Podcasts about shushan

What if near-death experiences didn't begin in the modern age — but were happening thousands of years ago across the world? In this fascinating episode, Jim Harold is joined by Dr. Gregory Shushan, the leading expert on near-death experiences in ancient civilizations. Drawing on texts from ancient Egypt, India, China, Mesoamerica, and beyond, Dr. Shushan reveals striking similarities between modern NDEs and accounts recorded centuries — even millennia — ago. Together, they explore what these ancient experiences might tell us about the origins of afterlife beliefs, how different cultures interpreted “coming back from the dead,” and why these timeless stories challenge long-held assumptions about death and consciousness. Whether you're a seasoned explorer of the paranormal or new to the subject, this conversation offers profound insights into one of humanity's greatest mysteries. You can find Dr. Shushan's latest book, Near Death Experience In Ancient Civilizations, at Amazon: https://amzn.to/436Vd5u AMAZON: Jim is a participant in the Amazon Services LLC Associates Program and the Amazon Influencer Program. As an Amazon Influencer, Jim earns a commission from qualifying purchases. Thanks for your support! — For more information on our podcast data policy CLICK HERE Learn more about your ad choices. Visit megaphone.fm/adchoices

We jump 13 years forward and meet Nehemia, a devout Jews in Shushan who works for the king. He hears about the derelict state of Jerusalem and the low situation of the Jews living there, he prays and resolves to do something to rectify the situation.

An episode from Bible Believers Baptist Church (BBBC), a conservative, independent body of King James Bible believers located in Corpus Christi, Texas. Bible Believers Baptist Church's statement of Faith:A Bible Baptist is one who believes in a supernatural Bible, which tells of a supernatural Christ, Who had a supernatural birth, Who spoke supernatural words, Who performed supernatural miracles, Who lived a supernatural life, Who died a supernatural death, Who rose in supernatural splendor, and Who will one day return in supernatural glory to establish a supernatural kingdom on earth. What BBBC believes about Creation: “We believe in the Genesis account of creation, and that it is to be accepted literally, and not allegorically or figuratively; that man was created directly in God's own image and after His own likeness; that man's creation was not a matter of evolution or evolutionary change of species or development through interminable periods of time from lower to higher forms; and that all animal and vegetable life was made directly and God's established law was that they should bring forth only “after their kind.”What BBBC believes about Salvation: “We believe in God's electing grace; that the blessings of salvation are made free to all by the gospel; that it is the immediate duty of all to accept them by a cordial, penitent and an obedient faith; and nothing prevents the salvation of the greatest sinner on earth but his own inherent depravity and voluntary rejection of the gospel; which rejection involves him in an aggravated condemnation.  We believe in salvation by grace through faith in the finished work of Jesus Christ on Calvary plus nothing.  Therefore, we do not believe that works are necessary for salvation, although once a person is saved, he should be careful to maintain good works.”What BBBC believes about Repentance and Faith: “We believe that Repentance and Faith are solemn obligations, and also inseparable graces, wrought in our souls by the quickening Spirit of God, thereby; being deeply convicted of our guilt, danger, helplessness, and of the way of salvation by Christ, we turn to God with unfeigned contrition, confession, and supplication for mercy; at the same time heartily receiving the Lord Jesus Christ and openly confessing Him as our only and all-sufficient Savior.” A message from BBBC to you: “If you are looking for a church in the Corpus Christi Texas area that preaches the Truth from God's Word, reach out to us at any time. We would love to hear from you at (361) 241-6100 or on our website⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.my3bc.com/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ You may also write to us at:Bible Believers Baptist Church1701 Rand Morgan RdCorpus Christi, TX 78410 Our messages are also available on our website for you:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.my3bc.com/global-resources/preaching/⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Have A Blessed Day, Bible Believers Baptist Church The KJV Bible Preaching Churches Podcast is directly supported by Doss Metrics LLC | Ministry Services based out of Cleveland Texas. If you have any questions regarding this podcast, or the churches hosted on the podcast, please reach out to us directly at⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠dossmetrics@gmail.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ or write to us at: Doss Metrics | KJV Bible Preaching Churches Podcast1451 McBride Rd.Cleveland, TX 77328 God Bless#BevansWelder #BibleBelieversBaptistChurch #KJVPreaching #BaptistPreaching #PastorWelder #CorpusChristiChurches

A cross-cultural comparison of ancient beliefs about death and the afterlife • Reveals the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices • Focuses on the afterlife beliefs of five ancient world regions: Old and Middle Kingdom Egypt, Sumer and Old Babylonian Mesopotamia, Vedic India, pre-Buddhist China, and Maya and Aztec Mesoamerica • Shows how the similarities among afterlife beliefs and their correspondences with NDEs reveal that they both stem from universal truths Taking readers on a thought-provoking journey into our ancestors' beliefs about death, dying, and the afterlife, Gregory Shushan, Ph.D., reveals the powerful influence of near-death experiences (NDEs) on religious beliefs and ritual practices throughout human history. Focusing on five ancient world regions in Egypt, Mesopotamia, India, China, and Mesoamerica, Shushan expertly explores each civilization's afterlife beliefs. He explains how each of these civilizations developed independently of one another, yet there is a series of similarities among afterlife beliefs too consistent and specific to be mere coincidence. This leads to the profound implication that afterlife beliefs are not entirely invented by cultures: they also stem from universal truths derived from NDEs. Drawing on anthropology, psychology, and philosophy, the author explores how each civilization interpreted NDEs and how afterlife beliefs develop over time. He also explores the metaphysical implications of his discoveries, including what an actual afterlife would look like. Revealing that NDEs have occurred throughout human history, Shushan shows how they continue to influence our understanding of what lies beyond death to this day.

Chapter 1 takes places several years before Esther comes to power, and way before the decree against the Jews.Why is the story of Vashti relevant?We offer three central lessons that we can take from ch.1

Gregory Shushan, PhD, is a historian of religions, an award-winning author, and the leading authority on near-death experiences and the afterlife across cultures and throughout history. His books include Near-Death Experience in Ancient Civilizations, The Next World: Extraordinary Experiences of the Afterlife, and Near-Death Experiences in Indigenous Religions. Dr. Shushan has researched and lectured at universities in the UK, Ireland, and Switzerland, has given numerous talks on his research in nine countries, and has appeared on the History Channel.Become a supporter of this podcast: https://www.spreaker.com/podcast/mission-evolution-with-gwilda-wiyaka--2888020/support.

Ki Tisa- Purim | Kabbalat HaTorah: From Sinai to Shushan, by Rav Yair Kahn The journey of Kabbalat haTorah: from Sinai to Shushan

The Prophetic Significance of Purim in 2025: A Call to Courage and Awakening • Friday Service Website: www.PastorTodd.org To give: www.ToddCoconato.com/give As we approach Purim in 2025, we must recognize that this is not just an ancient Jewish holiday—it is a prophetic message for this very hour. The story of Esther, Mordecai, and Haman is more than history; it is a blueprint for the spiritual battle we face today. The enemy has set traps, decrees, and wicked schemes against God's people, but Purim reminds us that divine reversals, supernatural intervention, and bold faith will lead us to victory. God is calling His remnant to rise up like Esther and Mordecai, to recognize the times, and to stand against the Haman spirit that seeks to destroy faith, truth, and righteousness in our day. Purim is a call to courage, fasting, discernment, and action. Let's dive into the Word and uncover why this moment in 2025 is critical for believers to understand and walk in the spirit of Purim. 1. Recognizing the Times: The Battle of Light and Darkness Esther 3:8-9 (NKJV) “Then Haman said to King Ahasuerus, ‘There is a certain people scattered and dispersed among the people in all the provinces of your kingdom; their laws are different from all other people's, and they do not keep the king's laws. Therefore it is not fitting for the king to let them remain. If it pleases the king, let a decree be written that they be destroyed…'” 2. The Call to Boldness: You Were Born for Such a Time as This Esther 4:14 (NKJV) “For if you remain completely silent at this time, relief and deliverance will arise for the Jews from another place, but you and your father's house will perish. Yet who knows whether you have come to the kingdom for such a time as this?” 3. Fasting and Prayer Release Breakthrough Esther 4:16 (NKJV) “Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; and if I perish, I perish!” 4. Divine Reversals: What the Enemy Meant for Evil, God Turns for Good Esther 9:1 (NKJV) “On the day that the enemies of the Jews had hoped to overpower them, the opposite occurred, in that the Jews themselves overpowered those who hated them.” 5. The Scepter of Favor: Authority in the Courts of Heaven Esther 5:2 (NKJV) “So it was, when the king saw Queen Esther standing in the court, that she found favor in his sight, and the king held out to Esther the golden scepter that was in his hand. Then Esther went near and touched the top of the scepter.” 6. The Haman Spirit Will Hang on Its Own Gallows Esther 7:10 (NKJV) “So they hanged Haman on the gallows that he had prepared for Mordecai. Then the king's wrath subsided.” 7. The Call to Celebrate and Remember Esther 9:28 (NKJV) “That these days should be remembered and kept throughout every generation, every family, every province, and every city, that these days of Purim should not fail to be observed among the Jews, and that the memory of them should not perish among their descendants.” 8. No Weapon Formed Against Us Will Prosper Isaiah 54:17 (NKJV) “No weapon formed against you shall prosper, and every tongue which rises against you in judgment You shall condemn. This is the heritage of the servants of the Lord, and their righteousness is from Me,” says the Lord.” 9. Be Strong and Courageous Joshua 1:9 (NKJV) “Have I not commanded you? Be strong and of good courage; do not be afraid, nor be dismayed, for the Lord your God is with you wherever you go.” 10. The Lord Will Fight for You Exodus 14:14 (NKJV) “The Lord will fight for you, and you shall hold your peace.” This Is Our Purim Moment Purim in 2025 is a prophetic call to: • Wake up and recognize the times. • Fast, pray, and seek divine strategy. • Stand in courage and take action. • Believe in the power of divine reversals. • Walk in authority and favor.

This week's portion is called “Ki Tissa” (When you count). Think about: What Scripture spoke to you most today and why? Did you learn something about God, or something you need to do in your life?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

A recording made after Shabbos of the past week's Drasha.

Celebrating Purim  Part 7: Take God Out Of Hiding On Shushan Purim  -  English only.  Today, Sunday, March 16, 2025 is Shushan Purim. What is Shushan Purim? And how can we bring God of out of hiding?  Recorded March 14, 2025. 

Today's daf is sponsored by Amy Goldstein in loving memory of her grandmother, Ann Barnett on her yahrzeit. "Her strength kept us going and she maintained her dedication to seeking knowledge all the days of her life." How do all the cases in the previous braita accord with Rabbi Meir's opinion that a rebellious elder can only be in a case that can lead to a prohibition of karet? In what way does a rebellious elder need to disagree with the court in order to be convicted? Rav Kahana rules that only if he dares to disagree based on his own logic with a tradition of the rabbis of the court, he is convicted. Rabb Elazar disagrees and says that the purpose of convicting a rebellious elder is to prevent debates and therefore any disagreement of any sort will lead to a conviction.  Two sources (one of them from our Mishna) are brought to raise a difficulty with Rav Kahane's position and the second is left unresolved.  What is the hierarchy of the courts? How were judges chosen? The rebellious elder is convicted only if he either goes back and teaches against the ruling of the High Court and he himself acts according to his ruling or people follow his ruling. A difficulty is raised on the former possibility as if he follows his own ruling, he should already be liable for the death penalty for the action, not for being a rebellious elder. The Gemara offers a few possibilities to resolve this difficulty. The Mishna explains that there is a stringency with Rabbinic law for a rebellious elder - if he tells people to go against Torah law, he is not convicted, but if he differs from the court regarding the rabbinic definition of a Torah law and adds to it, like five compartments in the tefillin, he can be convicted. Rav Oshaya says that this would be the only possible case. Why not the four species? Why not tzitzit?

Today's daf is sponsored by Amy Goldstein in loving memory of her grandmother, Ann Barnett on her yahrzeit. "Her strength kept us going and she maintained her dedication to seeking knowledge all the days of her life." How do all the cases in the previous braita accord with Rabbi Meir's opinion that a rebellious elder can only be in a case that can lead to a prohibition of karet? In what way does a rebellious elder need to disagree with the court in order to be convicted? Rav Kahana rules that only if he dares to disagree based on his own logic with a tradition of the rabbis of the court, he is convicted. Rabb Elazar disagrees and says that the purpose of convicting a rebellious elder is to prevent debates and therefore any disagreement of any sort will lead to a conviction.  Two sources (one of them from our Mishna) are brought to raise a difficulty with Rav Kahane's position and the second is left unresolved.  What is the hierarchy of the courts? How were judges chosen? The rebellious elder is convicted only if he either goes back and teaches against the ruling of the High Court and he himself acts according to his ruling or people follow his ruling. A difficulty is raised on the former possibility as if he follows his own ruling, he should already be liable for the death penalty for the action, not for being a rebellious elder. The Gemara offers a few possibilities to resolve this difficulty. The Mishna explains that there is a stringency with Rabbinic law for a rebellious elder - if he tells people to go against Torah law, he is not convicted, but if he differs from the court regarding the rabbinic definition of a Torah law and adds to it, like five compartments in the tefillin, he can be convicted. Rav Oshaya says that this would be the only possible case. Why not the four species? Why not tzitzit?

Podcast Jajam Shlomo (Sally) Zaed La fuerza de estos 3 días, Taanit Esther, purim y shushan purim Conferencia

Tes-Vov Adar - Shushan Purim (24:35)

In the first half, author and researcher Liz Larson discussed the profound impact of eye movement on neurological health and personal transformation. She shared her "Cognitive Movement" modality, which is designed to help individuals reshape their nervous systems through controlled eye movements, accessing memories and emotional patterns for greater personal growth."It's like a backdoor hack," Larson described. She elaborated on how eye movements correlate with mental states, outlining that the eyes not only take in information but also dictate how the brain processes experiences. For instance, looking up can foster inspiration, while gazing down encourages mindfulness of the body.Larson described sneaky strategies for incorporating these techniques into daily life, allowing individuals to execute eye movements discreetly in social situations. "Many people will use that to calm feelings of anxiousness... that will signal the nervous system to down-regulate," she said. According to her, eye movements can energize the brain in preparation for stressful tasks, such as a job interview.Larson cautioned that as individuals age, reduced eye movement can lead to a narrower perspective and hinder cognitive function, making it essential to keep the eyes engaged. Furthermore, Larson explored the intersection of eye movement and paranormal experiences. She claimed that enhancing one's eye movement capabilities could unlock latent visual and psychic abilities, stating, "Many people report being able to see things that are in their vicinity that most of us can't see."She described a remarkable experience at one of her workshops, where the collective energy of participants reportedly led to the appearance of "a portal... this bright blue light looked like static electricity." Larson noted, "It was just this pure, radiating, lovely, conscious energy in the room."------------------In the second half, Gregory Shushan, PhD, discussed near-death experiences (NDEs) and cross-cultural beliefs about the afterlife. He has found notable similarities in how different societies perceive life after death. "The most fascinating aspect is... specifically the way [afterlife] beliefs correspond to near-death experiences," he claimed.Shushan has studied both the Egyptian Book of the Dead and the Tibetan Book of the Dead, and he's concluded these texts describe NDEs. "If you strip away the cultural descriptions, we're left with something that looks very much like a near-death experience," he elaborated. He explained that NDEs typically follow certain patterns. While Western narratives often depict experiences of traveling toward a bright light, other cultures tell stories of walking wild paths leading to the afterlife, a motif prevalent in Polynesian religions.The discussion also delved into shamanic practices, where one enters NDE-like states in order to gain insights or powers. Shushan noted that spiritual healers navigated these realms for transformative experiences. "They could control that and then come back to life, whereas a [real] near-death experience... it's pretty iffy if the person's going to come back or not," he explained.He also addressed contemporary scientific skepticism regarding the afterlife, asserting that ancient cultures often held a more profound understanding of life after death. "In contemporary Western culture, there is a real resistance to anything that has to do with death," he remarked. Shushan proposed that our modern, secular view is potentially limited, reflecting, "If there is an afterlife, it's nothing supernatural or paranormal. I think it's just natural."

In the first half, author and researcher Liz Larson discussed the profound impact of eye movement on neurological health and personal transformation. She shared her "Cognitive Movement" modality, which is designed to help individuals reshape their nervous systems through controlled eye movements, accessing memories and emotional patterns for greater personal growth."It's like a backdoor hack," Larson described. She elaborated on how eye movements correlate with mental states, outlining that the eyes not only take in information but also dictate how the brain processes experiences. For instance, looking up can foster inspiration, while gazing down encourages mindfulness of the body.Larson described sneaky strategies for incorporating these techniques into daily life, allowing individuals to execute eye movements discreetly in social situations. "Many people will use that to calm feelings of anxiousness... that will signal the nervous system to down-regulate," she said. According to her, eye movements can energize the brain in preparation for stressful tasks, such as a job interview.Larson cautioned that as individuals age, reduced eye movement can lead to a narrower perspective and hinder cognitive function, making it essential to keep the eyes engaged. Furthermore, Larson explored the intersection of eye movement and paranormal experiences. She claimed that enhancing one's eye movement capabilities could unlock latent visual and psychic abilities, stating, "Many people report being able to see things that are in their vicinity that most of us can't see."She described a remarkable experience at one of her workshops, where the collective energy of participants reportedly led to the appearance of "a portal... this bright blue light looked like static electricity." Larson noted, "It was just this pure, radiating, lovely, conscious energy in the room."------------------In the second half, Gregory Shushan, PhD, discussed near-death experiences (NDEs) and cross-cultural beliefs about the afterlife. He has found notable similarities in how different societies perceive life after death. "The most fascinating aspect is... specifically the way [afterlife] beliefs correspond to near-death experiences," he claimed.Shushan has studied both the Egyptian Book of the Dead and the Tibetan Book of the Dead, and he's concluded these texts describe NDEs. "If you strip away the cultural descriptions, we're left with something that looks very much like a near-death experience," he elaborated. He explained that NDEs typically follow certain patterns. While Western narratives often depict experiences of traveling toward a bright light, other cultures tell stories of walking wild paths leading to the afterlife, a motif prevalent in Polynesian religions.The discussion also delved into shamanic practices, where one enters NDE-like states in order to gain insights or powers. Shushan noted that spiritual healers navigated these realms for transformative experiences. "They could control that and then come back to life, whereas a [real] near-death experience... it's pretty iffy if the person's going to come back or not," he explained.He also addressed contemporary scientific skepticism regarding the afterlife, asserting that ancient cultures often held a more profound understanding of life after death. "In contemporary Western culture, there is a real resistance to anything that has to do with death," he remarked. Shushan proposed that our modern, secular view is potentially limited, reflecting, "If there is an afterlife, it's nothing supernatural or paranormal. I think it's just natural."

