Podcasts about numbering

Good Sunday morning to you,I am just on a train home from Glasgow, where I have been gigging these past two nights. I've had a great time, as I always seem to do when I go north of the wall.But Glasgow on a Saturday night is something else. My hotel was right next to the station and so I was right in the thick of it. If I ever get to make a cacatopian, end-of-days, post-apocalyptic thriller, I'll just stroll through Glasgow city centre on a Friday or Saturday night with a camera to get all the B roll. It was like walking through a Hieronymus Bosch painting only with a Scottish accent. Little seems to have changed since I wrote that infamous chapter about Glasgow in Life After the State all those years ago. The only difference is that now it's more multi-ethnic. So many people are so off their heads. I lost count of the number of randoms wandering about just howling at the stars. The long days - it was still light at 10 o'clock - make the insanity all the more visible. Part of me finds it funny, but another part of me finds it so very sad that so many people let themselves get into this condition. It prompted me to revisit said chapter, and I offer it today as your Sunday thought piece.Just a couple of little notes, before we begin. This caught my eye on Friday. Our favourite uranium tech company, Lightbridge Fuels (NASDAQ:LTBR), has taken off again with Donald Trump's statement that he is going to quadruple US nuclear capacity. The stock was up 45% in a day. We first looked at it in October at $3. It hit $15 on Friday. It's one to sell on the spikes and buy on the dips, as this incredible chart shows.(In other news I have now listened twice to the Comstock Lode AGM, and I'll report back on that shortly too). ICYMI here is my mid-week commentary, which attracted a lot of attentionRight - Glasgow.(NB I haven't included references here. Needless to say, they are all there in the book. And sorry I don't have access to the audio of me reading this from my laptop, but, if you like, you can get the audiobook at Audible, Apple Books and all good audiobookshops. The book itself available at Amazon, Apple Books et al).How the Most Entrepreneurial City in Europe Became Its SickestThe cause of waves of unemployment is not capitalism, but governments …Friedrich Hayek, economist and philosopherIn the 18th and 19th centuries, the city of Glasgow in Scotland became enormously, stupendously rich. It happened quite organically, without planning. An entrepreneurial people reacted to their circumstances and, over time, turned Glasgow into an industrial and economic centre of such might that, by the turn of the 20th century, Glasgow was producing half the tonnage of Britain's ships and a quarter of all locomotives in the world. (Not unlike China's industrial dominance today). It was regarded as the best-governed city in Europe and popular histories compared it to the great imperial cities of Venice and Rome. It became known as the ‘Second City of the British Empire'.Barely 100 years later, it is the heroin capital of the UK, the murder capital of the UK and its East End, once home to Europe's largest steelworks, has been dubbed ‘the benefits capital of the UK'. Glasgow is Britain's fattest city: its men have Britain's lowest life expectancy – on a par with Palestine and Albania – and its unemployment rate is 50% higher than the rest of the UK.How did Glasgow manage all that?The growth in Glasgow's economic fortunes began in the latter part of the 17th century and the early 18th century. First, the city's location in the west of Scotland at the mouth of the river Clyde meant that it lay in the path of the trade winds and at least 100 nautical miles closer to America's east coast than other British ports – 200 miles closer than London. In the days before fossil fuels (which only found widespread use in shipping in the second half of the 19th century) the journey to Virginia was some two weeks shorter than the same journey from London or many of the other ports in Britain and Europe. Even modern sailors describe how easy the port of Glasgow is to navigate. Second, when England was at war with France – as it was repeatedly between 1688 and 1815 – ships travelling to Glasgow were less vulnerable than those travelling to ports further south. Glasgow's merchants took advantage and, by the early 18th century, the city had begun to assert itself as a trading hub. Manufactured goods were carried from Britain and Europe to North America and the Caribbean, where they were traded for increasingly popular commodities such as tobacco, cotton and sugar.Through the 18th century, the Glasgow merchants' business networks spread, and they took steps to further accelerate trade. New ships were introduced, bigger than those of rival ports, with fore and aft sails that enabled them to sail closer to the wind and reduce journey times. Trading posts were built to ensure that cargo was gathered and stored for collection, so that ships wouldn't swing idly at anchor. By the 1760s Glasgow had a 50% share of the tobacco trade – as much as the rest of Britain's ports combined. While the English merchants simply sold American tobacco in Europe at a profit, the Glaswegians actually extended credit to American farmers against future production (a bit like a crop future today, where a crop to be grown at a later date is sold now). The Virginia farmers could then use this credit to buy European goods, which the Glaswegians were only too happy to supply. This brought about the rise of financial institutions such as the Glasgow Ship Bank and the Glasgow Thistle Bank, which would later become part of the now-bailed-out, taxpayer-owned Royal Bank of Scotland (RBS).Their practices paid rewards. Glasgow's merchants earned a great deal of money. They built glamorous homes and large churches and, it seems, took on aristocratic airs – hence they became known as the ‘Tobacco Lords'. Numbering among them were Buchanan, Dunlop, Ingram, Wilson, Oswald, Cochrane and Glassford, all of whom had streets in the Merchant City district of Glasgow named after them (other streets, such as Virginia Street and Jamaica Street, refer to their trade destinations). In 1771, over 47 million pounds of tobacco were imported.However, the credit the Glaswegians extended to American tobacco farmers would backfire. The debts incurred by the tobacco farmers – which included future presidents George Washington and Thomas Jefferson (who almost lost his farm as a result) – grew, and were among the grievances when the American War of Independence came in 1775. That war destroyed the tobacco trade for the Glaswegians. Much of the money that was owed to them was never repaid. Many of their plantations were lost. But the Glaswegians were entrepreneurial and they adapted. They moved on to other businesses, particularly cotton.By the 19th century, all sorts of local industry had emerged around the goods traded in the city. It was producing and exporting textiles, chemicals, engineered goods and steel. River engineering projects to dredge and deepen the Clyde (with a view to forming a deep- water port) had begun in 1768 and they would enable shipbuilding to become a major industry on the upper reaches of the river, pioneered by industrialists such as Robert Napier and John Elder. The final stretch of the Monkland Canal, linking the Forth and Clyde Canal at Port Dundas, was opened in 1795, facilitating access to the iron-ore and coal mines of Lanarkshire.The move to fossil-fuelled shipping in the latter 19th century destroyed the advantages that the trade winds had given Glasgow. But it didn't matter. Again, the people adapted. By the turn of the 20th century the Second City of the British Empire had become a world centre of industry and heavy engineering. It has been estimated that, between 1870 and 1914, it produced as much as one-fifth of the world's ships, and half of Britain's tonnage. Among the 25,000 ships it produced were some of the greatest ever built: the Cutty Sark, the Queen Mary, HMS Hood, the Lusitania, the Glenlee tall ship and even the iconic Mississippi paddle steamer, the Delta Queen. It had also become a centre for locomotive manufacture and, shortly after the turn of the 20th century, could boast the largest concentration of locomotive building works in Europe.It was not just Glasgow's industry and wealth that was so gargantuan. The city's contribution to mankind – made possible by the innovation and progress that comes with booming economies – would also have an international impact. Many great inventors either hailed from Glasgow or moved there to study or work. There's James Watt, for example, whose improvements to the steam engine were fundamental to the Industrial Revolution. One of Watt's employees, William Murdoch, has been dubbed ‘the Scot who lit the world' – he invented gas lighting, a new kind of steam cannon and waterproof paint. Charles MacIntosh gave us the raincoat. James Young, the chemist dubbed as ‘the father of the oil industry', gave us paraffin. William Thomson, known as Lord Kelvin, developed the science of thermodynamics, formulating the Kelvin scale of absolute temperature; he also managed the laying of the first transatlantic telegraph cable.The turning point in the economic fortunes of Glasgow – indeed, of industrial Britain – was WWI. Both have been in decline ever since. By the end of the war, the British were drained, both emotionally and in terms of capital and manpower; the workers, the entrepreneurs, the ideas men, too many of them were dead or incapacitated. There was insufficient money and no appetite to invest. The post-war recession, and later the Great Depression, did little to help. The trend of the city was now one of inexorable economic decline.If Glasgow was the home of shipping and industry in 19th-century Britain, it became the home of socialism in the 20th century. Known by some as the ‘Red Clydeside' movement, the socialist tide in Scotland actually pre-dated the First World War. In 1906 came the city's first Labour Member of Parliament (MP), George Barnes – prior to that its seven MPs were all Conservatives or Liberal Unionists. In the spring of 1911, 11,000 workers at the Singer sewing-machine factory (run by an American corporation in Clydebank) went on strike to support 12 women who were protesting about new work practices. Singer sacked 400 workers, but the movement was growing – as was labour unrest. In the four years between 1910 and 1914 Clydebank workers spent four times as many days on strike than in the whole of the previous decade. The Scottish Trades Union Congress and its affiliations saw membership rise from 129,000 in 1909 to 230,000 in 1914.20The rise in discontent had much to do with Glasgow's housing. Conditions were bad, there was overcrowding, bad sanitation, housing was close to dirty, noxious and deafening industry. Unions grew quite organically to protect the interests of their members.Then came WWI, and inflation, as Britain all but abandoned gold. In 1915 many landlords responded by attempting to increase rent, but with their young men on the Western front, those left behind didn't have the means to pay these higher costs. If they couldn't, eviction soon followed. In Govan, an area of Glasgow where shipbuilding was the main occupation, women – now in the majority with so many men gone – organized opposition to the rent increases. There are photographs showing women blocking the entrance to tenements; officers who did get inside to evict tenants are said to have had their trousers pulled down.The landlords were attacked for being unpatriotic. Placards read: ‘While our men are fighting on the front line,the landlord is attacking us at home.' The strikes spread to other cities throughout the UK, and on 27 November 1915 the government introduced legislation to restrict rents to the pre-war level. The strikers were placated. They had won. The government was happy; it had dealt with the problem. The landlords lost out.In the aftermath of the Russian Revolution of 1917, more frequent strikes crippled the city. In 1919 the ‘Bloody Friday' uprising prompted the prime minister, David Lloyd George, to deploy 10,000 troops and tanks onto the city's streets. By the 1930s Glasgow had become the main base of the Independent Labour Party, so when Labour finally came to power alone after WWII, its influence was strong. Glasgow has always remained a socialist stronghold. Labour dominates the city council, and the city has not had a Conservative MP for 30 years.By the late 1950s, Glasgow was losing out to the more competitive industries of Japan, Germany and elsewhere. There was a lack of investment. Union demands for workers, enforced by government legislation, made costs uneconomic and entrepreneurial activity arduous. With lack of investment came lack of innovation.Rapid de-industrialization followed, and by the 1960s and 70s most employment lay not in manufacturing, but in the service industries.Which brings us to today. On the plus side, Glasgow is still ranked as one of Europe's top 20 financial