Podcasts about mizrahi

FAR WEST con Darío Mizrahi 17-05-2025

FAR WEST con Darío Mizrahi 10-05-2025

FAR WEST con Darío Mizrahi 03-05-2025

FAR WEST con Darío Mizrahi 26-04-2025

FAR WEST con Darío Mizrahi 19-04-2025

When Moran Mizrahi joined us on the Predictable Revenue Podcast, the conversation started with something every founder can relate to: the moment you hit a wall using a tool that clearly wasn't designed for people like you. For Moran and Rebillia, that moment came in the subscription billing space. After years running retail and eCommerce businesses, they were spending heavily to acquire customers, only to watch them churn after one or two purchases. Subscriptions felt like the solution. But the tools were rigid, hard to use, and far from customer-centric. Highlights include: Has Anyone Actually Tried This? (03:53), Where did Rebillia's First Customer Come From? (09:33), The Product-Fit Moment (13:05), and more… Stay updated with our podcast and the latest insights in Outbound Sales and Go-to-Market Strategies!

Michelle Ross is a celebrated Mizrahi-American classical violinist and composer. She's a protege of Itzhak Perlman. Her compositions have premiered at the Lucerne Festival and at Tanglewood, and her compositions have been recorded by some of the world's best chamber musicians. She's a prolific improviser too. She's featured on Jon Batiste's Grammy winning album. And she's performed as a guest concertmaster with a wide range of ensembles.My featured song is “Easier Said” from the album Miles Behind. Spotify link.---------------------------------------------The Follow Your Dream Podcast:Top 1% of all podcasts with Listeners in 200 countries!For more information and other episodes of the podcast click here. To subscribe to the podcast click here.To subscribe to our weekly Follow Your Dream Podcast email click here.To Rate and Review the podcast click here.—----------------------------------------Connect with Michelle:www.michellerossviolin.com—----------------------------------------ROBERT'S RECENT SINGLES:“MOON SHOT” is Robert's latest single, reflecting his Jazz Rock Fusion roots. The track features Special Guest Mark Lettieri, 5x Grammy winning guitarist who plays with Snarky Puppy and The Fearless Flyers. The track has been called “Firey, Passionate and Smokin!”CLICK HERE FOR THE OFFICIAL VIDEOCLICK HERE FOR ALL LINKS____________________“ROUGH RIDER” has got a Cool, ‘60s, “Spaghetti Western”, Guitar-driven, Tremolo sounding, Ventures/Link Wray kind of vibe!CLICK HERE FOR THE OFFICIAL VIDEOCLICK HERE FOR ALL LINKS—--------------------------------“LOVELY GIRLIE” is a fun, Old School, rock/pop tune with 3-part harmony. It's been called “Supremely excellent!”, “Another Homerun for Robert!”, and “Love that Lovely Girlie!”Click HERE for All Links—----------------------------------“THE RICH ONES ALL STARS” is Robert's single featuring the following 8 World Class musicians: Billy Cobham (Drums), Randy Brecker (Flugelhorn), John Helliwell (Sax), Pat Coil (Piano), Peter Tiehuis (Guitar), Antonio Farao (Keys), Elliott Randall (Guitar) and David Amram (Pennywhistle).Click HERE for the Official VideoClick HERE for All Links—----------------------------------------“SOSTICE” is Robert's single with a rockin' Old School vibe. Called “Stunning!”, “A Gem!”, “Magnificent!” and “5 Stars!”.Click HERE for all links.—---------------------------------“THE GIFT” is Robert's ballad arranged by Grammy winning arranger Michael Abene and turned into a horn-driven Samba. Praised by David Amram, John Helliwell, Joe La Barbera, Tony Carey, Fay Claassen, Antonio Farao, Danny Gottlieb and Leslie Mandoki.Click HERE for all links.—-------------------------------------“LOU'S BLUES”. Robert's Jazz Fusion “Tone Poem”. Called “Fantastic! Great playing and production!” (Mark Egan - Pat Metheny Group/Elements) and “Digging it!” (Peter Erskine - Weather Report)!Click HERE for all links.—----------------------------------------Audio production:Jimmy RavenscroftKymera Films Connect with the Follow Your Dream Podcast:Website - www.followyourdreampodcast.comEmail Robert - robert@followyourdreampodcast.com Follow Robert's band, Project Grand Slam, and his music:Website - www.projectgrandslam.comYouTubeSpotify MusicApple MusicEmail - pgs@projectgrandslam.com

FAR WEST con Darío Mizrahi 12-04-2025

With Professor Yakov Yadgar as our guide, we explore how nation-states, particularly Israel, shape and sometimes constrain Jewish identities while emphasising the importance of celebrating diverse histories and practices, especially those of Mizrahi heritage.Our guestYaacov Yadgar is a Professor of Israel Studies at Oxford School of Global & Area Studies and Oxford Department of Politics & International Relations. Read more about his work.Key topicsDiversity of Identity: The importance of recognising Mizrahi histories and cultures to move beyond a Eurocentric view of Jewish identity.Nationalism vs. the Individual: How state influence creates tension between nationalised and localised Jewish practices, impacting personal identity.Your guideShort definitions of terms mentioned in this episode:Ashkenazi - Jewish people descended from Germany and Northern FranceMizrahi - Jews from the Middle East and North Africa - this term has a complex historySephardi - Jews descended from Iberia and the Spanish diasporaWant to learn more? Listen to previous episodes where we discuss identity.S1E1 The Big Three Origin StoriesS1E7 “Identity is overrated” with Dr Orphira GamlielReferences & ResourcesYadgar, Y (2024) To Be a Jewish State: Zionism and the New Judaism. NYU PressVideosUCLA Y&S Nazarian Center for Israel Studies (2024) To Be a Jewish State: Zionism as the New JudaismDive deeper into the JewniverseSubscribe to our SubstackWho Jew you think you are? Share your storyFind us elsewhere, here!Show creditsHost / Producer: Eylan EzekielPost-production: Communicating for ImpactArtwork: Emily TheodoreMusic: Aleksafor utransndr KarabanovSound effects: Serge Quadrado Hosted on Acast. See acast.com/privacy for more information.

