Podcasts about tanakh

How has the media distorted Israel's response to the October 7 Hamas attacks? In this powerful conversation from AJC Global Forum 2025, award-winning journalist and former AP correspondent Matti Friedman breaks down the media bias, misinformation, and double standards shaping global coverage of Israel. Moderated by AJC Chief Communications and Strategy Officer Belle Etra Yoeli, this episode explores how skewed narratives have taken hold in the media, in a climate of activist journalism. A must-listen for anyone concerned with truth in journalism, Israel advocacy, and combating disinformation in today's media landscape. Take Action: Take 15 seconds and urge your elected leaders to send a clear, united message: We stand with Israel. Take action now. Resources: Global Forum 2025 session with Matti Friedman:: Watch the full video. Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran People of the Pod:  Latest Episodes:  John Spencer's Key Takeaways After the 12-Day War: Air Supremacy, Intelligence, and Deterrence Iran's Secret Nuclear Program and What Comes Next in the Iranian Regime vs. Israel War Why Israel Had No Choice: Inside the Defensive Strike That Shook Iran's Nuclear Program Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. Transcript of the Interview: Manya Brachear Pashman: I've had the privilege of interviewing journalism colleague Matti Friedman: twice on this podcast. In 2022, Matti took listeners behind the scenes of Jerusalem's AP bureau where he had worked between 2006 and 2011 and shared some insight on what happens when news outlets try to oversimplify the Israeli-Palestinian conflict. Then in 2023, I got to sit down with Matti in Jerusalem to talk about his latest book on Leonard Cohen and how the 1973 Yom Kippur War was a turning point both for the singer and for Israel.  Earlier this year, Matti came to New York for AJC Global Forum 2025, and sat down with Belle Yoeli, AJC Chief Strategy and Communications Officer. They rehashed some of what we discussed before, but against an entirely different backdrop: post-October 7. For this week's episode, we bring you a portion of that conversation.  Belle Yoeli:   Hi, everyone. Great to see all of you. Thank you so much for being here. Matti, thank you for being here.  Matti Friedman:   Thanks for having me.  Belle Yoeli:   As you can tell by zero empty seats in this room, you have a lot of fans, and unless you want to open with anything, I'm going to jump right in. Okay, great.  So for those of you who don't know, in September 2024 Matti wrote a piece in The Free Press that is a really great foundation for today's discussion. In When We Started to Lie, Matti, you reflect on two pieces that you had written in 2015 about issues of media coverage of Israel during Operation Protective Edge in 2014. And this piece basically talked about the conclusions you drew and how they've evolved since October 7. We're gonna get to those conclusions, but first, I'm hoping you can describe for everyone what were the issues of media coverage of Israel that you first identified based on the experience in 2014? Matti Friedman:   First of all, thanks so much for having me here, and thanks for all of the amazing work that you guys are doing. So it's a real honor for me. I was a reporter for the AP, between 2006 and the very end of 2011, in Jerusalem. I was a reporter and editor. The AP, of course, as you know, is the American news agency. It's the world's largest news organization, according to the AP, according to Reuters, it's Reuters. One of them is probably right, but it's a big deal in the news world.  And I had an inside view inside one of the biggest AP bureaus. In fact, the AP's biggest International Bureau, which was in Jerusalem. So I can try to sketch the problems that I saw as a reporter there. It would take me seven or eight hours, and apparently we only have four or five hours for this lunch, so I have to keep it short. But I would say there are two main problems. We often get very involved. When we talk about problems with coverage of Israel. We get involved with very micro issues like, you call it a settlement. I call it a neighborhood. Rockets, you know, the Nakba, issues of terminology. But in fact, there are two major problems that are much bigger, and because they're bigger, they're often harder to see. One of the things that I noticed at the Bureau was the scale of coverage of Israel. So at the time that I was at the AP, again, between 2006 and the very end of 2011 we had about 40 full time staffers covering Israel. That's print reporters like me, stills photographers, TV crews. Israel, as most of you probably know, is a very small country. As a percentage of the world's surface, Israel is 1/100 of 1% of the surface of the world, and as a percentage of the land mass of the Arab world, Israel is 1/5 of 1%. 0.2%.  And we had 40 people covering it.  And just as a point of comparison, that was dramatically more people than we had at the time covering China. There are about 10 million people today in Israel proper, in China, there are 1.3 billion. We had more people in Israel than we had in China. We had more people in Israel than we had in India, which is another country of about 1.3 billion people. We had more people in Israel than we had in all of the countries of Sub-Saharan Africa. That's 50 something countries. So we had more people in Israel than we had in all of those countries combined. And sometimes I say that to Jews, I say we covered Israel more than we covered China, and people just stare at me blankly, because it's Israel. So of course, that makes perfect sense.  I happen to think Israel is the most important country in the world because I live there. But if the news is meant to be a rational analysis of events on planet Earth, you cannot cover Israel more than you cover the continent of Africa. It just doesn't make any sense. So one of the things that first jumped out at me– actually, that's making me sound smarter than I am. It didn't jump out at me at first. It took a couple of years. And I just started realizing that it was very strange that the world's largest organization had its largest international bureau in the State of Israel, which is a very small country, very small conflict in numeric terms. And yet there was this intense global focus on it that made people think that it was the most important story in the world. And it definitely occupies a place in the American political imagination that is not comparable to any other international conflict.  So that's one part of the problem. That was the scope, the other part was the context. And it took me a while to figure this out, but the coverage of Israel is framed as an Israeli-Palestinian conflict. The conflict is defined in those terms, the Israeli Palestinian conflict, and everyone in this room has heard it discussed in those terms. Sometimes we discuss it in those terms, and that is because the news folks have framed the conflict in those terms. So at the AP bureau in Jerusalem, every single day, we had to write a story that was called, in the jargon of the Bureau, Is-Pals, Israelis, Palestinians. And it was the daily wrap of the Israeli Palestinian conflict. So what Netanyahu said, what Abbas said, rockets, settlers, Hamas, you know, whatever, the problem is that there isn't an Israeli=Palestinian conflict. And I know that sounds crazy, because everyone thinks there is.  And of course, we're seeing conflicts play out in the most tragic way right now in Gaza. But most of Israel's wars have not been fought against Palestinians. Israel has unfortunately fought wars against Egyptians and Jordanians and Lebanese and Iraqis. And Israel's most important enemy at the moment, is Iran, right? The Iranians are not Palestinian. The Iranians are not Arab. They're Muslim, but they're not Arab. So clearly, there is a broader regional conflict that's going on that is not an Israeli Palestinian conflict, and we've seen it in the past year. If we had a satellite in space looking down and just following the paths of ballistic missiles and rockets fired at Israel. Like a photograph of these red trails of rockets fired at Israel. You'd see rockets being fired from Iraq and from Yemen and from Lebanon and from Gaza and from Iran. You'd see the contours of a regional conflict.  And if you understand it's a regional conflict, then you understand the way Israelis see it. There are in the Arab world, 300 million people, almost all of them Muslim. And in one corner of that world, there are 7 million Jews, who are Israelis. And if we zoom out even farther to the level of the Islamic world, we'll see that there are 2 billion people in the Islamic world. There's some argument about the numbers, but it's roughly a quarter of the world's population. And in one corner of that world there, there are 7 million Israeli Jews. The entire Jewish population on planet Earth is a lot smaller than the population of Cairo.  So the idea that this is an Israeli-Palestinian conflict, where Israelis are the stronger side, where Israelis are the dominant actor, and where Israelis are, let's face it, the bad guy in the story, that's a fictional presentation of a story that actually works in a completely different way. So if you take a small story and make it seem big. If you take a complicated regional story and you make it seem like a very small local story involving only Israelis and Palestinians, then you get the highly simplified but very emotive narrative that everyone is being subjected to now. And you get this portrayal of a villainous country called Israel that really looms in the liberal imagination of the West as an embodiment of the worst possible qualities of the age. Belle Yoeli:   Wow. So already you were seeing these issues when you were reporter, earlier on. But like this, some of this was before and since, since productive edge. This is over 10 years ago, and here we are. So October 7 happens. You already know these issues exist. You've identified them. How would you describe because obviously we have a lot of feelings about this, but like, strictly as a journalist, how would you describe the coverage that you've seen since during October 7, in its aftermath? Is it just these issues? Have they? Have they expanded? Are there new issues in play? What's your analysis? Matti Friedman:   The coverage has been great. I really have very I have no criticism of it. I think it's very accurate. I think that I, in a way, I was lucky to have been through what I went through 10 or 15 years ago, and I wasn't blindsided on October 7, as many people were, many people, quite naturally, don't pay close attention to this. And even people who are sympathetic to Israel, I think, were not necessarily convinced that my argument about the press was right. And I think many people thought it was overstated.  And you can read those articles from 2014 one was in tablet and one was in the Atlantic, but it's basically the two chapters of the same argument. And unfortunately, I think that those the essays, they stand up. In fact, if you don't really look at the date of the essays, they kind of seem that they could have been written in the past year and a half. And I'm not happy about that. I think that's and I certainly wrote them in hopes that they would somehow make things better. But the issues that I saw in the press 15 years ago have only been exacerbated since then. And October seven didn't invent the wheel. The issues were pre existing, but it took everything that I saw and kind of supercharged it.  