centres and is home to some leading Scottish businesses. But there is considerable downside.Recent studies have suggested that nearly 30% of Glasgow's working age population is unemployed. That's 50% higher than that of the rest of Scotland or the UK. Eighteen per cent of 16- to 19-year-olds are neither in school nor employed. More than one in five working-age Glaswegians have no sort of education that might qualify them for a job.In the city centre, the Merchant City, 50% of children are growing up in homes where nobody works. In the poorer neighbourhoods, such as Ruchill, Possilpark, or Dalmarnock, about 65% of children live in homes where nobody works – more than three times the national average. Figures from the Department of Work and Pensions show that 85% of working age adults from the district of Bridgeton claim some kind of welfare payment.Across the city, almost a third of the population regularly receives sickness or incapacity benefit, the highest rate of all UK cities. A 2008 World Health Organization report noted that in Glasgow's Calton, Bridgeton and Queenslie neighbourhoods, the average life expectancy for males is only 54. In contrast, residents of Glasgow's more affluent West End live to be 80 and virtually none of them are on the dole.Glasgow has the highest crime rate in Scotland. A recent report by the Centre for Social Justice noted that there are 170 teenage gangs in Glasgow. That's the same number as in London, which has over six times the population of Glasgow.It also has the dubious record of being Britain's murder capital. In fact, Glasgow had the highest homicide rate in Western Europe until it was overtaken in 2012 by Amsterdam, with more violent crime per head of population than even New York. What's more, its suicide rate is the highest in the UK.Then there are the drug and alcohol problems. The residents of the poorer neighbourhoods are an astounding six times more likely to die of a drugs overdose than the national average. Drug-related mortality has increased by 95% since 1997. There are 20,000 registered drug users – that's just registered – and the situation is not going to get any better: children who grow up in households where family members use drugs are seven times more likely to end up using drugs themselves than children who live in drug-free families.Glasgow has the highest incidence of liver diseases from alcohol abuse in all of Scotland. In the East End district of Dennistoun, these illnesses kill more people than heart attacks and lung cancer combined. Men and women are more likely to die of alcohol-related deaths in Glasgow than anywhere else in the UK. Time and time again Glasgow is proud winner of the title ‘Fattest City in Britain'. Around 40% of the population are obese – 5% morbidly so – and it also boasts the most smokers per capita.I have taken these statistics from an array of different sources. It might be in some cases that they're overstated. I know that I've accentuated both the 18th- and 19th-century positives, as well as the 20th- and 21st-century negatives to make my point. Of course, there are lots of healthy, happy people in Glasgow – I've done many gigs there and I loved it. Despite the stories you hear about intimidating Glasgow audiences, the ones I encountered were as good as any I've ever performed in front of. But none of this changes the broad-brush strokes: Glasgow was a once mighty city that now has grave social problems. It is a city that is not fulfilling its potential in the way that it once did. All in all, it's quite a transformation. How has it happened?Every few years a report comes out that highlights Glasgow's various problems. Comments are then sought from across the political spectrum. Usually, those asked to comment agree that the city has grave, ‘long-standing and deep-rooted social problems' (the words of Stephen Purcell, former leader of Glasgow City Council); they agree that something needs to be done, though they don't always agree on what that something is.There's the view from the right: Bill Aitken of the Scottish Conservatives, quoted in The Sunday Times in 2008, said, ‘We simply don't have the jobs for people who are not academically inclined. Another factor is that some people are simply disinclined to work. We have got to find something for these people to do, to give them a reason to get up in the morning and give them some self-respect.' There's the supposedly apolitical view of anti-poverty groups: Peter Kelly, director of the Glasgow-based Poverty Alliance, responded, ‘We need real, intensive support for people if we are going to tackle poverty. It's not about a lack of aspiration, often people who are unemployed or on low incomes are stymied by a lack of money and support from local and central government.' And there's the view from the left. In the same article, Patricia Ferguson, the Labour Member of the Scottish Parliament (MSP) for Maryhill, also declared a belief in government regeneration of the area. ‘It's about better housing, more jobs, better education and these things take years to make an impact. I believe that the huge regeneration in the area is fostering a lot more community involvement and cohesion. My real hope is that these figures will take a knock in the next five or ten years.' At the time of writing in 2013, five years later, the figures have worsened.All three points of view agree on one thing: the government must do something.In 2008 the £435 million Fairer Scotland Fund – established to tackle poverty – was unveiled, aiming to allocate cash to the country's most deprived communities. Its targets included increasing average income among lower wage-earners and narrowing the poverty gap between Scotland's best- and worst-performing regions by 2017. So far, it hasn't met those targets.In 2008 a report entitled ‘Power for The Public' examined the provision of health, education and justice in Scotland. It said the budgets for these three areas had grown by 55%, 87% and 44% respectively over the last decade, but added that this had produced ‘mixed results'. ‘Mixed results' means it didn't work. More money was spent and the figures got worse.After the Centre for Social Justice report on Glasgow in 2008, Iain Duncan Smith (who set up this think tank, and is now the Secretary of State for Work and Pensions) said, ‘Policy must deal with the pathways to breakdown – high levels of family breakdown, high levels of failed education, debt and unemployment.'So what are ‘pathways to breakdown'? If you were to look at a chart of Glasgow's prosperity relative to the rest of the world, its peak would have come somewhere around 1910. With the onset of WWI in 1914 its decline accelerated, and since then the falls have been relentless and inexorable. It's not just Glasgow that would have this chart pattern, but the whole of industrial Britain. What changed the trend? Yes, empires rise and fall, but was British decline all a consequence of WWI? Or was there something else?A seismic shift came with that war – a change which is very rarely spoken or written about. Actually, the change was gradual and it pre-dated 1914. It was a change that was sweeping through the West: that of government or state involvement in our lives. In the UK it began with the reforms of the Liberal government of 1906–14, championed by David Lloyd George and Winston Churchill, known as the ‘terrible twins' by contemporaries. The Pensions Act of 1908, the People's Budget of 1909–10 (to ‘wage implacable warfare against poverty', declared Lloyd George) and the National Insurance Act of 1911 saw the Liberal government moving away from its tradition of laissez-faire systems – from classical liberalism and Gladstonian principles of self-help and self-reliance – towards larger, more active government by which taxes were collected from the wealthy and the proceeds redistributed. Afraid of losing votes to the emerging Labour party and the increasingly popular ideology of socialism, modern liberals betrayed their classical principles. In his War Memoirs, Lloyd George said ‘the partisan warfare that raged around these topics was so fierce that by 1913, this country was brought to the verge of civil war'. But these were small steps. The Pensions Act, for example, meant that men aged 70 and above could claim between two and five shillings per week from the government. But average male life- expectancy then was 47. Today it's 77. Using the same ratio, and, yes, I'm manipulating statistics here, that's akin to only awarding pensions to people above the age 117 today. Back then it was workable.To go back to my analogy of the prologue, this period was when the ‘train' was set in motion across the West. In 1914 it went up a gear. Here are the opening paragraphs of historian A. J. P. Taylor's most celebrated book, English History 1914–1945, published in 1965.I quote this long passage in full, because it is so telling.Until August 1914 a sensible, law-abiding Englishman could pass through life and hardly notice the existence of the state, beyond the post office and the policeman. He could live where he liked and as he liked. He had no official number or identity card. He could travel abroad or leave his country forever without a passport or any sort of official permission. He could exchange his money for any other currency without restriction or limit. He could buy goods from any country in the world on the same terms as he bought goods at home. For that matter, a foreigner could spend his life in this country without permit and without informing the police. Unlike the countries of the European continent, the state did not require its citizens to perform military service. An Englishman could enlist, if he chose, in the regular army, the navy, or the territorials. He could also ignore, if he chose, the demands of national defence. Substantial householders were occasionally called on for jury service. Otherwise, only those helped the state, who wished to do so. The Englishman paid taxes on a modest scale: nearly £200 million in 1913–14, or rather less than 8% of the national income.The state intervened to prevent the citizen from eating adulterated food or contracting certain infectious diseases. It imposed safety rules in factories, and prevented women, and adult males in some industries,from working excessive hours.The state saw to it that children received education up to the age of 13. Since 1 January 1909, it provided a meagre pension for the needy over the age of 70. Since 1911, it helped to insure certain classes of workers against sickness and unemployment. This tendency towards more state action was increasing. Expenditure on the social services had roughly doubled since the Liberals took office in 1905. Still, broadly speaking, the state acted only to help those who could not help themselves. It left the adult citizen alone.All this was changed by the impact of the Great War. The mass of the people became, for the first time, active citizens. Their lives were shaped by orders from above; they were required to serve the state instead of pursuing exclusively their own affairs. Five million men entered the armed forces, many of them (though a minority) under compulsion. The Englishman's food was limited, and its quality changed, by government order. His freedom of movement was restricted; his conditions of work prescribed. Some industries were reduced or closed, others artificially fostered. The publication of news was fettered. Street lights were dimmed. The sacred freedom of drinking was tampered with: licensed hours were cut down, and the beer watered by order. The very time on the clocks was changed. From 1916 onwards, every Englishman got up an hour earlier in summer than he would otherwise have done, thanks to an act of parliament. The state established a hold over its citizens which, though relaxed in peacetime, was never to be removed and which the Second World war was again to increase. The history of the English state and of the English people merged for the first time.Since the beginning of WWI , the role that the state has played in our lives has not stopped growing. This has been especially so in the case of Glasgow. The state has spent more and more, provided more and more services, more subsidy, more education, more health care, more infrastructure, more accommodation, more benefits, more regulations, more laws, more protection. The more it has provided, the worse Glasgow has fared. Is this correlation a coincidence? I don't think so.The story of the rise and fall of Glasgow is a distilled version of the story of the rise and fall of industrial Britain – indeed the entire industrial West. In the next chapter I'm going to show you a simple mistake that goes on being made; a dynamic by which the state, whose very aim was to help Glasgow, has actually been its ‘pathway to breakdown' . . .Life After the State is available at Amazon, Apple Books and all good bookshops, with the audiobook at Audible, Apple Books and all good audiobookshops. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit www.theflyingfrisby.com/subscribe