United States v. Mizrahi

FAR WEST con Darío Mizrahi 05-04-2025

On October 7, 2023, Hamas launched the deadliest attack on Jews since the Holocaust, calling it Operation Al Aqsa. For journalist Yardena Schwartz, the massacre was a chilling echo of the 1929 Hebron Massacre—the brutal slaughter of nearly 70 Jews, incited by propaganda that Jews sought to seize the Al Aqsa Mosque. At the time, she was deep into writing her first book, Ghosts of a Holy War: The 1929 Massacre in Palestine That Ignited the Arab-Israeli Conflict. In this episode, Yardena shares how history repeated itself, how the October 7 attack reshaped her book, and why understanding the past is essential to making sense of the present. ___ Read:  Ghosts of a Holy War: The 1929 Massacre in Palestine That Ignited the Arab Israeli Conflict Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran Social media influencer Hen Mazzig on leaving Tunisia Chef Einat Admony on leaving Iran Playwright Oren Safdie on leaving Syria Cartoonist Carol Isaacs on leaving Iraq Novelist Andre Aciman on leaving Egypt People of the Pod:  Latest Episode: Higher Education in Turmoil: Balancing Academic Freedom and the Fight Against Antisemitism Held Hostage in Gaza: A Mother's Fight for Freedom and Justice Yossi Klein Halevi on the Convergence of Politics and Religion at Jerusalem's Temple Mount 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 Interview with Yardena Schwartz: Manya Brachear Pashman: Hello, and welcome to People of the Pod, brought to you by American Jewish Committee. Each week, we take you beyond the headlines to help you understand what they all mean for America, Israel and the Jewish people. I'm your host Manya Brachear Pashman:. In October 2023 journalist Yardena Schwartz was in the middle of writing her first book exploring the rarely talked about 1929 Hebron massacre, in which nearly 70 Jews were murdered, dozens more injured by their Muslim neighbors during riots incited by the Grand Mufti of Jerusalem, who spread lies that Jews wanted to take over the Al Aqsa Mosque. When she heard reports of the October 7 terror attacks by Hamas dubbed Operation Al Aqsa, she realized just how relevant and prescient her book would be, and began drafting some new chapters. Yardena is with us now to discuss that book titled Ghosts of a Holy War: The 1929 Massacre in Palestine that ignited the Arab Israeli conflict. Yardena, welcome to People of the Pod.  Yardena Schwartz: Great to be here, Manya. Manya Brachear Pashman: So full disclosure to you and our audience. You attended Columbia Journalism School 10 years after I did, and you took Professor Ari Goldman's class on covering religions 10 years after I did that, class had always traveled to Israel, and I had hoped it would be my ticket to go to Israel for the first time, but the Second Intifada prevented that, and we went to Russia and Ukraine. Instead, your class did go to Israel, and that was your first visit to Hebron, correct?  Yardena Schwartz: So it was in 2011 and we went to Hebron for one day out of our 10 day trip to Israel, and it was my first time there. I was the only Jewish student in our class. It was about 15 of us, and I was the only one who had been to Israel. I had been all over Israel, but I had never been to Chevron. And our tour was with Breaking the Silence, an organization of former Israeli soldiers who had served in Hebron or in other parts of the West Bank and wanted Israelis to know what was happening in Hebron and how Palestinians were living there, and the various restrictions that were put in place as a result of terrorist attacks. But nevertheless, you know, those restrictions were extremely disturbing, and that brief visit in 2011 made me really never want to go back to Hebron. And when I moved to Israel two years later to become a freelance journalist there, and, you know, to move to Israel because I loved Israel, and still obviously love Israel, I didn't really go back to Chevron because I, you know, was really troubled by what I saw there. But this book took me, of course, back to Chevron hundreds of times, spending hundreds of hours there. And it came to be, you know, my expertise in this conflict, in my reporting. And you know, of course, Heron is kind of the main character in this book, Manya Brachear Pashman: Tell us how you came to find out about this massacre. Was it mentioned during that class visit in 2011 or was it later that you learned about it? Yardena Schwartz: So that was one of the most interesting things about my early adventure into writing this book, was that I had of course been to have Ron, and yet, during that day that we spent there learning so much about the history of this place, this deeply holy place to so many people, there was no mention of the massacre of 1929, so, you know, I knew that Chevron is, you know, the second holiest city in Judaism, the burial place of Abraham And the matrix and patriarchs of the Jewish people. And you know the first place where King David established his kingdom before Jerusalem. So it was holy before Jerusalem. And yet I had no idea that this ancient Jewish community in Hebron had been decimated in 1929 in one of the worst pogroms ever perpetrated. We all know about the kishineff pogrom of 1904 and yet the pogrom in 1929 in Hebron, perpetrated by the Muslim residents of Hebron, against their Jewish neighbors, was more deadly and more gruesome than the kishineff pogrom, and it effectively ended 1000s of years of Jewish presence in this holy city. And so when I was told by my mentor, Yossi Klein Halevi, the amazing writer, that there was a family in Memphis, Tennessee that had discovered a box of letters in their attic written by a young American man from. Memphis, who had traveled to Chevron in 1928 to study at the Hebron yeshiva, which was at the time, the most prestigious yeshiva in the land of Israel in what was then, of course, British Mandate Palestine. And that this young man had been killed in that massacre. Yet his letters, you know, painted this vivid portrait of what Chevron was before the massacre that took his life. I was immediately fascinated. And I, you know, wanted to meet this family, read these letters and see how I could bring the story to life. And I was introduced to them by, yes, in 2019 so that's when I began working on my book. And you know, as you mentioned, I was still writing the book in 2023 on October 7, and this book I had been writing about this massacre nearly a century ago immediately became more relevant than I ever hoped it would be.  Manya Brachear Pashman: The young American man from Memphis. His name was David Schoenberg. Give our listeners a history lesson. Tell us about this 1929 massacre. So Yardena Schwartz: On August 24 1929 also a Shabbat morning in crevorone, every Jewish family had locked their doors and windows. They were cowering in fear as 1000s of Muslim men rioted outside their homes, throwing rocks at their windows, breaking down their doors and essentially hunting down Jews, much like they did on October 7, families were slaughtered. Women and teenage girls were raped by their neighbors in front of their family members. Infants were murdered in their mother's arms. Children watched as their parents were butchered by their neighbors, rabbis, yeshiva students were castrated and Arabic speaking Jews, you know, Sephardi, Mizrahi, Jews, who composed about half of the Jewish population in Hebron at the time, and were very friendly with their Arab neighbors. You know, they went to each other's weddings and holidays, went to each other's shops, and these people were also slaughtered. It wasn't just the yeshiva students who had come from Europe or from America to study there, or, you know, the Ashkenazi Jewish families. It was, you know, Arabic speaking Jews whose families had been there for generations and had lived side by side in peace with their Muslim neighbors for centuries. They too were slaughtered. Manya Brachear Pashman: Why did their Muslim neighbors turn on them so suddenly and violently? The Yardena Schwartz: rioters that day were shouting Allahu Akbar. They claimed to be defending Islam and Al Aqsa from this supposed Jewish plot to destroy Al Aqsa in order to rebuild the Third Temple. This is what they had been told by their leaders and by Imams and their mosques and in Hebron, that Lai had also extended to the tomb of the patriarchs and matriarchs, which is known in Arabic as the Ibrahimi mosque. Imams there had told Muslims in Hebron that the Jews of Hebron were planning to conquer Ibrahimi mosque in order to turn it into a synagogue. So this incitement and this disinformation that continues to drive the conflict today. Really began in 1929 the rumors about this supposed Jewish plot to destroy Al Aqsa that began in 1928 around the same time that David Schoenberg arrived in Palestine to study at the yeshiva. Manya Brachear Pashman: So in addition to the letters that David Schoenberg wrote to his family back in Tennessee. How else did you piece together this history? How did you go about reporting and researching it? Who kept records?  Yardena Schwartz: So it's really interesting, because I was so surprised by the lack of literature on this really dramatic moment in history, in the history of Israel, the history of this conflict. And yet, despite the fact there are really no books in English, at least, about the massacre and about these riots and what led to them, there were mountains of, you know, testimony from victims and survivors. The British carried out this commission after the riots that produced this 400 page report filled with testimony of British officials, Arab officials, Jewish officials, survivors. So there was just so much material to work with. Also, survivors ended up writing books about their experiences in Hebron, very similar to David's letters, in a way, because they wrote not only about the riots and the massacre itself, but also what they experienced in Hebron before they too, wrote about, you know, the relatively peaceful relations between the city's Jewish minority and the Arab majority. And I also relied on archival newspaper reports so the. Riots really occupied the front pages of American newspapers for about a week, because it took about a week for the British to quell the riots, and they did so with an air, land and sea campaign. They sent warships and war planes from across the British Empire and sent troops from other parts of the British Empire. Because one of the reasons the riots were so effective, in a way, you know, were so deadly, especially in kharag, was because there was just no military force in Palestine. At the time, the British did not have a Palestine military force, and it was only after the 1929 riots that they did have troops in Palestine. Until then, they had the Palestine police force, and that police force was mostly Arabs. In Hebron, for example, there were about 40 policemen under the stewardship of one British police chief, and all but one of those policemen were Arabs, and many of them participated in the massacre or stood by outside of Jewish homes and allowed the mobs to enter the homes and carry out their slaughter. And Manya Brachear Pashman: I'm curious. There was a lot of newspaper coverage, but what about the international community's response beyond the British Empire? Yardena Schwartz: So there were actually protests around the world against the massacre in New York. 35,000 people marched through the streets of Manhattan to protest the British failure to protect their Jewish subjects from these riots. Most of the marchers were Jewish, but nevertheless, I mean 35,000 people. We didn't see anything like that after October 7. Of course, we saw the opposite people marching through the streets of New York and cities around the world supporting the mass of October 7. You know, I mentioned this March in New York, but similar protests were held around the world, mostly in Jewish communities. So in Poland, Warsaw and in England, there were protests against the British failure to protect Jews in Palestine from these riots. And the American government was livid with the British and they sent statements put out, statements to the press, criticizing the British inaction, the British failure to protect the Jewish subjects and the American citizens who were in Palestine at the time, there were eight Americans killed in Hebron on August 24 1929. Out of the 67 Jewish men, women and children who were killed, and all of them were unarmed. The Haganah at the time, you know, the underground Jewish Defense Force that would later become the nucleus of the IDF, the Haganah was active then, mostly in Jerusalem and Tel Aviv, there were no Haganah members in Hebron. The Hebron Jewish community was very traditional, very religious, and when Haganah came to Hebron two days before the riots erupted, they because they knew that these riots were going to happen. There had been calls from Arab officials to riot, to attack Jewish communities across Palestine. And so the Haganah came to Hebron to warn Jewish leaders of Hebron that they could either come there to protect them or evacuate them to Jerusalem to safety until the riots subsided and the Jewish leaders of Hebron were unanimous in their opposition. They said, No, you know, we're friends with our Arab neighbors. They'll never hurt us. We trust them. If anything happens elsewhere, it won't happen here. And they believed that because, not only because they had such a good relationship with their Arab neighbors and friends, but also because in previous outbursts of violence in other years, like in 1920 1921 when they were much smaller riots and much less deadly riots. When those riots reached other parts of Palestine, they didn't reach Hebron because of those relations and because they weren't fueled by incitement and disinformation, which was what led the riots of 1929 to be so massive and so deadly, and what led them to be embraced by previously peaceful neighbors. Manya Brachear Pashman: How did that disinformation travel in 1929 How did it reach those neighbors in Hebron? Yardena Schwartz: When we talk about disinformation and misinformation today, we think of it as this, you know, modern plague of, you know, the social media era, or, you know our fractured media landscape. But back in 1929 disinformation was rampant, and it also traveled through Arabic newspapers. They were publishing these statements by Arab officials, mostly the Grand Mufti Hajime Husseini, who was the leader of Palestinian Muslims under British rule, he began this rumor that the Jews of Palestine were plotting to conquer Al Aqsa mosque to rebuild their ancient temple. Of course, Al Aqsa is built upon the ruins of the ancient temples. Temple Mount is the holiest place for Jews in the world. And in 1929, Jews were forbidden from accessing the Temple Mount because it was considered, you know, a solely holy Muslim site. But the closest place they could pray was the Western Wall, the Kotel. And Jews who were demanding British protection to pray in peace at the Western Wall without being attacked by Muslims as a result of this disinformation campaign were then painted by the Arabic press as working to conquer the Western Wall, turn it into a synagogue, and then from there, take Al Aqsa Mosque.  So this disinformation traveled from the very highest of Muslim officials. So the imams in mosques across Palestine, specifically in Al Aqsa and in Hebron, were repeating these rumors, these lies about this supposed Jewish plot. Those lies were then being published in flyers that were put in city squares. Jewish officials were warning the British and telling, you know, they should have known and they should have done more to end this campaign of disinformation, not only to achieve peace in this land that they were ruling over, but also because they were responsible for installing hajamina Husseini, the Grand Mufti of Jerusalem, into his position they had chosen him for that position, that all powerful position. And so they were responsible, in a way, for all of these lies that he was spreading. And yet they took no responsibility.  And even in the commission that they sent to Palestine from London to investigate the causes of the riots, despite the fact that, you know, if you read these, you know, 400 pages, I don't recommend it. It's a tough reading. But, you know, I did that for this book. And it's so clear from all of these hearings that this disinformation campaign was very obvious, very clear and very clearly to blame for the riots. And yet, because saying so would have made the British responsible for so much death, their conclusions in this commission was that it was Jewish immigration to Palestine and Jewish land purchases at the time that had sparked the riots, and that it was this Jewish demonstration, peaceful demonstration at the Western Wall on to Shabaab in August of 1929 that had sparked these riots.  So there's just, you know, this absolute lack of accountability, not only for the Mufti, who retained his position and became even more powerful and more popular as a leader after these riots, but also for the British and instead, you know, the Jewish victims were blamed for their suffering. At the time, Jews were just 20% of the Palestinian population, which was just 1 million people. Of course, today, Israel is home to more than 10 million people. So you know, clearly there was room for everyone. And the Jews at the time were very peaceful. The Haganah was a very, you know, weak, decentralized force, and after these riots, it became much stronger, and Sephardi Jews and Mizrahi Jews, more traditional Jews who had not joined the Haganah before 1929 had not really embraced Zionism before 1929 now agreed that if Jews were going to be safe in our homeland, then we would need our own army. Manya Brachear Pashman: Can we talk a little bit about the turn toward radicalization and extremism during this time, and what role that has played in the years since? Yardena Schwartz: you know, the Zionist leadership was very adamant that Jews in Palestine should not be carrying out attacks against Arabs in Palestine. You know, it should be really about defending Jews, preventing attacks, but not carrying out retaliatory attacks. But as we've seen throughout the century, of this conflict. You know, extremism begets extremism. And you know, when violence is being used by one side, it is going to be used by the other side as well. And so the rise of a more militant form of Zionism was a direct result of 1929 and this feeling of just helplessness and this feeling of relying on this foreign power, the British, to protect them, and realizing that no foreign power was going to protect the Jews of Palestine and that Jews would have to protect themselves, and the radicalism and the extremism within the Muslim population, particularly the Muslim leadership of Palestine, really just accelerated after the massacre, because they saw that it succeeded. I mean, the British punished the Jewish population of Palestine for the riots by vastly limiting Jewish immigration, vastly limiting Jewish land purchases. Notice, I use the word land purchases because, contrary to a lot of the disinformation we hear. Much today, none of this land was being stolen. It was being purchased by Jews from Muslim land owners. Many of them were absentee landowners. Many of them were from the wealthiest families in Palestine. And many of them were members of, you know, this anti Zionist, pro Mufti circle, who were then telling their own people that Jews are stealing your land and evicting you from your land, when, in fact, it was these wealthy Arab landowners who were selling their land to Jews at exorbitant prices. Manya Brachear Pashman: Did you establish a motive for the Mufti and what were his intentions spreading this disinformation? Yardena Schwartz: Great question. So it was very clear. I mean, he never admitted this, but it was very clear what his motives were, and that was to counter the criticism and accusations of corruption that had dogged him for years, until he began this campaign of propaganda which led much of that criticism and much of those stories of his corruption within the Arabic press and among his Arab rivals to essentially disappear, because now they had a much more threatening enemy, and that enemy was the Jewish community of Palestine, who was plotting to destroy Al Aqsa, conquer Al Aqsa, rebuild their temple, take over Palestine and his campaign worked. You know, after that propaganda campaign became so successful, there were very few people willing to stand up to him and to criticize him, because after 1929 when he became so much more powerful, he began a campaign of assassinations and intimidation and violence used against not only his political rivals and dissidents, but also just Anyone who favored cooperation between Arabs and Jews in Palestine. So there were various mayors of Arab cities who wanted to work together with the Jewish community of those cities or with other Jewish leaders to bring about various economic initiatives, for instance. And some of those mayors were assassinated by the muftis henchmen, or they were just intimidated into silence and into kind of embracing his platform, which was that Palestine is and has always been and should always be, a purely Muslim land, and that there is no place for any kind of Jewish sovereignty or Jewish power in that land.  So, you know, the Mufti, in 1936 he ended up leading a violent rebellion against the British. And the British at that point, had gotten tired of ruling Palestine. They realized it was much more work than they were interested in doing, and they were interested in leaving Palestine, handing over governance to the local population to the Jews and Arabs of Palestine, and they had been interested in figuring out what could be done. Could there be a binational state with equal representation, or representative governance? If Jews are 40% of the population and Arabs are 60% then there could be some kind of governance on those ratios, all of those solutions, including a two state solution, which was presented in 1937 all of those solutions were rejected by the grand mufti, and his platform was embraced by the other Arab officials within Palestine, because if it wasn't, they could face death or violence. And he even rejected the idea of Jews remaining in Palestine under Arab rule. You know when the British said to him, okay, so what will be done with the 400,000 Jews who are in Palestine right now? He said they can't stay. So he didn't only reject the two state solution. He rejected, you know, this bi national, equal utopian society that we hear proposed by so many in pro Palestine movement today. You know, all of these solutions have been on the table for a century and always. They have been rejected by Palestinian leaders, whether it was the Grand Mufti or his apprentice, his young cousin, yas Arafat. Manya Brachear Pashman: Ah, okay, so what happened to Grand Mufti Husseini? Did he stick around? So The Mufti was eventually, finally wanted for arrest by the British after his rebellion claimed the life of a British official. Until then, it had only claimed the lives of Jews and Arabs, but once a British official was killed, then the British had decided that they'd had enough of the Mufti, and they ordered his arrest. He fled Palestine. He ended up in Iraq, where he was involved in riots there the far hood in which many Jews were massacred, perhaps hundreds, if not over 1000 Jews were slaughtered in Baghdad, which was at the time home to about. 100,000 Jews. He then fled Iraq and ended up in Berlin, where he lived from 1941 to 1945 in a Nazi financed mansion, and he led the Arab branch of Joseph Goebbels Ministry of Propaganda. He was the Nazi's leading voice in the Arab world, he spread Nazi propaganda throughout the Muslim world and recruited 10s of 1000s of Muslims to fight for the Nazis, including in the Waffen SS and when the war ended, when world war two ended, and the UN wanted him for Nazi war crimes, he was wanted for Nazi war crimes, placed on the UN's list of Nazi war criminals. Once again, he fled, first to France, then to Cairo, eventually settling in Beirut, where he continued to lead his people's jihad against the Jews of Palestine. So when, in 1947, when the UN voted to partition British Mandate Palestine into an Arab state and a Jewish state so that the British could finally leave Palestine. He declared jihad, and he rejected the Partition Plan, along with every other Arab state which also rejected it. Of course, the Jews of Palestine embraced it, celebrated it, and the very next day after the UN vote, riots erupted throughout Palestine, and he helped. He was kind of pulling the strings of that Jihad taking place in Palestine. And in fact, 1000 Muslim men who he had recruited for the Waffen. SS joined that holy war in Palestine. The Mufti helped create the army of the holy war. Yasser Arafat, who was also in Beirut at the time, also assisted the army of the holy war. He actually fought in the war that began in 1947 alongside the Muslim Brotherhood. So, you know the legacy that the Mufti had? You know, it doesn't end there. It continued to his dying day in 1974 and Arafat took over his mantle as the leader of the Palestinian people. And you know, we see how the disinformation and incitement and rejection of Jewish sovereignty in any part of the ancient land of Israel has continued to be a prominent force in Palestinian politics no matter who was in charge. You know, the Fatah, Mahmoud, Abbas and Hamas, of course, perpetuate the same lies about Al Aqsa. They perpetuate the same denial of a Jewish right to live in peace in our homeland, deny the history of Jewish presence in Israel. So, you know, it's really astounding to me how little is known about the Grand Mufti and how little is known about his impact on this conflict, and particularly in the very beginnings, the ground zero of this conflict in 1929 Manya Brachear Pashman: It's so interesting. We talk so much about Hitler, right? And his antisemitism, but we don't talk about Husseini. Yardena Schwartz: Yeah, and they were good friends. I mean, they met in 1941 shortly after the Mufti arrived, he had a private chauffeur. He was lavishly paid by the Nazis, and he was good friends with Himmler. He toured concentration camps. He knew very well about the final solution. Hitler himself considered the Mufti an honorary Aryan. I mean, the Mufti had blue eyes, fair skin, light hair. Hitler believed that Husseini had Roman blood, and he saw him as someone who could lead the Nazi forces once they arrived in the Middle East. He saw him as, you know, a great ally of the Nazis. He didn't just participate in the Nazis quest to eradicate the Jewish population of Europe and eventually arrive in Palestine, but he also the Mufti worked to convince various European leaders not to allow Jewish refugees from fleeing Europe and not allowing them to come to Palestine. He told them, send them to Poland, and he knew very well what was happening in Poland. Manya Brachear Pashman: So I want to go back to this family in Tennessee, the genesis of this story, and I'm curious. David Schoenberg's niece said that at one point in the book, she said they're Southern, so they sweep ugly under the rug in the south. And so they just didn't talk about that. And when I read that, I thought, actually, that's kind of a Jewish approach, not a southern approach, except we wouldn't say we sweep things under the rug. We move on, right? We treasure our resilience, and we move on from that pain and we build anew. But is moving on really in the Jewish community's best interest? Is that how we end up forgetting and letting this history and this very important history fade?. Yardena Schwartz: Yeah, absolutely. You know, I think it is possible to do both. It is possible to take great pride in our resilience and in our strength and our ability to experience so much devastation and suffering, and yet every time emerge stronger.  I mean, think about the Holocaust. First of all, for many years, we did sweep that under the rug. Survivors were discouraged from speaking about what they went through. They were seen as, you know, especially in Israel, they were seen as, you know, people who went like sheep to the slaughter. It wasn't something to talk about. It was something to move on from. And yet now we are able to hold both in both hands. You know. We're able to honor and commemorate the memory and speak about the atrocities that millions of Jews suffered during the Holocaust, while also celebrating where we went after the Holocaust. I mean, three years after the Holocaust, Israel was born. You know, that's just, on its own, you know, a remarkable symbol of our resilience and our strength as a people. But I think the way we commemorate the Holocaust is a really great example of how we do both how we honor the memory and use that as a lesson so that it never happens again.  And yet, I think that when it comes to the conflict and the various forces that have led us to where we are today, there is this tendency to kind of try to move on and not really speak about how we got here. And it's really a shame, because I think that this is the only way we'll ever find a way out of this tragic cycle of violence, is if we learn how we got here, the forces that continue to drive this conflict after a century, and you know, the people who brought us here. Not only the Grand Mufti, but also, you know, the leaders today who are very much capitalizing on fear and religion, exploiting religion for their own, their own interests, and utilizing disinformation to remain in power. And I think that, you know, we can't afford not to speak about these things and not to know about our own history. It's really telling that, you know, even in Jewish communities, where people know so much about Israel and about this conflict, there is just a complete lack of knowledge of, you know, the very bedrock of this conflict. And I think without that knowledge, we'll never get out of this mess. Manya Brachear Pashman: Yardena, thank you so much. This is such a wonderful book, and congratulations on writing it.  Yardena Schwartz: Thank you so much.  Manya Brachear Pashman: If you missed last week's episode, be sure to tune in for my conversation with Dr Laura Shaw Frank, Director of AJC Center for Education Advocacy. We discussed the delicate balance between combating antisemitism, safeguarding free speech, and ensuring campuses remain safe for all students.  Thank you for listening. This episode is brought to you by AJC. Our producer is Atara Lakritz. Our sound engineer is TK Broderick. You can subscribe to People of the Pod on Apple podcasts, Spotify or Google podcasts, or learn more at ajc.org/PeopleofthePod. The views and opinions of our guests don't necessarily reflect the positions of AJC. We'd love to hear your views and opinions or your questions. You can reach us at PeopleofthePod@ajc.org. If you've enjoyed this episode, please be sure to tell your friends. Tag us on social media with hashtag People of the Pod and hop on to Apple podcasts to rate us and write a review to help more listeners find us. Tune in next week for another episode of People of the Pod.