So if I talked about ideological conformity in the bureaus that has been that has become much more extreme. A guy like me, I was hired in 2006 at the AP. I'm an Israeli of center left political leanings. Hiring me was not a problem in 22,006 by the time I left the AP, at the end of 2011 I'm pretty sure someone like me would not have been hired because my views, which are again, very centrist Israeli views, were really beyond the pale by the time that I left the AP, and certainly, and certainly today, the thing has really moved what I saw happening at the AP. And I hate picking on the AP because they were just unfortunate enough to hire me. That was their only error, but what I'm saying about them is true of a whole new. Was heard. It's true of the Times and CNN and the BBC, the news industry really works kind of as a it has a herd mentality. What happened was that news decisions were increasingly being made by people who are not interested in explanatory journalism. They were activists. Activists had moved into the key positions in the Bureau, and they had a very different idea of what press coverage was supposed to do. I would say, and I tried to explain it in that article for the free press, when I approach a news story, when I approach the profession of journalism, the question that I'm asking is, what's going on? That's the question I think you're supposed to ask, what's going on? How can I explain it in a way that's as accurate as as possible? The question that was increasingly being asked was not what's going on. The question was, who does this serve? That's an activist question. So when you look at a story, you don't ask, is it true, or is it not true? You ask, who's it going to help? Is it going to help the good guys, or is it going to help the bad guys?  So if Israel in the story is the villain, then a story that makes Israel seem reasonable, reasonable or rational or sympathetic needs to be played down to the extent possible or made to disappear. And I can give you an example from my own experience.  At the very end of 2008 two reporters in my bureau, people who I know, learned of a very dramatic peace offer that Prime Minister Ehud Olmert had made to the Palestinians. So Olmert, who was the prime minister at the time, had made a very far reaching offer that was supposed to see a Palestinian state in all of Gaza, most of the West Bank, with land swaps for territory that Israel was going to retain, and a very far reaching international consortium agreement to run the Old City of Jerusalem. Was a very dramatic. It was so far reaching, I think that Israelis probably wouldn't have supported it. But it was offered to the Palestinian side, and the Palestinians rejected it as insufficient. And two of our reporters knew about this, and they'd seen a map of the offer. And this was obviously a pretty big story for a bureau that had as the thrust of its coverage the peace process.  The two reporters who had the story were ordered to drop it, they were not allowed to cover the story. And there were different explanations. And they didn't, by the way, AP did not publish the story at the time, even though we were the first to have it. Eventually, it kind of came out and in other ways, through other news organizations. But we knew at first. Why were we not allowed to cover it? Because it would have made the Israelis who we were trying to villainize and demonize, it would have made Israel seem like it was trying to solve the conflict on kind of reasonable lines, which, of course, was true at that time. So that story would have upended the thrust of our news coverage. So it had to be made to go away, even though it was true, it would have helped the wrong people. And that question of who does this serve has destroyed, I want to say all, but much, of what used to be mainstream news coverage, and it's not just where Israel is concerned.  You can look at a story like the mental health of President Biden, right. Something's going on with Biden at the end of his term. It's a huge global news story, and the press, by and large, won't touch it, because why? I mean, it's true, right? We're all seeing that it's true, but why can't you touch it? Because it would help the wrong people. It would help the Republicans who in the press are the people who you are not supposed to help.  The origins of COVID, right? We heard one story about that. The true story seems to be a different story. And there are many other examples of stories that are reported because they help the right people, or not reported because they would help the wrong people. And I saw this thinking really come into action in Israel 10 or 15 years ago, and unfortunately, it's really spread to include the whole mainstream press scene and really kill it.  I mean, essentially, anyone interested in trying to get a solid sense of what's going on, we have very few options. There's not a lot, there's not a lot out there. So that's the broader conclusion that I drew from what I thought at the time was just a very small malfunction involving Israel coverage. But Israel coverage ends up being a symptom of something much bigger, as Jews often are the symptom of something much bigger that's going on.  So my problems in the AP bureau 15 years ago were really a kind of maybe a canary in the coal mine, or a whiff of something much bigger that we were all going to see happen, which is the transformation of the important liberal institutions of the west into kind of activist arms of a very radical ideology that has as its goal the transformation of the west into something else. And that's true of the press, and it's true of NGO world, places like Human Rights Watch and Amnesty International, which were one thing 30 years ago and are something very different today. And it's also true of big parts of the academy. It's true of places like Columbia and places like Harvard, they still have the logo, they still have the name, but they serve a different purpose, and I just happen to be on the ground floor of it as a reporter. Belle Yoeli:   So obviously, this concept of who does this serve, and this activist journalism is deeply concerning, and you actually mentioned a couple other areas, academia, obviously we're in that a lot right now in terms of what's going on campus. So I guess a couple of questions on that. First of all, think about this very practically, tachlis, in the day to day.  I'm a journalist, and I go to write about what's happening in Gaza. What would you say is, if you had to throw out a percentage, are all of them aware of this activist journalist tendency? Or you think it's like, like intentional for many of them, or it's sort of they've been educated that way, and it's their worldview in such a way that they don't even know that they're not reporting the news in a very biased way. Does that make sense? Matti Friedman:   Totally. I think that many people in the journalism world today view their job as not as explaining a complicated situation, but as swaying people toward the correct political conclusion. Journalism is power, and the power has to be wielded in support of justice. Now, justice is very slippery, and, you know, choosing who's in the right is very, very slippery, and that's how journalism gets into a lot of trouble. Instead of just trying to explain what's going on and then leave, you're supposed to leave the politics and the activism to other people. Politics and activism are very important.  But unless everyone can agree on what is going on, it's impossible to choose the kind of act, the kind of activism that would be useful. So when the journalists become activists, then no one can understand what's what's going on, because the story itself is fake, and there are many, many examples of it. But you know, returning to what you asked about, about October 7, and reporting post October 7, you can really see it happen. The massacres of October 7 were very problematic for the ideological strain that now controls a lot of the press, because it's counterintuitive. You're not supposed to sympathize with Israelis.  And yet, there were a few weeks after October 7 when they were forced to because the nature of the atrocities were so heinous that they could not be ignored. So you had the press covering what happened on October 7, but you could feel it. As someone who knows that scene, you could feel there was a lot of discomfort. There was a lot of discomfort. It wasn't their comfort zone, and you knew that within a few weeks, maybe a month, it was gonna snap back at the first opportunity.  When did it snap back? In the story of the Al Ahli hospital strike. If you remember that a few weeks in, there's a massive global story that Israel has rocketed Hospital in Gaza and killed about 500 people and and then you can see the kind of the comfort the comfort zone return, because the story that the press is primed to cover is a story about villainous Israelis victimizing innocent Palestinians, and now, now we're back. Okay. Now Israel's rocketing hospital. The problem was that it hadn't happened, and it was that a lot of stories don't happen, and they're allowed to stand.  But this story was so far from the truth that even the people involved couldn't make it work, and it had to be retracted, but it was basically too late. And then as soon as the Israeli ground offensive got into swing in Gaza, then the story really becomes the same old story, which is a story of Israel victimizing Palestinians for no reason. And you'll never see Hamas militants in uniform in Gaza. You just see dead civilians, and you'll see the aftermath of a rocket strike when the, you know, when an Israeli F16 takes out the launcher, but you will never see the strike. Which is the way it's worked in Gaza since the very end of 2008 which is when the first really bad round of violence in Gaza happens, which is when I'm at the AP.  As far as I know, I was the first staffer to erase information from the story, because we were threatened by Hamas, which happened at the very end of 2008. We had a great reporter in Gaza, a Palestinian who had always been really an excellent reporter. We had a detail in a story. The detail was a crucial one. It was that Hamas fighters were dressed as civilians and were being counted as civilians in the death toll, an important thing to know, that went out in an AP story. The reporter called me a few hours later. It was clear that someone had spoken to him, and he told me, I was on the desk in Jerusalem, so I was kind of writing the story from the main bureau in Jerusalem. And he said, Matti, you have to take that detail out of the story. And it was clear that someone had threatened him. I took the detail out of the story. I suggested to our editors that we note in an Editor's Note that we were now complying with Hamas censorship. I was overruled, and from that point in time, the AP, like all of its sister organizations, collaborates with Hamas censorship in Gaza.  What does that mean? You'll see a lot of dead civilians, and you won't see dead militants. You won't have a clear idea of what the Hamas military strategy is. And this is the kicker, the center of the coverage will be a number, a casualty number, that is provided to the press by something called the Gaza health ministry, which is Hamas. And we've been doing that since 2008, and it's a way of basically settling the story before you get into any other information. Because when you put, you know, when you say 50 Palestinians were killed, and one Israeli on a given day, it doesn't matter what else you say. The numbers kind of tell their own story, and it's a way of settling the story with something that sounds like a concrete statistic. And the statistic is being, you know, given to us by one of the combatant sides. But because the reporters sympathize with that side, they're happy to play along. So since 2008, certainly since 2014 when we had another serious war in Gaza, the press has not been covering Gaza, the press has been essentially an amplifier for one of the most poisonous ideologies on Earth. Hamas has figured out how to make the press amplify its messaging rather than covering Hamas. There are no Western reporters in Gaza. All of the reporters in Gaza are Palestinians, and those people fall into three categories. Some of them identify with Hamas. Some of them are intimidated by Hamas and won't cross Hamas, which makes a lot of sense. I wouldn't want to cross Hamas either. So either. And the third category is people who actually belong to Hamas. That's where the information from Gaza is coming from. And if you're credulous, then of course, you're going to get a story that makes Israel look pretty bad. Belle Yoeli:   So this is very depressing. That's okay. It's very helpful, very depressing. But on that note, I would ask you so whether, because you spoke about this problem in terms, of, of course, the coverage of Israel, but that it's it's also more widespread you talk, you spoke about President Biden in your article, you name other examples of how this sort of activist journalism is affecting everything we read. So what should everyone in this room be reading, truly, from your opinion. This is Matti's opinion. But if you want to you want to get information from our news and not activist journalism, obviously The Free Press, perhaps. But are there other sites or outlets that you think are getting this more down the line, or at least better than some, some better than others?  