Podcasts about Rabbinic Judaism

Excuses, excuses: The Parable of the Banquet St. Luke 14:16-24 & Deuteronomy 20:1-9 by The Rev'd Dr. Matthew Colvin I am often asked about “application” in sermons. “I enjoy a good sermon,” someone will say, “but I need to have application so I know what to do with it.” Well, you will notice that neither Fr. Bill nor I, his understudy, do very much with “application.” The pulpit is not the place to give you “ten steps to a better marriage” or “key principles of childrearing” or “the blueprints to build a Christian business.” Rather, we are concerned with the Biblical story, and we want to apply you to it, so that you read the Bible as your story. When Paul says, “These things happened as examples for us, upon whom the ends of the ages have come,” he means that to follow Jesus, we need to understand ourselves as being part of the story of the people of God. That is why Hebrews 11 gives us the “hall of faith”; it is why Stephen's sermon in Acts 7 sums up the entire history of Israel; it is why, when Peter is telling Christian wives to respect their husbands, he calls them “daughters of Sarah.” We are consistently told to inscribe ourselves into the story of God's people Israel. There is nothing more practical. Indeed, if we do not get this right, no amount of “application” will work. Our lectionary for this morning pairs Deuteronomy's laws about exemption from military service with Jesus' parable of the banquet and the excuses made by those who were invited. It is, if we think about it, a very odd transposition, rather as though military language had found its way into a wedding or some similar occasion: “WILT thou have this Woman to thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all others, keep thee only unto her, so long as ye both shall live?” “Yes, sir, corporal, SIR. Hoo-ah!” So what is going on here? To understand the parable, we need to think about the nature of banquets and the nature of the excuses. Let's start with the excuses. Verse 20's excuse, “I have married a wife, and therefore I cannot come” is an allusion to Deuteronomy 24:5. That passage gives the grounds for the exemption of any newly married bridegroom from military service for a year: “that he may bring happiness to his wife whom he has taken.” There is here something of the logic of the law against boiling a kid in its mother's milk: in both cases, one must not mix up life and death, joy and sorrow. In verse 18, we should understand “I have bought a field and must go out and see it” to mean that the transaction needs to be complete. It is the “closing” of a real estate purchase, not an inspection at leisure that could just as easily be postponed for another day. Legally, socially, this is a very good excuse. Verse 19's excuse about needing to test “five yoke of oxen” recalls the calling of Elisha by Elijah in 1 Kings 19:19. There, Elisha is actually in the middle of plowing when Elijah throws his mantle over him: “Tag, you're it!” This is an act of sudden investiture. Elisha responds to it with alacrity: “he left the oxen and ran after Elijah” and said, “Please let me kiss my father and my mother, and then I will follow you.” The excuses are such powerful ones that they actually have statutory warrant in Biblical law. Legally, socially, by all the etiquette of ancient Israel, these excuses are golden, unimpeachable, valid. But in the parable, they are not good excuses in the eyes of the host. Who is he? He is introduced as ἄνθρωπός τις, “a certain man.” Immediately, we recall other parables: “A certain man planted a vineyard, leased it to vinedressers, and went in a far country for a long time.” (Mt 21:33) “A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.” (Lk. 13:6) “A certain man had two sons.” (Lk. 15:11) “A certain rich man had a steward, and an accusation was brought to him that this man was wasting his goods.” (Lk. 16:1) There are other instances where “a certain man” is someone else, but this is a pretty good sample of instances where “a certain man” is instantly known to stand for God. The parable, then, shows us God's response to the excuse-makers. Note that the “certain man” operates through servants. God is frequently depicted this way, sending his angels and human prophets to do his bidding and deliver his messages. God's reaction to the refusal of his invitations is anger (ὀργισθείς). This requires some explanation. In Matthew's gospel, the banquet is a wedding feast for a king's son, and the invited guests behave much like the wicked vinedressers: they “lay hold of his servants and treat them violently and kill them.” But Luke's version has a different emphasis. It is less allegorized and is designed rather to highlight the reversal of fortune and the approaching deadline. “Go out quickly into the streets and alleys of the city and bring here the poor and crippled and blind and lame.” — all of them likely to be beggars, likely to smell bad, likely to be shabbily dressed. Precisely the sort of unsightly people one does not want at a banquet, any sort of banquet. They would never have been invited had not the originally invited guests refused. Just as Esau rejected his birthright and Jacob received it; just as the majority of the Jews rejected the Messiah so that the gospel might be preached to the gentiles, so here, as Paul puts it in 1 Corinthians 1:28, “God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, so that no flesh might boast in the presence of God.” This is someting God did in history. Unlike every other religion on earth, the Bible makes public claims about events that took place at particular times: “In the fourteenth year of King Hezekiah, Sennacherib king of Assyria came up against the fortified cities of Judah and took them.” “In those days a decree went out from Caesar Augustus that all the world should be registered. This was the first registration when Quirinius was governor of Syria.” Or even in our Nicene Creed, where week after week, we make mention of the name of a corrupt Roman official named Pontius Pilate. Contrast the claims of other religions: that Mohammad was out there in the desert and an angel appeared to him and dictated the Quran. That Joseph Smith was guided by an angel named Moroni and found gold plates inscribed with “Reformed Hieroglyphics” which he translated into King James English. That Siddartha Gautama was meditating under a fig tree and became enlightened. The Mary Baker Eddy or L. Ron Hubbard or some other guru has discovered the secrets of the universe. Even in antiquity, the Stoic sage or Epicurus or the philosopher in Plato's Republic is never about history. It is always private revelation or special understanding of timeless truths or the realm of forms or deep insight into nature. By contrast, the assumption of Jesus' parables is that God deals with Israel in time. The invitation to the banquet and the host's angry reaction to the invited guests refusal, and the verdict at the end of the story that “none of those men who were invited shall taste my banquet” — all presuppose that Israel is facing a decisive crisis in its history. The invitation to the banquet is the gospel summons to follow the Messiah — and this is appropriate, since Jesus is so frequently shown feasting during his earthly ministry. He feasts so much that he incurs the charge of being a glutton and a winebibber. Everywhere he goes, he feasts. He feasts in the house of the Pharisee named Simon; in the house of a tax collector named Zacchaeus; at a wedding at Cana; in company with immoral women, and with “tax collectors and sinners.” This was unusual even by Jewish standards, so that some come to Jesus and ask him, “The Pharisees and the disciples of John fast a lot, but your disciples do not fast.” Jesus explains that the disciples of Jesus do not fast because the bridegroom is with them. What is the appropriate response to the invitation? What do etiquette and emotional rightness and social expectation dictate? Jesus' words about John's ministry and the Jews' reaction to it, in Luke 7:32, are couched in similar terms: “We played the flute for you, and you did not dance; We mourned to you, and you did not weep.” The refusal to recognize Jesus as the one Israel has been waiting for is like the refusal of the invitation to the feast. It is a rejection of the good ending of the story, a refusal to take part in the consummation. It is as if all the actors walked off the stage of a Shakespeare play after act 4. There are times when we want to describe a process has failed to produce its intended fulfillment and consummation — say, when I am talking to my Greek students who are struggling with Greek grammar and vocabulary. If they never go on to actually read Greek literature, I say it is like “a courtship without a marriage.” This is not about timeless truths or Buddhist spiritual enlightenment. A marriage is a historical event. That is the language that God uses about his relationship with his people. The coming of Jesus is the climax of Israel's story. And to everyone, the invitation poses the stark alternative: either enter into the banquet, or be excluded. Remember the older brother of the Prodigal Son in Luke 15: Now his older son was in the field, and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what these things meant. And he said to him, ‘Your brother has come, and your father has killed the fattened calf, because he has received him back safe and sound.' But he was angry and refused to go in•. (Luke 15:25–28, ESV) Or we may recall the words of Jesus after he has healed the centurion's servant in Matthew 8:11: I tell you, many will come from east and west and recline at table with Abraham, Isaac, and Jacob in the kingdom of heaven, while the sons of the kingdom will be thrown into the outer darkness. (Matthew 8:11–12, ESV) Or there is the parable of the wise and foolish virgins in Matthew 25: And while they went to buy, the bridegroom came, and those who were ready went in with him to the wedding; and the door was shut. 11 “Afterward the other virgins came also, saying, ‘Lord, Lord, open to us!' 12 But he answered and said, ‘Assuredly, I say to you, I do not know you.' (Matthew 25:10–12) Or we may remember what C.S. Lewis calls the “unforgettable words” in John's gospel's account of the Last Supper, once Jesus has handed the sop to Judas and told him, “What you are going to do, do quickly”: So, after receiving the morsel of bread, he immediately went out. And it was night.  (John 13:30, ESV) It was night. Judas is literally in the outer darkness. To be excluded from the banquet, to be shut out in the darkness, away from the light and joy of the wedding or the feast or the Passover meal, is all the more tragic in light of the fact that those who are excluded are the very ones who had been invited. Jesus “came to his own, and his own did not receive him.” The result is a crucial difference between Judaism and Christianity over the place of Jesus in the story of the people of God. Can you be a Jew and believe in Jesus? It is a silly question. All the original disciples were Jews. As Peter says, “The promise is to you and to your children” and “You are the sons of the prophets and of the covenant that God made with your fathers, saying to Abraham, ‘And in your offspring shall all the families of the earth be blessed.' (Acts 3:25, ESV) But can you follow Rabbinic Judaism and believe that Jesus is the Messiah? That is a different question. The Church places Jesus at the hinge of history, dating our years with the words “Anno Domini” from his first coming and looking forward to his second coming, when he will judge the quick and the dead. Judaism, by contrast, denies that Jesus is the Messiah, and insists that all the passages of Scripture that point to him — the sacrifice of Isaac by Abraham, Joseph and his brothers, the suffering servant in Isaiah, “behold a virgin shall conceive and bear a son, and shall call his name Immanuel”, Zechariah's “behold your king comes to you, meek and having compassion, lowly and riding on a donkey,” David's beloved son Absalom suspended from a tree and pierced by a spear, and all the rest — are really not about him. Christians say, with Paul, “Christ our Passover is sacrificed for us; therefore, let us keep the feast.” In saying this, we are saying that Christ is the climax of the story. It is the natural function of feasting to mark consummations. Weddings, coronations, graduation, retirements, anniversaries, birthdays — all are marked by parties, cakes, feasting, toasts, ceremony. And that is the difference between Christianity and Judaism: Has the story of Israel reached its climax? Has the bridegroom come? Does history now stand revealed as His story? Or are we, with the Rabbis, in the position of insisting that the messiah has not come, and that the Passover does not point to him. God had promised Moses that “I will raise up for them a Prophet like you from among their brethren, and will put My words in His mouth, and He shall speak to them all that I command Him. And it shall be that whoever will not hear My words, which He speaks in My name, I will require it of him.”  (Deuteronomy 18:18–19, NKJV) And the rabbis say, “Jesus is certainly not the prophet like Moses, but unfortunately he is so much like Moses that we had better delete Moses from the Passover liturgy, lest Christians start using the haggadah to persuade Jews to follow Jesus.” And that is what they have done. David Daube says, “…[T]he figure of Moses, dominating the Biblical narrative of the exodus from Egypt and, naturally, at one time prominent, too, in the celebration of the deliverance on Passover eve, is radically eliminated: in the Passover eve liturgy as it stands, his name is not mentioned once in any of the prayers and recitals woven around the Biblical record, and, more than that, no Biblical passage mentioning it is quoted. It is a fantastic tour de force. Think  what it means. It is as if one were to spend annually a night commemorating Britain's rescue in the Second World War, rehearsing the main course of events as well as telling elaborate stories about them — without once mentioning Churchill. A fantastic tour de force: but there must be no human Mediator. We are left with a religion full of pointers that were designed to lead us to Jesus as the climax of the covenant, but the rabbis insist that they do not; a religion of tabernacle and temple that are all about God dwelling with His people, but now that Jesus has come, and ascended and sent the Holy Spirit, complete with the sound of “a mighty rushing wind that filled the whole house where they sat” just like God moving into the temple of Solomon and the tabernacle of Moses — now, no, the rabbis say, it is not about Jesus. But then, Judaism no longer has a temple, and the entire system that God gave in the Torah does not work without the Temple. The emperor Constantine's grandson, Julian the Apostate, hated Christianity and decided he wanted to prove it false, and the way he decided to do it was by rebuilding the temple in Jerusalem that had been destroyed by the Romans in 70 AD, in fulfillment of Jesus' prophecies on the Mount of Olives. Julian died before he could do it. Again, Judaism is a religion whose Scriptures promised the forgiveness of sins, so that God's people could live with him, and that demonstrated, as though by a gigantic show and tell of continual slaughter of animals for centuries, of daily splashing of blood against the altar, of red heifers sacrificed every year on the day of atonement, that the forgiveness of sins would happen through blood. But now, the rabbis tell us, the death of Christ was not the fulfillment of the sacrificial system — and oh, by the way, you can't offer sacrifice anymore, anyway. There are still people named “Cohen” or “Cohn” — my mother in law's family, for instance — but they are more likely to be making movies than sacrificing animals. They continue to set out a cup for Elijah, that forerunner of the Messiah promised in Malachi. And Jesus says, “But I say to you that Elijah has come already, and they did not know him but did to him whatever they wished. (Matthew 17:12, NKJV) The church father, Athanasius of Alexandria puts it this way in his On the Incarnation: So the Jews are telling fables, and putting off the time which is actually now… They are suffering like one, maimed in mind, who might see the earth illumined by the sun, but denies the sun which illumines it. For what more has he who is expected by them to do when he comes? Call the Gentiles? But they have already been called. To make prophet and king and vision to cease? This has already happened. To refute the godlessness of idols? It has already been refuted and condemned. To destroy death? It is already destroyed. What then must christ do, which has not been done? Or what is left unfulfilled, that the Jews now rejoice and disbelieve? For if, as we see, they have neither king, nor prophet, nor Jerusalem, nor sacrifice, nor vision, but the whole world is filled with the knowledge of God, and those from the Gentiles are abandoning godlessness, and henceforth taking refuge in the God of Abraham through the Word, our Lord Jesus Christ, it should be clear even to those who are exceedingly obstinate that Christ has come, and that he illumines absolutely all with his light and teaches the true and divine teaching concerning his Father. We are about to partake of Holy Communion, which is rightly understood as a continuation of Jesus' meals with his disciples, and an anticipation of the great wedding feast of the Lamb at which “many will come from east and west and recline with Abraham, Isaac, and Jacob.” The Holy Communion is thus truly the consummation of the story of people of God. By partaking in it, we share in Christ our Passover. We have been crucified with Him, so that we may also share in his resurrection. We locate ourselves in the story of Israel, which is the story of the Messiah. And we recite the shape of the story and inscribe ourselves in it when we say, “Christ has died. Christ is risen. Christ will come again.”

