Podcasts about modern jewish

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. Learn more about your ad choices. Visit megaphone.fm/adchoices

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. Learn more about your ad choices. Visit megaphone.fm/adchoices

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. 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

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In a broken world, in which even God Himself is in a state of deep crisis, what is required in order to mend the rupture? How can one heal God and His world? Moreover, what might allow our actions to be effective? These questions stand at the heart of the Lurianic Kabbalah, the apex of the Safedian intellectual and religious renaissance of the sixteenth century, and one of the constituting phenomena of Modern Jewish thought.  God as Patient: The Medical Discourse of Lurianic Kabbalah (Magnes Press, 2023) presents medical discourse – the knowledge, language, and practice of medicine – as a significant key to our understanding of the Lurianic search for a way to mend reality, and first and foremost the Godhead. The book reads together the Lurianic texts alongside the medical writings of R. Hayyim Vital, R. Isaac Luria's chief disciple, and a medical practitioner. Consequently, the book analyzes how medicine becomes the model for the Lurianic language of action. In its final part, the book shows how God becomes in this Kabbalah the ultimate patient of the Lurianic Kabbalist, who in turn becomes the private court physician of the King of Kings, and needs, like every physician, the proper modes of healing to accomplish his task. Dr. Assaf Tamari studies Jewish intellectual history in the early modern eastern Mediterranean, focusing on the affinities between theology, science and political thought, especially in the literature of the Kabbalah. He is currently the deputy head of the Ben Zvi Institute for the Study of Jewish Communities in the East, and teaches at Tel Aviv University, Shalem College and Alma - a Home for Hebrew Culture. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

The Biden administration just announced additional sanctions on more Jewish farmers in Judea & Samaria. Not on the terror-supporting Islamic state of Iran. Not on the terror-supporting state of Qatar. Not on the bank accounts of Hamas or Palestinian Authority accounts or of their terrorists. No. Biden has placed sanctions on Jewish farmers in Judea & Samaria. Now hear the whole story on why they are modern Jewish heroes.

The multi-talented trained chef, dietician and cookbook author, Micah Siva, shares her passion for reimagining traditional dishes with a health-conscious, plant-based approach to Jewish cooking. Whether you're a foodie looking for new inspiration or simply curious about the intersection of culture and cuisine, tune in to discover the world of plant-forward Jewish cuisine. In this episode you'll hear:3:00 – What sparked Micah's love of food?6:30 – Micah's education and professional journey11:10 – Micah's online presence16:30 – Micah's cookbook18:40 – Modern versions of Micah's favourite childhood foods including a vegan matzah ball25:00 – Tips on becoming a food blogger27:45 – Micah's book tour Thank you to our presenting sponsor prolon®. If you use the following link, Alternative Food Network may receive a small commission from your purchase. Save 15% with discount code AFN15 here. CREDITS:Executive Producer and Host: Esther GarfinSound Recording and Editing: Will Crann As referenced in the episode: Guest Link: https://www.noshwithmicah.com/Institute of Culinary Education: https://www.ice.edu/Receive $10 off your order of $50 or more with code PLANTBASED10 at https://www.trueleafmarket.com/Subscribe to Alternative Food Network's newsletter here.Become a supporter of this podcast: https://www.spreaker.com/podcast/plant-based-diet--3431055/support.

On October 7th, a pivotal event in Israel echoed globally, deeply affecting the local Israeli community. This impact extended worldwide, influencing international politics and discourse, from the Red Sea to capitals like Moscow, Washington, and Beijing. In the U.S., notably in Los Angeles and San Francisco, streets filled with protests, mirroring societal divides. These events highlighted the interplay of geopolitics and history, shaping future narratives about Israel, Judaism, and anti-Semitism.    In California, local issues mirrored these global dynamics, showcasing our world's interconnectedness. Daniel Sokatch, CEO of the New Israel Fund since 2009, is a key figure in this narrative. A former CEO of the Jewish Community Federation in San Francisco and founder of what is now Bend the Arc, he's recognized as a major Jewish influencer. Author of 'Can We Talk About Israel: A Guide for the Curious, Confused, and Conflicted' (2021), Sokatch is a notable author and commentator.

Jew-ish cookbook author Jake Cohen is back with a new cookbook, I Could Nosh: Classic Jew-ish Recipes Revamped for Everyday. Cohen joins us to discuss how to make modern Jewish cuisine accessible for everyday cooking, and take calls from our listeners.   Recipe: Apples & Honey Snacking Cake  The "Apples And Honey Snacking Cake," from Jake Cohen's cookbook "I Could Nosh." (Courtesy HarperCollins)   Makes 1 (9-inch) square cake Prep Time: 20 minutes, plus cooling time Cook Time: 45 minutes  Like every schmuck in the Northeast, I go apple picking in the fall with my family. And while it's mainly for the photo ops, we do always end up leaving with a bushel of apples that I have to bake my way through. This is the cake I revisit every fall on repeat, doubling as the perfect dessert to serve for Rosh Hashanah. The batter itself blends olive oil and applesauce to create the best crumb, while remaining moist for days, making it a great bake-ahead option. Kissed with honey and packed with chunks of apples, it's just as delightful for a sweet breakfast as it is for a late-night snack eaten hunched over the sink.  1 cup olive oil 1 cup (200g) granulated sugar ¾ cup unsweetened applesauce ½ cup honey 1 teaspoon vanilla extract 2 large eggs, at room temperature 2 ¼ cups (304g) all-purpose flour 1 teaspoon ground cinnamon 1 teaspoon ground nutmeg 1 teaspoon kosher salt ½ teaspoon baking soda ½ teaspoon baking powder 2 Honeycrisp apples, cored and chopped Confectioners' sugar, for dusting  Preheat the oven to 350°F. Line a 9-inch square cake pan with parchment paper, leaving overhang on all sides.  In a large bowl, whisk together the olive oil, granulated sugar, applesauce, honey, vanilla, and eggs until smooth. Add the flour, cinnamon, nutmeg, salt, baking soda, and baking powder. Gently stir together the dry ingredients piled above the wet ingredients a few times before folding together into a smooth batter. Fold in the apples until incorporated, then pour the batter into the prepared cake pan.  Bake the cake, rotating the pan halfway through the cooking time, for 45 to 50 minutes, until golden brown and it reaches an internal temperature of 190°F. Let cool completely in the pan, then transfer to a cutting board. Dust with confectioners' sugar, then slice and serve. Store leftovers in an airtight container at room temperature for up to 5 days.  From I COULD NOSH by Jake Cohen. Copyright © 2023 by Jake Cohen. Reprinted by permission of Harvest, an imprint of HarperCollins Publishers.   

For Ben M. Freeman, Jewish Pride is a movement long overdue. In his first book, Freeman discussed the need for a Jewish Pride movement similar to ones other minority groups have had. His latest book, Reclaiming our Story: The Pursuit of Jewish Pride, goes even deeper, delving into the impact of Jew-hate on Jews, the long history of internalized anti-Jewishness, and how to reclaim our identity and break the cycle. Host Steven Shalowitz sits down with Freeman to discuss his new book, the three types of internalized anti-Jewishness, and the perils of letting the non-Jewish world define our identity.

Author Laura Hobson Faure on how French Jews accepted, negotiated and even rejected American Jewish aid after the Holocaust. A “Jewish Marshall Plan”: the American Jewish Presence in Post-Holocaust France, winner of the National Jewish Book Award in Writing Based on Archival Material. Laura Hobson Faure is a professor at the Panthéon-Sorbonne University-Paris 1, where she holds the chair of Modern Jewish history and is a member of the Center for Social History (UMR 8058). Her research focuses on the intersections between French and American Jewish life, during and after the Holocaust. She is the author of A “Jewish Marshall Plan”: the American Jewish Presence in Post-Holocaust France (Indiana University Press, 2022) which won a National Jewish Book award, and Rescue: The Story of Kindertransport to France and America (forthcoming, Yale University Press). She also co-edited L'Œuvre de Secours aux Enfants et les populations juives au XXème siècle. Prévenir et Guérir dans un siècle de violences (Armand Colin, 2014) and Enfants en guerre. « Sans famille » dans les conflits du XXème siècle ( éditions CNRS).

On May 14, 1948, David Ben Gurion, Israel's first prime minister, proclaimed the Jewish State's independence. Across Israel, euphoria erupted as crowds celebrated the country's rebirth after two thousand years of exile. While today, Israel's rebirth and subsequent successes seem ordinary, it was not too long ago that the concept was far-fetched; But thanks to Theodor Herzl, an Austrian lawyer, and journalist, who penned the book Der Judenstaat (The State of the Jews), the Jewish nation-state became a reality. Herzl, who died in 1904, never got to see his vision come to fruition, but his memory is being kept alive today by people like David Matlow. Matlow, a Toronto lawyer, is also the world's largest collector of Theodor Herzl memorabilia, and whose recent book, 75 Treasures: Celebrating Israel at Seventy-Five, offers readers a collection of Herzl memorabilia. It is available free at herzlcollection.com. In this week's podcast, we sit down with David Matlow to discuss Theodor Herzl, his collection, and Herzl's legacy as Israel turns 75. Welcome to The Honest Report. --- Send in a voice message: https://podcasters.spotify.com/pod/show/thehonestreport/message

Yisrael & Nechama are modern King Davids standing up as proud Jews, protecting the Jewish people and the land of Israel just by how they are living their lives. You do not want to miss being inspired by their story. Unfortunately, Yisrael was recently attacked by Arab Muslims. They need our help. Please help Yisrael & Nechama while Israel is in the hospital. Yisrael & Nechama are proud Jewish Shepards in the Southern Hills of Hevron. Yisrael was attacked by Arab Muslims and he is now laying in the hospital with head injuries. They need assistance with hospital fees and help while Israel is unable to work and provide for his family. Click here to donate.