Our guest is Philippe Mizrahi, CEO of Linkup: a french startup building the world's best search agents. In our conversation, Philippe first shares how he got into search by building an internal dataset search tool at Lyft. We then dive into Linkup where Phil explains how linkup started, how it evolved and how they managed to build the best search agents achieving state-of-the-art results on OpenAI SimpleQA dataset. If you enjoyed the episode, please leave a 5 star review and subscribe to the AI Stories Youtube channel.

FAR WEST con Darío Mizrahi 29-03-2025

In this episode, I chat with my coworker and first Israeli guest on the podcast, Shira Sa'ar! We talk about identity, culture, and the realities of life in Israel. We discuss the different Jewish subcultures in Israel, from Mizrahi to Ashkenazi, and compare them to Jewish communities in the U.S. Then we get into Shira's perspective on political correctness, stereotypes, and why Israeli discourse often leaves little room for complexity. Then, we finish off with a fun game comparing Israeli and American words and Yiddish slang! 0:00 - 7:22 | Shira's army service and upbringing 8:40 - 14:22 | Jewish subcultures in America vs. Israel 14:22 - 20:00 | Stereotypes, racism, and social divisions in Israel 20:00 - 25:30 | The role of nuance and complexity in Israeli discourse 25:30 - 32:39 | Dating norms, meeting the parents, and cultural expectations 32:39 - End | Israeli vs. American slang + Yiddish quiz

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FAR WEST con Darío Mizrahi 22-03-2025

Full TorahAnytime LectureVideo or AudioMore classes from R' Yaakov Mizrahi⭐ 2,293