Yeshua caused Rabbinic Judaism to splinter and hundreds of thousands of Jews believed in Him as Messiah.

Get the notes!Can True Christians Drift Away? Understating New Covenant Accountability in Hebrews 2:1–4The book of Hebrews contains some of the most profound christological declarations in all of Holy Scripture, but it also contains some of the most sobering warnings. In Chapter 1, the text establishes the supreme, uncreated deity of Jesus Christ. He is revealed as the exact representation of the Father's essence, the immortal Architect of the cosmos, and the Sovereign whose throne is everlasting.However, immediately following this grand opening, the inspired author abruptly pauses the doctrinal discourse. Before detailing the high-priestly necessity of Christ's humanity, he introduces the first of five major hortatory warnings found in the epistle.This systematic study guide explores the critical mechanics of spiritual drift, reconciles the text's urgent warnings with the absolute reality of eternal security, and unpacks the powerful a fortiori (lesser-to-greater) argument constructed to demonstrate New Covenant hyper-accountability.I. The Doctrinal Grounding of Exhortation (Hebrews 2:1)Hebrews 2:1 — "For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it." A. The Conjunction of NecessityThe opening phrase “For this reason” functions as an architectural hinge point linking christian duty directly to the grand disclosures of Chapter 1. It establishes a permanent principle for the church: practical christian responsibility is always anchored in the objective reality of who Jesus Christ is. Because the Son is uncreated God and King, the audience bears a heightened obligation to guard His specific revelation.B. The Mandate for Urgent GuardingThe text issues a strict command to pay “much closer attention” to the received apostolic message. This identifies the primary defense against spiritual decay as continuous, purposeful immersion in the truth of the Gospel. Spiritual decline is resisted not by human willpower alone, but by actively anchoring the mind to christological truth.II. Exegesis of the Verbal Phenomenon: “Drift Away”A. Linguistic ProfilingThe text implements the specific Greek verbal form pararuomen (παραρυῶμεν). This word is classified as a hapax legomenon—occurring only this single time within the entire text of the Greek New Testament. The author chose this rare verbal marker intentionally to disrupt casual reading, forcing the student to contemplate the unique mechanical danger of spiritual sliding.B. The Nautical MetaphorIn classical Greek maritime literature, pararuomen outlines the behavior of an unanchored sailing vessel carried past its safe destination by local tides and prevailing currents. The vessel does not turn away in sudden, violent mutiny; it simply floats past its safe harbor because the crew is passive and unmonitored. This illustrates that spiritual decay within the church is rarely a deliberate departure, but rather a slow, unperceived slide into compromise caused by unresisted cultural currents.III. Theological Harmonization: Drift vs. Eternal SecurityA. Refutation of the Loss-of-Salvation PremiseArminian interpretations routinely isolate the warning language of Hebrews to claim that a true, regenerated believer can forfeit their salvation and experience ultimate condemnation. Isolating the text in this manner creates an artificial contradiction with the clear, systematic unity of the New Testament.B. The Uncompromising Blueprint of Eternal SecurityUnder the absolute blueprints of John 6:37–39, true believers are designated as a corporate love-gift from the Father to the Son. The preservation of the believer is maintained entirely by the omnipotent keeping power of Jesus Christ, who promises to lose absolutely none of those entrusted to Him, but to raise every single one on the final day. Christ performs this keeping ministry explicitly because it is the unalterable, sovereign will of the Father.C. The Nature of Salvation as an Unearned GiftSynthesizing this text with Ephesians 2:8–9 demonstrates that salvation is by grace through faith—a free gift completely detached from human works. Because human effort did not earn salvation initially, human weakness cannot dissolve it. Salvation belongs exclusively to the Lord.