Not long after the Napoleon-inspired Sanhedrin had declared the end of Jewish nationalism, small but growing numbers of Jews around the world embarked on three separate efforts that laid the foundation for creating a modern state in the ancient homeland: reviving Hebrew as a language for addressing contemporary issues and for daily living; developing the case for the idea of re-establishing a Jewish state in the land of Israel; and bringing about the settling of the land by Jewish pioneers. This episode describes these activities and the figures who led them from the early 19th century until the middle of its final decade. Supplemental Materials: "How America's Idealism Drained Its Jews of Their Resilience" by Daniel Gordis.  "How a Founding Socialist Inspired Karl Marx, and Then Went on to Herald the State of Israel" by Asael Abelman. 

Deborah Lipstadt is an Award-Winning Author & a Professor of Modern Jewish and Holocaust Studies at Emory University. Originally part I of a special series on confronting antisemitism, please join us as we revisit this timely episode of On All-Inclusive with Jay Ruderman. And, we'll be back in two weeks with a brand new episode.  For decades, Deborah Lipstadt has been a leading figure in writing about and combating antisemitism. She is most well-known for defeating Holocaust denier David Irving when he sued her for defamation. However, Deborah's accomplishments span far beyond the trial that made her infamous. She is currently the Dorot Professor of Modern Jewish History and Holocaust Studies at Emory University and recently received a nomination by President Biden as Special Envoy to Monitor and Combat Antisemitism.  In conversation with Jay, they discuss the history of antisemitism, why there has been an uprise in hate recently, and what we can do to combat it. Please find a transcription of this episode:  https://allaboutchangepodcast.com/podcast-episode/deborah-lipstatSee omnystudio.com/listener for privacy information.

Trip Report: A Jewish Perspective on Paris On today's Trip Report, Shmuel Perl shares his experiences in Paris and explains that the Marais is not the only place where he found Jewish culture in Paris! After the interview Annie shares an update on Dicey Paris neighborhood and on what Paris is like on Christmas Eve and Christmas Day. Plus a bit of French news! Table of Contents for this Episode [00:00:00] Intro [00:00:28] Today on the podcast [00:01:47] Podcast support [00:03:07] A Jewish perspective on Paris [00:03:29] First visit to France [00:04:12] When was the trip? [00:05:18] Experiencing Jewish Paris, the Marais and more [00:06:46] Shoah Museum [00:08:00] Allée des Justes [00:08:19] Where do you go to see Jewish Paris today? [00:08:35] Museum of Art and History of Judaism [00:10:15] Modern Jewish life is in the 17th Arrondissement [00:11:33] Favorite kosher restaurants [00:13:36] An authentic Jewish Pastry in the Marais [00:14:45] How long was the visit? [00:15:42] French-Jewish Food Influences [00:17:17] Hotel near a Synagogue [00:20:49] Experienced any antisemitism? [00:25:28] Areas they enjoyed the most [00:27:11] Vedettes du Pont Neuf [00:28:01] Photoshoot at Trocadero [00:28:52] Arc de Triomphe [00:29:51] Montmartre tour [00:31:59] Candora Perfume Workshop [00:33:00] Parselle Leopold-Sedar-Senghor [00:34:35] Don't do the love-lock thing [00:35:25] How did Paris feel to you? [00:39:54] Outro [00:41:00] Preparing a trip to France? [00:42:41] Crack cocaine in Paris [00:45:44] What YOU can do to avoid dicey neighborhoods in Paris in 2022 [00:48:21] Christmas in Paris [00:50:44] This week in French news [00:51:31] Free condoms for folks under 25 in France [00:52:30] Show notes More episodes about visiting Paris for the first time #jewish, #jewishfood, #jewishlife, #jewishholiday, #jewishquarter, #jewishmuseum, #jewishcommunity, #jewishtradition, #joinusinfrance

Rosh Hashana, the Jewish New Year, begins at sundown on September 25. Author Shannon Sarna, who's latest cookbook is called, Modern Jewish Comfort Food: 100 Fresh Recipes for Classic Dishes from Kugel to Kreplach, joins to discuss the variations of Jewish cooking around the world, traditional holiday recipes, and take your calls.

For Christians accustomed to certain ideas of heaven and hell, other views of the afterlife in Scripture may seem strange. But Jewish views of the afterlife have a storied and fascinating tradition of their own. In this episode, Dru is joined by Dr. Jeremiah Unterman, Senior Fellow at the Center for Hebraic thought. They discuss Jewish views of the afterlife from the ancient to modern times, encountering the concepts of sheol, ruach, gehenna, immortality, and judgment. Dr. Unterman offers perspectives on the story of Saul and the Necromancer, the phrase "gathered to their fathers," burial practices of the ancient Near East, and the role that theodicy plays in developing Jewish views of the afterlife. Jerry Unterman is a Resident Scholar at the Herzl Institute, former professor (Yeshiva University, Northwestern University, and others), an author, and Senior Fellow at the Center for Hebraic Thought. In 2017, he released Justice for All: How the Jewish Bible Revolutionized Ethics, a look at the influence of the Hebrew Scriptures on the values and practices of the modern world. Show notes: 0:00 Sheol and polytheism 1:37 Egyptian versus Hebraic views of the afterlife 4:09 Death in the Torah and Psalms 6:07 The Necromancer of Endor 9:18 Burial and "raising up" 13:20 Hellenistic Judaism 17:13 The idea of the soul and the world to come 21:46 Greek versus Hebrew thought in the Apocrypha 24:30 Medieval and Modern Jewish perspectives on the afterlife 29:08 Looking at the New Testament 33:40 The Talmud on Gehenna Show notes by Micah Long Credits for the music used in TBM podcast can be found at: hebraicthought.org/credits.

Zionism and the Melting Pot: Preachers, Pioneers, and Modern Jewish Politics (U Alabama Press, 2020) moves away from commonplace accounts of the origins of Jewish politics and focuses on the ongoing activities of actors instrumental in the theological, political, diplomatic, and philanthropic networks that enabled the establishment of new Jewish communities in Palestine and the United States. M. M. Silver's new study highlights the grassroots nature of these actors and their efforts—preaching, fundraising, emigration campaigns, and mutual aid organizations—and argues that these activities were not fundamentally ideological in nature but instead grew organically from traditional Judaic customs, values, and community mores. Silver examines events in three key locales—Ottoman Palestine, czarist Russia and the United States—during a period from the early 1870s to a few years before World War I. This era which was defined by the rise of new forms of anti-Semitism and by mass Jewish migration, ended with institutional and artistic expressions of new perspectives on Zionism and American Jewish communal life. Within this timeframe, Silver demonstrates, Jewish ideologies arose somewhat amorphously, without clear agendas; they then evolved as attempts to influence the character, pace, and geographical coordinates of the modernization of East European Jews, particularly in, or from, Russia's czarist empire. In his multidisciplinary approach, Silver combines political and diplomatic history, literary analysis, biography, and organizational history. Chapters switch successively from the Zionist context, both in the czarist and Ottoman empires, to the United States' melting-pot milieu. More than half of the figures discussed are sermonizers, emissaries, pioneers, or writers unknown to most readers. And for well-known figures like Theodor Herzl or Emma Lazarus, Silver's analysis typically relates to texts and episodes that are not covered in extant scholarship. By uncovering the foundations of Zionism—the Jewish nationalist ideology that became organized formally as a political movement—and of melting-pot theories of Jewish integration in the United States, Zionism and the Melting Pot breaks ample new ground. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Zionism and the Melting Pot: Preachers, Pioneers, and Modern Jewish Politics (U Alabama Press, 2020) moves away from commonplace accounts of the origins of Jewish politics and focuses on the ongoing activities of actors instrumental in the theological, political, diplomatic, and philanthropic networks that enabled the establishment of new Jewish communities in Palestine and the United States. M. M. Silver's new study highlights the grassroots nature of these actors and their efforts—preaching, fundraising, emigration campaigns, and mutual aid organizations—and argues that these activities were not fundamentally ideological in nature but instead grew organically from traditional Judaic customs, values, and community mores. Silver examines events in three key locales—Ottoman Palestine, czarist Russia and the United States—during a period from the early 1870s to a few years before World War I. This era which was defined by the rise of new forms of anti-Semitism and by mass Jewish migration, ended with institutional and artistic expressions of new perspectives on Zionism and American Jewish communal life. Within this timeframe, Silver demonstrates, Jewish ideologies arose somewhat amorphously, without clear agendas; they then evolved as attempts to influence the character, pace, and geographical coordinates of the modernization of East European Jews, particularly in, or from, Russia's czarist empire. In his multidisciplinary approach, Silver combines political and diplomatic history, literary analysis, biography, and organizational history. Chapters switch successively from the Zionist context, both in the czarist and Ottoman empires, to the United States' melting-pot milieu. More than half of the figures discussed are sermonizers, emissaries, pioneers, or writers unknown to most readers. And for well-known figures like Theodor Herzl or Emma Lazarus, Silver's analysis typically relates to texts and episodes that are not covered in extant scholarship. By uncovering the foundations of Zionism—the Jewish nationalist ideology that became organized formally as a political movement—and of melting-pot theories of Jewish integration in the United States, Zionism and the Melting Pot breaks ample new ground. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

