía sacra de Roma.

So did you know that it's Jesus that makes American military AI better than other nations?? Of course you did but listen to this hysterical war mongering piece of native advertising for the military industrial complex anyways!Article being discussed: https://www.washingtonpost.com/national-security/2023/07/22/air-force-general-ai-judeochristian/Music credit:Ambient Cathedral Music | Royalty Free Relaxing Music | Atmospheric ChoirRelaxing Background Musicsource: https://www.youtube.com/watch?v=j3hR1FlMB3o

9:05 – 9:22 (17mins) Karen Kataline, Host of "Spouting Off" KarenKataline.com @KarenKataline Author, Fatlash Put the "Judeo" in Judeo-Christian, Love pooches, 1st Amend. Dislike disingenuousness. Same handle on other social media -The Bidens have another big problem, Cocaine in The White House and it's not going away. 9:25 – 9:37 (12mins) Weekly: “KARINE-ING INTO THE ABYSS!!!” 9:41 – 9:56:50 (15min50sec) Darrin Crook / Anchor House – www87725RHINO.com @MORHINOSHIELDIn the spirit of the Independence Day Holiday wanted to let you know about this project that we are super proud to apart of and gave them a super great rate to be apart of their vision. Wes and Jayne own Anchor House of Warren County a non for profit in Warrenton MO. They house 60-65 homeless/reduced to living in tents or their cars at a time of Veterans that are in Warren County in a previous used as a hotel. They have programs they provide to get them back on their feet which usually takes 6-12 months.See omnystudio.com/listener for privacy information.

9:05- 9:22 (15mins) Weekly: Karen Kataline, Host of "Spouting Off" KarenKataline.com @KarenKataline Author, Fatlash Put the "Judeo" in Judeo-Christian, Love pooches, 1st Amend. Dislike disingenuousness. Same handle on other social media9:25 – 9:37 (12mins) Weekly: “KARINE-ING INTO THE ABYSS!!”See omnystudio.com/listener for privacy information.

Cerramos la temporada 3 con un invitado de lujo. @MartinTuitero es un analista en temas militares y referente obligado en redes sociales para quienes quieran conocer en profundidad sobre la invasión de Rusia a Ukrania y la potencial derrota de Putin. Nos interesaba sumar su mirada sobre las tensiones éticas y filosóficas detrás de este conflicto y cómo se filtra la maquinaria de propaganda de nuestro lado del mundo para debilitar nuestras sociedades, partiendo de antecedentes históricos de la maquinaria rusa de difamación como los Protocolos de los Sabios de Sión. Algunos de los temas que surgieron: - Las mentiras sobre la desnazificación - ¿Es posible el diálogo con los ciudadanos rusos o existe una barrera cultural infranqueable? - El funcionamiento de la propaganda rusa multi-nivel para cada público y cómo combatirla con el humor - El anti-judaísmo por izquierda y derecha y su síntesis con el soporte a Putin - El vínculo de la sociedad española con el judaísmo y el Estado de Israel - El eventual desenlace de Ukrania, Rusia y Putin y una hipótesis de cómo se podría narrar en el futuro la caída - Preguntas del público

Judeo-Christians are the RINOs of the Church.  

Like most Jews living in Muslim lands, the Jews of Algeria had over the centuries built a vibrant culture, with homegrown traditions, institutions, and religious practices. Tying it all together was the Algerian Jewish community's unique dialect of Judeo-Arabic, which rendered Arabic in Hebrew script–much like Yiddish, a German dialect written in Hebrew, spoken by Jews of Eastern Europe. For centuries, the Algerian dialect of Judeo-Arabic was spoken and written by Jews as an everyday language, and also had some liturgical function. But starting around the 1860s, Judeo-Arabic began to be used by Jews throughout the Muslim world for writing and commenting about the modern world of ideas and politics. In this episode of Frankely Judaic, historian Avner Ofrath, a lecturer in modern history at the University of Bremen, in Germany, and a fellow at the Frankel Institute for Advanced Judaic Studies, explores the rise and fall of Judeo-Arabic political writing, delving into what drove the phenomenon, the impact it had on Algerian-Jewish life and culture, and why it matters today. The 2022-2023 fellowship year at the Frankel Institute for Advanced Judaic Studies, "Mizrahim and the Politics of Ethnicity," includes scholars from the United States and Israel who explore Mizrahi (Arab-Jewish) society and cultural as an interdisciplinary and intersectional field of study.

Sign up to receive podcast: https://joshuaproject.net/pray/unreachedoftheday/podcast People Group Summary: https://joshuaproject.net/people_groups/12374 #AThirdofUs                    https://athirdofus.com/ Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ Watch "Stories of Courageous Christians" w/ Mark Kordic https://storiesofcourageouschristians.com/stories-of-courageous-christians God's Best to You!