Hruschka, Lynn www.deutschlandfunkkultur.de, Studio 9

In episode 171 of the Guitar Music Theory podcast, I answer listener questions on a variety of guitar topics, including:

I. A Grievous SinII. A Divine PurposeIII. A Shepherd's Heart

Through the lens of scripture, real-life stories, and God's timeless truths, we'll uncover the illusion of “I have time” and challenge ourselves to stop putting off the dreams and callings God has placed in our hearts. Together, we'll learn to: • Recognize the brevity of life. • Surrender idols that hold us back. • Embrace God's abundant purpose for 2025. • Live boldly in faith and impact the world for Jesus.

Today's Promise: Psalm 90:12 If we aren't careful, life has a tendency to slip away. God commands us to number our days. Numbering your days reminds you that you have a limited number of days. It teaches you to treasure each day and live with intention. Every moment is precious. Every day and year is a gift from the Lord. Count every day and use it for God's glory.

Darin Hayes welcomes Timothy P. Brown from footballarchaeology.com to the Pigskin Daily History Dispatch, where they delve into the intriguing history of player numbering systems in American football. The discussion begins with a look back at the time when there was no standardized system for player numbers, allowing players to wear any number between 1 and 99, regardless of their position. Brown shares insights from a 1940 article by Bob Balfe, a columnist for the Palm Beach Post, who proposed a more organized numbering system. His suggestion was to assign specific number ranges to positions: backs would wear numbers 1 through 4, while linemen would be assigned numbers 5 through 11. This idea, although never implemented, highlights the historical context of football's evolution and the gradual move towards a more systematic approach that we see today.The conversation progresses to the NCAA's eventual adoption of a standardized numbering system in 1941, which categorized centers in the 50s, guards in the 60s, and tackles in the 70s. Brown explains how this system, while not without its critics and alternative suggestions, has shaped the way we view player positions and their corresponding numbers. The discussion also touches on the practical implications of numbering systems for officiating, particularly in terms of eligibility for passing plays. As football transitioned to a two-platoon system, the need for a more defined numbering structure became even more apparent, leading to the establishment of the current norms that allow for easier identification of players on the field.Throughout the episode, Hayes and Brown engage in a lively dialogue about the quirks and complexities of football history, punctuated by anecdotes about coaches who resisted changes to the numbering system. Timothy P. Brown recounts amusing instances where coaches introduced unconventional numbering schemes, such as using Roman numerals or four-digit numbers, in defiance of new regulations. This historical backdrop not only enriches the listener's understanding of football's past but also invites reflection on how traditions and rules evolve within the sport. The episode concludes with a reminder to explore Brown's website, footballarchaeology.com, for more fascinating insights into the history of football, making it an essential resource for fans and historians alike.The conversation is based on Tim's original Tidbit Factoid Feast I - Join us at the Pigskin Dispatch website and the Sports Jersey Dispatch to see even more Positive football news! Sign up to get daily football history headlines in your email inbox @ Email-subscriberDon't forget to check out and subscribe to the Pigskin Dispatch YouTube channel for additional content and the regular Football History Minute Shorts.Miss our football by the day of the year podcasts, well don't, because they can still be found at the Pigskin Dispatch website.

Send us a text** This is a rebroadcast of our 11/27/21 program.GUEST: DR. JERRY NEWCOMBE, producer, The Pilgrims documentaryA small group of biblical Christians known as the the Pilgrims are widely considered to be “the founders of America”.Numbering only about 400-500 souls, they had fled religious persecution in England to settle in Holland. But after ten years there, they decided on another move across the Atlantic Ocean to an unknown land that would become the United States.About 50 Pilgrims were on the first vessel called The Mayflower, arriving in modern-day Cape Cod in Massachusetts in November 1620. One year later in November 1621, after a brutal winter in which many of them died, they celebrated a bountiful harvest with local Indians who had helped them in what has become known as the first Thanksgiving.The Pilgrims and their biblical beliefs which led directly to the principles of the Declaration of Independence and U.S. Constitution 150 years have been mostly forgotten by the majority of our population. “Separation of church and state” is a sacrament of mainstream society today…but it wasn't to the Pilgrims. They said they came to America “for the glory of God and the advancement of the Christian faith.”Dr. Jerry Newcombe, producer of the documentary film, The Pilgrims, joins us this Thanksgiving weekend on The Christian Worldview to discuss the Pilgrims' story and what they believed and lived by. For in them we have an example for how we can live in our pilgrimage in a contrary world.--------------------------Thanksgiving Special:THE PILGRIMS DVDAvailable for a limited time for a donation of any amount.The Pilgrims DVD celebrates the journey of a small group of outcasts in their quest for religious freedom. Unlike revisionist history, you will discover the true story of the men and women who came to these shores “for the glory of God and the advancement of the Christian faith.”57 mins, DVD.  Also available for streaming from Coral Ridge Ministries.

On the last Sunday on the Church calendar, we end on a high note focusing on the center of the Christian calendar and the life of all Christians - Jesus Christ.

A new MP3 sermon from Hopewell Associate Reformed Presbyterian is now available on SermonAudio with the following details: Title: Numbering Sovereign Grace Subtitle: Family Worship Speaker: James Hakim Broadcaster: Hopewell Associate Reformed Presbyterian Event: Devotional Date: 10/24/2024 Bible: Numbers 26 Length: 18 min.

What are we to learn from Israel's second census? Numbers 26 looks forward to the evening sermon on the coming Lord's Day. In these sixty-five verses of Holy Scripture, the Holy Spirit teaches us that the Lord highlights His sovereign grace, while warning us against sin, and presenting Himself as our inheritance.

What are we to learn from Israel's second census? Numbers 26 looks forward to the evening sermon on the coming Lord's Day. In these sixty-five verses of Holy Scripture, the Holy Spirit teaches us that the Lord highlights His sovereign grace, while warning us against sin, and presenting Himself as our inheritance.

How are we supposed to count something that's uncountable? Normally, we can't “know” our end, and normally we can't actually "number" our days, as the psalm say. Just what does it mean to number our days? One fascinating truth about Scripture is that very often, God calls us to count things that are NOT countable, and then He forbids us from counting things that ARE countable. What does that mean for Epiclesis church, and for you, as we go forward from here? Join Pastor Chris for a wonderful and timely teaching on numbering our days.

Draft for $1,500,000 on UnderDog Fantasy & Get A $250 Deposit Bonus With A FREE Pick 'Em Bonus Entry: https://play.underdogfantasy.com/p-davis-mattek Davis Mattek is joined by Ted Knutson of The Transfer Flow to discuss his work at Statsbomb, modeling soccer for gambling, how he got into soccer gambling, set pieces, the value of a truly great player for gambling like Leo Messi or Cristiano Ronaldo, fixing Chelsea Football Club and much more Get $40 Off A Six-Month RotoGrinders Subscription: https://rotogrinders.com/premium/nfl?promo=davis Sign Up For THE SOLVER Here: https://thesolver.com?ref=yzk0mda Davis Mattek is joined by Andy Molitor (AndyMSFW) from the Deep Dive Pod and BETSPERTS Try Out UNABATED'S Premium Sports Betting + DFS Pick 'Em Tools: https://unabated.com/?ref=ymjkzgj Sign up for premium fantasy football content and get exclusive Discord access: www.patreon.com/davismattek Subscribe to the AutoMattek Absolutes Newsletter: https://automattekabsolutes.beehiiv.com/ Download THE DRAFT CADDY: https://endgamesyndicate.com/membership-levels/?pa=DavisMattek Audio-Only Podcast Feed For All Davis Mattek Streams: https://podcasts.apple.com/us/podcast/grinding-the-variance-a-davis-mattek-fantasy-football-pod/id1756145256 =================== soccer, football, gambling, soccer gambling, Chelsea, ted knutson, transfer flow, transfer flow podcast Learn more about your ad choices. Visit podcastchoices.com/adchoices