To support the ministry of Celebration Church please click here: https://subsplash.com/celebrationchurchtn/giveSubscribe to receive our latest content: https://tr.ee/2b6XuDKlaS...FOLLOW US►► Instagram: https://www.instagram.com/rwmccollum/►► Facebook: https://www.facebook.com/rwmccollum/►► Twitter: https://twitter.com/rwmccollum#celebrationchurchnashville #online #jesus #celebrationchurch #church #onlinechurch #sermon #nashville....And to the angel of the church in Smyrna write, “I know your works, tribulation, and poverty (but you are rich); and I know the blasphemy of those who say they are Jews and are not but are a synagogue of Satan.”Jesus, in Revelation 2:8-9The widespread use of hyphenated terms like “Judeo-Christian” and “Judeo-Christianity” has subtly deceived many in the modern Church into believing that Christianity is somehow compatible with Rabbinic Judaism. Nothing could be further from the truth! “To hyphenate Christianity with Judaism is to pretend that denying Christ can somehow stand alongside confessing Him. It is to suggest that two contradictory religions—one proclaiming Jesus as Lord, the other denying Him—are somehow united. This is not merely sloppy theology. It is blasphemy.”Joel Webbon & Jordan Hall, “The Hyphenated Heresy”We hope you enjoy Pastor Ray's message, “Judaism Versus Christianity”.

Did Christianity and Judaism split “early and cleanly”? Many say yes—but the historical record suggests the separation wasn't fully forced until the mid-300s.In this message (Yeshua and Judaism) we cover:Second Temple Judaism vs. Rabbinic Judaism (not the same thing)How the synagogue system shaped early faith practiceTorah portions, Sabbath worship, and what the New Testament actually showsWhy Jews and believers in Yeshua remained connected longer than most realizeHow later church leadership and councils helped force separation(including Council of Laodicea, Canon 29)If you're studying Hebrew Roots / Messianic / early church history, this teaching is meant to challenge assumptions and push us back to Scripture and real history. Shalom. Like, follow, and share if this helped you.

Listen in as Ty talks with Shlomi Bennett about the "parting of the ways" between Rabbinic Judaism and the early Jesus movement, the development of Replacement Theology, and how the destruction of the Temple impacts Jewish-Christian understanding even today.

fWotD Episode 3216: First Jewish–Roman War Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Monday, 23 February 2026, is First Jewish–Roman War.The First Jewish–Roman War (66–73/74 CE), also known as the Great Jewish Revolt, the First Jewish Revolt, the War of Destruction, or the Jewish War, was the first of three major Jewish rebellions against the Roman Empire. Fought in the province of Judaea, it resulted in the destruction of Jerusalem and the Jewish Temple, mass displacement, land appropriation, and the dissolution of the Jewish polity.Judaea, once independent under the Hasmoneans, fell to Rome in the first century BC. Initially a client kingdom, it later became a directly ruled province, marked by the rule of oppressive governors, socioeconomic divides, nationalist aspirations, and rising religious and ethnic tensions. In 66 AD, under Nero, unrest flared when a local Greek sacrificed a bird at the entrance of a Caesarea synagogue. Tensions escalated as Governor Gessius Florus looted the temple treasury and massacred Jerusalem's residents, sparking an uprising during which rebels killed the Roman garrison while pro-Roman officials fled.To quell the unrest, Cestius Gallus, the governor of Syria, invaded Judaea but was defeated at Bethoron and a provisional government, led by Ananus ben Ananus, was established in Jerusalem. In 67 CE, Vespasian was sent to suppress the revolt, invading Galilee and capturing Yodfat, Tarichaea, and Gamla. As rebels and refugees fled to Jerusalem, the government was overthrown, leading to infighting between Eleazar ben Simon, John of Gischala and Simon bar Giora. After Vespasian subdued most of the province, Nero's death prompted him to depart for Rome to claim the throne. His son Titus led the siege of Jerusalem, which fell in the summer of 70 AD, resulting in the Temple's destruction and the city's razing. In 71, Titus and Vespasian celebrated a triumph in Rome, and Legio X Fretensis remained in Judaea to suppress the last pockets of resistance, culminating in the fall of Masada in 73/74 CE.The war had profound consequences for the Jewish people, many being killed, displaced, or sold into slavery. The rabbinic sages emerged as leading figures and established a rabbinic center in Yavneh, marking a key moment in the development of Rabbinic Judaism as it adapted to the post-Temple reality. These events in Jewish history signify the transition from the Second Temple period to the Rabbinic period. The revolt also hastened the separation between Christianity and Judaism. The victory strengthened the new Flavian dynasty, which commemorated it through monumental constructions and coinage, imposed a punitive tax on all Jews, and increased military presence in the region. The Jewish–Roman wars culminated in the Bar Kokhba revolt (132–136 CE), the last major attempt to restore Jewish independence, which resulted in even more catastrophic consequences.This recording reflects the Wikipedia text as of 01:08 UTC on Monday, 23 February 2026.For the full current version of the article, see First Jewish–Roman War on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Bluesky at @wikioftheday.com.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Brian.

Is part of being Jewish rejecting Jesus?  Is there a deeper mystery to the Scriptures than what is taught in Rabbinic Judaism?  Are the teachings of Jesus simply misunderstood?  In this short video, Messianic Rabbi Kirt Schneider answers these questions and more. **** FIND JESUS - https://djj.show/YTAFindJesus  **** BECOME A MONTHLY PARTNER - https://djj.show/YTAPartner   **** DONATE - https://djj.show/YTADonate 

The Messiah Confrontation: Why Israel Knohl Says the Pharisees Wouldn't Have Executed YeshuaIn this video, I review Professor Israel Knohl's groundbreaking book The Messiah Confrontation, a work I first discovered through the excellent Kedem YouTube channel. Knohl argues that Yeshua's execution was not the result of Pharisaic hostility—since the Pharisees, the ancestors of Rabbinic Judaism, would not have condemned Him—but rather the outcome of a trial dominated by Sadducees, a sect that no longer exists. Knohl laments that centuries of Christian–Jewish tension have been fueled by blaming “the Jews,” even though the group responsible disappeared long ago.From a Christian perspective, I highlight an important point: if Yeshua is the Messiah, then His innocent death was necessary to fulfill prophecy. Without His death and resurrection, there is no Messiah and nothing for the crowds in Acts 2 to repent of. Antisemitism, which long predates Yeshua's crucifixion, stems from ancient hatred of the children of Abraham—not from the gospel story itself.Knohl devotes most of the book to tracing the development of messianic expectation in the Tanakh, the Qumran texts, and first century Judaism. He explains why many Jews expected a warrior king who would overthrow Rome, and why Yeshua's message challenged those assumptions. While I disagree with Knohl's rejection of Yeshua as the Messiah, his scholarship is honest, rigorous, and fair toward both Jewish and Christian traditions.I recommend this book to anyone who loves deep, academic study of Scripture and the history of God's people. Knohl's treatment of messianic divinity alone is worth the read. My one critique is that he does not address Daniel 9, where the Messiah is linked to the destruction of Judea—something Yeshua explicitly referenced when He foretold the fall of the Temple.If you enjoy serious biblical scholarship, this book is a treasure. I've also linked Knohl's interview on the Kedem channel so you can explore his ideas firsthand. Shalom, and may YHVH bless you and keep you in the Name of Yeshua.https://www.youtube.com/watch?v=Ipr7qJZZLx8https://www.youtube.com/@KEDEMChannelhttps://firstcenturychristianity.net/

In this episode of Out of Zion, ICEJ USA’s Dr. Susan Michael shows how understanding Judaism helps us connect the Bible to life today as she traces its development from Jesus’ time to the present. She reviews the four major New Testament-era sects—Pharisees, Sadducees, Essenes, and Zealots—explaining how the 70 AD temple destruction led to Rabbinic Judaism and how oral traditions shaped practice. She also examines the major modern streams and discusses the question of “Who is a Jew?” as a blend of peoplehood, culture, and religion Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

