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The Beracha of "She'lo Asani Abed," which we recite each morning, expresses our gratitude to G-d for making us free, that we are not an "Ebed" – "servant." This refers to an "Ebed Kena'ani" – a gentile servant purchased by a Jewish owner, who undergoes a partial conversion whereby he becomes obligated in the same Misvot that are binding upon a woman. After we recite the Beracha of "She'lo Asani Goy," thanking Hashem for not making us a gentile, who has no Misva obligations whatsoever, we thank Hashem also for not making us an "Ebed," who is obligated in only some Misvot. Furthermore, servants do not have Yihus (respectable lineage), and so we are grateful that we have the status of free men who enjoy the honor of Yihus. A person who is held captive, G-d forbid, nevertheless recites this Beracha, even though he does not enjoy freedom. "She'lo Asani Abed" refers specifically to the status of an "Ebed Kena'ani," and so even a Jew who is in captivity recites this Beracha because he is a full-fledged Jew. The word "Ebed" is pronounced "Abed" because of a grammatical rule that a "Segol" vowel at the end of a sentence changes to a "Kamatz." The next Beracha that men recite each morning is the blessing of "She'lo Asani Isha" – "who has not made me a woman." Some mistakenly view this Beracha as an indication that Judaism regards women as somehow inferior to men. This is certainly not true; both men and women are equally important from the Torah's perspective, and neither plays a more a vital role in the mission of the Jewish Nation than the other. Men recite this Beracha because they have more Misva obligations than women. Just as we all recite "She'lo Asani Goy" to thank Hashem that we are not gentiles, who have no Misva obligations, and "She'lo Asani Abed," thanking Hashem that we are not servants who have limited Misva obligations, men go further and thank Hashem for the additional Misva obligations that they have as men. Women recite instead the Beracha "She'asani Ki'rsono" – "who has made me according to His will," thanking Hashem for creating them in a way that does not require the same Misva obligations as men. We might draw an analogy to two kings who are crowned on the same day – one of whom inherited the throne from his father, and another who needed to work to earn the appointment as ruler. Both deliver speeches expressing their joy and appreciation for having reached this milestone – one for the privilege of being born into royalty, and the other for having successfully worked to earn his position. Both are equally distinguished, and both are equally grateful, but for different things. Similarly, men recite a Beracha thanking Hashem for the work they are given to achieve spiritual greatness, and women recite a Beracha thanking Hashem for being created in a state of spiritual refinement that does not require as many Misvot as men require. Women recite simply, "Baruch Ata She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono." A woman recites the Beracha "She'lo Asani Goya," in the feminine form, instead of "She'lo Asani Goy," and "She'lo Asani Shifha" instead of "She'lo Asani Abed" (as a "Shifha" is a female maidservant). Summary: The Beracha of "She'lo Asani Abed," which thanks Hashem for our being full-fledged Jews, as opposed to servants, is recited even by those in captivity, Heaven forbid. Women recite the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" in the feminine form: "She'lo Asani Goya," and "She'lo Asani Shifha." Instead of the Beracha of "She'lo Asani Isha," a woman recites "Baruch She'asani Ki'rsono," without "Hashem Elokenu Melech Ha'olam." If a woman wishes she can think these words in her mind before concluding "She'asani Ki'rsono."

JBS Journalist Micah Halpern asks why more people aren't sounding the alarm on rising Jew-hatred, exploring the silence from political leaders and non-Jewish clergy—this and more on this episode of "Thinking Out Loud" on JBS.

Today's daf is sponsored by David and Mitzi Geffen in loving memory of Mitzi's brother Dr. Dennis Lock on his yahrtzeit. He was a loving husband, father, uncle, and grandfather, a devoted physician; and had a love of learning Talmud. He is sorely missed. Today's daf is sponsored by Rachel Bayefsky and Michael Francus in honor of their baby daughter Avital Temima, born 12 Av/August 6. "She is already listening to Rabbanit Farber’s podcast during feedings! May she grow up to love learning." If a fleet enters a city during peacetime, any open wine barrels are deemed forbidden due to the concern that the soldiers may have drunk from them. In contrast, during wartime, it is assumed they would not have had time to drink, and therefore the wine is not considered to have been used for libations. However, a conflicting source suggests that even in times of war, the women of the city may have been raped. Rav Meri resolves this contradiction by distinguishing between the concern of rape and the concern of wine consumption. The Mishna discusses how a Jewish laborer who is paid in wine by a non-Jew can request monetary compensation in a manner that avoids the prohibition of benefiting from yayin nesech (wine used for idolatrous purposes). It raises the question: can a non-Jew pay a wine tax to the king on behalf of a Jew, or would that be prohibited due to the Jew deriving benefit from yayin nesech? The Mishna further rules that when a Jew sells wine to a non-Jew, the price must be agreed upon before the wine is poured into the non-Jew’s container. If not, the wine is considered to be in the non-Jew’s possession before the sale is finalized, and the Jew would be benefiting from yayin nesech. Ameimar and Rav Ashi debate whether the act of pulling an item (meshicha) constitutes a valid acquisition (kinyan) for non-Jews. Rav Ashi, who holds that it does not, cites Rav’s instruction to wine sellers to ensure they receive payment before measuring out the wine. However, the Gemara offers an alternative explanation for Rav’s directive. A challenge is raised against Ameimar’s view, and two difficulties are posed against Rav Ashi—one stemming from our Mishna. Ultimately, all objections are resolved.

In July, the New York Yankees drafted a Canadian shortstop from Wyoming, Ont., named Core Jackson. They did so despite knowing that Jackson, as a 17-year-old freshman at the University of Nebraska, had drawn a swastika on a Jewish student's dorm room while he was, he later told The Athletic, "blackout drunk." But this isn't a run-of-the-mill case of antisemitism. By all accounts, according to the Yankees' ground scouts and the recent investigation by The Athletic that ran Aug. 20, Jackson was, simply, acting like an ignorant drunk teenager, and was forthright about the incident with teams before the draft. The team did significant due diligence, engaging with New York's Jewish community and sending scouts to learn about Jackson's family and personality. The resulting story is less about the insipid rise of casual antisemitism, and more about the power of forgiveness when people—especially teenagers—make mistakes and try to do better. Keith Law, a longtime baseball journalist and former front office worker with the Toronto Blue Jays, broke this story for The Athletic. He joins us to share his impressions of Core Jackson and how the Yankees are viewing this opportunity. After that, podcast hosts Gabe and Jamie run through this year's hottest Jewish sports movies, from Happy Gilmore 2 to both Safdie brothers' award-season offerings, The Smashing Machine and Marty Supreme. Then they give a quick NFL preview and recap Zach Hyman's ceremonial opening of the new ice hockey rink at the Schwartz/Reisman Jewish Community Centre in Vaughan. Credits Hosts: James Hirsh and Gabe Pulver Producer: Michael Fraiman Music: Coby Lipovitch (intro), chēēZ π (main theme, "Organ Grinder Swing") Support The CJN Follow the podcast on Twitter @menschwarmers Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Menschwarmers (Not sure how? Click here)

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

In the last seven chapters of the Gospel According to John, we experience the arrest and trial of Jesus and witness the Jewish leaders manipulation of Pontius Pilate as they try to convince him to issue a death sentence on the Son of God. In John's abbreviated fashion, we learn about Annas and Caiaphas, relive Peter's denial of Jesus, his crucifixion, his miraculous resurrection and his granting of the Holy Spirit to his disciples.  Show Notes Twitter | Rumble | BitChute | Spotify | Apple -------------------------------- Support the podcast by shopping at the Truth Quest Shirt Factory. Check out our "Christian Collection" of shirts inspired by this episode.

1 Corinthians 10 warns against idolatry. It was the root cause of the infant Jewish nation's sins as they left Egypt under Moses. Paul explains that their experiences were typical of, and in common with, those of the believers; and hence a clarion warning lest we think we stand; yet fall through pride. Verses 1-5 contain a warning to the Corinthian believers against complacency since the experiences of Israel leaving Egypt were both symbolic of our walk in Christ and in reality very similar to all followers of the Lord Jesus Christ. Paul says that God's provision of water is like the spiritual drink of His Word and our sustaining throughout our wanderings in the wilderness of life. Verses 6-13 warn us against idolatry which is called "covetousness" in Colossians 3 verse 5. Trials are certain to come to every disciple. However we need not be discouraged since our Heavenly Father has promised that the trial will not be greater than we can bear. And even if it seems unbearable that He will provide us with a way of escape. For our part we must pray: "Lead us not into temptation, ie trial". We also need to live our lives faithfully in avoiding temptations which arise due to our foolish decisions and actions. Verses 14-22 give practical advice in avoiding a likely problem from a foolish decision to partake of idol worship - in the belief that idols are non entities: 1 Corinthians 8 the entire chapter. The Apostle explains the dangers of rationalising in that chapter and here in chapter 10. A failure to understand these matters and to behave as God would have His children do is extremely dangerous. Paul says that it is in effect setting ourselves against God. The fellowship we enjoy with the Father and His Son is not to be entangled with the beliefs and practices of those who do not understand the teachings of the Word of God. From verses 23-30 Paul tells us that nothing in the life of the believer when it comes to eating food and drinking wine is forbidden to believers because God owns and has given these blessings to His children. However it is their responsibility to not partake of these to excess. Believers also have a responsibility to respect the conscience of their fellow disciples. The rights of faithful believers should not be exercised if the exercising of those rights would result in a loss of faith for others, and lead them away from the kingdom of God. The final two verses of the chapter tell us that, whatever we do, "Do all to the glory of God". And since we are commanded to do all to the Father's glory that glory must be chiefly moral, not just physical. Contemplate carefully the words of Habbakuk 2:14 and compare these words with Jeremiah 22 verses 15-16. A further lesson we need to learn from Paul's example and emulate is how his life demonstrates that in his life he shows us how he did all to the glory of God. Thanks for joining us - we pray you found these comments helpful in your appreciateion of God's words, join again tomorrow at https://christadelphianvideo.org/christadelphian-daily-readings/