The American Studies Association has boycotted Israeli academic institutions since 2013. The Association for the Advancement of Anthropology has refrained from formal collaborations with Israeli academic institutions. And just this past summer, the American Association of University Professors opened the door to academic boycotts against Israel.  Enter: two scientists at MIT who see firsthand the consequences of academic boycotts and the damage it can cause to scholarship and scientific progress. To ensure Israeli scholars and their American colleagues can collaborate freely, and foster research and innovation that benefits all of humanity, they formed The Kalaniyot Foundation (pronounced Ka-la-nee-yought), named after Israel's national flower.  Hear from Drs. Or Hen and Ernest Fraenkel, co-founders of this initiative, on the impact of anti-Israel boycotts on academic collaboration with Israeli scholars, and what they're doing to rehabilitate the reputation of Israeli researchers in the eyes of the world.  Listen – AJC Podcasts: The Forgotten Exodus: with Hen Mazzig, Einat Admony, and more. People of the Pod:  U.S. Special Envoy Steve Witkoff on Gaza Reconstruction, Israeli Security, and the Future of Middle East Diplomacy Why Germany's Antisemitic Far-Right Party is Thriving Instead of Disappearing 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 Conversation with Drs. Or Hen and Ernest Fraenkel: Manya Brachear Pashman:   Since the Hamas terror attacks of October 7, 2023 many university campuses have been riven by anti-Israel protests, demonstrations, often unfortunately fueled by disinformation and rife with rhetoric that too often crosses the line into antisemitism. But even before October 7, Israeli scholarship had become a target of the boycott divestment sanctions movement.  The American Studies Association has boycotted Israeli academic institutions since 2013. The Association for the Advancement of Anthropology has refrained from formal collaborations with Israeli academic institutions. Even study abroad programs that give students an opportunity to live and study in Israel have come under scrutiny. Enter: two scientists at MIT who see firsthand the consequences of academic boycotts and the damage it can cause to scholarship and scientific progress. To ensure Israeli scholars and their American colleagues can collaborate freely, foster research and innovation that benefits all of humanity, they formed The Kalaniyot Foundation, named after Israel's national flower. Dr. Or Hen and Ernest Fraenkel are with us now to discuss this initiative. Dr. Hen, Dr. Fraenkel, welcome to People of the Pod.  Ernest Fraenkel:   Thank you very much.  Manya Brachear Pashman:   So I want to work backward here a bit with a purpose. I want to start by sharing with our audience a little about your research. Dr Fraenkel, you work in health science, technology. What is the goal of your research and scholarship? Are there particular diseases you're trying to cure or treat? Ernest Fraenkel:   We are interested in the diseases that are the hardest to treat, ones like Alzheimer's, ALS, Parkinson's, where we don't really know the root cause, and we believe that by gathering many different kinds of data about genes and molecules, about RNA and also about people's lived experience of these diseases, and using computational models, we can identify new targets for drugs and hopefully better therapies. Manya Brachear Pashman:   Have you collaborated with Israeli scientists on this?  Ernest Fraenkel:   Yes, we collaborate with quite a few scientists all over the world, including top researchers in Israel. Manya Brachear Pashman:   And Dr. Hen, you are a nuclear physicist, and you study the strongest force in nature, right? What is the goal of your research?  Or Hen:   So my research is very much on the fundamental curiosity driven science side of things, I am trying to understand how the fundamental building blocks of matter come about. We're building a new particle collider in the US called the electron hand collider. It's a $3 billion project funded by the Department of Energy, where we will try to understand why the proton and from that nucleus and all of us have mass. Trying to understand how we get the proton to a specific spin, which is the reason that we can go into an MRI machine and image ourselves. And I also try to understand things like, how do protons and neutrons interact with each other at extremely short distances, which tell us about exotic phenomena in the universe, like neutron stars. So trying to understand, really, the fundamental building blocks of matter and how they come about. Manya Brachear Pashman:   Wow. And is there promising scholarship in this realm in Israel? Or Hen:   Yes, there's quite a few groups working in this area. I did my own training in Israel. I am a graduate of the Hebrew University for undergrad and Tel Aviv University for grad school. And actually, ever since I came to MIT, I've still been collaborating with colleagues from Technion, Tel Aviv, Hebrew University, Weizmann, Ben Gurion. I've always had a strong collaboration with Israel, actually. Manya Brachear Pashman:   So after October 7, or maybe even leading up to it, what were you seeing when it came to support of Israeli scholarship and collaboration in your institutions, in your fields, in academia in general? Ernest Fraenkel:   I think before October 7, we were living in a bit of a bubble, because MIT is a special place which is very deeply immersed in science and technology. Where really, quite honestly, before October 7, I had no hint that there were biases against Israel, Israelis or Jews. I know that was not the experience in many other areas, especially in other fields. But things really turned 180 degrees on October 7, and what we've seen since then has been deeply disturbing. That some of the boycotts that have been bubbling for years in the humanities suddenly burst forth into the sciences and the engineering fields in ways that are both global and also very local. Seeing bias against individual researchers inside laboratories, as well as these kind of blanket attempts to boycott Israel. Manya Brachear Pashman:   And Dr Hen, did you see the same?  Or Hen:   Yes, definitely. I work with a lot of international collaborations, actually, within collaborations, because there's structured bodies with bylaws and rules, It was very hard for anyone to object the presence of Israeli researchers. But what we have observed in many places is peer to peer collaborations dying down. We've seen a very significant social tax being applied to people who continue to collaborate with Israelis, and honestly, maybe in contrast a bit to what we know from academic boycotts in other areas, but are very much politically driven, within the STEM, within exact sciences, biosciences, etc, the social taxing is actually much stronger because we are people who usually instead, people keep a very clear separation between the politics and then, you know what they view from the work in the lab, which is very clear and data driven, and not a lot of room for opinions. It's very much exact.  But on the other hand, the second that walking within Israel, and you know collaborating with Israel, is start costing other corporations, other people will now not work, then you get a problem. And that's what people really avoid and that's how an academic boycott within the STEM areas is progressing. It's a very deeply bound social tax that is just running in the air of the institutions. Manya Brachear Pashman:   So what is the Kalaniyot Foundation doing to promote these collaborations? Can you give us some specific examples, or projects or partnerships? Or Hen:   Yeah, so one of the things that we really believe in is that, at the end of the day, actually, what we see, also data shows, is, well, there is existing strong collaboration, that peer to peer, that person to person connection, is so strong that it's very hard to break that. You can go into my department and you can talk to people about Israel. And they know Or, and they know the person, right? And they might have a positive opinion about, you know, negative opinion about me. But whatever that opinion is, right, it's stronger than anything.  They will try to protest and say, Okay, maybe there's a political issue. But you know, we know the researcher. We know the scientists. We know our colleagues. So the approach of Kalaniyot is to actually bring in more Israelis to campus, to bring in brilliant people who are excellent researchers that will come and enrich the academic environment, first and foremost, through this quality, and second, by the people that they are. Maybe Ernest, you want to continue with this? Ernest Fraenkel:   So it's really this dual mission. We think that if we bring more top notch Israeli scholars to us campuses, it will normalize interaction with Israelis, humanize the Israeli, but there's a problem, right? Because if you just bring Israelis into campus environments that are hostile, they won't thrive. Many of them won't want to come, right? And so the other piece of it that's necessary is to build community, and that's something that we've been doing since October 7 of last year, trying to figure out how to do that, and what we found is face to face interaction is really critical.  And so at MIT, we've been having weekly lunches of the Israelis, Jews, allies, everybody who felt isolated and left out of society by all the protests that were taking place. And the beautiful thing is that that started as a reaction, right, a sort of a safe place to retreat to, and it's actually become a wonderful, positive place. And still, now, you know, so far into this crisis, people are coming, and actually the numbers are even growing. And so on a typical week, we get more than 100 people in person. We, of course, feed them lunch, and it's just a wonderful place where you can make friendships, develop academic collaborations, and Israelis realize that there is a community here that appreciates them and welcomes them and it helps them thrive. Manya Brachear Pashman:   Because, of course, food is a vital currency, both on college campuses as well in Jewish as in Jewish life. Food heals all. But I am curious, do you? In addition to building these thriving communities, are you also so that people are surrounded and comfortable but are you also trying to build bridges with people who perhaps do tend to throw the word Israeli around in a negative capacity, but you need to actually have some face to face contact. Or is that really not the purpose of Kalaniyot. Or Hen:   I mean, it's a yes and a no. We certainly have done that, right. So if you think about how it all started very soon after October 7, basically after the first protest on campus at MIT. We went to talk to our president, three Jewish Israeli faculty, and we asked her. We said, Look, we hear from the students about what's happening in the dorms, what they're experiencing. It's really bad, and it's very hard to handle through the existing mechanisms.  Please actually give us the budget. We'll get kosher food. I'm a Mizrahi, that's what I know how to do, feed people. Let's put everybody together, and let's make sure everybody feel welcome. And we also said, you know, we'll be your bridge. We'll help the students communicate with administration through our guidance, right? We'll be able to filter, to guide them, but also to pick up on the important things that you need to know. But then we said something else. We said, Look, this is going to become very tough, also for the students who are protesting out there right now. It was before Israel responded, but we knew exactly what happened in the kibbutzim, and we knew this is not going to be just another round with Gaza. This is going to be something different.  So we actually suggested to the President that alongside starting our group, we will start a parallel group of peers who we might disagree with politically and have different perspectives on the Middle East, but we know that they are reasonable people that we can talk to, that we can collaborate with, that we can work with, despite or alongside disagreements. And so the idea was to start our lunch, to start a second lunch, and slowly, through the faculty leadership, bring the groups together. Some of it has worked. Some of it didn't work.  We used to meet once a week as the faculty and say, students tell us that this and this is happening. Can you maybe walk with your students to tone that down, and they would tell us what's bothering them, etc. Getting the students to come together, that was a bigger lift, a challenging one. And there was another initiative that came about called the Third Space Lunch, that maybe Ernest can elaborate more on. Ernest Fraenkel:   So just to add a little bit to that. So the faculty leads from the other group came to speak to our students. Were very respectful to them. The faculty listened quietly to the concerns of the Jewish students. And I think we did see an attempt by many of the faculty to bridge the gaps. Obviously, faculty are an extremely, you know, diverse group. We have extremists, we've got centrists, we've got moderates. And not everybody was trying to help, but many, many were, and I think that was very encouraging, and I've seen that continue throughout this. There are hidden allies. Probaby the average faculty member probably doesn't really want to know too much about Israel or Palestine. Doesn't want to have to understand the conflicts. They just want to go about their daily lives, teach what they love to teach, do the research they love to do, and they are natural allies in trying to bring order back to campus. And the more that we can engage them, the better off it is. Or Hen:   But I think in terms of the formal program for Kalaniyot - Kalaniyot is really meant to bring in researchers and make sure that they have a supporting environment. And if people want to take that extra step of building bridges and building, that's all great, but it's not kind of a mandatory part of the program. Manya Brachear Pashman:   I get it. You really just want to foster academic research and progress and innovation, right? Put political strife aside. You've named this foundation Kalaniyot after Israel's national flower. Can you describe for our listeners that flower and why you chose that name for this initiative? Ernest Fraenkel:   The Kalaniyah looks a lot like a poppy. It's a red poppy, and during good times, there actually was an annual festival where Israelis would flock to the south in the area right around Gaza to see the bloom of this flower that would cover the otherwise fairly barren, quite honestly, countryside. And it was called the South Red, Darom Adom, and people would rush there to see it. And it was a symbol, which actually takes place right around the time we're recording. People have been sending us photos from from Israel the last few weeks of these flowers, the more they hear about the program.  And it's a sign that the winter is going to end and spring is going to come, and everything will be renewed. And so it was the South in red, in a sense, that was all positive. And we think the same sort of thing is possible here, that while Israel is right now a touch point for conflict on campus, we want to see a time when Israel, this is something like, Oh, of course. You know, everybody wants to have some connection to Israel. That's where the best researchers are in every field.  I often tell the story, when I was first on the faculty here, one of my first assignees as an undergraduate advisee was somebody from Hawaii, and he told me, asked him what he was going to do this summer, and he said he's going to Israel. So no, really, what's, what's your connection to Israel? He said, Oh, I don't have any I thought, maybe he's a strong Christian. I asked him about that. Said, no, no, I don't have any particular faith. I just heard it's startup nation, and I want to go and experience it.  And I just think, how many students today is their first association with Israel, startup nation? Probably not that many anymore, but we can get back to that and realize that it's more than startups, right? It's basic science, it's the arts, it's culture. And so there's much that Israel has to offer the world, and we want to get back to the point where that's the first thing people think about Israel. Manya Brachear Pashman:   So this initiative did start at MIT, but it appears to be sprouting, to use a pun, it appears to be sprouting on other campuses. Dartmouth is developing a chapter and Penn, right, the University of Pennsylvania. Are they being led by fellow scientists who have seen the consequence of this scholastic snub, for lack of a better word? Ernest Fraenkel:   So at each university, and there are several others in the works that are still working their way through the administration at each university, and by the way, this is not a renegade effort. At each university, the faculty form a faculty board, we encourage them to find a diverse group. So it's not all the sciences on our board. And on those boards, there seem to be many members of humanities departments. Not all Jews, not all Israelis.  And these diverse faculty boards are people who are allied with the goals, and we have bylaws. This is a program entirely about positivity. It's not attempting to suppress anybody else's speech. It's not attempting to make any political points. It's a purely academic program that will help restore the image of Israel as a place of academic excellence and help the United States maintain its academic edge through those collaborations. Or Hen:   And I think you're hitting on a very unique point, right? And that is that this is entirely faculty led program. When you think about the role of faculty in universities, especially faculty from STEM fields, right, we don't lead a lot of things in the academic world that are not our research, right? Honestly, that's kind of, why am I here and not in Google, right? I would probably make a much bigger salary for Google these days.  I'm here because I really care about my research, those open questions I really want to explore, and that's what I'm doing. So I'm teaching my class, and I'm focusing on my research. And me is everybody else around me, that's what we do. So there is a very high activation energy to get the faculty to do something that is not their research, their own research, but once you do that, faculty is a force of nature at the university. That's kind of what we're here to stay, right? We'll tenure, we're going to be at the retirement. We run the place eventually.  So it's both to activate the people who can really make an impact from within in a very strong way. That's number one, who have these decades of connections, right? Well before the challenge, you know, I've had my 10 years of collaborations here at MIT, and this has a lifetime of more than 10 years of collaborations here, right? And many of us and people remember those connections, right? Remember how we teach together, how I lent them something from my lab, and stuff like that, right? We have these personal connections.  So it is really the first and uniquely faculty led program that is very helping to come back, see faculty do that. There's a lot of power, and that's also why it's such an academically focused program, because that's what we know how to do. There's many other who can combat antisemitism and can give antisemitism training and title six and all that. And we don't do it, not because it's not important, just because we are not the people who bring in unique expertise in those areas, but when it comes to research collaboration, connections with Israel around those things, we are the ones who can really promote it from within in a way that's unpowered and parallel to anyone else. And that's the, I think the strongest point of Kalaniyot, the faculty leadership.  Manya Brachear Pashman:   In other words, you're not activists, you're not advocates. That's not what you set out to do. You are researchers, scientists who just want to do research in science. Or Hen:   And when I see everybody around us do the best research and science possible, which means engaging with the brightest minds anywhere in the world, and that includes Israel.  And we don't want to see that door shut down. There's no hiding it – Ernest and I are Zionists, we're not going to shy away from that. And we think that an academic boycott in the STEM is a risk to Israel. Israel doesn't have oil, right? What Israel has is the Jewish mind, and that mind is the thing that helps Israel, and that mind is the thing that helps the world. And we can go on and on about inventions and discoveries that came out of Israel and Israelis and Jews for the benefit of mankind. So both for the benefit of Israel and all of humanity, we don't want to see the Israeli Academy get isolated. It's going to be bad for all of us. Manya Brachear Pashman:   Now I know that there is a program at Indiana University called Olamot, focusing on the humanities. Does this only apply to STEM fields, or do you also have partnerships and collaborations developing across multiple disciplines? Ernest Fraenkel:   Yes, absolutely, this is a program that's open to all academic fields, and each university will craft a slightly different program, we're sure. At MIT, because we're STEM dominated, our Kalaniyot program is dominated by STEM, but it's not exclusively STEM here, either. We do have deep involvement with several of our board members in the humanities. Many of the people who come to our programming are in humanities. We're hoping that some of the scholars whom we will select in our first cohort of post doctoral and sabbatical visitors will be in the humanities, but that's going to be much a bigger component of it at other universities such as Dartmouth and Penn, where they have huge humanities programs. Manya Brachear Pashman:   And are you getting mostly support, or are you getting any pushback from faculty members?  Ernest Fraenkel:   So this is really fascinating. Early on, when we first started formulating this program, we wrote a memo explaining, a letter, explaining why we were doing this for something called the faculty newsletter, which is usually a place where people write fairly anti-Israel things, and we kind of braced ourselves for the pushback. And nothing came back. There was no pushback. Because if you believe in academic values in the United States, unless you're a hardcore BDS person, there's really nothing objectionable here.  Our goal is to bring brilliant scholars to campus and encourage them to be able to work broadly, without regard to nationality, religion, anything else, any other protective category. And so we were very pleased. And initially, you know, the administration was curious. They were interested. They wanted to review exactly what we're doing. The MIT administration went through everything we're doing, and they gave us the thumbs up, and they've now been helping us make connections and behind the scenes, I believe, I understand that, you know, some provosts and presidents occasionally talk about this when they meet and they, you know, tell each other it's not a bad thing to have at your University. Or Hen:   I remember when we kind of got people to know the program, we met with a very high ranking individual at MIT. And that person said, Look, MIT stands on three legs: research, education, and entrepreneurship. Israel excels in all three. Of course, we want those connections. Of course we want those collaborations. And who in the right mind can say that this is anything political, right? Now I'm sure that some people will try at some point. But like Ernest said, we've worked very hard on the language and the messaging to make sure that the language and messaging reflects the way we really see it, as a very strong academic program. Manya Brachear Pashman:   So, Dr. Hen, I do want to ask you a personal question. I have read that as a child, you navigated some pretty significant learning disabilities stemming from dysgraphia. You have difficulty translating your thoughts into written form, but the assessment to determine those disabilities also determined that you had a unique gift for abstract comprehension, the ability to conceptually pare down complex ideas to their fundamental core. So I wanted to ask you, in your opinion, what is at the fundamental core of these academic boycotts? Or Hen:   Honestly, I do believe that the academic boycotts come from antisemitism. That's the core. I do believe that there are a lot of people who engage in that, not understanding that is what they're doing. I'd like to give people the benefit of the doubt. I think that a lot of people do see a difference between anti-Zionism, anti-Israel, antisemitism, right, which I personally do not share. And that's a different point of view, which is allowed. But I think at the end of the day, trying to isolate Israel, eventually is from a top level, and attempt to bring down the country, because that's the core. Core of Israel is its academics. That's really where it all starts. And if we don't have academia, if we're attacking the Israeli Academy, you're attacking Israel. And any person who takes the time to learn about the Israeli Academy, who listens to speeches by the head of Tel Aviv University about the judicial reform in Israel. Who listens to the head of the Israeli National Academy about how he sees democracy and what he sees about the war, situation, you would learn that the Israeli Academy is really the hallmark of independent academia that stands by itself, as an independent body that really promotes research and good for the world. And anyone who attacks that either doesn't know or doesn't care to know, and I'd like to hope that most people don't know, and once they'll know and appreciate the people, they will see different people. There is a core that doesn't want to know, and okay, we need to make sure that that call remains as small as possible. Manya Brachear Pashman:   Dr. Fraenkel, do you agree? Ernest Fraenkel:   I'm by nature, a centrist and not a political person, and I also have learned over time that it's very hard to understand other people's motivations. But I do think that one of the paths to it, to solving the problem, is to re-humanize Israel and Israelis in the minds of the people who are currently protesting. And I think we'll have good results if we do that. Manya Brachear Pashman:   I'm curious, we've been talking a lot about Israeli research and innovation. Can you kind of share a piece of Israeli innovation that you've heard about recently, that maybe our audience has not and should know about? Ernest Fraenkel:   I was just at a conference yesterday, and one of the best talks yesterday, this was at a conference on ALS, was given by a researcher from the Weitzman Institute, Eran Hornstein. And he spoke about an entirely new way to analyze what goes on inside cells in the course of disease. He calls it organellealomics, I think. It's kind of a mouthful, but it was completely innovative. No one has anything similar. It allows you to get a wonderful view of all the different processes that are going on in the cell at a very high level, in a way that is experimentally very accessible. And I think it's really going to transform a lot of how we research diseases, and may lead to some rapid advances in some of these tough cases. Or Hen:   Yeah, I can add to that, you know, from the more industry side of things, right? We all have technology in our pockets, in our homes, in our offices, developed in Israel. The most advanced processors by Intel are built on architecture that was developed in Haifa. Apple has engineering centers in Israel. Facebook has engineering centers in Israel, Nvidia. All of us use Israeli technology day in and day out. We either know it or we don't. But there's not a single person in the western world that does not rely on Israeli technology sometime, someplace, some point in his day. Manya Brachear Pashman:   And when you were at that conference, Dr. Fraenkel, or Dr. Hen, consider that, when you pull out your phone and consider the many ways in which we use Israeli technology, does that further validate, does it affirm that what you are doing is the right thing to do, and that this will only benefit humanity at large? Ernest Fraenkel:   In biology, we often do these experiments where we delete a gene, we make it stop working, and we see what happens to the cell or to the animal that we're studying, right? And just do the thought experiment. What would happen to American science if it didn't have these strong collaborations with Israel? And be weaker in consumer electronics, and be weaker in AI, we would be weaker in all the underpinnings of all the technology that we're all walking around with every day.  We'd be weaker in healthcare. Think about the contribution that Israel made to understanding what was going on during the COVID pandemic, right? It's just shocking how much we would lose from this small country not being there.  And absolutely, when we think about that, it just drives us even more to try to get this program to spread across all the best universities in the United States, and hopefully we'll make inroads in Europe as well and really bring Israel back to the forefront in everybody's mind as a place where positive things are happening. Manya Brachear Pashman:   Well, thank you both for joining us so much and for sharing about this program. Really do appreciate it. It's fascinating and refreshing to learn that academics are supporting academics. Ernest Fraenkel:   Thank you very much. Real pleasure to speak with you.