Listen to the premiere episode of the second season of The Forgotten Exodus, the multi-award-winning, chart-topping, and first-ever narrative podcast series to focus exclusively on Mizrahi and Sephardic Jews. This week's episode focuses on Jews from Tunisia. If you like what you hear, subscribe before the next episode drops on September 3. “In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

“In the Israeli DNA and the Jewish DNA, we have to fight to be who we are. In every generation, empires and big forces tried to erase us . . . I know what it is to be rejected for several parts of my identity... I'm fighting for my ancestors, but I'm also fighting for our future generation.”  Hen Mazzig, a writer, digital creator, and founder of the Tel Aviv Institute, shares his powerful journey as a proud Israeli, LGBTQ+, and Mizrahi Jew, in the premiere episode of the second season of the award-winning podcast, The Forgotten Exodus. Hen delves into his family's deep roots in Tunisia, their harrowing experiences during the Nazi occupation, and their eventual escape to Israel. Discover the rich history of Tunisia's ancient Amazigh Jewish community, the impact of French colonial and Arab nationalist movements on Jews in North Africa, and the cultural identity that Hen passionately preserves today. Joining the conversation is historian Lucette Valensi, an expert on Tunisian Jewish culture, who provides scholarly insights into the longstanding presence of Jews in Tunisia, from antiquity to their exodus in the mid-20th century. ___ Show notes: Sign up to receive podcast updates here. Learn more about the series here. Song credits:  "Penceresi Yola Karsi" -- by Turku, Nomads of the Silk Road Pond5:  “Desert Caravans”: Publisher: Pond5 Publishing Beta (BMI), Composer: Tiemur Zarobov (BMI), IPI#1098108837 “Sentimental Oud Middle Eastern”: Publisher: Pond5 Publishing Beta (BMI), Composer: Sotirios Bakas (BMI), IPI#797324989. “Meditative Middle Eastern Flute”: Publisher: Pond5 Publishing Beta (BMI), Composer: Danielyan Ashot Makichevich (BMI), IPI Name #00855552512, United States BMI “Tunisia Eastern”: Publisher: Edi Surya Nurrohim, Composer: Edi Surya Nurrohim, Item ID#155836469. “At The Rabbi's Table”: Publisher: Pond5 Publishing Beta (BMI), Composer: Fazio Giulio (IPI/CAE# 00198377019). “Fields Of Elysium”; Publisher: Mysterylab Music; Composer: Mott Jordan; ID#79549862  “Frontiers”: Publisher: Pond5 Publishing Beta (BMI); Composer: Pete Checkley (BMI), IPI#380407375 “Hatikvah (National Anthem Of Israel)”; Composer: Eli Sibony; ID#122561081 “Tunisian Pot Dance (Short)”: Publisher: Pond5 Publishing Beta (BMI); Composer: kesokid, ID #97451515 “Middle East Ident”; Publisher: Pond5 Publishing Alpha (ASCAP); Composer: Alon Marcus (ACUM), IPI#776550702 “Adventures in the East”: Publisher: Pond5 Publishing Beta (BMI) Composer: Petar Milinkovic (BMI), IPI#00738313833. ___ Episode Transcript: HEN MAZZIG: They took whatever they had left and they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression they are going to come to a place where they are going to be protected, and that she was coming home. MANYA BRACHEAR PASHMAN: The world has overlooked an important episode in modern history: the 800,000 Jews who left or were driven from their homes in the Middle East and North Africa in the mid-20th century. Welcome to the second season of The Forgotten Exodus, brought to you by American Jewish Committee. This series explores that pivotal moment in history and the little-known Jewish heritage of Iran and Arab nations. As Jews around the world confront violent antisemitism and Israelis face daily attacks by terrorists on multiple fronts, our second season explores how Jews have lived throughout the region for generations–despite hardship, hostility, and hatred–then sought safety and new possibilities in their ancestral homeland. I'm your host, Manya Brachear Pashman. Join us as we explore untold family histories and personal stories of courage, perseverance, and resilience from this transformative and tumultuous period of history for the Jewish people and the Middle East.  The world has ignored these voices. We will not. This is The Forgotten Exodus.  Today's episode: leaving Tunisia. __ [Tel Aviv Pride video] MANYA BRACHEAR PASHMAN: Every June, Hen Mazzig, who splits his time between London and Tel Aviv, heads to Israel to show his Pride. His Israeli pride. His LGBTQ+ pride. And his Mizrahi Jewish pride. For that one week, all of those identities coalesce.  And while other cities around the world have transformed Pride into a June version of the Macy's Thanksgiving Day Parade, Israel is home to one of the few vibrant LGBTQ communities in the Middle East. Tel Aviv keeps it real. HEN: For me, Pride in Israel, in Tel Aviv, it still has this element of fighting for something. And that it's important for all of us to show up and to come out to the Pride Parade because if we're not going to be there, there's some people with agendas to erase us and we can't let them do it. MANYA: This year, the Tel Aviv Pride rally was a more somber affair as participants demanded freedom for the more than 100 hostages still held in Gaza since October 7th.  On that day, Hamas terrorists bent on erasing Jews from the Middle East went on a murderous rampage, killing more than 1,200, kidnapping 250 others, and unleashing what has become a 7-front war on Israel. HEN: In the Israeli DNA and the Jewish DNA we have to fight to be who we are. In every generation, empires and big forces tried to erase us, and we had to fight. And the LGBTQ+ community also knows very well how hard it is. I know what it is to be rejected for several parts of my identity. And I don't want anyone to go through that. I don't want my children to go through that. I'm fighting for my ancestors, but I'm also fighting for our future generation. MANYA: Hen Mazzig is an international speaker, writer, and digital influencer. In 2022, he founded the Tel Aviv Institute, a social media laboratory that tackles antisemitism online. He's also a second-generation Israeli, whose maternal grandparents fled Iraq, while his father's parents fled Tunisia – roots that echo in the family name: Mazzig. HEN: The last name Mazzig never made sense, because in Israel a lot of the last names have meaning in Hebrew.  So I remember one of my teachers in school was saying that Mazzig sounds like mozeg, which means pouring in Hebrew. Maybe your ancestors were running a bar or something? Clearly, this teacher did not have knowledge of the Amazigh people. Which, later on I learned, several of those tribes, those Amazigh tribes, were Jewish or practiced Judaism, and that there was 5,000 Jews that came from Tunisia that were holding both identities of being Jewish and Amazigh.  And today, they have last names like Mazzig, and Amzaleg, Mizzoug. There's several of those last names in Israel today. And they are the descendants of those Jewish communities that have lived in the Atlas Mountains. MANYA: The Atlas Mountains. A 1,500-mile chain of magnificent peaks and treacherous terrain that stretch across Algeria, Morocco, and Tunisia, separating the Sahara from the Mediterranean and Atlantic coastline.  It's where the nomadic Amazigh have called home for thousands of years. The Amazigh trace their origins to at least 2,000 BCE  in western North Africa. They speak the language of Tamazight and rely on cattle and agriculture as their main sources of income.  But textiles too. In fact, you've probably heard of the Amazigh or own a rug woven by them. A Berber rug. HEN: Amazigh, which are also called Berbers. But they're rejecting this term because of the association with barbarians, which was the title that European colonialists when they came to North Africa gave them. There's beautiful folklore about Jewish leaders within the Amazigh people. One story that I really connected to was the story of Queen Dihya that was also known as El-Kahina, which in Arabic means the Kohen, the priest, and she was known as this leader of the Amazigh tribes, and she was Jewish.  Her derrogaters were calling her a Jewish witch, because they said that she had the power to foresee the future. And her roots were apparently connected to Queen Sheba and her arrival from Israel back to Africa. And she was the descendant of Queen Sheba. And that's how she led the Amazigh people.  And the stories that I read about her, I just felt so connected. How she had this long, black, curly hair that went all the way down to her knees, and she was fierce, and she was very committed to her identity, and she was fighting against the Islamic expansion to North Africa.  And when she failed, after years of holding them off, she realized that she can't do it anymore and she's going to lose. And she was not willing to give up her Jewish identity and convert to Islam and instead she jumped into a well and died. This well is known today in Tunisia. It's the [Bir] Al-Kahina or Dihya's Well that is still in existence. Her descendants, her kids, were Jewish members of the Amazigh people.  Of course, I would like to believe that I am the descendant of royalty. MANYA: Scholars debate whether the Amazigh converted to Judaism or descended from Queen Dihya and stayed.  Lucette Valensi is a French scholar of Tunisian history who served as a director of studies at the School for Advanced Studies in the Social Sciences in Paris, one of the most prestigious institutions of graduate education in France. She has written extensively about Tunisian Jewish culture.   Generations of her family lived in Tunisia. She says archaeological evidence proves Jews were living in that land since Antiquity. LUCETTE VALENSI: I myself am a Chemla, born Chemla. And this is an Arabic name, which means a kind of belt. And my mother's name was Tartour, which is a turban [laugh]. So the names were Arabic. So my ancestors spoke Arabic. I don't know if any of them spoke Berber before, or Latin. I have no idea. But there were Jews in antiquity and of course, through Saint Augustin. MANYA: So when did Jews arrive in Tunisia? LUCETTE: [laugh] That's a strange question because they were there since Antiquity. We have evidence of their presence in mosaics of synagogues, from the times of Byzantium. I think we think in terms of a short chronology, and they would tend to associate the Jews to colonization, which does not make sense, they were there much before French colonization. They were there for millennia. MANYA: Valensi says Jews lived in Tunisia dating to the time of Carthage, an ancient city-state in what is now Tunisia, that reached its peak in the fourth century BCE. Later, under Roman and then Byzantine rule, Carthage continued to play a vital role as a center of commerce and trade during antiquity.  Besides the role of tax collectors, Jews were forbidden to serve in almost all public offices. Between the 5th and 8th centuries CE, conditions fluctuated between relief and forced conversions while under Christian rule.  After the Islamic conquest of Tunisia in the seventh and early eighth centuries CE, the treatment of Jews largely depended on which Muslim ruler was in charge at the time.  Some Jews converted to Islam while others lived as dhimmis, or second-class citizens, protected by the state in exchange for a special tax known as the jizya. In 1146, the first caliph of the Almohad dynasty, declared that the Prophet Muhammad had granted Jews religious freedom for only 500 years, by which time if the messiah had not come, they had to convert.  Those who did not convert and even those who did were forced to wear yellow turbans or other special garb called shikra, to distinguish them from Muslims. An influx of Jews expelled from Spain and Portugal arrived in the 14th Century. In the 16th Century, Tunisia became part of the Ottoman Empire, and the situation of Jews improved significantly. Another group who had settled in the coastal Tuscan city of Livorno crossed the Mediterranean in the 17th and 18th centuries to make Tunisia their home. LUCETTE: There were other groups that came, Jews from Italy, Jews from Spain, of course, Spain and Portugal, different periods. 14th century already from Spain and then from Spain and Portugal. From Italy, from Livorno, that's later, but the Jews from Livorno themselves came from Spain.  So I myself am named Valensi. From Valencia. It was the family name of my first husband. So from Valencia in Spain they went to Livorno, and from Livorno–Leghorn in English–to Tunisia. MANYA: At its peak, Tunisia's Jewish population exceeded 100,000 – a combination of Sephardi and Mizrahi. HEN: When we speak about Jews from the Middle East and North Africa, specifically in the West, or mainly in the West, we're referring to them as Sephardi. But in Tunisia, it's very interesting to see that there was the Grana community which are Livorno Jews that moved to Tunisia in the 1800s, and they brought the Sephardi way of praying.  And that's why I always use the term Mizrahi to describe myself, because I feel like it encapsulates more of my identity. And for me, the Sephardi title that we often use on those communities doesn't feel accurate to me, and it also has the connection to Ladino, which my grandparents never spoke.  They spoke Tamazight, Judeo-Tamazight, which was the language of those tribes in North Africa. And my family from my mother's side, from Iraq, they were speaking Judeo-Iraqi-Arabic.  So for me, the term Sephardi just doesn't cut it. I go with Mizrahi to describe myself. MANYA: The terms Ashkenazi, Sephardi, and Mizrahi all refer to the places Jews once called home.  Ashkenazi Jews hail from Central and Eastern Europe, particularly Germany, Poland, and Russia. They traditionally speak Yiddish, and their customs and practices reflect the influences of Central and Eastern European cultures.  Pogroms in Eastern Europe and the Holocaust led many Ashkenazi Jews to flee their longtime homes to countries like the United States and their ancestral homeland, Israel.  Mizrahi, which means “Eastern” in Hebrew, refers to the diaspora of descendants of Jewish communities from Middle Eastern countries such as: Iraq, Iran, and Yemen, and North African countries such as: Tunisia, Libya, and Morocco. Ancient Jewish communities that have lived in the region for millennia long before the advent of Islam and Christianity. They often speak dialects of Arabic. Sephardi Jews originate from Spain and Portugal, speaking Ladino and incorporating Spanish and Portuguese cultural influences. Following their expulsion from the Iberian Peninsula in 1492, they settled in regions like North Africa and the Balkans. In Tunisia, the Mizrahi and Sephardi communities lived side by side, but separately. HEN: As time passed, those communities became closer together, still quite separated, but they became closer and closer. And perhaps the reason they were becoming closer was because of the hardship that they faced as Jews.  For the leaders of Muslim armies that came to Tunisia, it didn't matter if you were a Sephardi Jew, or if you were an Amazigh Jew. You were a Jew for them. MANYA: Algeria's invasion of Tunisia in the 18th century had a disproportionate effect on Tunisia's Jewish community. The Algerian army killed thousands of the citizens of Tunis, many of whom were Jewish. Algerians raped Jewish women, looted Jewish homes. LUCETTE: There were moments of trouble when you had an invasion of the Algerian army to impose a prince. The Jews were molested in Tunis. MANYA: After a military invasion, a French protectorate was established in 1881 and lasted until Tunisia gained independence in 1956. The Jews of Tunisia felt much safer under the French protectorate.  