Zionism and the Melting Pot: Preachers, Pioneers, and Modern Jewish Politics (U Alabama Press, 2020) moves away from commonplace accounts of the origins of Jewish politics and focuses on the ongoing activities of actors instrumental in the theological, political, diplomatic, and philanthropic networks that enabled the establishment of new Jewish communities in Palestine and the United States. M. M. Silver's new study highlights the grassroots nature of these actors and their efforts—preaching, fundraising, emigration campaigns, and mutual aid organizations—and argues that these activities were not fundamentally ideological in nature but instead grew organically from traditional Judaic customs, values, and community mores. Silver examines events in three key locales—Ottoman Palestine, czarist Russia and the United States—during a period from the early 1870s to a few years before World War I. This era which was defined by the rise of new forms of anti-Semitism and by mass Jewish migration, ended with institutional and artistic expressions of new perspectives on Zionism and American Jewish communal life. Within this timeframe, Silver demonstrates, Jewish ideologies arose somewhat amorphously, without clear agendas; they then evolved as attempts to influence the character, pace, and geographical coordinates of the modernization of East European Jews, particularly in, or from, Russia's czarist empire. In his multidisciplinary approach, Silver combines political and diplomatic history, literary analysis, biography, and organizational history. Chapters switch successively from the Zionist context, both in the czarist and Ottoman empires, to the United States' melting-pot milieu. More than half of the figures discussed are sermonizers, emissaries, pioneers, or writers unknown to most readers. And for well-known figures like Theodor Herzl or Emma Lazarus, Silver's analysis typically relates to texts and episodes that are not covered in extant scholarship. By uncovering the foundations of Zionism—the Jewish nationalist ideology that became organized formally as a political movement—and of melting-pot theories of Jewish integration in the United States, Zionism and the Melting Pot breaks ample new ground. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Zionism and the Melting Pot: Preachers, Pioneers, and Modern Jewish Politics (U Alabama Press, 2020) moves away from commonplace accounts of the origins of Jewish politics and focuses on the ongoing activities of actors instrumental in the theological, political, diplomatic, and philanthropic networks that enabled the establishment of new Jewish communities in Palestine and the United States. M. M. Silver's new study highlights the grassroots nature of these actors and their efforts—preaching, fundraising, emigration campaigns, and mutual aid organizations—and argues that these activities were not fundamentally ideological in nature but instead grew organically from traditional Judaic customs, values, and community mores. Silver examines events in three key locales—Ottoman Palestine, czarist Russia and the United States—during a period from the early 1870s to a few years before World War I. This era which was defined by the rise of new forms of anti-Semitism and by mass Jewish migration, ended with institutional and artistic expressions of new perspectives on Zionism and American Jewish communal life. Within this timeframe, Silver demonstrates, Jewish ideologies arose somewhat amorphously, without clear agendas; they then evolved as attempts to influence the character, pace, and geographical coordinates of the modernization of East European Jews, particularly in, or from, Russia's czarist empire. In his multidisciplinary approach, Silver combines political and diplomatic history, literary analysis, biography, and organizational history. Chapters switch successively from the Zionist context, both in the czarist and Ottoman empires, to the United States' melting-pot milieu. More than half of the figures discussed are sermonizers, emissaries, pioneers, or writers unknown to most readers. And for well-known figures like Theodor Herzl or Emma Lazarus, Silver's analysis typically relates to texts and episodes that are not covered in extant scholarship. By uncovering the foundations of Zionism—the Jewish nationalist ideology that became organized formally as a political movement—and of melting-pot theories of Jewish integration in the United States, Zionism and the Melting Pot breaks ample new ground. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref 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

Zionism and the Melting Pot: Preachers, Pioneers, and Modern Jewish Politics (U Alabama Press, 2020) moves away from commonplace accounts of the origins of Jewish politics and focuses on the ongoing activities of actors instrumental in the theological, political, diplomatic, and philanthropic networks that enabled the establishment of new Jewish communities in Palestine and the United States. M. M. Silver's new study highlights the grassroots nature of these actors and their efforts—preaching, fundraising, emigration campaigns, and mutual aid organizations—and argues that these activities were not fundamentally ideological in nature but instead grew organically from traditional Judaic customs, values, and community mores. Silver examines events in three key locales—Ottoman Palestine, czarist Russia and the United States—during a period from the early 1870s to a few years before World War I. This era which was defined by the rise of new forms of anti-Semitism and by mass Jewish migration, ended with institutional and artistic expressions of new perspectives on Zionism and American Jewish communal life. Within this timeframe, Silver demonstrates, Jewish ideologies arose somewhat amorphously, without clear agendas; they then evolved as attempts to influence the character, pace, and geographical coordinates of the modernization of East European Jews, particularly in, or from, Russia's czarist empire. In his multidisciplinary approach, Silver combines political and diplomatic history, literary analysis, biography, and organizational history. Chapters switch successively from the Zionist context, both in the czarist and Ottoman empires, to the United States' melting-pot milieu. More than half of the figures discussed are sermonizers, emissaries, pioneers, or writers unknown to most readers. And for well-known figures like Theodor Herzl or Emma Lazarus, Silver's analysis typically relates to texts and episodes that are not covered in extant scholarship. By uncovering the foundations of Zionism—the Jewish nationalist ideology that became organized formally as a political movement—and of melting-pot theories of Jewish integration in the United States, Zionism and the Melting Pot breaks ample new ground. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/american-studies

Zionism and the Melting Pot: Preachers, Pioneers, and Modern Jewish Politics (U Alabama Press, 2020) moves away from commonplace accounts of the origins of Jewish politics and focuses on the ongoing activities of actors instrumental in the theological, political, diplomatic, and philanthropic networks that enabled the establishment of new Jewish communities in Palestine and the United States. M. M. Silver's new study highlights the grassroots nature of these actors and their efforts—preaching, fundraising, emigration campaigns, and mutual aid organizations—and argues that these activities were not fundamentally ideological in nature but instead grew organically from traditional Judaic customs, values, and community mores. Silver examines events in three key locales—Ottoman Palestine, czarist Russia and the United States—during a period from the early 1870s to a few years before World War I. This era which was defined by the rise of new forms of anti-Semitism and by mass Jewish migration, ended with institutional and artistic expressions of new perspectives on Zionism and American Jewish communal life. Within this timeframe, Silver demonstrates, Jewish ideologies arose somewhat amorphously, without clear agendas; they then evolved as attempts to influence the character, pace, and geographical coordinates of the modernization of East European Jews, particularly in, or from, Russia's czarist empire. In his multidisciplinary approach, Silver combines political and diplomatic history, literary analysis, biography, and organizational history. Chapters switch successively from the Zionist context, both in the czarist and Ottoman empires, to the United States' melting-pot milieu. More than half of the figures discussed are sermonizers, emissaries, pioneers, or writers unknown to most readers. And for well-known figures like Theodor Herzl or Emma Lazarus, Silver's analysis typically relates to texts and episodes that are not covered in extant scholarship. By uncovering the foundations of Zionism—the Jewish nationalist ideology that became organized formally as a political movement—and of melting-pot theories of Jewish integration in the United States, Zionism and the Melting Pot breaks ample new ground. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/russian-studies

Zionism and the Melting Pot: Preachers, Pioneers, and Modern Jewish Politics (U Alabama Press, 2020) moves away from commonplace accounts of the origins of Jewish politics and focuses on the ongoing activities of actors instrumental in the theological, political, diplomatic, and philanthropic networks that enabled the establishment of new Jewish communities in Palestine and the United States. M. M. Silver's new study highlights the grassroots nature of these actors and their efforts—preaching, fundraising, emigration campaigns, and mutual aid organizations—and argues that these activities were not fundamentally ideological in nature but instead grew organically from traditional Judaic customs, values, and community mores. Silver examines events in three key locales—Ottoman Palestine, czarist Russia and the United States—during a period from the early 1870s to a few years before World War I. This era which was defined by the rise of new forms of anti-Semitism and by mass Jewish migration, ended with institutional and artistic expressions of new perspectives on Zionism and American Jewish communal life. Within this timeframe, Silver demonstrates, Jewish ideologies arose somewhat amorphously, without clear agendas; they then evolved as attempts to influence the character, pace, and geographical coordinates of the modernization of East European Jews, particularly in, or from, Russia's czarist empire. In his multidisciplinary approach, Silver combines political and diplomatic history, literary analysis, biography, and organizational history. Chapters switch successively from the Zionist context, both in the czarist and Ottoman empires, to the United States' melting-pot milieu. More than half of the figures discussed are sermonizers, emissaries, pioneers, or writers unknown to most readers. And for well-known figures like Theodor Herzl or Emma Lazarus, Silver's analysis typically relates to texts and episodes that are not covered in extant scholarship. By uncovering the foundations of Zionism—the Jewish nationalist ideology that became organized formally as a political movement—and of melting-pot theories of Jewish integration in the United States, Zionism and the Melting Pot breaks ample new ground. Roberto Mazza is visiting professor at Northwestern University. He is the host of the Jerusalem Unplugged Podcast and to discuss and propose a book for interview can be reached at robbymazza@gmail.com. Twitter and IG: @robbyref 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

To discuss the life and times of Jewish philosopher Maimonides on Talking History with Professor Patrick Geoghegan was Professor Sarah Stroumsa, the Alice and Jack Ormond Emeritus professor at the Hebrew University of Jerusalem and the author of 'Maimonides in his world: Portrait of a Mediterranean thinker', Dr Moshe Halbertal, Professor of Jewish thought and philosophy at Hebrew University Jerusalem and is also Grüss professor of Law at NYU, Dr Marc Shapiro, Weinberg Chair in Judaic Studies at the University of Scranton and author of Author of ‘Studies in Maimonides and His Interpreters'. Dr George Yaakov professor George Yaakov for Modern Jewish philosophy at Bar Ilan University in Ramat Gan, Israel, Professor Robert Eisen, Professor of Religion and Judaic Studies at George Washington University in Washington DC and Dr David Biale, Emanuel Ringelblum Distinguished Professor of Jewish History, University of California, Davis and author Not in the Heavens: The Tradition of Jewish Secular Thought.”