Sign up to receive podcast: https://joshuaproject.net/pray/unreachedoftheday/podcast People Group Summary: https://joshuaproject.net/people_groups/19241 #AThirdofUs                    https://athirdofus.com/ Listen to "A Third of Us" podcast with Greg Kelley, produced by the Alliance for the Unreached: https://alliancefortheunreached.org/podcast/ Watch "Stories of Courageous Christians" w/ Mark Kordic https://storiesofcourageouschristians.com/stories-of-courageous-christians God's Best to You!  

I have a strong opinion on the concept of the "Judeo-Christian tradition." While it's true that America has roots in both Judaism and Christianity, the use of the term "Judeo" before "Christian" is something that has always troubled me. In my view, it's a form of compromise that allows for Christians to avoid being labeled as extreme. The purpose of the American civil religious establishment, which is a unique form of religious pluralism, is to allow people of different religions to coexist peacefully. Unfortunately, many evangelical Christians have bought into this idea, even though it is nothing but compromise. Christianity, in my opinion, is the incarnation of God in Christ and should not be blended with any other religion. When it comes to the source of Christianity, it is clear to me that the New Testament is the account of Jesus Christ's person, work, and being. Christianity is not the same as Judaism, and the two faiths stand for different things to different people. For Jews, the Messiah is still to come, while for Christians, he has already come. In the 19th century, a philosophical-theological approach called higher criticism emerged in Germany. European intellectuals began to view Judaism and Christianity as essentially similar, leading to the idea of a "Judeo-Christian" connection. However, I believe that this idea is a result of the opposition to both Judaism and Christianity and the delusions of Judaism. The six-pointed star of David, often seen as a symbol of Judaism, was not used as a religious sign by the Israelites and only became the insignia of the Zionist movement in 1897. There are also significant theological differences between Judaism and Christianity, as pointed out by Jewish scholar and theologian Trudy Wise. As someone who is concerned about our civilization and its future, I want to share the truth and see a revival of biblical apostolic Christianity. I believe that the conservative movement will not be successful in this endeavor, as it is only a reaction against liberalism. Instead, what we need is a divine intervention from God and for Jesus Christ to be exalted and preached as the deity that he is. In conclusion, I firmly believe that the concept of the "Judeo-Christian tradition" is nothing but compromise and that Christianity should stand on its own, separate from Judaism or any other religion. We need to return to the principles of biblical apostolic Christianity and rely on divine intervention from God to see a revival in our land.

¿Qué tienen en común Shimon bar Kojvá e Igael Yadin? ¿Existen fuentes externas a las rabínicas que comprueban la historia de sus grandes rabinos? ¿Qué decisión de Hadriano sigue afectando a la política contemporánea casi 2000 años después? En este segundo episodio junto al historiador y guía turístico Ariel Kanievsky continuamos el episodio # 175 (https://www.youtube.com/watch?v=1h6ehV6Y4IE) en el cual analizamos la primera guerra judeo-romana; en esta oportunidad arrancamos la historia desde el año 73 hasta la caída de Bar Kojvá en el año 135. Analizamos la guerra de las diasporas y la última gran revuelta judía contra Roma que terminó en la diaspora más larga de la historia judía.

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! Hoy abordamos una religión que no es tan conocida, al menos en el ámbito Judeo-cristiano, nacida en el siglo XIX en Persia y que defiende la igualdad entre todos los seres humanos y la superación de los nacionalismos y, aunque tiene ciertas contradicciones que también comentamos, también elementos pioneros en el ámbito socio-político dignos de resaltar. Como siempre, esperamos que os guste :-) Foto del Templo del Loto Bahaí en Nueva Delhi con licencia FAL en Wikipedia. La música presente en el programa tiene licencia Creative Commons ("Into the Storm" por Brandon Lew) o está cedida (cierre por el gran Almirante Stargazer, director del fantabuloso podcast "Torpedo Rojo").Escucha este episodio completo y accede a todo el contenido exclusivo de Podcaliptus Bonbon. Descubre antes que nadie los nuevos episodios, y participa en la comunidad exclusiva de oyentes en https://go.ivoox.com/sq/157530

First, Indian Express' Liz Mathew talks about the late Dilip Singh Judeo who was one of the original Ghar-Wapsi campaigners and respected by the Tribal community in Chattisgarh. His influence on the community helped BJP electorally in the state but since 2013, after Judeo's death, that influence eroded and now BJP is hoping to revive that by reviving Judeo's legacy. Second, Indian Express' Anonna Dutt explains the new “Biological Data Bank” which is a digital data repository where Indian researchers will store biological data from publicly funded research. (11:12)Third, Indian Express' Navjeepan Gopal discusses the Punjab government's decision to ban the public display of firearms and songs that glorify violence. (19:09)Hosted by Rahel PhiliposeScripted and produced by Utsa Sarmin Edited and mixed by Suresh Pawar

Morah Aliza Joel discusses the Torah's transition from the more universal to the more Judeo-centric

More Kipling, a look at “Judeo-Christianity” by Andrew Isker at Gab, and some learning about the deconstruction of purity culture.