SHOW 11-14-25 CBS EYE ON THE WORLD WITH JOHN BATCHELOR THE SHOW BEGINS IN THE DOUBTS ABOUT THE ECONOMY. FIRST HOUR 9-915 BLISS: WEST COAST URBAN ISSUES AND THE PACK FIRE Guest: Jeff Bliss Seattle elected socialist Kate Wilson, who wants public grocery stores. The Luxor Pyramid in Las Vegas has installed a massive slide for visitors. Both San Francisco and Santa Monica are seeing major business failures and mall auctions due to unchecked crime and vagrancy. Los Angeles Mayor Bass requested citizen help for cleanup before the Olympics. Meanwhile, the 3,000-acre Pack Fire in Mono County is being aided by heavy rain. 915-930 MCTAGUE: LANCASTER COUNTY ECONOMY AND AI FEAR Guest: Jim McTague Reports from Lancaster County show a strong local economy: a metal forming company is "busy as they've ever been" and actively hiring, and the mall is packed with shoppers. Tourism is thriving, exemplified by sold-out shows at the Sight and Sound Theater. However, a persistent fear of AI-driven layoffs exists among retirees, despite no personal connection to the issue. Data centers supporting AI are rapidly being built in the area. 930-945 A. THE FILIBUSTER AND CONTINUING RESOLUTIONS Guest: Professor Richard Epstein Professor Epstein discusses the filibuster's purpose: slowing down legislation to improve deliberation and mitigate hyper-partisanship. However, he argues its use against continuing resolutions is illegitimate, leading to "horrendous dislocation." He proposes changing the Senate rule to forbid filibusters on continuing resolutions, ensuring essential government functions are not held hostage for collateral political gain and maintaining fiscal continuity. 945-1000 B. BBC DEFAMATION AND THE NEED FOR REFORM Guest: Professor Richard Epstein Professor Epstein discusses the BBC's alleged defamation of President Trump through edited footage. Unlike US law, British defamation has a low bar, though damages may be smaller. Epstein contends that the BBC's reputational damage is enormous and suggests the institution is "thoroughly rotten" due to corruption and political capture. He advocates for cleansing the operation and breaking up the public monopoly. SECOND HOUR 10-1015 BRANDON-WEICHERT: AI'S IMPACT ON JOBS AND GEOPOLITICS Guest: Brandon Weichert High-profile layoffs at Amazon and Walmart are tied to AI replacing roles, fitting the anticipated economic transformation, though it may initially look like a bubble. The US leads in AI software, while China excels in robotics. Concerns exist regarding massive AI bets by industry leaders like Ellison and Altman, specifically whether their political ties could result in taxpayer bailouts if these huge projects fail. 1015-1030 FIORI: ITALIAN HERITAGE TRAINS AND POLITICAL DISPUTES Guest: Lorenzo Fiori Italy is launching heritage Christmas trains like the Espresso Monaco and Espresso Assisi, restoring old coaches and locomotives for tourists. Deputy PM Salvini is publicly criticizing aid to Ukraine, linking it to corruption, potentially as a strategy to regain consensus and boost his party's falling popularity. Nationwide student protests are occurring over school reform and the Palestine issue. Milan is preparing for Christmas celebrations. 1030-1045 A. COMMERCIAL SPACE ACHIEVEMENTS AND POLICY SHIFTS Guest: Bob Zimmerman Blue Origin's New Glenn successfully launched and landed its first stage vertically, becoming only the second company to achieve orbital stage reuse, despite its slow operational pace. VAST, a US commercial space station startup, signed a cooperation deal with Uzbekistan, possibly including flying an astronaut to its Haven One module. France announced a new, market-oriented national space policy, significantly increasing budgets and embracing capitalism via public-private partnerships. 1045-1100 B. GOLDSTONE FAILURE AND SUPERNOVA DISCOVERY Guest: Bob Zimmerman NASA's Goldstone antenna, a critical link in the Deep Space Network, is out of service due to an embarrassing error where it was over-rotated, twisting the cables. This impacts communications with interplanetary and Artemis missions. Separately, new astronomical data from a supernova explosion shows the initial eruption was not symmetrical but bipolar, pushing material and light along the star's poles, refining explosion models. THIRD HOUR 1100-1115 1. JOSEPHUS AND THE SIEGE OF JODAPATA Guest: Professor Barry Strauss The Jewish revolt against Rome, starting in 66 AD, is primarily chronicled by Josephus, a leader of the revolt and later historian. Josephus commanded the defense of Jodapata against General Vespasian. After defeat, Josephus survived a mass suicide pact, surrendered, and convinced Vespasian not to kill him by predicting he would become Roman emperor. The rebels were inspired by previous victories like the Maccabees. 1115-1130 2. TITUS'S SIEGE OF JERUSALEM Guest: Professor Barry Strauss Nero's forced suicide in 68 AD and the subsequent chaos confirmed Josephus's prophecy, leading to Vespasian being proclaimed emperor in 69 AD. Vespasian left his son Titus to lay siege to Jerusalem in 70 AD. Though Jerusalem was a strong fortress, the defenders were critically weakened by infighting among three rebel factions and their own destruction of the city's necessary grain supply. 1130-1145 3. SURVIVAL DURING THE SIEGE OF JERUSALEM Guest: Professor Barry Strauss Before the siege of Jerusalem was sealed, two foundational groups fled: Rabbi Yohanan Ben Zakai, smuggled out to Yavneh to establish Rabbinic Judaism, and the followers of Jesus, who went to Pella. Titus focused the Roman assault on the city's weakest point, the northern wall. The overconfident Romans were repeatedly frustrated by Jewish defenders using effective irregular tactics, including raids and undermining siege equipment. 1145-1200 4. THE DESTRUCTION OF THE TEMPLE AND MASADA Guest: Professor Barry Strauss The Flavians decided to completely destroy Jerusalem and the Temple in 70 AD, an act of extreme Roman imperialism that left the city in ruins. Afterwards, Judea was upgraded to a formal Roman province with a governor and the 10th Legion quartered in Jerusalem. Four years later, the siege of Masada ended with the alleged suicide of defenders, though archaeological evidence remains controversial among scholars. FOURTH HOUR 12-1215 US Greenlights ROK Enrichment, Raising Proliferation Fears Guest: Henry Sokolski, Executive Director of the Non-Proliferation Policy Education Center The US agreement to support the Republic of South Korea's civil uranium enrichment and spent fuel reprocessing for peaceful uses is viewed by Sokolski as a movement toward proliferation. Sokolski notes that this decision greenlights the ROK—a treaty ally with a history of attempting to use its civil programs to make nuclear weapons—to a position similar to Iran's. The ROK successfully leveraged the inconsistency of US policy, pointing out that Japan has permission to enrich and reprocess fuel and possesses a massive plutonium stockpile. Granting the ROK these capabilities sets a concerning precedent, potentially compelling the US to allow other countries like Saudi Arabia to seek similar nuclear options. The proliferation concern is heightened further by the ROK's desire for a nuclear-powered submarine, which could lead to pursuit of a full nuclear weapons triad. 1215-1230 SOKOLSKI: CHINA'S CONVENTIONAL ICBM THREAT Guest: Henry Sokolski The US military is concerned China's PLA may field a conventionally armed ICBM able to strike the continental US. Such missiles could use maneuverable front ends to evade defenses and deliver autonomous drones. This weapon might target civil infrastructure to intimidate the US and deter intervention during a Taiwan conflict. This prospect is opening up a new and puzzling area of strategic warfare requiring urgent strategic assessment. 1230-1245 A. RARE EARTHS: CHINA'S MONOPOLY AND AUSTRALIAN SUPPLY Guest: David Archibald China's predatory pricing previously achieved a rare earth monopoly, damaging competitors like Lynas, which almost went bankrupt. Australia, via companies like Lynas and Iluka, is being eyed by the US as a non-Chinese source for rare earths critical for high-end electronics and defense. Processing is complex, requiring many steps, and often occurs in places like Malaysia. 1245-100 AM B. HIGH-TEMPERATURE RARE EARTHS AND PREDATORY PRICING Guest: David Archibald The most desirable rare earths, Dysprosium and Terbium, allow magnets to function at high temperatures. China is now sourcing 40% of its supply of these from Myanmar. Though Australia produces these, structural oversupply is a risk. Subsidies, like the floor price given to MP Materials, may be necessary to prevent Chinese predatory pricing from killing off non-commercial producers seeking market dominance.

3. SURVIVAL DURING THE SIEGE OF JERUSALEM Guest: Professor Barry Strauss Before the siege of Jerusalem was sealed, two foundational groups fled: Rabbi Yohanan Ben Zakai, smuggled out to Yavneh to establish Rabbinic Judaism, and the followers of Jesus, who went to Pella. Titus focused the Roman assault on the city's weakest point, the northern wall. The overconfident Romans were repeatedly frustrated by Jewish defenders using effective irregular tactics, including raids and undermining siege equipment. 1698

This series is sponsored by American Security Foundation.In this episode of the 18Forty Podcast—recorded at the 18Forty X ASFoundation AI Summit—we speak with Moshe Koppel, Malka Simkovich, and Tikvah Wiener about what the AI revolution will mean for the Jewish community.In this episode we discuss:How is AI going to change the dynamics, cadence, and rhythm of Jewish life? Should we panic about AI replacing the role of creative human work? What can Jewish and world history teach us about this moment? Tune in to hear a conversation about what AI can teach us about our own needs, especially the need for Shabbos. Interview begins at 14:26.Dr. Moshe Koppel is a computer scientist, Talmud scholar, and political activist. Moshe is a professor of computer science at Bar-Ilan University, and a prolific author of academic articles and books on Jewish thought, computer science, economics, political science, and other disciplines. He is the founding director of Kohelet, a conservative-libertarian think tank in Israel, and he advises members of the Knesset on legislative matters. Dr. Malka Simkovich is the director and editor-in-chief of the Jewish Publication Society and previously served as the Crown-Ryan Chair of Jewish Studies and Director of the Catholic-Jewish Studies program at Catholic Theological Union in Chicago. She earned a doctoral degree in Second Temple and Rabbinic Judaism from Brandeis University and a Master's degree in Hebrew Bible from Harvard University. Tikvah Wiener is Founder and Co-Director of The Idea Institute, which, since 2014, has trained close to 2000  educators in project-based learning and innovative pedagogies. From 2018-2023, she was also Head of School of The Idea School, a Jewish, project-based learning high school in Tenafly, NJ.References:“Lazy Sunday - SNL Digital Short”Mechkarim Be-sifrut Ha-teshuvot by Yitzchak Ze'ev Kahane"In the Shadow of the Emperor: The Hatam Sofer's Copyright Rulings" by David NimmerMeta-Halakhah: Logic, Intuition, and the Unfolding of Jewish Law by Moshe KoppelJudaism Straight Up by Moshe Koppel“Yiddishkeit Without Ideology: A Letter To My Son” by Moshe Koppel@ShabbosReadsFor more18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