Rava ruled that if a Jew is with a non-Jewish prostitute and there is wine present, one can assume that the Jew ensured the prostitute did not come into contact with the wine, and therefore it is permitted. Although he may not be able to control his sexual desires, he is not presumed to be lax in the laws of yayin nesech (forbidden wine). However, in the reverse case—where a Jewish prostitute is with a non-Jew—since the non-Jew holds the dominant position in the relationship, we assume she has no way to prevent him from touching the wine, and thus it is forbidden. There are nine different cases in which a Jew’s wine was left with a non-Jew, and Rava issued rulings on whether the wine was permitted or forbidden in each instance. In many of these cases, he permitted the wine based on his assessment that the non-Jew would likely not have touched it, due to the possibility of being caught by the owner or another Jew. In other cases, there was uncertainty about whether the non-Jew had even come into contact with the wine, or whether the individuals present were Jews or non-Jews. Two additional cases were brought before other rabbis. In the second case, Abaye introduces a comparison to the laws of impurity, and the Gemara addresses this comparison. It notes that the rabbis were stricter regarding impurity laws than they were with wine, citing a debate between Rav and Rabbi Yochanan to support this point. Three challenges are raised against the positions of Rav and Rabbi Yochanan—two against Rav and one against Rabbi Yochanan—and each is resolved.

The Coalition is urging the government to accelerate its legislation for listing the Iranian Revolutionary Guard Corps as a terrorist group. It comes after Australia's security and intelligence community alleged the IRGC directed attacks on the Jewish community.

Long Story Short is a very funny and surprisingly moving new Netflix animated comedy series from the folks behind BoJack Horseman and Tuca & Bertie. The show follows members of one Jewish family by hopping around in time. We see the three siblings (voiced by Ben Feldman, Abbi Jacobson and Max Greenfield) as kids, young adults and in middle-age, as they start having kids of their own. They deal with all the things families deal with – the ups and downs of romantic relationships, parenting, work and, ultimately, loss – but it's also very funny. To access bonus episodes and sponsor-free listening for Pop Culture Happy Hour, subscribe to Pop Culture Happy Hour+ at plus.npr.org/happy.Learn more about sponsor message choices: podcastchoices.com/adchoicesNPR Privacy Policy

On today's Endtime Show, I'll be addressing some common claims that the book of Revelation is just a collection allegories—just spiritual realities. Therefore, the rapture and great tribulation are myth's, and the Jewish age has already ended. Some even suggest the church shouldn't take a position on end times at all. We'll look at what the Bible really says, and why this conversation is so important. Stay with us—this is one you won't want to miss. 📱: It's never been easier to understand. Stream Only Source Network and access exclusive content: https://watch.osn.tv/browse 📚: Check out Jerusalem Prophecy College Online for less than $60 per course: https://jerusalemprophecycollege.com Learn more about your ad choices. Visit megaphone.fm/adchoices

Curtis Sliwa, Guardian Angels founder and Republican mayoral candidate, is sounding the alarm on what he calls a “radical Marxist takeover” of New York City if Assemblyman Zohran Mamdani wins the upcoming mayoral election. In a recent interview with political commentator Alan Skorski, Sliwa blasted Mamdani as an “America-hating, cop-bashing, antisemitic socialist” whose policies, he said, would devastate New York's economy and put its Jewish population at risk. “Mamdani has made it clear he wants to defund the police, impose rent control that would collapse our housing market, and even open government-run grocery stores,” Sliwa said, comparing the proposals to failed Soviet-era policies. He also criticized Mamdani's ties to progressive figures including Linda Sarsour and his past role in Students for Justice in Palestine, noting his refusal to condemn the “Globalize the Intifada” slogan. Sliwa, who has campaigned heavily on public safety, argued that Mamdani's platform would embolden crime. He recalled the Guardian Angels' patrols during the Crown Heights riots, urging New York's Jewish community to strengthen its own defense. “There won't always be a Donald Trump in office,” Sliwa warned. “Antisemitism is rising from both the left and right. Jews must stop relying on others for protection.” On housing, Sliwa said he would focus on converting thousands of vacant properties across the city into affordable units, while scrapping congestion pricing and traffic speed cameras he called “nothing more than extra fines.” Sliwa also invoked the teachings of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson, saying Jews should not flee from antisemitism but remain and “fight for themselves.” Running on both the Republican and “Protect Animals” independent line, Sliwa believes his record as a community organizer and advocate for pet owners will resonate with voters across the city. More information on his campaign can be found at www.SliwaforNYC.com -VIN News Alan Skorski Reports 26AUG2025 - PODCAST

The 5-Step Program of Spiritual Courtship, Engagement, Marriage, Honeymoon, and Real Life: Discovering the Divine Romance in Our LivesIn this sermon, Rabbi Yisroel Bernath explores the deep and mystical relationship between G-d and the Jewish people, likened to a sacred marriage. Drawing from Kabbalistic and Chassidic teachings, Rabbi Bernath delves into the spiritual phases of this divine union, paralleling it with the milestones of human relationships: courtship, engagement, marriage, honeymoon, and the day-to-day reality of married life. Through the lens of the High Holiday season, this episode offers a journey of rejuvenating our connection with G-d, culminating in the ultimate intimacy that shapes our everyday existence.Takeaways:Courtship with G-d: The month of Elul as a time of divine dating, where G-d meets us in our natural state, inviting us to connect authentically.Engagement Proposal: Rosh Hashanah as the moment of commitment, where G-d proposes a deeper relationship, and we respond with the cry of the Shofar.Marriage Ceremony: Yom Kippur as the day of divine union, where we fast, atone, and solidify our eternal bond with G-d.Celebration and Intimacy: The festivals of Sukkot, Shemini Atzeret, and Simchat Torah as the celebration and intimate consummation of our relationship with the Divine.Real-Life Relationship: The month of Cheshvan as the time to nurture our ongoing relationship with G-d in the everyday moments, discovering the sacred in the ordinary.#Spiritual #Judaism #Jewish #HIghHolidays #RoshHashana #RoshHashanah #Yom kIppur #Kabbalah #Torah #chabad #mysticism #sukkot #simchatorahSign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textThe 5-Step Program of Spiritual Courtship, Engagement, Marriage, Honeymoon, and Real Life: Discovering the Divine Romance in Our LivesIn this sermon, Rabbi Yisroel Bernath explores the deep and mystical relationship between G-d and the Jewish people, likened to a sacred marriage. Drawing from Kabbalistic and Chassidic teachings, Rabbi Bernath delves into the spiritual phases of this divine union, paralleling it with the milestones of human relationships: courtship, engagement, marriage, honeymoon, and the day-to-day reality of married life. Through the lens of the High Holiday season, this episode offers a journey of rejuvenating our connection with G-d, culminating in the ultimate intimacy that shapes our everyday existence.Takeaways:Courtship with G-d: The month of Elul as a time of divine dating, where G-d meets us in our natural state, inviting us to connect authentically.Engagement Proposal: Rosh Hashanah as the moment of commitment, where G-d proposes a deeper relationship, and we respond with the cry of the Shofar.Marriage Ceremony: Yom Kippur as the day of divine union, where we fast, atone, and solidify our eternal bond with G-d.Celebration and Intimacy: The festivals of Sukkot, Shemini Atzeret, and Simchat Torah as the celebration and intimate consummation of our relationship with the Divine.Real-Life Relationship: The month of Cheshvan as the time to nurture our ongoing relationship with G-d in the everyday moments, discovering the sacred in the ordinary.Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Many will remember a spate of frightening attacks against Jewish communities in both Sydney and Melbourne last year, including firebombings, vandalism and a van full of explosives. We now know, according to the country’s top spy agency ASIO, that the Iranian government directed at least two of these attacks. The government has responded swiftly, expelling the Iranian ambassador to Australia and closing its embassy in Tehran. We bring you this episode early today, with Middle East and security analyst Rodger Shanahan, on what Prime Minister Anthony Albanese has called ‘extraordinary and dangerous acts of aggression’ on our soil.Subscribe to The Age & SMH: https://subscribe.smh.com.au/See omnystudio.com/listener for privacy information.

Join Group. https://chat.whatsapp.com/DYdfRcOLgCl7ccQI0AbvyN?mode=ac_t The Jewish Truth Bomb 25AUG2025 - PODCAST

Join Rabbi Joey Rosenfeld as he guides us through the world and major works of Kabbalah, Hasidic masters, and Jewish philosophy, shedding light on the inner life of the soul. To learn more, visit InwardTorah.org