We have learned that it is a Mitzvah on Purim Day to have a Seuda, a meal with meat, with bread, etc. This year, Purim falls out on a Friday. So the question was asked about Seudat Purim when Purim falls out on a Friday. We are all aware of Seudat Shabbat, which is the festive meal we all have on Friday night. So when should we have Seudat Purim so as not to inhibit one's appetite going into Shabbat? From the Mekubalim, that means the Rashash (Rabbi Shalom Shar'aby Mizrahi), the Kaf HaChayim (Rav Yaakov Chaim Sofer 1870-1939), and others, we learn that it is best to have Seudat Purim in the morning. In fact, they used to have their Seuda in the morning every year, even when Purim fell out on a day other than Friday. And that is in deed the custom of Chacham Ovadia Yoseph, which is to have Seudat Purim in the morning. Now, when we say the morning, it means at any time in the morning. One should wash, have a meal, and such would constitute fulfilling of the Misvah. If having a meal in the morning is difficult, for timing presents a difficulty, then one should try and have the meal before Chasot, which is midday. One can be busy delivering Mishloach Manot, giving out Matanot LaEvyonim, etc. So in such a case one should try to have the meal before midday, but if even this is too difficult, then one has until the afternoon to have the meal. The Mishna Berura does bring down that one technically even has until sundown to eat Seudat Purim, and that applies even on a Friday. So technically, in the worst case scenario, one has until sunset, but preferably one should try and have the Seuda in the morning. If one can not make it in the morning, then try before Chasot, and if that is difficult, then in the afternoon but as early as possible.

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This episode coversThe Inquirer by Dave HauseHeartbreaker by Michael Mizrahi (Comp. Missy Mazzoli)Website: https://redcircle.com/shows/two-tunes-podcastInstagram: https://instagram.com/twotunespodcast?igshid=13gpurxc3bf2qDiscord: https://discord.gg/eYMwBuJ6GeRSS Feed: https://feeds.redcircle.com/baeeceec-9527-475d-85b5-d9da2eea19d3E-mail: twotunespodcast@gmail.comSupport this podcast at — https://redcircle.com/two-tunes-podcast/exclusive-content

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In the past five years, the use of immunotherapeutic agents for advanced cancers has emerged as a promising alternative to tyrosine kinase inhibitors and chemotherapy, making it an exciting time to be practicing oncology. In this episode, Dr. Tyler Sandow interviews oncology experts about the landscape of advanced hepatocellular carcinoma (HCC) and the current state of immunotherapy treatments. He is joined by medical oncologists Dr. Jonathan Mizrah, Dr. Lingling Du, and Dr. Adam Burgoyne, as well as interventional oncologist Dr. Zachary Berman. Physicians, nurses, nurse practitioners, and physician assistants can follow this link to earn CME / CE credits for completing an accredited learning activity related to this discussion: https://www.cmeuniversity.com/course/take/125737 --- This podcast is supported by an educational grant from: AstraZeneca https://www.astrazeneca.com/our-therapy-areas/oncology.html With additional support from: Boston Scientific https://www.bostonscientific.com/en-US/medical-specialties/interventional-radiology/interventional-oncology.html --- SYNPOSIS Drs. Burgoyne and Mizrahi provide a primer on immunotherapy and explain how they communicate the principles of this treatment to their patients. Dr. Du discusses the Imbrave clinical trial and how recent studies have shown improved overall survival when immunotherapeutic agents are used, especially when multiple agents targeting various pathways are employed. When choosing between different regimens, the doctors consider factors such as the patient's underlying liver function, symptom burden, and prior treatments. Importantly, the doctors also discuss contraindications to immunotherapy, including a history of organ transplant, autoimmune disease, and poor performance status—all of which put patients at high risk for deterioration with this treatment. The treatment of patients with poor liver function remains controversial, as underlying cirrhosis may prevent the recovery of liver function. Dr. Berman outlines recent clinical trials studying the effects of transarterial chemoembolization (TACE) combined with immunotherapy. Finally, the doctors discuss the future of HCC treatment and the benefits of continued innovation in both interventional and medical oncology. --- TIMESTAMPS 00:00 - Introduction to Immunotherapy 04:32 - Notable Clinical Trials 13:39 - HCC Etiology and Immunotherapy Outcomes 18:43 - Contraindications for Immunotherapy 23:05 - Adverse Effects from Treatment 25:14 - Combination Therapy 36:22 - Considerations for Immunotherapy Dosing 40:26 - The Future of HCC Treatment --- RESOURCES Atezolizumab plus Bevacizumab in Unresectable Hepatocellular Carcinoma, IMbrave150 Trial (Finn et al, 2020): https://pubmed.ncbi.nlm.nih.gov/32402160/ Tremelimumab plus Durvalumab in Unresectable Hepatocellular Carcinoma, HIMALAYA Trial (Abou-Alfa et al, 2022): https://evidence.nejm.org/doi/full/10.1056/EVIDoa2100070 Nivolumab versus sorafenib in advanced hepatocellular carcinoma (CheckMate 459): a randomised, multicentre, open-label, phase 3 trial (Yau, 2022): https://www.thelancet.com/journals/lanonc/article/PIIS1470-2045(21)00604-5/abstract Nivolumab (NIVO) plus ipilimumab (IPI) vs lenvatinib (LEN) or sorafenib (SOR) as first-line treatment for unresectable hepatocellular carcinoma (uHCC): First results from CheckMate 9DW (Galle, 2024): https://ascopubs.org/doi/10.1200/JCO.2024.42.17_suppl.LBA4008 Randomized Phase 3 LEAP-012 Study: Transarterial Chemoembolization With or Without Lenvatinib Plus Pembrolizumab for Intermediate-Stage Hepatocellular Carcinoma Not Amenable to Curative Treatment (Llovet, 2022): https://pubmed.ncbi.nlm.nih.gov/35119481/ Find this episode on BackTable.com for more resources.

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On this exciting episode of the Customers First Podcast, I enjoyed chatting with Sam Mizrahi, a trailblazer in Canada's luxury residential market and the visionary behind Mizrahi Developments. We dive into his latest landmark project, The One, poised to redefine the Toronto skyline as Canada's tallest skyscraper at an impressive 85 stories. Sam's journey began at just 16 when he jumped into entrepreneurship and explored various industries before finding his true calling in real estate. He shares his innovative approach to bridging the gap between custom homes and luxury condos, aiming to create not just buildings but unique living experiences. With The One, he's forging a new standard in luxury, treating every unit as a bespoke creation rather than a cookie-cutter product.  We discuss his collaboration with renowned architect Norman Foster and how they've designed The One to be an engineering marvel, complete with an eye-catching hybrid exoskeleton that elevates the surrounding community. Sam also emphasizes his commitment to quality craftsmanship, ensuring his projects' elegance and functionality meet seamlessly.  Beyond the architecture, Sam's philosophy centers on community impact and philanthropy. He believes that developers have a responsibility to give back, fostering a culture within Mizrahi Developments that prioritizes social responsibility alongside profit. This episode celebrates innovation, ambition, and the transformative power of a customer-first approach in real estate. Sam Mizrahi's wisdom is thought-provoking for those in the development industry and anyone pursuing ambitious goals in their field. Join us as we explore the magic that can happen when customer experience is prioritized, dreams are realized, and innovative designs take shape in the heart of our cities.   Timestamps: 5:39:Transition to Iconic Skyscrapers 7:57: Customizing Luxury Homes 10:20: Architectural Vision for The One 21:03: Philanthropy and Leadership 23:13: Advice for Resilient Entrepreneurs   Sam's Contact Information: Website: Mizrahi Developments Instagram: @mizrahidevelopments   Tacey's Contact Information:  Website: www.taceyatkinson.com   All Social Media: @taceyatkinson Thank you for tuning in, and Tacey looks forward to having more valuable conversations together in the future. Remember: Customer Centric Cultures Create Magical Customer Experiences. Now Go Create the Magic!    

Today Kiddo is getting a special treat: a video call from Mimi's friend Ciara. Listen in as our special guest, Ciara, teaches Kiddo all about the history and traditions of the Baghdadi Jewish community of India. Want to learn more? Visit Ciara at The Mizrahi Story on Instagram for all sorts of wonderful interviews, archival video footage, and more.  Episode Cast and Credits: Afternoons With Mimi is a production of PJ Library. Executive Producer: Alli Thresher Associate Producer: Elizabeth Korelitz Writers and Story Editor: Ciara Shalome and Alli Thresher  Audio editing, mixing, mastering, and score: Peter Moore, Palace of Purpose Studios in Malden, MA Opening Theme Song: Lyrics by Alli Thresher, composed and arranged by Hovav Paller Performed by Deirdre Wade Cast: Kiddo: Percy Blyth Mimi: Deirdre Wade Ciara: Ciara Shalome

Welcome to the first episode of BackTable Tumor Board, and our first recording session at our new in-person studio! Guest host Dr. Tyler Sandow (interventional radiologist) leads a multidisciplinary discussion about patient care coordination in hepatocellular carcinoma (HCC) diagnosis and treatment, with insights from his colleagues at Ochsner Health– Dr. Steven Young (hepatologist), Dr. Jonathan Mizrahi (medical oncologist), and Deondra Bonds-Adams (patient navigator). Physicians, nurses, nurse practitioners, and physician assistants can follow this link to earn CME / CE credits for completing an accredited learning activity related to this discussion: https://www.cmeuniversity.com/course/take/125735 --- This podcast is supported by an educational grant from: AstraZeneca https://www.astrazeneca.com/our-therapy-areas/oncology.html With additional support from: Boston Scientific https://www.bostonscientific.com/en-US/medical-specialties/interventional-radiology/interventional-oncology.html --- SYNPOSIS The team speaks on the value of having multiple specialties weigh in on treatment conversations that are tailored to each patient's medical history and risk factors, such as underlying cirrhosis and portal hypertension. Deondra highlights the importance of assessing the patient's understanding of their disease and the role of physician extenders and schedulers in patient education. Dr. Young discusses the value of outreach clinics and streamlining the transplant evaluation process. Finally, Dr. Mizrahi gives advice on building referral networks and establishing early contact with transplant centers. --- TIMESTAMPS 00:00 - Introduction 00:46 - Multidisciplinary Tumor Board 06:00 - Patient Experience in Treatment Pathways 10:10 - Barriers to Treatment 16:03 - Benefits of IR Clinic 19:33 - HCC Screening and Risk Factors 24:08 - Building Referral Networks 30:34 - Strategies for Effective Scheduling 35:43 - The Future of HCC Treatment