Matti Friedman:   No, it's just The Free Press. No. I mean, it's a question that I also wrestle with. I haven't given up on everyone, and even in publications that have, I think, largely lost the plot, you'll still find good stuff on occasion. So I try to keep my eye on certain reporters whose name I know. I often ask not just on Israel, but on anything, does this reporter speak the language of the country that they're covering? You'd be shocked at how rare that is for Americans. A lot of the people covering Ukraine have no idea what language they speak in Ukraine, and just as someone who covers Israel, I'm aware of the low level of knowledge that many of the Western reporters have. You'll find really good stuff still in the Atlantic. The Atlantic has managed, against steep odds, to maintain its equilibrium amid all this. The New Yorker, unfortunately, less so, but you'll still see, on occasion, things that are good. And there are certain reporters who are, you know, you can trust. Isabel Kirchner, who writes for The New York Times, is an old colleague of mine from the Jerusalem report. She's excellent, and they're just people who are doing their job. But by and large, you have to be very, very suspicious of absolutely everything that you read and see. And I'm not saying that as someone who I'm not happy to say that, and I certainly don't identify with, you know, the term fake news, as it has been pushed by President Trump.  I think that fake news is, you know, for those guys, is an attempt to avoid scrutiny. They're trying to, you know, neuter the watchdog so that they can get away with whatever they want. I don't think that crowd is interested in good press coverage. Unfortunately, the term fake news sticks because it's true. That's why it has worked. And the press, instead of helping people navigate the blizzard of disinformation that we're all in, they've joined it. People who are confused about what's going on, should be able to open up the New York Times or go to the AP and figure out what's going on, but because, and I saw it happen, instead of covering the circus, the reporters became dancing bears in the circus. So no one can make heads or tails of anything. So we need to be very careful.  Most headlines that are out there are out there to generate outrage, because that's the most predictable generator of clicks, which is the, we're in a click economy. So I actually think that the less time you spend following headlines and daily news, the better off you'll be. Because you can follow the daily news for a year, and by the end of the year, you'll just be deranged. You'll just be crazy and very angry.  If you take that time and use it to read books about, you know, bitten by people who are knowledgeable, or read longer form essays that are, you know, that are obviously less likely to be very simplistic, although not, you know, it's not completely impossible that they will be. I think that's time, that's time better spent. Unfortunately, much of the industry is kind of gone. And we're in an interesting kind of interim moment where it's clear that the old news industry is basically dead and that something new has to happen. And those new things are happening. I mean, The Free Press is part of a new thing that's happening. It's not big enough to really move the needle in a dramatic way yet, but it might be, and I think we all have to hope that new institutions emerge to fill the vacuum.  The old institutions, and I say this with sorrow, and I think that this also might be true of a lot of the academic institutions. They can't be saved. They can't be saved. So if people think that writing an editor, a letter to the editor of the New York Times is going to help. It's not going to help. Sometimes people say, Why don't we just get the top people in the news industry and bring them to Israel and show them the truth? Doesn't help. It's not about knowing or not knowing. They define the profession differently.  So it's not about a lack of information. The institutions have changed, and it's kind of irrevocable at this point, and we need new institutions, and one of them is The Free Press, and it's a great model of what to do when faced with fading institutions. By the way, the greatest model of all time in that regard is Zionism. That's what Zionism is. There's a guy in Vienna in 1890 something, and his moment is incredibly contemporary. There's an amazing biography of Herzl called Herzl by Amos Elon. It's an amazing book. If you haven't read it, you should read it, because his moment in cosmopolitan Vienna sounds exactly like now. It's shockingly current. He's in this friendly city. He's a reporter for the New York Times, basically of the Austro Hungarian empire, and he's assimilated, and he's got a Christmas tree in his house, and his son isn't circumcised, and he thinks everything is basically great. And then the light changes.  He notices that something has changed in Vienna, and the discourse about Jews changes, and like in a Hollywood movie, the light changes. And he doesn't try to he doesn't start a campaign against antisemitism. He doesn't get on social media and kind of rail against unfair coverage. He sits down in a hotel room in Paris and he writes this pamphlet called the Jewish state, and I literally flew from that state yesterday. So there's a Zionist model where you look at a failing world and you think about radical solutions that involve creation. And I think we're there. And I think Herzl's model is a good one at a dark time you need real creativity. Belle Yoeli:   Thank God you found the inspiration there, because I was really, I was really starting to worry. No, in all seriousness, Matti, the saying that these institutions can't be saved. I mean the consequences of this, not just for us as pro-Israel, pro-Jewish advocates, but for our country, for the world, the countries that we come from are tremendous.  And the way we've been dealing with this issue and thinking about how, how can you change hearts and minds of individuals about Israel, about the Jewish people, if everything that they're reading is so damaging and most of what they're reading is so damaging and basically saying there's very little that we can do about that. So I am going to push you to dream big with us. We're an advocacy organization. AJC is an advocacy organization. So if you had unlimited resources, right, if you really wanted to make change in this area, to me, it sounds like you're saying we basically need 15 Free Presses or the new institutions to really take on this way. What would you do? What would you do to try to make it so that news media were more like the old days? Matti Friedman:   Anyone who wants unlimited resources should not go into journalism. I have found that my resources remain limited. I'll give you an answer that is probably not what you're expecting or not what you want here. I think that the fight can't be won. I think that antisemitism can't be defeated. And I think that resources that are poured into it are resources wasted. And of course, I think that people need legal protection, and they need, you know, lawyers who can protect people from discrimination and from defamation. That's very important. But I know that when people are presented with a problem like antisemitism, which is so disturbing and it's really rocking the world of everyone in this room, and certainly, you know, children and grandchildren, you have a problem and you want to address it, right? You have a really bad rash on your arm. You want the rash to go away, and you're willing to do almost anything to make it go away. This has always been with us. It's always been with us.  And you know, we recently celebrated the Seder, and we read in the Seder, in the Haggadah, l'chol dor vador, omdim aleinu l'chaloteinu. Which is, in every generation, they come at us to destroy us. And it's an incredibly depressing worldview. Okay, it's not the way I wanted to see the world when I grew up in Toronto in the 1990s. But in our tradition, we have this idea that this is always gonna be around. And the question is, what do you do? Do you let other people define you? Do you make your identity the fight against the people who hate you? And I think that's a dead end.  This crisis is hitting the Jewish people at a moment when many of us don't know who we are, and I think that's why it's hitting so hard. For my grandfather, who was a standard New York Jew, garment industry, Lower East Side, poor union guy. This would not have shaken him, because he just assumed that this was the world like this. The term Jewish identity was not one he ever heard, because it wasn't an issue or something that had to be taught. So if I had unlimited resources, what I would do is I would make sure that young Jewish people have access to the riches of Jewish civilization, I would, you know, institute a program that would allow any young Jewish person to be fluent in Hebrew by the time they finish college. Why is that so important? Why is that such an amazing key?  Because if you're fluent in Hebrew, you can open a Tanakh, or you can open a prayer book if you want. Or you can watch Fauda or you can get on a plane to Israel and hit on Israeli guys. Hebrew is the key to Jewish life, and if you have it, a whole world will open up. And it's not one that antisemites can interfere with. It does not depend on the goodwill of our neighbors. It's all about us and what we're doing with ourselves. And I think that if you're rooted in Jewish tradition, and I'm not saying becoming religious, I'm just saying, diving into the riches of Jewish tradition, whether it's history or gemara or Israel, or whatever, if you're if you're deep in there enough, then the other stuff doesn't go away, but it becomes less important.  It won't be solved because it can't be solved, but it will fade into the background. And if we make the center of identity the fight against antisemitism, they've won. Why should they be the center of our identity? For a young person who's looking for some way of living or some deep kind of guide to life, the fight against antisemitism is not going to do it, and philanthropy is not going to do it. We come from the wisest and one of the oldest civilizations in the world, and many of us don't know how to open the door to that civilization, and that's in our hands. And if we're not doing it, it's not the fault of the antisemites. It's our own fault. So if I had unlimited resources, which, again, it's not, it's not going to happen unless I make a career change, that's where I would be putting my effort. Internally and not externally.  Belle Yoeli:   You did find the inspiration, though, again, by pushing Jewish identity, and we appreciate that. It's come up a lot in this conversation, this question about how we fight antisemitism, investing in Jewish identity and who we are, and at the same time, what do we do about it? And I think all of you heard Ted in a different context last night, say, we can hold two things, two thoughts at the same time, right? Two things can be true at the same time. And I think for me, what I took out of this, in addition to your excellent insights, is that that's exactly what we have to be doing.  At AJC, we have to be engaging in this advocacy to stand up for the Jewish people and the State of Israel. But that's not the only piece of the puzzle. Of course, we have to be investing in Jewish identity. That's why we bring so many young people to this conference. Of course, we need to be investing in Jewish education. That's not necessarily what AJC is doing, the bulk of our work, but it's a lot of what the Jewish community is doing, and these pieces have to go together. And I want to thank you for raising that up for us, and again, for everything that you said. Thank you all so much for being here. Thank you. Manya Brachear Pashman: If you missed last week's episode, be sure to tune in as John Spencer, Chair of Urban Warfare Studies at West Point, breaks down Israel's high-stakes strike on Iran's nuclear infrastructure and the U.S. decision to enter the fight. 