My guest this week is someone you might remember from last year when we talked about his book, Antichrist: The Fulfillment of Globalization (from Uncut Mountain Press). He's back with us today to dig into the themes from his recent article, Is God an Antisemite? (on Orthodox Ethos). We get into what antisemitism actually means, the roots of Rabbinic Judaism, and how all of this connects to Christ and His Church — and what it all means for us today. Sponsors: Perfect Spiral Capital: https://PerfectSpiralCapital.com/counterflow Podsworth App: https://podsworth.com Code: BUCK50 for HALF off your first order! Clean up your recordings, sound like a pro, and support the Counterflow Podcast! Full Ad Read BEFORE processing: https://youtu.be/F4ljjtR5QfA Full Ad Read AFTER processing: https://youtu.be/J6trRTgmpwE Get the new Counterflow T-shirt before it sells out! Visit https://www.counterflowpodcast.com/store or send $30 via PayPal to buck@counterflowpodcast.com with your size and shipping address! Donate to the show here: https://www.patreon.com/counterflow Visit my website: https://www.counterflowpodcast.com Audio Production by Podsworth Media: https://www.podsworth.com Leave us a review and rating on Apple Podcasts! Thanks!

Psalm 82 has been almost universally misunderstood from the time of St. Augustine interpreting it as referring to "human judges." Rabbinic Judaism also abandoned ancient Judaism's original understanding.The notion of God's Divine Council (found in Psalm 82, Psalm 89, Job 1:6-12) proves to be a challenging concept because of our theological "traditions",  but it was NOT a foreign concept in ancient Judaism, and for the earliest Christians.Thankfully, in recent years, many are returning to the original understanding of God's Divine Council, the Apostolic one!This short podcast is my attempt to simplify and explain the Divine Council and why it is critical for our understanding of the Biblical narrative.

For nearly two thousand years, the world has viewed Jewish tradition—and especially the rabbis of the Apostolic era—through a distorted lens. This distortion is derived from various disputes in the New Testament, but the picture is not complete. There is a deeper context that has been overlooked.   For Citations and Sources: https://www.thehiddenorchard.com/misreading-the-gospels-understanding-jesus-within-rabbinic-judaism/   Watch the Two-Part series on Youtube: https://www.youtube.com/playlist?list=PLIu16isWs81kTnTtz5SrKSjtl7psdcOr8      

Babylon is the Mother of Harlots, two daughters in particular: #1. Rabbinic Judaism which reinvented biblical Judaism in AD 90 at the Council of Yavne, and #2 Roman Catholicism, the mystery religion of goddess mother and god son, popes, cardinals, and the immaculate conception of Mother Mary. Beware of them both. Christians need no rabbis, no popes, no mikvah, no candles, no confessional and no Talmuds.

In this sermon entitled "The Engine That Drives Behavior," Pastor Brandon unpacks the bold message of John the Baptist in Matthew 3:5–12, calling the nation of Israel to genuine repentance. But repentance wasn't just about sorrow or surface-level change—it was a radical call to change their thinking about the deeply ingrained teachings of Rabbinic Judaism. John confronts the false assumptions that had taken root: - That being Jewish guaranteed entrance into the Kingdom. - That the Messiah would affirm their traditions. - That external law-keeping was enough for righteousness. - That salvation could be earned or inherited by Israel through "the merits of the fathers." - That Gentiles had to convert to Judaism and keep the Noahic laws to be saved. - That there were multiple ways to be spiritually reborn and none of them included how Jesus explained it. John's call to repentance challenged Israel to abandon these theological distortions from the rabbis and recognize their need for Messiah—the Lamb of God. This repentance was not theoretical. In Luke 3:10–14, John outlines what true repentance looks like: justice, integrity, generosity, and contentment—right belief producing right behavior. True change doesn't start with action—it starts with conviction, with the truth renewing the mind. This message explores how belief (change of one's mind in relationship to truth) is the engine that drives godly behavior, and how embracing God's truth transforms not just what we believe—but how we live.

In this sermon entitled "The Engine That Drives Behavior," Pastor Brandon unpacks the bold message  of John the Baptist in Matthew 3:5–12, calling the nation of Israel to genuine repentance. But repentance wasn't just about sorrow or surface-level change—it was a radical call to change  their thinking about the deeply ingrained teachings of Rabbinic Judaism. John confronts the false assumptions that had taken root: - That being Jewish guaranteed entrance into the Kingdom. - That the Messiah would affirm their traditions. - That external law-keeping was enough for righteousness. - That salvation could be earned or inherited by Israel through “the merits of the fathers.” - That Gentiles had to convert to Judaism and keep the Noahic laws to be saved. - That there were multiple ways to be spiritually reborn and none of them included how Jesus explained it.  John's call to repentance challenged Israel to abandon these theological distortions from the rabbis  and recognize their need for Messiah—the Lamb of God. This repentance was not theoretical. In Luke 3:10–14, John outlines what true repentance looks like:  justice, integrity, generosity, and contentment—right belief producing right behavior. True change doesn't start with action—it starts with conviction, with the truth renewing the mind. This message explores how belief (change of one's mind in relationship to truth) is the engine  that drives godly behavior, and how embracing God's truth transforms not just what we believe—but how we live.

Japheth in the Tents of Shem: Greek Bible Translations in Byzantine Judaism (Mohr Siebeck, 2016) is the first book-length treatment of the reception and transmission of Greek Bible translations by Jews in the Middle Ages. It is the fruit of some 40 years' research by Nicholas de Lange, who has collected most of the evidence himself, mainly from previously unpublished manuscript sources, such as Cairo Genizah fragments. Byzantine Judaism was exceptional in possessing an unbroken tradition of Biblical translation in its own language that can be traced back to antiquity. This work sheds light not only on Byzantine Jewish life and thought, but also on such subjects as the spread of Rabbinic Judaism in Europe, the Karaite movement, the ancient Greek translations, particularly Akylas/Aquila, as well as the relationship between Jewish and Christian transmission of the Greek Bible. An appendix traces the use of such translations down to the 19th century. 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

Japheth in the Tents of Shem: Greek Bible Translations in Byzantine Judaism (Mohr Siebeck, 2016) is the first book-length treatment of the reception and transmission of Greek Bible translations by Jews in the Middle Ages. It is the fruit of some 40 years' research by Nicholas de Lange, who has collected most of the evidence himself, mainly from previously unpublished manuscript sources, such as Cairo Genizah fragments. Byzantine Judaism was exceptional in possessing an unbroken tradition of Biblical translation in its own language that can be traced back to antiquity. This work sheds light not only on Byzantine Jewish life and thought, but also on such subjects as the spread of Rabbinic Judaism in Europe, the Karaite movement, the ancient Greek translations, particularly Akylas/Aquila, as well as the relationship between Jewish and Christian transmission of the Greek Bible. An appendix traces the use of such translations down to the 19th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Japheth in the Tents of Shem: Greek Bible Translations in Byzantine Judaism (Mohr Siebeck, 2016) is the first book-length treatment of the reception and transmission of Greek Bible translations by Jews in the Middle Ages. It is the fruit of some 40 years' research by Nicholas de Lange, who has collected most of the evidence himself, mainly from previously unpublished manuscript sources, such as Cairo Genizah fragments. Byzantine Judaism was exceptional in possessing an unbroken tradition of Biblical translation in its own language that can be traced back to antiquity. This work sheds light not only on Byzantine Jewish life and thought, but also on such subjects as the spread of Rabbinic Judaism in Europe, the Karaite movement, the ancient Greek translations, particularly Akylas/Aquila, as well as the relationship between Jewish and Christian transmission of the Greek Bible. An appendix traces the use of such translations down to the 19th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/language

Japheth in the Tents of Shem: Greek Bible Translations in Byzantine Judaism (Mohr Siebeck, 2016) is the first book-length treatment of the reception and transmission of Greek Bible translations by Jews in the Middle Ages. It is the fruit of some 40 years' research by Nicholas de Lange, who has collected most of the evidence himself, mainly from previously unpublished manuscript sources, such as Cairo Genizah fragments. Byzantine Judaism was exceptional in possessing an unbroken tradition of Biblical translation in its own language that can be traced back to antiquity. This work sheds light not only on Byzantine Jewish life and thought, but also on such subjects as the spread of Rabbinic Judaism in Europe, the Karaite movement, the ancient Greek translations, particularly Akylas/Aquila, as well as the relationship between Jewish and Christian transmission of the Greek Bible. An appendix traces the use of such translations down to the 19th century. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

What's the current situation on the ground in Israel and how are the Israeli people responding to the war against Iran? Jeff Morgan, host of the 'SO BE IT!' Jews for Jesus outreach ministry program and YouTube channel, joins Frank from his home near Tel Aviv to discuss his work as a street apologist in Israel and how citizens are dealing with the current crisis. During their conversation, Frank and Jeff will address questions like: What is life like in Israel right now? Do citizens and politicians in Israel support the war against Iran? How did Jeff become a Christian after being raised in a secular Jewish home and practicing New Age spirituality and meditation for 20 years? What's the difference between Rabbinic Judaism and Messianic Judaism and how has diligently studying Jewish history helped Jeff share and spread the Gospel in Israel? What is the current state of Judaism in Israel and are more people converting to Christianity? Why is Christianity such a loaded word to Jewish people? Does the New Testament make the Old Testament obsolete? Tune in to learn specific ways you can support the humanitarian efforts and ministry work of Jews for Jesus and how to spark meaningful conversations with Orthodox and traditional Jews. Also, let's pray for the leaders of Israel and Iran to seek peace in the name of the only person who can save and redeem humanity--Jesus the Messiah. If you enjoyed this podcast episode PLEASE HELP US SPREAD THE TRUTH OF CHRISTIANITY BY SUPPORTING OUR MINISTRY HERE. 100% of your donation goes to ministry, 0% to buildings! Resources mentioned during the episode: Jews for Jesus 'So Be It' YouTube channel Fellowship of Israel Related Ministries

What's the current situation on the ground in Israel and how are the Israeli people responding to the war against Iran? Jeff Morgan, host of the 'SO BE IT!' Jews for Jesus outreach ministry program and YouTube channel, joins Frank from his home near Tel Aviv to discuss his work as a street apologist in Israel and how citizens are dealing with the current crisis. During their conversation, Frank and Jeff will address questions like:What is life like in Israel right now?Do citizens and politicians in Israel support the war against Iran?How did Jeff become a Christian after being raised in a secular Jewish home and practicing New Age spirituality and meditation for 20 years?What's the difference between Rabbinic Judaism and Messianic Judaism and how has diligently studying Jewish history helped Jeff share and spread the Gospel in Israel?What is the current state of Judaism in Israel and are more people converting to Christianity?Why is Christianity such a loaded word to Jewish people?Does the New Testament make the Old Testament obsolete?Tune in to learn specific ways you can support the humanitarian efforts and ministry work ofJews for Jesus and how to spark meaningful conversations with Orthodox and traditional Jews. Also, let's pray for the leaders of Israel and Iran to seek peace in the name of the only person who can save and redeem humanity--Jesus the Messiah.Resources mentioned during the episode:Jews for Jesus - https://jewsforjesus.org/'So Be It' YouTube channel - https://www.youtube.com/@SOBEIT32ADFellowship of Israel Related Ministries -https://firmisrael.org/

In this episode of the 18Forty Podcast, David Bashevkin and historian Malka Simkovich discuss the future of technology, AI, and the Jewish People. This episode was recorded live at the Moise Safra Center as 18Forty celebrated its Fifth Anniversary with our community.We begin with words from Sruli Fruchter and Mitch Eichen delivered at the program, as well as questions from the audience to conclude. In this episode we discuss: What is the point of academia and asking questions?Will AI replace rabbinic authority or the conversations we have on 18Forty? Is there any topic that 18Forty will never take on? Tune in to hear a conversation about what we've learned through the seismic shifts we've experienced over the past half-decade.Interview begins at 17:26.Dr. Malka Simkovich is the director and editor-in-chief of the Jewish Publication Society and previously served as the Crown-Ryan Chair of Jewish Studies and Director of the Catholic-Jewish Studies program at Catholic Theological Union in Chicago. She earned a doctoral degree in Second Temple and Rabbinic Judaism from Brandeis University and a Master's degree in Hebrew Bible from Harvard University. She is the author of The Making of Jewish Universalism: From Exile to Alexandria (2016), Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism (2018), and Letters From Home: The Creation of Diaspora in Jewish Antiquity, (2024). She has been a three-time guest on the 18Forty Podcast and led our Book Journey on the essence of antisemitism. David Bashevkin is the founder and host of 18Forty. He is also the director of education for NCSY, the youth movement of the Orthodox Union, and the Clinical Assistant Professor of Jewish Values at the Sy Syms School of Business at Yeshiva University. He completed rabbinic ordination at Yeshiva University's Rabbi Isaac Elchanan Theological Seminary, as well as a master's degree at the Bernard Revel Graduate School of Jewish Studies focusing on the thought of Rabbi Zadok of Lublin under the guidance of Dr. Yaakov Elman. He completed his doctorate in Public Policy and Management at The New School's Milano School of International Affairs, focusing on crisis management.  He has published four books: Sin·a·gogue: Sin and Failure in Jewish Thought, a Hebrew work B'Rogez Rachem Tizkor (trans. In Anger, Remember Mercy), Top 5: Lists of Jewish Character and Character, and Just One: The NCSY Haggadah. David has been rejected from several prestigious fellowships and awards.References:“18Forty: Exploring Big Questions (An Introduction)”18Forty Podcast: “Philo Judaeus: Is There a Room for Dialogue?”18Forty Podcast: “Daniel Hagler and Aryeh Englander: Can Jews Who Stay Talk With Jews Who Left?”The Nineties: A Book by by Chuck KlostermanEinstein's Dreams by Alan LightmanTime Must Have a Stop by Aldous Huxley“Laughing with Kafka” by David Foster WallaceThe Most Human Human: What Talking with Computers Teaches Us About What It Means to Be Alive by Brian ChristianGödel, Escher, Bach: An Eternal Golden Braid by Douglas R. Hofstadter"Failure Comes To Yeshivah" by David BashevkinFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Rabbinic Judaism vs. Non-Rabbinic, Traditional (Hellenistic?) Judaism in the late Roman Empire (3rd century)https://thechesedfund.com/rabbikatz/support-rabbi-katzz-podcast

While we await next week's new episode, we invite you to revisit our (third) 18Forty Podcast conversation with Malka Simkovich, originally aired on November 19, 2024. 18Forty is celebrating its fifth year LIVE in NYC on June 9. Reserve your seats today!In this episode of the 18Forty Podcast, we talk to Malka Simkovich—a scholar of Jewish history, the editor-in-chief of the Jewish Publication Society, and a three-time 18Forty guest—about previous Jewish diasporas.We tend to think of “Israel-diaspora relations” as a modern phenomenon. But, as Dr. Simkovich reminds us, that situation existed well over 2,000 years ago, when some Jews returned to the Land of Israel following the Babylonian exile while others remained abroad. In this episode we discuss:What are the differences between the notions of golah, diaspora, and galut?Did ancient diaspora Jews have a political equivalent to “supporting Israel”?How should Jews live when in a partial state of exile?Tune in to hear a conversation about the “proto-messianic mindset” throughout Jewish history and today.Interview begins at 8:58.Dr. Malka Simkovich is the director and editor-in-chief of the Jewish Publication Society and previously served as the Crown-Ryan Chair of Jewish Studies and Director of the Catholic-Jewish Studies program at Catholic Theological Union in Chicago. She earned a doctoral degree in Second Temple and Rabbinic Judaism from Brandeis University and a Master's degree in Hebrew Bible from Harvard University. She is the author of The Making of Jewish Universalism: From Exile to Alexandria (2016), Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism (2018), and Letters From Home: The Creation of Diaspora in Jewish Antiquity, (2024). This is her third time speaking on 18Forty.

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. 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

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

Embracing Exile: The Case for Jewish Diaspora (Oxford University Press, 2025) analyzes biblical and rabbinic texts, philosophical treatises, studies of Kabbalah, Hasidism, and a multiplicity of modern expressions for a comprehensive history of Jewish responses to and justifications of their diasporas. It shows that Diaspora Jews through the ages insisted that God joined them in their exiles, that "Zion" was found in Babylon and Eastern Europe, and that, as citizens of the world, Jews could only live throughout the world. The result is a convincing assertion that lament has not been the most common Jewish response to diaspora and that Zionism is not the natural outcome of either Jewish ideology or history. David Kraemer is Joseph J. and Dora Abbell Librarian at the Jewish Theological Seminary, where he has also served as Professor of Talmud and Rabbinics for many years. As Librarian, he is at the helm of the most extensive collection of Judaica-rare and contemporary-in the Western hemisphere. He is the author of several books on Rabbinic Judaism and its texts, the social and religious history of Jews in antiquity, and Jewish rituals and their development. Caleb Zakarin is editor at the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

We talk with Dr. Shai Secunda about the Babylonian rabbis' science of blood, breaking taboos through sex education, and menstruation as a cure for rabies.Today, taboos about menstruation keep thousands of girls from attending school. For Jewish sages in late antique Persia, such beliefs led to laws that required women to stay away from their husbands during their periods and to wash at prescribed times. (Whether women followed these laws is another question!) Blood could pollute, yet it could also purify. And practices around menstruation may have helped religious communities define their identity. Access transcript and episode show notes: www.womenwhowentbefore.com/episodes/bad-bloodWomen Who Went Before is written, produced, and edited by Rebekah Haigh and Emily Chesley.Podcast theme music is composed and produced by Moses Sun.This podcast is sponsored by the Center for Culture, Society, and Religion, the Program in Judaic Studies, the Stanley J. Seeger Center for Hellenic Studies, and the Committtee for the Study of Late Antiquity at Princeton University.Views expressed on the podcast are solely those of the individuals, and do not represent Princeton University.

Kipp Davis (‪@DrKippDavis‬) is a post-doctoral fellow at the University of Agder in Kristiansand, Norway, where he specialises in the assignment and reconstruction of fragments from the Dead Sea Scrolls and their interpretation. (Google Books) The Dead Sea Scrolls are a set of ancient Jewish manuscripts from the Second Temple period. They were discovered over a period of 10 years, between 1946 and 1956, at the Qumran Caves near Ein Feshkha in the West Bank, on the northern shore of the Dead Sea. Dating from the 3rd century BCE to the 1st century CE, the Dead Sea Scrolls include the oldest surviving manuscripts of entire books later included in the biblical canons, including deuterocanonical manuscripts from late Second Temple Judaism and extrabiblical books. At the same time, they cast new light on the emergence of Christianity and of Rabbinic Judaism. (Wikipedia)

In October 2024, Dan and Lex participated in Elevate -- a summit for podcasters hosting shows in the realm of faith and spirituality -- to connect and collaborate with one another. The gathering took place at BYU – Brigham Young University in Provo, Utah – and was hosted by In Good Faith, a podcast produced by BYUradio. After an amazing few days at the summit, In Good Faith invited Dan and I to be guests on their podcast – to speak a bit about Judaism Unbound, but also for the two of us to reflect on our own relationships to religion and spirituality. The episode was recently released on their feed, and we're excited to release it on ours as well, as a bonus episode. You can subscribe to In Good Faith on Apple Podcasts, Spotify, or anywhere else that podcasts are found. Episode Description, from In Good Faith:Lex Rofeberg and Dan Libenson talk to Steve Kapp Perry about their organization Judaism Unbound. Lex Rofeberg is Senior Jewish educator for Judaism Unbound -- a digital, Jewish non-profit organization -- and oversees Judaism Unbound's UnYeshiva (a digital center for Jewish learning and unlearning). He produces and co-hosts Judaism Unbound's weekly podcast, and facilitates regular forms of communal gathering, via Zoom, for Jews and Jewish-adjacent non-Jews. Dan Libenson is President of Lippman Kanfer Foundation for Living Torah, which is dedicated to helping Jews and fellow travelers apply Jewish wisdom to thrive and shape a better world. He is also the co-host of the Judaism Unbound podcast, as well as The Oral Talmud, a streaming video show soon to be released in podcast form. Dan teaches classes on Judaism and Jewish wisdom at the Hebrew Union College-Jewish Institute of Religion's Zelikow School of Nonprofit Management. Dan is the translator of The Orchard, a novel about the early days of Rabbinic Judaism, by renowned Israeli novelist Yochi Brandes.

For episode 24, we return to the Hebrew Bible. By itself, the Book of Isaiah is one of humanity's most influential works of spiritual literature. In addition to laying the foundations of Rabbinic Judaism and Christianity, Isaiah has contributed dozens of phrases into our language, such as "swords into plowshares", "a little child shall lead them," and, of course, "a voice in the wilderness." Follow along with Rose Judson as she walks through it, talking you through the historical context, theories about how and where it was written, and, well, a few euphemisms for bodily functions.Apologies for the sound quality in this episode: we had to re-record at short notice.Want to read the transcript? This link will take you straight to it, and to this episode's reading list. Don't forget to subscribe, rate, and review us! You can also follow us on Bluesky, Instagram, and Facebook. Thanks for listening! Hosted on Acast. See acast.com/privacy for more information.

Disclaimer: Any views or opinions presented in this podcast are personal and belong to the content creator. Any views or opinions are not intended to malign any religion, ethnic group, club, organization, company or individual. Disclaimer: The passage of Scripture read out loud in the beginning of each podcast episode will be in Hebrew followed by the direct translation in English from the Complete Jewish Study Bible. Come listen to something different!Shalom Aleikhem, my dear listeners! Welcome back to yet another blog from your humble servant, the manic messianic!Praise ADONAI, #FindingHyerGround has now reached 35 countries around the world including Algeria , South Korea and now Slovakia ! Buckle up, because this next podcast is one Heaven of a ride!In this Episode XXIX, I give a brief summary of the true Crucifixion-Resurrection timeline, I share my thoughts on Christmas and the presidential elections (I absolutely DO have an opinion on this!) and you will, most importantly, discover together with me why Yeshua is 'the best kept secret in Judaism', we will reveal the falsehood and manipulation of the Pharisees after the destruction of the Second Temple and the origins of the Oral Torah specifically and Rabbinic Judaism as a whole and also what happened to the Judaism of the Bible and why is it so different from the Judaism we have today?I've been invited to speak on Dr. Douglas Hamp's Prophecy Roundtable Discussion Group on YouTube and the link is provided below!Also you can acquire a copy of Dr. Eitan Bar's book 'Why Don't Jews Believe In Jesus?' on Amazon and the link is right here!I do hope that this podcast blesses you all and expands your knowledge about Yeshua Jesus! Enjoy! https://www.amazon.com/dp/B0C9SDMC3Y?ref=ppx_pop_mob_ap_share Dr. Doug Hamp's link  https://www.youtube.com/live/8aGAHqMREok?si=ErugCGcIDkEFLyUw

We don't have a new episode this week, but we invite you to revisit David Bashevkin's conversation with Jonathan Gribetz teaching about Israel in the Ivy League, originally aired Jan. 12, 2024.In this episode of the 18Forty Podcast, we talk to Jonathan Gribetz, a Princeton professor and scholar of Near Eastern and Judaic studies, about the history of Israel and Palestine.At a time in which we can feel as if we're all at war, it may be helpful to take a step back and look at the full history between Arabs and Israelis, to gain a deeper understanding of the challenges we face in 2024. Jonathan Gribetz helps us do this. In this episode we discuss:What was discourse between Jews and Arabs like during the infancy of Zionism?When and how did this discussion begin to deteriorate and become often counterproductive?What can a current Ivy League professor teach us about discussing Israel today?Tune in to hear a conversation about how we might seek out the seeds of a reconciliation between the descendants of Isaac and the descendants of Ishmael.Interview begins at 5:02.Jonathan Marc Gribetz is Associate Professor of Near Eastern Studies and Judaic Studies at Princeton University, where he teaches about the history of Jerusalem, Palestine, Israel, and Jewish and Arab nationalisms. He is the author of Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter.References:Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter by Jonathan Marc Gribetz“‘A Question That Outweighs All Others': Yitzhak Epstein and Zionist Recognition of the Arab Issue” by Alan DowtyThe Zionist Idea by Arthur HertzbergZionism: An Emotional State by Derek J. Penslar1929: Year Zero of the Arab-Israeli Conflict by Hillel CohenArabs and Israelis: Conflict and Peacemaking in the Middle East by Abdel Monem Said Aly, Shai Feldman, and Khalil ShikakiClima TwinsTime and Difference in Rabbinic Judaism by Sarit Kattan GribetzGenesis 15:15

Dive into the historical and theological exploration of Noahide Laws in this comprehensive analysis. Understand the origins, implications, and controversies surrounding these ancient precepts.

Explore the origins, development, and implications of the Noahide Laws within Rabbinic Judaism. This paper delves into the historical context, theological debates, and the role of these laws for both Jews and Gentiles.