In the first half, author and researcher Liz Larson discussed the profound impact of eye movement on neurological health and personal transformation. She shared her "Cognitive Movement" modality, which is designed to help individuals reshape their nervous systems through controlled eye movements, accessing memories and emotional patterns for greater personal growth."It's like a backdoor hack," Larson described. She elaborated on how eye movements correlate with mental states, outlining that the eyes not only take in information but also dictate how the brain processes experiences. For instance, looking up can foster inspiration, while gazing down encourages mindfulness of the body.Larson described sneaky strategies for incorporating these techniques into daily life, allowing individuals to execute eye movements discreetly in social situations. "Many people will use that to calm feelings of anxiousness... that will signal the nervous system to down-regulate," she said. According to her, eye movements can energize the brain in preparation for stressful tasks, such as a job interview.Larson cautioned that as individuals age, reduced eye movement can lead to a narrower perspective and hinder cognitive function, making it essential to keep the eyes engaged. Furthermore, Larson explored the intersection of eye movement and paranormal experiences. She claimed that enhancing one's eye movement capabilities could unlock latent visual and psychic abilities, stating, "Many people report being able to see things that are in their vicinity that most of us can't see."She described a remarkable experience at one of her workshops, where the collective energy of participants reportedly led to the appearance of "a portal... this bright blue light looked like static electricity." Larson noted, "It was just this pure, radiating, lovely, conscious energy in the room."------------------In the second half, Gregory Shushan, PhD, discussed near-death experiences (NDEs) and cross-cultural beliefs about the afterlife. He has found notable similarities in how different societies perceive life after death. "The most fascinating aspect is... specifically the way [afterlife] beliefs correspond to near-death experiences," he claimed.Shushan has studied both the Egyptian Book of the Dead and the Tibetan Book of the Dead, and he's concluded these texts describe NDEs. "If you strip away the cultural descriptions, we're left with something that looks very much like a near-death experience," he elaborated. He explained that NDEs typically follow certain patterns. While Western narratives often depict experiences of traveling toward a bright light, other cultures tell stories of walking wild paths leading to the afterlife, a motif prevalent in Polynesian religions.The discussion also delved into shamanic practices, where one enters NDE-like states in order to gain insights or powers. Shushan noted that spiritual healers navigated these realms for transformative experiences. "They could control that and then come back to life, whereas a [real] near-death experience... it's pretty iffy if the person's going to come back or not," he explained.He also addressed contemporary scientific skepticism regarding the afterlife, asserting that ancient cultures often held a more profound understanding of life after death. "In contemporary Western culture, there is a real resistance to anything that has to do with death," he remarked. Shushan proposed that our modern, secular view is potentially limited, reflecting, "If there is an afterlife, it's nothing supernatural or paranormal. I think it's just natural."

In the first half, author and researcher Liz Larson discussed the profound impact of eye movement on neurological health and personal transformation. She shared her "Cognitive Movement" modality, which is designed to help individuals reshape their nervous systems through controlled eye movements, accessing memories and emotional patterns for greater personal growth."It's like a backdoor hack," Larson described. She elaborated on how eye movements correlate with mental states, outlining that the eyes not only take in information but also dictate how the brain processes experiences. For instance, looking up can foster inspiration, while gazing down encourages mindfulness of the body.Larson described sneaky strategies for incorporating these techniques into daily life, allowing individuals to execute eye movements discreetly in social situations. "Many people will use that to calm feelings of anxiousness... that will signal the nervous system to down-regulate," she said. According to her, eye movements can energize the brain in preparation for stressful tasks, such as a job interview.Larson cautioned that as individuals age, reduced eye movement can lead to a narrower perspective and hinder cognitive function, making it essential to keep the eyes engaged. Furthermore, Larson explored the intersection of eye movement and paranormal experiences. She claimed that enhancing one's eye movement capabilities could unlock latent visual and psychic abilities, stating, "Many people report being able to see things that are in their vicinity that most of us can't see."She described a remarkable experience at one of her workshops, where the collective energy of participants reportedly led to the appearance of "a portal... this bright blue light looked like static electricity." Larson noted, "It was just this pure, radiating, lovely, conscious energy in the room."------------------In the second half, Gregory Shushan, PhD, discussed near-death experiences (NDEs) and cross-cultural beliefs about the afterlife. He has found notable similarities in how different societies perceive life after death. "The most fascinating aspect is... specifically the way [afterlife] beliefs correspond to near-death experiences," he claimed.Shushan has studied both the Egyptian Book of the Dead and the Tibetan Book of the Dead, and he's concluded these texts describe NDEs. "If you strip away the cultural descriptions, we're left with something that looks very much like a near-death experience," he elaborated. He explained that NDEs typically follow certain patterns. While Western narratives often depict experiences of traveling toward a bright light, other cultures tell stories of walking wild paths leading to the afterlife, a motif prevalent in Polynesian religions.The discussion also delved into shamanic practices, where one enters NDE-like states in order to gain insights or powers. Shushan noted that spiritual healers navigated these realms for transformative experiences. "They could control that and then come back to life, whereas a [real] near-death experience... it's pretty iffy if the person's going to come back or not," he explained.He also addressed contemporary scientific skepticism regarding the afterlife, asserting that ancient cultures often held a more profound understanding of life after death. "In contemporary Western culture, there is a real resistance to anything that has to do with death," he remarked. Shushan proposed that our modern, secular view is potentially limited, reflecting, "If there is an afterlife, it's nothing supernatural or paranormal. I think it's just natural."

Must pregnant women observe the fast of Ta'anit Ester? The Halacha in such a case depends on the stage of pregnancy, and the woman's condition. After the first trimester, a pregnant woman is exempt from the fast so she may eat and drink to sustain and strengthen the fetus. However, a woman in this case must ensure to eat and drink only as necessary to sustain the fetus; she should not indulge beyond what is necessary, since the day is a fast day for everyone else. During the first trimester, a pregnant woman may eat if she experiences discomfort, such as if she suffers from morning sickness, general frailty and the like. Particularly after forty days have passed since conception, there is greater room for leniency in cases where a woman experiences discomfort. Within the first forty days, however, a woman should fast unless this causes her considerable discomfort. A woman who is nursing an infant is exempt from the fast so that she will be able to properly feed the baby. Hacham Ovadia Yosef extends this leniency and exempts women from the fast of Ta'anit Ester within two years after delivering a child. The Gemara comments that a woman is frail for two years after childbirth, and therefore, according to Hacham Ovadia, a woman is exempt from the fast of Ta'anit Ester within this period. This ruling is not, however, the generally accepted practice. Many authorities, including the Kaf Ha'haim (based on the Bah), the Elya Rabba, the Kisur Shulhan Aruch, Hacham Bension Abba Shaul, Rav Shlomo Zalman Auerbach and Rabbi Mazuz, ruled that the status of a woman during this period vis-à-vis Ta'anit Ester depends solely on her physical condition. If she says that she feels well and capable of fasting, then, according to the accepted position, she is required to observe the fast. Although the Gemara says that women are generally frail for two years after childbirth, if a woman says she feels healthy and strong, then we have no basis on which to exempt her from the fast. Indeed, there are many women who have children every year or so, and soon after childbirth they are already exercising regularly, running errands, and so on. It would not be acceptable for a woman who is in good enough physical condition to exercise to claim that she does not have to fast simply because she is within two years of childbirth. She should observe the fast of Ta'anit Ester unless she is indeed frail. There is a fascinating responsum of Hacham Yosef Yedid Halevi (Aram Soba-Israel, 1867-1930), in which he claims that Torah scholars are exempt from fasting on all fasts except Yom Kippur and Tisha B'Ab. He asserts that since fasting undermines a scholar's ability to concentrate and focus on his studies, the importance of a scholar's learning overrides these fasts, and he should thus not fast. By the same token, he adds, teachers are also exempt from these fasts, so they can properly tend to their duties and perform their sacred work of teaching Torah to Jewish children. Hacham Ovadia Yosef addresses this surprising ruling in a lengthy responsum, and disputes this position. Indeed, the accepted Halacha is that Torah scholars and teachers are required to fast like everybody else. The Mishna Berura (commentary by Rabbi Yisrael Meir Kagan of Radin, 1839-1933) cites two different reasons for the fast of Ta'anit Ester. According to one view, this fast commemorates the fast that the Jews observed on 13 Adar in Persia when they went to war against those who sought to destroy them. They observed this fast as a means of repentance in order to be worthy of God's assistance in battle. According to others, the fast that we observe commemorates the three-day fast that Ester decreed upon the Jews of Shushan during Nissan, after Haman issued his edict. Although we fast for only one day, this observance, according to some, commemorates the three-day fast that the Jews observed in Nissan. There is a custom recorded in some sources to fast for three days after Purim – on the Monday, Thursday and then the next Monday after Purim – in commemoration of the three-day fast in Shushan, but this custom is not widely accepted. Summary: Pregnant women who are past their first trimester are exempt from fasting on Ta'anit Ester. During the first trimester, a woman should fast on Ta'anit Ester unless she experiences morning sickness or general frailty, in which case she is exempt from the fast, especially after the first forty days of pregnancy, when there is greater room for leniency. Nursing women are also exempt from the fast. A woman who has stopped nursing should observe the fast even if she is still within two years of childbirth, assuming she feels generally well.

Darkness Radio presents: Near Death Experience In Ancient Civilizations with Researcher/Author, Gregory Shushan, PhD! Millions of people have had near-death experiences (NDE's)through hstory. What are they - a simple trick of the mind and body or something more?  What are we to make of them, and do they tell us anything about religion  or are they shaped by our individual beliefs. culture, or the time that we are living in??! Author/Researcher Gregory Shushan, PhD joins Darkness Radio today to discuss the ancient afterlife beliefs of five world regions: Egypt, Sumer and Mesopotamia, India, China, and Maya and Aztec Mesoamerica, revealing their similarities with NDEs and comparing them with each other. Dr. Shushan also shares tales of these individual cultures and talks about how science can learn from these ancient tales. Get your copy of Near-Death Experience In Ancient Civilizations: The Origins of the World's Afterlife Beliefs here:  https://www.innertraditions.com/near-death-experience-in-ancient-civilizations Come see Tim this weekend at Missouri Paracon: https://www.missouriparacon.com/ Find out where the crew will be in your area: https://www.darknessradioshow.com/p/events/ #paranormal  #supernatural  #metaphysical  #paranormalpodcasts  #darknessradio  #timdennis #gregoryshushan #neardeathexperienceinancientcivilizations #theoriginsoftheworldsafterlifebeliefs  #neardeatheexperience #shareddeathexperience #ancientcivilizations #ancientegypt #sumer #babylonianmesopotamia #vedicindia #prebuddihistchina #mayaandaztecmesoamerica #gods #monsters #ghosts  #spirits  #spectres #hauntings #hauntedhouses  #demons  #exorcisms #angels #guardianangels #spiritguides #Psychics #mediums  #dreams #paralleldimensions #cern #theology  

Darkness Radio presents: Near Death Experience In Ancient Civilizations with Researcher/Author, Gregory Shushan, PhD! Millions of people have had near-death experiences (NDE's)through hstory. What are they - a simple trick of the mind and body or something more?  What are we to make of them, and do they tell us anything about religion  or are they shaped by our individual beliefs. culture, or the time that we are living in??! Author/Researcher Gregory Shushan, PhD joins Darkness Radio today to discuss the ancient afterlife beliefs of five world regions: Egypt, Sumer and Mesopotamia, India, China, and Maya and Aztec Mesoamerica, revealing their similarities with NDEs and comparing them with each other. Dr. Shushan also shares tales of these individual cultures and talks about how science can learn from these ancient tales. Get your copy of Near-Death Experience In Ancient Civilizations: The Origins of the World's Afterlife Beliefs here:  https://www.innertraditions.com/near-death-experience-in-ancient-civilizations Come see Tim this weekend at Missouri Paracon: https://www.missouriparacon.com/ Find out where the crew will be in your area: https://www.darknessradioshow.com/p/events/ #paranormal  #supernatural  #metaphysical  #paranormalpodcasts  #darknessradio  #timdennis #gregoryshushan #neardeathexperienceinancientcivilizations #theoriginsoftheworldsafterlifebeliefs  #neardeatheexperience #shareddeathexperience #ancientcivilizations #ancientegypt #sumer #babylonianmesopotamia #vedicindia #prebuddihistchina #mayaandaztecmesoamerica #gods #monsters #ghosts  #spirits  #spectres #hauntings #hauntedhouses  #demons  #exorcisms #angels #guardianangels #spiritguides #Psychics #mediums  #dreams #paralleldimensions #cern #theology  

• Reveals the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices• Focuses on the afterlife beliefs of five ancient world regions: Old and Middle Kingdom Egypt, Sumer and Old Babylonian Mesopotamia, Vedic India, pre-Buddhist China, and Maya and Aztec Mesoamerica• Shows how the similarities among afterlife beliefs and their correspondences with NDEs reveal that they both stem from universal truthsTaking readers on a thought-provoking journey into our ancestors' beliefs about death, dying, and the afterlife, Gregory Shushan, Ph.D., reveals the powerful influence of near-death experiences (NDEs) on religious beliefs and ritual practices throughout human history. Focusing on five ancient world regions in Egypt, Mesopotamia, India, China, and Mesoamerica, Shushan expertly explores each civilization's afterlife beliefs. He explains how each of these civilizations developed independently of one another, yet there is a series of similarities among afterlife beliefs too consistent and specific to be mere coincidence. This leads to the profound implication that afterlife beliefs are not entirely invented by cultures: they also stem from universal truths derived from NDEs.Drawing on anthropology, psychology, and philosophy, the author explores how each civilization interpreted NDEs and how afterlife beliefs develop over time. He also explores the metaphysical implications of his discoveries, including what an actual afterlife would look like. Revealing that NDEs have occurred throughout human history, Shushan shows how they continue to influence our understanding of what lies beyond death to this day.BioGregory Shushan, Ph.D., is the leading authority on near-death experiences and afterlife beliefs across cultures and throughout history. He is an award-winning author affiliated with Birmingham Newman University, University of Winchester, Marian University, and the Parapsychology Foundation. A former researcher at the University of Oxford and University of Wales, he lives in San Francisco.https://www.amazon.com/dp/B0D4MDW98Y/https://www.gregoryshushan.com/(Twitter): @GregoryShushanInstagram Profile: @gregoryshushanFacebook Page: facebook.com/gregoryshushanYouTube Channel: Gregory Shushan https://www.pastliveshypnosis.co.uk/https://www.patreon.com/ourparanormalafterlife

• Reveals the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices• Focuses on the afterlife beliefs of five ancient world regions: Old and Middle Kingdom Egypt, Sumer and Old Babylonian Mesopotamia, Vedic India, pre-Buddhist China, and Maya and Aztec Mesoamerica• Shows how the similarities among afterlife beliefs and their correspondences with NDEs reveal that they both stem from universal truthsTaking readers on a thought-provoking journey into our ancestors' beliefs about death, dying, and the afterlife, Gregory Shushan, Ph.D., reveals the powerful influence of near-death experiences (NDEs) on religious beliefs and ritual practices throughout human history. Focusing on five ancient world regions in Egypt, Mesopotamia, India, China, and Mesoamerica, Shushan expertly explores each civilization's afterlife beliefs. He explains how each of these civilizations developed independently of one another, yet there is a series of similarities among afterlife beliefs too consistent and specific to be mere coincidence. This leads to the profound implication that afterlife beliefs are not entirely invented by cultures: they also stem from universal truths derived from NDEs.Drawing on anthropology, psychology, and philosophy, the author explores how each civilization interpreted NDEs and how afterlife beliefs develop over time. He also explores the metaphysical implications of his discoveries, including what an actual afterlife would look like. Revealing that NDEs have occurred throughout human history, Shushan shows how they continue to influence our understanding of what lies beyond death to this day.BioGregory Shushan, Ph.D., is the leading authority on near-death experiences and afterlife beliefs across cultures and throughout history. He is an award-winning author affiliated with Birmingham Newman University, University of Winchester, Marian University, and the Parapsychology Foundation. A former researcher at the University of Oxford and University of Wales, he lives in San Francisco.https://www.amazon.com/dp/B0D4MDW98Y/https://www.gregoryshushan.com/(Twitter): @GregoryShushanInstagram Profile: @gregoryshushanFacebook Page: facebook.com/gregoryshushanYouTube Channel: Gregory Shushan https://www.pastliveshypnosis.co.uk/https://www.patreon.com/ourparanormalafterlife

In this episode, I talk with Gregory Shushan, Ph.D., the world's leading authority on near-death experiences (NDEs) and afterlife beliefs across cultures and history.We dive into his incredible new book, Near-Death Experience in Ancient Civilizations: The Origins of the World's Afterlife Beliefs, exploring how NDEs have shaped religious and spiritual traditions from the dawn of civilization.Shushan takes us on a journey through five ancient world regions—Egypt, Mesopotamia, India, China, and Mesoamerica—revealing striking similarities in their afterlife beliefs despite having developed independently. Could these parallels point to universal truths about what happens after we die?Drawing from anthropology, psychology, and philosophy, he examines how ancient cultures interpreted near-death experiences and how these interpretations evolved into the foundations of their spiritual traditions.His book serves as a historical record of ancient NDE accounts from around the world, offering a rare glimpse into the firsthand experiences of those who crossed the threshold of death and returned. Through carefully analyzed texts, inscriptions, and oral traditions, Shushan reconstructs the earliest known reports of near-death experiences and their profound impact on ancient societies.We also discuss the implications of his research—what it suggests about consciousness, the afterlife, and the nature of reality itself. Shushan shares his thoughts on the connection between DMT and the death experience, exploring whether the psychedelic molecule acts as a gateway to the same realms encountered in NDEs. Additionally, we delve into how near-death experiences may have been the catalyst for the birth of religious and shamanic traditions worldwide, influencing rituals, beliefs, and practices that persist to this day. Drop In!www.gregoryshushan.comGregory Shushan Bio:Gregory Shushan, Ph.D., is the leading authority on near-death experiences and afterlife beliefs across cultures and throughout history. He is an award-winning authoraffiliated with Birmingham Newman University, University of Winchester, Marian University, and the Parapsychology Foundation. A former researcher at the University of Oxford and University of Wales, he lives in San Francisco. Hosted on Acast. See acast.com/privacy for more information.