In Chapter 23 David takes a census of the Levites and assigns them to one of four divisions:1. Management and supervision of the Construction of the Temple2. Shoftim and Shotrim - Law (and order)3. Gatekeepers4. Song and musicWe also read about Moshe's sons and grabdchildren for the first time in Tanakh! And this is where we meet Rechavia

Chapter 20 re-narrates various military escapades of David and his warriors.We shall address two particular details:1. The royal crown of Ammon; why the Tanakh wants to tell us about it., and the legends that were told.2. Who killed Goliath? We shall see how Divrei Hayamim resolves a particularly thorny contradiction in the Book of Samuel.

June 18, 2025Torah Smash! The Podcast for Nerdy JewsEpisode 83 - Monsters and AngelsRemember the story in the Tanakh about flaming serpents? What about the one about unicorns?This week, the mystical co-hosts of Wayward Children: Jewish Monsters, Magic, and the Stories We Tell help us summon the wild, weird, and fantastical creatures hiding in the pages of Torah. We explore the line between monsters and angels. Honestly, we didn't know we could fit this many Jewish creatures into one episode. We also learn if Falcor has Jewish origins.00:04:58 Numbers 21:6-8 Flaming, Flying Snakes00:09:52 D&D converted me a Judaism00:10:56 Finding mystical and mythological creatures in Jewish lore00:14:27 The seraph - flaming snakes or flying angels?00:19:12 Unicorns00:23:24 Monster angels, cherub angels, and messenger angels00:33:21 Too many monsters, too little time00:39:07 Favorite monster or creature from the TorahShare this episode with a friend: https://www.torahsmash.com/post/episode-83-monsters-and-angelsConnect with us online, purchase swag, support us with a donation, and more at www.torahsmash.com.Listen to John and Jack on their podcast - Wayward Children:Jewish Monsters, Magic, and the Stories We Tell https://waywardchildren.buzzsprout.com/Collectible Jewish Monsters and Magic Cards - https://madnessheart.press/product/collectable-jewish-monsters-and-magic-cards/?v=0b3b97fa6688Treif Magic - https://madnessheart.press/product/treif-magic/?v=0b3b97fa6688Dybbuk in the Doorway - https://www.amazon.com/Dybbuk-Doorway-John-Baltisberger/dp/B0F7XVKBRQ

Over the last year and a half, many have reflected that these times feel 'biblical.' There is a sense that the ongoing war and the surrounding societal shifts feel more significant than ever. Some of this 'biblical' scale has to do with the struggle for land and legitimacy, and some of it seems to be rooted in the heroism and clarity of the soldiers, both those in active service and reservists. They know there is a job to do and that they are the ones destined to do it. In this sensitive conversation, Dr. Yael Ziegler and Dr. Yosefa Fogel Wruble probe several battle stories in the book of Samuel for their guidance and wisdom regarding morality in war and the dynamic faces of courage, then and now. Make sure to listen until the episode's end for a conclusion to the miniseries. Dr, Yael Ziegler is a beloved Matan teacher and head of its Kitvuni program. She is a senior Tanakh lecturer at Herzog college and author of multiple commentaries on Tanakh. This has been a special podcast miniseries produced by Matan which dropped each week of the Omer counting between the holidays of Pesach and Shavuot. In each episode, a Bible scholar explored an iconic biblical text in light of the changing Israeli, Jewish, and world realities.

Divrei Hayamim I ch.4 is filled yet again with names. Whereas much of teh detail here seem incosequential to us, Midrash uses these texts as a commentary about some of the familiar heroes of Tanakh.