One of morning blessings we are required to recite each day is "She'asa Li Kol Sorki" – "who Has made for me all that I need." This Beracha expresses gratitude for the ability to wear shoes, as it is only because we have shoes that we can go about and do all that we need to do. On a personal note, I gained greater appreciation for this Beracha after a bizarre experience I had during a trip to Mexico City. I was invited by the Syrian-Jewish community there to come as a guest speaker, and I stayed in a hotel. In the hotel room, I noticed that the hotel offered a shoe-polishing service, whereby the guest gives in his shoes before going to sleep, and they are placed outside his door freshly-polished the next morning. I gave in my shoes, but the next morning, after I got dressed, they were not by my door. I had no choice but to go down the lobby – where the leaders of the community were meeting me to bring me to the synagogue – without my shoes. I explained to them what happened, and we spoke to the hotel staff. They brought me to the room where the shoes are kept, and I had to rummage through piles of shoes for quite some time until I found mine. That morning, I understood the significance of this Beracha that we recite each morning – "She'asa Li Kol Sorki." We tend to take it for granted that we can put on shoes every morning, but this is, in truth, a wonderful gift that we must appreciate. This message applies as well to the Beracha of "Malbish Arumim" which we recite each morning to thank Hashem for having clothing. This blessing, too, should never be taken for granted. Every so often it happens that a fire breaks out in a home or building during the night, forcing the residents to go outside in their bathrobes, as all their clothing goes up in flames. We must always appreciate the fact that Hashem provides us with clothing and shoes to wear each and every day. Grammatically, the word "She'asa" in the phrase "She'asa Li Kol Sorki" should be pronounced with the emphasis on the second syllable: "She-A-sa." This Beracha is unique in that it is formulated in the past tense – "She'asa" ("who has made"), as opposed to the present tense – "Ha'oseh" ("who makes"). The reason why this Beracha is formulated in the present tense might be that people sometimes recognize how Hashem has fulfilled their needs only in retrospect, after the fact. Often, things happen in life that make us feel that Hashem is specifically not fulfilling our needs, that He is ignoring us, or withholding our necessities from us. For example, when a person loses his job, or when his business takes a downturn, he might not recognize how "Oseh Lo Kol Sorki," that G-d is currently taking care of him. But later, when he finds a better job, or when he finds a different business opportunity, he realizes that everything was for the best, and that Hashem was always doing what was best for Him. Therefore, it is only afterward when we can look back and say, "She'asa Li Kol Sorki," recognizing in hindsight that Hashem was caring for us all along, even when it seemed like He wasn't. Our custom is to recite the Beracha of "She'asa Li Kol Sorki" after the Beracha of "Ha'mechin Mis'adeh Gaber" (as opposed the custom to reverse the order). Furthermore, we pronounce the final word of this blessing "Sorki," and not "Sorkai." There are two days on the Jewish calendar – Tisha B'Ab and Yom Kippur – when Halacha forbids wearing regular shoes. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayesheb, thus writes that the Beracha of "She'asa Li Kol Sorki" is not recited on these days. Since this Beracha expresses gratitude for the ability to wear shoes, it is omitted on days when wearing shoes is forbidden. Citing the Sha'ar Ha'kavanot, the Ben Ish Hai explains that although the Arizal taught that there are deep mystical concepts underlying the morning blessings, and their meaning thus extends beyond the actual phenomena which they mention, nevertheless, this is relevant only when other Jews benefit these phenomena. If a person himself does not benefit from a certain phenomenon mentioned by one of the Birkot Ha'shahar, he nevertheless recites that Beracha because others are benefitting. On Tisha B'Ab and Yom Kippur, however, nobody is allowed to wear shoes, and so the Beracha of "She'asa Li Kol Sorki" cannot be recited. Hacham Ovadia Yosef, in a responsum in Yabia Omer, questions this ruling of the Ben Ish Hai, presenting several reasons why this Beracha should be recited even on days when wearing shoes is forbidden. Firstly, Halacha permits wearing shoes on Tisha B'Ab and Yom Kippur to protect against potential harm, such as if there may be scorpions on the ground where one walks. Therefore, we indeed benefit from the protection provided by shoes even on Tisha B'Ab and Yom Kippur. Secondly, we recite Birkot Ha'shahar to thank Hashem for "Minhago Shel Olam" – the natural order which He created that allows us to live and function, irrespective of whether we actually benefit from these phenomena on a particular day. Therefore, even on days when we do not wear shoes, we should thank Hashem for the blessing of shoes from which people normally benefit. Another argument is that Halacha does not forbid all shoes on Tisha B'Ab and Yom Kippur, only those made from leather. Therefore, there is reason to recite the Beracha of "She'asa Lo Kol Sorki" even on these days. Additionally, at night, after the conclusion of Tisha B'Ab and Yom Kippur, we are permitted to wear shoes, and as Birkot Ha'shahar are recited only in the morning, they clearly cover the entire day and also the following night. Hence, even if we would understand Birkot Ha'shahar as expressing gratitude for the benefit we receive, we should still recite "She'asa Li Kol Sorki" on Yom Kippur and Tisha B'Ab, because we can wear shoes at night. (The Gaon of Vilna had the practice of reciting "She'asa Li Kol Sorki" when he put on his shoes upon the conclusion of Yom Kippur. We, however, follow the view that Birkot Ha'shahar can be recited only during the day, and the Beracha covers the rest of the day and the following night.) Finally, whereas the Arizal maintained that Birkot Ha'shahar thank Hashem specifically for the blessings that He grants us, the Jewish Nation, others, including Rabbenu Nissim, felt that these Berachot refer to the natural order that benefits all mankind. Hence, even though Jews do not wear shoes on Tisha B'Ab and Yom Kippur, the Beracha of "She'asa Li Kol Sorki" should perhaps be recited since gentiles benefit from shoes on these days. Indeed, Rav Yosef Karo (author of the Shulhan Aruch, 1488-1575), in one of his published responsa (Abkat Rochel, 54), writes explicitly that the accepted custom is to recite the Beracha of "She'asa Li Kol Sorki" even on Tisha B'Ab and Yom Kippur, and emphasizes that this custom should be followed. Accordingly, Hacham Ovadia Yosef ruled that if somebody asks whether or not to recite this Beracha on Tisha B'Ab and Yom Kippur, he should be told not to recite it, given the different views that exist. If, however, a person does recite the Beracha, he should not be corrected, because this practice has strong Halachic basis. This ruling of Hacham Ovadia appears in the first edition of Yalkut Yosef (p. 55). But in a later work – Halichot Olam (vol. 1, p. 53) – the Hacham changed his position, and ruled that the Beracha of "She'asa Li Kol Sorki" should be recited on Yom Kippur and Tisha B'Ab. This was his final ruling, and this is the Halacha that should be followed. Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that his father would make a point of wearing his regular leather shoes at night after Tisha B'Ab and Yom Kippur, in order to strengthen the case for reciting the Beracha of "She'asa Li Kol Sorki" on these days. It goes without saying that a mourner, Heaven forbid, recites "She'asa Li Kol Sorki" even though he does not wear regular shoes, since everybody else is wearing shoes. Summary: The Beracha of "She'asa Li Kol Sorki" – which thanks Hashem for the gift of shoes – should be recited after the Beracha of "Ha'mechin Mis'adeh Gaber." The emphasis in the word "She'asa" should be on the second syllable ("She-A-sa"). We pronounce the final word "Sorki," and not "Sorkai." The Beracha should be recited even on days when shoes are not worn – during mourning, on Tisha B'Ab, and on Yom Kippur.

As humanity has developed and industrialized, we became increasingly concerned about the impact of our development and industrialization on the environment. Many believe that we are not concerned enough and much more needs to be done to care for and avoid harm to the environment.What is the Jewish view on caring for the environment? Do we have a responsibility towards the environment? Should we be concerned about the environment even at the cost of human development?