In this fascinating episode of "How I Made It Through," hosts Kristin Taylor and Bernadette Thompson welcome Gregory Shushan, Ph.D., a leading authority on near-death experiences (NDEs) and the afterlife across cultures and history. Dr. Shushan, a historian of religions and award-winning author, delves into the universal themes and unique cultural interpretations of NDEs throughout ancient civilizations and indigenous societies.Dr. Shushan shares his journey from studying Egyptian archaeology to becoming a pioneer in cross-cultural comparisons of NDEs. He discusses the nine core elements of NDEs he identified and how these elements manifest differently across various cultures. From ancient Egyptian texts resembling near-death experiences to Native American accounts challenging missionary teachings, Dr. Shushan provides a comprehensive look at how NDEs have been perceived and documented globally.The conversation explores the similarities and differences in how cultures interpret NDEs, the role of cultural symbols in understanding these experiences, and the impact of NDEs on religious beliefs and practices. Dr. Shushan also addresses the challenges he faced in academia and how his work intersects with scientific debates on the nature of consciousness and the afterlife.Join us for an enlightening discussion that challenges conventional paradigms and opens new avenues for understanding human consciousness and spiritual experiences across time and space.- **[00:00] Introduction to Gregory Shushan, Ph.D.**- Overview of Gregory Shushan's background and expertise in near-death experiences.- **[03:00] Early Fascination and Academic Journey**- Dr. Shushan shares his early interest in strange phenomena and the path that led him to study NDEs.- **[06:00] Cross-Cultural Comparisons**- Discussion on the similarities and differences in NDEs across ancient civilizations like Egypt and India.- **[09:00] Indigenous Societies and NDEs**- Insights into how indigenous cultures perceive NDEs and their impact on belief systems.- **[12:00] Challenges in Academia**- Dr. Shushan talks about the academic resistance he faced and how he navigated disciplinary taboos.- **[15:00] Cultural Symbols and NDEs**- Exploration of how cultural symbols overlay NDEs and provide a framework for understanding.- **[18:00] Hellish NDEs and Cultural Interpretations**- Examination of distressing NDEs and how different cultures interpret these experiences.- **[21:00] The Role of Science and Spirituality**- Discussion on how Dr. Shushan's work challenges scientific and spiritual interpretations of NDEs.Learn more about Gregory Shushan, PhD.:- Website: gregoryshushan.com- Book: “Near-Death Experience in Ancient Civilizations: The Origins of the World's Afterlife Beliefs” - Instagram: @gregoryshuhshan- Substack: gregoryshushan.substack.com

sources for exclusive distinction in dates of Purim of unwalled and wallet cities, debate if walled is defined from days of Yehoshua or Shushan with sources, inclusion in walled cities, establishment of "menatzpech" letter's at end of words, establishment of Targumim of Torah and Nevi'im

Gregory Shushan, Ph.D joins us to explore the powerful influence of near-death experiences (NDEs) on the formation of religious beliefs, mystical literature, and ritual practices. We'll delve into his new book to understand the afterlife beliefs of five ancient world regions: Egypt, Mesopotamia, India, China, and Mesoamerica. Shushan highlights the remarkable similarities among these beliefs and reveals that they stem from universal truths linked to NDEs. Join us on a thought-provoking journey into the metaphysical implications of these discoveries and the lasting impact of NDEs on our understanding of the afterlife.Get the book: https://amzn.to/4hhNZ4BMore on Gregory: https://www.gregoryshushan.com/Stream All Astro Gnosis Conferences for the price of one: https://thegodabovegod.com/replay-sophia/The Gnostic Tarot: https://www.makeplayingcards.com/sell/synkrasisHomepage: https://thegodabovegod.com/ Patreon: https://www.patreon.com/aeonbyteAB Prime: https://thegodabovegod.com/members/subscription-levels/ Virtual Alexandria Academy: https://thegodabovegod.com/virtual-alexandria-academy/Voice Over services: https://thegodabovegod.com/voice-talent/ Support with donation: https://buy.stripe.com/00g16Q8RK8D93mw288Support this podcast at — https://redcircle.com/aeon-byte-gnostic-radio/donationsAdvertising Inquiries: https://redcircle.com/brandsPrivacy & Opt-Out: https://redcircle.com/privacy

“To be a Jew is to know that because of who we are, because of our historical experience, we care for the other. This is really one of the great tensions of our moment. Of how to be eyes wide open to Israel's need for self-defense, and at the same time recognize the real suffering that's going on in Gaza and to know that we need to find a way to hold both of those together.” Rabbi Elliot Cosgrove, spiritual leader of Park Avenue Synagogue in New York, explores the complexities of Jewish identity in a post-October 7th world in his new book, For Such a Time As This: On Being Jewish Today. In this conversation, he unpacks the tension between Israel's need for self-defense and the suffering experienced by Gazans and Israelis and the challenge of balancing empathy with vigilance. He also shares his personal journey to the rabbinate and what it means to live as a Jew in this pivotal moment. *The views and opinions expressed by guests do not necessarily reflect the views or position of AJC.  Sign up for AJC Global Forum: Register at AJC.org/GlobalForum2025 for the premier global Jewish advocacy conference of the year, in New York City, April 27-29 2025 Listen – AJC Podcasts: The Forgotten Exodus: with Hen Mazzig, Einat Admony, and more. People of the Pod:  The Oldest Holocaust Survivor Siblings: A Tale of Family, Survival, and Hope Israeli Hostages Freed: Inside the Emotional Reunions, High-Stakes Negotiations, and What's Next Bring Them Home: Understanding the Israel-Hamas Hostage Deal and Its Impact Pack One Bag: Stanley Tucci and David Modigliani Uncover His Jewish Family's Escape from Fascism and Antisemitism in 1930s Italy Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. __ Transcript of Conversation with Rabbi Elliot Cosgrove:  Josh Kramer: AJC Global Forum is returning to New York City, April 27 to 29th 2025. I'm Josh Kramer. AJC New York Regional Director, and I hope to see you there. You won't want to miss this opportunity to join with more than 2000 other activists and engage in thought provoking discussions on the future of the Jewish people, Israel, America, and the world.  Our program will feature large plenary sessions with headline speakers, smaller breakout sessions designed to explore the key political, strategic and social concerns affecting the global Jewish community, and exclusive opportunities to engage with diplomats, decision makers, interfaith partners, community leaders and more.  Will you be in the room? Register today at AJC.org/GlobalForum2025 to take part in the premier global Jewish advocacy conference of the year. Now is the time to join AJC in shaping a new future. Head to AJC.org/GlobalForum2025. Manya Brachear Pashman:   I've done quite a bit of soul searching in the 15 months since October 7. How do I grapple with the tragedy in Israel and Gaza and the hatred Jews face on American soil without scaring my children away from Judaism?  Then came our Temple's Purim spiel last spring. That story of Queen Esther's bravery, in some ways, helped. It was about that same time that Rabbi Elliot Cosgrove, the spiritual leader at Park Avenue Synagogue in New York, picked up his pen and began to write his latest book, named for a line in Queen Esther's tale – For Such a Time As This: On Being Jewish Today. Rabbi Cosgrove is with us now. Rabbi, welcome to People of the Pod. Elliot Cosgrove:   Thank you. It's great to be here.  Manya Brachear Pashman:   So I have to tell you, rehearsals began for this year's Purim spiel as I was reading this book, which made it all the more powerful. What inspired you to write this? Elliot Cosgrove:   Well, for me, I draw wisdom from text, and I was trying to think of what would be an analogous moment for what we were going through as American Jews from the ancient text.  And for me, as you say, this is now on the cusp of Purim 2025, it was the story of Esther that we read. And in many of our synagogues, we have Purim spiels, where we act out the story, which is basically the story of a Jewish community of ancient Shushan who believed themselves to have it good, that they were comfortable in the diaspora. And the wicked decree of Haman came down and Esther, whose name actually means to hide, she hid herself, her Jewish identity in the king's palace, and believed that she was comfortable there.  When the decree came down, Mordechai, her uncle, by way of an emissary, sent a message to her. “Don't think yourself to be safe from Haman's decree. Who knows, if it was not for such a time as this that you've arrived at your station.” And I saw this as really the calling card of our moment that we all felt ourselves in the wake of October 7, Esther-like called to action. The trauma of October 7, but also the call to action, to step up to the moment, the needs of our people. Manya Brachear Pashman:   Tell us about your writing process. Elliot Cosgrove:   I buried myself in my writing from before dawn until mid-morning, and then I would hit a wall. And I didn't take a sabbatical. I actually went into my day job as a congregational rabbi. It was a very intense writing process and then in the course of about three to four months sent the manuscript off to the publisher. Manya, the thing about the book is it was very disorienting to write as the events were playing out, both in Israel and in the States. And one of the worries that I had that I spoke to the publisher about was, well, what if this becomes dated? You know, it was not journalism, but I was writing as the news was happening, and the good news and the bad news is that the themes that I pick up on: the trauma of Israel, the blurred line between anti-Zionism and antisemitism, how we balance empathy and vigilance, the question of the hostages, of thinking about a day after for Israel and the Palestinians, these questions are not only still relevant, but they're actually more pressing than ever. So unfortunately, the themes that I hit on in the book, very much present right now. Manya Brachear Pashman:   How did that writing process help you personally process what you were witnessing and experiencing as a Jew in America? Elliot Cosgrove:   I'll say this, that as a rabbi, I often see my job–someone calls, they've just gotten bad news in the hospital, a loved one has passed away. Or a happy thing, that their child has just gotten engaged, or they themselves have just become new parents. And people turn to clergy to get the first line of constructing the narrative of what it is they are experiencing.  And for me, there is something deeply personal and deeply pastoral about this book, because I feel like it's seeking, hopefully, to give the language to American Jews as to how to construct this new reality of a post October 7 existence, the jumble of emotions, of trauma, but also the emergence of Jewish identity, the likes of which we've never seen before, the argument for continued defense of Israel's right to self determination, as well as an assurance that the traumas of October 7 never happen again. And in the same breath to think actively about what does the day after look like. I think we're all searching for language for these and other tensions of our moment, and I'm hoping that the book is sort of a vocabulary builder for our time. Manya Brachear Pashman:   One word that you used many times in the book, and it stuck with me, just because maybe it's one of my favorite words, and that is empathy. And you used it in different chapters, different contexts. And I'm curious if you could share with the audience the role of empathy and how it is a guiding force, how it has been a guiding force since October 7. Elliot Cosgrove:   Empathy, both its presence and its absence, has been a subplot of this moment, because I think empathy is ingrained into the Jewish DNA. You open up the Passover Haggadah, and on the one hand, we know that we are vigilant against every generation a pharaoh arises to destroy us. We are guards up. We are a people who knows the importance of ancient hatreds, of being vigilant against them, and also the ring of fire that Israel sits in by way of Iran and its proxies.  I mean, Israel's in a very tight spot, and American Jewry is in a very tight spot. And at the same time, empathy is who we are. You were once a stranger in a strange land. Therefore you should know the heart of a stranger. To be a Jew is to know that because of who we are, because of our historical experience, we care for the other. And I think that this is really one of the great tensions of our moment of how to, you know, be eyes wide open to Israel's need to self defense, and at the same time recognize the real suffering that's going on in Gaza and and to know that we need to find a way to hold both of those together. That Israel needs to fight this war as if there's no tomorrow, and Israel has to fight this war with an eye to tomorrow, with the same ferocity that it prosecutes this war, it has to pursue a day after plan. And I think that somewhere along the way, it's the voices on the extremes who are speaking with the loudest megaphones. And the goal of this moment is to realize that we need to find a way to embrace both.  I think it was Fitzgerald who said the test of a great mind is the ability to hold two opposing ideas and retain the ability to function. I think the test of the Jewish community right now is the ability to hold both vigilance and empathy at the same time and retain the ability to move forward with hope. Manya Brachear Pashman:   And how can empathy help here on American soil, where we're facing protesters, we're facing all kinds of opposition and questions and hatred because of what's happening overseas. How do we use empathy here on American soil? Elliot Cosgrove:   First of all, it's hard. It's hard. When you are under attack, the last thing anyone wants to do is feel someone else's pain. When someone is calling me a colonialist oppressor, when someone is calling for the destruction of the Jewish state, something which is part and parcel to my identity, core to my very being – my initial instinct is not to inquire into how they feel and have empathy. My initial instinct is to have shields of self-defense, prioritize the needs of my people over anyone else's. I think that's a human thing to do.  And as long as the hostages are hostages, as long as Israel stands in a vulnerable position, I think we need to be eyes wide open to that, and then we need to breathe, and we need to remember what it means to be a Jew.  And we need to remember that it takes two to tango, and that if we are going to create a future whereby Jews and Palestinians can live side by side in safety and self determination, then we need to realize that there are two peoples worthy of realizing that dream, and that requires empathy, Manya. Manya Brachear Pashman:   You were not always that religious or observant of your religious tradition. Can you tell our audience how you became a rabbi? Elliot Cosgrove:   How long do we have? This is a big question, but, look as with any way we construct our realities and tell our origin stories, there are a million ways to tell it. The truth of the matter is, I am the grandson of a congregational rabbi, an orthodox rabbi. So to say that I had somehow strayed from the path is a little bit of an overstatement. But I will say that I grew up in a traditional Jewish background. I'm very proud of the home I grew up in, but when I went off to college, it was very much something I did, Judaism was something I did at home. And I can't say that my first few years at my alma mater at University of Michigan were known by way of my religious affiliations and commitments. And then I got a phone call my junior year of college, that a figure from my youth, a grandfather figure I never really knew. My grandparents had passed away, and he was a guy who used to sit next to us in synagogue and slip me up peppermint candy as the rabbi was about to start the sermon or come over for Passover Seders or Shabbat dinner, Mr. Gendun, and he had passed away. And I got the phone call. I said, What would Mr. Gendun want me to do? And I thought, maybe I'll say Kaddish.  So I called one of my Jewishy friends. I had never been inside the Hillel building up until that moment. And I called up one of my Jewishy friends and I said, What's, where's the Hillel? And they said, you're an idiot, Elliot. It's this huge building right on campus at Michigan. And I went in and I said my Kaddish, and I was getting up like it was the end of an airplane ride just to run back out to whatever my evening plans were.  And a man stood between me and the door, boxing me out, and I was trying to shimmy one way and the other. And he said, I notice you've never been here before. And he said, Well, I'm wondering if you'd like to come to Shabbat dinner. And I lied, truth be told, because I figure he didn't want to know about dollar pitcher night. And I said, I already have Shabbat plans. And he said, Well, do you have Shabbat plans next week? And I was caught in my tracks, and I said, No, and before I could say another word, he said, Good, then you'll come over for Shabbat dinner.  And that man was Michael Brooks, who was the Hillel Director of the Michigan Hillel. I went over to Shabbat dinner. I got involved in the Israel group. I was an editor of the student journal. I sat on the Hillel governing board. One thing led to the other, and I became a rabbi. But important [as] that story is obviously in my own religious formation and choice of vocation, is how it informs my own life and my own rabbinate. It's that ability to look around the room when you're in a class, a Jewish event, a service, and who's the person who looks a little out of place like they might have been there for the very first time, and just do that small human act of reaching out to them, and whether you're going to invite them to Shabbat dinner or not, but just to acknowledge their humanity, that has been the north star of my rabbinate ever since. We're all just human beings looking for a place to hang our hats. Manya Brachear Pashman:   You talk about empathy. I think empathy caught my attention every time you mentioned it in the book, because I think it's so key to journalism. It's such an important component of it. And then I think hospitality is such an important component to Judaism and to congregational life, Elliot Cosgrove:   Absolutely. Hospitality is something that is key to our text at the beginning of the Passover Seder. But hospitality is also a spiritual demeanor that we welcome people into our souls, into our presence, into our life. Hachnasat Orchim in Hebrew, this idea that there's always space within our souls, within our hearts.  Manya Brachear Pashman:   Having had such an important turning point on a university campus, how did you interact with, council, university students during this time, as they were facing such pressures and such opposition, crushing opposition during this past year and a half? Elliot Cosgrove:   So there's a chapter about that in the book. It's really the part of the book that I think has struck a nerve, and appropriately so, because I'm the father of four college age or thereabouts children.  And that story I tell about Maya, and Maya is a young woman who, I joke, shares half a brain with my own college age daughter. She's grown up in my household, and she is what you or I might identify as a non Zionist Gen zer, and she approached me and perhaps reproached me for having a Israeli flag on the pulpit, for doing the prayer for the State of Israel in the midst of the service, and said, you know, and she grew up in the Jewish Day School. She grew up going to Jewish summer camp. She did gap year programs in Israel.  Not a small amount of money has been invested in the Mayas of the world, and she herself is asking whether or not her liberal, American Jewish self can be simpatico with the policies of this or that Israeli government, because they don't speak for her sensibility. And to this question of empathy, I think the first move one makes in any such situation is to try to understand where the other person is coming from.  And I think a 21, 22, 23 year old is coming of age in a moment of time where the only Prime Minister they know of is Bibi Netanyahu, who either is or is beholden to the most right-wing elements of Israeli society. The only policies they know of the Israeli government are an expansionist policy in the West Bank, which has precluded the possibility of a two state solution. The only paradigm they have is an Israel which is a Goliath to the Palestinian David, this is their reality.  You can't blame someone for the time into which they are born. I can pick apart and engage in a dialog on what's true and what's not true. But to tell someone that their reality is not, their reality is is not, you know, a move that one can make. And by the way, if they're during the time of the judicial reform, and to this day, there are 1000s of Israelis marching on the streets on a Saturday night protesting the Israeli government as an expression of their love of country.  To tell the Mayas of the world, a college age student today, that they are treif, they are beyond the bounds of Jewish discourse, for doing the exact same thing is just an argument that doesn't hold water anymore. And so the the the goal here, Manya, is to engage with their questions, to listen intently, to prompt that young mind to come up with their own answers for the defense and the well being of the Jewish people, given the harsh realities that Israel faces, and also to make room for their very real question. So I look long on the Maya generation. It's actually a controversial moment within the organized Jewish community –do we write them off, do we not write them off? I think they're our future, and I think we do terrible damage to ourselves if we write them off. Manya Brachear Pashman:   Because it is such a time as this. We have to pay attention to the context, right, and to where we are in history, without losing sight of history. Elliot Cosgrove:   Look, it's very easy to take pot shots from the left and from the right. You know where this brave space is. The brave space is standing in the middle and dignifying the claims and counterclaims of both sides, and knowing that real leadership is trying to keep our people together. Manya Brachear Pashman:   Your book does such a beautiful job of inspiring that sense, sparking those, those right emotions in my head. So thank you so much for writing it. And I encourage all of our listeners to pick up a copy of Rabbi Cosgrove's book–For Such a Time as This: On Being Jewish Today. It is full of challenges, and I think that the challenge is worth facing and taking on. Thank you. Elliot Cosgrove:   Thank you so much, Manya.