Meet Nadia Matar & Yehudit Katzover. The Jewish people owe these two women a huge thank you for everything they do. They turned the idea of true Israeli sovereignty in Judea & Samaria into a political reality! And this is only one of the many, many projects they have done over the years to strengthen the Jewish people and save the land of Israel.

Writer Mark Oppenheimer spent the last few years documenting the recovery of Pittsburg's Squirrel Hill neighborhood, a historic Jewish neighborhood and site of the 2018 Tree of Life Synagogue mass shooting. Oppenheimer discusses the history of Squirrel Hill, the lasting impacts of the attack, and what it means for American Jewish life today.  Learn more about your ad-choices at https://www.iheartpodcastnetwork.com

How did the Yom Kippur Machzor come to be? What's the real story of Kol Nidre and U'Netaneh Tokef?David Stern is the Harry Starr Professor of Classical and Modern Jewish and Hebrew Literature and Professor of Comparative Literature and the Director of the Center for Jewish Studies at Harvard University. His fields of specialization are ancient and medieval Jewish literature and culture and the history of Biblical interpretation. Most of his current research and writing deals with the history of the Jewish book. Additionally, he is the author or editor (or co-editor) of fourteen books and many articles including “The Picture of Prayer, Kol Nidre 1320 and 2010,” “Kol Nidre with Dragons,” and “The Gospel of Rabbi Amnon of Mainz.”Special thanks to our executive producer, Adina KarpView a source sheet for this episode here.Keep up with Interleaved on Facebook and Twitter.Music from https://filmmusic.io"Midnight Tale" by Kevin MacLeod (https://incompetech.com)License: CC BY (http://creativecommons.org/licenses/by/4.0/)

This episode is all about “shedding the shoulds” and living your most authentic life - Jewishly and in every other aspect! Karen gets real about the pressures facing Jewish women in the 21st century, and how essential it is to stay true to our authentic selves in the face of it all. Karen opens up about the biggest “should” she's let go of as a Jewish woman (and how she feels now she's done it!), as well as real stories from Smashing Life members who are living their Jewish lives, their way. You'll find out: - Why the Your Jewish Life podcast is a “no shoulds” zone - Why it's important to live life as your authentic self, whether in your Jewish life, personal life, or professional life - The story of how Karen got passionate about shedding the shoulds (hint: it happened on her second date with her now-husband!) - How to determine what shoulds you'd like to leave behind in this new year - The biggest should Karen's let go of in her own life as a Jewish woman - and how freeing she's found it! - How like-minded Jewish women are shedding their own shoulds and living their Jewish life their way - with true stories from members of our Smashing Life community - All about Karen's FREE New You in 5782 workshop, happening this Sunday, all about seizing the momentum of the new year to build the life you want on your own terms - alongside hundreds of like-minded Jewish women - Karen's three-step plan to living a life that's authentically you - Ideas for sparking your own Jewish joy   Links: New You in 5782' Workshop - my free workshop to become the strong Jewish woman you were born to be https://yourjewishlife.co/roshjoy  Smashing Life, my community membership club for Jewish + Jew(ish) women https://smashinglife.club/  Jewish joy playlist https://yourjewishlife.co/playlist  Modern Jewish home checklist https://yourjewishlife.co/jewishhome    Follow me on Instagram: https://www.instagram.com/yourjewishlife/    Visit my website http://yourjewishlife.co/