Tehillim 132: קומה ה' למנוחתך (conclusion), by Rav Yitzchak Etshalom When was Psalm 132 composed - and why? In this conclusion of a two-part shiur, we examine the longest of the שירי המעלה - Psalm 132. This psalm, evidently devoted to the city of Yerushalayim and the Divine choice of both the place and the Davidic line, is especially appropriate as we prepare to celebrate the 58th anniversary of the reunification of Yerushalayim under Jewish sovereignty. Noting that the psalm speaks in different voices, we note numerous related texts in Tanakh that may have either been inspired by, or been the inspiration for our psalm. קומה ה' למנוחתך, אתה וארון עוזך. And, indeed, may we soon see a fulfillment of the promise ואויביו אלביש בשת, ועליו יציץ נזרו.

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Tehillim 132: קומה ה' למנוחתך, by Rav Yitzchak Etshalom What was the occasion that motivated the composition of Psalm 132? A special shiur as we prepare for Yom Yerushalayim. In this first part of a two-part shiur, we examine the longest of the שירי המעלה - Psalm 132. This psalm, evidently devoted to the city of Yerushalayim and the Divine choice of both the place and the Davidic line, is especially appropriate as we prepare to celebrate the 58th anniversary of the reunification of Yerushalayim under Jewish sovereignty. Noting that the psalm speaks in different voices, we note numerous related texts in Tanakh that may have either been inspired by, or been the inspiration for our psalm. קומה ה' למנוחתך, אתה וארון עוזך. And, indeed, may we soon see a fulfillment of the promise ואויביו אלביש בשת, ועליו יציץ נזרו. Source sheet >>

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Mijal sits down with Rabbi Alex Israel—beloved Tanakh educator, podcaster, and Israeli thought leader—for a sweeping conversation that bridges biblical history with today's geopolitical challenges. Together, Mijal and Rav Alex explore timeless prophetic insights, the dangers of political power, and the enduring call for moral leadership and national unity. If you've ever wondered how ancient Jewish texts might help us make sense of today's dizzying headlines, this episode is for you. Click here for Rav Alex Israel's website, where you can register for a weekly parasha newsletter. Here is a link to Rabbi Israel's Tanakh Podcast.   And please follow Wondering Jews on Instagram! instagram.com/wonderingjews Get in touch at our new email address: WonderingJews@unpacked.media and call us, 1-833-WON-Jews. ------------ This podcast was brought to you by Unpacked, a division of OpenDor Media. For other podcasts from Unpacked, check out: ⁠⁠⁠Jewish History Nerds⁠⁠⁠ ⁠⁠⁠Unpacking Israeli History⁠⁠⁠ ⁠⁠⁠Soulful Jewish Living⁠⁠⁠ ⁠⁠⁠Stars of David with Elon Gold 

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/biography

In this episode, we're joined by writer, podcaster, and Judaic Studies teacher at Jewish Leadership Academy in Miami, Olivia Friedman for a deep-dive review of the hit Amazon Prime series House of David. Going character by character, we explore what the show gets right—and where it diverges—from the biblical narrative, paying close attention to the scriptural peshat, Midrash, and Talmudic interpretations. We examine how key figures like David, Saul, Michal, Samuel, Doeg, and the Witch of Endor are portrayed, and where those portrayals align with or stray from the text. Olivia helps unpack why certain liberties were likely taken—from narrative pacing to character development—and how the show weaves in motifs and echoes from elsewhere in Tanakh to fill dramatic or emotional gaps. Whether you're a fan of the show, a student of Tanakh, or just curious how biblical stories get adapted for the screen, this episode offers an honest, engaging look at the balance between staying true to the text and telling a compelling story.---*This episode is dedicated to the refua shelema of our dear friend Yaakov ben Haya Sarah Malakh---• Bio: Olivia Friedman is a Judaic Studies teacher at the Jewish Leadership Academy. She loves literary analysis, pop culture, and the Bible. Fascinated by the weekly Torah portion, she created the podcast Parsha for Kids so children can learn the weekly Torah section while commuting to and from school. A passionate reader, Olivia shares book reviews on Instagram at @thebookrave. She currently teaches Tanakh, Jewish Law, and Oral Thought, and serves as the Educational Technology Coordinator at Ida Crown Jewish Academy. She previously taught at Charles E. Smith Jewish Day School in Rockville, MD. Olivia holds a Master's in Teacher Leadership with a concentration in Gifted Education from Northwestern University, a Master's in Bible from the Bernard Revel Graduate School of Jewish Studies, and a Bachelor's in English from Yeshiva University's Stern College for Women. Most recently, she completed the Matan Bellows Eshkolot Fellowship—and enjoyed an incredible tour of Israel as part of the program.---• Check out her podcast here: https://podcasts.apple.com/us/podcast/parsha-for-kids/id1650704738• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel M., Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

My recent interview with Rabbi Dr. Yosie Levine about his book, Hakham Tsevi Ashkenazi and the Battlegrounds of the Early Modern Rabbinate (Littman Library, 2024), illuminated the dynamic interplay between Sephardi and Ashkenazi traditions-a theme that resonates deeply with our mission at the Unity Through Diversity Institute. From the outset, Rabbi Levine's scholarship made clear that Hakham Tsevi's life was shaped by both geography and intellectual inheritance. The map at the beginning of his book, as he notes, is more than a visual aid; it is a testament to the diverse worlds Hakham Tsevi traversed. What struck me most was Hakham Tsevi's dual heritage. Raised in the Ashkenazi tradition, his formative years were marked by the customs and halakhic frameworks of Central and Eastern Europe. However, his sojourn in the Ottoman Empire brought him into close contact with the Sephardi world. This was not a mere footnote in his biography; it fundamentally altered his worldview and rabbinic outlook. The mere fact that he is called Hakham, a term of Rabbinic authority used by Sephardi Jews, yet insisted on only taking posts in Ashkenazi institutions, shows a menagerie of influences and appreciation for the diverse Jewish influences within halakhic practice. Rabbi Levine and I discussed how, despite his Ashkenazi roots, and adherence to his Ashkenazi traditions, Hakham Tsevi's training among Sephardim left an indelible mark. This influence became evident in his encouragement for scholars to prioritize accessible texts and to remain wary of the potential misuse of mystical works-a stance that echoed the concerns of Sephardi rabbis as books became more widely available. And the Sephardic influence may also be seen in his approach to education – much in line with the Sephardic philosophy, he recommended a TaNaKh first and then mishna focused curriculum with Talmud coming only after true comprehension and Kabbalah only for those who are truly gifted and fully fluent in all the other texts. “Hakham Tsevi broke new ground. He adopted a decidedly oppositional orientation towards minhag and freely attacked long-standing Ashkenazi traditions. He imported into his halakhic decisions practices from the Sephardi milieu, and advocated for a Sephardi educational curriculum.” (Rabbi Dr. Yosie Levine, p. 131) Hakham Tsevi's life demonstrates that Jewish identity is not static; it is forged in dialogue, sometimes in tension, but always in pursuit of a richer, more inclusive heritage. As we continue our work at the Unity Through Diversity Institute, Hakham Tsevi's example inspires us to embrace complexity, to learn from one another, and to honor the multiple strands that make up the fabric of Jewish life. “Before his tombstone was destroyed by the Nazis, it was adorned with the image of a gazelle, a tsevi. Moving swiftly and confidently from one field to the next, Hakham Tsevi was attacked often by adversaries who thought themselves wiser or more capable. Perhaps some of them were. But those adversaries never stopped him from speaking his mind, rendering his legal decisions, or publishing his rulings. In fact, they often compelled him to act or react…Students of halakhah remember him by the answers he generated; students of history, by the questions.” (Rabbi Dr. Yosie Levine, conclusion) I am grateful to Rabbi Levine for shedding light on this remarkable figure and hope we find this passion to challenge the norm and raise the difficult questions in more leaders. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

We often think of the liturgy for the Yamim Noraim as static words confined to the pages of the machzor. However, these prayers draw from the rich tapestry of the Tanakh. In the first part of this two-part series, we'll explore the biblical inspiration that breathes life into Psalm 27, sometimes called “L'David Hashem.” Many have the practice of adding this psalm to their daily prayers during Elul and Tishrei. This psalm-prayer has intriguing intertextual parallels with the passages in Tanakh that describe a city of refuge, a connection that holds rich significance if we read the psalm as a meditation on guilt and responsibility. In part two, we'll explore the passages from the book of Nehemiah that become climactic phrases used in Selichot, the prayer added during Elul and on Yom Kippur. Understanding the desperation and hope that characterized Nehemiah's time period yields add meaning to the recitation of these prayers.