They put a lot of stock in the French revolutionary promise of Liberté, égalité, fraternité. Soon, the French language replaced Judeo-Arabic. LUCETTE: Well, under colonization, the Jews were in a better position. First, the school system. They went to modern schools, especially the Alliance [Israélite Universelle] schools, and with that started a form of Westernization.  You had also schools in Italian, created by Italian Jews, and some Tunisian Jews went to these schools and already in the 19th century, there was a form of acculturation and Westernization.  Access to newspapers, creation of newspapers. In the 1880s Jews had already their own newspapers in Hebrew characters, but Arabic language.  And my grandfather was one of the early journalists and they started having their own press and published books, folklore, sort of short stories. MANYA: In May 1940, Nazi Germany invaded France and quickly overran the French Third Republic, forcing the French to sign an armistice agreement in June. The armistice significantly reduced the territory governed by France and created a new government known as the Vichy regime, after the central French city where it was based.  The Vichy regime collaborated with the Nazis, establishing a special administration to introduce anti-Jewish legislation and enforce a compulsory Jewish census in all of its territories including Tunisia. Hen grew up learning about the Holocaust, the Nazis' attempt to erase the Jewish people. As part of his schooling, he learned the names of concentration and death camps and he heard the stories from his friends' grandparents.  But because he was not Ashkenazi, because his grandparents didn't suffer through the same catastrophe that befell Europe, Hen never felt fully accepted.  It was a trauma that belonged to his Ashkenazi friends of German and Polish descent, not to him. Or so they thought and so he thought, until he was a teenager and asked his grandmother Kamisa to finally share their family's journey from Tunisia. That's when he learned that the Mazzig family had not been exempt from Hitler's hatred. In November 1942, Tunisia became the only North African country to come under Nazi Germany's occupation and the Nazis wasted no time. Jewish property was confiscated, and heavy fines were levied on large Jewish communities. With the presence of the Einsatzkommando, a subgroup of the Einsatzgruppen, or mobile killing units, the Nazis were prepared to implement the systematic murder of the Jews of Tunisia. The tide of the war turned just in time to prevent that. LUCETTE: At the time the Germans came, they did not control the Mediterranean, and so they could not export us to the camps. We were saved by that. Lanor camps for men in dangerous places where there were bombs by the Allies. But not for us, it was, I mean, they took our radios. They took the silverware or they took money, this kind of oppression, but they did not murder us.  They took the men away, a few families were directly impacted and died in the camps. A few men. So we were afraid. We were occupied. But compared to what Jews in Europe were subjected to, we didn't suffer.  MANYA: Almost 5,000 Jews, most of them from Tunis and from certain northern communities, were taken captive and incarcerated in 32 labor camps scattered throughout Tunisia. Jews were not only required to wear yellow stars, but those in the camps were also required to wear them on their backs so they could be identified from a distance and shot in the event they tried to escape. HEN: My grandmother never told me until before she died, when she was more open about the stories of oppression, on how she was serving food for the French Nazi officers that were occupying Tunisia, or how my grandfather was in a labor camp, and he was supposed to be sent to a death camp in Europe as well. They never felt like they should share these stories. MANYA: The capture of Tunisia by the Allied forces in May 1943 led the Axis forces in North Africa to surrender. But the country remained under French colonial rule and the antisemitic legislation of the Vichy regime continued until 1944. Many of the Vichy camps, including forced labor camps in the Sahara, continued to operate.  Even after the decline and fall of the Vichy regime and the pursuit of independence from French rule began, conditions for the Mazzig family and many others in the Tunisian Jewish community did not improve.  But the source of much of the hostility and strife was actually a beacon of hope for Tunisia's Jews. On May 14, 1948, the world had witnessed the creation of the state of Israel, sparking outrage throughout the Arab world. Seven Arab nations declared war on Israel the day after it declared independence.  Amid the rise of Tunisian nationalism and its push for independence from France, Jewish communities who had lived in Tunisia for centuries became targets. Guilty by association. No longer welcome. Rabbinical councils were dismantled. Jewish sports associations banned. Jews practiced their religion in hiding. Hen's grandfather recounted violence in the Jewish quarter of Tunis.  HEN: When World War Two was over, the Jewish community in Tunisia was hoping that now that Tunisia would have emancipation, and it would become a country, that their neighbors and the country itself would protect them. Because when it was Nazis, they knew that it was a foreign power that came from France and oppressed them. They knew that there was some hatred in the past, from their Muslim neighbors towards them.  But they also were hoping that, if anything, they would go back to the same status of a dhimmi, of being a protected minority. Even if they were not going to be fully accepted and celebrated in this society, at least they would be protected, for paying tax. And this really did not happen. MANYA: By the early 1950s, life for the Mazzig family became untenable. By then, American Jewish organizations based in Tunis started working to take Jews to Israel right away.  HEN: [My family decided to leave.] They took whatever they had left. And they got on a boat. And my grandmother told me this story before she passed away on how they were on this boat coming to Israel.  And they were so happy, and they were crying because they felt that finally after generations upon generations of oppression of living as a minority that knows that anytime the ruler might turn on them and take everything they have and pull the ground underneath their feet, they are going to come to a place where they are going to be protected. And maybe they will face hate, but no one will hate them because they're Jewish.  And I often dream about my grandmother being a young girl on this boat and how she must have felt to know that the nightmare and the hell that she went through is behind her and that she was coming home. MANYA: The boat they sailed to Israel took days. When Hen's uncle, just a young child at the time, got sick, the captain threatened to throw him overboard. Hen's grandmother hid the child inside her clothes until they docked in Israel. When they arrived, they were sprayed with DDT to kill any lice or disease, then placed in ma'abarot, which in Hebrew means transit camps. In this case, it was a tent with one bed. HEN: They were really mistreated back then. And it's not criticism. I mean, yes, it is also criticism, but it's not without understanding the context. That it was a young country that just started, and those Jewish communities, Jewish refugees came from Tunisia, they didn't speak Hebrew. They didn't look like the other Jewish communities there. And while they all had this in common, that they were all Jews, they had a very different experience. MANYA: No, the family's arrival in the Holy Land was nothing like what they had imagined. But even still, it was a dream fulfilled and there was hope, which they had lost in Tunisia. HEN: I think that it was somewhere in between having both this deep connection to Israel and going there because they wanted to, and also knowing that there's no future in Tunisia. And the truth is that even–and I'm sure people that are listening to us, that are strong Zionists and love Israel, if you tell them ‘OK, so move tomorrow,' no matter how much you love Israel, it's a very difficult decision to make.  Unless it's not really a decision. And I think for them, it wasn't really a decision. And they went through so much, they knew, OK, we have to leave and I think for the first time having a country, having Israel was the hope that they had for centuries to go back home, finally realized. MANYA: Valensi's family did stay a while longer. When Tunisia declared independence in 1956, her father, a ceramicist, designed tiles for the residence of President Habib Bourguiba. Those good relations did not last.  Valensi studied history in France, married an engineer, and returned to Tunisia. But after being there for five years, it became clear that Jews were not treated equally and they returned to France in 1965. LUCETTE: I did not plan to emigrate. And then it became more and more obvious that some people were more equal than others [laugh]. And so there was this nationalist mood where responsibilities were given to Muslims rather than Jews and I felt more and more segregated.  And so, my husband was an engineer from a good engineering school. Again, I mean, he worked for another engineer, who was a Muslim. We knew he would never reach the same position. His father was a lawyer. And in the tribunal, he had to use Arabic. And so all these things accumulated, and we were displaced. MANYA: Valensi said Jewish emigration from Tunisia accelerated at two more mileposts. Even after Tunisia declared independence, France maintained a presence and a naval base in the port city of Bizerte, a strategic port on the Mediterranean for the French who were fighting with Algeria.  In 1961, Tunisian forces blockaded the naval base and warned France to stay out of its airspace. What became known as the Bizerte Crisis lasted for three days. LUCETTE: There were critical times, like what we call “La Crise de Bizerte.” Bizerte is a port to the west of Tunis that used to be a military port and when independence was negotiated with France, the French kept this port, where they could keep an army, and Bourguiba decided that he wanted this port back. And there was a war, a conflict, between Tunisia and France in ‘61.  And that crisis was one moment when Jews thought: if there is no French presence to protect us, then anything could happen. You had the movement of emigration.  Of course, much later, ‘67, the unrest in the Middle East, and what happened there provoked a kind of panic, and there were movements against the Jews in Tunis – violence and destruction of shops, etc. So they emigrated again. Now you have only a few hundred Jews left. MANYA: Valensi's first husband died at an early age. Her second husband, Abraham Udovitch, is the former chair of Near Eastern Studies at Princeton University. Together, they researched and published a book about the Jewish communities in the Tunisian island of Djerba. The couple now splits their time between Paris and Princeton. But Valensi returns to Tunisia every year. It's still home. LUCETTE: When I go, strange thing, I feel at home. I mean, I feel I belong. My Arabic comes back. The words that I thought I had forgotten come back. They welcome you. I mean, if you go, you say you come from America, they're going to ask you questions. Are you Jewish? Did you go to Israel? I mean, these kind of very brutal questions, right away. They're going there. The taxi driver won't hesitate to ask you: Are you Jewish? But at the same time, they're very welcoming. So, I have no trouble. MANYA: Hen, on the other hand, has never been to the land of his ancestors. He holds on to his grandparents' trauma. And fear.  HEN: Tunisia just still feels a bit unsafe to me. Just as recent as a couple of months ago, there was a terror attack. So it's something that's still occurring.  MANYA: Just last year, a member of the Tunisian National Guard opened fire on worshippers outside El Ghriba Synagogue where a large gathering of Jewish pilgrims were celebrating the festival of Lag BaOmer. The synagogue is located on the Tunisian island of Djerba where Valensi and her husband did research for their book. Earlier this year, a mob attacked an abandoned synagogue in the southern city of Sfax, setting fire to the building's courtyard. Numbering over 100,000 Jews on the eve of Israel's Independence in 1948, the Tunisian Jewish community is now estimated to be less than 1,000.  There has been limited contact over the years between Tunisia and Israel. Some Israeli tourists, mostly of Tunisian origin, annually visit the El Ghriba synagogue in Djerba. But the government has largely been hostile to the Jewish state.  In the wake of the October 7 attack, the Tunisian parliament began debate on a law that would criminalize any normalization of ties with Israel. Still, Hen would like to go just once to see where his grandparents lived. Walked. Cooked. Prayed.  But to him it's just geography, an arbitrary place on a map. The memories, the music, the recipes, the traditions. It's no longer in Tunisia. It's elsewhere now – in the only country that preserved it. HEN: The Jewish Tunisian culture, the only place that it's been maintained is in Israel. That's why it's still alive. Like in Tunisia, it's not really celebrated. It's not something that they keep as much as they keep here.  Like if you want to go to a proper Mimouna, you would probably need to go to Israel, not to North Africa, although that's where it started. And the same with the Middle Eastern Jewish cuisine. The only place in the world, where be it Tunisian Jews and Iraqi Jews, or Yemenite Jews, still develop their recipes, is in Israel.  Israel is home, and this is where we still celebrate our culture and our cuisine and our identity is still something that I can engage with here.  I always feel like I am living the dreams of my grandparents, and I know that my grandmother is looking from above and I know how proud she is that we have a country, that we have a place to be safe at.  And that everything I do today is to protect my people, to protect the Jewish people, and making sure that next time when a country, when an empire, when a power would turn on Jews we'll have a place to go to and be safe. MANYA: Tunisian Jews are just one of the many Jewish communities who, in the last century, left Arab countries to forge new lives for themselves and future generations.  Join us next week as we share another untold story of The Forgotten Exodus. Many thanks to Hen for sharing his story. You can read more in his memoir The Wrong Kind of Jew: A Mizrahi Manifesto. Too many times during my reporting, I encountered children and grandchildren who didn't have the answers to my questions because they'd never asked. That's why one of the goals of this project is to encourage you to ask those questions. Find your stories. Atara Lakritz is our producer. T.K. Broderick is our sound engineer. Special thanks to Jon Schweitzer, Nicole Mazur, Sean Savage, and Madeleine Stern, and so many of our colleagues, too many to name really, for making this series possible.  You can subscribe to The Forgotten Exodus on Apple Podcasts, Spotify, or wherever you listen to podcasts, and you can learn more at AJC.org/theforgottenexodus.  The views and opinions of our guests don't necessarily reflect the positions of AJC.  You can reach us at theforgottenexodus@ajc.org. If you've enjoyed this episode, please be sure to spread the word, and hop onto Apple Podcasts or Spotify to rate us and write a review to help more listeners find us.