מה אבותיכם לא נכנסו לברית אלא במילה וטבילה והרצאת דם, אף הם לא יכנסו לברית אלא במילה וטבילה והרצאת דמים'  (בבלי כריתות ט ע'א). As we began the Shloshes Yimei Hagvalah in preparation for Matan Torah and reliving the events that transformed our people and created a unique identity for us in perpetuity  The Issur Ben Tzvi Hersh Tshuvos and Poskim Shiur Of the Yeshiva of Newark@IDT offered a special halachic discussion on Geirus that was presented by one of the leading Jewish scholars of our day Rabbi Micheal J.Broyde  professor of law at Emory University School of Law  senior fellow and projects director  at the Center for the Study of Law and Religion  The Concise Code of Jewish Law for Converts (Second Edition forthcoming, 2021, Urim) Michael J. Broyde מצות אהבת הגרים :שנצטוינו לאהוב הגרים, כלומר שנזהר שלא לצער אותם בשום דבר, אבל נעשה להם טובה ונגמול אותם חסד כפי הראוי והיכולת. והגרים הם כל מי שנתחבר אלינו משאר האומות שהניח דתו ונכנס בדתנו, ועליהם נאמר ] דברים י ', י 'ט[ ואהבתם את הגר כי גרים הייתם. – ספר החינוך מצוה תלא We are commanded to love the convert: In particular, we are directed not to cause converts to suffer in any way, but rather to do them good and charitably as they deserve and as we can. The converts are all those who have joined us from other nations and abandoned their religion and joined ours. About this group, the Torah [Devarim 10:19] says, “Love the stranger [convert] since you were strangers.” – Sefer HaChinuch Mitzva 431 The mitzva of loving the convert is fundamental to this work. Most sources that discuss this mitzva indicate that it adds to the force of the obligation to love any Jew – to love the convert specifically. The question for a practical halachic work, however, is: “How should one love the convert in particular?” Should one love the convert as in the Midrashic parable of the stag joining the flock of sheep, recognizing that the convert is always an outsider and will never exactly fit in? Or should one love the convert as a long-lost member of a family, who needs to be reunited with the community as if the convert were always a family member, lest, out of loneliness, they return to their original community? This work adopts both of these alternatives as inherent to the complexity of the mitzva of loving the convert – to love the convert because a convert is different and to love the convert by helping them fit in and not be different. The first way of loving calls for heightening the pace and the degree of integration of the convert within the Jewish community, so that they are no longer perceived as a convert. This complements one of the basic purposes of the mitzva to love the convert: to make sure that the convert remains part of the Jewish community and does not feel out of place or like a stranger. This is the basic message of Rambam's famous letter to Rabbi Ovadia (the Convert) directing him to pray in a similar manner as all other Jews. Thus, in all situations in which there is a dispute about the mandates of Jewish law, this work follows this halachic factor in preferring to adopt the normative Jewish law view which brings the convert to further integration into the Jewish people. The view that highlights the convert's status as an outsider is generally disfavored, while that which encourages integration is generally favored. As Rabbi Moshe Feinstein (cited below in the introduction) taught: The mitzva to love the convert obligates us to resolve disputed Jewish laws (where a convert is involved) in a way that further helps the convert find their place within the community. However, in certain situations, the convert's status as a stranger within our community creates an affirmative need of assistance navigating law, custom, and nuance. Ignoring that fact in the name of purely formalist equal status – pretending that the convert is not a convert – is not truly loving. For example, Shulchan Aruch (OC 529:2) records that when the Jewish festivals (chagim) arrive, there is a particular duty to reach out to invite the convert into one's home for festival meals. When all others are celebrating with family, one must manifest the love of the convert in particular by acknowledging that they need special attention. To ignore a person's status as a convert when everybody else is family-focused does not manifest love and integration of the convert as an insider; it simply causes the convert to focus on his family-less status. This work recognizes this reality and takes into account that the duty to love the convert sometimes requires highlighting the fact that this person is a convert. This is the two-sided nature of the duty to love the convert: One must both welcome the convert as an outsider, as well as do one's best to help them cease being an outsider. This work is aware of both ways of fulfilling the obligation to love the convert and factors them both into its determinations of normative Jewish law. Modern Jewish life in America has a number of unique characteristics, almost unprecedented historically. One of those unique features is the social ease with which one can convert to Judaism. People can and do change religions without almost any social, economic, or political complications. Indeed, studies show that people in America change their faiths frequently, and conversion to Judaism is no exception. This is a new historical reality of American Jewish life, and is still quite different from the reality in other parts of the world. The present work addresses this new reality by filling a lacuna in the halachic literature both for converts and for fellow Jews relating to converts. It collects the many different halachic issues that relate to the status of converts after their conversion. It discusses all the cases in which the halachic rules are different (or even where some authorities are of the opinion that the halachic rules are different) for a convert than they are for a born-Jew, or for how a born-Jew is to relate to a convert rather than to a born-Jew. It offers normative rulings that are applicable today for all of these questions. Six Undergirding Questions The halachic issues in which the rules for a convert or for other Jews relating to converts are not the same as for, or toward, a born-Jew can be divided into six questions: 1. THE CONVERT'S RELATIONSHIP WITH THE FAMILY OF ORIGIN There are certain mitzvot that are applied in toto differently to a convert, since the family of origin is not Jewish. For example: How should one respect and honor their Gentile parents? Must a convert mourn for their parents in the same way that a born-Jew does? Such questions apply no matter how recently a person converted and no matter how well-integrated they are within the Jewish community. The basic question here is how to approach the unusual family situation of a convert. 2. THE UNIQUE OBLIGATION TO LOVE A CONVERT There are mitzvot incumbent on born-Jews in their relationships with converts. The most striking is the special obligation to love a convert. The duty to love the convert is complex in that love sometimes calls for singling out a convert for special attention, and not doing so at other times, depending on how the convert will respond to that unique attention. The core question here is when to identify or single out a convert as such, and when to avoid doing so. 3. TRANSITION ISSUES IN BEING A JEW WHO HAD BEEN A GENTILE There are some transitional questions present in conversions, reflecting the fact that a person who was previously a Gentile becomes, in a single moment, Jewish and obligated in Jewish Law. For example: May a convert eat the kosher food they cooked the morning before the conversion, or is it prohibited to the convert as a form of bishul akum (food cooked by a Gentile)? What are the prayer and blessing obligations of someone who converts in the middle of the time specified for performance of time-bound mitzvot, such as in the middle of the day, in the middle of sefira, in the middle of Chanuka, and so on? The complicated question here is how to handle the situation in which a convert joins Judaism in the middle of an ongoing mitzva, or in which they must relate to their past self. (Fortunately, although these issues are beguiling, they are also transitory.) 4. MARRIAGE LAWS FOR A CONVERT There are certain people whom a convert may marry that a born-Jew may not marry, and there are certain people whom a convert may not marry that a born-Jew may marry. For example: a convert may marry a mamzer, and a female convert may not marry a Kohen. The core question is whom Jews who are converts may marry, since converts are not Kohanim, Levites, or Israelites. 5. LIMITATIONS ON CONVERTS HOLDING POSITIONS OF AUTHORITY Many societies exclude those members who were not born into the society from holding some powerful offices. (One such society is that of the United States.) In parallel: the Torah tells us that a convert may not become a king of the Jewish nation, and the Talmud rules that a convert may not serve in any position of binding coercive authority. For example: a convert may not serve on certain kinds of rabbinical courts. See CM 7 and 8. The core question is one of contemporary Jewish law: what are the modern day offices (or officers, or holders of certain titles) that fit into this Talmudic rule? 6. A CONVERT AND PRAYERS THAT SPEAK OF ANCESTRAL JUDAISM There is an ongoing dispute as to whether and when a convert recites specific parts of the traditional prayers that reference Jewish ancestors or born Jewishness. For example: Does a convert bless God for having been made a Jew (shelo asani goy)? The core questions are when and why a convert is called upon to identify themself in prayer as a descendant of the earliest forefathers of the Jews, or as a descendent of the slaves redeemed from Egypt, and when and why to identify themself as an outsider by birth. Four Undergirding Principles Regarding Converts There are four principles through which these questions are filtered: 1. Love: There is a special obligation to love the convert, and there is a special obligation not to allow a convert to suffer because they converted. There are many explanations for this mitzva. The two primary ones are love of the convert and fear that the convert might abandon their Judaism for their original faith. The following midrash offers a parable to explain the obligation to love the convert as a form of endearment: A king has many flocks of sheep... and one day a stag appears and joins the sheep. The stag grazes with the sheep and returns with them at night, as if he were a sheep. When the shepherds tell the king of the stag... the king takes great pride and interest in it and ensures that the shepherds treat the stag with special care. The shepherds question the king, asking “you have thousands of animals over which you take no personal interest... so why do you care so much about this one animal?” The king answers them, “My sheep have only this flock to join, and cannot leave, but this stag has the whole world to choose from, yet he chose my flock. He surely deserves my special attention and care.” The midrash concludes that we, as the Jewish people, should give tremendous credit to the convert who has chosen to leave their family and their people to join our ranks. This is why the convert deserves special consideration and care. Other sources further attribute this mitzva to the fear that if converts are not loved, they might abandon Judaism to return to the community that loves them. Some midrashim thus explain certain rules as grounded in the concern “lest the convert return to their old faith.” Even these sources, however, still recognize that the obligation to love the stranger in our midst is part of the legacy of Jewish slavery in Egypt and of our having been gerim in that setting. Regardless of which concern is more paramount to a given reader of this work, it is clear that there is a special obligation to act with particular kindness to converts as a way of showing love. For example: the obligation includes a directive to help a convert celebrate the festivals, when they might feel most alone. Furthermore: according to many sources, the Biblical repetition of the injunction against oppressing a convert reinforces the prohibition against oppressing the convert, both in financial matters and in non-financial matters. Moreover, many halachic authorities are of the view that there is even an obligation to help a convert earn a living with ease. 2. Arevut: Since a convert is basically viewed as identical to a born-Jew, converts can mutually participate with fellow Jews in discharging religious obligations for each other even when they have already fulfilled their own obligation (called in Jewish law the principle of arevut). Although this matter is in dispute, the general halachic consensus is that a convert can fulfill the obligation of others, even after they have fulfilled their own. This work accepts that view. While there are many proofs for this approach, suffice it to say that this is the consensus of halachic authorities. It is also driven by the categorical insistence of many authorities that a convert may lead a congregation in prayer (be motzi others as sheliach tzibbur); if a convert were not included in arevut, this rule of allowing a convert to be a sheliach tzibbur/chazzan would need many caveats and modifications. In addition, this approach is consistent with Rabbi Feinstein's obligation that we love the convert by being lenient on matters that could otherwise stigmatize them. 3. Minhagim: A convert is free to choose which set of Jewish customs (minhagim) the convert wishes to adopt (Ashkenaz, Sephard, Edot Hamizrach, etc.). A convert is under no obligation to adopt the customs of their biological homeland (so a Gentile born in Ukraine need not adopt minhag Ashkenaz) as long as the convert adopts an existent halachic culture. The same point is true in matters of hashkafa (ideology): A convert may choose any Orthodox ideology, spanning the breadth of the Orthodox community. Even if a convert's biological father is Jewish, the convert still need not adopt his father's ancestral family practices. Rabbi Shlomo Zalman Auerbach does note that a convert should not adopt a mosaic of unique customs from varied communities. Rather a convert should choose a community to join, and adopt that community's practices. 4. “A convert is like a newborn child” ( ger shenitgayer kekatan shenolad ): This principle is a limited one. It means only that a convert loses (from a Jewish law perspective) their biological and marital relationships with their prior Gentile family. As a matter of Jewish law, the convert technically has no mother, father, siblings, or spouse. This principle explains why a convert's halachic relationship with their family is sometimes different than that of a born-Jew with theirs. However, this principle has very limited application: an adult convert is not “born again” at conversion. The convert does not have to wait thirteen years to become a bar-mitzva, or twelve years to become a bat-mitzva. The convert has to repay any money that they owed at the time of conversion, and continues to own any property that they owned prior to their conversion. In short: the convert is not a newborn child for most matters of Jewish law. Furthermore, as this work will show many times and in many places, a convert is not prohibited from having a relationship with their prior family, although Jewish law is concerned with that prior relationship being used to entice the convert to revert to their prior religion. These principles form the basis of many of the rules and decisions found throughout this work, and are not necessarily repeated every time that they are applicable. Two Key Factors in Deciding Normative Jewish Law (Halacha) Most of the topics discussed in this work are drawn from disputes by post-medieval rabbinic sages (Achronim), by medieval sages (Rishonim), and even by sages in the Talmud itself. Thus, in order to reach practical conclusions, we have utilized two key factors to guide us. FIRST KEY FACTOR: This book's conclusions are reached through conventional analyses widely used for many halachic disputes, the details of which are beyond the scope of this introduction. The two of these guidelines relevant to this work are: Ashkenazi norm is generally followed when matters are disputed between Ashkenazim and Sephardim (although we also note Sephardic practice), and when the Aruch Hashulchan or Mishnah Berurah resolves a dispute, this work is inclined to follow their resolution over that of other poskim in that era. SECOND KEY FACTOR: We have always granted great weight to the obligation to love the convert. As Rabbi Moshe Feinstein states, this mitzva affects how one resolves halachic questions that affect a convert. He notes simply: אבל למעשה יש לידע, שהמצווה של ואהבתם את הגר )דברים עקב י' י'ט( מחייבת אותנו לקרבם ולהקל בכל עניינים אלו. ולפיכך אחר ישוב גדול נראה, שאין להחשיב משרות אלו בתקופתנו כענין של מעשה שררה, דעיקר תפקיד של ישיבה הוא ללמד לתלמידים כשהם רוצים. ומה שיש כח להמנהלים והראשי הישיבה על התלמידים לסלקם או שלא לקבל אותם לכתחילה וכדומה, אין זה אלא כמו שררה של בעה'ב על פועליו, שאין זה מעין מינוי לשררה כלל. ולפי זה משרות אלו אינם אלא כמילוי תפקיד וכעניין של עסק. ואין לדמות זה למש'כ באג'מ יו'ד חלק ב' סימן מ'ד בענין מינוי אשה להשגיח להכשרים, דהוי מינוי של שררה. But, as a matter of normative practice, one should know that that mitzva to love the convert (Deut. 10:19) obligates us to bring them closer and to be lenient on all these matters. Therefore, after considerable contemplation it seems that these positions of authority are in our times examples of positions of mere acts of authority (serarah), since the purpose of a yeshiva is to teach students who are interested in studying. The fact that the authority of the principals or heads of the Yeshiva over the students includes the authority to expel them or deny them admission and the like, is similar to the authority of any owner over his workers and this has no connection to an appointment of formal serarah at all. Therefore, these jobs are only like a profession, or a business deal. They should not be compared to what I have written in Igrot Moshe YD 2:42 about the appointment of a woman as a kashrut supervisor, which is a position of serarah. It is important not to under-read this teshuva. What drives Rabbi Feinstein to the conclusion that being a rosh yeshiva is a mere position of employment with no more authority than the owner of any business (a far from obvious conclusion) is the duty to love the convert, since it directs us to be open and welcoming to converts, which cannot be done by excluding the convert. That is exactly why Rabbi Feinstein opens with the duty to bring the convert closer and connects that thought to his permissive ruling. Rabbi Feinstein avers that when there is more than one reasonable approach to a halachic topic that impacts a convert, one should adopt the view (of both the facts and the halacha) that shows love for the convert and brings them closer and further integrates the convert. One does this by seeking to adopt constructs that diminish the exclusion of a convert. When a reasonable person can see more than one halachic or logical or factual approach to a problem, one should adopt the approach that favors integrating the convert, since this is a fulfillment of the mitzva to love the convert. Of course, even Rabbi Feinstein agrees that one never adopts “wrong” views to allow a convert to be comfortable or integrated. Rabbi Feinstein connects the first sentence noting the duty to love the convert with the rest of the paragraph with the words נראה גדול ישוב אחר ולפיכך”) Therefore, after considerable contemplation”) to tell the reader that the conclusion that a rosh yeshiva is not a position of authority is limited to a case where the candidate is a convert, due to the duty to love the convert. To put it in a slightly different way, the commandment to love the convert weighs down on the scales to encourage the resolution of any dispute in a loving way to the convert, as then another mitzva is fulfilled. Of course, this does not justify conduct that is a violation of Jewish Law, but it argues for accepting reasonable views (of both the facts and the rules) as normative that might not, in situations in which no convert is present, be accepted. Rabbi Feinstein's approach mandates that where there is more than one reasonable approach to a matter of Jewish law concerning how to conduct oneself vis-a-vis a convert, one ought to adopt the approach that manifests love of the convert, and not draw prejudicial distinctions between the convert and the born-Jew. This pathway is both reasonable as a matter of normative halacha and at the same time enables fulfillment of the positive Torah obligation of loving the convert. That positive commandment rests its thumb on the halachic scales to encourage the resolution in a loving way. Ruling in a manner that stigmatizes the convert should only be done when that is the sole reasonable halachic option. In other words, just as my teachers taught me, so does this responsum of Rabbi Feinstein teach us that the mitzva of loving the convert directs one to resolve halachic disputes about the proper conduct of a convert (or towards a convert) in the way that manifests the greatest love to the convert. We are definitely not to resolve such a dispute in a way that stigmatizes, shames, or humiliates a convert. The Torah obligation to love a convert is not an abstract duty to love. Rather, as Rabbi Feinstein notes, it creates an obligation to rule on matters of Jewish law in a way that allows the convert to sense that love and encourages others to manifest that love. This obligation is as real as the other specific obligations that Jewish law commands, such as the obligation to invite a convert for Yom Tov meals (OC 529), or to allow a convert to serve as a Rosh Yeshiva (CM 8).