We often think of the liturgy for the Yamim Noraim as static words confined to the pages of the machzor. However, these prayers draw from the rich tapestry of the Tanakh. In the first part of this two-part series, we'll explore the biblical inspiration that breathes life into Psalm 27, sometimes called “L'David Hashem.” Many have the practice of adding this psalm to their daily prayers during Elul and Tishrei. This psalm-prayer has intriguing intertextual parallels with the passages in Tanakh that describe a city of refuge, a connection that holds rich significance if we read the psalm as a meditation on guilt and responsibility. In part two, we'll explore the passages from the book of Nehemiah that become climactic phrases used in Selichot, the prayer added during Elul and on Yom Kippur. Understanding the desperation and hope that characterized Nehemiah's time period yields add meaning to the recitation of these prayers.

A Girl in Persia is a epic sung-through full-length musical adaptation of the Book of Esther from the Tanakh (the Bible). Aiming to be faithful to Scripture, this adaptation's book, lyrics, and music are all written with a historical and cultural focus in mind. A runtime of nearly 3 hours (with an interval) allows for a fully immersive experience in the world of the Achaemenid Empire (c. 550-330 BCE, the First Persian Empire). Without further ado, allow us to present to you a teaser below of its music. If a picture is worth a thousand words, a minute of music is worth ten thousand:

Shemini | The Sound of Silence: Vayidom Aharon, by Rav Yitzchak Etshalom How are we to understand Aharon's silence? Aharon's reaction to the death of his sons, Nadav and Avihu, is summarized in two words: וידם אהרן. Translation, meaning and implications of these two words are the fodder for much exegetic and homiletic analysis. A survey of the uses of the word דום and דמם throughout Tanakh allows us a glimpse to a possible holistic meaning that fits Aharon's reaction as well as the sun's stopping for Yehoshua and the קול דממה דקה heard by Eliyahu. Source sheet >>

Torah teachers Mark Call, Ray Harrison, and intermittently Mark Pitrone, begin a look into some of the Apostolic Writings (aka 'New' Testament) that have been too often 'turned upside down.' This week, they begin with a study of the Second Letter that Shaul or Paul wrote to the people of Corinth.

Just weeks after October 7, 2023—the worst moment in Jewish history since the Holocaust—Pastor Jeff Durbin of Apologia Studios released a video discussing the massacre. In it, he argued that Jewish people who do not believe in Jesus are not truly Jewish and are not God's chosen people. Instead, he claimed that Christians are the true Jews—that Christians are Israel. Through this video, Pastor Jeff Durbin fuels and spreads antisemitism. The video you are about to watch is a Messianic Jewish response, correcting the gross errors Pastor Jeff makes and offering a careful exegesis of the biblical passages he misuses to support his claims.0:00 – Responding to Pastor Jeff Durbin taking advantage of October 7th to promote replacement theology7:00 – Showing why Pastor Jeff Durbin's interpretation of Romans 2.27–29 is incorrect and exegeting the text 26:53 – Responding to Pastor Jeff Durbin's antisemitic comments29:43 – Showing why Pastor Jeff Durbin's interpretation of Romans 9:6 is incorrect and exegeting the text46:24 – What God says about Israel in the Tanakh 47:31 – What Paul says about Israel Original clip You can also watch on our YouTube channelFollow us on Social Media: FacebookInstagramIf you are looking for a way to support us and gain early access to our content, you can become a monthly supporter on Subscribestar We also have: PayPal___________________________ Resources:David J. Rudolph, “Zionism in Pauline Literature: Does Paul Eliminate Particularity for Israel & the Land in His Portrayal of Salvation Available for All the World?” in New Christian Zionism Fresh Perspectives on Israel and the Land, ed. Gerald R. McDermott (Downers Grove: InterVarsity, 2016), 167–194. Mark D. Nanos, “‘The Gifts and the Calling of God Are Irrevocable' (Romans 11.29): If So, How Can Paul Declare That ‘Not All Israelites Truly Belong to Israel' (9.6)” SCJR 11 (2016): 1–17. Matthew Thiessen, “Paul's Argument against Gentile Circumcision in Romans 2.17–29,” Novum Testamentum 56, no. 4 (2014): 373–391. Matthew V. Novenson, Paul, Then and Now (Grand Rapids: Eerdmans, 2022), 91–117.Ryan D. Cullman, Apostle to the Foreskin: Circumcision in the Letters of Paul (Berlin: de Gruyter, 2023), 148–196. Ryan D. Cullman, "(Un)Making a Theological Mountain Out of a Cardiological Mohel: Heart-Circumcision in Paul's Epistles,” Journal for the Jesus Movement in its Jewish Setting, no. 10 (2023): 89–105. “Are Christians ‘the True Jews?'”“Is the Church the ‘True Israel'?”Our interview with Michael Jones of Inspiring Philosophy addressing the question: “Is the New Testament Antisemitic?” For an excellent movie documenting October 7, 2023, and the antisemitism that has been raging since, watch October 8

In this episode, Dr. Yael Ziegler shares her thoughtful and layered approach to the study of Tanakh. Known for her deep literary readings and her commitment to both peshat and the broader interpretive tradition, she explains how elements like structure, repetition, and intertextuality shape her analysis of the biblical text. We explore her perspective on Midrash—not as a rewriting of the narrative, but as a sophisticated form of interpretation. Hazal, she explains, were keen readers of both peshat and derash, and even midrashim that appear far from the plain meaning often reflect a deep sensitivity to language, themes, and textual echoes found elsewhere in Tanakh. These interpretive moves open up new layers of meaning while remaining anchored in the biblical text. Dr. Ziegler illustrates this approach through striking examples involving Rachel and Leah, Moshe, Eliyahu, and more. She also reflects on the role of classical commentators like Rashi, Ibn Ezra, Radak, and Ramban, pointing out that these thinkers were highly attuned literary readers—even without the benefit of the modern tools we rely on today. Their insights continue to offer profound guidance in how we read and engage with Tanakh. Toward the end of the episode, Dr. Ziegler briefly touches on her book Ruth: From Alienation to Monarchy, and how it exemplifies her broader methodology: combining rigorous textual analysis with a deep respect for tradition. This conversation offers a window into a kind of Tanakh study that is both intellectually grounded and deeply rooted in the interpretive legacy of our tradition.---*This episode is dedicated to the refua shelema of our dear friend Yaakov ben Haya Sarah Malakh and to the neshama of Meir ben Moshe a'h — Abdolrahim Ilian, the late father of our dear friend, Rod Ilian. ---• Bio: Dr. Yael Ziegler is the Rosh Batei Midrash and Academic Director of Matan and an Assistant Professor in Tanakh at Herzog College. She received her BA from Stern College and an MA and Ph.D. in Bible at Bar Ilan University. Dr. Ziegler has lectured widely on various Tanakh topics in Israel, the United States, Canada, South Africa, Australia, and Europe. Dr. Ziegler is the author of Promises to Keep: The Oath in Biblical Narrative and Ruth: From Alienation to Monarchy, which has been translated into Hebrew. Her book: Lamentations: Faith in a Turbulent World was released in June, 2021 and is currently being translated into Hebrew. She is now working on a book on Exodus.---Speaker's Resources• Get her books here: https://www.amazon.com/stores/author/B001JOMV9O/allbooks?ingress=0&visitId=ac94d9f2-8a22-4bf3-b6d2-c69c11e40020&ref_=sr_ntt_srch_lnk_1&ccs_id=c22bbbf3-ea51-4a71-84f2-c838544a8a2e---• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