John 7:25-52,Some of the people of Jerusalem therefore said, “Is not this the man whom they seek to kill? 26 And here he is, speaking openly, and they say nothing to him! Can it be that the authorities really know that this is the Christ? 27 But we know where this man comes from, and when the Christ appears, no one will know where he comes from.” 28 So Jesus proclaimed, as he taught in the temple, “You know me, and you know where I come from. But I have not come of my own accord. He who sent me is true, and him you do not know. 29 I know him, for I come from him, and he sent me.” 30 So they were seeking to arrest him, but no one laid a hand on him, because his hour had not yet come. 31 Yet many of the people believed in him. They said, “When the Christ appears, will he do more signs than this man has done?”32 The Pharisees heard the crowd muttering these things about him, and the chief priests and Pharisees sent officers to arrest him. 33 Jesus then said, “I will be with you a little longer, and then I am going to him who sent me. 34 You will seek me and you will not find me. Where I am you cannot come.” 35 The Jews said to one another, “Where does this man intend to go that we will not find him? Does he intend to go to the Dispersion among the Greeks and teach the Greeks? 36 What does he mean by saying, ‘You will seek me and you will not find me,' and, ‘Where I am you cannot come'?”37 On the last day of the feast, the great day, Jesus stood up and cried out, “If anyone thirsts, let him come to me and drink. 38 Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.'” 39 Now this he said about the Spirit, whom those who believed in him were to receive, for as yet the Spirit had not been given, because Jesus was not yet glorified.40 When they heard these words, some of the people said, “This really is the Prophet.” 41 Others said, “This is the Christ.” But some said, “Is the Christ to come from Galilee? 42 Has not the Scripture said that the Christ comes from the offspring of David, and comes from Bethlehem, the village where David was?” 43 So there was a division among the people over him. 44 Some of them wanted to arrest him, but no one laid hands on him.45 The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?” 46 The officers answered, “No one ever spoke like this man!” 47 The Pharisees answered them, “Have you also been deceived? 48 Have any of the authorities or the Pharisees believed in him? 49 But this crowd that does not know the law is accursed.” 50 Nicodemus, who had gone to him before, and who was one of them, said to them, 51 “Does our law judge a man without first giving him a hearing and learning what he does?” 52 They replied, “Are you from Galilee too? Search and see that no prophet arises from Galilee.”It's a busy time of year! It marks the ending of one season and the beginning of another — and so there's a lot of excitement in the air! People are grateful for how God has provided in the past; they're hopeful for how God will provide in the future. And that of course is what the Feast of Booths is all about — that's what's going on here in Jerusalem in John Chapter 7.We saw the mention of “The Feast of Booths” last week in verse 2, but I want to circle back to it this week because it's vital context for our passage today.The Feast of Booths was one of the great festivals that God commanded for Israel in the Book of Leviticus. The people would build booths (temporary shelters) and live in them for a week to remember how God provided for them way back after the exodus, and how he continued to provide for them (see Lev. 23:33–43; Deut. 16:13–15).This feast would come at the end of the agricultural year — the seventh month — which is roughly September on our calendar. So for your imagination: the events of our passage today happened around this time of year.So picture this: Jerusalem is packed with people who've come from all-over for this festival; all the kids got on their new back-to-school clothes; and they're having a week-long party — except this year was different because the whole city is abuzz with talk about this man named Jesus. And we can catch the commotion here just by a simple reading — we heard about Jesus's brothers at the start of this chapter, and then we hear about “the Jews,” “the people,” “the crowds,” “some of the people of Jerusalem,” “the Pharisees,” “the chief priests,” “the officers,” “the authorities,” and finally “Nicodemus.”Now there's overlap in some of these groups, but John uses each of these different words to describe what's going on, and the impression he gives us is that there's a whole bunch of different people talking about Jesus. They all want to know who he is, and everybody's got their own opinion. So Chapter 7 is a cacophony of questions about Jesus, and he's right in the middle of it … and we are too.This is the brilliance of God's word. As the readers of this story, we know things that the characters in this story don't know. We call this dramatic irony — and John, who wrote this Gospel, is a master of it! John lets us overhear everyone's questions about Jesus, all while he's already told us the truth about Jesus — we have the fuller perspective, and John means to involve us! He draws us into this story as readers and he gives us a part — there are ways he expects us to respond. I wanna tell you three.For the sermon, I want to tell you three ways we should respond to the buzz about Jesus in Chapter 7. And here's what's at stake: if you do these three things, it will change your life. 1. Give Jesus a hearing. We're going to actually start with the ending. Everybody find verse 45. This is the last debate of the chapter, between the chief priests, the Pharisees, and the officers. We see that word “officers” a few times. Other translations call these officers the “temple guard” or even “temple police.” We should imagine them as basically temple mall cops. Their job was to keep things in order around the temple, but they didn't carry guns.And well, back in verse 32, the chief priests and Pharisees told these temple mall cops to go arrest Jesus. The Pharisees kept hearing the crowds talk about Jesus and they had enough, so they said, Go get him and bring him in. Now everybody look at verse 45: The officers then came to the chief priests and Pharisees, who said to them, “Why did you not bring him?” The officers answered, “No one ever spoke like this man!”The chief priests and Pharisees did not like this answer. The mall cops came back without Jesus, and their defense for why they didn't arrest him was: This man is different! We don't know the full details here, but apparently these guys got close enough to Jesus to take him, but they were enamored by his words (which is a good first step toward faith) — but the Pharisees weren't having it. They attacked these guys. Look at verse 47: The Pharisees answered them, “Have you also been deceived? Have any of the authorities or the Pharisees believed in him? But this crowd that does not know the law is accursed.”The Irony of NicodemusNow this is important — I need everybody to track with me here. In verse 47, I want you to see that the Pharisees are suggesting a contrast between themselves and the crowd — and we have to see the contrast in order to see the deep irony going on here.When the Pharisees ask if the authorities or Pharisees believed in Jesus, that's a rhetorical question (the implied answer is Of course not!).They're saying: The crowd might believe in Jesus because they don't know any better — they're a bunch of dummies! But we're smart! (That's my paraphrase.) Let me read you another paraphrase of these verses, to help us really see what's going on here. Verse 46: The police answered, “Have you heard the way he talks? We've never heard anyone speak like this man.” The Pharisees said, “Are you carried away like the rest of the rabble? You don't see any of the leaders believing in him, do you? Or any from the Pharisees? It's only this crowd, ignorant of God's Law, that is taken in by him—and damned.” (Verses 46-49, The Message)See what they're saying?That is all meant to set up verse 50. Everybody find verse 50.Okay, somebody tell me the first word in verse 50 … Nicodemus!Interesting! We know who he is! We met Nicodemus back in Chapter 3. John tells us in John 3:1,“Now there was a man of the Pharisees named Nicodemus, a ruler of the Jews.” Nicodemus was a Pharisee and a ruler, which were different. There's historical evidence that confirms that Nicodemus belonged to an extremely prominent Jewish family in the First Century. They had incredible wealth and aristocratic influence — in almost every worldly metric you could imagine. Nicodemus was a big deal.And in Chapter 3, he came to Jesus one night, in private, with a bunch of questions. And Jesus told him that you have to be born again by the Holy Spirit, and he told him that “God so loved the world, that he gave his only Son, that whoever believes in him should not perish but have eternal life.” Jesus said that to Nicodemus, but then Nicodemus disappears from the story. We don't know how he responded … he doesn't show back up until now, in Chapter 7, verse 50. So catch this:The Pharisees say: Look, knuckleheads! You don't see any of us Pharisees believing in Jesus do you?The next verse starts, “Nicodemus …” Verse 50,Nicodemus, who had gone to him before, and who was one of them, said to them, “Does our law judge a man without first giving him a hearing and learning what he does?”This is the most reasonable sentence spoken by any of the characters in this chapter. Nicodemus says, Give him a hearing. It's that simple. Before you dig in your heels on who you think Jesus is, hear him out. See what he's about.Nicodemus is basically saying, Do what I did. The Pharisees think none of their own have believed in Jesus, but they don't know what we know! Actually, one of their best and brightest had believed, and in verse 50 he's telling them how he took that step: Give Jesus a hearing. Said for Us!And I want us to understand that Nicodemus says this for us. The Pharisees don't budge. They're that hardened. They even take a dig at Nicodemus in verse 52 by saying he's from Galilee — they know where Nicodemus was from. They're insulting him. So the Pharisees don't hear Jesus; the question is: will we?Will we hear Jesus out?We have to. You've heard me say this before about the late Tim Keller — a pastor in New York for decades. I agree with him when he said the magnitude of Jesus's claims and the magnitude of his historical impact demands every thoughtful person to hear him out. Because of what Jesus said and what he did, you can't just doubt him from a distance, you have to look closer. Keller gives the illustration: he says imagine you get a letter in the mail from one of the biggest law firms in the country and it says, “Dear [your name], Please call us as soon as possible. You are a long-lost heir of the British throne. These assets and mansions belong to you.” You might think that's ridiculous, but you're going to look into it, right? You're gonna at least make a phone call? The magnitude of the claim is too great not to hear it out.And so it is with Jesus. We must at least hear him out. That's what Nicodemus says. Give Jesus a hearing.This is the second way we should respond to this story …2. Give Jesus your thirst.Jump back to verse 37. Verses 37–39 are the high point of this chapter. It's the concluding words of Jesus in this scene, and I want you to notice something in verse 37 — Jesus didn't just reply and give an answer this time, but he stood up and “cried out” — and that same word for “cry out” in verse 37 is translated “proclaim” in verse 28. It's the exact same verb in verses 28 and 37 and it means to say something with a loud voice.So if we were to track the speaking moments of Jesus in this chapter, from the start of the chapter to its end, it goes like this … it starts in verse 6. Verse 6: “Jesus said to them”Verse 16: “Jesus answered them”Verse 21: “Jesus answered them”Verse 28: “Jesus proclaimed”Verse 37: “Jesus stood up and proclaimed”There's an escalation happening. Jesus literally gets louder until in verse 37 he stands up and gets loud. So this is the high point! All eyes are on him!And the setting, again, is important. Verse 37 starts by telling us this happened “On the last day of the feast, the great day” — What feast? What is John talking about?This is the Feast of Booths — remember verse 2? The “Feasts of Booth was at hand” — and now in verse 37 John is making a connection between that feast and what Jesus says here. So what is that? What's the connection?Pointing to HimWell, remember the Feast of Booths was about recognizing God's provision for Israel after the exodus. Israel wandered through the desert for forty years and God met their needs, and one of those big needs, we know, was water. The people were thirsty and God gave them water to drink — and part of this feast highlighted that provision! So we know that on this last day of the feast, people were thinking about water. The people were remembering and celebrating God's provision of water in the wilderness, and so with water literally on their minds, Jesus stands up in the middle of that and he cries out:“If anyone thirsts, let him come to me and drink! Whoever believes in me, as the Scripture has said, ‘Out of his heart will flow rivers of living water.'”Jesus is saying he's the one this feast has been pointing to this whole time. It's always been about him. He is God's true and ultimate provision for our ultimate thirst!It's amazing that Jesus did this. He caused this scene and said these words to make clear that the people's thirst is not just a thing of history, but they still thirst. He knows it. They know it. There is no modesty here. No riddles to solve. No hard sayings. Jesus is yelling. He's loud:If you're thirsty — and I know you thirst — that's why I've come!And I can almost hear the earnestness in his voice — hoarse with sincerity … heavy with seriousness … hopeful to save. He's speaking both invitation and fact. And everyone hears him, but do we hear him? Do we learn what he does?Mining Our Own ThirstImagine your own life for a minute. Something true about all of us, as human beings, is that we are glory-chasers and pleasure-seekers. This means we all want to matter and we all want to be happy. I know that about you. We all have this desire, this void, this thirst, and we can't help but try to fill it. That's what we're all doing, all the time, but the problem is that left to ourselves, we try to satisfy that thirst with everything but God. And this is not only misguided, it's evil. That's the way the Bible talks about it. The prophet Jeremiah says, Jeremiah 2:12, Be appalled, O heavens, at this; be shocked, be utterly desolate, declares the Lord, 13 for my people have committed two evils: they have forsaken me, the fountain of living waters, and hewed out cisterns for themselves, broken cisterns that can hold no water. (Jeremiah 2:12–13)Do you see? In our sin, we reject God, we abandon him, but then we go looking everywhere else for the satisfaction only he can provide. And we don't just do this one time, but over and over again. Every time we sin we are looking for the God we've forsaken. It's been said that when the young man rings the doorbell at a brothel he's actually looking for God. So what doorbells are you ringing? Where are you letting your thirst take you?I ask this for Christians and non-Christians. How badly do you want the approval of man? Do you crave relationships at all costs? Do you compromise conviction for thrills?Think about this, and I want you to imagine that in the middle of all of it, in the middle of everywhere you might be searching, Jesus is there and he stands up.In the noise of the crowd and the silence of your room, in the pressure of your work and the ache of your heart, in the high places of success and the low places of failure — Jesus stands up in that and he says over all those things, “If you thirst come to me. Come to me and drink.”Let's hear him. And then give him your thirst … right now. If you've never put your faith in Jesus, you can do that now. Just tell him.I don't wanna thirst anymore. I'm done with this search. Jesus, I believe in you. I rest in you. That is the invitation of our passage today. Give Jesus a hearing; give Jesus your thirst; and here is #3 — give Jesus to others. 3. Give Jesus to others. This is the verse 38. Jesus says that whoever believes in him, as the Scripture has said, “Out of his heart will flow rivers of living water.”And right away, we should just name it. This is not what we would maybe want Jesus to say. We might think something else would fit better, something like:Believe in me and live happily ever after! — wouldn't that be nice?!Believe in me and your house won't burn, your wife won't get cancer, your children won't be sick … Believe in me and you won't be condemned — and that's true, Jesus has said that — but here he says if you believe in him, it's not about what you get but what you can give. You will have living water flowing out of your heart! And John adds in verse 39 a little clue for us: Jesus is talking about the Holy Spirit. Everyone who believes in Jesus will receive the Holy Spirit. Jesus will say a lot more about the Spirit in Chapter 14, but I'll go ahead and tell you one thing he says: he says the Holy Spirit is God the Father and God the Son making their home in you (John 14:13). The Holy Spirit is the love of the triune God poured into your heart — and how do you think that looks?Stagnant Pond or Flowing River?This summer my family spent a few days at my parents' house in North Carolina. They live in the country: fields, woods, paths, and ponds. And there's this big pond tucked way down out of sight. You go down this path, past an old house, deep into the woods, and then suddenly there's an opening and there it is. It's a big pond (probably called a lake in Minnesota). It's named after my great-grandfather. And it used to be the place to go. It had a sandy beach and they built a tall diving board — 50 years ago my mom and her friends would hang out there. But you'd never know that now. It's been inactive for years, and it shows. The edges of the pond is covered in green algae, the surface is spooky still, mosquitoes rule the place. The water looks dead and you've seen water like that before — now is that your heart? Is your heart more like a stagnant pond or is it like a river? …The Holy Spirit makes one kind of heart. Saved to GiveJesus says that the one who believes in him, out of his heart will flow rivers of living water! So he satisfies you and then he pours out through you into the lives of others. Now what does that mean? How does that look?How does the Spirit in us affect the way we relate to others? We know it must mean the fruit of the Spirit! The Spirit makes us people of love, joy, peace, patience, kindness, goodness , faithfulness, gentleness, and self-control. The Spirit produces all of those things in our hearts in our relationships with others, but really, ultimately, the Spirit in us means that we give Jesus to people. That's what we're trying to do.Jesus has given us himself to be shared. He has poured his Spirit into our lives to flow through us into the lives of others. We get more of him so that others get him through us! Don't you want to live that way?! We're just a conduit of God's grace for others!Look, God doesn't save you for yourself — he saves you for his glory and your good — and your good is realized not in your getting, but in your giving!And church, some of you need to hear that because you think you don't have anything to give. You've been fooled or discouraged into thinking your heart is a stagnant pond, but it's not. Not according to Jesus. Christian, you have the Holy Spirit. Let today be the day God stirs anew the living water in your heart. Hey, it's a busy time of year. It's the end of one season and beginning of another — and there's a lot of excitement in the air. We start school tomorrow. And church, for this new season, let's ask God for a fresh filling of his Spirit! That's what we need! For his glory and our good! Here's how we respond to the buzz about Jesus in Chapter 7: Give Jesus a hearing.Give Jesus your thirst.And by his Spirit flowing in us, give Jesus to others. And we come to this Table in that hope.The TableThis Table is about receiving — we receive Jesus and his fellowship, and remember all that he's done for us in his life, death, and resurrected life. But we don't receive him to stop here. We receive him and then overflow!