Welcome to the first episode of BackTable Tumor Board, and our first recording session at our new in-person studio! Guest host Dr. Tyler Sandow (interventional radiologist) leads a multidisciplinary discussion about patient care coordination in hepatocellular carcinoma (HCC) diagnosis and treatment, with insights from his colleagues at Ochsner Health– Dr. Steven Young (hepatologist), Dr. Jonathan Mizrahi (medical oncologist), and Deondra Bonds-Adams (patient navigator). --- This podcast is supported by an educational grant from: AstraZeneca https://www.astrazeneca.com/our-therapy-areas/oncology.html With additional support from: Boston Scientific https://www.bostonscientific.com/en-US/medical-specialties/interventional-radiology/interventional-oncology.html --- SYNPOSIS The team speaks on the value of having multiple specialties weigh in on treatment conversations that are tailored to each patient's medical history and risk factors, such as underlying cirrhosis and portal hypertension. Deondra highlights the importance of assessing the patient's understanding of their disease and the role of physician extenders and schedulers in patient education. Dr. Young discusses the value of outreach clinics and streamlining the transplant evaluation process. Finally, Dr. Mizrahi gives advice on building referral networks and establishing early contact with transplant centers. --- TIMESTAMPS 00:00 - Introduction 00:46 - Multidisciplinary Tumor Board 06:00 - Patient Experience in Treatment Pathways 10:10 - Barriers to Treatment 16:03 - Benefits of IR Clinic 19:33 - HCC Screening and Risk Factors 24:08 - Building Referral Networks 30:34 - Strategies for Effective Scheduling 35:43 - The Future of HCC Treatment

Rav Yoni Rosensweig is rabbi of the Netzach Menashe community in Beit Shemesh and is a renowned teacher of Halakha, Gemara and Jewish thought. From 2006-2009 he served as Rosh Kollel of the Mizrahi community in Melbourne, Australia. Upon his return, he headed Yeshivat Hamivtar, and then became Rosh Yeshiva of Yeshivat Shevut Yisrael in Efrat, a post which he held until 2016. He currently teaches at Midreshet Lindenbaum. Rav Yoni has semikha from Rav Nachum Eliezer Rabinovitch and from the Chief Rabbinate of Israel, and degrees in education, philosophy and history. He is the author of “Yishrei Lev,” a three-volume responsa on different halakhic questions, and of “Conversations in Essence,” in which he engages in imaginary dialogue with great Jewish thinkers from the past. Rabbi Rosensweig is the author of several books including the recent Nafshi Beshe'elati on Jewish law and mental health. In this interview we will mostly focus on halacha and its flexibility having to do with mental health.

Rav Yoni Rosensweig is rabbi of the Netzach Menashe community in Beit Shemesh and is a renowned teacher of Halakha, Gemara and Jewish thought. From 2006-2009 he served as Rosh Kollel of the Mizrahi community in Melbourne, Australia. Upon his return, he headed Yeshivat Hamivtar, and then became Rosh Yeshiva of Yeshivat Shevut Yisrael in Efrat, a post which he held until 2016. He currently teaches at Midreshet Lindenbaum. Rav Yoni has semikha from Rav Nachum Eliezer Rabinovitch and from the Chief Rabbinate of Israel, and degrees in education, philosophy and history. He is the author of “Yishrei Lev,” a three-volume responsa on different halakhic questions, and of “Conversations in Essence,” in which he engages in imaginary dialogue with great Jewish thinkers from the past. Rabbi Rosensweig is the author of several books including the recent Nafshi Beshe'elati on Jewish law and mental health. In this interview we will mostly focus on halacha and its flexibility having to do with mental health.

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Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. 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

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Avi Shlaim, is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis.  In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Avi Shlaim's earlier books include: Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) The Iron Wall: Israel and the Arab World  (1988). Mentioned in the podcast The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 "“Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael - Victoria Shimon Ballas, Outcast (1991) Samir Naqqash, Tenants and Cobwebs Iraqi Jewish Writers: Banipal 72 Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Avi Shlaim is a celebrated "New Historian” whose earlier work established him as an influential historian of Middle Eastern politics and especially of Israel's relations with the Arab world. Most recently he has turned to his own Iraqi/Israeli/British past in Three Worlds: Memoirs of an Arab-Jew–which he refers to as an "impersonal autobiography." He speaks today to John and his Brandeis colleague Yuval Evri, the Marash and Ocuin Chair in Ottoman, Mizrahi and Sephardic Jewish Studies. Yuval's 2020 The Return to Al-Andalus: Disputes Over Sephardic Culture and Identity Between Arabic and Hebrew explores how fluidity in such categories as the "Arab-Jew" becomes a source of resistance to exclusive claims of ownership of land, texts, traditions, or languages. The three quickly agree that the crucial category for understanding Avi's latest work is that of the Arab Jew: "I am a problem for Zionists, an ontological impossibility....[as] a living breathing standing Arab Jew. A problem for them but not for me." Coexistence for him is not remote, but something that the Iraqi Jewish community experienced and touched on a daily basis. In describing the factors that sped migration from Iraq to Israel in its early years, Shlaim lays bare some evidence for Mossad involvement in three for the Baghdad bombs that hastened the flight from Baghdad. That bombing forms part of the “Cruel Zionism” that Avi sees having gravely damaged the possibilities of Middle Eastern religious coexistence. He also discusses the 1954 Lavon affair, and more generally reflects on the way that Zionism ("an Ashkenazi thing") conscripted Arab Jews into its political formation (This is a topic also discussed extensively in RTB"s conversation with Natasha Roth-Richardson and Lori Allen, in Violent Majorities). True, there is a much-discussed 1941 Baghdadi pogrom, The Farhud. It stands alone in the area and by Shlaim's account was largely a product of British colonialism in Iraq, with its divisive elevation of Christians and Jews over Muslims. Yuval asks Avi to discuss the power (or permission) to narrate stories told from below. Avi's tales of his own mother's resourcefulness and his father's struggles betoken the range of poignant response to what for so many Arab Jews was not aliyah (ascent) but a yerida, a descent into marginality, unemployment, and cultural exclusion. To Avi, a single state of Israel/Palestine seems the best hope to ward off the worst that may come from the accelerated ethnic cleansing of both Gaza and the West Bank, which may lead to a second Nakba. Mentioned in the podcast Avi Shlaim, Collusion across the Jordan: King Abdullah, the Zionist Movement, and the Partition of Palestine (1988) Avi Shlaim, The Iron Wall: Israel and the Arab World (1988) The New Historians of Israel/Palestine. Joel Beinin, The Dispersion of Egyptian Jewry (1998) Alliance Israelite Universelle Salo Baron anatomizes the "lachrymose version of Jewish history"; e.g. in his 1928 “Ghetto and Emancipation: Shall We Revise the Traditional View?” Noam Chomsky called settler colonialism the most extreme and vicious form of imperialism. Recallable Books Avi credits the influential work of Ella Shohat on the idea of the Arab Jew and "cruel Zionism." One pathbreaking article was her 1988 "Sephardim in Israel: Zionism from the Standpoint of Its Jewish Victims." but he recommends On the Arab Jew. In her work the hyphen unites rather than divides Arab and Jew. Yehoudah Shinhav, The Arab Jews (2006). Sami Michael Shimon Ballas, Outcast (1991). Michael Kazin, A Walker in the City (1951) and the rest of his New York trilogy. Listen and Read here. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

(Video) https://www.youtube.com/watch?v=RzeCOZfd7WM&t=3s Guest: Asaf Elia-Shalev is an Israeli-American journalist based in Los Angeles. He is a staff writer for the Jewish Telegraphic Agency and the author of Israel's Black Panthers: The Radicals Who Punctured a Nation's Founding Myth. The post The Mizrahi: From The Black Panthers to Likud appeared first on KPFA.