The Koren My First Tanakh Stories brings the characters and wisdom of Torah to to life for the whole family. Engaging with Tanakh stories from a young age with a trusted grown-up sets a child's foundation for future learning, helps develop core values, and sets a foundation for Torah learning in the home and with the family. With a story loyal to the Tanakh text alongside beautiful illustrations, every page is designed to be appealing and engaging to adults and children alike while sparking an intergenerational discussion of Torah values. Each book includes a "Guide for Grown-ups", with a child-friendly glossary (including an explanation of Hebrew terms used in the story) and a series of reflective questions to launch intergenerational conversations about the story and its message. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we're joined by Rabbi Menachem Leibtag, a leading educator in the Gush (Yeshivat Har Etzion) Tanakh methodology—a literary-contextual approach to the study of Tanakh that emphasizes peshat, structure, and thematic development, while reading the text in its historical and narrative context. Rabbi Leibtag lays out the foundations of this method and responds to some of the critiques raised in our previous conversations with J.J. Kimche and Rabbi Yaakov Beasley. We explore concerns that anchoring the Torah in its historical setting may risk weakening its eternal relevance, versus the argument that understanding the text in its original context deepens, rather than diminishes, its meaning. We also examine the tension between drawing out literary structure and preserving the emotional and theological rawness of the text. Another critique addressed is the worry that modern readers—armed with more information and systematic tools—can generate ḥiddushim (novel interpretations) that feel out of bounds to traditionalists, particularly when such ideas were not raised by classical commentators. In contrast, advocates argue that these insights represent a continuation of the interpretive process rather than a break from it. Rabbi Leibtag offers a thoughtful and compelling case for the method's relevance today—rooted in tradition, informed by literary tools, and committed to making Tanakh learning more engaging, rigorous, and meaningful for the modern student.*This episode is dedicated to the refua shelema of our dear friend Yaakov ben Haya Sarah Malakh and to the neshama of Meir ben Moshe a'h — Abdolrahim Ilian, the late father of our dear friend, Rod Ilian. • Bio: Rabbi Menachem Leibtag, an internationally acclaimed bible scholar and pioneer of Jewish Education on the internet, is well known in the Jewish community for his essays on the weekly Bible portion. His vibrant thematic-analytical approach blends the methods of modern academic scholarship with traditional Jewish approaches to the Biblical text. He is best known for his ability to teach students how to study rather than simply read Biblical passages. As his essays focus on meta-themes in the Bible, his readership has expanded to students of the Bible from all religions and walks of life. In Israel, Rabbi Leibtag teaches at Yeshivat Har Etzion, Matan, Yeshivat Shaalavim, Midreshet Lindenbaum, and at MTVA. He also routinely lectures around the globe, primarily as a Scholar in Residence in communities in North America; and is a regular guest lecturer for students at universities such as Columbia, Harvard, Princeton, NYU, Penn, and Brandeis.• Read one of his essays here: https://www.amazon.com/Torah-MiEtzion-Yeshivat-Har-Etzion/dp/1613290063• Welcome to JUDAISM DEMYSTIFIED: A PODCAST FOR THE PERPLEXED | Co-hosted by Benjy & Benzi | Thank you to...Super Patron: Jordan Karmily, Platinum Patron: Craig Gordon, Rod Ilian, Gold Patrons: Dovidchai Abramchayev, Lazer Cohen, Travis Krueger, Vasili Volkoff, Vasya, Silver Patrons: Ellen Fleischer, Daniel Maksumov, Rabbi Pinny Rosenthal, Fred & Antonio, Jeffrey Wasserman, and Jacob Winston! Please SUBSCRIBE to this YouTube Channel and hit the BELL so you can get alerted whenever new clips get posted, thank you for your support!

Torah teachers Mark Call, Mark Pitrone, and Ray Harrison, continue the study of the Book of the prophet Hosea, into chapter 12. And it sure looks like the argument against Ephraim fits the USA as well as it did the Northern Kingdom. And, yes, the indictment of the Whore Church is impossible to miss. But it still manages to anyway.

Send us a textWhat ancient enemy understood our modern challenge better than we do? "Pizur HaNefesh" – the scattering of the soul – lurks in our pockets, ready to pounce on any Jew seeking spiritual growth. This powerful teaching, passed down through generations of Torah scholars, identifies our smartphones as perhaps the greatest threat to Jewish spiritual focus today.When we carry devices that fragment our attention across countless digital distractions, we become "everywhere and somehow nowhere." This scattered consciousness makes genuine prayer impossible, Torah study superficial, and prevents us from being fully present with our children and families. For Jewish youth especially, how can one discover their authentic self when endless digital alternatives compete for their attention at every moment?Most striking is how this modern struggle was prophetically described in Megillat Esther. When Haman describes the Jews as "mefuzar u'mefurad" (scattered and dispersed), he inadvertently offers us profound insight into our current condition. When we know more about designer brands and sports teams than books of Tanakh, we must confront this uncomfortable truth. The solution requires courage – delete unnecessary apps, reduce screen time, and consciously redirect our attention toward what truly matters: family, prayer, mitzvot, and spiritual growth. By fighting Pizur HaNefesh, we reclaim our souls from the predator of distraction and strengthen our authentic connection to God and tradition. Take a moment today to examine what's scattering your soul, and make the changes needed to refocus on what truly matters.Support the showJoin The Motivation Congregation WhatsApp community for daily motivational Torah content!Elevate your impact by becoming a TMC Emerald Donor! Your much-needed backing is crucial for our mission of disseminating the wisdom of the Torah. Join today for just $18.00 per month. (Use your maaser money!) https://buy.stripe.com/00g8xl5IT8dFcKc5ky---------------- SUBSCRIBE to The Weekly Parsha for an insightful weekly talk on the week's Parsha. Listen on Spotify or 24six! Access all Torah talks and listen to featured episodes on our website, themotivationcongregation.org ----------------Questions or Comments? Please email me @ michaelbrooke97@gmail.com

This week's conversation with R. David Fohrman, beloved Tanakh teacher and principal educator at Aleph Beta, was a joy. We begin by thinking about the connection between Betzalel and the world's creation. We ponder the wonders of AI and the relationship between the womb and God's contraction (tzimtzum), and then flesh out the fascinating textual and essential relationship between Betzalel and Yosef. Enjoy this magical Biblical tour with a true Tanakh giant. The series asks what axiomatic ideas sit at the root of Israel's national formation, without which we wouldn't be who we are? How might we adjust our current trends in the Jewish world to realign with these principles? This week's episode has been dedicated in memory of David Shmuel ben Yitzchak. To donate to Matan or sponsor a podcast episode, visit the Matan Website's DONATE page: https://www.matan.org.il/en/donatenow/

Torah teachers Mark Call, and Ray Harrison, this week minus LP, continue the study of the Book of the prophet Hosea, from chapter 9, through chapter 11. Again, there's an emphasis by the prophet on the Creator's hatred of idolatry, even when modern pagans call it "The Science."

The book of Ruth tells us a simple story, but there are numerous thematic layers to discover which help us to appreciate the beauty and depth of God's word. In this episode, we will look at character development, book ends, and thematic comparisons of the various genres of the Old Testament, all of which demonstrate that the book of Ruth is much more significant than we may have realized. Best of all, today's study methods can also be used in your study of other biblical narratives. I hope you find this helpful in deepening your love for the Lord and His Word.Support the showIf you're ready to dive deep with me, consider joining my all-new membership site Better Readers Academy.

This week the Torah teachers, Mark Call, and Ray Harrison, and Mark Pitrone, continue the study of the Book of the prophet Hosea, chapter 8 and then chapter 9.