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What if you knew you had one year left to live? With just 365 days left on earth, how would you spend them? After a terminal cancer diagnosis, host Lee C. Camp's friend Clay Hobbs was faced with this exact question. Doctors estimated he would die before the year was out, and Clay took them literally. He chose a date, marked it on a calendar, and began planning accordingly. In today's intimate episode, Lee shares several conversations with Clay in the last year of his life. The friends discuss coming to terms with a terminal diagnosis, saying goodbye, and how the practice of facing death may help us all lead more intentional lives.Show NotesResources mentioned this episode:On Death And Dying - Elisabeth Kübler-RossRapt: Attention and the Focused Life - Winifred GallagherSimilar No Small Endeavor episodes:Oliver Burkeman: Time Management for MortalsBurying 250 Friends: Greg Boyle on Community Amidst Gang Violence The Opposite of Faith is Certainty: Christian WimanDacher Keltner: How Awe Will Transform Your LifeTranscription LinkJOIN NSE+ Today! Our subscriber only community with bonus episodes, ad-free listening, and discounts on live showsSubscribe to episodes: Apple | Spotify | Amazon | Google | YouTubeFollow Us: Instagram | Twitter | Facebook | YouTubeFollow Lee: Instagram | TwitterJoin our Email List: nosmallendeavor.comSee Privacy Policy: Privacy PolicyAmazon Affiliate Disclosure: Tokens Media, LLC is a participant in the Amazon Services LLC Associates Program, an affiliate advertising program designed to provide a means for sites to earn advertising fees by advertising and linking to Amazon.com.