Mike: Common-ism [Theme song] Nazi SS UFOsLizards wearing human clothesHinduism's secret codesThese are nazi lies Race and IQ are in genesWarfare keeps the nation cleanWhiteness is an AIDS vaccineThese are nazi lies Hollow earth, white genocideMuslim's rampant femicideShooting suspects named Sam HydeHiter lived and no Jews died Army, navy, and the copsSecret service, special opsThey protect us, not sweatshopsThese are nazi lies Mike: Welcome to another episode of the Nazi Lies podcast. I'm happy to be joined by Rutgers History Professor, Paul Hanebrink, author of the really easy to read book, A Specter Haunting Europe: The Myth of Judeo-Bolshevism. The book charts the development of the belief that communism or certain forms of it are instruments of Jewish power and control, from its pre-history and medieval antisemitism and Red Scare propaganda, through his development among proto-fascist and ultimately a Nazi Party, and the legacy of fascist campaigns against Judeo-Bolshevism in former fascist states. Welcome to the podcast, Dr. Hanebrink. Paul Hanebrink: Thanks very much for having me, it's a pleasure to be here. Mike: So before I opened your book, I was expecting to hear a story of the fascist myth of Judeo-Bolshevism as told primarily by fascists through to the present day, but that's not the story you tell. Instead, you tell more of a people's history of believing that Judaism and communism in whole or in part are linked and tied to bad things generally. Besides the fact that this is your area of expertise, why did you decide to tell this history? Paul: I'm glad that you picked up on that. I am very much interested in how this myth or this conspiracy theory connects to a whole host of other issues. And I came to it actually when I was in Hungary in the 1990s. I'm a historian of Hungary by training, and I was doing my research for my dissertation, and my dissertation was on Hungarian nationalism and its relationship to Christianity in the 1920s and '30s and '40s. I was really struck by how so many of the different phrases and ideas and, sort of, thinking about Jews and communism which I was reading in my archival sources during the day, were reflected in journalism and in sort of public discussion about the recently vanished communist regime and what that had meant for Hungary and for the Hungarian national society. And I knew also that this was not just a particularly Hungarian issue, that this same kind of conversation, the same kind of debates about the relationship of Jews to communism was going on in other countries across the former Soviet bloc, especially in Poland, especially in Romania. And I knew that it had also been a major factor in Nazi ideology and an issue that kept coming back in strange ways even in German society. So I wanted to try to think about why this idea had such legs, as it were, why it seemed to endure across so many different kinds of regimes, and also try to figure out why it was so ubiquitous if you will, why it could be appearing in so many different places and so many different societies simultaneously. And so the book is an attempt to try to paint a broad canvas in which I could explore the different things that it meant to different people at different times. Mike: Okay. One thing I brought up in book club was that the book almost feels like a military history in the way you tell it, very event- and people-heavy and diachronic across the chapters, but told geographically within the chapters. So talk a little bit about your choice of historiography, because it definitely feels like a careful choice you made in how consistent your style remains throughout. Paul: Yeah. Well, I mean, as I said, one of the things I wanted to do was I wanted to capture the sense that this was a conspiracy theory that was powerful in a lot of places at the same time, and that it didn't radiate out from one place to another, but that it sort of sprang up like mushrooms in a lot of different places in different periods throughout the 20th century. I wanted a broad geographical canvas, and I didn't want to just simply focus on one country or do a kind of comparison between two countries or something like that. So I wanted to sort of figure out a way to tell this as a European story, and to be able to track the different ways in which this conspiracy theory circulated across borders and from one political formation or political group to another and also over time. The other thing that I wanted to focus on with this book in addition to the broad geographical canvas was also the notion that I didn't want a book that was just going to be a lot of different antisemitic texts one after the other, and so I just kind of piled them up in a big heap and kind of read them closely and pulled out all the different symbolisms. I wanted instead, to try to show using carefully chosen examples of people or groups or political parties or moments in history or events to really show how this ideological substance, this conspiracy myth, became something that had meaning and had power for people that shaped the way in which they saw and interpreted what they were doing and what others were doing. And so for that reason, I think, very carefully throughout each chapter, I try to find actors in a way that I could hang the narrative on and that I could sort of develop the analysis by leading with specific kind of concrete, more vivid examples. And that may be perhaps what you picked up on when you were reading it. Mike: Okay, so let's get into it. A lot of people know kind of the rudiments of old-school antisemitism and anti-communism, but not how they co-evolved into the myth of Judeo-Bolshevism. So, how did antisemitism and anti-communism become modern? Paul: Yeah, it's an interesting question. What I wanted to try to think about in the book–and I explore this I think most carefully in the first chapter–is the way in which very old ideas about Jews, specifically about the ways in which Jews, have been used to symbolize in a sense a world turned upside down or illegitimate power or some kind of dystopia. And you can see this particular set of ideas throughout a number of centuries going back into the Middle Ages. So I begin with this, this idea that Jewish power is somehow illegitimate power. And then I look very carefully at the accusations that were circulating in Europe during World War I about Jews in a sense gathering power on the homefront while the true members of the nation were away on the front fighting. And so there was a real concern across Europe about Jewish loyalty and about Jews as being potential subversives or traitors or spies. And that feeds very easily into Jews as revolutionaries. So you have these two things that come together in that sort of end of World War I moment where also the Bolshevik revolution breaks out, and that there's this very old language that is familiar and comfortable to so many people thinking about Jews as eager to sort of accumulate illegitimate power, that's the very old story that reaches back to the Middle Ages, but tied to this very particular moment in European history in which there's concern about Jewish responsibility for the collapse, for example, of empires from Russia to the Austro-Hungarian empire, and the role that they're playing in revolutionary movements and revolutionary politics in so many different places across the European continent at that time. And I think it's the crucible of those two in that moment that really creates