IntroductionDespite the numerous published episodes of The Jewish Drinking Show regarding Purim, one topic we haven't discussed is that of women drinking on Purim. To discuss this topic on the 172nd episode of The Jewish Drinking Show is Rabbanit Debbie Zimmerman.Biographical Statement of GuestRabbanit Zimmerman is a meshivat halakha, a graduate of Matan's Hilkhata program. She is the director of Shayla, an online responsa project by graduates of the Hilkhata program. After completing a B.A. in social work, Debbie combined teaching in midrashot with her own advanced Torah studies in Matan's program for the study of Bible and Hermeneutics, and Talmud in Beit Morasha. Debbie continues to teach Tanakh, Gemara, and Jewish thought to a wide range of students worldwide. Debbie is currently a fellow in the third cohort of the Matan Kitvuni Program to promote the publication of high-level Torah scholarship by women. She also authored "Purim – Women and Alcohol" in 2019 a responsum regarding women drinking on Purim, along with a Sefaria sheet on the topic. Support the showThank you for listening!If you have any questions, suggestions, or more, feel free to reach out at Drew@JewishDrinking.coml'chaim!

On this WPN Call #424, Dr. Jim Garlow is joined by Rabbi Ari Rockoff, the David Mitzner Community Dean for Values and Leadership at Yeshiva University in New York City. He walks through the components of a Torah Scroll to help us gain a better appreciation between the relationship of the Jewish people and the sacred writings of scripture, and – hopefully – understand better the relevance of the Tanakh, the Old Testament, to us as Christians.        Dr. Jim Garlow has partnered with Pastor Mario Bramnick and Terry Barnes to bring you World Prayer Network (WPN), which seeks out Holy Spirit given strategies for how to be an effective and contagious Christ-follower in our present national situations. WPN hosts weekly prayer calls to seek out strategies for the transformation of nations, including our own. During these live calls, we share briefings from key leaders and then pray into what we see and hear from the Lord.     Follow us on social media:  facebook.com/wellversedworld twitter: @wellversedworld instagram: @wellversedworld www.wellversedworld.org

This week the Torah teachers, Mark Call, and Ray Harrison, and Mark Pitrone, continue the study of the Book of the prophet Hosea, through chapter 6, and then chapter 7.

One megilla down, four to go! Today begins the story of Ruth, the widowed young gentile woman from Mo'av whose kindness and loyalty leads to King David and, according to Jewish tradition, to mashiach. Most of you will have already heard many ideas on Megillat Rut. In my recording today I focus on the deceptively simple question of when the story took place to understand its overall place in Tanakh and how this quiet pastoral story of kindness moves Jewish history forward. My audio is based on a longer written piece which all are welcome to read here https://joewolfson.com/2014/06/01/why-rut/Text here: https://www.sefaria.org/Ruth.1?lang=bihttps://929.org.il/lang/en/today

This week the Torah teachers, Mark Call, and Ray Harrison, and Mark Pitrone, continue the study of the Book of the prophet Hosea, through chapter 5.

This week the Torah teachers, Mark Call, and Ray Harrison, but missing Mark Pitrone, continue the study of the Book of the prophet Hosea. And it includes some of the memorable, and arguably damning, warnings in the Book.

This week the Torah teachers, Mark Call, Ray Harrison, and Mark Pitrone, begin the study of the Book of the prophet Hosea. And it starts with an usual direction from YHVH to the prophet, to "take a wife of harlotry," or marry a whore, in order to make what turns out to be a very dramatic point. And a lesson that is just as central to the state of a not-so-different form of 'whoring' today.

Some criticize the claim of the Messiah's virgin birth. In fact, there's no shortage of those who criticize the legitimacy of Yeshua being the prophesied Messiah in the TANAKH. What we have, however, are three proofs that legitimize it. 

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This week all of the Book of the prophet YesheYahu comes together. The Torah teachers are wrap up the study of YesheYahu, or Isaiah, with the final chapter, 66. And, as noted, it is only one of the most important in Scripture, when it comes to things happening today, but may constitute the biggest INDICTMENT of what Mark Call refers to as the "whore church" in the Bible.

Iyov has said his piece. The three "friends" are out of words. Enter Elihu! A young man who has sat listening to each of the arguments. He is angry. He is besides himself. He cannot hold his words inside. With great irony, in this chapter, Elihu just talks about talking, but in fact says very little. See the chart of the instances of the word "milah" in Tanakh here: https://mg.alhatorah.org/Graph/4405

Ever wonder what people mean when they refer to the Pentateuch? How about the Prison Epistles or the Major Prophets? The Bible, and various parts of the Bible, are often referred to by pastors and clergy using diverse names and categories. The Torah, Tanakh, Catholic Epistles, and Gospels are just a few of the ways people refer to assorted parts of the Bible, even though many Christians are unaware of what these monikers mean. In today's broadcast, Blake explains the common nicknames used for the Bible and the various groupings of its books.

This week and next, the Torah teachers are wrapping up the study of the Book of YesheYahu, or Isaiah, the prophet, with the final chapter, 66. And, as noted, it is only one of the most important in Scripture, when it comes to things happening today, but may constitute the biggest INDICTMENT of what Mark Call refers to as the "whore church" in the Bible. This is where all of YesheYahu comes together. As to where next, if you have feedback or suggestions, or other questions as well, here are the email addresses for the three co-hosts/teachers: Mark Pitrone: MPit@protonmail.com Ray Harrison: torahsamurai@comast.net Mark Call: mark@markniwot.com

Iyov argues that - look around you - the wicked more often than not, lead wonderful peaceful lives. Even in death he sees no advantage of the righteous over the wicked. We speak about 1. The Afterlife. Why is it absent in so much of the Tanakh? 2. Midrash - Tosefta Sotah 3:2 - Is it that wicked people lead untroubled lives, or does an untroubled life lead a person to wickedness?

Hesed: Does the Tanakh Foreshadow Jesus? (The Loving-kindness of G-d) by Mark Stouffer Amazon.com Lovingkindnessofadonai.com WHILE arguing with the Jewish religious leaders, Jesus said, “You search the Scriptures, because you think that in them you have eternal life; and it is these that bear witness of Me; . . .” In this series of books we will examine the Tanakh in order to see if Jesus' claim has any merit. In Hesed we will consider if the sacrificial system prescribed in the Torah prefigures Jesus' death on the cross. We will do so by asking such root level questions as: Why did the Jews need to sacrifice lambs at the first Passover in order to be exempt from G-d's judgement? After all, they were the victims in this event of slavery and oppression. Why did the High Priest need to immediately exit G-d's presence once he sprinkled the blood in the Holy of Holies? Didn't the blood atone for his sins on Yom Kippur? et.al. We will also examine the lives of Joseph, Moses, David, and Daniel. For, there are some noticeable similarities between their lives and Jesus' life. The question is, were these details purposely inserted in the Tanakh to foreshadow Jesus, or is this just a coincidence? Join author Mark Stouffer as he seeks to understand the intended meaning of the Biblical authors. Hesed is for Jewish people who want to know the truth about Jesus. It is also good for Christians who want to learn about the Tanakh, or Old Testament.About the author Mark Stouffer is a retired engineer who lives with his family in Columbus, Ohio. He was born in 1960 and grew up loving sports. Mark graduated with a degree in Civil Engineering from Ohio State in 1983. After college, G-d reached out to Mark. G-d held Mark's heart in His hand and said, “I am here.” Mark received Jesus as his L-rd and Savior, and everything changed. Mark has a passion for the Bible, which he has been studying and teaching for over 40 years. It has always been Mark's goal to learn the message that each Bible author intended as opposed to trying to make the Bible agree with his beliefs. Out of His grace, G-d called Mark to write this important four volume series. Indeed, the subject of these books was never Mark's idea.

Christians claim that Jesus is the Messiah, but how can we know if that is true? Jesus revealed the truth about Himself through passages in the Torah, the Prophets, and the Writings—which together comprise the Tanakh (the Old Testament). Messianic Jewish author David Brickner likewise guides us through twelve prophecies from all three sections of the Tanakh to show: · why God promised a Messiah. · how God planned to bless the whole world through the Jewish people. · the location and strange circumstances of the Messiah's birth. · how and why the Messiah would suffer and die. · how the Messiah would exceed human limitations . . . and more.Become a Parshall Partner: http://moodyradio.org/donateto/inthemarket/partnersSee omnystudio.com/listener for privacy information.