Tonight I am joined by Author of “Near-Death Experience in Ancient Civilizations” Gregory Shushan Ph.D. Gregory Shushan is a historian of religions, an award-winning author, and the leading authority on near-death experiences and the afterlife across cultures and throughout history. Dr. Shushan is a Visiting Research Fellow at University of Winchester's Centre for Death, Religion and Culture, and Research Fellow of the Parapsychology Foundation. Dr. Shushan holds degrees in Religious Studies (University of Wales Lampeter), Research Methods for the Humanities, Egyptian Archaeology (University College London), and Eastern Mediterranean Archaeology (Birkbeck College, University of London). He is currently working towards his second PhD with a project on near-death experiences in Classical antiquity. We will be discussing his research the metaphysics of death known throughout the ancient world.  **I recently moved a lot of older episodes to our patreon page which you can watch or listen to them for 2$ a month along with other exclusive content. The Link is

Esty is a Chareidi Mizrachi social activist, entrepreneur and trailblazer. We met when she was in London screening Woman of Valour, a documentary film about her life and activism, and I was blown away by her bravery and her achievements. In 2012, she launched No Voice, No Vote, a social media-based protest movement calling on ultra orthodox Chareidi women not to vote for parties that barred women from their ranks, and on the back of that she founded Nivcharot, which raises awareness on women's rights in Chareidi society. She's a pioneer establishing all sorts of online forums promoting an honest exchange of views on subjects like divorce, birth control, sexual harassment, abuse and arranged marriages, all of which are to some extent still taboo in the Chareidi world. Esty has a new podcast in Israel called Chareidit Meduberet (Spoken Chareidi) where she interviews people who share this fresh approach and voice to discuss challenging issues in a new, open way. We speak about change management, using a pseudonym to write about politics as a Chareidi woman, and shifting practises away from that, the potential dangers of the future of Israeli politics, how not to feed the monster of social media, and struggling with the F word - feminism. Click here to learn about Esty's film, Akara.  

Episode 171: In this episode of the Sports Science Insights Podcast, Steve Barrett sits down with Dr. Tzlil Shushan — a postdoctoral research fellow in Sport and Exercise Science at the University of Wollongong. Tzlil brings a wealth of experience as a sport scientist and strength & conditioning coach, having worked with elite team-sport organizations and published extensively in the field. Specializing in monitoring, programming, and evaluating performance strategies, Tzlil combines cutting-edge research with practical expertise to consult and mentor athletes and organizations worldwide. ✏️ Topics Discussed: ▪️ Cultures of Sport Science in Different Countries ▪️ Studying a PhD in Australia ▪️ Diving into Sub-Max Fitness Testing ▪️ Internal Responses to Sub-Max Testing ▪️ External Responses to Sub-Max Testing ▪️ Challenging Technologies for Measuring the Session - Where you can find Tzlil: •⁠  ⁠University of Wollongong •⁠  LinkedIn •⁠  Instagram   - Sponsors VALD: makers of the Nordbord, Forceframe, ForeDecks and HumanTrak. VALD Performance systems are built with the high-performance practitioner in mind, translating traditionally lab-based technologies into engaging, quick, easy-to-use tools for daily testing, monitoring and training. Hytro: The world's leading Blood Flow Restriction (BFR) wearable, designed to accelerate recovery and maximise athletic potential using Hytro BFR for Professional Sport. Teambuildr: A platform for any coach in any setting. Every day, thousands of coaches log into TeamBuildr to write training programs, build questionnaires and access athlete and client performance data. Teambuildr is a complete platform. Whether you're building your own programming, looking to create custom reports or give athletes a tool for accountability, they've built it out. -  Where to Find Us Keep up to date with everything that is going on with the podcast by following Inform Performance on: Instagram Twitter Our Website - Our Team Andy McDonald Ben Ashworth Alistair McKenzie Dylan Carmody Steve Barrett  Pete McKnight

The Mysterious Date of Chanuka, by Rav Yitzchak Etshalom Why does Chanuka begin on the 25th of Kislev?  Every other day that is marked in our calendar for celebration has a clear source as to why that date was chosen. In the case of festivals marked in the Torah - that is the source. In the case of Purim, the text records that the Jews of the Persian Empire celebrated on the 14th (and, in Shushan, on the 15th) of Adar and declared that those days will be kept for generations. There is, however, no clear source as to why Hanukkah begins on the 25th. Suggestions, such as that that was the day the battle for Yerushalayim was won or that was the day that the Mikdash was finally under Jewish control don't fit with what we know about the history of the event. The Mikdash had to be cleansed, the defiled altar destroyed and the new one built. Furthermore, there is evidence in Megilat Ta'anit that the Hashmonaim had control of the Mikdash already in the month of Marcheshvan - over 4 weeks earlier. Why did they wait to renew the Avoda? This mystery and a number of others are addressed in this shiur.  

Bride, Chosen and Revealed (Audio) David Eells 8/7/24 The Glorified Bride Donna Loftus  8/3/24  (David's notes in red) I dreamed that there was a man (acquaintance) in the other room that called me and said look and I looked and there was a miniature city on a table with a golden light shining on it from above (l knew it was new Jerusalem) (Whom John said in Revelation was the Bride.) He said, “look it is the golden city coming alive”.  I then saw a piece of paper that was laying on a desk or table in the room start to flutter and move as well as other things. I started to go up in the air and kept repeating “He is risen”, “He is risen “, “He is risen”!  (Jesus' Bride will have His resurrection life.)     There is No More Time Debbie Fenske 8/4/24 Yesterday I heard the Lord speak, “There is no more time” when I was praying and doing spiritual warfare. I sat waiting and listening for Him to say more. But I didn't hear any more until today when I purposed, with my pen and tablet, to hear what more he had to say on that. Then I heard: My dear ones, you are my pearls, my prized gems. You are the love and desire of my heart. You are my chosen from before the very beginning. You are my choice. I want you as my Bride. And so, I say to you, “There is no more time.” I say again, “ There is no more time.” it is now, or never. Now is the time for groundbreaking overcoming. Let it be witnessed among you, all things being of divine newness. I have cleansed from you those who were seriously lacking, those who were lagging, and those who would not touch the divine. They have been taken out from among you. Your perfecting is almost complete. No more looking back at anything to hinder you in my purpose that I have for each of you. Only look within your hearts for any need of repentance, and repent, and be wholly new. Now is the victory over your enemies, these demon spirits that have been speaking unworthiness to you. But, now is the time to boldly proclaim, unrelentingly, that they are liars. They are against what is divine. This fight goes on, but not the fight within your own mind and heart. That time has ended. There is no more time for that. There is only time for engaging in spiritual warfare, knowing you are the victor in casting Satan and his demons down, and putting them under your feet. Yes! It is time for My desire of the ages to come forth in fighting victory. Know who you are. Speak who you are. Speak to each other who you are. Call out to the enemy who you are. You are my perfected, divine overcomers. I see the lights of my divine ones covering the earth, all joining together in one soul, one mind, and one spirit, with one purpose. I am rising up in all of you. For I Am your strength to engage, and to overcome. No more defeat. Defeat is forbidden. For it is only I in you, and you in Me. Weaknesses in you are defeated. There cannot be defeat, and there is no time for defeat. Now is the time for victory. For I have prepared you. I have cleansed and healed you of so much. You have overcome in your own sufferings, battles, and all constant attacks against you. Now, see and encourage each other as being what I am saying of you, and seeing in each of you. Always encourage one another. This is part of your overcoming. You will continue in your pursuit of only Me. There is no time to pursue any lesser thing. Remember, I have said, “There is no more time.”     Those Culled From the Bride David Eells  8/3/24 Last night I saw that people were being disqualified and removed from the Bride running. I saw the spirit of Jezebel who ruled over her husband were to be removed. I saw those who were judging others by spirits of criticism and pride were to be removed. I saw that those who were cold in their relationship to the body were removed. (This reminded me of those who got closer and closer to the back door and then were gone.) I saw those who were in willful sins are to be removed.     Removed For Willful Disobedience Marie Kelton 7/26/24  (David's notes in red) During the meeting, I had asked the Father where a certain backslider from UBM was with him. And then I had an open vision of a beautiful tree with leaves on it on a hill. I then saw a hand come from heaven and shake the tree until there were no leaves on it. (They were not capable to take in the Son for life.) And then snap the tree from the trunk. And pull it up. The roots were still in the ground though. (At this point there was still a possibility to return.) Luke 13:6-9 And he spake this parable; A certain man had a fig tree planted in his vineyard; and he came seeking fruit thereon, and found none. And he said unto the vinedresser, Behold, these three years I come seeking fruit on this fig tree, and find none: cut it down; why doth it also cumber the ground? And he answering saith unto him, Lord, let it alone this year also, till I shall dig about it, and dung it: and if it bear fruit thenceforth, well; but if not, thou shalt cut it down. I wasn't sure if I was seeing clearly. (She was not wanting to make a mistake on something so important.) So the lord gave me another vision of the same tree with a rope being tied around it, being pulled up from the roots this time. I still wasn't sure so the lord gave me a vision of him standing next to me with a little potted plant in his hand and he pulled the plant up from the pot showing the roots. And yet still I wasn't sure if I was seeing clearly. So the Lord gave me another vision of me sitting in my house sitting on my couch, having an open vision of the tree with the rope around the trunk being pulled from the ground with the roots showing.  Jude 1:12 These are they who are hidden rocks in your love-feasts when they feast with you, shepherds (No numeric pattern) that without fear feed themselves; clouds without water, carried along by winds; autumn leaves without fruit, twice dead, plucked up by the roots. The Lord then gave me another open vision during the meeting of 3 pieces of silver hitting the floor. I immediately thought of the 30 pieces of silver that Judas threw down before the Pharisees. (This person was a Judas to the Body of Christ.) Matthew 27:3-5 Then Judas, who betrayed him, when he saw that he was condemned, repented himself, and brought back the thirty pieces of silver to the chief priests and elders, saying, I have sinned in that I betrayed innocent blood. But they said, What is that to us? see thou to it. And he cast down the pieces of silver into the sanctuary, and departed; and he went away and hanged himself. (He was removed from among those who John the Baptist said were the Bride. “He that hath the Bride is the bridegroom.”)     Those Who Repent Will Find Grace Marie Kelton  7/19/24 During the meeting I had an open vision of me carrying a black back pack on my back (Representing the weight of mistakes and sins with condemnation and a spirit of heaviness.) I saw the Lord walk up to me and take the back pack off my shoulders and He started to carry it. We were walking on a road. As we were walking the back pack turned white and merged into the Lord. (The Lord took away condemnation for sins and the spirit of heaviness on the cross. When this happened I physically felt lighter in the meeting.) The Lord and I reached a body of water. The black back pack then appeared again on the Lord's back. He then took it off and dropped it into the water. I knew the body of water was the sea of forgetfulness.  Micah 7:19-20 He will again have compassion upon us; he will tread our iniquities under foot; and thou wilt cast all their sins into the depths of the sea. Thou wilt perform the truth to Jacob, and the lovingkindness to Abraham, which thou hast sworn unto our fathers from the days of old.     Beast Changing Human DNA to His Marie Kelton 8/5/24  (David's notes in red) During the meeting, I had an open vision. Of my spirit man, being translated to a red rocky cliff. There was a warring angel with wings standing beside me. On top of the cliff was a giant red stone that had been carved out. (The stone which the builders rejected and crucified.) A door was in the stone and a keypad was next to the door. (Jesus is the door and the key is faith.)  The Lord appeared, and opened the door which led to an elevator. Then the Lord, the angel, and I went on an elevator down to a lower level in the Earth. When the doors opened,  I saw a science lab. The Lord and I walked through the science lab. To a second door. The Lord opened that door and I saw demons working in the lab. The demons couldn't see the Lord and I.  I knew we were there on a mission to get human DNA that had not been tampered with by the demons. (The demons using the DS scientists are in the process of changing the DNA of mankind to make them their servants. The cure is to have the Lord's DNA through faith in His blood.) The Lord and I walked up to a stand where there was a double helix of human DNA in an oblong container. The Lord took the container and put it in a white satchel bag that was around him. Then we walked through the doors. And translated back to the top of the entrance on the cliff where we started. (Some will be rescued from the beasts DNA either by refusing their shots, chemtrails, or by healing. The rest will be marked by the Beast.)     The Bride is Being Chosen Marie Kelton  8/3/24  (David's notes in red) During the meeting, I had an open vision. I saw the Lord walking toward me with a nice red pillow (the blood of Jesus) with gold trim and gold tassels hanging from the four corners of the pillow.  It had a tiara on it. The tiara had a sheer white veil on it. I went to go grab the tiara. But the Lord told me that "You do not choose yourself to be in the Bride. I choose who is in the Bride. (Not by my works, but by the Lord's grace will we be in the Bride). Then the Lord, took the tiara and put it on my head. After that I saw, a bigger pillow with a bigger tiara and veil on it like the first one. I knew it was for the corporate Bride body. I turned my head in the vision and saw a really huge tall lady, next to me with blonde hair. (The corporate Bride body.)  I saw the Lord put put the tiara on her head and fix the veil. I then had another vision, of a woman walking down an aisle, with a white dress on and a veil with a long train behind her.  The woman was walking towards a really bright light, I knew there were rows of white chairs next to her on both sides. When she was walking, at first it looked like she was walking on mud or dirt, but then it turned into grass. (Peter said, “All flesh is as grass.”)(The bride has the flesh under her feet).      How to be Chosen David Eells Esther is a prophecy of the Church Age, a prophecy that is hidden (“Esther” in Hebrew means “hidden” or “secret”) and, of course, Esther is the Bride – she's hidden and secret. Also, in the Song of Solomon, the Bride was furiously running after her Beloved. It was more important to her to seek the Lord than it was to the rest of the queens, concubines and virgins. It was rather ho-hum with them, but with the Bride, this was serious business. She was desiring earnestly to come into the presence of the Master.  Looking at the type and shadow in Esther how when the Lord came and called Israel, His Old Testament Bride, to come before Him, they refused, just as Vashti refused Ahasuerus. When we read in Esther chapter 2, we see that a new Bride is to be chosen for the King.  (Est.2:1) After these things, when the wrath of king Ahasuerus was pacified, he remembered Vashti, and what she had done, and what was decreed against her. (2) Then said the king's servants that ministered unto him, Let there be fair young virgins sought for the king: (Notice; the Bride did not come out of the people but the fair virgins, who came out of the people of God.)(3) and let the king appoint officers in all the provinces of his kingdom, that they may gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custody of Hegai the king's chamberlain, keeper of the women; and let their things for purification be given them.   I believe that Hegai, the King's chamberlain here, represents the Holy Spirit. He is the “keeper of the women.” It is his job to make sure that these women are beautiful to the King. The Holy Spirit's job is to manifest Jesus Christ in us and that is what is beautiful to the King: Christ in you, the hope of glory (Col.1:27). So, many fair young virgins were gathered together and a Bride was going to be chosen from among these.  In the Song of Solomon, it is the Bride who is running after her Beloved, while the rest of the queens, concubines and virgins didn't seem to be so excited about this. They even questioned her, What is thy beloved more than [another] beloved, O thou fairest among women? (Son.5:9). In other words, “What makes your Jesus any better than our Jesus?” And like what it says here: (Son.6:8) There are threescore queens, and fourscore concubines, And virgins without number. (9) My dove, my undefiled (that's the word for “perfect”), is [but] one; She is the only one of her mother (Meaning she's the only one who has come out of the mother; the rest of these are still a corporate body of the mother.); she is the choice one of her that bare her. The daughters saw her, and called her blessed; [Yea,] the queens and the concubines, and they praised her. It's going to be that way because this is also a prophecy of the end-time and, even though there are many virgins who are contending to be in this Bride, not everyone is going to be.   Back in (Est.2:4) And let the maiden that pleaseth the king be queen instead of Vashti. And the thing pleased the king; and he did so. A Bride will be chosen out of virgins of His New Testament people that we call the Church and that's why this is so important. (Est.2:5) There was a certain Jew in Shushan the palace, whose name was Mordecai…. The name “Mordecai” in Hebrew means “little man” and in Persian it means “little boy,” both of which mean “Man-child.” Mordecai is the Man-child. The Man-child ministry is about to start again and the exact same thing is going to happen, except this time it's a corporate Man-child, a much larger one that covers the earth.   (Est.2:7) And he brought up Hadassah, that is, Esther…. “Brought up” here means “nourished”; not just fed, but nourished. All the queens and concubines get fed, but not everybody is nourished. (7) And he brought up Hadassah, that is, Esther, his uncle's daughter: for she had neither father nor mother, and the maiden was fair and beautiful; and when her father and mother were dead, Mordecai took her for his own daughter.  Here are more verses about the Bride: (Psa.45:9) Kings' daughters are among thy honorable women: At thy right hand doth stand the queen in gold of Ophir. Notice that the king's daughters are not the queen. They are honorable women, but they're not the queen. (10) Hearken, O daughter, consider, and incline thine ear; Forget also thine own people, and thy father's house: (11) So will the king desire thy beauty; For he is thy lord; and reverence thou him. Who is the Lord? When we leave father and mother, we need to submit to our Lord, submit to our Husband, Who is the Lord God. The Bride is beautiful to the King because she completely submits to His Lordship since the head of every man is Christ” (1Cor.11:3). “Thy father's houses” represent the apostate denominations, or queens and concubines, of Christianity.  Back in Esther, after her mother and father were dead, Mordecai the Man-child nourished her. Who was following Jesus when John the Baptist said, He that hath the bride is the bridegroom (Joh.3:29)? Who was it was walking with Jesus, learning of Jesus, sitting at His feet? It was the Bride, but where did she come from? She came out of the apostate denominations of Judaism. We also see this in (Rev.14:4) These are they that were not defiled with women (The “women” are the queens, the concubines, the denominations, the groups, the sects.); for they are virgins…. The meaning of this is that they don't received any seed of man. (Rev.14:4) These [are] they that follow the Lamb whithersoever he goeth. Remember, the Shulamite, or “perfect one,” in the Song of Solomon was only interested in following after the Bridegroom. (Rev.14:4) …These were purchased from among men, [to be] the firstfruits unto God and unto the Lamb. And they're not defiled with the “women.”  Now turn back to our text in Esther. (Est.2:8) So it came to pass, when the king's commandment and his decree was heard, and when many maidens were gathered together unto Shushan the palace, to the custody of Hegai (Who is, the King's chamberlain, representing the Holy Spirit), that Esther was taken into the king's house, to the custody of Hegai, keeper of the women. (9) And the maiden pleased him…. What do we do to please the Holy Spirit? Obviously, we can grieve the Holy Spirit. Scripture speaks about that, but just the opposite is true of those who please the Holy Spirit. We can't be pleasing unto God without having faith. The Bible says, Without faith it is impossible to be well-pleasing [unto him] (Heb.11:6) and the Holy Spirit is God's Spirit. (Est.2:9) And the maiden pleased him, and she obtained kindness of him (We need the kindness of the Holy Spirit. We need the favor of the Holy Spirit because we're doing what is pleasing unto Him.); and he speedily gave her her things for purification….   The Bride will have a more glorious garment than the virgin bridesmaids. (Rev.19:8) And it was given unto her (the Bride) that she should array herself in fine linen, bright [and] pure: for the fine linen is the righteous acts of the saints. This garment is called lampros in Greek, meaning bright, glowing, or brilliant. This bright lamp represents her pure works. On the other hand, those invited to the marriage supper have only a “white” garment. Obviously, what the Lord is looking for is a purified Bride. Esther cooperated and the Holy Spirit gave to her the things that she needed for purification speedily. (Est.2:9) … and he speedily gave her her things for purification, with her portions, and the seven maidens who were meet to be given her out of the king's house….   The seven maidens were given to her because she pleased the Lord. I believe that the Lord showed me years ago that this was talking about the seven beams of light in the spectrum. Jesus said, I am the light of the world (Joh.8:12) and a prism breaks down the light into seven different attributes that we call “colors.” Joseph's “coat of many colors” (Genesis 37:3) designated him as a type of the Man-child reflecting Jesus Christ, a garment that he put on. The Bible says, Put ye on the Lord Jesus Christ (Rom.13:14).  Also, this represents the seven attributes of Christ spoken of by Peter: (2Pe.1:5) Yea, and for this very cause adding on your part all diligence, in your faith…. In the original, there was no comma after “diligence.” It was put there by translators who thought it needed to be there, but there is no comma there. It is “adding on your part all diligence in your faith.” Faith is a gift of God. (5) Yea, and for this very cause adding on your part all diligence in your faith, supply virtue; and in [your] virtue knowledge. (6) And in [your] knowledge self-control; and in [your] self-control patience; and in [your] patience godliness;   (7) and in [your] godliness brotherly kindness; and in [your] brotherly kindness love. (8) For if these things are yours and abound, they make you to be not idle nor unfruitful unto the knowledge of our Lord Jesus Christ. (9) For he that lacketh these things is blind, seeing only what is near (The Greek wording there actually means “near-sighted”; “not seeing things from afar”; not seeing what God has given us from afar.), having forgotten the cleansing from his old sins. Have you forgotten that Jesus took away your sins – that you don't have those attributes that are contrary to Christ? You have now been given Christ. (2Co.3:18) But we all, with unveiled face beholding as in a mirror the glory of the Lord, are transformed into the same image from glory to glory…. What we're saying is, “Jesus lives in me because the Book says so.” He's given us this free gift of His righteousness.  Getting back to Esther, the first-fruits to enter into the Kingdom is the Man-child, and he is raising up the Bride to enter into the Kingdom. Jesus is being manifested in His first fruits, Man-child, in order to fellowship and mature the Bride and that's what He desires greatly. (Est.2:9) … And he removed her and her maidens to the best place of the house of the women. (Praise God!) (10) Esther had not made known her people nor her kindred; for Mordecai had charged her that she should not make it known. (11) And Mordecai walked every day before the court of the women's house, to know how Esther did, and what would become of her. Notice that Mordecai followed her and, actually, he was her leader all the way through the Book of Esther.  (Est.2:12) Now when the turn of every maiden was come to go in to king Ahasuerus (to be inspected; to see who was going to be the Bride), after that it had been done to her according to the law for the women twelve months (for so were the days of their purifications accomplished, [to wit,] six months with oil of myrrh, and six months with sweet odors and with the things for the purifying of the women), (13) then in this wise came the maiden unto the king: Whatsoever she desired was given her to go with her out of the house of the women unto the king's house. This is very important, that “Whatsoever she desired was given her.” Do you have a desire? If you read Song of Solomon, you see something about the difference between the Bride and the virgins. There was a difference in desire. The desire of the Bride was to fellowship with her Lord, her King, her Beloved. Her desire was to constantly run after her Beloved, to appropriate more of Him.   Notice also that it says here very plainly that Whatsoever she desired was given her to go with her out of the house of the women unto the king's house. Everything we need has been supplied to us. (2Pe.1:2) Grace to you and peace be multiplied in the knowledge of God and of Jesus our Lord; (3) seeing that his divine power hath granted (Everything we need has been given to us. This is what you see in the Spirit, with your eyes exercised to discern good from evil, by the Word of God. This is how you are supposed to see.) unto us all things that pertain unto life (God's life, zoë life) and godliness (He's given us all things that we need for life and godliness, or purification. That was what the virgins were going through, purification, to be ready.), through the knowledge of him that called us by his own glory and virtue.  It's not just any knowledge that you can get at any church. It's God's knowledge, the knowledge of His Word. It cannot be changed; it will not be changed for the Bride. She is accepting the Word just exactly as it is, not perverting or twisting it for her ego's sake; she's not twisting it for her own doctrine's sake. She's not “adding to, or taking away from,” the Word (Rev 22:18-19).  She's a virgin, so she has not received the seed of men. (4) Whereby he hath granted unto us his precious and exceeding great promises; that through these ye may become partakers of the divine nature (He's already given us what is necessary; He's given us His “promises.”), having escaped from the corruption that is in the world by lust.  See, it's already been done. The only thing we have to do is exercise faith. If we exercise faith, we please the Holy Spirit. If we please the Holy Spirit, He quickly gives us purification, the “seven maidens” which we just read in 2 Peter 1:5-8. The only thing that impresses the Holy Spirit is faith in the true promises of God. That's why He gives us authority. That's why He empowers us. The Holy Spirit comes to us for the purpose of manifesting Christ in us. That's what He's there for. He's our helper, our Paraclete. (2Co.7:1) Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God. This is what the Bride is doing!  Going on in (Est.2:13) … Whatsoever she desired was given her to go with her out of the house of the women unto the king's house. (14) In the evening she went, and on the morrow she returned into the second house of the women, to the custody of Shaashgaz, the king's chamberlain (This is a different chamberlain here. This one has charge over the women's house, not the King's house.), who kept the concubines: she came in unto the king no more, except the king delighted in her, and she were called by name. And, of course, Esther was the one who was called by name. (15) Now when the turn of Esther, the daughter of Abihail the uncle of Mordecai, who had taken her for his daughter, was come to go in unto the king, she required nothing but what Hegai the king's chamberlain, the keeper of the women, appointed. We need nothing but what the Holy Spirit will give unto us – the Word of God – and nothing else. It behooves us to really seek after the truth and run after the Word.   The Bible says that we don't even have need for any man to teach us, that we have an anointing from the Holy One: (1Jn.2:27) And as for you, the anointing which ye received of him abideth in you, and ye need not that anyone teach you; but as his anointing teacheth you concerning all things, and is true, and is no lie, and even as it taught you, ye abide in him. However, the Holy One uses men to teach us and to preach and to lead and to guide, but He has to be in it. We have no need for men to do this; we have to make sure that we're receiving from the Lord. For as many as are led by the Spirit of God, these are sons of God (Rom.8:14).  So, Esther took advantage of the fact that all she needed came from the Holy Spirit, represented in type by Hegai, the King's chamberlain, she didn't have anything but what was appointed of Him. Esther received the favor of the chamberlain, as we already read, because she pleased him in the works that she was doing, in desiring the right things. (Est.2:15) … And Esther obtained favor in the sight of all them that looked upon her. (16) So Esther was taken unto king Ahasuerus into his house royal in the tenth month, which is the month Tebeth, in the seventh year of his reign. We are now in the seventh year. We've already started the seventh year, or the 7000th year, of His reign. (Est.2:17) And the king loved Esther above all the women, and she obtained favor and kindness in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti.  (18) Then the king made a great feast unto all his princes and his servants, even Esther's feast; and he made a release (the word “release” here means “rest”) to the provinces, and gave gifts…. The “rest” that the Lord promises to give unto us, which most Jews did not enter into, is referred to in Hebrews chapters three and four. We enter into this rest by ceasing from our works and believing the promises. (Heb.4:3) For we who have believed do enter into that rest…. The Lord is offering this wonderful rest, the rest from your enemies, the rest from your problems, from the curse, etc. It's a rest because the Lord has already provided everything. There's never been a time like that last seven years of the Marriage Feast, when God's going to hand out such great gifts – never in history! He's going to be celebrating with the Bride, just as John the Baptist said: He that hath the bride is the bridegroom (Joh.3:29).