The news of Texas covered today includes:Our Lone Star story of the day: The Travis County Attorney has dismissed all trespassing charges against pro-Hamas murderer, Jew hating protesters at UT-Austin. UT is not pleased and neither should we be.  Also see: What Happened to UT's Outside Agitators?Our Lone Star story of the day is sponsored by Allied Compliance Services providing the best service in DOT, business and personal drug and alcohol testing since 1995.Texas Secretary of State election division sends an advisory that puts Texas back on track with properly numbered ballots. The problem was with ES&S systems; Hart systems are without the problem.It appears Biden's politicized DOJ and FBI are still going after Attorney General Ken Paxton. Anyone who thought the DC Leftists would stop trying to get to the nation's most effective attorney general at fighting the Obama/Biden/DC Democrat machine is a fool.Texas wins another Golden Shovel Award.Good court rulings: U.S. Supreme Court pauses federal smog control plan Supreme Court Curtails SEC's Administrative Judge Enforcement Powers Texas' top court rejects appeal made by former Angelina County judge who violated open meetings law Criminal appeals court denies Travis Co. district attorney's attempt to reverse Daniel Perry pardon Listen on the radio, or station stream, at 5pm Central. Click for our radio and streaming affiliates.www.PrattonTexas.com

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/medicine

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/science-technology-and-society

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/technology

Measurements, and their manipulation, have been underestimated as crucial historical forces motivating and guiding the way we think about disability. Using measurement technology as a lens, and examining in particular the measurement of hearing and breathing, Coreen McGuire's book Measuring Difference, Numbering Normal: Setting the Standards for Disability in the Interwar Period (Manchester UP, 2020) draws together several existing discussions on disability, phenomenology, healthcare, medical practice, big data, embodiment, and emerging medical and scientific technologies around the turn of the twentieth century. These are popular topics of scholarly attention but have not, until now, been considered as interconnected topics within a single book. As such, this work connects several important, and usually separate academic subject areas and historical specialisms. The standards embedded in instrumentation created strict, but, ultimately arbitrary thresholds of what is categorised as normal and abnormal. Considering these standards from a long historical perspective reveals how these dividing lines shifted when pushed. This book is available open access here.  Learn more about your ad choices. Visit megaphone.fm/adchoices

This week, the boys celebrate a milestone issue and lament the current style of DC miniseries.

//The Wire Weekly Rollup//March 24-30, 2024//-----BEGIN TEARLINE------International Events-France: Authorities have increased the terror alert to its maximum level following the continual assessment of an increased likelihood of terrorism. Though authorities have not revealed any specific threat (beyond the violent attacks France experiences on a daily basis), the opening ceremonies for the Olympic games have been closed to tourists. Event officials are also considering closing the opening ceremonies altogether due to the security threats.Russia: Details continue to emerge following the Crocus City Hall music venue shooting last week. All four shooters have been arrested, along with a handful of other individuals accused of complicity in the attack. -HomeFront-Maryland: The Francis Scott Key Bridge in Baltimore collapsed after the M/V DALI collided with a support pylon after an unknown mechanical issue caused the vessel to deviate from her course. Details regarding the specifics of the incident have largely not been made public due to the ongoing investigation. The M/V DALI remains impaled on the bridge debris, which has caused Baltimore Harbor to be cut off from the outside world, stranding four major Military Sealift Command (MSC) ships in the harbor for the foreseeable future. Initial estimates have indicated that the bridge will take approximately 10 years to rebuild, despite only taking 5 years to build originally in 1972.Texas: Outrage continues following the revelation of clauses within the latest trillion dollar omnibus spending bill, which have mandated the federal tracking of all beef cattle in the United States.New York: City officials have announced the implementation of metal detectors in the subway system. These detectors will augment the existing military checkpoints currently in place throughout the subway system, and will be installed over the next few weeks.-----END TEARLINE-----Analyst Comments: To the unknowing citizen, the excuse of ISIS-K being responsible for the Moscow attack may seem as plausible as any other theory. However, those who have field experience combatting ISIS-K may assess that the chance that ISIS-K was responsible for this attack is nearly zero. The following are a few indicators that suggest the official story, spread throughout western Europe, the United States, and even Russia, is a lie.At this point, most media outlets claim that ISIS-K has claimed responsibility for the attack. Russian President Vladimir Putin has also blamed “radical Islamists” for the attack, though not going so far as to name a specific group. The Khorasan-derived ISIS offshoot has largely declined over the past few years for many reasons. Whereas the traditional Islamic State organization has roots in Iraq and Syria, the Khorasan splinter group known as ISIS-K is a completely different organization in practice. Largely being confined to the far-reaches of eastern Afghanistan as well as the Federally Administered Tribal Areas (FATA) of Pakistan, as recently as 2019 ISIS-K was on its way out as an organization. Numbering only a few hundred members, and taking refuge in the Tora Bora mountains (of Bin Laden fame), ISIS-K had lost so much influence that even attacks in Jalalabad were very rare. Taliban forces were at war with ISIS-K deep in the mountains, and on many occasions the United States undertook operations to target ISIS-K with the assumption that the Taliban would then move in and occupy the terrain. This was quietly the de facto policy for many years. In fact, diplomatic relations soured at the 2019 peace negotiations in Doha in response to a few high-profile instances where conventional American forces killed a few relatives of senior Taliban leadership, rather than ISIS-K. As such, the ability for ISIS-K to conduct operations outside of Afghanistan is extremely remote, especially considering that the

Walter Veith⁠ is available at ⁠⁠⁠⁠⁠⁠⁠Amazing Discoveries⁠⁠ Walter is⁠⁠⁠⁠⁠ a ⁠Seventh Day Advententast⁠. I am not. But besides his heleocentric trinitarian angle, he does hit the high notes of history. ~~~ Walter is available at ⁠⁠⁠⁠⁠⁠⁠Amazing Discoveries⁠⁠⁠⁠⁠⁠⁠ This is from Walter's ⁠⁠⁠⁠⁠⁠⁠Total Onslaught⁠⁠⁠⁠⁠⁠⁠ Series. Premiered Oct 3, 2011 This is episode 9 of 35 ~~~ The seven trumpets of Revelation 8-11 have always been a bone of theological contention. What do they represent? Trumpets in the Bible are heralds of judgment. This episode compares various interpretations of the Revelation trumpets using Biblical exegesis based on the structure of the book of Revelation. This episode also covers the seventh-day Sabbath, the sealing of God's people, the 144 000, the contrast between trumpets and plagues, four interpretations of the trumpets, and various philosophies that emerged after the Dark Ages to undermine the Bible and Jesus Christ. ~~~ Click here to download the Study Guide for this lecture: http://pdf.amazingdiscoveries.org/Stu... Intro [00:00] Numbering of People [1:42] Seal of God [4:36] What does it mean to be sealed? [7:31] Sabbath: The Seal of God [11:00] How to Keep the Sabbath & How to be sealed [17:53] How many are sealed? [21:30] Description of the Sealed [26:43] What the incense represents? [29:09] Review of Revelation Structure [33:46] Seven Trumpets Overview [34:36] Interpreting the Trumpets [37:50] First Trumpet [41:34] Second Trumpet [43:22] Third Trumpet [46:54] Fourth Trumpet [50:41] Three Woes [55:53] 5th & 6th Trumpet [59:24] 5th Trumpet [1:02:59] History of 5th Trumpet [1:06:18] 6th Trumpet [1:17:34] ~~~ Watch more: https://adtv.watch/ Subscribe to our YouTube channel: https://www.youtube.com/user/Official... Visit our website: https://new.amazingdiscoveries.org/ ~~~~~~~ From ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Me⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Be Good Broadcast⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ No, I am not SDA. I just love Walter's passion. I don't love that he thinks Jesus is also somehow the Father, but here he is, warts and all. Eat the meat and spit out the trinitarian SDA bones. And beware of cults. ~~~ I just rebroadcast publicly available content. Propagate it. Share it. ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Contact⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Me My ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Please Rate or Review ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Spotify⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Apple⁠⁠ ~~~ This work is licensed under a ⁠⁠⁠⁠⁠⁠⁠⁠⁠Creative Commons Attribution 4.0 Unported License --- Send in a voice message: https://podcasters.spotify.com/pod/show/begoodbroadcast/message Support this podcast: https://podcasters.spotify.com/pod/show/begoodbroadcast/support

What is wisdom? Why do we need it? And where do we find it? Wisdom is the ability to discern or judge what is true, right, or lasting; having insight. Wisdom is more than information or education, wisdom is seen in the application. Wisdom is understanding how to do something, and choosing to walk it out. It delivers us from folly, redirects our path, and determines our success. How do we get it? Fearing God, asking God, and reading His Word. Wisdom is the key to a meaningful life. https://my.bible.com/events/49202237 Paradigm is a weekly gathering of Kansas City college and 20s-30s young adults who desire to see Jesus made known throughout the city! Want to come & see? Email us at paradigm@livingproof.co to give us a heads up so we can greet you, or just show up any Tuesday night at 7pm to grab a cup of coffee and enjoy a relaxing environment, hear messages relevant to college and young professionals, and build relationships with other young adults. Subscribe to the ParadigmKC podcast and YouTube, follow us on Instagram & Facebook, find our location, and learn more at http://paradigmkc.com/.