the Judeo-Bolshevik myth as a particular form of Jewish conspiracy theory. I'm not saying it's different. I'm saying that there are many different faces and iterations of the myth of a Jewish conspiracy, but that this is a particular one or particular version. And that it does particular ideological things, particular political things for people during the 20th century. Mike: Okay, so if modern anti-Semites and modern anti-communists largely belong to the right, their ideas coalesced into this conspiracy theory of Judeo-Bolshevism. Now you honestly don't spend a large amount of space in the book describing the myth of Judeo-Bolshevism, and there's two things going on in your book. On the one hand, you have the myth of Judeo-Bolshevism which is this theory that there is a secret cabal of Jews who control the world through joint efforts of banking finance and world communist movements that operate to destabilize Western civilization through financial panics and revolutions, so there's that. Then on the other hand there's what you spend more time on, which is the perception that communism or at least its excesses in actual existing communism, is Jewish in origin and operation. Like, it's not necessarily a belief in a conspiracy necessarily so much as a dislike of Jews and the belief that they're inordinately involved in communism. So when antisemitism and anti-communism became modern and intertwined, the myth of Judeo-Bolshevism, this totalizing conspiracy theory started to form. Who were the major players in that and what kinds of influence do they have? Paul: Yeah. I guess there are two things I want to pick up on in your question. The first is that I think you're right that I'm more interested in approaching the question in a particular way. And that is that, you know, a lot of the kind of antisemitic rhetoric and antisemitic ideology from the 20th century, there was this real insistence that you could somehow count the number of Jews who were in communist parties, and you could determine that this was a high number and that therefore Jews were somehow responsible for communism. And so much of the politics around trying to resist that was around kind of factually disproving that. I find it much more interesting to sort of not get drawn into the trap of saying, "Well, it's partly right or partly wrong," but to look instead at the way in which this conspiracy gained momentum, and that it came to seem so self-evidently right and sort of self-evidently commonsensical to so many different groups of people. And that brings me to the second part of your question. It's very interesting especially if you look at this moment right after World War I in the early 1920s across Europe, you find all kinds of different political groups across a wide selection of the political spectrum raising this conspiracy theory and using it to try to make sense of the fact that this massive revolutionary movement had broken out. So you certainly find fascists or perhaps proto-fascists, if you like, in the early 1920s really making this central to their ideology. Certainly you see that in the early Nazi Party but also in a number of the other far-right paramilitary groups that you can see active in different parts of Europe at this time. But also, you know, people who might call more mainstream conservatives, people who are definitely interested in a kind of national consolidation but very distrustful of the tactics of fascists or of national socialists, making use of this also, for example, to talk about threats to national sovereignty or threats to borders or, you know, the fear that Jewish refugees from war-torn parts of Eastern Europe are going to flood across the borders, and when they do, they're going to bring with them a revolutionary infection which is going to cause radicalism to break out at home. You can find it also among religious conservatives who are concerned primarily with the breakdown of moral and social order and who are interested in combating what they see as being the evils or the ills of secular modernism. They also blame Jewish communists for in a sense driving it, but also being a kind of reflection of these deeper secular trends which they strongly oppose. So you can find this language in a lot of different places, and there's, in a sense, kind of different coalitions in different countries that form among groups who disagree about a number of policy issues, but have a certain kind of common shared understanding that Jews and political activism, or left political activism and certainly revolutionary politics are somehow all related. And that somehow particular tension has to be paid to that constellation of threats in order to forestall or to ward off some kind of greater danger or challenge to the national body. Mike: So fascist parties rode the wave of the relative popularity of the Judeo-Bolshevism myth, and it became kind of a guiding philosophy in a way for fascist public policy. So talk about Judeo-Bolshevism in the hands of fascist states. Paul: Here I would fast forward to the late 1930s when you really see Nazi Germany making a pitch for being the most resolute enemy of communism on the European continent. I think one of the things that you can see as the Nazi vision of a new order of Europe comes into focus is that people–and far-right movements and far-right nationalist movements across the continent that see their own place in that and see a kind of shared goals and shared vision–find Judeo-Bolshevism almost a kind of shared language in which they can create common ground for working with or collaborating, if you like, with Nazi power. You can see this in France especially on the far right, just before and after the creation of Vichy and the military defeat of France in 1940. You see the far-right really seeing the Judeo-Bolshevik threat as a kind of glue which will allow them to work together with German power to regenerate France. You can also see this on the Eastern Front after the German army invades the Soviet Union in 1941 in Operation Barbarossa. You can find far-right Ukrainian nationalists, Lithuanian nationalists, Latvian nationalists who see the fight against Jewish communists as being a way to make common cause with Nazi power in the hopes that when the war is over, and as they believe, the Germans win, they will be able to reap the rewards by getting, for example, statehood or some other kind of political power. You see this also amongst some of Nazi Germany's East European allies in the war against the Soviet Union, both Hungary and Romania, although those two states are in bitter opposition over so many things, especially territorial claims. Both of them go to war on the side of Nazi Germany precisely because they believe that after the war is over and after Germany has won, they will get some special dispensation in the peace that follows. They go to war against the Soviet Union in the same belief that it's a crusade against Judeo-Bolshevik threat in the East, and that the war against the Soviet Union has to be fought in this way. And so fascist movements, fascist states, or fascists who would like to have a state in the future, see in the Judeo-Bolshevik threat not only a threat to their own national interest, but also a space of common ground or a space of cooperation which will allow them to work with Nazi power even if they disagree with Nazi ideology on other points, and even if the Nazi vision for Europe doesn't actually pan out for them in the