We are thrilled to have Dr. Shushan with us again this year. His body of work in the field of near-death studies is unrivaled  on near-death experience is unrivaled.  He is a historian of religions, an award-winning author, and the leading authority on near-death experiences and the afterlife across cultures and throughout history. His books include The Next World: Extraordinary Experiences of the Afterlife, Near-Death Experiences in Indigenous Religions, and Near-Death Experience in Ancient Civilizations (coming soon from Inner Traditions). His forthcoming titles include The Historical Anthology of Near-Death Experiences, and Mind Dust and White Crows: The Psychical Research of William James (both as editor). Dr. Shushan is a Visiting Research Fellow at University of Winchester's Centre for Death, Religion and Culture; Adjunct Professor of Thantaology at Marian University; and Research Fellow of the Parapsychology Foundation. He was formerly Perrott-Warrick Researcher at University of Oxford's Ian Ramsey Centre for Science and Religion;  Scholar-in Residence at the Centro Incontri Umani (The Cross Cultural Centre), Ascona, Switzerland; and Honorary Research Fellow at the Religious Experience Research Centre, University of Wales Trinity Saint David. He has lectured at universities in the UK, Ireland, and Switzerland and has given numerous talks on his research in nine countries, and has appeared on the History Channel.Here's what leading scholars are saying about his work: “Gregory Shushan has produced the most important scholarly work on near-death experiences in the last thirty years. He describes the process by which, despite regular attempts to marginalize its power, the NDE has been perhaps the most important shaper of religious creativity in human history. This is a journey and an argument as fascinating and as engrossing as the social history of mankind itself.” -- Allan Kellehear, Clinical Professor, University of Vermont.“Near-Death Experience in Indigenous Religions is a tour de force.  By comparing recorded cases from North America, Africa, and Oceania, Shushan presents a compelling argument for the centrality of near-death experiences to the development of religious ideas across time and culture. Any future discussions of NDEs and the origins of religion will need to take Shushan's major contribution into account.”  -- Fiona Bowie, Research Affiliate, School of Anthropology and Museum Ethnography, Oxford University; and founder of Afterlife Research Center “Gregory Shushan's new book provides a uniquely insightful and provocative analysis of near-death experiences that documents their formative influence on worldwide beliefs about an afterlife. His ethnological perspective results in a more comprehensive understanding of NDEs than a purely biological or psychological model can provide, and suggests that afterlife beliefs are rooted not in culture but in the universal human experience of NDEs. This book is essential reading for anyone seeking to understand NDEs and their role in society.” -- Bruce Greyson, Professor Emeritus of Psychiatry and Neurobehavioral Sciences at the University of Virginia.READ MORE: https://www.gregoryshushan.com/Dr. Shushan will be presenting at our 2024 Conference on Death, Grief and Belief, online Saturday August 24, 2024.  DETAILS HERE   

Thursday, 4 July 2024   The Book of Matthew; an Introduction – Part IIb   The list of books of the Bible that match the corresponding chapters of the Book of Matthew continues here:   ------------------------ *1 Samuel (9th book) contains the following –   “As soon as you come into the city, you will surely find him before he goes up to the high place to eat. For the people will not eat until he comes, because he must bless the sacrifice; afterward those who are invited will eat. Now therefore, go up, for about this time you will find him” 1 Samuel 9:13.    Matthew 9:13 says –   “But go and learn what this means: ‘I desire mercy and not sacrifice.' For I did not come to call the righteous, but sinners, to repentance.”     *The fact that sacrifice is mentioned, in both paragraphs 9:13 shows a pattern by itself, but in a deeper parallel we see the following, again from 1 Samuel –   “So Samuel said:       ‘Has the LORD as great delight in burnt offerings and sacrifices,       As in obeying the voice of the LORD?       Behold, to obey is better than sacrifice,       And to heed than the fat of rams.'” 1 Samuel 15:22   Saul was first shown the importance of sacrifice in 1 Samuel 9, but he failed to make the distinction between mere sacrifice and the more important aspect of following the Lord. Jesus had to again teach this lesson to Israel's leaders in Matthew 9:13.   ---------------------- *2 Samuel (10th book) says –   “Now therefore, the sword shall never depart from your house, because you have despised Me, and have taken the wife of Uriah the Hittite to be your wife” 2 Samuel 12:10.     Here's the parallel in Matthew –   “...and ‘a man's enemies will be those of his own household” Matthew 10:36.   ---------------------- *1 Kings (11th book) mentions Elijah for the first time in the Bible, and although Elijah is mentioned many times in Matthew, he is first introduced in Matthew 11:14. “And if you are willing to receive it, he is Elijah who is to come.”   Interestingly, in 1 Kings 18:14, it says: “...Elijah is here.”   Notice both occur in the 14th verse.   *A second parallel in 1 Kings is this –   “And he said to them, ‘What advice do you give? How should we answer this people who have spoken to me, saying, “Lighten the yoke which your father put on us”'?” 1 Kings 12:9    Now read Matthew 11:29 –   “Take My yoke upon you and learn from Me, for I am gentle and lowly in heart, and you will find rest for your souls.”   Notice not just the “yoke” parallel from the 11th book and the 11th chapter, but notice the numbers without the word “Kings” – 11:29 and 11:29   ----------------------- *2 Kings (12th book) describes the history of Israel as a divided kingdom, meaning Israel in the north and Judah in the south, each with its own kings and slowly divergent cultures. The chronology continues through the destruction of first the northern kingdom and culminates in the destruction and exile of the southern kingdom.     Matthew 12:25 states the following –   “But Jesus knew their thoughts, and said to them: ‘Every kingdom divided against itself is brought to desolation, and every city or house divided against itself will not stand.'”   *A second link is found in 2 Kings 1:2 –   “Now Ahaziah fell through the lattice of his upper room in Samaria, and was injured; so he sent messengers and said to them, ‘Go, inquire of Baal-Zebub, the god of Ekron, whether I shall recover from this injury.'”   Now read Matthew 12:24 –   “Now when the Pharisees heard it they said, ‘This fellow does not cast out demons except by Beelzebub, the ruler of the demons.'”   *A third link is found in 2 Kings 11:5 –   “Then he commanded them, saying, ‘This is what you shall do: One-third of you who come on duty on the Sabbath shall be keeping watch over the king's house…'”    In Matthew 12:5 we read –   “Or have you not read in the law that on the Sabbath the priests in the temple profane the Sabbath, and are blameless?”    Notice the numerical pattern as both are in verse 5.   It's interesting concerning the number of links in the books of Kings because Matthew's book details Jesus as Israel's King.   ------------------------- *1 Chronicles (13th book) it says –   “Moreover, because I have set my affection on the house of my God, I have given to the house of my God , over and above all that I have prepared for the holy house, my own special treasure of gold and silver” 1 Chronicles 29:3.   Matthew 13:52 says –   “Then He said to them, ‘Therefore every scribe instructed concerning the kingdom of heaven is like a householder who brings out of his treasure things new and old.'”   ------------------------- *2 Chronicles 16:10 (14th book) says –   “Then Asa was angry with the seer, and put him in prison, for he was enraged at him because of this. And Asa oppressed some of the people at that time.”   The parallel is what King Herod did in Matthew 14:10, “So he sent and had John beheaded in prison.”   Both occur in verse 10. Prophets of righteousness really had it tough. God bless them!   --------------------- *Ezra (15th book) 3:5 discusses freewill offerings given to the glory of God –    “Afterwards they offered the regular burnt offering, and those for New Moons and for all the appointed feasts of the LORD that were consecrated, and those of everyone who willingly offered a freewill offering to the LORD.”   This is contrasted with the inappropriate gifts of the Pharisees in Matthew 15:5 –   “But you say, ‘Whoever says to his father or mother, “Whatever profit you might have received from me is a gift to God”'” Matthew 15:5.   Again, notice that the parallels are both contained in verse 5.   ----------------------- *Nehemiah (16th book) is concerned primarily with the rebuilding of the walls and gates of Jerusalem after the exile. In fact, the entire 3rd chapter concerns the gate building. Nehemiah's efforts were not overcome by the forces of evil.   Matthew 16:18 says –   “And I also say to you that you are Peter, and on this rock I will build My church, and the gates of Hades shall not prevail against it.”   ----------------------- *Esther (17th book) teaches us the importance of fasting to seek God's face and His favor, saying –   “Go, gather all the Jews who are present in Shushan, and fast for me; neither eat nor drink for three days, night or day. My maids and I will fast likewise. And so I will go to the king, which is against the law; and if I perish, I perish!” Esther 4:16   Matthew 17:20, 21 says –   “So Jesus said to them, ‘Because of your unbelief; for assuredly, I say to you, if you have faith as a mustard seed, you will say to this mountain, “Move from here to there,” and it will move; and nothing will be impossible for you. 21 However, this kind does not go out except by prayer and fasting.'”   Life application: As noted in the previous life application, the book divisions, chapter divisions, and verse divisions in the Christian Bible did not exist at the time of Matthew. And yet, most honest Christian evaluators of the Bible would agree that these patterns are real and that they seem to point to more than just random chance. And yet, many of those same people will dismiss various doctrines that supposedly arose later in the church age. For example, dispensationalism is called everything from poor theology to outright heresy by some. Those scholars believe the church has replaced Israel and that the modern state of Israel is an aberration.   They then attack those who originally proposed the doctrine of dispensationalism, saying that it is a new and aberrant teaching that only came into existence around the 1800s. But if dispensationalism is true, it doesn't matter when it was “discovered,” just as the dating of the discovery of these patterns in Matthew is irrelevant.   But two points should be considered. The first is that many of those who dismiss dispensationalism because it is new teach doctrines that are only one or two hundred years older, such as Calvinism. In the span of the church age this is like the difference between children that are one and two years old. Thus, their thinking is biased, skewed, and flawed.   Second, however, is that Paul taught the dispensational model in Romans 9-11. It is clearly revealed elsewhere explicitly, and it is typologically seen again and again in the Old Testament. A review of the sermons by the Superior Word from Genesis, Joshua, and Judges in particular clearly and unambiguously portray the dispensational model.   Don't be swayed by people who have not thought through the entire panorama of what God is doing in and through chronological history. God has not rejected Israel! The church has not replaced Israel! And, finally, the modern state of Israel, even if it is not right with God at this time, is placed back in the land of Israel for the fulfillment of God's purposes, just as the dispensational model reveals.   Lord God, though we are unfaithful, You are always faithful. You will never reject those with whom You have covenanted. And what a blessing it is to know this. Since the day we met Jesus, we have continued to err and stray. But He remains faithful to us every step of the way. Super-duper and Hooray! Praise God for Jesus, our faithful Lord. Amen.  

Last time we spoke about the first Zhili-Fengtian War. The Anhui-Zhili War of 1920 saw the defeat of the Anhui clique by the Zhili and Fengtian cliques, reshaping territorial control. Despite their victory, stability remained nowhere to be seen in North China. Factionalism persisted, with alliances shifting and power struggles intensifying. Zhang Zuolin of the Fengtian clique emerged a significant player with Japanese backing while Wu Peifu of the Zhili clique earned fame as a military genius. Soon a rivalry emerged between the two leading figures while they also tried to unify China. Meanwhile, in South China, Dr. Sun Yat-Sen's plans for a Northern Expedition faced challenges amidst internal dissent and external pressures. In the end Zhang Zuolin formed a grand coalition to defeat Wu Peifu and it backfired spectacularly. Wu Peifu won the first Zhili-Fengtian War and now it would be him in the driver's seat in Beijing.   #104 the First Jiangsu-Zhejiang War Welcome to the Fall and Rise of China Podcast, I am your dutiful host Craig Watson. But, before we start I want to also remind you this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Perhaps you want to learn more about the history of Asia? Kings and Generals have an assortment of episodes on history of asia and much more  so go give them a look over on Youtube. So please subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry for some more history related content, over on my channel, the Pacific War Channel where I cover the history of China and Japan from the 19th century until the end of the Pacific War. Wu Peifu, who had been born of poor parents in 1874 and had earned the lowest degree in the traditional Qing examination system, decided he would seek out a military career in the Beiyang Army. By 1905 he became a junior officer to Cao Kun's 3rd Division. Wu Peifu had a traditional confucian upbringing, he remained loyal to Cao Kun because of that special confucian bond between mentor and student. He remained loyal despite Cao Kun's numerous failings, even when he threw his lot in with Zhang Zuolin to save his own ass at Wu Peifu's expense. The Zhili victory during the first Zhili-Fengtian war emboldened Cao Kun's ambitions, he soon unleashed his henchmen all over Zhili province snatching up major positions. Cao Kun began a campaign of bribery and intimidation, something very reminiscent of the late Yuan Shikai. After his victory, Wu Peifu returned to Henan province, sending the newly appointed inspector general of the army, Feng Yuxiang to Beijing. Those in Henan strongly petitioned against Feng Yuxiangs transfers as he had gained an excellent reputation as the civil administrator in Henan. Where Wu Peifu went it seemed banditry and extortion flourished. Yet Wu Peifu needed Feng Yuxiang to be in Beijing so he could re-establish his authority in his home base. As we had seen in the last episode, the Zhili Clique was not sturdy. Unlike the Fengtian and Anhui, the Zhili clique was made up of a lot of riff raff, who only joined forces as a means to an end, notably to get rid of their enemies. Feng Yuxiang concentrated his army at Nanyuan, due south of the capital. He went to work, checking fingernails, training his men in the good word of the lord, his men being a single division and 3 mixed brigades now. Feng Yuxiang had come a long way, now probably the most powerful warlord in Zhili province, and he made sure to establish good relations with Cao Kun and his brother Wang Huaiqing the commander of the Beijing police. In June of 1923 Feng Yuxiang and Wang Huaiqing would jointly present their resignations to President Li Yuanhong, stating unless their men were paid, they could no longer be responsible for maintaining order in the capital. Yes the finances of China were in a terrible state. Chinese diplomats were struggling abroad to find foreign banks to loan money, and even they were not getting paid and were resigning en masse. Wu Peifu likewise was not receiving a cent from the central government. After several days of standoff, Li Yuanhong fled Beijing on June 13th, taking the presidential seals with him, issuing orders countersigned by only a single cabinet minister who backed him, the minister of agriculture, and Yunnan general Li Kenyuan. It seems for Li Kenyuan it was a bad call, for Cao Kun forced him out of office within a few months. Cao Kun then bribed his way into office by October 10th. It was an infamous bribery story. Apparently Cao Kun bribed assembly members with 5000 silver dollars each. This act was so egregious, it basically pissed off everyone. The hate tossed Cao Kun's way would help bolster Dr Sun Yat-Sen's continuing efforts in south china, basically saving his career. Cao Kun began his presidency proclaiming a constitution incorporating ideas of a federalist government and then promoted Feng Yuxiang and other notable generals to the rank of Marshal. While Cao Kun began consolidating his control in Zhili, a humiliated Zhang Zuolin would lick his tiger wounds and rebuild in the northeast.  After rallying his troops back together once back in Manchuria, Zhang Zuolin quickly declared his 3 provinces in Manchuria were independent of China. The Beijing government under Cao Kun had immediately gone to work trying to coerce defections amongst the Fengtian generals. Cao Kun tossed extravagant positions, such as governorships to them, but only one notable General, Kao Shihpin took the bribe and rebelled against Zhang Zuolin. Zhang Zuolin's loyal subordinate, great friend to the show, the dogmeat general Zhang Zongchang, easily defeated the defector. Now that Manchuria was independent, Zhang Zuolin firmly repressed any efforts of his provincial assemblies to create civil governments independent of his military control. Thus governmental positions in Manchuria remained in the hands of loyal Fengtian Clique members. Because Zhang Zuolin was now very hostile to all in the Zhili clique, relations with Dr Sun Yat-Sen improved. Thus Zhang Zuolin began propagating the language of national unification, anti-imperialism etc etc. Economically Zhang Zuolin began developing railway lines and built a new port at Hulutao, both of which were competing with the Japanese owned South Manchurian Railway company and port at Dairen. Zhang Zuolin knew full well most of China regarding him as a Japanese puppet. The Japanese however completely failed him in the first-zhili fengtian war, thus he was trying to sport some backbone against them.  Zhang Zuolin and his top commanders took their loss in 1922 to heart. He began a large-scale reorganization of his military. In 1922 his forces had been organized into 5 Divisions, of which the 16th and 28th disintegrated. The 27th and 29th along with a new reorganized 1st were retained at the divisional level, while the rest of the troops formed into the 1st to 27th Mixed Brigades and 1st to 5th Cavalry Brigades. He standardized the units, 150 men formed a company, 3 companies a battalion, 3 battalions a regiment, 3 regiments a brigade at 4000 men strong. He reshuffled commanders and began promoting officers with professional education and less so the banditry opium smoking types he typically preferred in the past. He really made an effort to purchase new weaponry and expanded the output of the Mukden arsenal.  During the warlord Era, modern weaponry was expensive to come by, those like the banditry that made up the Fengtian clique used what they got their hands on. The Hanyang 88 based off the German Gewehr 1888 had been the standard Qing rifle and was widely available. There was also a smaller quantity of Type 1 rifles, a Chinese knockoff of the Mauser Model 1907. Given Manchuria's proximity to Russia and Japan, rifles that found their way into Fengtian hands included the Russian Mosin-Nagant 1891, Japanese Murata's and Arisakas of 1897 and 1905. These were not ideal, pretty outdated, but in general most of the Chinese warlord armies were branding antiquated rifles. In 1922 the Mukden Arsenal was capable of producing just a small amount of ammunition. Zhang Zuolin had always relied on piecemeal packages given to him, at first from Yuan Shikai, then Duan Qirui and the Japanese on and off. Most of the supplies he got were japanese made. He also managed to seize a lot from the Anhui clique during their war in 1920. Something of great value he often seized were cars, by 1926 there were only something like 8000 cars in all of China, it was a very hot commodity. French Renault FT tanks had been deployed to Vladivostok for the allied intervention and siberian campaign, many were sold to him after 1919. Zhang Zuolin would poor 17 million yuan into expanding the Mukden Arsenal after his loss in 1922, he hired numerous foreign advisors to overlook the process. The Mukden Arsenal ballooned to an operating budget of a million yuan, employing nearly 30,00 workers, including foreign specialists. Fengtian would become China's largest arms importer, purchasing from Germany, Italy, France and of course the majority came from Japan. Type 3 Heavy machine guns from Japan flooded in and 14 Renaults from France. The Fengtian began utilizing mines, barbed wire, armored trains, particularly Zhang Zongchang and tanks when possible. Zhang Zongchang  purchased 4 new gunboats who became the nucleus of a naval force in the Gulf of Chihli and began developing an air force. By 1923 he purchased 40 French Breguet aircraft that would be operated by 20 foreign pilots. He also looked to the future, at his son Zhang Xueliang. By 1923 his army was nearly 200,000 strong, certainly formidable, but ridden with issues. A year of intense training had greatly improved the Fengtian forces, but Zhang Zuolin was behind those like Dr Sun Yat-Sen, Wu Peifu and even Feng Yuxiang in trying to infuse within the training some sort of ideology. Zhang Zongchang rose to further prominence during this time period. He had of course gained a lot of respect from Zhang Zuolin after quelling Kao Shihpin. He began amassing a great fortune through extortion, violence and opium dealing. Zhang Zuolin was still receiving assistance from the Japanese, despite not exactly aligning with their wishes. For Zhang Zuolin, tossing away some autonomy was merely a tactical move for his drive to conquer China. Thus it was a means to an end. For the Japanese, they sought an absolute hegemony over Manchuria. In August of 1923, Zhang Zuolin turned to Major General Honjo Shigeru, his Japanese advisor for Japanese arms in anticipation of another war against the Zhili clique. Honjo responded by denying him the request and criticized the Fengtian army's level of training and readiness. Then he basically went on to say that Japan would continue to support, as long as he did not invade China proper, “the Empire always demands that you exercise circumspection so that order may be maintained in the Eastern Provinces”. Regardless of the Japanese position on the issue, Zhang Zuolin had taken enormous lengths to reorganize and retrain his army. Simply put, he had grown too strong for the Zhili clique to leave him alone.  Yet the tiger of Manchuria was not the only problem facing the Zhili clique, there was also Dr Sun Yat-Sen's coalition in the south. Then a minor incident, a train robbery in Shandong occurred in april of 1923. Several foreigners were kidnapped and ransomed. Alongside this the feeling in the air was that a war was about to break out at any moment. The foreigners wanted a stable China, the people of China wanted an end to the wars. Thus the foreign diplomats and Chinese officials began demanding the Zhili and Fengtian cliques sign a peace treaty before another war broke out. A peace agreement was reached in June of 1923, what that piece of paper actually meant, who knows.  In the meantime, the Zhili clique began focusing on the remnants of the Anhui clique over in Fujian and Zhejiang province. In march of 1923, Zhili clique member Sun Chuanfang was appointed military governor of Fujian. Sun Chuanfang was the former protege of the previous military governor of Hubei, Wang Chanyuan and he much like Feng Yuxiang was becoming a rising stay. Sun Chuanfang was being bolstered heavily by Cao Kun. Sun Chuanfang drove the Anhui clique's military governor Wang Yungchuan out of Fuzhou and by early 1924, Fujian province was more or less firmly Zhili dominated. Wu Peifu intended to use Fujian as a springboard to conquer Guangdong. Meanwhile the remaining Anhui warlord, Lu Yungxiang of Zhejiang was obviously panicking. Lu Yungxiang held control over Zhejiang and thus also Shanghai, including her arsenal and extensive revenues from foreign trade, the opium trade and had access to foreign markets. Fearing the Zhili would crush him at any moment, he jumped into bed with Zhang Zuolin and Dr Sun Yat-Sen directly after the Anhui cliques defeat back in 1920. Basically to garner their support and that of foreigners, Lu Yungxiang publicly opposed Cao Kun when he bribed his way into the presidency.  On November 10th of 1923, the police chief of Shanghai, Zhili clique member Xu Guoliang was assassinated. It has been alleged Xu Guoliang was killed by henchmen of Lu Yungxiang. A battle emerged between Lu Yungxiang and the military governor of Jiangsu, Qi Xieyuan over appointing a new successor. You might be asking, “why would two people be fighting over this issue, isn't Shanghai under the jurisdiction of Jiangsu?” Yeah funny thing about that, the city was at the time being administered by Lu Yungxiang as part of Zhejiang. While historically Shanghai had typically been part of Jiangsu province, after the first Zhili-Fengtian War, Lu Yungxiang seized control over the city and it basically became his economic lifeline. Both men fought and nearly began a war, but to preserve the peace they began negotiating and signing minor treaties. Both men agreed not to take allies to fight another and not to allow other warlords armies to pass through each other's provinces, nor augment their current armies. Despite everything it was clear to Lu Yungxiang that Zhejiang was next on the chopping block for the Zhili clique, thus in order to protect himself he hired the Anhui clique Generals Zang Zhiping, the commander of the Fujian 2nd Division and Yang Huazhao the commander of the Fujian 3rd Division, together they were roughly 6000 men strong. Obviously their recruitment violated the peace treaty, and alongside this, Lu Yungxiang gave refuge to many Anhui troops fleeing Fujian. This handed the Zhili clique justification to provoke a war. Meanwhile Qi Xieyuan had expanded his military strength in preparation for seizing Shanghai. He began recruiting troops in Yanzhou and Jining. Initially within Jiangsu Qi Xieyuan had 5 Divisions and 6 Brigades, roughly 43,000 men. Qi Xieyuan also had the support of Naval commander Du Xigui who led 20 warships with some marines. Qi Xieyuan also had a minor airforce sporting some Vime bombers purchased from the UK.  As for Zhejiang, Lu Yungxiang reorganized the two Fujian divisions he recruited into a supplementary Brigade and the 24th Mixed Brigade. These added to his divisions and Brigades brought his manpower to nearly 70,000. Lu Yungxiang also had the support of a Shanghai based fleet led by Anhui clique commander Lin Jianzhang and a small airforce sporting French BR14 fighter bombers. Now Qi Xieyuan knew he had no chance in hell of capturing Zhejiang and Shanghai with his forces alone, so he cried to Wu Peifu. Wu Peifu was of course looking down the barrel of a much larger war with Zhang Zuolin, and he had plans to garner Anhui clique support to his side in the future war. In the meantime he asked Qi Xieyuan to lay low and not do anything rash. So Qi Xieyuan did the very opposite. Qi Xieyuan held a secret military meeting in Nanjing, announcing to other warlords from Henan, Anhui and Hubei that he was going to invade Zhejiang. They all wanted a piece of the pie so the game was on.Qi Xieyuan appointed himself commander in chief and created 3 route armies to attack Zhejiang and Shanghai. The first route army was commanded by Gong Bangduo who would mainly be attacking Shanghai, the second route army was led by Chen Tiaoyuan who would mainly defend Yixing and the third route army was led by Wang Pu who would mainly attack Guangde of Zhejiang. In addition to all of this, Sun Chuanfang with support from Cai Chengxun the governor of Jiangxi organized a Fujian-Jiangxi alliance at Jianou. He too would attack Zhejiang, but his ambitions were much larger than just helping Qi Xieyuan.  The Anhui clique warlords knew that if Zhejiang and Shanghai fell to the Zhili the Anhui clique was all but done for. Thus many of them such as Xu Shuzheng, Wu Guangxin, Ma Liang and Qu Tongfeng began recruiting to fight for Zhejiang. Lu Yungxiang welcomed their help and asked them to send word to the Fengtian clique for additional aid. Dr Sun Yat-Sen also said if war broke out between Jiangsu and Zhejiang he would try to send forces of his Northern Expedition army.   By August of 1924, Sun Chuanfang had moved his troops directly over to the Fujian-Zhejiang border. At 10am on September 3rd of 1924 the first shot of the Jiangsu-Zhejiang war rang around Yixing of Jiangsu province. The Jiangsu forces originally sought to capture Changxing in Zhejiang in one lighting attack, but they found extremely strong resistance. Zhejiang artillery in the mountains surrounded Changxing, roughly 30 miles from Yixing kept them at bay, causing an immediate stalemate. By 11am the fighting made its way along the Shanghai-Nanjing railway. By 10am the next day the Jiangsu forces at Huangdu began firing at Zhejiang fortifications, but the Zhejiang defenders did not fire back. Lured in by the idea the fortifications might be unguarded, Jiangsu forces came over only to be gunned down by machine guns and artillery, killing possibly hundreds. The Zhejiang fighters stormed out of the fortifications to pursue the enemy and by 5pm captured Anting in the process.  Now on the political side of things, because Qi Xieyuan launched the first punch, Lu Yungxiang proclaimed he was only defending his territory. Qi Xieyuan in the meantime proclaimed he was working under Cao Kun, thus Lu Yungxiang began tossing accusations at Cao Kun about his bribery scandal, calling him a treacherous dog, you know normal stuff. Now all this Cao Kun talk, prompted Cao Kun to issue officials orders on September 4th to attack Zhejiang. I wont be getting into here, but this sparked the second Zhili-Fengtian war essentially. So while we focus on this smaller war in a bigger war, don't forget about the bigger war. Now by September the 5th the Jiangsu-Zhejiang war saw battles going on in 5 directions: Yixing, Shanghai, Nanjing, Jiading, Liuhe and Qingpu. Within the Yixing battles, the Jiangsu forces were initially blocked, facing Zhejiang counterattacks, roughly 10 miles from Yixing. The Jiangsu forces were battered, 3 battalions defected on the 6th. On the 7th, the Zhejiang forces entered Shushan, prompting Qi Xieyuan to mobilize the Anhui 5th Mixed brigade to reinforce the area, finally halting the Zhejiang advance. Another stalemate emerged, now between Shushan and Yixing. Over at the Shanghai-Nanjing railway line area, after two quiet days, on the night of the 6th the two armies clashed around Anting. Both sides were evenly matched forming a quick stalemate. In the Jiading area on the night of the 3rd the Jiangsu stormed the west gate of Jiading, the defenders were barely holding on. Lu Yungxiang deployed Yang Huazhao's army who made it over on the 5th. Both sides fought fiercely for days. Over in the Liuhe direction, during the afternoon of the 4th the Jiangsu forces advanced, but the Zhejiang artillery kept them at bay. By 5pm however the Zhejiang defenders were overwhelmed allowing the Jiangsu forces to seize Liuhe as the defenders fled to Luodian. At 3am on the 5th the Jiangsu forces continued their advance, only to see the Zhejiang forces circle back and recapture Liuhe. The Jiangsu forces tossed numerous counterattacks, but were repelled and forced to pull back to their start lines. Over in the Qingpu area on the 5th the Jiangsu divided themselves in two groups departing Anting. One group attack Si Port, only 6 miles away from Anting, the other group attacked Baihe due southwest. By 3pm on the 6th both sides were fighting  around Kongzhai, just 10 miles north of Qingpu. The Zhejiang managed to halt the Jiangsu. Thus after a few days, across all the battle areas, pretty much no one was making significant progress. Just as it looked like the stalemate would not break, on the 8th the Sun Chuanfang's Jiangsu-Fujian attacked. They quickly occupied Xianxia, Jiangshan and Quzhou by the 18th. Lu Yungxiang saw the enemy closing in on Shanghai and panicked. He knew combined these forces could launch two pronged attacks and overwhelm him. Thus Lu Yungxiang sacrifice Zhejiang as a whole and withdrew to Shanghai with his most elite forces. Now leaderless the rest of the Zhejiang army was simply blown away by the Jiangsu-Fujian forces. They quickly seized Jiaxing, Changxing and other cities. The Jiangsu navy began bombarding coastal and riverside towns as the airforce bombed them as well. Facing a three dimensional war, the Zhejiang forces crumbled and by the end of September Zhejiang defense ceased. The Fujian-Jiangsu armies rushed to Shanghai, occupying Jinshanwei, Songjiang, Qingpu and Longhua by October 13th. At that point Lu Yungxiang realized they could not hope to hold Shanghai, so he alongside other warlords fled into the Shanghai international Concession. The rest of the Zhejiang forces fell to Xu Shuzheng who was placed under house arrest. Thus Qi Xieyuan and Sun Chuanfang were victorious. The war between Jiangsu and Zhejiang lasted roughly 40 days. It was a tremendous disaster for the common people who resided in both provinces who were displaced. The Jiangsu provincial peasants association relayed a message after the war to the state council stating "In the war between Jiangsu and Zhejiang, the army passed by, the villages and towns were ruins, the people were migrating, and they were unemployed. The rich were poor, and the poor were dead. No one knows how many people died in the war zones around Jiangnan and Yixing, This is especially true in Kunshan, Jiading, Taicang, Songjiang, Qingpu and other counties.” The Jiading, Qingpu, Songjiang and Taicang associations added this to the state council "The war broke out in Jiangsu and Zhejiang, and the two provinces were severely affected. In Jiangsu, the four counties of Jiading, Qingpu, Songjiang, and Taicang were the most severely affected, entire towns were destroyed, robbed, or displaced, and the situation was inexplicable... In short, the businesses stopped and the farmers fled. In the past sixty years, their vitality has been exhausted." The Liuhe War Disaster Relief association wrote this report to the Ministry of Internal affairs "The Jiangsu and Zhejiang provinces used the Liuhe River as the battlefield, and the stalemate lasted for forty days and nights. People's lives and property were destroyed by artillery fire, and they were repeatedly raped and plundered. The navy also fired long-distance artillery fire from time to time. Therefore, many houses were burned and bombed, such as schools, temples, shops, churches, charity halls, hospitals, and long-distance buses, which were all destroyed by the soldiers... A total of 154 houses in the city were destroyed by artillery fire. Of the 1,529 houses, about 3,300 were damaged by shells, and the total damage was estimated to be over 770,000 yuan. The merchants and civilians in the houses were not affected by this war disaster. For this reason, the residents were exiled and their houses were no longer available, and they were unable to resume operations. The situation was so miserable that it was difficult for them to do so."  Both sides' casualty figures ranged in the thousands to tens of thousands. Official reports stated 30,000 total casualties for the war, with hundreds dying each day of it. However the greatest harm fell upon civilians. Young recruits, often having not been paid for long periods of time, resorting to looting and robbing. Civilians panicked and fled their homes. Women were pressed into service as cooks and in brothels, known sometimes as public wives. Civilians were forced to work for the soldiers, performing things like transporting ammunition, digging trenches and such. They were beaten with gun handles if they did not comply, those who ran were whipping, many were shot. Gang rape was an epidemic, there was a tragic story of an 8 year old girl and a 78 year old women were were gang raped to death by 13 soldiers near Fangtai while they were out picking cotton. Waves of refugees roamed the region, Japanese survey's indicated the Shanghai international concession ballooned with 500,000 refugees. When Lu Yungxiang fled for Shanghai, his Zhejiang army simply looted the province.  Economic losses were insanely high. These losses came from warlords extorting or expropriating to meet military demands. It was estimated that the military expenditure of both sides was 60-70 million yuan. Neither provincial taxes could support such numbers so the warlords forced banks and governments to allocate things like treasury exchange coupons. Sun Chuanfang extorted 800,000 yuan from the Huangzhou banks and would later extort another 1 million yuan from the Shanghai business community. Soldiers burned, killed and looted as was the norm of warlord China. As you can imagine the government bond price plummeted from all of this, banks foreclosed, financial ruin ensued. The entire financial industry of Jiangsu and Zhejiang went on strike because of the war and all of this of course impacted China's overall economy.  Now as I alluded to, the Jiangsu-Zhejiang war was not only a war fought over two provinces in southeast China, but rather a contest between the entire Zhili clique against an emerging anti-Zhili coalition. It was also another disastrous blow to the already dramatically weakened Anhui clique, who pretty much would never recover. From this point forward the Anhui clique would not wield much presence politically or militarily. Although the war was clearly limited in scope to the southeast corner of China, it had an enormous impact across the nation. At the time the Zhili clique was in firm control over Beijing and was vigorously trying to unify China by force, threatening all the other cliques' warlords. Lu Yungxiang desperately looked for anyone to help him out, even turning to Cao Kun and Wu Peifu, asking them to restrain Qi Xieyuang. Of course neither Zhili leader headed this as they very much wanted Zhejiang to fall into their pocket, but they had no idea what a powder keg Zhejiang would turn out to be.  I would like to take this time to remind you all that this podcast is only made possible through the efforts of Kings and Generals over at Youtube. Please go subscribe to Kings and Generals over at Youtube and to continue helping us produce this content please check out www.patreon.com/kingsandgenerals. If you are still hungry after that, give my personal channel a look over at The Pacific War Channel at Youtube, it would mean a lot to me. The First Jiangsu-Zhejiang War was but a mere cog in a larger war that was unfolding across China. The Warlord Era was simply one battle to the next, as the warlords fought to unify China in their own special image. The common people are always the ones to pay the price.   