As many Jews deepen their sense of Jewish identity, Dr. Mijal Bitton joins the podcast to explore the significance of our Jewish heritage, texts, and peoplehood and what it means as we enter the Hanukkah season. Bitton is a sociologist, storyteller, podcast host, and Jewish advocate who also serves as the spiritual leader of the Downtown Minyan in Manhattan.  As one of the first Sacks Scholars, she helps young people reclaim and reimagine Jewish traditions. In this week's episode, Dr. Bitton discusses  Sephardic Jewry, Jewish peoplehood, academia, the needs of young Jews, and the realities of intergroup and interfaith after October 7. Resources: The Morality and Ethics of Global Jewish Advocacy: Lessons from Rabbi Lord Jonathan Sacks - AJC Advocacy Anywhere Jewish Unpacked - Wondering Jews podcast, with guest AJC CEO Ted Deutch Listen – AJC Podcasts: The Forgotten Exodus: with Hen Mazzig, Einat Admony, and more. People of the Pod:  The Next Chapter in Catholic-Jewish Relations What's Next for the Abraham Accords Under President Trump? Honoring Israel's Lone Soldiers This Thanksgiving: Celebrating Service and Sacrifice Away from Home The ICC Issues Arrest Warrants: What You Need to Know 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 Conversation with Mijal Bitton: Manya Brachear Pashman:   Dr. Mijal Bitton is a sociologist, storyteller and Jewish advocate. As the spiritual leader of the Downtown Minyan in Manhattan and one of the first Sacks Scholars, she helps young people reclaim and reimagine Jewish traditions.  Michal is no stranger to our AJC audiences. Earlier this month, she delivered a powerful Advocacy Anywhere to commemorate Rabbi Lord Jonathan Sacks, for which the Sacks Scholars are, of course named.  And as co-host of Jewish Unpacked's podcast Wondering Jews, she and Jewish educator Noah Weisman explore questions we all ask about the Jewish experience, from the mundane to the miraculous. In fact, just recently, they interviewed AJC CEO Ted Deutch. The podcast has covered topics spanning from how summer camp shapes Jewish lives, how to constantly juggle joy and pain, the impact of the Jewish vote in the most recent election, and in turn, the impact of Trump's resulting victory on Jewish America. Mijal is with us now in our Midtown Manhattan studio to rehash a little of that, but also to discuss what led her to take on her many roles, including her newest project. Mijal, welcome to People of the Pod. Mijal Bitton:  Thank you, thank you for having me. Manya Brachear Pashman:   If you could please share with our listeners about your heritage, about your upbringing. You were born in Argentina, correct?  Mijal Bitton: I was born in Argentina. My father's family moved to Argentina from Morocco and Syria. My mother is from Spain. And part of what shaped my interest in Jews from the Middle East and North Africa, is that when we moved to America, we moved to a Persian Jewish community. So that was like my introduction to American Jews, this very tight knit Persian community in Long Island.  Eventually, I met my husband, who is a Syrian Jew, with Egyptian and Iraqi background, and I wrote my PhD on the Syrian Jewish community in Brooklyn, which all just shows you a little bit my fascination. It's not just an identity, it's a tradition that I draw from and that I believe can actually give us very powerful tools right now. Manya Brachear Pashman:  Now, is this a Syrian Jewish community from Aleppo or Damascus?  Mijal Bitton: Historically, there is a big difference. I would say that a lot of these communities, you can think of them as pre-immigration and then new settlement in America. Right now in America, it's one community. The differences between Aleppo and Damascus are not that pronounced, maybe like when you cook a little bit the recipe that you use, or slightly different songs that you might have, depending where your family is from. Manya Brachear Pashman:  You are, in fact, a visiting researcher at NYU, and you are the director of the National Study of the Sephardic and Mizrahi in the United States. What is that study all about? Mijal Bitton: Yeah. So when I wanted to do a PhD at NYU, which I did, on Syrian Jews, and I wanted to study Sephardic Jews, what I realized very quickly, and you might have seen this from your other podcast, is that there is very little good scholarship, good literature to explain to us who these Jews are. This is a problem, both in terms of historical research, and for me, I'm really interested in contemporary Jewish life.  There was a huge gap of not having resources to understand Sephardic Jews in the United States. So I had to do my PhD, kind of trying to reconstruct, you know, even, like the categories of study, how do we think about Jewish observance and really religiosity with Jews from the Middle East. So this study is an early attempt by early I mean, we hope it's the first of many studies to begin to tease out the main pillars of what we need to know to understand Sephardic and Mizrahi Jews roughly.  And again, we'll go into this more in the actual report, which will come out in a couple of months, roughly 10% of American Jews are Sephardic or Mizrahi, very similar to, let's say, the Orthodox Jewish population, the Russian-speaking Jewish population, but much less understood, much less studied. So it's an important first attempt to begin to lay out the foundations of knowledge. Manya Brachear Pashman:  So would you say that study is overdue?  Mijal Bitton: Yes, very much overdue. I think it's overdue for many reasons. One of them is that in the American Jewish community we've had for many years now, conversations around diversity, around inclusion and the like. And Sephardic Jews have not really been part of this conversation. Or let me say this with more precision, they have not been part of this conversation in terms that they would want to be part of this conversation. Maybe I'll be a little bit more explicit as to what I mean.  Many of the Jews that we've cited that I know tend to reflect more socially conservative, Middle Eastern forms of Jewish life, and these communities don't fit in very neatly in diversity efforts that tend to align with progressive understandings of diversity. So that means that there's been a real gap in how Sephardic Jews are included or not included in many spaces that are trying to be more inclusive. So we really believe that diversity is not easy, and that it begins with listening and understanding, who are the individuals and communities that we want to include.  Manya Brachear Pashman:  I mean, how does kind of a deeper and broader knowledge of one's Jewish identity, one's Jewish history, how does your deeper and broader knowledge of your identity and history help you be a better advocate? And how can it help others be better Jewish advocates? Mijal Bitton: That's a great question. So you know, you mentioned before that I started a weekly Jewish wisdom Substack. It's called Committed and I'll be grateful to share the link with everyone. The first piece that I wrote there on Genesis was actually about Jewish pride, and it was an idea that I had been thinking for a long time about, and it was that, especially since October 7, I have been in all of these spaces with people who are newly reawakened, energized, outraged about what's been happening. And they speak constantly about the need for Jewish pride, Jewish pride. We need more Jewish pride, more Jewish pride, more Jewish pride.  And on the one hand, I love that. I love that awakening. It resonates with me strongly. On the other hand, I had like this little voice whispering to me, because, as a sociologist, I've actually done research that talks about pride as something, I want to try to say this carefully, as something that is sometimes the last thing a group holds on to before assimilating fully.  So in very simplistic terms, if you think about Italian Americans or Irish Americans right over three or four generations in this country, they will slowly lose a lot of their communal elements. They will move away from their neighborhoods. They will stop only cooking Italian food. They will stop working in certain professions. But they will still have a little bit of that Irish pride in St Patrick's Day.  So I have been concerned when we speak about Jewish pride, that Jewish pride can be seen as unsustainable if we don't know what we are proud of. There is a world of a difference between someone who says there's something here, that seems really good, and I think I'm proud. I'm proud. And it's different that if you're standing there and you say, I am proud of a heritage spanning 1000s of years, I stand on the shoulders of giants. I am continuing a legacy of Jews who have survived persecutions, who've survived assimilation, who've survived living in different countries and in different times, and I am holding all of this when I stand up as a Jew. That, to me, is the kind of confident pride that can help us as advocates when we are facing challenges, because we are facing challenges and we're going to continue to face challenges. So we desperately need that sense of Jewish history, that sense of spiritual sustenance. We have to know what we are proud of, what we are fighting for. Manya Brachear Pashman:  You wrote a piece shortly after October 7, and it was titled, The Pain You're Feeling is Peoplehood. And it was incredibly powerful. It went viral. Because it so perfectly captured what so many Jews were feeling at that moment. And for those who haven't read it, can you share what led you to write it and kind of summarize it for our listeners. Mijal Bitton: I lead a community, I'm the spiritual leader of a community called the Downtown Minyan. And like many spiritual leaders and clergy on that Simchat Torah. I had to, you know, I'm not saying anything new. Here I was, I was heartbroken, reeling. I don't use a phone on Shabbat didn't always happening. My family in Israel, the reports that were coming in, I felt like my soul, my heart was being ripped. I think many of us felt this. And I had a Shul to run, and I had to figure out, like, what Jewish wisdom can I use right now? And it was very primal and instinctive.  There was a teaching that I had taught before because I thought it was important, but at that moment, it felt essential, and it just like, came out. I stood in front of my community who were in pain, and I wanted to give them names to explain what was happening. And I described, I use a very famous teaching by Rav Soloveichik, who speaks about who asked the question, can we still speak of ourselves as Jewish people, even with all of our diversity and differences and disagreements?  And it brings up a Talmudic question about, if you have a man of two heads, is this considered one person or two? And it's a complicated question, if you take it seriously, and he offers a gruesome test to figure this out. You pour boiling water on one head, and then you look at the other, and if it cries out in pain, it is one people. If it doesn't, it is two. The reason that this teaching was important for me to say, and I think the reason you said it went viral is because, you know. I haven't said this like this before, so I am expressing this now, thinking with you. I think for very long, for us Jews in America, we have been pushed and compelled to think of Judaism along Protestant religious terms.  What I mean by this, it's a faith, it's a set of beliefs, it's a value system. It has to fit in like some universalistic framework, and that pain that we felt on October 7 was different. It was a reminder that to be a Jew is to be part of a family. That it doesn't matter how different we are from each other, how much we disagree. When your relative is in pain, you cry with them. And it's almost like that pain, to me was like a way of saying we are reminded that we're part of a family. And there's something. I don't have the right words here. There's something almost to treasure about the pain, because it reminds us that we are connected to each other, committed to each other, responsible for each other.  And I think we all felt it, and it took away some of the layers of conditioning that many of us have had, to pretend like we aren't a family. That's what I think was one of the things that were so powerful about the tragedy that we all experienced. Manya Brachear Pashman:  Yeah, because we're so trained to be individuals, right, especially here in America, right, that individual spirit, and that's, that's not part of peoplehood. Or is it? I don't know. Maybe that's not the point.  Mijal Bitton: Yeah, listen, I think our tradition is amazing and complex, and there's strands of faith that brings up individualism and agency, but there's powerful strengths that talk about us as a family, as a collective, as a tribe, and there's powerful elements in our culture that have been pushing against that. And in many parts of our community, I think we drank the Kool Aid and we said we are not like, you know, that's backwards. That's not who we are anymore.  And then we were reminded that there's something there that we all felt was true. It existed before October 7, but I think October 7 kind of like woke it up. When I've shared this metaphor of the two headed men with people, many of them have offered an objection, and they've said, how awful is it for us to speak about who we are based on antisemitism? It shouldn't have to be like that. But, I mean, I would agree with that critique on theoretical terms. On sociological human terms, there is nothing that is more potent than having a shared enemy, a shared tragedy. Think about a family again, how tragedy brings us together.  So I think that unfortunately, the fact that there is still antisemitism vibrant in our societies and our streets has served to continue to reinforce that initial sense that we had after October 7. Of course, there are rifts. We can talk about debates that are happening. We are not as united as right after the tragedy. But, you know, I wrote a piece for CNN basically saying that the virulent anti semitism in the anti-Zionist movement is creating more Zionists. It's creating more Jewish solidarity. And it hasn't gone away. I am a religious woman. When I pray to God, I ask God that God should give us the challenge of having to remain connected in good times. I prefer that, but being that we don't have that right now, I do think that we have to double down on what our response is. Manya Brachear Pashman:  You wrote another piece for CNN that had to do with the anti-Israel protests on university campuses and the fear that it was inducing in so many Jewish young people, and the solidarity that was coming out of that. So with that in mind, one thing that the Jewish communal world is experiencing, we're certainly seeing it here at AJC, is an influx in involvement. Not just solidarity, but activism and advocacy, people who want to be more involved. Have you given any thought to this influx, and whether or not the infrastructure is in place here in America especially, to kind of sustain that, that level of involvement and activism.  Mijal Bitton: So one of the things that I've seen, and I'll be honest, that I'm still trying to understand it, but one of the things that I'm seeing is, there's, there's the thing called the organized Jewish community, okay? And it's a powerful ecosystem, you know, with lovers of power and influence. And I'm also privy, partially because of my work with young Jews, to a whole world of people who are wanting to be active, but who either don't have the access or the orientation to do so, you know, within the organized Jewish community And for me, part of what's still missing are the bridges between these different ecosystems. There's all of these people who are active on social media, right? The world of influencers, there's these groups of young Jews who are creating pop up Shabbat dinners, like all over the place, and like creating new clubs to celebrate Shabbat with each other and Jewish identity. And there is a lot of energy there. And what I'm trying to figure out is, I'm thinking of this as almost two powerful ecosystems, and I think that they would both be more powerful if they're in better conversation with each other.  So that, to me, again, it's a little bit abstract. I'm still thinking it through. I am a scholar in residence at the Maimonides Fund, and this is one of the questions that I have right now in this post-October 7 world: what would it mean to better bridge between these different ecosystems? Manya Brachear Pashman:  We just talked about the campus protests and the solidarity that they fuel, and we've also talked about the lack of research and scholarship out there about Jews in the Middle East and and North Africa and the diversity of the Jewish community. Do you think if young people had a better grasp of the thousands of years of history, of Jewish history in the Middle East, do you think that would shift the conversation at all, that education? And I don't mean obviously just within the Jewish community, I mean more broadly. Mijal Bitton: I mean, broadly speaking, yeah. So I would say two things I take to heart with my friend Haviv Retig Gur, who's a brilliant analyst. He speaks a lot about the fact that Jews, we don't know our own story. And I do think there is, like, huge lack of literacy in understanding that there were nearly 1 million Jews all across the Middle East and North Africa, and they left, fled, or were expelled in like massive Arab nationalist, anti-Zionist regimes that were propped up across the region. So I do think that for people to know these stories would be incredibly powerful.  I do want to note something, though, as someone who has been active in academia, I still have one foot there. I think that in many places, and we need to not be naive. In many places, people have vested interest in certain narratives, and they are emotionally attached to this narrative, and they have no incentive to change them, no matter how many counterfactuals you provide to them.  So there are definitely many parts in academia that want to think of the world as divided between the oppressors and the oppressed, and who want to think of Jews and Israel and Zionists as aligned with the oppressors, who they equate to Europeans and white and Westerners. And no matter how many counterfactuals you will give to them, they will find a way again, and I'm happy to explain this. They will find ways to make it fit into their narrative.  So we need a multi-pronged approach. One approach is to give the literacy to those who are seeking it as a way to have greater strength and intellectual tools at their disposal. Also, there's like a huge middle to convince, you know that can be moved. And when it comes to those ideologues, we have to battle their narratives. Manya Brachear Pashman:  In other words, offering that literacy to the Jewish community first, to those who actually want it, who are curious enough to want it, that's step one.  Mijal Bitton: Yeah, Jewish community, friends of the Jewish community, people who are intellectually honest and want to have a better discourse around Israel, the Middle East and current reality. Manya Brachear Pashman:  So Mijal, I am curious how your conversations have changed and evolved since October 7. Initially I wanted to ask you about interfaith dialog, but maybe intercultural dialog is a better way to put it. But did you have more intercultural dialog before October 7 or after October 7, or is your work really immersed in the Jewish community and Jewish dialog? Mijal Bitton: Yeah, so I would say like this: I think before October 7, I had spent many years focused on interfaith work. I think that the interfaith work was often anchored in more liberal and progressive spaces, and many of those efforts really imploded. And I think that I represent, because I've heard this from so many people who basically said, we've invested years into showing up for others and into relationships. And then if I can't get someone to say that–you don't need to like Israel, you don't need to like Netanyahu, but just that Hamas raping and murdering is wrong and evil–then what am I doing here? So I think that definitely, I have been affected by that, by seeing that.  And right now, I think we're in a place a year out when there is new energy in trying to figure out, okay, like, who are those people that we can still talk to, and they exist. And also I think that, and this is like work that is ongoing, there is a real sense that we need to re-examine the work that we were doing. Perhaps we were investing in the wrong interfaith relationships and spaces. Which doesn't mean interfaith work is bad, but maybe we need to invest in other parts of interfaith work. Manya Brachear Pashman:  Can you expand on that a little bit? Mijal Bitton: I mean, yeah, this is like, personal. I am not going to be spending time in interfaith work with people who give Hamas a pass. I'll just say this, you know, like that. And I think there's a lot for me. I am much more interested right now in pursuing relationships with socially conservative leaders of other faiths, that perhaps in the past, we wouldn't have been in the same tables around interfaith work and who have spoken up with clarity when it comes to defending Jews and speaking up against antisemitism.  This doesn't mean, again, I don't want to imply that we should walk away from spaces you said before, it's important to have people fighting in many different areas. I think the real question we have to ask ourselves is, what are the lines, that if they are crossed, we walk away? Because I think too many Jews, for too long, have stayed in spaces where our basic story, dignity and humanity, was trampled, and we accepted that price. And that is not something we can do anymore.  So we have to figure out, how do we reconfigure relationships? How do we stand up for ourselves in different ways? How do we, and I'll say this: in many places Jews showed up and agreed to, you know, like, pound their chest about, like, their white Jewish privilege as a price of entry into coalitions and relationships in ways that just were not honest. We need to fight all of this. Manya Brachear Pashman:  You recently hosted AJC CEO Ted Deutch on your podcast Wondering Jews, and I'm curious what you learned from that exchange with him, both on and off the air. Mijal Bitton: Yeah, it was wonderful. I co-host the podcast Wondering Jews with Noam  Weissman, and it was really nice. I mentioned this on that episode, but I have a very fond personal memory of my first encounter with Ted. It was the March in Washington. I was one of their earliest featured speakers at the March. You know, 300,000 people in person, many watching live. And I was very nervous. And I was like, pacing behind backstage. And I see Ted.  I've never met him before, but I had read about him. And when I read about him, I was very curious. I'm like, who leaves sitting Congress to go and work for the Jews? So I was already, fascinated by like, who would make this career switch? And then I saw him, and I don't know why, I turned to him, and I asked him if I could practice with him. And he literally had me practice my speech. I memorized it, and I practiced, and he gave me some feedback, and I changed some of the words, and his wife lent me a hostage tag necklace because I wanted to have one on stage. And it was early days, I didn't have one.  So my first encounter with him was that it felt like a very personal one, and that's what came across, I think, in the in the podcast, that Ted is this, you know, was a member of Congress, like runs AJC, but he just, he's so warm, and it is so obvious in everything that he says, that this is not like a job for him, but it is a passion and a life's mission. And the way that he spoke about just his love for the Jewish people, for spirituality, for what it means to stand up in the world, his hope and optimism. He speaks about relationships that you can insist on and make sure that you can have right now. It's very moving to find leaders who are running institutions and who themselves are able to embody a very powerful sense of conviction. We need more leaders like that. Manya Brachear Pashman:  So tell us about your newest project.  Mijal Bitton: Yeah, it's called Committed. That's the name of the Substack. I started it on Simchat Torah. I'm still tinkering with it. Like you know, how long it should be, the tone, this, that. I'm very lucky to have a lot of readers and students who eagerly give me feedback as to what works and what doesn't, which is lovely, because I love learning Torah with them. But really, as many conversations that I've had with people about anti semitism and advocacy and Zionism on campus, as many conversations that I've been having around like antisemitism and Israel and politics, I have been having the same number of conversations about Judaism and spirituality and the soul and what it means to be part of this magnificent tradition.  I have been taken aback that often in my my classes and lectures, it will end with people coming to me afterwards and wanting to speak about their Jewish journeys, what it means to raise Jewish children, what it means to learn Torah, if you didn't grow up learning Torah, and now you want to what it means to to know that we are souls with bodies, as opposed to bodies with souls, all of these things.  I have felt that it's really important to try to to have weekly touch points that we can have to ask big questions and to be able to address them using Jewish tradition. So I've in my Substack so far, I've explored, like I mentioned before, Jewish pride, what it means to have Jewish pride. I've explored what it means to have, using the stories of Abraham and Rebecca, what it means to, when the world is burning, to know that we have multiple modes of responses. One of them is to provide justice, put out the flame.  Another mode is to help those who have burn marks and to just show care to them and be with them in times of need. The one that I wrote that I think went the farthest. One was around sacrifice, the binding of Isaac, which I wrote about what it means to from America. Look at Israeli parents and know that they are raising children who are willing to sacrifice in a way that American children are just not being taught.  I use the story of Jacob and Esau, and I did a beautiful thought experiment. What would have happened if a Chabad emissary would have met the bad twin of Jacob? And there's all of this text that actually allow us to imagine that Esau could have become a leader of the Jewish people if he would have been shown the kind of love that Chabad emissaries give. So I think there's amazing ways to approach Jewish tradition and to use those as and use Jewish tradition as a way to ask the most critical questions about what it means to live as a Jew today.  Manya Brachear Pashman: I imagine you'll be lighting candles soon for Hanukkah. Any other special traditions? Mijal Bitton The one thing I would say that I love that we do in our Sephardic communities, we light a little bit differently. And this is a traditional way. There's some Sephardic Jews that have changed this a little bit, but traditionally we light one Hanukkiah (menorah) as a family. So in many Ashkenazic communities, each individual lights their own. Classically, in the Sephardic tradition, a family has one Hanukkiah, and we try to light it either by a window or, even better, outside. So my family, my parents, my siblings, they have a special Hanukkiah with glass panels, and we always light it outside the house, facing the streets in a very real way.  And I think that's an important symbol for us, what it means to insist on our lights in public spaces, what it means to fight for public spaces, and what it means, I would say . . . you know, Hanukkah has become such a commercialized holiday in America that, like lives alongside Christmas, and that feels good.  And it's become not just a watered down version of its original premise, but in many ways the opposite, because what the Maccabees did is they took on not just the Greek Empire in military terms. They took on the Greek Empire in cultural and spiritual terms, and they resisted assimilation with everything they had. So in a funny way, in America, to fit in, we've remade Hanukkah in terms that have been opposite in its original meaning.  And I think this last year asked us to reconsider what Hanukkah should look like, and what would it mean, you know, we shouldn't, I'm not saying we should be like the Maccabees exactly. You know, they're a complicated story as well. But what would it mean to make sure that we're not only lighting a light outside, but that we are expressing our Judaism in Jewish terms, even when it's a little bit uncomfortable for others.  Manya Brachear Pashman:  Mijal, thank you so much for joining us.  Mijal Bitton: Thank you for having me. Really great to be here. 

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An Egyptian-Iraqi Jew, Rachel Wahba was born in India and grew up stateless in Japan. As a Mizrahi Jew and Zionist activist the many dimensions of her exile and displacement in the first twenty years of her life are a constant theme in her work as a writer, content creator, former psychotherapist and her advocacy as an advisory board member for JIMENA (Jews Indigenous to the Middle East and North Africa). She is also the co-founder of Olivia Travel, a company dedicated to curating travel experiences for lesbian and queer women for the past 35 years.

Beyond The Pale is live from São Paulo Brazil with Shoshana Brown and guests: Audrey Sasson, Em Hilton, Eva Borgwardt and Brandon Schorsch. Em Hilton is a Jewish organiser and writer based in London. She is the International Policy Director of Diaspora Alliance and a co-founder of Na'amod: UK Jews Against Israeli Occupation and Apartheid.  Eva Borgwardt is a Jewish organizer based in Brooklyn. She is the National Spokesperson for IfNotNow, a movement of American Jews organizing to end U.S. support for Israel's system of apartheid and demand equality, justice, and a thriving future for all Palestinians and Israelis. Audrey Sasson is the Executive Director of Jews for Racial & Economic Justice (JFREJ), and the organization's first Mizrahi leader to serve in the position. She has nearly 30 years experience building the organized left, as a community organizer, social worker, and campaign director, on issues ranging from immigrant worker struggles and tenant rights to sustainable economies and racial justice. Brandon Schorsch joined Jewish Community Action in January 2020 after several years working in progressive issue advocacy and electoral politics in the Twin Cities. Having seen a childhood friend become radicalized online in the early 2010s, Brandon had been personally researching hate/extremism for many years before working on JCA's Combating Antisemitism and White Nationalism campaign. Over the last three years, he has developed/co-developed numerous trainings examining contemporary antisemitism's origins, mechanisms, motivations, and intersections with other forms of marginalization and oppression. Through JCA's programming, he has trained several thousand people and brought crucial analysis to dozens of community organizations, government offices, and religious congregations. Show Socials ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠X @BeyondThePaleFM ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠IG @BeyondThePaleFM⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠FB @BeyondThePaleFM⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Guest Socials Em Hilton IG @emhilton91 Em Hilton X @emtravelodge Em Hilton BlueSky @emhilton.bsky.social Na'amod IG @naamoduk Na'amod BlueSky ⁠@naamoduk.bsky.social Audrey Sasson X @audrey_sasson Audrey Sasson BlueSky @audrey-sasson.bsky.social Eva Borgwardt X @EvaBorgwardt Eva Borgwardt IG @eva_bella_ Eva Borgwardt BlueSky @evaborgwardt.bsky.social Brandon Schorsch BlueSky @bschorshy.bsky.social Hosts ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@RafaelShimunov on Twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ @rafaelshimunov.bsky.social on BlueSky ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@ShoB on Twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@Rafternoon on IG⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@shob18 on IG⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Support the Show Become a BAI Buddy of Beyond The Pale at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠wbai.allyrafundraising.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Jews For Racial and Economic Justice Find JFREJ events in NY at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠jfrej.org/events⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Leave a voicemail question or statement to play on air at ‪(917) 740-8971‬ or via the Spotify app. You can also listen to our show live, every Friday after Democracy Now at 9AM on WBAI 99.5 FM NY.

Building a Business That Scales WITHOUT You? Danny Mizrahi Spills His Secrets Think you need to wear all the hats to succeed? Think again. Danny Mizrahi—entrepreneur, CEO of Sunbird Messaging, and founder of Contango—built not one but two thriving businesses by focusing on scalable systems and meaningful connections.Here's what he revealed on the latest DealQuest Podcast:⁠ LESSON #1: Relationships beat cold outreach every time.⁠ ⁠Danny built Contango to $5M in revenue by leveraging his personal network and word-of-mouth referrals—no massive ad budgets required.⁠ ⁠ LESSON #2: A scalable business model is non-negotiable.⁠ Switching to a recurring revenue model not only stabilized his business but made it highly attractive to buyers.⁠ ⁠ LESSON #3: Your business should run without you.⁠ Strong systems, stellar teams, and a thriving culture made Contango sellable—and positioned Danny to pursue his next big venture, Sunbird Messaging.⁠ Ready to hear how he did it and get inspired?⁠ • • • FOR MORE ON THIS EPISODE:https://www.coreykupfer.com/blog/dannymizrahi • • •FOR MORE ON DANNY MIZRAHI:Sunbird MessagingDanny Mirzrahi 's LinkedInSunbird Messaging's FacebookFOR MORE ON COREY KUPFER:Corey Kupfer's LinkedInCorey Kupfer's WebsiteDealDen • • • Corey Kupfer is an expert strategist, negotiator, and dealmaker. He has more than 35 years of professional deal-making and negotiating experience. Corey is a successful entrepreneur, attorney, consultant, author, and professional speaker. He is deeply passionate about deal-driven growth. He is also the creator and host of the DealQuest Podcast. Get deal-ready with the DealQuest Podcast with Corey Kupfer, where like-minded entrepreneurs and business leaders converge, share insights and challenges, and success stories. Equip yourself with the tools, resources, and support necessary to navigate the complex yet rewarding world of dealmaking. Dive into the world of deal-driven growth today!

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Osi Mizrahi, visionary and founder, is committed to helping women and men learn how to achieve optimal emotional and physical well-being through effective, modern Ayurvedic practices. Osi's all-encompassing system has been learned through studying with gurus all over the world as well as her own personal experiences including chronic illness. She has made it her life's mission to share her knowledge and wisdom on the transformational benefits of living a holistic lifestyle and encouraging others to find their inner guru. Connect with Osi https://www.osioils.com/discount/ANDREA10 https://www.instagram.com/osioils/ Where to connect with Andrea Website: https://andreaclaassen.com/ Instagram: https://instagram.com/seasonalandrea Freebie: 5 Day Ayurvedic Toolkit- https://andreaclaassen.com/5-day-ayurvedic-toolkit Sacred Seasons: https://andreaclaassen.com/sacred-seasons Andrea Claassen Bio Andrea Claassen is an Ayurvedic Wellness Counselor, Ayurvedic Postpartum Doula, RYT 500 hour yoga teacher, and Personal Trainer who has been in the wellness space since 2007. Her mission is to help you start to live a cyclical life by living in alignment with the seasons using Ayurveda as your guide. She does this by teaching her Peaceful Power Practices centered around movement, mindfulness & mother nature through an Ayurvedic lens. You can hear more from Andrea on her Peaceful Power Podcast where she aims to deliver actionable takeaways for you to live a more holistic lifestyle. Connect with Andrea on her website at www.andreaclaassen.com

In retrospect, Israel should not have endured a year of Hezbollah missile attacks that decimated its northern region before fighting back, Orna Mizrahi, a senior researcher at the Institute for National Security Studies said on the Haaretz Podcast, but waiting appeared to be the best strategy following the Hamas attacks of October 7. After that trauma, "the decision of the Israeli cabinet was to focus on the war against Hamas in Gaza. And I thought that this was the right decision, because we had no other choice but to go after Hamas and try to save our hostages," and the north, from where Hezbollah began firing on October 8, "would be a secondary front," said Mizrahi, a veteran of Israel's security establishment who served in the Israel Defense Forces for 26 years and spent 12 years in the National Security Council (NSC) in the Prime Minister's Office. "So for 11 months, the IDF adapted the strategy they called an 'aggressive response' to the attacks of Hezbollah, and refrained from deviating from the rules of the game that Hezbollah leader Hassan Nasrallah was shaping." Nasrallah "realized that this kind of war of attrition is the best way... to weaken Israel and help Hamas in the war," she said. "It would have been desirable to act more forcefully earlier, but I think it's unfair to judge it in retrospect," adding, "it was impossible to estimate that we are going to have such a series of successful operations as we have had" over the past month. Recent deadly missile and drone attacks, however, point to the fact that Hezbollah is far from being defeated. They are clearly able to continue attacking Israel, "and I think they are going to do that until the last day and the last missile that they have," said Mizrahi. The U.S. has been pushing since early in the war to pursue a cease-fire agreement that would resolve all of Israel's conflicts with Iranian proxies –both Hamas and Hezbollah. The Netanyahu government has consistently resisted this pressure, and the current campaign in the north is designed to sever the linkage between the conflicts in the north and the south. "There are differing opinions in Israel on this matter," Mizrahi said. "I don't believe that the link between the arenas will advance the hostage deal. And in my opinion, we should look to separate the arenas. I say: If the late Nasrallah and [Hamas leader Yahya] Sinwar want this linkage between the fronts so much, it must not be so good for Israel." She believes that linking the two war fronts "serves Sinwar because he wants a regional war," and believes it could help guarantee "the survival of Hamas." In her view, each front should be dealt with separately, and the relative success against Hezbollah in the north, should lead, if possible, to a resolution before the more complicated matter of Gaza. While Israel's ability to influence events in Lebanon after Hezbollah's weakening is limited, Mizrahi says the opportunity to try to free Israel's northern neighbor from Iran's grip shouldn't be squandered. "Following the war, there will be a competition for the future of Lebanon, mainly between two main parties. One is the U.S. and the West," and the other is "Iran and the Shi'ite axis. "We cannot leave Lebanon for the Iranians, and this is why I think that it's required that the West," along with moderate Arab countries, "use all their means to prevent the complete fall of Lebanon into the hands of Iran." The ongoing war in Lebanon presents an "opportunity," Mizrahi said, which the Western world must grab in order to "shape a new political system in Lebanon in which Hezbollah and Iran are not so influential."See omnystudio.com/listener for privacy information.