way that they hope. Mike: Okay, so with the collapse of the fascist states came an almost immediate transformation of the public's perception of the Judeo-Bolshevism myth. So the new states that emerged were expected to denounce such prejudices as fascist and hence bad, and publics to varying degrees were expected to comply. So talk about the, shall we call it, 'withdrawal effects' of the collapse of fascist states on their publics? Paul: Yeah, you can see this most vividly in Eastern Europe where the collapse of fascism and the defeat of Nazi Germany is accompanied by the arrival of the Soviet Army and the immediate ambitions to political power of communist parties and communist movements across the region. You can see that communist parties have to struggle to seek legitimacy among people in societies where so many people are very well accustomed to thinking of communism as something alien, and also something Jewish. And so from the very beginning, you see communist parties and communist movements wrestling with the fact that in certain segments of society, there's a kind of association of them with Jewish power. And so they try to navigate this. You can also see it, for example, in the efforts by post-war regimes in transition that are either communist-controlled or on the way to being communist-controlled, who are having trials of war criminals. There are many people, you can see this in Hungary and in Romania, who look at these trials and you can say, "Well, these are not trials of fascists. This is in fact a kind of Jewish justice or a kind of Jewish revenge." And so they associate the search for or the desire for justice after the war and the desire to punish real criminals with illegitimate Jewish power that has only come into being because of the fact that the Soviet power has placed it there. And so the fact that there's a complete regime change doesn't change the fact that people across the region still have the memory of the legacy of this language that had been baked into all aspects of political life for the preceding two or three decades. And this very much shapes the way in which people see Soviet power, see Soviet takeover, see communist parties, see especially the crimes that Red Army soldiers commit–you know, rapes and seizures of property–are immediately associated in many people's minds as being somehow Jewish crimes. All of this seems plausible because fascist movements and fascist regimes had conspired with the Germans to eliminate Jewish presence from life across Eastern Europe. And now after 1945, survivors of the Holocaust are in public again trying to put together their lives. And so a group of people who had been absent from public space are back in it. And so that only kind of heightens the attention around Jews and around how suddenly the tables seem to have been turned and how the new political regimes that are coming into being are somehow antithetical to the true national interest or the true national identity. Mike: All right. There was also a certain evolution in the West in response to the experience of World War Two and its aftermath regarding Judaism and communism. What did that look like? Paul: Yeah, one of the things I found really interesting, and I did devote a chapter to it because I did find it so curious, is that at the same time that this story that I'm telling you in Eastern Europe was going on, there is this really interesting transformation of the relationship in political discourse of Jews and communism in Western Europe as a result of the Cold War. You can see this most clearly in the kind of ubiquity of the notion of Judeo-Christian civilization as the thing that Cold War liberals are going to protect against Communist aggression. And this very interesting migration of the adjective Judeo from, you know, Judeo-Bolshevism to Judeo-Christian civilization. And you can see this in all aspects of American popular culture and political culture in the '40s and '50s, a willingness to compare using theories of totalitarianism to compare Nazi crimes to Soviet crimes and to present Jews as being victims of both. But also to, you know, really kind of focusing on Jewish communists–there was a lot of focus for example on Ana Pauker in Romania who served as a really important Communist official–as being, you know, Jews who had lost their way and who had lost their sense of religious tradition and religious identity and become completely transformed morally into this almost monster. There are lots of articles about figures like this presenting her as being just something that's called a Stalin in a skirt or something like this. And these figures were then presented as being empowered by communism to attack the moral and religious values on which Western civilization was founded and which the US-led West was going to defend against Soviet expansion and the expansion especially of Communism and communist ideas into the West. I guess a way to bring it back is to say that there's a very interesting way in which this relationship of Jews and communism is completely recoded and reshuffled by Cold War liberals in the 1940s and 1950s to create this kind of very stout, multi-confessional anti-communism that was so prevalent in the US at that time. Mike: All right, so back to the East. So the death of Stalin and subsequent public inquests into his regime revealed excesses that shaped public perception and public policy across the former fascist world. How did the myth of Judeo-Bolshevism play in the post-Stalin world? Paul: You know what's really interesting is that once Stalin dies, there is a rush by Communist Party leaders across Eastern Europe to blame the excesses of Stalinism on somebody or some group in order to present themselves as charting a new way forward that is going to make communism more compatible with the national character, the true sort of national interests, or to create a kind of truly national path to communism. You can see this happening in Poland and Hungary and Romania and other places as well. And one of the ways in which that sort of political strategy works is by demonizing or accusing the most hardline Stalinist leaders who are now discredited for being anti-national or unnational, and for being Jews. And there were a number of figures who were sort of held up as being examples of this. You can see this in Hungary most clearly where the leading figures of the Communist Party in the early 1950s in the Stalinist period were all men of Jewish background. And so the Hungarian Communist regime, without really launching a major antisemitic campaign, let it be known in all sorts of different ways that this new way forward after the death of Stalin, after especially the Hungarian Revolution of 1956, was going to be built around creating a much more truly Hungarian form of communism that will *wink, wink, nod, nod* have many more ethnic Hungarians at the forefront. You can see something very similar going on in a number of different countries, coming most particularly to a head in 1968 in Poland when there is a major campaign against Jews, accusing them of being cosmopolitan, accusing them of being Zionist, as a way of saying that in fact, the Communist regime in Poland is the truly national regime and it truly represents the interests of the Polish nation. And so Jews become the enemy of this true national communism, and the fervor around that leads the vast majority of what remains of the Polish-Jewish community to emigrate in 