Երգչուհի Շուշան Պետրոսյանի հետ քննարկում ենք ասեկոսեներն ու բամբասանքները Կրեմլի գործակալ լինելու շուրջ։ Ինչպես է շոու բիզնեսը արտահայտում իր քաղաքացիական դիրքորոշումը։ Շուշանը վերհիշում է հանդիպումը Սթիվի Ուանդերի հետ, պատմում մեգաաստղի հետ երգելու մասին։ Բացահայտում ենք Շուշանի գեղանկարչական տաղանդները ու նույնիսկ երգում։ArmComedy թիմը ներկայացնում է ԼուրջCast

Hey there, welcome back to Amazon Made Simple!

Devotional Theme – "Woman Who Said Yes"Scripture reference - Esther 4:16 "Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish."Intro and Outro Song - "We Give Thanks To Thee" by Marlene Jenkins CooperClosing Song - "YES, LORD, YES" Lynn KeeseckerScriptures mentioned in the podcast - (Deborah) Judges 5:31, (Mary) Luke 1:30-38, (Esther) Esther 4:16, 7:1-10, (Rahab) Joshua 2:9-13 NIV

In the Bible, the phrase "It just so happened", is the Bible's way of describing the providence of God. And no chapters in the Bible display God's providence quite like these in the Book of Esther. Join us for the thrilling story of Esther, in a message titled, "Sleepless in Shushan."

Today's daf is sponsored in memory of haRav Shmaryahu Yosef Chaim ben Yaakov Yisrael, Rav Chaim Kanievsky zt"l. When one finds an object in a wall, what clues are there in the placement of the object that can attest to whether it belonged to the owner or to someone from the street who left it there? If the object was placed in a part close to the house, but the house was rented to others, there is no obligation to return the object. How does this halacha fit with the Mishna in Shekalim 19 where we assume that money found on the streets of Jerusalem during the holiday season was second tithe money and not from money that may have been left there from the week before? Reish Lakish quotes Bar Kapara and explains that it refers to a room rented to three Jews. How can one explain that in light of the issue in Bava Metzia 24 where they grappled with Rabbi Shimon ben Elazar’s opinion and were unable to decide whether or not there is despair when there is a majority of Jews. There are two resolutions to this question. Rav Menashia bar Yaakov explains that there were three gentiles, not Jews. But Rav Nachman differentiates between the case that Rabbi Shimon ben Elazar was relating to and this case. Rav Nachman’s explanation of this case is consistent with another teaching of his. Raba limits the case of the teaching of Rav Nachman. Raba describes three cases where there is a combination of theft and restitution of lost property and explains what offenses the one who found lost property committed. The Mishna rules in cases where money is found in a store or in a money changer’s store. What are the guidelines for keeping the lost item? Rabbi Elazar rules about a case that was not mentioned in the Mishna. Is it possible to raise a difficulty on his ruling from the wording of the Mishna? What in the Mishna motivated him to understand the halakha in this way?

The Gemara says we don't say Hallel on Purim because the reading of the Megilah takes the place of Hallel. On the surface level, this is difficult to understand. Hallel is words of praise to Hashem while reading the Megila just tells a story. In fact, the name of Hashem is not written there at all, so where exactly is the praise? One answer is that precisely because Hashem's name is not there, and we are reading the story with the understanding that He is behind everything that was happening, that itself is the praise of Hashem- recognizing that He's behind the scenes in every occurrence, and there's a master plan in motion. Whenever someone relates a Hashgacha Peratit story, it's the same kind of praise. They're understanding that the seemingly regular events that took place in their lives were completely orchestrated by Hashem. They put Hashem's name into every sentence and turn a mundane story into a great mitzvah. The more a person can recognize Hashem's involvement, the greater the praise becomes. Rabbi Menashe Reizman quoted a Chatam Sofer who brought to light an unbelievable praise of Hashem in Megillat Esther. It says there that Ahashverosh had seven close advisors, and when Vashti refused his request, he advised with them on how to go about punishing her. As we know, Vashti being killed is what paved the way for Esther to come in and bring about salvation to Klal Yisrael. It was this meeting that was deciding the fate of Vashti. There was already a prosecution in heaven on Vashti, being the granddaughter of Nevuchadnezer who destroyed the Beit Hamikdash, but that was not enough to seal her fate. The Gemara says that each of the names of the seven advisors hinted to a different aspect of the service of the Beit Hamikdash, and that brought the angels in heaven to ask Hashem to have mercy on His nation, in the merit of the service of the Beit Hamikdash. כרשנא (Karshena), the name of the first advisor, sounds like the words Kar Ben Shana, which the Maharsha says refers to the daily offerings in the Beit Hamikdash. The angels in heaven said to Hashem, ‘If you don't save the Jews, who is going to bring the Kar Ben Shana?' The next advisor's name was שתר (Shetar), which sounds like the words שתי תורין (Sheteh Torin), the two turtle doves that were brought for certain offerings. And once again, the angels said to Hashem, ‘If you don't save the Jews, who is going to bring those offerings to You?' The third advisor's name was אדמתא (Admata), which hints to the Mizbe'ach Adama, the altar made of earth upon which all of the Korbanot were brought. The next advisor's name was תרשיש (Tarshish), which alludes to the Tarshish stone that was put into the breastplate of the Kohen Gadol, who worked in the Beit Hamikdash. The next advisor's name was מרס (Meres), which alludes to the stirring of the blood of certain bird offerings. The next advisor's name was מרסנא (Marsina), which alluded to the stirring of the oil and flour in a flour offering. The last advisor's name was ממוכן (Memuchan), which alludes to the preparation of the Shulchan upon which the 12 loaves of bread were placed. For each of these things, the angels asked Hashem, ‘Who is going to continue them if Your nation will perish?' Because of those advocating angels, who were prompted because of the names of those advisors, the fate of Vashti was sealed for death, and the pathway of salvation was paid for the Jews. Says the Chatam Sofer, Look at the unbelievable Hashgacha of Hashem here, and how much He loves and cares for us. He knew that one day these seven people would be meeting together in a room, and the Jews would need zechuyot at that time to have judgment in their favor. So, He put into the minds of the parents of these seven goy advisors, decades before, to name their children those specific names that would allude to the service in the Beit Hamikdash. Hashem was planning our salvation from decades before, even going deep into the minds of those Persian parents to make sure they name their children accordingly. The Hashgacha of Hashem is mind blowing! Every time we expose another aspect of His Hashgacha, we are also singing a type of Hallel and giving Him praise.