They are a mystery frozen in time! What happened to the Woolly Mammoths? Numbering in the tens of thousands, Woolly Mammoths have been discovered all over Siberia with fresh food in their stomachs. How did these beasts become frozen in time?    Join Eric Hovind and Meteorologist Michael Oard for a detailed look at the research behind these fascinating beasts!   Watch this Podcast on Video at https://creationtoday.org/on-demand-classes/the-mystery-of-the-woolly-mammoth/    Join Eric LIVE each Wednesday at 12 Noon CT for conversations with Experts. You can support this podcast by becoming a Creation Today Partner at CreationToday.org/Partner

Etiquette, manners, and beyond! In this episode, Nick and Leah tackle floor numbering around the world, making other people uncomfortable, picking teeth while in public, and much more. Please follow us! (We'd send you a hand-written thank you note if we could.) Have a question for us? Call or text (267) CALL-RBW or visit ask.wyrbw.com EPISODE CONTENTS AMUSE-BOUCHE: Floor numbering A QUESTION OF ETIQUETTE: Making other people uncomfortable QUESTIONS FROM THE WILDERNESS: What should I say when people think being a stay-at-home mom isn't real work? What should we do about dear friends who insist on picking their teeth at the table? VENT OR REPENT: Forgetting who gave cupcakes, Getting a flu shot CORDIALS OF KINDNESS: Thanks for the cupcakes, A nice email THINGS MENTIONED DURING THE SHOW Abbot & Costello's "Who's On First" Mithridatism on Wikipedia YOU ARE CORDIALLY INVITED TO... Support our show through Patreon Subscribe and rate us 5 stars on Apple Podcasts Call, text, or email us your questions Follow us on Instagram, Facebook, and Twitter Visit our official website Sign up for our newsletter Buy some fabulous official merchandise CREDITS Hosts: Nick Leighton & Leah Bonnema Producer & Editor: Nick Leighton Theme Music: Rob Paravonian ADVERTISE ON OUR SHOW Click here for details TRANSCRIPT Episode 212 Learn more about your ad choices. Visit megaphone.fm/adchoices

Paul and Kate join Mike to talk comics they've been reading and to go deep on about our Goodreads Book of the Month, Catwoman: Lonely City.Mike's audio sounds kind of funky due to some technical glitches out of our control :(Take the IRCB Listener Survey!Timestamps:00:00:00 - Start / Last Week in Comics00:01:57 - Batman #14000:07:57 - Blue Book Vol 1: 196100:15:12 - A Frog in the Fall00:21:52 - I Am The Law: How Judge Dredd Predicted Our Future00:27:15 - Pine & Merrimac #100:29:51 - Discord Picks00:30:26 - Planetary Omnibus00:34:18 - Ruination Vol. 100:35:51 - Deep Cuts #400:39:37 - Goodreads Book of the Month - Catwoman: Lonely City01:18:18 - Wrap / CreditsMusic provided by Infinity Shred. Find them on Bandcamp.IRCB Avatars by @ICELEVELIRCB Logo by Kyle RoseProducer: Mike RapinProoflistener: Brian MurrayEditor: Zander Riggs Support us on Patreon to get access to our Patreon-only series: IRCB Movie Club, Saga of Saga, Giant Days of Our Lives, A Better Batmobile, and more! patreon.com/ircbpodcastEmail: ircbpodcast@gmail.comTwitter: @ircbpodcastInstagram: @ircbpodcastDiscord: discordapp.com/invite/E8JUB9sReddit: ireadcomicbooks.reddit.comIRCB GoodreadsMerch: ircbpodcast.com/shop

Moses' psalm gives us a paradigm for how to live wisely. It starts with God, and ends with God. It focuses us on his holiness and wrath. It encourages us to live wisely in light of who he is. And it ends with his grace and favor. A perfect model, all year long.

Today's Promise: Psalm 90:12 If we aren't careful, life has a tendency to slip away. God commands us to number our days. Numbering your days reminds you that you have a limited number of days. It teaches you to treasure each day and live with intention. Every moment is precious. Every day and year is a gift from the Lord. Count every day, and use it for God's glory.

After the ApocalypseA pandemic survival storySeason four, Episode ten – “The New State”…“I don't care who you were!” The General began. “I don't care what you've done!” He continued. He looked out at the newcomers like an eagle eyeing a field full of rats trying to decide which one to eat first. His audience was the assembled remnants of The King's men which Brent had brought back from the DC. Numbering a dozen, they stood uneasily in their dirty clothes. The wounded sat in wheelchairs. Some stared at the floor or off into empty space, exhausted and defeated and depleted. Others glowered like defiant teenagers....Our Amazon Affiliate Code -> runic00-20Website -> http://www.oldmanapocalypse.com Buy me Coffee -> https://www.buymeacoffee.com/cyktrussellSubscribe page on Acast -> https://plus.acast.com/s/after-the-apocalypsePodcast on Acast -> https://shows.acast.com/after-the-apocalypseFacebook group -> https://www.facebook.com/groups/oldmanapocalypsePatreon to support the show -> https://www.patreon.com/AftertheApocalypseKindle Vella Story -> https://www.amazon.com/kindle-vella/story/B09LTRC8RHMerch Store -> https://www.teepublic.com/stores/after-the-apocalypse Twitter -> cyktrussell@twitter.com Become a member at https://plus.acast.com/s/after-the-apocalypse. Hosted on Acast. See acast.com/privacy for more information.

8 Woes; Israel's government; Dangers of roaming armies; Loyalty to righteousness; Ensnaring yourself; Grievous burdens; Straying from Christ's way; "Scribes"; Numbering people; Precedents of Moses; God's laws; Love of benefits; Matt 24:1; Destruction of the Temple; "Stone" = "lithos"; "thrown down" = "katalithaceti"; Christ being there for you?; Falling away; End of the world?; Many deceived; Mk 13:6; Damnable heresies; Public school?; Unrighteous charity?; Cursing your children; Many already deceived; "Afflicted" metaphor; Abomination of desolation; False Christs and prophets; Seers vs sayers vs doers; Dan 9:27; Dan 12:11; Covetousness practices; Daily sacrifice?; Laying down your life for your fellow man; Full repentance; Eph 5:5; Idolators; Fornicators; The harlot church; Living stones; Matt 24:29; Organizing yourselves; Accounts of men standing in the clouds; Are you acting like Pharisees?; The alternative system - government of God; Matt 24:32 Parable of fig tree; "Son of man"; Making your choice; Faith comes from God; Understanding your iniquity; "polis"; Making God's word to none effect; Sharing this message; Allowing neighbors opportunity; Don't hide your light.

** This program was previously aired 11/27/21 but the DVD offer is available again for a short time.GUEST: DR. JERRY NEWCOMBE, producer, The Pilgrims documentaryA small group of biblical Christians known as the the Pilgrims are widely considered to be “the founders of America”.Numbering only about 400-500 souls, they had fled religious persecution in England to settle in Holland. But after ten years there, they decided on another move across the Atlantic Ocean to an unknown land that would become the United States.About 50 Pilgrims were on the first vessel called The Mayflower, arriving in modern-day Cape Cod in Massachusetts in November 1620. One year later in November 1621, after a brutal winter in which many of them died, they celebrated a bountiful harvest with local Indians who had helped them in what has become known as the first Thanksgiving.The Pilgrims and their biblical beliefs which led directly to the principles of the Declaration of Independence and U.S. Constitution 150 years have been mostly forgotten by the majority of our population. “Separation of church and state” is a sacrament of mainstream society today…but it wasn't to the Pilgrims. They said they came to America “for the glory of God and the advancement of the Christian faith.”Dr. Jerry Newcombe, producer of the documentary film, The Pilgrims, joins us this Thanksgiving weekend on The Christian Worldview to discuss the Pilgrims' story and what they believed and lived by. For in them we have an example for how we can live in our pilgrimage in a contrary world.--------------------The Pilgrims DVD -- available for a donation of any amount.

Embark on a transformative journey with Author, Speaker, and Motivational Change Agent Todd Saylor in this episode of the Wired Differently Podcast. Titled "In Those Days, A Group Numbering About 120," Todd explores the essence of starting something from nothing and the drive behind building a Mindset, Ministry, Movement.

Each of us was placed on this earth for a certain number of days. Time is precious, and you don't want to waste it. You desire a life that has meaning and purpose but you find yourself caught in a current of non-stop rushing. When this becomes your existence, day after day, you find you've lived a series of months, even years, unintentionally. In the middle of all of this is the suffocating presence of anxiety. You want a life that matters, but how do you do that in the middle of…life? How do you use the struggle of anxiety as a path to a life of meaning? Join Nichole Suvar , author of Numbering our Days, as she encourages you to move out of maintenance mode and away from the spiral of anxiety and into a life lived with intention. Anxiety doesn't have to define you. It can be what brings you back to Jesus, living a life that brings Him glory and points others to Him. This episode will help you take action to combat anxiety and start living intentionally, one moment at a time. Because small moments, day by day, add up to an intentional life. Connect with Nichole: www.livewithintent.org @Mrsnicholesuvar Get Help: https://www.remedylive.com/chat A person can also text 494949 to talk to a SoulMedic

In the book of Numbers, God asked Moses to number His people according to their age. In particular, God charged a specific group of Levites “to do the work of service and the work of bearing burdens in the Tent of Meeting (4:47).” Although these age groups are Old Testament types and not to be applied literally in the New Testament, we can apply their spiritual principles to our experiences in the church life today. This week we continue the series titled, “Markers along Our Spiritual Race,” with speaking from brother Minoru Chen. This meeting was held during the 2015 Thanksgiving Day Conference in Jacksonville, Florida. The video and original recording can be found at: https://livingtohim.com/2015/12/working-saints-fellowship-at-the-2015-international-thanksgiving-day-conference/

Today is the first of our two summer episodes. In this one, Mystie, Abby, and Brandy wax philosophical about this year's retreat topic: time. *** Are you ready for the annual Scholé Sisters Online Local Retreat? Our annual Homeschool Essentials retreats always take a deep dive into one aspect of homeschooling. This year's topic is TIME, the most essential part of homeschooling of all! We cannot wait to spend time with you all on Saturday, October 7th so mark your calendars! Early bird registration is now live. Just go to scholesisters.com/time to sign up. *** Click here to access today's show notes. Click here to join the Sistership.

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