Last week, the language-learning app Duolingo introduced a new course on Yiddish. The course sparked significant interest, and provoked significant controversy. In the app’s menu, each language is represented by the flag of the primary country in which that language is spoken. But what flag should be used for Yiddish? Moreover, since each Yiddish dialect is […]

Last week, the language-learning app Duolingo introduced a new course on Yiddish. The course sparked significant interest, and provoked significant controversy. Suddenly, this language-learning app became the site of a proxy argument over modern Jewish identity. In the app’s menu, each language is typically represented by the flag of the primary country in which that language is spoken. But Yiddish is a language without an obvious home, and so which flag should represent it became the subject of much and fervent debate. Moreover, since each Yiddish dialect is associated with particular cultural and religious orientations, controversy also surrounded the question of which dialect should govern pronunciation of the language in the audio elements of the app.  To better understand these controversies, one of the Duolingo app’s Yiddish course developers, Meena Viswanath, joins this week’s podcast. In conversation with Mosaic’s editor Jonathan Silver, she explains how the controversies came about, what they mean for students of Yiddish, and what they reveal about Jewish identity right now. Musical selections are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Mara Benjamin, Irene Kaplan Leiwant Professor of Jewish Studies at Mount Holyoke College, experimented with genre in her 2018 book "The Obligated Self: Maternal Subjectivity and Jewish Thought," blending an academic approach to analyzing the concept of childrearing in Jewish intellectual history and offering her own intervention, informed by personal experience, to this undertheorized area in Jewish intellectual history. In this interview, she talks about realizing her role in expanding this conversation across disciplines and her hope that other scholars feel liberated to construct new ideas in the fields they study. Benjamin's "The Obligated Self" won the AAR's 2019 Award for Excellence in the Study of Religion in the Constructive-Reflective Studies category.

Jewish History Soundbites 250th commemorative episode. At this milestone, it is perhaps appropriate to take a step back and try to piece together an overview of the underlying theme of the episodes and stories of Jewish History Soundbites. Modern Jewish history is generally defined as 1500-present, with the late modern period being roughly from 1850-present. The uniqueness of this period is the sweeping changes which developed and ultimately enveloped the Jewish people over the last few centuries. Six of those primary changes are emancipation - the struggle for emancipation and equal rights in the 19th century; immigration - the Jewish People sought out new horizons in the modern era; challenges of modernity - in the form of Haskala, integration, secularization, assimilation, changes in governmental policies, advances in technology; spiritual and religious renewal - the Chassidic movement, Yeshiva movement, neo Orthodoxy, Hungarian Orthodoxy, Mussar movement, new forms of education; nationalism - Zionism, cultural autonomy, language, the State of Israel; Holocaust - the catastrophe it wrought and the changes which impacted the Jewish people as a result.   For sponsorship opportunities about your favorite topics of Jewish history contact Yehuda at:  yehuda@yehudageberer.com   Subscribe To Our Podcast on:    PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Dr. Shaul Magid joins Seekers of Unity for an interview about living inside the paradox, the possibilities, opportunities and dangers of real spirituality today, the intersection between Jewish theology and other traditions on incarnation and apotheosis, and mystical antinomianism, clash of realities, in today's day and age. We get to talking about Zalman Schachter-Shalomi's new vision for reality, paradigm shifts in religion, how to build new universal metaphysics without erasing differences, and ask what's unique about Jewish mysticism? About our Guest: Dr. Shaul Magid is a Senior Research Fellow at the Shalom Hartman Institute and the Distinguished Fellow of Jewish Studies at Dartmouth College, rabbi of the Fire Island Synagogue, contributing editor to Tablet Magazine and editor of Jewish Thought and Culture at Tikkun Magazine. He is also a member of the American Academy for Jewish Research. Shaul received his rabbinical ordination in Jerusalem and his PhD from Brandeis University. His work spans the scope of Jewish thought, specializing in Jewish mysticism, Kabbalah and Hasidism, Modern Jewish thought, with specific emphasis on American Jewish thought and culture, Zionism, and the Israeli/Palestinian conflict. His published books include: From Metaphysics to Midrash: Myth, History, and the Interpretation of Scripture in Lurianic Kabbalah which won the 2008 American Academy of Religion Best Book Award; Hasidism Incarnate: Hasidism, Christianity, and the Construction of Modern Judaism; Hasidism on the Margin Reconciliation, Antinomianism, and Messianism in Izbica/Radzin Hasidism; The Bible, the Talmud and the New Testament: Elijah Zvi Soloveitchik's Commentary to the Gospels; and Piety and Rebellion: Studies in Hasidism. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Modern Jewish music developed from the chassidic music of old to the new sound of the Jewish music revolution led by Shlomo Carlebach in the 1960's. The music world of pre war Europe was brought over to the emerging post war world by Yankel Talmud, Yom Tov Ehrlich, the Chabad niggunim, David Werdyger and Bentzion Shenker of Modzhitz. They served as the bridge to bring classic chassidic music to the new generation. This was followed by Shlomo Carlebach and the revolution of Jewish music in the 1960's. Baruch Chait with the Rabbi's Sons, Yigal Calek and the London School of Jewish Song, the Pirchei-JEP albums all contributed to the early flourishing of the new style Jewish music which would continue to develop in the ensuing decade.   Check out the other Jewish History Soundbites episodes on Jewish music: Shlomo Carlebach mini-series: https://jsoundbites.podbean.com/e/from-lakewood-to-lubavitch-the-early-years-of-shlomo-carlebach/ https://jsoundbites.podbean.com/e/from-all-night-learning-to-all-night-kumzitz-the-early-years-of-shlomo-carlebach-part-ii/ Chazzanus: https://jsoundbites.podbean.com/e/yossele-rosenblatt-and-the-golden-age-of-chazzanus/ Modzhitz: https://jsoundbites.podbean.com/e/chassidic-symphony-the-modzitz-dynasty/   Subscribe To Our Podcast on:   PodBean: https://jsoundbites.podbean.com/   Follow us on Twitter or Instagram at @Jsoundbites You can email Yehuda at yehuda@yehudageberer.com