OnSaturday night and Sunday, we will celebrate Purim Lastweek we discussed the power of Adar and more specifically Adar Bet Someoneasked Whyis Purim celebrated in Adar Bet ? BySephardim, any yahrzeit or birthday which occurs in a regular year in Adar ismarked in a leap year in Adar bet. Welearn in Shulchan Aruch under the Laws of Passover Siman 429 Seif 1, we arecommanded to start (re) learning the Passover laws thirty days after Passoverright after Purim. Thus, Purim needs to remain thirty days before Passover andis pushed to Adar Sheni. Additionallywe celebrate Purim during Adar II, in order to juxtapose the joy of the Purimredemption with the redemption from Egypt. We also read the Four Parshiyotduring this month, because Parashat Shekalim, Parashat Para, and Parashat Ha-ĥodesh were instituted as apreparation for the month of Nisan, and Parashat Zakhor must be readimmediately before Purim, which we celebrate in Adar II ( We read Zachor thisShabbat – Question if we are commanded toremember what Amalek did and also not to forget – then why not just unfurl a poster or a sign or simplyget up and say I remember or add it to our prayers which many of us do each day.Why must we come to the synagogue and hear the Torah? Remind me at the end tobring it back to this. Beforewe begin Iwant you to image a 100 yard dash Arace in a straight line Thestarting line and the finish line are the two points furthest from each other Nowlet's imagine a race in a stadium arounda track Therewe circle the track and the start line becomes the finish line Inthis case the starting line and the finish line are the two points closest toeach other Howdo you look at time? As a straight line or as a circle? Ourclass today is based on the beautiful words of Rav Pinchas Friedman of Belz,The Shvilei Pinchas Wehave learned in the Gemarah (Taanis 29a): “משנכנס אדר מרבין בשמחה” — since this month ushers in the time during which thegreat miracles of Purim and Pesach occurred. Thecommentaries wonder: What provoked Rashito associate the miracles experienced by the Jewish people on Purim, in themonth of Adar, with the miracles that they experienced on Pesach in the monthof Nissan? Infact, the Gemarah's statement -- ” משנכנס אדר מרבין בשמחה “ Achashverosh ascends the throne of Persia Achashverosh's Feast, lasting 180 days Esther taken to Achashverosh's Palace Haman casts lots First decrees dispatched by Haman Three days' Fast ordered by Esther* Haman's downfall and execution by hanging* Second decrees, reversing the first Sadness turned to gladness; Haman's ten sons executed Purim celebrations everywhere, except Shushan where a second day of reckoning is added 14, 3405 (356 BCE) celebration in Shushan The Megillah recorded; Festival of Purim instituted for all generations — including the first day of Pesach. It is written inthe Megillah (Esther 4, 15): Then Esther sentback this answer to Mordecai: “Go, assemble allthe Jews who live in Shushan, and fast in my behalf; do not eat or drink forthree days, night or day. I and my maidens will observe the same fast. Then Ishall go to the king, though it is contrary to the law; and if I am to perish,I shall perish!” So Mordecai wentabout [the city] and did just as Esther had commanded him. RASHI עַל דָּת, לְהִתְעַנּוֹת בְּיוֹם טוֹב רִאשׁוֹן שֶׁל פֶּסַח, שֶׁהִתְעַנָּהי'ד בְּנִיסָן וְט'ו וְט'ז, שֶׁהֲרֵי בְּיוֹם י'ג נִכְתְּבוּהַסְּפָרִים: (Masechet Megillah 15a) by fasting on thefirst festive day of Pesach, for he fasted on the fourteenth, the fifteenth*I.e., Pesach. Although the holiday feast is obligatory, Mordechai bypassed theobligation and ordered the fast, using the special authority of the Sanhedrinto suspend such obligations in times of extreme need. * “ויעבר מרדכי, אמר רב שהעביר יום ראשוןשל פסח בתענית” — the thirteenth, fourteenth andfifteenth of Nissan. Mordechai questioned her request on the grounds that oneof those days was the first day of Pesach. She replied, אמרה לו זקן שבישראל למה הוא פסח “Elder of Yisrael, what isthe point of celebrating Pesach?” Upon hearing her reply, he confessed that she was in the right and proceededto carry out all of her demands — to eat matzah on the first night of Pesach -- and aRabbinical commandment — Elder of Yisrael, what is the point ofcelebrating Pesach? Surely,she was not suggesting that it is permissible to annul or ignore Hashem's mitzvos whenever Yisrael is facedwith an imminent danger. Rather,hear this well, she was trying to stir things up in the heavens above. Even so,why did she specifically choose to annul the mitzvot related to the first nightof Pesach? Imaginefor a moment the great Rabbi Yisrael of Rozhin's, zy”a, festive Purim meal. Howcan I ask you to imagine if you have no idea who this Rabbi was? Hewas the great grandson of the Magid of Mezerich. He was born in 1796 and passedat 54 years old in 1850. He was orphaned at 6 and grew up in the home of Rav Menaḥem Naḥum Twersky, whose daughter he married. Yisra'el's elder brother, Avraham succeeded his father after the latter's death and, at the age of 15,became the first yenuka (child officiating as a tsadik) in Hasidic history. AfterAvraham's death 10 years later, Yisra'el, himself then only 16, was calledupon to take his place. In 1815, he moved his court to nearby Ruzhin, and hisfame spread quickly. From the very beginning of his “reign” he stood out for his sharp wit, his organizingabilities, and his original religious approach. Rejecting asceticism andself-imposed poverty as religious ideals, he adopted a maximalistinterpretation of the idea of “worship throughcorporeality” (i.e., the positive religious valuehidden in trivial, earthly life, such as eating or drinking, sexual relations,making a living) as equivalent to Torah study or prayer. Iimagine we can say that the test is to find Hashem in everything! Inspiredby this philosophy, his court was based on an ostentatious display of thematerial wealth and luxury in which the tsadik and his family lived. His palaceat Ruzhin—a mecca for admirers of all socialranks, including Russian aristocrats—was famed not only for its splendor, but also for its carriages, thethoroughbred horses in its stables, and the klezmer bands that entertainedvisitors and accompanied the tsadik on his travels. He amassed a tremendousfortune, mainly from donations from his admirers. He became wealthy enough tobe registered in the Second Merchants Guild—an official standing that earned him various privileges and stood him ingood stead later, when he was forced to flee Russia. .The dramatic events in which he was involved—imprisonment on suspicion of aiding and abetting the violent murder ofinformers, flight from Russia to Austria—made him a legend in his own lifetime, revered by his followers butdespised and ridiculed by his opponents, mainly maskilim. Descended from adistinguished Hasidic family thatclaimed descent from King David, and possessing exceptional religious charisma,sharp natural intelligence, and organizational talents, he was not only one ofthe most prominent and impressive Hasidic leaders in the period of the greatestgrowth of Hasidism, but also the founder of a new style of Hasidism known asthe “regal way.” Sonow imagine, you are sitting at a table similar to one set by nobility at thetime with as much opulence as you can imagine and at that seudah, the Rabbi presenteddivine and enlightening insights encompassing the entire festival of Purim withincredible clarity. Hiswords are cited in the sefer Irin Kadishin. He addresses the issue of why thewicked Haman specifically chose to carry out his decree in the month of Adar.Here are a few of his remarks that are quoted: “והטעם שהוא בחודש אדר, כי יש י”ב צירופי הוי”ה כנגד י”ב חדשי השנה, ובחודש ניסן אזי מאיר שםהוי”ה כסידורו והיא התגלות החסדים, ואחר כך נעשה צירופים בכל חודש וחודש, וכל חודשאשר הצירוף מתרחק מן השורש יותר הוא בהסתר, ובחודש אדר שמאיר בו הצירוף האחרון הואהצימצום וההסתר יותר מכל חודש. ועל כן טעה המן והפיל פור, וכל זה בכדי לעשות רע לישראלח”ו מחמת שהוא צירוף וההסתר האחרון, אך טעה בזה, כי סוף מעשה במחשבה תחילה, ונעוץסופו בתחילתו, כמו שמזל יום שבת קודש הוא מזל אחרון ]יום השביעי[, ודוקא יש בו התגלותהקדושה, וכמו שאנחנו בעיקבתא דמשיחא שהוא ההסתר היותר אחרון, אנו מצפים להתגלות אורהיותר עליון”. He explainsas we discussed last week that there are twelve permutations of the four letteredname Havaya corresponding to the twelve months of the year, i.e. the letters ofthe four-lettered name can be arranged in twelve different ways. Themonth of Nissan is illuminated by the name Havaya with its letters in theiroriginal order; this permutation signifies the revelation of Hashem's favors and kindness. Thereafter,each subsequent month is influenced by its particular permutation of the holyfour-lettered name. The farther a month and its permutation are from theoriginal source, the greater the degree of obscurity and concealment. Hesuggests that the month of Adar, which is illuminated by the last permutationof the holy name, reflects the greatest degree of concealment and restriction. This,in fact, was Haman's mistake. He reckonedthat the month of Adar being the farthest away from the source (Nissan andredemption of Pesach) was the ideal time to harm Yisrael, chas v'chalilah. The truth of the matter,however, is that the end of the year is intimately connected with the beginningof the year. We read(Shemos 12, 2): “החודש הזה לכם ראש חדשים ראשון הוא לכם לחדשי השנה” — the heavens will rejoice and theearth will be glad. Whenthe letters of the holy name are in their proper order, the attribute of mercyprevails in the world; hence, the heavens and the earth rejoice. During the remainingeleven months of the year, the permutation of the name Havaya changes frommonth to month. Thefarther the month is removed from Nissan, the greater the change in that month's permutation of the holy name. As aconsequence, the greater the degree of concealment in that month — the most distant and different from the permutationof Nissan — like a flame in a burning coal. For,the Master is singular; he has not second. Inother words, the end of something in kedushah is always inherent in the beginning.It is a continuous circle; the end and the beginning are connectedmagnificently and incomparably. Inthis manner, we find that Shabbat Kodesh, on the one hand, is the final day ofthe week. On the other hand, however, it is the beginning and source of whattranspires in the week to come. As the Zohar hakadosh teaches (Yisro 88a), Shabbatprovides the blessings for the week to come and influences the week to comewith abundant good: “כל ברכאן דלעילא ותתא ביומא שביעאה תליין” . Similarly,the cycle consisting of the twelve months of the year — is like a circle where theend is intimately connected with the beginning. This,in fact, was the wicked Haman's fatal error. He figuredthat being the last month of the year, Adar possessed the greatest degree ofconcealment. Therefore, he would be able to succeed in executing his diabolicaldecree aimed at the people of Yisrael. He was unaware that in matters ofsanctity, kedushah, the end is inherent in the beginning. Thus, Adar, the finalmonth of the year, is intimately related to Nissan, the first month of the year— whenever the Megillah mentions “King Achashverosh,” it is referring to theactual flesh and blood king with that name; however, whenever the Megillahemploys the generic term “king,” it serves a dual purpose — “That night the king's sleep was disturbed.” Rabbi Tanchum says that the possukis telling us that the King of the Universe's sleep was disturbed. Likewise, when Esther says: “if it pleases the king,” employing the nonspecific term “king,” she is also referring to the King of the Universe, HKB”H. Thiscoincides beautifully with a teaching of the Arizal's. He teaches us that with thisstatement Esther intended to awaken the King of the Universe's attribute of mercy on behalf ofthe people of Yisrael; mercy emanates from the blessed name Havaya. So shedirects her entreaty to HKB”H with the introduction: ” אם על המלך טוב “ -- if it pleases the king — note that the first letters of thesefour words spells out the name Havaya in its original and ideal order, whichconnotes pure mercy. Now,let us apply the illuminating concept of the great Rabbi of Rozhin, zy”a, to gain a deeper appreciation ofEsther's wise intentions. She realized thatHaman's lot fell on the month of Adar — invoking the ultimate permutation of the name Havaya,the permutation that reigns during the month of Nissan. By doing so, she establishedthe connection between the end of the year and the beginning of the year — is contained or dwells within the last month ofthe year. Now,upon closer examination an amazing fact becomes evident. The preparations forthe miracle of Purim already took place eleven months earlier during the monthof Nissan. Firstly, Esther put her lifein jeopardy immediately after Haman issued his decree on the thirteenth ofNissan. She entered the King Achashverosh's chambers without an invitation to do so; this was an act punishable bydeath under the laws of that regime. Yet, she miraculously found favor in theking's eyes and he extended his golden, royalscepter to her — the month designated by Haman for the exterminationof the Jews — Haman was unaware that notonly did Moshe pass away on that date, but he was also born on the seventh ofAdar. HKB”H wished to teach us that concerningmatters of kedushah, the concept of finality and conclusion do not apply.Instead, the end is always intimately connected to the beginning. Consequently,the end of a tzaddik's life, the day of hisdeath, is related to the day he was born. Thisindicates that their Torah and their life's work are eternal and continue to live on in this world. This is thesignificance of Chazal's statement: ולא היה יודע שבשבעה באדר מת ובשבעה באדרנולד” “ — the Rabbis taught in a Baraise: Whatwas Esther's reason for inviting Haman? . . . so that the Jews wouldnot say, “We have a sister in the royal palace,” and neglect praying for divinemercy. Estherendeavored to bring Yisrael to a state of: ” עד אנה אשית עצות בנפשי “ — as we have learned from the greatRabbi of Rozhin, zy”a. Let us attempt toexplain precisely how the miraculous events that transpired in the month ofNissan — affected the events of Purim in the month of Adar. Letus begin by presenting an incredible principle which the Ramban teaches ustowards the end of parshas Bo (Shemos 13, 16) concerning the miraclesassociated with the exodus from Egypt. Thisis a principle that is so fundamental and should be reviewed on a daily basis.He teaches us that the purpose of the supernatural miracles that HKB”H performed on our behalf during theexodus from Egypt were designed to make us aware of the incredible miraclesthat are performed on our behalf daily within the guise of natural occurrences.Here are his famous words: “ומן הנסים הגדולים המפורסמים, אדם מודה בנסים הנסתרים שהם יסוד התורה כולה, שאיןלאדם חלק בתורת משה רבינו, עד שנאמין בכל דברינו ומקרינו, שכולם נסים אין בהם טבע ומנהגושל עולם, בין ברבים בין ביחיד, אלא אם יעשה המצוות יצליחנו שכרו,ואם יעבור עליהם יכריתנוענשו, הכל בגזירת עליון כאשר הזכרתי כבר”. Inother words, everything we experience is a miracle performed by Hashem; thereis no such thing as laws of nature. This applies both to events experienced bythe general public or by individual. If one observes the mitzvos, he will berewarded; if he transgresses them, he will be punished. Everything is governedfrom above. Itis well known that it is not permissible to pray for a miracle. This isexpressed by the Sefer Chassidim as follows ( ואסור להתפלל שיעשה לו הקב”ה נס בשינוי העולם” :( 794 “. He proves his point from the Gemarah (Taanit 26a)which states that one is prohibited from praying that a tree should bear its fruitprematurely. Thereason being that HKB”H created the world tooperate in accord with the laws of nature; yet, it is essential that a personbelieves with all of his heart that HKB”H governs nature. So,it is prohibited to pray for a miracle, because HKB”H does not want to change nature. Atthe time of the exodus from Egypt, however, Yisrael had sunk to the forty-ninthlevel of impurity. As a consequence, HKB”H performed supernatural miracles on their behalf in order to instill inthem faith in Hashem. Still, the main purpose for these extraordinary feats wasto bring the people to the realization that even nature is governed by Hashem's hand — due to the obvious miracles, aperson becomes aware of and grateful for the hidden miracles, which are the basisfor the entire Torah. Withthis, let us present an important principle from the teachings of the KedushatLevi (First Kedushah for Purim). He points out that the miraculous featssurrounding the exodus from Egypt involved an upheaval and departure from thelaws of nature established at the time of creation. Beginningwith the ten plagues and concluding with the splitting of the sea, the laws of naturewere disregarded. Thatwas in stark contrast to the miraculous events that occurred at the time ofPurim — Elder of Yisrael, what is the pointof celebrating Pesach under these circumstances. She was suggesting to him that it was necessaryfor them to cause a stir in the heavens. After all, as we learned from theRamban, the entire reason for celebrating Pesach — is solely so that a person will believe in themiracles that are concealed within the framework of nature. Hence, if themiracles of Purim do not occur within the framework of nature, there is no purposefor the miracles of Pesach. Atthis point, we can revisit Rashi's poetic comment: “משנכנס אדר מרבין בשמחה - ימי נסים היו לישראל פורים ופסח” -- when Adar begins, we increasejoy -- since this month ushers in the time during which the great miracles ofPurim and Pesach occurred. He teaches us that we rejoice in Adar in celebration of both the events ofPurim, which appeared to transpire within the natural realm, and the events ofPesach, which transpired above and beyond the natural realm. After all, it wasonly in the merit of the Pesach miracles that we merited the Purim miracle. So,clearly, Purim and Pesach are intimately connected and inseparable. Wecan now truly appreciate the depth and significance of the great Rabbi ofRozhin's, zy”a, illuminating words. Haman cast his lot on the month ofAdar believing that, as the last month of the year, it possessed the greatestdegree of divine concealment. He was unaware of the intimaterelationship that exists between the end of the year and the beginning of theyear — a month highlighted by supernatural events — to believe in miracles thatoccur within the framework of nature. So we see that the month of Adar, thelast of the twelve months of the year, is firmly connected to the first monthof the year, Nissan. Thisalso illustrates the deeper significance and wisdom inherent in Queen Esther's plea to our Heavenly King, HKB”H: י'בוא ה'מלך ו'המן ה'יום” “ — the permutation associatedwith the month of Nissan. She fully intended to solidify the connection betweenthe last month, Adar, and the first month, Nissan. For, it is impossible toappreciate the miracles of Purim that were concealed within the realm of natureif not for the visible, supernatural miracles that took place during the monthof Nissan. She invoked the auspicious permutation of the name Havayarepresented by the possuk: י'שמחו ה'שמים ו'תגל ה'ארץ -- the heavens will rejoice andthe earth will be glad. The Arizal explainsthat when the snake touched Chava, the negativity of the snake entered her andcame out in her first born Kayin. Kayin rebelled against G-d and we wonderwhere did he come up with murder. He explains it was the influence of thenachash. The negative side passes through into Esav and Amalek who stirs doubtand kills without fear. In attempting to save his own skin, he does his best toprevent us from getting to the finish line. I want to concludewith the words of the Netivos Shalom, as explained by Rabbi Winston and then myown Sholom NoachBerezovsky 1911 - 2000) was the Slonimer rebbe. His teachings were published asa series of books entitled Netivos Sholom He explains Amalekattacked the Jewish people during their 50 day ascension to Mt. Sinai and theacceptance of Torah. He didn't stop it from happening, but he was able tolessen its impact, and hold of the Final Redemption. The next time Amalektries to block such an opportunity for complete redemption, is just as theJewish people are entering the land. This time Amalek attacks through Balak andBilaam, who, the Zohar explains, were rooted in Amalek. The name Amalek is evenbuilt into their names. Once again, he didn'tstop the event, but he lessened it enough to hold off the Final Redemption fora while longer, once they caused Gad, Reuven, and Menashe to choose to live inthe Diaspora instead of Eretz HaKodesh. The next potential fora complete redemption was in Mordechai's and Esther's time, which, as theTalmud says, was really the completion of what began at Har Sinai over amillennium before. Once again, Amalek showed up, not preventing redemption, butlessening its impact and its ability to eradicate evil from Creation. After that, there werebattles with Amalek, but mostly started by the Jewish people, especially inShaul HaMelech's time. The next war anAmaleki seems to go out of his way to fight against the Jewish people was inWorld War II, which, as Hitler, y”s, himself admitted, was really a war againstthe Jews. And, in pure Amaleki style, he sacrificed the war effort, put himselfat risk, just to harm and murder more Jews. He may not have physicallydescended from Amalek, but he certainly did spiritually. And if I can suggest.We are again at the cusp of history. Amalek through Hamasattacks us when? Shemini Aseret – The day set aside for us and Hashem. We arein the ikvei Meshicha. Just as Amalek didwhen we left Egypt, they attack those who are defenseless and it is up to us fightthem. And finally why do werecall Amalek through the reading of the Torah. Amalek implies doubt That doubt infects us The antidote is Torah The Torah reminds usthat Hashem whether we can “see” or not is always with us. Its up to us to find Him!