1968, leaving what is today a very, very tiny community. Mike: Okay. So, eventually the communist states collapse and their economies are restructured along neoliberal lines. How does Judeo-Bolshevism rear its head? Paul: It rears its head, I think, in two ways. The first is in this, again, as a kind of an antithesis or a kind of opposition, you see right-wing nationalists coming to the fore in 1989 very ambitiously trying to create a new right-wing political party, new right-wing political movement in societies where that had been banned for decades. And they set themselves up as being the true spokespeople for the nation in opposition to the Communist regime that went before which they say was an imposition from abroad by forces that were anti-national, completely forgetting the ways in which the communist regimes across Eastern Europe had worked so hard to try to present themselves as national and to try to build up national legitimacy. And in that process, you find right-wing nationalists really very easily slipping into describing the regimes that had gone as being Jewish or inspired by Jews or recalling the role that Jews had played at various moments in it. So you see it coming back in this politics of memory. The other way in which you see it coming back, and it also has to do with historical memory, is the debates about how to understand World War II and the Holocaust. The stakes around that are very high because in the 1990s, as some of your listeners will undoubtedly remember, there was this new focus that continues to this day on Holocaust memory as being a kind of token or sign of a society that had embraced liberal values of human rights and democracy, the idea that you know, if we commemorate the Holocaust or remember the Holocaust, that's a sign that a society is developing towards becoming a mature democracy. And so for that reason there was a lot of intense interest in how the Holocaust should be represented, how it should be remembered, how it should be written about, how it should be talked about. And in a number of different societies across the former Communist East, you have nationalists who are very wary of this European liberal project, who express their wariness as a dissatisfaction with a memory of the war which they say is one-sided and which they say only prefaces the memories of what they would call "others' Jewish memory", and which doesn't pay sufficient attention to the crimes of communists that had been committed against “us,” “us” being the national community without Jews. And in those debates, there's a lot of focus on what role did Jews play in Communist coming to power right after World War II? What role did Jews play in those parts of Eastern Europe where the Soviet Army had turned up in 1939 in Eastern Poland, parts of Romania, for example? And, you know, did they welcome the Soviet Army and did they, at that time, betray the nation? And how should we remember that? So there was a lot of focus in the 1990s, and into today, about how Jews, communism, fascism, and the Holocaust should all be remembered. Some of your listeners might remember or know about the big controversy in Poland around the historian Jan Gross' book, Jedwabne, which had to do with a big, a truly terrible pogrom in which the Jews of this one particular town were killed by their neighbors. At the core of that event was the accusation that they had collaborated with the Soviets when the Soviets were in power between 1939 and 1941. And that that issue became a live one in Poland in the 2000s because it was tied up with these debates about how to remember the past, but also how to imagine the Polish future in Europe going forward. Mike: Okay, and now you take the book to the present day. So how does the myth of Judeo-Bolshevism live with us today? Paul: I think it lives in a number of different ways. The first place that you see it is in what you might call the ideological arsenal of the far-right in a lot of different countries. If you listened to, for example, what the marchers were saying in Charlottesville in 2017, many of them were talking about how Jews will not replace “us,” “us” being White nationalists. They also in a kind of knee-jerk way were going on about how they were opposed to communism, even though I don't think there were any communists anywhere in the area. But nonetheless, they saw communists as being somehow related. You can see this in the number of really horrific shootings of Jews by shooters in this country and elsewhere, where Jews are associated with immigration. There's this accusation that Jewish cosmopolitans are somehow ringleaders or are organizing the migration of other sorts of racial inferiors into the country. And that's a kind of real play and adaptation of something that was central to Nazi ideology. When, you know, Nazi Germany went to war against the Soviet Union, one of their main arguments was that the Soviet Union was controlled by Jews and that Jewish commissars were going to lead armies of racial subhumans or racial inferiors into the heart of Europe. And that the head of this Jewish-led army were going to be millions and millions of different kinds of migrants who were going to swamp Europe. You can see that kind of language being repurposed and repositioned by the far right to fit into immigration debates today. So that's one place: on the far right. The other place where you really see it is the, kind of, reshuffling of the Jewish conspiracy, and I think this is where I would say the book that I've written really tries to focus on how this particular version of the Jewish conspiracy theory or the Jewish conspiracy myth or the myths of Jewish power took a particular form at a particular historical moment in the 20th century. And that with the end of communism, there has been a reshuffling, and so now the face of the Jewish enemy or the great threat is not a Jewish communist like, let's say, Leon Trotsky who figures so prominently in anti-communist ideology throughout the 20th century, but is now someone like George Soros who is anything but a communist, obviously. He is a very wealthy financier, someone who's not only made a lot of money in the financial markets but also is using it to try to promote things like the open society through his nongovernmental organizations. And so you see this idea of an international Jewish plot or an international Jewish conspiracy linked to things like cosmopolitanism, which are anti-national. These themes have been reshuffled, refolded, and repurposed into a now what is the post-communist age. And so in some sense, if the myth of Judeo-Bolshevism is becoming a kind of substance of historical memory, you can see the conspiracy theory that was at the heart of it lives on because it has acquired, in a sense, new clothes. There's new language to talk about it because it's being fit into new scenarios and put to new purposes. Mike: All right. Well, Dr. Hanebrink, thank you so much for coming on the Nazi Lies Podcast to talk about the myth of Judeo-Bolshevism. The book, again, is A Spectre Haunting Europe, out from the Belknap Press which is an imprint of Harvard. Dr. Hanebrink, thank you once again. Paul: Thank you very much for having me, it was a pleasure talking with you. Mike: The Nazi Lies book club meets every week to discuss the books of upcoming guests on the podcast. Come join us on Discord. A subscription to Patreon gets you access starting as low as $2. Thanks for listening. [Theme song]  

Richard Silverstein discusses his recent article published in Tikun Olam, “Israel's Paroxysm of Judeo-Hate--Vile chants of 70,000 Judeo-terrorists-in-the-making.” Jess & Jamal talk about AIPAC's recent campaigns to unseat politicians critical of Israeli human rights violations.

Jason from Buffalo, NY asks Jesse where he gets his beliefs from. Biden calls MAGA extreme…; Trump candidates winning. Serge from Missouri says virtually all women are pro choice. Randy from Texas speaks on abortion and the SCOTUS leak. Carmine from Hartford, CT thanks Jesse for Cameo. He also comments on abortion and the recent SCOTUS leak. He says the Democrats and pro abortion crowd are all ghouls. — Lela from Denver, CO speaks on abortion. Annette from Illnois speaks on the abortion issue. She compares abortion to religious child sacrifice of The Mayans. John from Kentucky asks how to deal with his bible thumper mother. He describes how Patrick from Denmark says USA cannot be both a Judeo & Christian nation.

¿Eran los romanos particularmente antisemitas? ¿Cómo era la administración romana en Judea? ¿Herodes sufría algún tipo de trastorno? ¿Cuantas facciones judías luchaban (entre sí) y contra los romanos en la primera guerra judeo-romana? En este maravilloso episodio junto al guía de turismo y educador Ariel Kanievsky recorremos los primeros años del dominio romano en Judea desde el 63 a.e.c, los años del monarca judeo-romano Herodes y sus proyectos arquitectónicos hasta la primera guerra judeo-romana (66-73 e.c.) cuyos hitos más importantes fueron la destrucción del Segundo Templo y la caída de Metzadá.

Är den kristna synen på människan relevant i vår tid? Hur skapas tillit? Och hur ser man på kyrka och stat i USA? Det är frågor som kommer upp i veckans Hotspot, som är en fortsättning på förra veckans samtal. Vi pratar bland annat om 1800-talets slavhandel, franska revolutionen och The Great Awakening. Gäst i programmet är Kjell O Lejon, professor i religionsvetenskap vid Linköpings universitet, präst och vicerektor vid Johannelunds teologiska högskola.

Vilka tre städer har påverkat den västerländska kulturen mest? Vad har kyrkan betytt för skolväsendet? Och hur mörk var egentligen medeltiden? Det är frågor som vi pratar om i veckans Hotspot som bland annat handlar om tänkare, kejsare och reformatorer. Gäst i programmet är Kjell O Lejon, professor i religionsvetenskap vid Linköpings universitet, präst och vicerektor vid Johannelunds teologiska högskola.

Join us as we sit down with family law attorney, Kimberly Brown, to discuss the cultural and religious stigmas that have historically clouded divorce with a sense of shame, and why it's time to shed this thinking and view divorce through a healthier lens. In this interview, Kimberly discusses the following:•    Is Guilt Different Than Shame? •    How divorce tends to put people at high risk for feeling shame, largely due to lingering stigmas that still surround divorce. •    America's cultural DNA and how it influences how we think of divorce. •    Why divorce is thought of differently for men and women. •    How the shame of getting divorced can perpetuate domestic violence. •    Theology and religion's history surrounding divorce. •    “Until Death Do Us Part”: Its history and contribution about shame and divorce.  •    Do some Judeo and Christian texts understand and permit divorce?    •    The many words for love in Hebrew/Aramaic. If you would like to speak with one of our family law attorneys, please call our office at (503) 227-0200, or visit our website at https://www.landerholmlaw.com.Disclaimer: Nothing in this communication is intended to provide legal advice nor does it constitute a client-attorney relationship, therefore you should not interpret the contents as such.

Join Prof. Hollie Marquess in conversation with Matt Davenport, a Senior at Fort Hays State University majoring in History/Secondary Education. In this episode Matt discusses his original research findings on Auschwitz Syndrome, Judeo-Bolshevism and the Holocaust in Ukraine, Lithuania, and Poland.*Content Warning*: Discussion of Genocide and Violence against childrenFor more information and a selected bibliography, visit www.victorehistory.com

The Critical Must, an event that must occur at the end of this age.  Little considered, but nevertheless, a prophetic given God will have a Judaeo Centric Millennium and a Jewish man will rule the world from there.  And, to top that off, the corporate headquarters for this Kingdom will be in the Land…  yes, that land!!

a discussion with a new friend about Judeo-Christian/Catholic relations

This week, learn about a Christian sect and a North Carolinian musician. Hosted by David Laws & Liz McMonagle David's Article -- Judeo-Nazarenism Liz's Article -- Thomas O'Keefe Follow us on instagram for all of your podcast updates! @background.joys Support us by supporting our host network, DimlyWit Productions. Learn more about your ad choices. Visit podcastchoices.com/adchoices

What is at the top of everyone’s mind in the United States right now (besides the pandemic)? The presidential election, of course! And we wouldn’t want to miss hearing a Jew and a Gentile discuss politics! In this episode of A Jew and A Gentile Discuss, co-hosts Carly Berna and Ezra Benjamin talk about some of the heated topics within the upcoming elections. They discuss: General voting behavior of Christians and Jews, including the 2016 elections Each candidate’s views on: Israel Anti-Semitism Jerusalem One-state or two-state solutions The important issues that Ezra and Carly consider when voting, including: Stewardship Religious freedoms Poor/underprivileged policy Identity issues Constitutional rights National security Judeo–Christian values

In Black Power, Jewish Politics: Reinventing the Alliance in the 1960s (Brandeis University Press, 2018), Professor Marc Dollinger who holds the Richard and Rhoda Goldman Chair in Jewish Studies and Social Responsibility at San Francisco State University, challenges widely held beliefs about the black-Jewish alliance in American politics. Dollinger shows how black nationalists enabled Jewish activists to devise a new Judeo-centered political agenda - including the emancipation of Soviet Jews, the rise of Jewish day schools, the revitalization of worship services with gender-inclusive liturgy, and the birth of a new form of American Zionism. This book breaks new ground and charts new directions for understanding the relationship between black and Jewish politics in the twentieth century and beyond. Dr Max Kaiser teaches at the University of Melbourne. He can be reached at kaiserm@unimelb.edu.au  Learn more about your ad choices. Visit megaphone.fm/adchoices

Guest: Paul Hanebrink on A Specter Haunting Europe: The Myth of Judeo-Bolshevism published by Harvard University Press. The post The Judeo-Bolshevik Myth appeared first on The Eurasian Knot.

In this, our first episode, we explore the insanity that is CPAC 2019 and the Jake Wohl/Laura Loomer saga. Very rough and off the cuff. chi: yeah i did bernie criticism and then a second later told you not to, sorry --- Support this podcast: https://anchor.fm/badpraxis/support