In Matthew 21:23–22:14, Jesus is confronted by the Jewish leaders about the source of His authority after He cleanses the temple and teaches the crowds. Instead of answering directly, He exposes their hypocrisy by questioning them about John the Baptist, revealing their unwillingness to acknowledge truth. Through three parables—the two sons, the wicked tenants, and the wedding banquet—Jesus explains that authority comes from God, but those who reject it will lose their place in His kingdom. Religious leaders, though offered this authority first, forfeited it through unbelief, while repentant sinners, the marginalized, and others willing to bear fruit will inherit it. Ultimately, Jesus shows that God is patient but seeks obedience and genuine faith, warning that rejecting His invitation leads to judgment, while accepting His authority leads to life in His kingdom.

Martha revisits her conversation with author and historian Steven Ujifusa, who shares his family's fascinating history. Born to a Jewish mother and a Japanese American father, he dug into his history and uncovered stories that he now feels compelled to share. Steven also introduces his book 'The Last Ships From Hamburg', which covers the story of over two million Jews who fled their homes in Eastern Europe to escape discrimination and persecution between 1890 and 1921. Learn more about your ad choices. Visit podcastchoices.com/adchoices

John Catsimatidis, Owner & Operator of Red Apple Media, calls into the program to discuss his concerns about the future of New York City, particularly under the potential leadership of mayoral candidate Zohran Mamdani. He expresses unease from various communities, including the real estate, Italian, and Jewish sectors. Catsimatidis underscores the importance of the wealthy, who pay nearly half of the city's taxes, and the potential exodus if the new candidate is elected. He stresses the challenges facing the city's police force, with a significant number of officers leaving, and the ramifications on public safety. Reflecting on past mayoral administrations and current political dynamics, Catsimatidis also contemplates the regret of not having run for mayor himself. He emphasizes the need for New York City to collaborate with federal authorities to maintain safety and order. Additionally, he hints at a potential corporate move to New Jersey if Mamdani emerges as the winner of the Mayoral race come November. Learn more about your ad choices. Visit megaphone.fm/adchoices

Miriam's well sustained her people step by step in the wilderness. In this episode of Survival Guide for a Spiritual Wilderness (featuring Judaism Unbound Gemara/commentary from Lex and Rena Yehuda), to tap into this wellspring of belonging. In addition, connect to the Tao de Ching, what it means to be a “Miriam person,” twilight creations, the mystical meaning of wells, Lakewood New Jersey, and a practice for bringing Miriam's wisdom to life.----------------------------------We are proud to introduce the 3rd podcast in the Judaism Unbound family of podcasts: Survival Guide for a Spiritual Wilderness, hosted by Jericho Vincent. "We are the ancestors of the future." This new podcast offers a spiritual home for listeners seeking to connect Jewish ancestral, feminist wisdom with their own svara: moral intuition. Each episode of this limited series delves into a different story of our ancestor Miriam, illuminating her mystical teachings and offering practical tools for navigating and flourishing in personal or political spiritual wildernesses. We're thrilled to periodically feature episodes of Survival Guide for a Spiritual Wilderness here on Judaism Unbound. But we don't only feature those episodes alone. Lex Rofeberg and Rena Yehuda Newman, two members of Judaism Unbound's team, supplement each episode with some gemara (commentary) as well. We hope that our ideas will help spur you to form your own gemara, and channel your unique teachings -- about this podcast and beyond -- into the world. Subscribe to Survival Guide for a Spiritual Wilderness anywhere that podcasts are found!-----------------------------------Energized about Jewish learning and unlearning? Dive into our upcoming 3-week mini-courses in the UnYeshiva! Classes include Anti-Fascist Mussar, Elul: Your On-Ramp into Rosh Hashanah and Yom Kippur, The Siddur (Prayer-Book) Unbound, and Comix Midrash: Drawing the Orchards (Pardes) of Elul. Head to JudaismUnbound.com/classes to learn more! Financial aid is available for all who need it.-------------------------------------

Welcome to The Times of Israel's newest podcast series, Friday Focus. Each Friday, join host deputy editor Amanda Borschel-Dan for a deep dive into what's behind the news that spins the globe. This Friday, we present a third installment of our August mini-series centering on the 2005 Disengagement from Gaza, following a zoom-out conversation with public intellectual Dr. Micah Goodman and a personal account of life in Gush Katif by former Nezer Hazani resident Anita Tucker. This week, we hear from Ahmed Fouad Alkhatib, who shares the perspective of Palestinians within the Gaza Strip and the ripple effect felt there after the Disengagement. Alkhatib, who left the Strip for the United States as a high school pupil in 2005, leads Realign For Palestine, an Atlantic Council project that challenges entrenched narratives in the Israel and Palestine discourse. He is an outspoken critic of Hamas, who writes and speaks about Gaza’s political and humanitarian affairs at a variety of international media outlets. We hear about Alkhatib's childhood in Gaza City and the few experiences he had with the Jewish Gush Katif residents. We learn about how, at age 17, Alkhatib became one of the first Palestinians to receive asylum in the US following the rise of Hamas in the Strip. Alkhatib describes the seeds of Hamas and how it became emboldened through the tacit encouragement of Israel. Today, he says, the terror group is so entangled with the civilian population that uprooting it is virtually impossible without any other alternative on the horizon. He looks back at the wasted opportunity of the Disengagement. "This is a thread that we had and could have grabbed onto and done something with," he tells The Times of Israel. Friday Focus can be found on all podcast platforms. This episode was produced by the Pod-Waves. IMAGE: Palestinian police set up Palestinian and Fatah flags on top of a synagogue in the former Jewish settlement of Neve Dekalim in the southern Gaza Strip, September 12, 2005. (AP Photo/Emilio Morenatti, File)See omnystudio.com/listener for privacy information.