In this podcast we return to Genesis 9 and Noah's planting a vineyard and then getting drunk.  One asks why this story was highlighted in God's TORAH תּוֹרָה, His instruction?  And then what about the aftermath when his son Ham sees Noah drunk and naked in the tent.  What is going on?  This is one of several instances where the Lord our God, Yahvay יהוה, does not give us clear precise understanding.  Scholarship is all over the map in providing reasonable commentary on this event.  One concludes that there is no clear answer to all this.  One Jewish scholar, Leon Kass, in his Genesis commentary offers his view.  Kass seems to think this is all about family.  Ham brought shame upon his dad and over and over again TORAH תּוֹרָה,  Yahvay's יהוה instruction, has a lot to say about family.  Kass notes that in Genesis chapters 1-11 that this has nothing to do with the Hebrews or Judaism.  So this event in Genesis 9 is seemingly to teach all mankind.  Kass makes a superb added idea as to the purpose of this story.  But, once again, there are many other ideas and opinions.  Kass' opinion, however, makes a lot of sense as you will see as you join us in this study. We will also come to Genesis 10 and come face to face with the notorious Nimrod.  We are taught that Nimrod was pure evil was the guy who had the Tower of Babel built.  But, as we will see all this is pure fantasy.  These are legends made up by the rabbis in Rabbinic Judaism.  These legends then “slid easily” into the church as well and not we are teaching the Bible and pushing that legends and made up rabbinic views are truth.  They are not.  So, this lesson is quite important to study and consider the truth behind the word of God and the character of Nimrod and what the Bible says about him and not some rabbi who made up some fictional account since to that rabbi it seemed to fit his agenda or view.  We can not and should not teach that someone's opinion or made up views are truth.  That is why I focus on teaching the Torah in its historical context.  We must get at what God's original intentions were when He inspired Moses to write His Torah.  We need to focus on the words of our Lord and our God when He said … So Jesus was saying to those Jews who had believed Him, "If you continue (the Greek is MENO G3306 – it has the idea of relying or persevering) in My word, then you are truly disciples of Mine; and you will know the truth, and the truth will make you free." (Joh 8:31-32)   Rev. Ferret - Who is this guy?  What's his background?  Why should I listen to him?  Check his background at this link - https://www.dropbox.com/scl/fi/8qth6w4e56oub9js1w1gu/BackgrndTeacher-mar-25-2020.pdf?rlkey=f14fr2wmde5fezjmnrny8cycl&dl=0

To join The Church History Project Facebook group and engage in more discussion about released episodes and other fascinating nuggets of church history, you can visit the page ⁠⁠⁠⁠⁠⁠⁠⁠here⁠⁠⁠⁠⁠⁠⁠⁠. In this episode, we dive into the turbulent era of the Jewish War (66-73 AD) and explore its seismic impact on both Jewish and early Christian communities. Host Jared Luttjeboer walks us through the causes of the conflict, the brutal Roman siege of Jerusalem, and the destruction of the Second Temple in 70 AD. We'll discuss how this pivotal event fulfilled Jesus' prophecy, shifted theological perspectives, and reshaped the early Church. Episode Overview The episode provides a comprehensive look at the Jewish War, beginning with the political, economic, and religious tensions that fueled the rebellion. Key topics include: Causes of the Jewish War: Economic oppression, political corruption, and religious desecration by Roman authorities, which led to widespread unrest and the rise of revolutionary groups. Key Battles: Early Jewish victories, such as at Beth Horon, and significant Roman sieges, including the fall of Jotapata and Jerusalem. Theological Impact: Jesus' prophecy about the Temple's destruction and its perceived fulfillment, strengthening early Christian identity and the theological shift away from the Temple. Jewish and Christian Transformations: The episode examines the rise of Rabbinic Judaism and early Christianity's new mission focus, setting the stage for future global evangelism. Discussion Questions for Small Groups: Jesus prophesied the fall of Jerusalem, which was fulfilled in 70 AD. How does this demonstrate Christ's authority over history, and how should this impact our faith in His promises today? What does the fall of Jerusalem teach us about the seriousness of sin and the consequences of rejecting God's call? Are there areas in our own lives where we might be resisting Him? With the destruction of the Temple, early Christians saw Jesus as the ultimate sacrifice, ending the old covenant. How can this understanding deepen our appreciation for Christ's sacrifice? For other questions and comments, feel free to reach out to Jared at thechurchhistoryproject@gmail.com. For more content, visit the podcast ⁠⁠⁠⁠⁠⁠⁠website ⁠⁠⁠⁠⁠⁠⁠or wherever you find your podcasts.

This episode is sponsored by Eden Beit Shemesh. Contact Rina Weinberg at info@edenbeitshemesh.com for more details. Noam Taragin, son of our previous guest Rabbi Moshe Taragin, was seriously injured in Lebanon. We ask to pray for his quick healing: Noam Avraham ben Atara Shlomit.In this episode of the 18Forty Podcast, we talk to Malka Simkovich—a scholar of Jewish history, the editor-in-chief of the Jewish Publication Society, and a three-time 18Forty guest—about previous Jewish diasporas. We tend to think of “Israel-diaspora relations” as a modern phenomenon. But, as Dr. Simkovich reminds us, that situation existed well over 2,000 years ago, when some Jews returned to the Land of Israel following the Babylonian exile while others remained abroad. In this episode we discuss:What are the differences between the notions of golah, diaspora, and galut?Did ancient diaspora Jews have a political equivalent to “supporting Israel”? How should Jews live when in a partial state of exile?Tune in to hear a conversation about the “proto-messianic mindset” throughout Jewish history and today. Interview begins at 8:58.Dr. Malka Simkovich is the director and editor-in-chief of the Jewish Publication Society and previously served as the Crown-Ryan Chair of Jewish Studies and Director of the Catholic-Jewish Studies program at Catholic Theological Union in Chicago. She earned a doctoral degree in Second Temple and Rabbinic Judaism from Brandeis University and a Master's degree in Hebrew Bible from Harvard University. She is the author of The Making of Jewish Universalism: From Exile to Alexandria (2016), Discovering Second Temple Literature: The Scriptures and Stories That Shaped Early Judaism (2018), and Letters From Home: The Creation of Diaspora in Jewish Antiquity, (2024). This is her third time speaking on 18Forty.References:18Forty Podcast: “Malka Simkovich: The Mystery of the Jewish People”18Forty Podcast: “Malka Simkovich: The Secrets of Second Temple Judaism”Letters from Home: The Creation of Diaspora in Jewish Antiquity by Malka Z. SimkovichThe Antiquities of the Jews by JosephusThe Elephantine Papyri in English: Three Millennia of Cross-Cultural Continuity and Change by Bezalel PortenRosh Hashanah 18bBen SiraZechariah 8:19Become a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Rabbinic Judaism will lead Jews to Jesus as their one and true Messiah! That's not only what this rabbi claims but it's also his particular testimony! And we're gonna get right into it :)Join my awesome Patreon community: www.patreon.com/WiseDiscipleAccess exclusive discounts to Logos Bible Software: www.logos.com/WiseDiscipleGet my 5 Day Bible Reading Plan here: https://www.patreon.com/collection/565289?view=expandedGet your Wise Disciple merch here: https://bit.ly/wisediscipleWant a BETTER way to communicate your Christian faith? Check out my website: www.wisedisciple.orgOR Book me as a speaker at your next event: https://wisedisciple.org/reserve/​​​Got a question in the area of theology, apologetics, or engaging the culture for Christ? Send them here: https://wisedisciple.org/ask/​

Second only to the Tanakh, the 63 Tractates of the Talmud are the main text of Rabbinic Judaism, containing the teachings of thousands of ancient rabbis. Upcoming Seasons: https://literatureandhistory.com/upcoming-seasons/ Episode 104 Quiz: https://literatureandhistory.com/quiz-104 Episode 104 Transcription: https://literatureandhistory.com/episode-104-introduction-to-the-talmud Bonus Content: https://literatureandhistory.com/bonus-content Patreon: https://www.patreon.com/literatureandhistory

Why is traditional, Rabbinic Judaism so deeply embedded in the culture and expression of the typical Messianic Jewish synagogue service and community? Why have Messianics adopted Judaism in this way? Does it actually make us better disciples of Messiah? In what way does Judaism really support and reinforce the Jewishness of a Messianic Jew? In this episode, Kevin explains the vast difference between being Jewish and being "Judaismish," and expresses concern about the danger that relying on non-Messianic Judaism creates for the faithful keeping of Scripture. WATCH ON YOUTUBE • https://bcpodca.st/y/ep66

Avram Shannon spoke on “Consecration and Sacrilege in Early Rabbinic Judaism” at the fourth Temple on Mount Zion Conference, held on Saturday, November 10, 2018 in the Tanner Building at Brigham Young University, Provo, Utah. The presentations were filmed, and both video and audio recordings of each presentation are available. The videos are currently available […] The post Conference Talks: Consecration and Sacrilege in Early Rabbinic Judaism first appeared on The Interpreter Foundation.

In this episode of the 18Forty Podcast, we talk to Jonathan Gribetz, a Princeton professor and scholar of Near Eastern and Judaic studies, about the history of Israel and Palestine. At a time in which we can feel as if we're all at war, it may be helpful to take a step back and look at the full history between Arabs and Israelis, to gain a deeper understanding of the challenges we face in 2024. Jonathan Gribetz helps us do this. In this episode we discuss:What was discourse between Jews and Arabs like during the infancy of Zionism?When and how did this discussion begin to deteriorate and become often counterproductive?What can a current Ivy League professor teach us about discussing Israel today?Tune in to hear a conversation about how we might seek out the seeds of a reconciliation between the descendants of Isaac and the descendants of Ishmael. Interview begins at 4:50.Jonathan Marc Gribetz is Associate Professor of Near Eastern Studies and Judaic Studies at Princeton University, where he teaches about the history of Jerusalem, Palestine, Israel, and Jewish and Arab nationalisms. He is the author of Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter.References:Defining Neighbors: Religion, Race, and the Early Zionist-Arab Encounter by Jonathan Marc Gribetz The Zionist Idea by Arthur HertzbergZionism: An Emotional State by Derek J. Penslar1929: Year Zero of the Arab-Israeli Conflict by Hillel Cohen Arabs and Israelis: Conflict and Peacemaking in the Middle East by Abdel Monem Said Aly, Shai Feldman, and Khalil ShikakiClima TwinsTime and Difference in Rabbinic Judaism by Sarit Kattan Gribetz Genesis 15:15