Kay Productions CEO/founder Franciska Kosman is a Jewish Orthodox Art-preneur who started her career as a singer and composer and became an international artist and performer, having released over 60 singles. She then moved on to launch Kay Productions, which offers a unique combination of services, from content development to producing, marketing, and – most importantly – ways to make an IMPACT with a message worth sharing.She started her own podcast: The Franciska Show, to give voice to the inspiring stories of Orthodox Jewish female artists. Traditionally, women's voices have been stifled for ages, nevertheless, modern technology has opened up new horizons for women to engage with their audiences in a variety of ways that were unheard of a decade ago.In today’s episode, Franciska talks to Monique about being a dedicated activist for her community and effectively uses her platform to empower other musicians and artists around her.HOT TOPICS OF THE EPISODE[1:35] - Monique introduces her guest, Franciska Kosman.[2:49] - Franciska talks about her challenges growing up and actually not being allowed to sing.[6:47] - What about the talking? Were you able to speak publicly?You go based on communities.There are communities where women are not public speakers for the men audiences.It's more like ingrained in tradition.[11:53] - Where in Soviet Union did you move?I was born when my parents were already living there. So I grew up fully in Moscow. My mother is from the States, and my father is from Switzerland.[13:57] - What was the difference for you when you first moved to the US and how did you experience art and expressing yourself?I experienced that transition most when I moved here and when I was recruited to teach [20:47] - Tell me about how you got into podcasting and why you decided to choose that as a platform for your singing and your art? A mentor of mine suggested, “why not do podcasting”? [28:01] - Why do you think now that you have gone through all of this journey, would a podcast be beneficial to entrepreneurs or business owners?It's an amazing tool if used right.The way I see it is a real tool. [31:49] - What do you tell your clients to do for people to listen to a podcast?Catchy titles.Repurposing your content.Having great guests.[38:06] - What would you say would be a good way to encourage them to share the episode?I have the same issue.I don't think you're doing anything wrong. I think this is the default.[46:47] - Why do you think people should be listening to podcasts?Because it's a new platform.People are used to TV, people are used to the radio, and podcasts are just one notch higher.[50:21] - What does efficiency mean to you?Efficiency to me means doing the most with the least.[50:38] - Which of the three things would you keep doing over and over again to get back to success?Creating my music studio.PodcastingMy coachAWESOME RESOURCES THAT WE TALKED ABOUT IN THIS EPISODEBook 1: https://www.amazon.co.uk/Get-Rich-Lucky-Bitch-Release/dp/1478181494Book 2: https://www.amazon.co.uk/Getting-More-Youre-always-negotiating/dp/0141049944Fiverr: https://www.fiverr.com/IMPACTFUL QUOTES OF THIS EPISODEEfficiency to me means doing the most with the least. - Franciska Kosman.Podcast is amazing tool if used right. - Franciska Kosman.FIND MORE ABOUT FRANCISKA KOSMAN HEREWebsite: https://www.franciskakosman.com/Instagram: https://www.instagram.com/franciskamusic/ See acast.com/privacy for privacy and opt-out information.

In this episode, Zelda interviews Yael Braun. Yael and Zelda talk all things divorce and finding love, coming into faith at your own time, parental expectation, and so much more. We hope you love this episode! Who do you want to hear from next? Let us know who Zelda should interview next by emailing us at hello@zeldyy.com. --- Send in a voice message: https://anchor.fm/ohmygodpodcast/message

In this episode we speak with David Ha'Ivri, a councilman on the Samarian regional council, about the incredible potential for North American Aliyah to towns in the Shomron. Please visit our website at: IsraelTorah.org and our inspirational video series at: YouTube.com/IsraelTorah If you like this podcast, please help us, by supporting the channel! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/joshua-wander/message Support this podcast: https://anchor.fm/joshua-wander/support

When Karen Cinnamon got engaged, she found herself unable to find anything that spoke to her when it came to planning a modern Jewish wedding. When she couldn’t find anyone providing the inspiration, advice, or guidance she was looking for, she realized that there was a hole in the market and a massive opportunity. She started a blog to showcase innovative Jewish weddings, and it became her full-time job within a year. Now, at Brides Club, she provides Jewish brides with a community that minimizes stress and overwhelms with positive support and guidance. Today, Karen joins the podcast to share the story of how she moved from the blog and advertiser model to a membership business, how she recovered from a launch that she says “did everything wrong,” and what she’s doing to support her members in uncertain times. Get Access to the Full Show Notes! To get access to the full story and to all the resources mentioned during today's episode, visit TribeHub.com/71

Lesley Yalen, the Yiddish Book Center's education manager, joined The Shmooze recently to talk about her work as co-editor of teachgreatjewishbooks.org, the Yiddish Book Center's site that provides a trove of resource kits designed to help teachers bring modern Jewish literature into their classrooms. The site's resources--which cover classic Yiddish works and Hebrew poetry in English translation, American Jewish stories, and much more--are free and easy to use and share across digital platforms, making them especially well-suited to this moment. Episode 0255 April 24, 2020 Yiddish Book Center Amherst, Massachusetts

In this blended favorite from the archive, Faith and the gang reminisce about a fabulous meal they shared in New Haven. Check to see if your favorite restaurant is offering curbside pick-up! Plus, Faith talks to author Suzy Scherr about cooking and cleaning with baking soda. And, doesn’t a comforting bowl of Matzo Ball Soup sound good right about now? Faith talks to Leah Koenig about her book, Modern Jewish Cooking, and the recipes Leah’s updated while honoring tradition. Support the show.

The modern twists on Jewish food and why some of the best sparkling wine comes from a lesser known region of Italy. Plus: a boom in Middle Eastern cuisine in Berlin.

A vibrant conversation with one of the most visionary thinkers in Israel. As former speaker of the Knesset, Avraham Burg witnessed firsthand many of the most dramatic and critical moments in Israeli history. He offers a deeply personal and unique reflection on his county’s history, Zionism, and Jewish identity in the modern world. His insights came at a particularly poignant moment in time: on the eve of Yom Ha’atzmaut (Israeli Independence Day) and closely following the elections in Israel. 

What are common misnomers about Midrash? How is Midrash akin to Magic Realism? How is the digitization of the Talmud affect its study? Are Judaic studies academics superheroes? Join Dr. A. J. Berkovitz, YU alumnus and assistant professor of liturgy, worship, and ritual at Hebrew Union College-Jewish Institute of Religion, as he sits down with Dr. David Stern, Harvard University’s Harry Starr Professor of Classical and Modern Jewish and Hebrew Literature and professor of comparative literature, to discuss these questions and how he used his training in literary theory and Greek classics to unpack and understand how Midrash functions.

Dr. Cecile Kuznitz, director of Jewish Studies at Bard College and author of YIVO and the Making of Modern Jewish Culture: Scholarship for the Yiddish Nation retraces with host Gilad Halpern the history of the 90-year-old Yiddish Scientific Institute from Interwar Poland to Postwar America. Song: Tuna ft. Shlomi Saranga - Lama Lo Achshav This episode originally aired on Oct. 16, 2015

Shachar Pinsker discusses his book A Rich Brew: How Cafes Created Modern Jewish Culture and the ways in which cafes provide a window into understanding modern Jewish culture and modernity: What it means for cafes to be sites of the production of Jewish culture, how cafes sold not just coffee but also a concept of modernity, and the transformation of cafes and Jewish culture.

The café, long a European institution, was also a stimulant and a refuge for European Jewish culture. In cities across Europe, and later in Palestine, Israel, and the United States, Jewish journalists, poets, and thinkers gathered in cafés to socialize, argue, create, and simply to be in a space that welcomed them. In A Rich Brew: How Cafés Created Modern Jewish Culture (NYU Press, 2018), Shachar M. Pinsker, Professor of Judaic Studies and Middle East Studies at the University of Michigan, provides a rich and detailed portrait of café life in six major centers of Jewish life and thought in the 19th and 20th centuries. The book is a welcome addition to the study of European Jewish thought and culture, and to the understanding of the motive forces behind Jewish creativity during a period that included large-scale emancipation, immigration, and destruction in the Jewish world. David Gottlieb earned his PhD in the History of Judaism from the University of Chicago in 2018. He serves on the teaching faculty of Claremont Lincoln University, and teaches for Orot: The Center for New Jewish Learning in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices

The café, long a European institution, was also a stimulant and a refuge for European Jewish culture. In cities across Europe, and later in Palestine, Israel, and the United States, Jewish journalists, poets, and thinkers gathered in cafés to socialize, argue, create, and simply to be in a space that welcomed them. In A Rich Brew: How Cafés Created Modern Jewish Culture (NYU Press, 2018), Shachar M. Pinsker, Professor of Judaic Studies and Middle East Studies at the University of Michigan, provides a rich and detailed portrait of café life in six major centers of Jewish life and thought in the 19th and 20th centuries. The book is a welcome addition to the study of European Jewish thought and culture, and to the understanding of the motive forces behind Jewish creativity during a period that included large-scale emancipation, immigration, and destruction in the Jewish world. David Gottlieb earned his PhD in the History of Judaism from the University of Chicago in 2018. He serves on the teaching faculty of Claremont Lincoln University, and teaches for Orot: The Center for New Jewish Learning in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices

The café, long a European institution, was also a stimulant and a refuge for European Jewish culture. In cities across Europe, and later in Palestine, Israel, and the United States, Jewish journalists, poets, and thinkers gathered in cafés to socialize, argue, create, and simply to be in a space that welcomed them. In A Rich Brew: How Cafés Created Modern Jewish Culture (NYU Press, 2018), Shachar M. Pinsker, Professor of Judaic Studies and Middle East Studies at the University of Michigan, provides a rich and detailed portrait of café life in six major centers of Jewish life and thought in the 19th and 20th centuries. The book is a welcome addition to the study of European Jewish thought and culture, and to the understanding of the motive forces behind Jewish creativity during a period that included large-scale emancipation, immigration, and destruction in the Jewish world. David Gottlieb earned his PhD in the History of Judaism from the University of Chicago in 2018. He serves on the teaching faculty of Claremont Lincoln University, and teaches for Orot: The Center for New Jewish Learning in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices

The café, long a European institution, was also a stimulant and a refuge for European Jewish culture. In cities across Europe, and later in Palestine, Israel, and the United States, Jewish journalists, poets, and thinkers gathered in cafés to socialize, argue, create, and simply to be in a space that welcomed them. In A Rich Brew: How Cafés Created Modern Jewish Culture (NYU Press, 2018), Shachar M. Pinsker, Professor of Judaic Studies and Middle East Studies at the University of Michigan, provides a rich and detailed portrait of café life in six major centers of Jewish life and thought in the 19th and 20th centuries. The book is a welcome addition to the study of European Jewish thought and culture, and to the understanding of the motive forces behind Jewish creativity during a period that included large-scale emancipation, immigration, and destruction in the Jewish world. David Gottlieb earned his PhD in the History of Judaism from the University of Chicago in 2018. He serves on the teaching faculty of Claremont Lincoln University, and teaches for Orot: The Center for New Jewish Learning in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices

The café, long a European institution, was also a stimulant and a refuge for European Jewish culture. In cities across Europe, and later in Palestine, Israel, and the United States, Jewish journalists, poets, and thinkers gathered in cafés to socialize, argue, create, and simply to be in a space that welcomed them. In A Rich Brew: How Cafés Created Modern Jewish Culture (NYU Press, 2018), Shachar M. Pinsker, Professor of Judaic Studies and Middle East Studies at the University of Michigan, provides a rich and detailed portrait of café life in six major centers of Jewish life and thought in the 19th and 20th centuries. The book is a welcome addition to the study of European Jewish thought and culture, and to the understanding of the motive forces behind Jewish creativity during a period that included large-scale emancipation, immigration, and destruction in the Jewish world. David Gottlieb earned his PhD in the History of Judaism from the University of Chicago in 2018. He serves on the teaching faculty of Claremont Lincoln University, and teaches for Orot: The Center for New Jewish Learning in Chicago. Learn more about your ad choices. Visit megaphone.fm/adchoices

In a conversation with Shachar M. Pinsker we learn about the place of coffeehouses in the creation of modern Jewish culture from the mid-nineteenth to mid-twentieth centuries. Shachar's newly published book, "A Rich Brew: How Cafes Created Modern Jewish Culture," tells the story of the role of the coffeehouse as central to the modern Jewish experience in a time of migration and urbanization, from Odessa, Warsaw, Vienna, and Berlin to New York City and Tel Aviv, and why Jews became their most devoted habitues. Episode 0193 August 2, 2018 Yiddish Book Center Amherst, MA

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church's Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Benedito/Baruch/Benedict Spinoza (1623-1677) lived at the crossroads of Dutch, scholastic, and Jewish worlds. Excommunicated from the Jewish community of Amsterdam at 23, his works would later be put on the Catholic Church’s Index of Forbidden Books. He was a heretic. And yet, he was and continues to be seen by many as perhaps the hero of the early modern period. A figure alienated by the structures that defined his life, Spinoza has been understood, by Jews and non-Jews alike, to have expressed a powerful self-definition that echoes to the present day, where biographies, plays, “guides”, and academic works continue to abound. In place of a simplistic origin story or master narrative of a modernity that begins with Spinoza, The First Modern Jew: Spinoza and the History of an Image (Princeton University Press, 2012), tells the story of how Spinoza came to be understood as a cultural hero, a reception history of his image at many crucial junctures in Modern Jewish history. Rather than probing his philosophy or strictly philosophic influence, Schwartz studies a malleable “Spinoza” as a symbol that captures the ways in which Jews have sought to understand and define themselves. Beginning in 17th-century Amsterdam before moving to 18th-century Berlin, 19th-century Eastern Europe, and Israel and America in the 20th century, The First Modern Jew is a chronological narrative of modern Jewish history that moves seamlessly between a larger thematic thread and local histories of both the famous (Moses Mendelssohn, David Ben-Gurion, and Yitzhak Bashevis Singer) and the forgotten (Berthold Auerbach, Salomon Rubin, and Yosef Klausner). In so doing, it probes the porous boundary between history and memory: the history of Spinoza and the history of the memory of Spinoza. And thereby we can see Spinoza as the “first modern Jew,” both because he was often projected as such and because he was a means by which people have asked the quintessential modern question: what does it mean to be me? Professor Daniel B. Schwartz is an associate professor of history and the director of the Judaic Studies program at George Washington University. Moses Lapin is a graduate student in the departments of History and Philosophy at the Hebrew University in Jerusalem, he is a crypto-Spinozist and his hero is Blinky the Ghost. Learn more about your ad choices. Visit megaphone.fm/adchoices

Shannon Sarna, editor of the Jewish food blog “The Nosher,” and author of Modern Jewish Baker, joins us to discuss her new takes on challah, babka, bagels, and more. Shannon makes the case for hamantaschen and talks about some of the unexpected recipes included in her book—from Tomato-Basil Challah to Everything-Bagel Rugelach. Episode 0170 January 19,2018 Yiddish Book Center Amherst, Massachusetts

Who and what define authenticity? Can shopping in the “ethnic” aisle ever become more than “ethnic tourism?" Is cultural appropriation a real issue in the culinary world? These are the types of questions we’re looking to answer on Meant to Be Eaten...because what if those Korean tacos...are just really tasty tacos? We're kicking the season off with an interview with Jeremy Umansky, leader of the koji movement and owner of Larder--an Eastern European deli in Cleveland powered by Japanese ingredient, koji.

2016-2017 Frankel Institute Israeli Histories, Societies and Cultures: Comparative Approaches Fellow, Shachar Pinsker Project Title: A Rich Brew: How Urban Cafés Created Modern Jewish Culture

CSP: Ruderman - In Search of Saviours: The Messianic Impulse in Jewish History and its Consequences: The Messiah and the Modern Jewish Experience: Reform Judaism, Socialism, and Zionism                

Rabbi Dr. Alexander Kaye & Dr. Lynn Kaye of the Melton Center for Jewish Studies at The Ohio State University (https://meltoncenter.osu.edu/) present their roundtable lecture "Capital Punishment in Ancient & Modern Jewish Law" before an audience at Valley Beit Midrash (www.ValleyBeitMidrash.org)in Phoenix, AZ. DONATE: http://bit.ly/1NmpbsP

Dr. Cecile Kuznitz, director of Jewish Studies at Bard College and author of YIVO and the Making of Modern Jewish Culture: Scholarship for the Yiddish Nation retraces with host Gilad Halpern the history of the 90-year-old Yiddish Scientific Institute from Interwar Poland to Postwar America. Song: Tuna ft. Shlomi Saranga - Lama Lo Achshav

Prepping for Passover? Tune in to this week’s Eat Your Words as host Cathy Erway chats with author Leah Koenig about her new book “Modern Jewish Cooking: Recipes & Customs for Today’s Kitchen.” Talking about how she fell in love with cooking plus how she rediscovered these traditional bites, Leah details how she was able to put her unique stamp on the cuisine with 175 recipes that showcase the handmade, seasonal, and vegetable-forward dishes. From soups to sweets that go beyond the traditional, Leah explains how she also incorporates regional influences from North Africa to Central Europe. After the break, Cathy gets the scoop on some of Leah’s greatest cooking successes and her thoughts on treading the line between traditional and progressive holiday foods. This program was brought to you by The International Culinary Center. “Of all the Jewish holidays, Passover is the hardest one to get crazy with because if there’s no matzo ball soup on the table people with throw a fit!” —Leah Koenig on Eat Your Words

The Chanukah Postscript: The Modern Jewish Woman in a World of Ancient Greek ValuesRachel Lerner with Psychologist Sara Debbie GutfreundFood for Thought at Quilvest Capital, December 10

Download Mp3 [audio: https://bibleprophecytalk.com/uploads/Chris%20White%20-%20The%20Modern%20Jewish%20Eschatology%20Factor.mp3] In this episode I talk about The modern view of Jewish Messianic expectations and link them to Daniel 11, Revelation 13 and interestingly enough, Islamic eschatology. I propose a theory that it could be a setup to start the wars of Antichrist (in Daniel 11:40-45) and usher in the belief that … Continue reading "BPT – The Modern Jewish Eschatology Factor" The post BPT – The Modern Jewish Eschatology Factor first appeared on Bible Prophecy Talk Podcast.

Download Mp3 In this episode I talk about The modern view of Jewish Messianic expectations and link them to Daniel 11, Revelation 13 and interestingly enough, Islamic eschatology. I propose a theory that it could be a setup to start the wars of Antichrist (in Daniel 11:40-45) and usher in the belief that the Antichrist […]

Download Mp3 [audio: http://bibleprophecytalk.com/uploads/Chris%20White%20-%20The%20Modern%20Jewish%20Eschatology%20Factor.mp3] In this episode I talk about The modern view of Jewish Messianic expectations and link them to Daniel 11, Revelation 13 and interestingly enough, Islamic eschatology. I propose a theory that it could be a setup to start the wars of Antichrist (in Daniel 11:40-45) and usher in the belief that […]

Jenna Marin talks about how she lives her life as an Orthodox Jew after growing up secular.