Send us a textNavigating Mental Health, Relationships, and Torah Values with The Orthodox TherapistIn this episode, we delve into adult topics on mental health, relationships, and intimacy with Lauren Hofstadter, known as The Orthodox Therapist. Lauren, a licensed mental health counselor, wife, and mother of 10, shares her blend of cognitive behavioral therapy and solution-focused techniques, all within a personalized concierge model that is respectful of Torah values. Currently pursuing a PhD in sexology, she discusses the challenges and intersections of religious life and mental health. The episode also explores the importance of communication, the concept of family purity, and the spiritual significance of the mikvah. Sponsored by David's Cruise Line, this conversation offers a faith-sensitive approach to building resilient, spiritually grounded, and deeply connected lives.EPISODE SPONSORSDAVID'S CRUISE LINEThis episode is generously sponsored by David's Cruise Line: Enjoy the Magic of CruisesDavid Cruise invites you to sail the seas of the world.Experience unforgettable adventures while staying true to your Jewish values, with our private Glatt Kosher restaurant led by a dedicated chef, and a fully equipped onboard synagogue.Just relax — we've got everything covered.Each day brings a new country or city to explore, with no planning or stress.Enjoy extraordinary moments close to nature, in untouched destinations that blend dreamlike beauty with authenticity.An incredible sense of freedom awaits you in front of the Divine vastness of the sea!Visit https://www.davidcruise.com/?lang=en to learn more and get in touch!GUEST BIOLauren Hofstatter is a mother, wife, and dedicated member of the Orthodox Jewish community who brings firsthand understanding and empathy to her faith-based mental health practice. With both a Bachelor's and Master's degree in counseling and certifications in Dialectical Behavior Therapy (DBT) and ADHD Clinical Services, she's also a PhD candidate in Clinical Sexology — blending academic rigor with deep spiritual insights.Lauren's mission is to offer Orthodox Jewish therapy and faith-aligned coaching that truly honors both emotional wellness and religious values She provides a safe, culturally sensitive space for women and couples to explore emotional disconnection, intimacy challenges, and the weight of spiritual obligations — all within the framework of halacha.Visit Lauren's website here: https://www.orthodoxtherapist.com/And her Instagram page here: https://www.instagram.com/theorthodoxtherapist/CHAPTERS00:00 Introduction 06:32 Tackling Difficult Conversations07:48 Balancing Family and Professional Life14:21 Communication and Relationship Dynamics16:49 Challenges in Intimacy and Seeking Help28:54 Parenting and Educating Children on Sensitive Topics34:20 Media Influence on Relationships34:44 Anonymous Questions on Social Media36:36 Open RelationshCOMMUNITYJoin the Community! Connect with us on socials to discuss Episode 101, share insights, and continue the conversations you want to have:

From a childhood in Oxford shaped by unconditional love, Jewish heritage and a keen sense of curiosity, to a career spanning stage, screen, voice work and bestselling memoir, Miriam Margolyes' life has been anything but ordinary. In this candid conversation with James O'Brien, the beloved actor reflects on the security of her early years, the sting of antisemitism, and the moment she first felt at home on stage. She recalls her path from Cambridge Footlights to the BBC, the breakthrough of her one-woman show Dickens' Women, and the global recognition that came with Harry Potter.Margolyes speaks openly about her voracious appetite for people and stories, her refusal to shy away from controversy, and the enduring influence of her parents- from her mother's theatrical aspirations to her father's financial frankness. Along the way, she shares unvarnished memories of working with Hollywood greats, the exhilaration of live performance, and the friendships collected across decades in the public eye.Frank, funny and utterly herself, this episode offers an unfiltered portrait of a national treasure who remains as curious, mischievous and compelling as ever.

Alison and Amanda talk about bringing back Binaca,  the “senior effect” of sitcom stars, and powering through  passenger seat panic.  Sis & Tell, an award-winning weekly comedic podcast, is hosted by southern Jewish sisters the Emmy-nominated Alison Goldstein Lebovitz from PBS' The A List and Time Magazine's 2006 Person of the Year, Comedian Amanda Goldstein Marks.

Okay besties… it begins. I'm officially back in the dating game - I'm talking Hinge, matchmakers, awkward dates I already regret, and I'm taking you with me. This is Part 1 of Finding My Husband, and yes, there will be updates. Stay tuned as I take you on this journey. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

No intro. No filter. Just me crashing out mid-coffee jitters, questioning a man's job, his five passports, and whether I just met my future husband or the next Tinder Swindler. Welcome to Part 2.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Send us a textGalatians 2The apostle Paul visits Jerusalem, where he meets with church leaders to confirm his gospel message to the Gentiles. Peter and James affirm his ministry through their personal testimony and the scriptures, agreeing with him, only reiterating that he should care for the poor. Later, in Antioch, Paul confronts Peter about his hypocrisy—eating with Gentiles but withdrawing when Jewish believers arrived. Paul rebukes him, reminding him that justification comes through faith in Christ, not Moses's Law. He explains that believers are crucified with Christ and now live by faith in Him. Paul declares that righteousness cannot come through the Law; otherwise, Christ's death would be meaningless. This chapter emphasizes the significance of unified faith in Jesus, who loves His people and died to save them by God's grace.  False brethren attempted to bring Christians under the control of their sectarian rules, but salvation comes through faith in Jesus Christ alone, not by meeting human expectations. We must remain fully committed to Him. Just as Paul confronted Peter, we should examine our own lives for hypocrisy—do we live consistently with the gospel, or do we change based on who is watching? This chapter challenges us to stand firm in truth, even when it's difficult. Our old self was crucified with Christ, and now we live by faith in Him. Rather than justification by works, we should live in God's grace and extend it to others. Living with integrity and pointing others to Jesus reflects the true gospel daily. Gracious Lord, thank You for the gift of salvation through faith in Jesus Christ. Help us to live in the freedom of Your grace, trusting in Your power to save us. Give us courage to stand firm in the truth, even when faced with opposition. Reveal any hypocrisy in our hearts and guide us to live with integrity, reflecting Your love to others. Remind us daily that we have been crucified with Christ and that now we live by faith in Him. Teach us to live this more noticeably. May people learn more about Jesus when they are near us. Thought Questions: -       Are you consistent with Jesus' teachings, or do you sometimes change in different environments? What helps you be faithful in all places? -       Jewish teachers sought righteousness through law keeping instead of faith in Christ. How do you avoid making this same mistake? -       Paul confronted Peter due to his hypocrisy. Are there times when you must do this with others? Are you open to believers doing so with you?

In “A College Guide for the Perplexed,” our feature essay this month at Mosaic, our focus is on higher-education reform, the future and fate of the humanities, and helping parents of Jewish students figure out the best places to pursue university studies. This is not the first time that Mosaic has dealt with these and related issues. In May 2024, my Mosaic colleague Andrew Koss wrote a searching, provocative essay in which he looked specifically at the field of Jewish studies. In the spring of that year, when campuses had exploded in pro-Hamas, anti-Jewish activism, how did professors of Jewish studies react? How should they have reacted? Andrew probes the history and sociology of this academic discipline in his blockbuster essay “Jewish Studies against the Jews.” Later that month, we invited one of the eminent figures in the field of Jewish studies, the UCLA historian David N. Myers, to discuss the essay with Andrew. Professor Myers, as Mosaic's editor Jonathan Silver notes in his introductory remarks to that conversation, is prominent not only in his scholarship but also in his public commentary—on questions of Israeli public policy and defense policy, and American public policy—that is very different from our general orientation at Mosaic. We were grateful that he joined us, despite those differences, and at the end of their interaction, some of the core tensions and disagreements between Andrew and David come to the surface. Their conversation was broadcast exclusively for Mosaic subscribers. Today we're airing as a podcast this dialogue about whether and why Jewish studies as a field has turned against Jews on campus and beyond.

A caller named Marianne asked Patrick Madrid how to explain to her evangelical son-in-law that Mary remained a virgin her whole life, especially since he believes the Bible says Jesus had brothers in the literal sense. The Teaching in a Nutshell Catholic dogma says Mary was a virgin before the conception of Jesus, during His birth, and after His birth for the rest of her life. Jesus was her only child. This belief isn’t just Catholic tradition; Patrick argues it’s what the Bible itself supports when understood correctly. The ‘Brothers of Jesus’ Problem Many Protestants point to verses like: Matthew 13:55 - “Isn’t this the carpenter’s son? Isn’t his mother’s name Mary, and aren’t his brothers James, Joseph, Simon, and Judas?” Mark 6:3 - Similar listing of “brothers” of the Lord. Patrick explains: In the Bible, “brother” (adelphos in Greek) has a wide range of meanings. It can mean biological brother, but also cousin, nephew, or even close family friend. Example: In Genesis 14:14, Lot is called Abraham’s “brother”, but we know from other passages that Lot was actually Abraham’s nephew. The Famous “Until” Verse Critics love to quote Matthew 1:25: “[Joseph] had no marital relations with her until she had given birth to a son.” -Some assume “until” means they started relations afterward. -But in biblical usage, “until” (heōs in Greek) does not mean a change afterward. -Patrick’s analogy: “Grandma didn’t take her medicine until she died.” That doesn’t mean she took it after! The ‘Firstborn’ Title Luke 2:7 calls Jesus Mary’s “firstborn.” Skeptics think that means there must have been a “second-born.” Not so! In Jewish law, firstborn is a legal term for the child who opens the womb, whether or not more children follow. Even an only child is still the “firstborn” in biblical and legal language. A Cross-Shaped Clue At the crucifixion (John 19:26-27), Jesus entrusted His mother to John, not to one of His “brothers.” If Mary had other biological sons, this would have been unthinkable in Jewish culture; her care would automatically go to them. The fact that Jesus chose John is silent but strong proof that Mary had no other children. The Early Church’s United Voice From the very beginning, Christians, including those who personally knew the Apostles, unanimously affirmed Mary’s perpetual virginity. No significant leader questioned it until the mid-4th century, when a man named Helvidius claimed otherwise. St. Jerome, a brilliant Scripture scholar and translator, wrote an entire work Against Helvidius, dismantling every argument point-by-point. Even Luther & Calvin Agreed Here’s a surprise for many Protestants: Martin Luther and John Calvin, the founders of the Reformation and fierce opponents of Catholicism, both affirmed Mary’s perpetual virginity. They didn’t accept it because the Catholic Church said so; they accepted it because the biblical and historical evidence for it was airtight. Why the Disagreement Today? Patrick brings up that many modern Christians reject this teaching for one simple reason: “If the Catholic Church teaches it, it must be wrong.”They then go hunting for Bible verses that seem to contradict it. But none of those verses, when understood in context, actually prove Mary had other children. Mary’s perpetual virginity isn’t an “extra Catholic add-on.” It’s rooted in Scripture, confirmed by history, defended by the early Church Fathers, and even upheld by the first Protestant Reformers. For anyone truly willing to look at the evidence, and not just react against Catholicism, the case is clear: Mary was, is, and always will be the Virgin Mother of Jesus.

Christian Apologist David Wood with Acts 17 Polemics unpacks the real story behind Islam and equip Christians to engage in meaningful conversations with Muslims. Learn the key tenets of the Islamic faith, dispel common misunderstandings (like the true meaning of jihad), and discover practical strategies for reaching out to Muslim friends and family with the love and truth of the Gospel.David shares his personal journey from atheism to Christian apologetics, driven by a desire to support those leaving Islam. He unpacks the Islamic dilemma, a powerful argument centered on the Quran's own affirmations of the Jewish and Christian scriptures. Equip yourself with the knowledge and tools to engage with Muslims with confidence, grace, and a commitment to truth.0:00 – Introduction: Christian Apologetics Towards Islam 3:51 – Core Tenants of Islam and Common Misunderstandings 11:10 – Jihad in the Quran and Islamic History 21:39 – Denominations Within Islam 28:34 – Apologetically Engaging with Muslims 52:31 – The Elevator Pitch: Quick Apologetic Engagement 1:03:29 – Closing Thoughts Subscribe to The Remnant Radio newsletter and receive our FREE introduction to spiritual gifts eBook. Plus, get access to: discounts, news about upcoming shows, courses and conferences - and more. Subscribe now at TheRemnantRadio.com. Support the showABOUT THE REMNANT RADIO:

Artist Kimberly Brooks joins Zibby to discuss 10 THINGS EVERY JEW SHOULD KNOW BEFORE THEY GO TO COLLEGE, a book she illustrated alongside co-authors Emily Schrader and Blake Flayton. Kimberly shares what inspired her to create a clear, accessible guide for students navigating antisemitism and distorted narratives on campus. She and Zibby discuss the importance of arming the next generation with facts, the role of Jewish education, and why this book feels like both a shield and a toolkit at such a critical time.Purchase on Bookshop: https://bit.ly/3Uz5OlSShare, rate, & review the podcast, and follow Zibby on Instagram @zibbyowens!JOIN ME! I'm hosting four events on September 19, 25th and 30th in NYC and on October 4th in Greenwich, CT. Get your tickets here! (Music by Morning Moon Music. Sound editing by TexturesSound. To inquire about advertising, please contact allie.gallo@acast.com.) Hosted on Acast. See acast.com/privacy for more information.

Welcome to Day 2701 of Wisdom-Trek, and thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom – Theology Thursday – “The Cloud Rider” – Supernatural Wisdom-Trek Podcast Script - Day 2701 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2701 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Today, we continue with the 12th of 16 segments of our Theology Thursday lessons. I will read through the book "Supernatural," written by Hebrew Bible scholar, professor, and mentor Dr. Michael S. Heiser, who has since passed away. Supernatural is a condensed version of his comprehensive book, ‘The Unseen Realm.' If these readings pique your interest, I would recommend that you read ‘The Unseen Realm.' Today, we will read through chapter twelve: “The Cloud Rider” I closed the last chapter by noting how Jesus began to talk about his death immediately after baiting the powers of darkness at the gates of hell and Mount Hermon. The challenge set in motion a string of events that would lead to the Lord's trial and his death on the cross. Christians have read about the trial of Jesus many times. But there's a supernatural backdrop to it that is frequently overlooked. To understand what finally draws the death sentence from the Jewish authorities and the transfer of Jesus to Pontius Pilate to carry it out, we have to go back to the Old Testament book of Daniel—to a meeting God holds with his heavenly host, his divine council.   The Ancient of Days and His Council Daniel 7 begins with an odd vision. Daniel sees four beasts coming out of the sea (Dan. 7:1–8). They're all freakish, but the fourth beast is the worst. In the dreams interpreted in the Old Testament, both objects and living things always represent something, and in this dream, the four beasts in Daniel's vision are four empires. We know that because his vision aligns with the themes of Nebuchadnezzar's dream in Daniel 2, which was about Babylon and three other empires to follow. Our focus, though, is on what Daniel describes next: As I looked, thrones were placed, and the Ancient of Days took his seat; his clothing was white as snow, and the hair of his head like pure wool; his throne was fiery flames; its wheels were burning fire. A stream of fire issued and came out from before him; a thousand thousands served him, and ten thousand times ten thousand stood before him; the court sat in judgment, and the books were opened. (Dan. 7:9–10) We know the Ancient of Days is the God of Israel. That's pretty easy to determine, especially if we compare the description of his throne to Ezekiel's vision of God's throne (Ezek. 1). The fire, wheels, and human form on the throne in that vision are the same as Daniel's. But did you notice there isn't just one throne? There are a number of thrones in Daniel's vision (Dan. 7:9)—enough for the divine court, God's council (Dan. 7:10). The heavenly court meets to decide the fate of the beasts—the empires—in the vision. It is decided that the fourth beast must be killed and the other beasts rendered powerless (Dan. 7:11–12). They will be displaced by another king and kingdom. And that's where things get even more interesting. The Son of Man Who Comes on the Clouds Daniel continues narrating his vision: I saw in the night visions, and...

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Editor David Horovitz joins host Amanda Borschel-Dan for today's episode. This morning, Hamas released a statement saying that Israel’s military plans to conquer Gaza City show its “blatant disregard” for efforts to broker a ceasefire and hostage release deal in the nearly two-year conflict. As Israel continues to weigh the partial, phased truce proposal accepted by the terror group on Sunday, we hear about the various forms of backlash faced by Prime Minister Benjamin Netanyahu -- for both the Gaza City op and for the possibility of ending the war without achieving all war goals. As a slew of international nations announce their potential readiness to recognize a Palestinian state in September, a recent poll found that a 58 percent majority of Americans believe that every country in the United Nations should recognize Palestine as a nation. The issue of a "two-state solution" couldn't be farther from most Israelis' minds. Horovitz delves into why the flirting with recognizing Palestine -- now, during this war -- is drawing such passion from Israeli leadership, including Netanyahu in his dealings with his Australian counterpart.Check out The Times of Israel's ongoing liveblog for more updates. For further reading: As Egypt presses Israel on truce proposal, PM pushes ahead with Gaza City operation Trump’s moment: How the US president can help Netanyahu make the wise choice on Gaza Poll shows most Americans back Palestine recognition, view Israel’s Gaza war as excessive Australia pans Netanyahu: ‘Strength not measured by how many people you can blow up’ Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Adina Karpuj. Members of the Global Movement for Palestine wave a giant Palestine flag during a rally against Israel and the ongoing food shortages in the Gaza Strip, in Mexico City on August 17, 2025. (Yuri CORTEZ / AFP)See omnystudio.com/listener for privacy information.

Watch us on Youtube: https://youtu.be/xJooo1JvDqsJoin our Patreon community to get access to bonus episodes, discounts on merch and more: https://bit.ly/UnholyPatreon  As part of our journey through Jewish communities around the world, we land this week in Buenos Aires — home to the largest Jewish population in Latin America. Yonit and Jonathan speak with Pablo Mendez Shiff, freelance journalist and scholar, about Argentina's stance on Israel, and what it means to live Jewish life in today's Argentina.Plus – we revisit two of our previous guests: Ilanit Spinner from Germany and Nomi Kaltmann from Australia, and find a moment of optimism.

"The life we enjoy is very much worth the sacrifice." For Episode 371, David and Brandon continue CineNation's series on World War II movies with Jonathan Glazer's THE ZONE OF INTEREST. Listen as they discuss the real story of what the film is based on, Glazer's casting of the film, how they created a unique filming environment, how they created the film's unforgettable sound design, Glazer's Oscar speech, and more!  Also, don't forget to join our Patreon for more exclusive content:  Opening - Paul Schrader and Marc Maron -  (00:00:10) Recap of World War II Movies (00:05:42) Intro to The Zone of Interest (00:11:16) The Real Story Behind the Movie (00:18:03) How The Zone of Interest Got to Production (00:23:58) Favorite Scenes (00:33:21) On Set Life - (01:06:42) Aftermath: Release and Legacy (01:12:36) What Worked and What Didn't (01:24:46) Film Facts (01:29:34) Awards (01:31:03) Final Questions on the Movie (01:34:49) Wrapping Up the Episode (01:41:07) Contact Us: Facebook: @cinenation Instagram: @cinenationpodcast Twitter/X: @CineNationPod TikTok: @cinenation Letterboxd: CineNation Podcast

Zibby speaks with playwright and author Sasha Salzmann about GLORIOUS PEOPLE, a remarkable, astute, and deeply empathic novel exploring the disintegration of the Soviet Union, told through mothers and daughters. Sasha shares how dinner table conversations with her mother's friends inspired the book, what she discovered about motherhood, birth stories, and hidden family histories, and why she believes mothers are the unsung protagonists of political and cultural history. She also touches on her experiences living as a Jewish writer in Germany, the role of friendship across communities, and how she chooses between writing plays, novels, and essays.Purchase on Bookshop: https://bit.ly/45AfMscShare, rate, & review the podcast, and follow Zibby on Instagram @zibbyowens! Hosted on Acast. See acast.com/privacy for more information.

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Military correspondent Emanuel Fabian and political correspondent Sam Sokol join host Amanda Borschel-Dan for today's episode. Two Israeli officials said yesterday that Jerusalem is studying the proposal for a phased hostage-ceasefire deal that Hamas on Sunday said it had agreed to. This comes as Defense Minister Israel Katz approved the army’s plans for the takeover of Gaza City yesterday. The plans are set to be presented to Prime Minister Benjamin Netanyahu tomorrow, but in the meantime, we hear about the call-up of some 60,000 Israeli reservists and other aspects of Operation Gideon’s Chariots, B. A group of settler activists, including young children, crossed the border into Syria on Monday in an attempt to establish a new settlement in land currently held by the Israel Defense Forces. The military said troops were dispatched to the scene, across from the border town of Alonei Habashan, after several civilian vehicles were seen crossing into Syria. Fabian fills us in. Last night, Prime Minister Benjamin Netanyahu’s government voted to approve a NIS 31 billion ($9 billion) increase to the 2025 state budget — NIS 1.6 billion ($473 million) of which will go toward humanitarian aid for Gaza. The money earmarked for humanitarian aid has angered some members of Netanyahu’s cabinet as well as opposition figures like Yisrael Beytenu chairman Avigdor Liberman. Will the Knesset ratify these additions? Ultra-Orthodox leaders have called for an international day of prayer and fasting on Thursday in response to recent government efforts to conscript ultra-Orthodox yeshiva students and arrest those who ignore government orders to enlist. Sokol gives background to the "war" the Haredim have declared on the draft issue and previews what we should expect to see tomorrow. Check out The Times of Israel's ongoing liveblog for more updates. For further reading: Israel said reviewing truce deal okayed by Hamas despite PM’s seeming dismissal of offer 60,000 IDF reservists to be called up in coming days ahead of Gaza City takeover Israeli activists briefly cross Syria border in bid to establish settlement Government votes to add billions to state budget, including $473 million in Gaza aid Haredi leaders call for global day of prayer, fasting to protest arrest of draft dodgers Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Adina Karpuj. IMAGE: Haredi men attend a rally against the jailing of Jewish seminary students who failed to comply with an army recruitment order, outside the military prison in Beit Lid, near Netanya, August 14, 2025. (Tal Gal/Flash90)See omnystudio.com/listener for privacy information.

In this heartfelt and insightful episode, Dr. Bruce Powell, joined by his children, Rebecca and Jonathan, shares powerful lessons on creating a culture of conversation within Jewish families. The Powells reveal practical strategies rooted in Jewish wisdom, like the PAVE method (Parental Actions, Values, Expectations, and Supper). This method is not just a theory, but a practical tool that you can use in your everyday life. Whether you're raising toddlers, teens, or young adults, this conversation offers timeless guidance for building strong, values-driven family bonds. Order the new Momentum book The Art and Practice of Living Wondrously, featuring the Powells' full essay, on Amazon today.  https://www.amazon.com/dp/1592647111 

Jews and the left have been closely associated with each other for well over a century, both in Europe where the Nazis genocidally linked one with the other, and in the United States. Scholar Benjamin Balthaser considers the history of American Jews and the left, including in opposition to Jewish nationalism, arguing that the recent florescence of Jewish anti-Zionism is a return to a much longer tradition. Benjamin Balthaser, Citizens of the Whole World: Anti-Zionism and the Cultures of the American Jewish Left Verso, 2025 Photo credit: Bruce Emmerling The post American Jews and the Left appeared first on KPFA.

For this week's bi-weekly scene study, Vanessa, Hannah, and Marcelle Kosman analyze the ending of Kissing Jessica Stein. They discuss curly hair, how friendship and romance intersect, and Jessica's unresolved sexuality.We finish the episode by calling Kirsten Fermaglich, author of A Rosenberg by Any Other Name: A History of Jewish Name Changing in America, to talk to us about Jewish last names.Hot and Bothered is a Not Sorry ProductionFind us at our website | Follow us on Instagram---If we give you butterflies, consider supporting us on Patreon! On Patreon we have more great romance content including a bonus close scene analysis of Kissing Jessica Stein with Hannah and Marcelle Hosted on Acast. See acast.com/privacy for more information.

The U.S. State Department, just a few months ago, approved $30 million in funding for the 'Gaza Humanitarian Foundation', a sometimes criticized group delivering aid in war-torn Gaza. Since the GHF began its operations in May, the organization says it has partnered with local Palestinian aid workers and non-governmental organizations to deliver nearly 125 million meals to Gazans. The issue of humanitarian aid getting to Palestinians has been a building crisis and has been used politically to place blame on who is actually perpetrating violence against those seeking aid in the war-torn area. FOX's Eben Brown speaks with Brooke Goldstein, Executive Director and Founder of 'The Lawfare Project', an organization dedicated to protecting the civil and human rights of the Jewish people, and she is also a human rights attorney, author, and award-winning filmmaker, who shares with us what she saw on her visit to an aid station in Gaza run by the 'Gaza Humanitarian Foundation.' Click Here⁠⁠⁠⁠ To Follow 'The FOX News Rundown: Evening Edition' Learn more about your ad choices. Visit podcastchoices.com/adchoices

This series is sponsored by Mira and Daniel Stokar.In this episode of the 18Forty Podcast, we speak with rabbi, psychotherapist, and “translator” Joey Rosenfeld about how our generation can understand languages of mysticism, philosophy, and suffering in today's chaotic world.In this episode we discuss:Where should we channel our spiritual work as we near two years since October 7?Will Mashiach come in our lifetime?What is the purpose of yearning and desire? Tune in to hear a conversation about how “Yiddishkeit is the guardian of deficiency.” Interview begins at 8:49.Rabbi Joey Rosenfeld is a practicing psychotherapist in the addiction field focusing on the interface between philosophy, spirituality, and psychology. His shiurim on Jewish philosophy, Kabbalah and the inner workings of the human soul have been watched and listened to by thousands around the world and he has a dedicated following of students from the entire spectrum of the Jewish community.References:Tikkunei Zohar“The Source Of Faith Is Faith Itself” by Aharon LichtensteinPirkei Avot 4:2Halakhic Man by Rabbi Joseph B. SoloveitchikTanya ch. 36“Why Is There Something, Rather Than Nothing?” by Sean CarrollMishneh Torah by Maimonides Sippurei Maasiyot by Rebbe Nachman of Breslov “Anthem” by Leonard CohenFor more 18Forty:NEWSLETTER: 18forty.org/joinCALL: (212) 582-1840EMAIL: info@18forty.orgWEBSITE: 18forty.orgIG: @18fortyX: @18_fortyWhatsApp: join hereBecome a supporter of this podcast: https://www.spreaker.com/podcast/18forty-podcast--4344730/support.

Three times in ancient history, the Jewish people revolted against the Roman Empire – the end result being genocide, enslavement, exile, and religious oppression. Barry Strauss, the Hoover Institution's Corliss Page Dean senior fellow and author of the newly released book Jews Vs. Rome: Two Centuries of Rebellion Against the World's Mightiest People, discusses what triggered the various uprisings (taxation, free will) and the lessons they offer in current world politics – specifically, how Israel's friends and foes view the Jewish state. Also discussed: how the American and Roman empires/republics are similar yet different and, on a lighter note, why the entertainment world insists upon an ancient Rome full of mild British accents and good dental hygiene.

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. US Bureau chief Jacob Magid joins host Amanda Borschel-Dan for today's episode. Just as Israel is set to approve the IDF's plans for the mission to conquer Gaza City, Hamas on Monday informed mediators that it accepted the ceasefire-hostage release deal proposal that was submitted to the group a day earlier by the Egyptians and Qataris. Sources said the proposal involves a 60-day pause and the release of 10 living captives -- in other words, a partial release deal, which Israel has seemingly stepped away from in the past few weeks. Magid weighs in with the backstory to the negotiation reboot and how Israel may respond. The Gaza Humanitarian Foundation announced yesterday that it is launching a new system to enable families to reserve a box of aid in advance, to reduce the chaos surrounding its distribution sites that the UN says has led to the deaths of hundreds of aid seekers. This comes after other attempts, such as women’s-only distribution times, in an effort to serve more vulnerable populations. Magid tells us more. The US State Department on Saturday said it was halting all visitor visas for individuals from Gaza while it conducts “a full and thorough” review. The move to stop these medical-humanitarian visas came after Laura Loomer, a far-right activist and an ally of President Donald Trump, said on social media on Friday that the Palestinian “refugees” had entered the US this month. We learn about Loomer and how this post affected the visa program so far. Two former senior Biden administration officials -- Jack Lew, who served as US ambassador to Israel, and David Satterfield, who served as US envoy for Mideast humanitarian issues -- have revealed that it was Prime Minister Benjamin Netanyahu who asked US President Joe Biden last year to set up a temporary pier off the coast of Gaza to help deliver more aid. We hear highlights from their joint op-ed in Foreign Affairs magazine, including their thoughts on how the UN should cooperate with GHF. Check out The Times of Israel's ongoing liveblog for more updates. For further reading: Hamas says it agrees to latest ceasefire proposal; Netanyahu sounds dismissive GHF says it is launching new reserve system to help families with food collection US State Department halts all visitor visas for Gazans, after far-right activist’s post Former Biden officials say Netanyahu asked US to set up floating Gaza aid pier last year Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Adina Karpuj. IMAGE: Illustrative: A man holds a placard up as he takes part in the March for Hostages in London, August 10, 2025. (AP Photo/Alberto Pezzali)See omnystudio.com/listener for privacy information.

Welcome to our Monthly Zodiac Bonus Episode, dropping the third week of every month! This August, we're giving you the ultimate guide to getting a Virgo man obsessed with YOU.Get ready to discover: