Podcasts about Theodor Herzl

The real fight tearing Israel apart these days isn't against Hamas, Hezbollah, or even Iran. It's a struggle to answer some very urgent—and very old—questions, the same questions that haunted Zionism's founding fathers more than a century ago. Should Israel be a state for the Jews, the thoroughly modernized Vienna on the Mediterranean imagined by Theodor Herzl? Or a Jewish State, a vision championed by many of Zionism's more traditional and religious followers? In this episode, we trace the roots of a conflict that long predates Benjamin Netanyahu, the Supreme Court, or the protests of 2023, and shed light on the historic reasons that drove hundreds of thousands of Israelis to take to the streets and protest.

Rabbi Moshe Lichtman joins us for a deep and sensitive conversation on the religious meaning of Zionism, the founding of the State of Israel, and the theological debates that continue to divide the Jewish world. We explore the widespread misconception that Zionism began with Theodor Herzl, tracing the ideological roots of the movement decades earlier and examining which rabbinic figures supported a return to the Land of Israel and why others fiercely opposed it. The discussion tackles some of the most difficult questions surrounding Religious Zionism: Can redemption begin through secular Jews who are not fully observant? What value is there in building the Land without Torah? Did Zionism unintentionally contribute to religious decline among Jews, and if so, how are we to understand the recitation of Hallel on Yom Ha'atzmaut? We also address the claim that Rav Kook stood virtually alone against the majority of rabbinic opinion and whether “following the majority” applies to these historical and theological questions. Finally, we turn to the words of the prophets themselves. Is the modern State of Israel a fulfillment of biblical prophecy? How can one identify the beginning of the messianic process, and who ultimately has the authority to define redemption? This episode confronts some of the most emotionally charged and intellectually challenging issues in contemporary Jewish thought with nuance, sources, and honesty.(We apologize that this episode is available in audio-only format due to unexpected Zoom connection issues during the recording.)___*This episode is dedicated to the refua shelema of Sarah Miriam bat Tamar, Binyamin ben Zilpa, and our dear friend Yaakov ben Haya Sarah Malakh, and l'ilui nishmat Zehara Yehudit bat Yaakov Ezra v'Ilana Shira___• Bio: Born and raised in Elizabeth, New Jersey, Rabbi Moshe D. Lichtman studied in several yeshivot in Israel, including Beit Midrash LeTorah, the Gruss Kollel, Sha'alvim, and the Meretz Kollel in Mevaseret Tzion. He received semichah from both the Chief Rabbinate of Israel and the Rabbi Isaac Elchanan Theological Seminary of Yeshiva University, and also holds an MS in Jewish Education from Yeshiva University's Azrieli Institute. Rabbi Lichtman made aliyah in 1991 and has since taught in numerous post-high school programs in Israel, including the Mevaseret Institutions, Be'er Miriam, and Yeshivat Yesodei HaTorah, while lecturing regularly throughout the yeshiva and seminary world. He currently lives in Beit Shemesh with his wife and eight children. Rabbi Lichtman is perhaps best known for making major Religious Zionist works accessible to the English-speaking world, including Eim HaBanim Semeichah, An Angel Among Men, A Question of Redemption, and Rise from the Dust, as well as for authoring the widely popular original work Eretz Yisrael in the Parashah, which highlights the centrality of the Land of Israel throughout the Torah.___• Get his book here: https://a.co/d/0jfsgGED___• 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, Jacob Winston, Ariel Klainerman, and Michael Herskovitz! Please SUBSCRIBE to this YouTube Channel and hit the BELL to get alerted whenever new clips get posted, thank you for your support!

#Publi (cuña publicitaria). El sionismo no fracasó como otras ideologías del siglo XX: se consolidó, construyó un Estado y opera hoy con una impunidad que pocas ideologías han logrado en la historia moderna. ¿Cómo logró Theodor Herzl convertir un movimiento marginal en el proyecto político más exitoso del siglo pasado? ¿Qué mitos construyó para legitimarse y cómo los trasladó a la práctica? Eduardo Saldaña y Jara Monter recorren junto a Fernando Arancón las tres grandes corrientes del sionismo, la Nakba como estrategia deliberada y no como efecto colateral, y las razones por las que, a diferencia del nazismo, el panarabismo o el comunismo soviético, el sionismo no ha quebrado sino que se ha radicalizado. Hoy, en "No es el fin del mundo", hablamos del sionismo: la ideología más exitosa del siglo XX. Mapas y artículos: El reparto mundial de la población judía: https://elordenmundial.com/mapas-y-graficos/judios-mundo-israel-sionismo/ El Gran Israel: el irredentismo bíblico judío: https://elordenmundial.com/mapas-y-graficos/mapa-gran-israel/ Libros: La limpieza étnica de Palestina - Ilán Pappé (Booket) Contra el olvido: una memoria fotográfica de Palestina antes de la Nakba, 1889-1948 - Sandra Barrilaro, Johnny Mansour, Bichara Khader, Teresa Aranguren Amezola (Del Oriente y del Mediterráneo) El laboratorio palestino — Antona Loewenstein (Capitán Swing) Israel. La tierra más disputada - Joan B. Culla y Adrià Fortet (Península) Este episodio cuenta con una mención publicitaria de BetterHelp, plataforma de psicología online: https://betterhelp.com/findelmundo

Topic: Testing the Spirits: Biblical Discernment in an Age of Media Lies, Tribal Echo Chambers, and “Christian” Extremes   Whiskey Review: New Riff Bottle in Bond Connect: Instagram: @manhoodneat X: Manhood Neat (@ManhoodNeat) / X Youtube: Manhood, Neat Podcast - YouTube  email: manhood.neat@gmail.com Show Notes: Zionism- “Zionism is the belief that the Jewish people have a rightful claim to a national homeland in the land of Israel, historically and politically.” Reformed Bro- “Reformed Theology is a stream of Protestant Christianity that emphasizes God's sovereignty, the authority of Scripture, and salvation by grace alone.” -But the Bro's take it to the extreme - Reformed Reformed Reformed Dispensational- “Dispensationalism is a theological system that teaches God works through distinct periods (‘dispensations') and maintains a clear distinction between Israel and the Church.” - 2 roads to one God “We've watched brothers and generations swing from naive Zionism to reactionary antisemitism. Both fail the test.” I'm reformed, I'm evangelical, I'm catholic, I am Baptist, I am a Calvinist…why not Christian Reminds me - I am of Paul; I am of Apollos.  1 Corinthians 3:4-9:  4For when one says, “I follow Paul,” and another, “I follow Apollos,” are you not being merely human? 5What then is Apollos? What is Paul? Servants through whom you believed, as the Lord assigned to each. 6I planted, Apollos watered, but God gave the growth. 7So neither he who plants nor he who waters is anything, but only God who gives the growth. 8He who plants and he who waters are one, and each will receive his wages according to his labor. 9For we are God's fellow workers. You are God's field, God's building. Fellow Christians (regardless of denomination) - Let us come reason together Unity of the Body of Christ for His work The enemy loves to divide. “In essentials, unity; in non-essentials, liberty; in all things, charity” - Rupertus Meldenius Key Text: 1 John 4  Dear friends, do not believe every spirit, but test the spirits to see whether they are from God, because many false prophets have gone out into the world. 2 This is how you can recognize the Spirit of God: Every spirit that acknowledges that Jesus Christ has come in the flesh is from God, 3 but every spirit that does not acknowledge Jesus is not from God. This is the spirit of the antichrist, which you have heard is coming and even now is already in the world.4 You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. 5 They are from the world and therefore speak from the viewpoint of the world, and the world listens to them. 6 We are from God, and whoever knows God listens to us; but whoever is not from God does not listen to us. This is how we recognize the Spirit[a] of truth and the spirit of falsehood. God's Love and Ours.7 Dear friends, let us love one another, for love comes from God. Everyone who loves has been born of God and knows God. 8 Whoever does not love does not know God, because God is love. 9 This is how God showed his love among us: He sent his one and only Son into the world that we might live through him. 10 This is love: not that we loved God, but that he loved us and sent his Son as an atoning sacrifice for our sins. 11 Dear friends, since God so loved us, we also ought to love one another. 12 No one has ever seen God; but if we love one another, God lives in us and his love is made complete in us.13 This is how we know that we live in him and he in us: He has given us of his Spirit. 14 And we have seen and testify that the Father has sent his Son to be the Savior of the world. 15 If anyone acknowledges that Jesus is the Son of God, God lives in them and they in God. 16 And so we know and rely on the love God has for us. God is love. Whoever lives in love lives in God, and God in them. 17 This is how love is made complete among us so that we will have confidence on the day of judgment: In this world we are like Jesus. 18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.19 We love because he first loved us. 20 Whoever claims to love God yet hates a brother or sister is a liar. For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen. 21 And he has given us this command: Anyone who loves God must also love their brother and sister. How do Christian men discern truth without becoming tools of deception or hatred? God demands we test the spirits (v.1) Confess Christ rightly (v.2-3 Listen to apostolic truth (v.6) Love as evidence of knowing God (v.7-21). Confronting the two ditches History (Brief Overview) Early Church: Mixed – some respect for Jewish roots, but supersessionism/replacement theology grew No longer Jew nor Gentile, but the Church and the world  Justin Martyr, later hardened replacement theology Led to disdain, pogroms (violent, mob-driven attacks—typically riots involving looting, assault, rape, murder, and destruction of property—targeted at a specific ethnic or religious groups.)  Martin Luther's later writings (On the Jews and Their Lies) exemplify tragic failure of love. Reformation/ Puritans: Varied; some future hope for Jewish people (pre-Darby).  John Nelson Darby (1800s, Plymouth Brethren) systematized dispensationalism:  distinct Israel/Church track  pre-trib rapture  literal futurist readings  Popularized via Scofield Reference Bible (1909). Fueled 20th-century evangelical support for Israel. Zionist movement: Jewish political nationalism (Theodor Herzl, late 1800s) responded to European antisemitism. Christian Zionism often overlapped but with eschatological motives. Scofield influence: Shaped views of unconditional land promises. Post-Holocaust: Shifts toward Philo-Semitism (the admiration, respect, or obsession with Jewish people, culture, or history, often by non-Jews) in reaction to Church failures, but some swung to uncritical political allegiance. Modern swing: Newly Reformed / postmillennial / reconstructionist circles reacting against shallow dispensationalism by over-correcting into ethnic suspicion or outright antisemitism.  Examples:  Holocaust minimization “Zionist Occupied Government" echoes Treating all Jewish influence as cabal-like.  This is not discernment – it's another false spirit. Practical tests for Discerning information from 1 John 4 (This is the point): Does the source confess Christ preeminent - Love the Lord your God with everything  or push fear/hate/nationalism as gospel? Does it promote love for neighbors?  Prayer for enemies? Cross-reference history, primary sources, multiple views – not echo chambers. To "Reformed" Bros: Opposition to dispensational errors is fine; becoming ethnic scoffers is apostasy from apostolic love. To Zionists: Israel's existence isn't carte blanche; critique policies Biblically. This is one area - lots of other ditches  Women's role / value Poet and Warrior Both: Media profits from division. Web algorithms radicalize.  (1 Thess 5:21). but test everything; hold fast what is good.

What can a collection of artifacts teach us about the founding of the Jewish State?In this episode of The Long Path Podcast, we sit down with David Matlow, founder of The Herzl Project and the owner of the world's largest private collection of Theodor Herzl memorabilia, to explore the origins of Zionism and the story behind the founding of the State of Israel. Through rare artifacts and historical documents, David brings Herzl's vision to life — from his early writings to the First Zionist Congress and beyond. This conversation traces the evolution of modern Zionism, the forces that shaped it, and the individuals who turned an idea into a reality.We also dive into Herzl's personal story, the historical context that drove his thinking, and how his vision continues to influence conversations about Israel and Jewish identity today.Topics discussed include:• The origins and early philosophy of ZionismThe life and legacy of Theodor HerzlKey moments leading to the founding of IsraelThe role of artifacts in preserving Jewish historyHow Herzl's vision shapes modern discussions around IsraelThis episode offers a rare, tangible connection to one of the most pivotal movements in modern Jewish history.Learn more about The Herzl Project: https://herzlcollection.com/Follow The Long Path Podcast:Instagram: https://www.instagram.com/thelongpathpodcastTikTok: https://www.tiktok.com/@thelongpathpodcast

7 key takeaways from this study Passover is the start of a full redemption cycle, not a standalone event. The 10th–14th days of Israel’s first month (lamb selection to slaughter) begin a yearly cycle that runs through the biblical festivals, picturing God's work from deliverance out of Egypt to dwelling with His people in a renewed creation. The Passover lamb and the Atonement goats meet in Yeshua (Jesus). Exodus 12 allows for a Passover offering of lamb or goat. Leviticus 16 shows two goats (for the LORD and for removal/Azazel). John 1:29 pulls these threads together: “Behold, the Lamb of God who takes away the sin of the world” — both blocking judgment and removing sin and guilt. The triumphal entry parallels Lamb Selection Day — and exposes shallow faith. Yeshua's entry into Jerusalem lines up with the 10th day lamb selection, as crowds cry “Hosanna” from Psalm 118. Like the shallow soil in the parable of the sower, that initial enthusiasm quickly withers under pressure—warning us against emotional, rootless faith. God's presence defines the true house of God, not the building itself. In Exodus 40 and 1Kings 8, the Tabernacle/Temple only fulfills its purpose when the glory of the LORD fills it. The value of this “house” is determined by Who dwells there, just as our lives only have their true purpose when filled with God's presence, not just ordered by His words. Yeshua is the rejected cornerstone — and the non‑negotiable standard. Psalm 118's “stone the builders rejected” shows that God's chosen foundation would be refused by human leadership. We are tempted to throw out the cornerstone when God's standard conflicts with our preferences, but Zion can only be built on the cornerstone God provides, not one we design. Deliverance from Egypt is both historical and personal. The exodus is a real event and also a pattern of every believer's journey: called out of a “house of bondage,” pursued by enemies, tested in wilderness trials. The question in hardship is: Will we go back to Egypt, or keep following the One who has the words of life? Freedom requires both cleansing and filling by the Spirit. Sweeping the “house” clean (Matthew 12) without God's Spirit leaves us vulnerable to even worse bondage. True Zion, according to Isaiah 32–33, is only realized “until the Spirit is poured out from on high,” producing the fruit of the Spirit (Galatians 5) and a life of peace, righteousness, and stability. On the 10th day of Israel’s first month (March–April), every household brings in an unblemished year‑old male from the sheep or goats for פֶּסַח Pesach (Passover). They were to keep it under close observation until the 14th day, when the whole assembly of Israel kills it in the afternoon. (Exodus 12:3–6) The day is not random. The timing itself teaches. God ties this choice of the lamb to a pattern of appointed times that will run from the first month all the way to the seventh month. That pattern includes the offerings around Passover the wave sheaf (Leviticus 23:9–14), the countdown to שָׁבוּעוֹת Shavuot (“Weeks” or Pentecost), and then the seventh‑month moedim (“appointments”): יוֹם תְּרוּעָה Yom Teruah (“Day of Trumpet Blast,” aka Rosh HaShanah) יוֹם כִּפּוּר Yom Kippur (“Day of Atonement”) סֻכּוֹת Sukkot (“Tabernacles/Booths”) שְׁמִינִי עֲצֶרֶת Shemini Atzeret (“Eighth Day Assembly”) That whole sequence appears as one long, God‑designed story cycle. It begins with deliverance from the house of bondage and ends with the dwelling of God among His people in a renewed order, an echo of Eden and a pointer to the “new heavens and a new earth” (Isaiah 65:17; Revelation 21:1). Passover and Atonement: Lambs and goats in one picture A key insight is that Exodus 12 allows the household to select either a lamb or a kid goat. Later, Leviticus 16 describes two goats for Yom Kippur. One is “for the LORD,” whose blood covers sins, transgressions, and iniquities. The other is for עֲזָאזֵל Azazel, often called the “scapegoat,” that bears the iniquities away into the wilderness, never to return. This dual picture — covering and removal — lines up with the testimony of יוֹחָנָן Yochanan (John the Baptist/Immerser): The next day he saw Jesus coming to him and said, “Behold, the Lamb of God who takes away the sin of the world!” John 1:29 NASB95 Here, יֵשׁוּעַ Yeshua (“salvation”) is not only the Passover lamb, whose blood protects from judgment (Exodus 12:13), but also the atonement offering that removes sin. He blocks the destroyer and also carries away the guilt and stain that keep people chained to their old life. First‑century practice Israel strongly favored lambs for Passover. Yet the Torah's openness to either lamb or kid lets the later two-goats imagery of Yom Kippur speak back into the Passover story. Together, they form a composite picture of “new covenant” atonement: covered, forgiven, removed and remembered no more (Jeremiah 31:34; Hebrews 8:12). The Triumphal Entry as lamb selection day The “Triumphal Entry” is recorded in John 12:12–19 and the Synoptic Gospels. On what many in the wider Body of Messiah would later call “Palm Sunday,” Yeshua enters Jerusalem as crowds wave palm branches and cry out prophetic words from Psalm 118: “Hosanna! BLESSED IS HE WHO COMES IN THE NAME OF THE LORD, even the King of Israel.” John 12:13 NASB95; quoted from Psalm 118:25–26 That day according to the Gospels aligns with the 10th day of the first month,1 the same day lambs were chosen for Passover. The people were, in effect, publicly acknowledging Yeshua as the coming King and as the Lamb—though they do not yet grasp the full meaning. They shout הוֹשִׁיעָה נָּא Hoshia na (“Save, please!”; transliterated in Greek as hosanna), a cry for rescue. Out of the ‘house of bondage’: Trials and deep roots This sounds like Yeshua’s parable of the sower (Matthew 13:1–23; Mark 4:1–20; Luke 8:4–15). The crowd acted like the parable’s shallow soil. The seed springs up quickly but has no depth. Under the heat of trial, it withers. Within days, the crowd disappears, and even Yeshua's closest followers scatter during His arrest and trial. That pattern is a warning. It is possible to welcome the Lamb enthusiastically on “selection day” and still fall away when the cost becomes clear. Thus, believers should seek deeper roots than that — a faith that will not run back to “Egypt” when the wilderness tests arrive. The Exodus is both a historical event and a metaphor of personal transformation. Israel leaves מִצְרַיִם Mitzrayim (Egypt) by God's mighty hand, but soon faces: A pursuing army at the sea (Exodus 14) Lack of water (Exodus 15–17) Hunger (Exodus 16) Ongoing threats and discouragement Again and again, the people want to go back (Exodus 14:11–12; Numbers 14:1–4). This is like our being tempted to return to old patterns and bondages when life gets hard. At one point the apostles say to Yeshua when crowds balked at His tough teaching, “Lord, to whom shall we go? You have words of eternal life” (John 6:68 NASB95). That response becomes a model. The question is not whether trials will come, but whether the hearer will decide that there is no “home” in Egypt anymore. In some vineyards, particularly those growing grapes for fine wine, growers deliberately limit irrigation. They water, then stop, so the moisture sinks deeper into the soil profile. The vine's roots must chase that water downward. Over time, the plant develops a deep root system that can endure heat and drought. Likewise, apostle Ya’akov urges believers to “consider it all joy… when you encounter various trials” because those trials produce endurance and maturity (James 1:2–4 NASB95). On a spiritual plane, our shallow, constantly pampered roots will fail under pressure. Rooted faith grows through measured stress. The Tabernacle, Temple and the dwelling presence In Exodus 40, after Israel builds all the components of the מִשְׁכָּן Mishkan (“dwelling place,” “Tabernacle”) according to God's pattern, Moses sets them up, anoints them, and sanctifies them — sets them apart (קִדֵּשׁ kiddesh). Then something striking happens: Then the cloud covered the tent of meeting, and the glory of the LORD filled the tabernacle. Moses was not able to enter the tent of meeting because the cloud had settled on it, and the glory of the LORD filled the tabernacle. Exodus 40:34–35 NASB95 The building finally fulfills its purpose when God's presence fills it. In that moment, even Moses cannot enter. The next book in the Torah, וַיִּקְרָא Vayikra (Leviticus), explains how priests and people may again approach the holy presence. The book's key Hebrew word is קָרַב karav (“to draw near”). From this comes קָרְבָּן korban (“offering,” literally “that which draws near”). We can see this patter: No one casually enters God's presence. Life is in the blood (Leviticus 17:11). The blood of the offering goes in ahead of the worshiper. Even priests need atonement offered for themselves. Later, Solomon's temple (1Kings 8:10–11) repeats the same pattern. When the ark is brought in and the priests come out, “the cloud filled the house of the LORD, so that the priests could not stand to minister … for the glory of the LORD filled the house of the LORD.” The house matters because of Who is in residence. Consider political embassies and consulates. The building is important, but the stakes change completely if the ambassador or consul-general is physically inside when it is attacked. Presence raises the significance. How much more the Tabernacle/Temple. Their furniture, drapery and stones are not magical. The real issue is the presence of the King. This principle also carries forward into the New Covenant — God’s dwelling among and within His people (Ephesians 2:19–22; 1Corinthians 3:16–17). The rejected Cornerstone and the Temple builders' mistake The stone which the builders rejectedHas become the chief corner stone.This is the LORD'S doing;It is marvelous in our eyes. Psalm 118:22–23 NASB95 In ancient building practice, the cornerstone often bore the mark or signature of the builder. It set the alignment of the entire structure. To reject it is to reject the builder's own standard for the house. Yeshua and the apostles apply this passage to Him (Matthew 21:42; Acts 4:11; 1Peter 2:7). The very One God sends as the foundation is refused by the leaders tasked with building God's house. Yet the psalm insists this rejection itself is “the LORD's doing” — part of His plan. Why would God allow the Tree of the Knowledge of Good and Evil in Eden (Genesis 2–3)? Why would He speak in parables in such a way that many will “keep on hearing, but will not understand … keep on seeing, but will not perceive” (Isaiah 6:9–10; Matthew 13:13–15; Mark 4:11–12)? People can be steeped in Scripture, archaeology and languages and still miss the meaning. The difference is not exposure to information, but receptive understanding and obedience. “Good soil” both hears and does the word (Matthew 7:24–27). “Bad soil” hears, analyzes and even teaches, but refuses to be tilled. Zion: More than a nickname for Jerusalem There’s a lot of talk these days about צִיּוֹן Tziyon (Zion). In the prophets, it is not merely a poetic name for Jerusalem. It is Jerusalem elevated, transformed into a higher reality — God's ideal vision for His city. “until the Spirit is poured out upon us from on high;And the wilderness becomes a fertile field,And the fertile field is considered as a forest” Isaiah 32:15 NASB95 Then justice and righteousness fill the land, and the outcome is peace, quietness, and confident security (Isaiah 32:16–18). That picture matches the fruit of the Spirit described by Paul: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. Galatians 5:22–23 NASB95 So the key marker of true Zion is not simply Jewish sovereignty, walls or a physical temple. It is the outpoured Spirit of God and the resulting character transformation of the people. This leads naturally into a question raised about modern Zionism. Political Zionism, birthed in the 19th century by figures like Theodor Herzl, largely pursued a human, national project: a safe homeland for Jews. That movement had its own logic and necessity in history. But biblically, Zion in its fullest sense is a work of heaven, not only a work of human politics. Therefore, any Zionist vision — ancient or modern — that sidelines the Cornerstone and the outpoured Spirit risks building on a different foundation than the one God has chosen. Destruction, the Day of the LORD, and Jerusalem's Future Must Jerusalem must be destroyed again before the LORD returns, since Scripture speaks of the nations trampling the holy city (Luke 21:24; Revelation 11:2)? Prophetic passages like Zechariah 12–14 and parts of Revelation portray large‑scale conflict around Jerusalem. Forces gather against the city. The “day of the LORD” sometimes appears as a moment — like Messiah's feet standing on the Mount of Olives (Zechariah 14:4) — and sometimes as an extended season of judgment and restoration. There’s a possible dual pattern: destruction and rebuilding in history (586 B.C., A.D. 70, future conflicts) and a climactic end‑time scenario. It does not dogmatically settle every detail but underscores that the final Zion vision requires more than simply another rebuild of stone. It requires embracing the Cornerstone and receiving the Spirit poured from on high. Swept houses and the need for filling Yeshua in Matthew 12:43–45 (and Luke 11:24–26) describes an “unclean spirit” leaving, wandering through “waterless places,” then returning to find the “house” swept, put in order, but empty. The spirit then brings seven more wicked spirits, and the last state is worse than the first. This parable caps a chapter where Yeshua confronts leaders who see the power of God at work but call it demonic (Matthew 12:22–32). They “sweep” and “order” life by traditions, as based on the Bible as they may be, but they reject the very Spirit of God who empowers true change. So the problem is not only what leaves but Who enters. Passover imagery fits again. The Lamb's blood blocks the destroyer (Exodus 12:23). But if the “house” is never filled with God's own presence and Spirit, it remains vulnerable. This ties back to the twin aspects of Yeshua as the Lamb: He blocks the adversary's claim. He takes away sins and fills the life with His Spirit. Without that filling, believers can become more religious and more “ordered,” yet spiritually more enslaved. Law ‘fulfilled’? The study briefly touches on Matthew 5:17–19, where Yeshua says He came not to abolish the Torah or the Prophets but to “fulfill” them. The Greek verb is πληρόω plēroō (“to fill, to bring to fullness”). Some interpret “fulfill” to mean “render obsolete” when it concerns Torah. Yet same verb used elsewhere would make no sense that way. For example, when Yeshua tells Yochanan at His immersion that it is proper “to fulfill all righteousness” (Matthew 3:15), one would not say He came to end all righteousness. Thus, when the biblical text challenges prevailing assumptions — about Torah, feasts like Passover, or about Zion — Scripture calls the reader not to force a new meaning into the words (eisegesis) but to wrestle honestly with what God has said. From Passover night to Zion's future Lamb Selection Day leads to the moment when the lamb's blood marks the doorposts, and the Destroyer passes over/by (Exodus 12:7, 13, 23). That night of our freedom foreshadows: Yeshua as the Pesach Lamb, blocking wrath and delivering from the adversary's kingdom (1Corinthians 5:7; Colossians 1:13–14). Yeshua as the Lamb in Revelation who is worthy to open the scroll and its seals (Revelation 5:6–10). The journey from house of bondage to dwelling of God with mankind — what Sukkot pictures and Revelation 21–22 describes. “…Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. You have made them to be a kingdom and priests to our God; and they will reign upon the earth.” Revelation 5:9–10 NASB95 The One Who drops the hammer in judgment is the same One Who shed His blood to purchase people out of every nation. Therefore, when judgment falls — on Egypt, on rebellious systems, or in the final day — the goal is not senseless destruction. The goal is freedom from physical or spiritual Egypt, freedom from false foundations and a rebuilt house in which God truly dwells. In that light, Lamb Selection Day becomes more than an obscure date on the Hebrew calendar. It becomes an invitation to examine the Lamb, to recognize the Cornerstone, to leave the “house of bondage,” and to welcome the Spirit who alone can turn Jerusalem into Zion and a swept house into a “living temple” of God. 1 Yeshua came to Bethany “six days before the Passover” (John 12:1). Because “the Passover” basically starts on the 15th day of the first month, that puts His arrival on the ninth day. So “the next day” (John 12:12) would be the 10th day.The post Triumphal entry & Passover lamb selection day: Seeing Palm Sunday through a Hebrew lens (John 12; Exodus 40) appeared first on Hallel Fellowship.

J.J. and Dr. Vivian Liska border on the sublime in their discussion of the life and thought of this German-Jewish thinker. If you or your business are interested in sponsoring an episode or mini-series, please reach out at  podcasts@torahinmotion.org Follow us on Bluesky @jewishideaspod.bsky.social for updates and insights!Please rate and review the the show in the podcast app of your choice.We welcome all complaints and compliments at podcasts@torahinmotion.org  For more information visit torahinmotion.org/podcastsVivian Liska is a Professor of German literature and Director of the Institute of Jewish Studies at the University of Antwerp, Belgium. She has published extensively on literary theory, German modernism, and German-Jewish authors and thinkers. Liska's recent books include Giorgio Agamben's Empty Messianism (2008), in German, translated into Hebrew (Resling 2010), When Kafka Says We. Uncommon Communities in German-Jewish Literature (2008) and Fremde Gemeinschaft. Deutsch-jüdische Literatur der Moderne (2011). A Hebrew translation of this book is in the making with Hakibbutz Hameuchad. In 2012, she was awarded the Cross of Honor for Sciences and the Arts from the Republic of Austria. She is the (co-)editor of numerous books, among them the two-volume ICLA publication Modernism (2007), which was awarded the Prize of the Modernist Studies Association in 2008; Contemporary Jewish Writing in Europe: A Guide (2007); Theodor Herzl between Europe and Zion (2007); What does the Veil Know? (2009); The German-Jewish Experience Revisited (2015); and Kafka and the Universal (2016). She is the editor of the book series “Perspectives on Jewish Texts and Contexts” (De Gruyter, Berlin), co-editor of the Yearbook of the Society for European-Jewish Literature, and arcadia. International Journal of Literary Studies. Her most recent book German-Jewish Thought and its Afterlife (Indiana University Press) was published in 2017. 

Entrevista en Castellano. Aunque se necesitó una guerra mundial y millones de muertes para erradicar el nazismo, este extraño y terrible movimiento dejó tras de sí numerosos misterios. Algunos se relacionaban con actos inexplicables de los nazis, otros con creencias retorcidas o una codicia obsesiva por obras de arte y objetos de gran importancia espiritual o histórica. La obsesión de Hitler con el destino de Alemania, la pureza racial y los rituales atrajo a seguidores con actitudes y creencias igualmente extrañas. No sorprende que, setenta años después, sigamos desentrañando misterios y extrañas historias nazis, algunas que nunca se han resuelto ni explicado completamente, y otras que, si bien tienen una respuesta, siguen siendo un enigma. Esta lista detalla el misterioso legado de esta oscura y terrible época.En episodio desde la creacción del partido nacional socialista Nazi, sus proyectos e inventos más oscuros, El ocultismo, su relación con la fracción politica del Siónismo creado en Austria 1885: El término “sionismo” fue acuñado por primera vez por el escritor vienés Nathan Birnbaum. El sionismo es un movimiento político y nacionalista surgido a finales del siglo XIX para establecer y apoyar a un Estado judío en Palestina (actual Israel). Surgió en el siglo XIX en una sociedad conocida como Hibbat Zion (Amor en Sión), ambos las ideas del periodista y activista político Theodor Herzl en pleno auge de los nacionalismos y los Estados nación. Por su parte, el semitismo se refiere al grupo lingüístico y etnocultural que incluye a judíos y árabes, diferenciándose de la ideología política sionista. La otra cara: la relación secreta entre el nazismo y el sionismo. es un libro de Mahmud Abbas, publicado en 1984 en árabe y vuelve a publicarse en 2011. Se basa en su tesis defendida en 1982 en la Universidad Patrice Lumumba (ahora Universidad de la Amistad de los Pueblos de Rusia) bajo el título La conexión entre los nazis y los líderes del movimiento sionista, y defendida en el Instituto de Estudios Orientales de la Academia de Ciencias Soviética. "colaboradores fundamentales" de los nazis e igualmente responsables del ⁣Holocausto. Wikipedia. Redes: Instagram: area-hermetica-radio. Facebook grupo Secrets del Pirineu Telegram: [https://t.me/.../FSW-COI...//t.me/joinchat/FSW-COI-ZiUtQ0Aj) Ràdio Caldes 107.8 fm, www.radiocaldes.cat, Radio Granollers 107.6 fm y a la carta. areahermeticaradio@gmail

Most people think Herzl's story ends with politics—but if you read his last work carefully, it ends with something much more spiritual. This morning we examine a little-known but crucial fact of Theodor Herzl's spiritual growth from his essay, "The Jewish State, published on February 14, 1896, to his novel "Altneuland," published in 1902, especially its closing scene and the last word. According to Professor Csaba Nikolenyi, who gave me permission to share his recent presentation at ADATH, this is reflected in the non-eulogy eulogy given by Rav Avraham Kook when Herzl died in 1904. (For a fuller understanding please see my recording yesterday here: https://youtu.be/Gg6SYFD8pXU?si=ppXwWBy0A5kgV9ae.) This gives a new layer of meaning to Religious Zionism today. Michael Whitman is the senior rabbi of ADATH Congregation in Hampstead, Quebec, and an adjunct professor at McGill University Faculty of Law. ADATH is a modern orthodox synagogue community in suburban Montreal, providing Judaism for the next generation. We take great pleasure in welcoming everyone with a warm smile, while sharing inspiration through prayer, study, and friendship. Rabbi Whitman shares his thoughts and inspirations through online lectures and shiurim, which are available on: YouTube: https://www.youtube.com/channel/UC5FLcsC6xz5TmkirT1qObkA Instagram: https://www.instagram.com/adathmichael/ Podcast - Mining the Riches of the Parsha: Apple Podcasts: https://podcasts.apple.com/ca/podcast/mining-the-riches-of-the-parsha/id1479615142?fbclid=IwAR1c6YygRR6pvAKFvEmMGCcs0Y6hpmK8tXzPinbum8drqw2zLIo7c9SR-jc Spotify: https://open.spotify.com/show/3hWYhCG5GR8zygw4ZNsSmO Please contact Rabbi Whitman (rabbi@adath.ca) with any questions or feedback, or to receive a daily email, "Study with Rabbi Whitman Today," with current and past insights for that day, video, and audio, all in one short email sent directly to your inbox.

Zionism didn't begin in the 19th century. It didn't start with pamphlets, politics, or Theodor Herzl. In Episode 1 of a five-part series, Noam Weissman goes back—way back—to uncover the prehistory of an idea, tracing how Zion became more than geography or borders. Long before modern ideology, it was a promise, a memory, and a direction Jews faced even when they were nowhere near it. This isn't a political argument—it's the opening chapter of a much older story. And it's only the beginning. This episode of Unpacking Israeli History is generously sponsored by Debra and Avi Naider and Jody and Ari Storch. To sponsor an episode or to be in touch, please email noam@unpacked.media. Check out this episode on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Youtube.⁠⁠⁠⁠⁠⁠ ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠This podcast is brought to you by Unpacked, an OpenDor Media brand .------------------- For other podcasts from Unpacked, check out: ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Jewish History Nerds⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠Soulful Jewish Living⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠Stars of David with Elon Gold ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ ⁠⁠Wondering Jews⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

Today in History: The memorial of Reverend William Hechler (of blessed memory), a Christian Zionist pioneer who died in 1931 CE (5691). Hechler was an Anglican minister who helped Theodor Herzl, the famous Jewish leader of modern Zionism. Herzl called him the “first Christian Zionist.” The two remained friends and Hechler recorded Herzl's last words, “Greet Palestine for me. I gave my heart's blood for my people.”This week's portion is called Beshalach (When he sent)TORAH PORTION: Exodus 16:11–36GOSPEL PORTION: Mark 9:33–50What verse spoke to you most today and why?Did you learn something you need to do in your life?Daily Bread for Kids is a daily Bible reading podcast where we read through the Torah and the Gospels in one year! Helping young Bible-readers to study God's Word, while also discovering its Jewish context!THE KIDS' JOURNAL is available from ⁠⁠⁠⁠https://arielmedia.shop⁠⁠⁠⁠BUSY MOMS who want to follow the Daily Bread readings on podcast for adults, can go to ⁠⁠https://dailybreadmoms.com⁠⁠The Bible translation we are reading from is the Tree of Life Version (TLV) available from the Tree of Life Bible Society.INSTAGRAM: @dailybreadkids @arielmediabooks @dailybreadmomsTags: #DailyBreadMoms #DailyBreadJournal #BibleJournaling #Messianic #BiblePodcast #BiblicalFeasts #Journal #biblereadingplan #Messiah #JewishRoots #Yeshua #GodIsInControl #OneYearBible #MomLife #MotherCulture #FaithFilledMama #BiblicalWomanhood #Proverbs31woman

What happens when a writer discovers her "boring" great-grandfather was actually a household name across the Russian Empire who helped 10,000 Jews escape to Texas? Rachel Cockerell's The Melting Point traces this forgotten history through an audacious technique: she removed herself entirely, letting only primary sources--newspaper articles, diaries, letters--speak across time. Her journey uncovers great-grandfather David Jochelmann's partnership with Israel Zangwill, the "Jewish Dickens" and their ambitious Galveston Project to divert Jewish refugees from overcrowded New York to Texas. The conversation with EconTalk's Russ Roberts spans the early Zionist movement's schism over the right location for a Jewish homeland, 1920s New York experimental theater, and one family scattered across London, New York, and Jerusalem.

Au XIX? siècle, l'idée ancienne de terre promise devient un projet politique moderne. Face aux pogroms, des penseurs juifs, dont Theodor Herzl imaginent la création d'un État pour garantir la sécurité des Juifs. En parallèle, un sionisme chrétien se développe dans le monde anglo-saxon et soutient, pour des raisons religieuses, l'installation des Juifs en Palestine. Dans cet épisode, l'historienne des religions Katell Berthelot explique comment ces interprétations de la promesse biblique ont façonné un projet national et posé les bases d'un conflit toujours brûlant aujourd'hui.

Durante dos milenios, el pueblo judío fue una nación sin territorio. ¿Cómo una aspiración milenaria se transformó en un movimiento político que redefinió Oriente Medio? En este episodio, desvelamos la historia completa del Sionismo, desde sus raíces hasta la proclamación del Estado de Israel en 1948. En este Capítulo Exploramos: 🔥 El Legado de Roma: El impacto de la represión romana y el cambio de nombre de Judea a Siria Palestina como un intento de borrar la identidad judía de la tierra. 🌍 La Diáspora en Europa: La compleja inserción de los judíos en la Europa cristiana, desde el sistema Dhimmi hasta el fracaso de la Emancipación. Explicamos cómo el antisemitismo racial tomó el relevo del antijudaísmo religioso. 🤯 El Catalizador: La historia impactante del Caso Dreyfus en Francia, el evento que convenció al periodista Theodor Herzl de que la asimilación había fracasado y que la única solución era política y nacional: el Sionismo. ⚖️ La Doble Promesa: Analizamos las complejas intrigas diplomáticas de la Primera Guerra Mundial, incluyendo la Declaración Balfour y el papel contradictorio de Gran Bretaña (con la intervención de Lawrence de Arabia y el Acuerdo Sykes-Picot). 🇮🇱 De Basilea a Tel Aviv: El camino hacia el Estado de Israel: la organización de la Yishuv (el "Estado en ciernes"), el impacto del Holocausto y la culminación con la Resolución de Partición de la ONU de 1947 y la Guerra de 1948. ------------------------------------------------------------------------------------- 🎧 Antena Historia te regala 30 días PREMIUM Disfruta de todo el contenido sin interrupciones y con ventajas exclusivas en iVoox: 👉 https://www.ivoox.com/premium?affiliate-code=b4688a50868967db9ca413741a54cea5 📻 Producción y realización: Antonio Cruz 🎙️ Edición: Antena Historia 📡 Antena Historia forma parte del sello iVoox Originals 🌐 Visita nuestra web: https://antenahistoria.com 📺 YouTube: Podcast Antena Historia 📧 Correo: antenahistoria@gmail.com 📘 Facebook: Antena Historia Podcast 🐦 Twitter: @AntenaHistoria 💬 Telegram: https://t.me/foroantenahistoria 💰 Apoya el proyecto: Donaciones en PayPal 📢 ¿Quieres anunciarte en Antena Historia? Ofrecemos menciones, cuñas personalizadas y programas a medida. Más información en 👉 Antena Historia – AdVoices

Agradece a este podcast tantas horas de entretenimiento y disfruta de episodios exclusivos como éste. ¡Apóyale en iVoox! Durante dos milenios, el pueblo judío fue una nación sin territorio. ¿Cómo una aspiración milenaria se transformó en un movimiento político que redefinió Oriente Medio? En este episodio, desvelamos la historia completa del Sionismo, desde sus raíces hasta la proclamación del Estado de Israel en 1948. En este Capítulo Exploramos: 🔥 El Legado de Roma: El impacto de la represión romana y el cambio de nombre de Judea a Siria Palestina como un intento de borrar la identidad judía de la tierra. 🌍 La Diáspora en Europa: La compleja inserción de los judíos en la Europa cristiana, desde el sistema Dhimmi hasta el fracaso de la Emancipación. Explicamos cómo el antisemitismo racial tomó el relevo del antijudaísmo religioso. 🤯 El Catalizador: La historia impactante del Caso Dreyfus en Francia, el evento que convenció al periodista Theodor Herzl de que la asimilación había fracasado y que la única solución era política y nacional: el Sionismo. ⚖️ La Doble Promesa: Analizamos las complejas intrigas diplomáticas de la Primera Guerra Mundial, incluyendo la Declaración Balfour y el papel contradictorio de Gran Bretaña (con la intervención de Lawrence de Arabia y el Acuerdo Sykes-Picot). 🇮🇱 De Basilea a Tel Aviv: El camino hacia el Estado de Israel: la organización de la Yishuv (el "Estado en ciernes"), el impacto del Holocausto y la culminación con la Resolución de Partición de la ONU de 1947 y la Guerra de 1948. ------------------------------------------------------------------------------------- 🎧 Antena Historia te regala 30 días PREMIUM Disfruta de todo el contenido sin interrupciones y con ventajas exclusivas en iVoox: 👉 https://www.ivoox.com/premium?affiliate-code=b4688a50868967db9ca413741a54cea5 📻 Producción y realización: Antonio Cruz 🎙️ Edición: Antena Historia 📡 Antena Historia forma parte del sello iVoox Originals 🌐 Visita nuestra web: https://antenahistoria.com 📺 YouTube: Podcast Antena Historia 📧 Correo: antenahistoria@gmail.com 📘 Facebook: Antena Historia Podcast 🐦 Twitter: @AntenaHistoria 💬 Telegram: https://t.me/foroantenahistoria 💰 Apoya el proyecto: Donaciones en PayPal 📢 ¿Quieres anunciarte en Antena Historia? Ofrecemos menciones, cuñas personalizadas y programas a medida. Más información en 👉 Antena Historia – AdVoices Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Send us a textJoin Professor Jeffrey Sachs and Yakov M. Rabkin, historian and Professor Emeritus at the University of Montreal, for a wide-ranging and fascinating discussion on the history of Zionism, Jewish thought, and the modern state of Israel. Delving into Rabkin's path-breaking work, including his newest book, Israel in Palestine: Jewish Rejection of Zionism, Rabkin and Sachs discuss the early opposition to modern Zionism from many parts of the world Jewry, and the deep theological, political, and cultural divides that Zionism has created in Jewish communities around the world.  Together, Rabkin and Sachs trace the surprising origins of Zionism in 17th century British Protestantism, and its transformation into a modern political movement in 19th century Europe, led by both British evangelical Protestants and Central and Eastern European secular Jews. They delve into Herzl's Zionist movement, which faced many Jewish opponents, including rabbinical authorities, assimilated Jews in Western Europe, and socialists who viewed it as a distraction from class struggle. Rabkin and Sachs discuss the pivotal role of Britain's Balfour Declaration, the Russian revolutionary roots of Israel's political culture, and the enduring legacies of figures such as Theodor Herzl and Ze'ev Jabotinsky.The conversation then turns to the present crisis in Israel and Palestine. They discuss the ideologies of Israel's ruling parties, the rise of Israel's religious-nationalist movements since 1967, and the role of these ideologies and movements in the ongoing conflict. Rabkin's scholarship offers listeners a deeply informed narrative of history, religion, and power - shedding a powerful light on the disastrous, ongoing Israel - Palestine conflict.  The Book Club with Jeffrey Sachs is brought to you by the SDG Academy, the flagship education initiative of the UN Sustainable Development Solutions Network. Learn more and get involved at bookclubwithjeffreysachs.org.Footnotes:Yakov Rabkin Books ZionismSatmar HasidimChristian ZionismIsaac Newton's religious viewsJoseph PriestleyFirst Jewish–Roman War (66–73 CE)Bar Kokhba Revolt (132–135 CE)Theodor HerzlWilliam HechlerTalmudThree Oaths (Judaism)Pale of SettlementGeneral Jewish Labour Bund⭐️ Thank you for listening!➡️ Sign up for the newsletter: https://bit.ly/subscribeBCJS➡️ Website: bookclubwithjeffreysachs.org

In this first of a two-part series, Yousef takes us through the history of Palestinian efforts for independence, beginning in the 18th century with Zahir al-‘Umar al-Zaydani under the Ottoman Empire, and moving through to the 1920s and the era of British Mandate Palestine.Yousef also shares his experience translating the writings of Michel Sabbah, the first Palestinian Latin Patriarch of Jerusalem, who addressed refugees in Paris and beyond, and reflects on the emergence of the Zionist project led by Theodor Herzl.Part two will continue exploring the complexities of Palestinian statehood. For info on Yousef's lecture series on Palestinian history and politics, head to facebook.com/averroesarabcentre.Join the Free Palestine rally every Sunday at the State Library Victoria, from 12 PM.For info on upcoming events and actions, follow APAN and Free Palestine Melbourne.Catch daily broadcast updates via Let's Talk Palestine. Image: Palestine stamp (2015) by Monocletophat123, CC BY-SA 4.0 licence. 

In this week's episode of The Learning Curve, co-hosts U-Arkansas Prof. Albert Cheng and Eos Foundation's Andrea Silbert interview Dr. Gil Troy, senior fellow at the Jewish People Policy Institute, Distinguished Scholar in North American History at McGill University, and editor of Theodor Herzl: The Collected Zionist Writings and Addresses of Israel's Founder. He offers […]

In this week's episode of The Learning Curve, co-hosts U-Arkansas Prof. Albert Cheng and Eos Foundation's Andrea Silbert interview Dr. Gil Troy, senior fellow at the Jewish People Policy Institute, Distinguished Scholar in North American History at McGill University, and editor of Theodor Herzl: The Collected Zionist Writings and Addresses of Israel's Founder. He offers an overview of Herzl's upbringing in 19th-century Vienna, the antisemitic events that shaped his worldview, and how the infamous Dreyfus Affair spurred his determination to establish a Jewish State. Dr. Troy highlights Herzl's most influential works, including The Jewish State and the Old New Land, and explained how they bolstered support for the Zionist movement. He also reflects on Herzl's role in creating the First Zionist Congress and his impact as the “spiritual father of the Jewish State,” addressing how his influence continues to confront rising global antisemitism today. Dr. Troy concludes the interview with a reading from Theodor Herzl: The Collected Zionist Writings and Addresses of Israel's Founder.

Matt and Daniel are joined by AJ+ Editorial Lead Tony Karon to consider the ghost of Theodor Herzl, Adam Friedland's courting of his family's ire in the presence of Ritchie Torres, and an explanation of bundism that somehow elides delicious, radial cakes.Please donate to the Gaza City Flour Fund: http://bit.ly/gazaflourfundJoin the patreon at https://www.patreon.com/badhasbaraSubscribe to Tony Karon's substack https://tonykaron.substack.com/And follow Tony Karon on instagram https://www.instagram.com/rootless_cosmo?igsh=MTh6cDNhZWlrdzk5dQ==Bad Hasbara Merch Store: https://estoymerchandise.com/collections/bad-hasbara-podcastFind Tony at https://x.com/tonykaronGet tickets for Francesca Fiorentini, Matt Lieb and friends with Daniel Maté October 13 in Brooklyn: https://bit.ly/mattfranbellhouseSubscribe to the Patreon https://www.patreon.com/badhasbaraWhat's The Spin playlist: https://spoti.fi/4kjO9tLSubscribe/listen to Bad Hasbara wherever you get your podcasts.Spotify https://open.spotify.com/playlist/50JoIqCvlxL3QSNj2BsdUR?si=fX8ubEarS5mpID7RGcw56g&nd=1&dlsi=c37394374aa349f2Apple Podcasts https://apple.co/4kizajtSupport this podcast at — https://redcircle.com/bad-hasbara/donationsPrivacy & Opt-Out: https://redcircle.com/privacy

Sionismen – idén att judar i diasporan skulle återvända till Sion, det bibliska namnet för Jerusalem – härstammar så tidigt som från den babyloniska fångenskapen omkring 500 f.Kr. Men det var först i modern tid, under antisemitismens tryckning, som sionismen utvecklades till en nationalistisk rörelse och omvandlade religiös längtan till politisk handling.Rörelsen kombinerade europeiska idéer om folkstyre med en djup kulturell och historisk identitet och lockade både sekulära judar, som sökte trygghet, och religiösa, som såg det som profetisk uppfyllelse. Sionismen bortsåg dock från att kristna och muslimska araber sedan länge bodde i det historiska Israel.I ett avsnitt av podden Historia Nu samtalar programledaren Urban Lindstedt med journalisten och författaren Göran Rosenberg om sionismens idéhistoriska rötter, legitimitetskamp och vägen till staten Israel 1948. Rosenberg är författare till Det förlorade landet – Israel, en personlig historia.År 1896 publicerade den wienbaserade journalisten Theodor Herzl pamfletten Der Judenstaat ("Den judiska staten") där han föreslog ett judiskt hemland som en politisk nödvändighet, född ur Europas antisemitism. Detta ledde till Baselprogrammet och bildandet av Sionistiska organisationen vid första sionistkongressen 1897.Tidigare hade aliyah-idén vuxit fram genom tänkare som Zvi Hirsch Kalischer och Moses Hess, vilka betonade judars egeninsats för nationell upprättelse snarare än gudomlig frälsning. Rörelser som Ḥovevei Ẓiyyon stödde framväxten av judiska bosättningar i Palestina mellan 1870 och 1897, ofta med hjälp av filantroper såsom Rothschilds.Utvandring skedde i vågor, i takt med antisemitismens svängningar. Stora pogromer i Ryssland väckte den första emigrationsvågen. Under första aliyah (1882–1903) anlände cirka 65 000 judar, främst från Östeuropa, och grundade jordbrukssamhällen som Rishon LeZion och Zikhron Ya'akov. Andra aliyah (1904–1914) präglades av socialistiska pionjärer som betonade hebreiskt arbete och kibbutzrörelsen.År 1917 utfärdade Storbritannien Balfourdeklarationen, som stödde upprättandet av ett judiskt nationellt hem i Palestina. Under det brittiska mandatet (1920–1948) ökade invandringen, men arabiskt motstånd växte, vilket ledde till Peelkommissionens delningsförslag 1937 om arabisk och judisk stat.Efter Förintelsen intensifierades kravet på en judisk stat. FN:s delningsplan 1947 (resolution 181) banade väg för utropandet av staten Israel den 14 maj 1948 av David Ben‑Gurion. Detta följdes av arab‑israeliska kriget och den massflykt eller fördrivning av palestinier som kallas Nakba.Efter statsbildningen omvandlades sionismens roll — från nationellt skapande till konsolidering och statens säkerhet. Det blev allt svårare att förena demokratiska ideal med ambitionen att vara en judisk stat. Efter sexdagarskriget 1967 blev Israel ockupationsmakt; sionismen radikaliserades genom offensiv bosättarpolitik, palestinier tvingades leva under rättslöshet och arabisk mark konfiskerades.Bild: Judiska flyktingar anländer till Haifa, Wikipedia, Public domainMusik: Klezmer Inspired Dance av The Turquoise Moon, Storyblock Audio Hosted on Acast. See acast.com/privacy for more information.

Die von Theodor Herzl einst in Wien entwickelte Idee, dass die in der ganzen Welt verstreuten Juden eine eigene Heimstätte erkämpfen sollen, prägt die Identität des Staates Israel. In der Palästina-Solidarität gilt der Zionismus als Feindbild. In Wien fand diesen Sommer ein jüdisch-antizionistischer Kongress mit reger internationaler Beteiligung statt. Sie hören in dieser Sendung unterschiedliche Positionen vom antizionistischen Historiker Ilan Pappé, dem Schriftsteller Doron Rabinovici und der Leiterin des Jüdischen Museums, Barbara Staudinger. Hosted on Acast. See acast.com/privacy for more information.

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) 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

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/israel-studies

What many people don't realize is that Zionism is not a monolithic term. From its inception there were rigorous debates about the nature and direction of the movement? Thinkers had argued about some of the fundamental questions around Israel. Where would a future Jewish state be located? What language would they speak? Should Israel come about through a slow evolution or a radical revolution? In his book, Zionism and Jewish Culture: A Study in the Origins of a National Movement (Academic Studies Press, 2024), Yithak Conforti situates us in these debates, zeroing in on the leaders of what has become known as “cultural Zionism.” These group of thinkers stood across the aisle from more politically minded voices like Theodor Herzl. As Prof Yizhak Conforti explains, their approach was quite different, highlighting a more Jewish, more ethnic, more culturally centered Zionist vision. Zionism and Jewish Culture examines the history of Zionism from a new perspective, arguing that Zionism was not only a political project, but also a major cultural force in modern Jewish life. In exploring these topics, this book enables a deeper understanding of the forces that continue to shape Zionism and Israel today. Prof. Yitzhak Conforti is an Associate Professor in the Department of Jewish History and Contemporary Jewry at Bar-Ilan University, specializing in modern Jewish history, Jewish nationalism, and Zionist historiography. In addition to Zionism and Jewish Culture, se is the author of several influential works, including Past Tense: Zionist Historiography and the Shaping of the Zionist Memory and Shaping a Nation: The Cultural Origins of Zionism, 1882–1948. Rabbi Marc Katz is the Senior Rabbi at Temple Ner Tamid in Bloomfield, NJ. He is most recently the author of Yochanan's Gamble: Judaism's Pragmatic Approach to Life (JPS) Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/eastern-european-studies

This week, Yael Steiner and Jonathan Schwab trace the rich story of the menorah, one of Judaism's oldest and most powerful symbols. The menorah has become an all encompassing symbol of Judaism in part because of the commercialization of the Christmas and Hanukkah season in the United States. But it has a complex history that started long before big box stores. From its origin in the Book of Exodus to its central role in the Holy Temple, and from the Roman plunder depicted on the Arch of Titus to its prominent place on the State of Israel's national seal, the menorah has transcended time and geography to become a potent emblem of Jewish resilience, ritual, and identity. Click here for a summary and sources referenced in the episode. Click here to read The Menorah by Theodor Herzl. Click here for images of the menorah. Be in touch. We want to hear from you. Write to us at nerds@unpacked.media. This podcast was brought to you by Unpacked, a brand of OpenDor Media. Follow @unpackedmedia on Instagram and check out Unpacked on ⁠youtube⁠. ------------------- For other podcasts from Unpacked, check out: ⁠Soulful Jewish Living⁠ ⁠Stars of David with Elon Gold ⁠ ⁠Unpacking Israeli History⁠ ⁠Wondering Jews

Alors que la paix entre Palestiniens et Israéliens n'a jamais semblé aussi lointaine, une grappe d'étudiants palestiniens a fait le choix de suivre un cursus d'« études israéliennes ». Au programme : cours d'hébreu, études de grands textes du judaïsme et de la littérature israélienne, histoire et sociologie d'Israël. La prestigieuse université de Birzeit, en bordure de Ramallah, affiche clairement ses objectifs : « Mieux connaître l'occupant » pour mieux le combattre sur le terrain des idées. De notre correspondante à Ramallah,C'est un cours d'hébreu... à la palestinienne. Il démarre par une distribution de baklawas. Grand sourire, une étudiante annonce ses fiançailles tout en promenant un plateau de pâtisseries. Gourmand, Esmat Mansour, le professeur, se sert tout en ne perdant pas de vue ses objectifs pédagogiques : « Mazel tov ! Mazel Tov ! » Les yeux rieurs encadrés de lunettes, il confie à voix basse : « L'hébreu rappelle de mauvais souvenirs aux étudiants. Pour eux, c'est la langue des checkpoints. Alors, j'essaie autant que je le peux de détendre l'atmosphère pendant le cours. Moi, j'adore l'hébreu et mon rôle, c'est de faire aimer cette langue à mes étudiants. Je leur dis souvent qu'en maîtrisant l'hébreu, ils vont gagner en force et en confiance en eux. Si tu ne sais pas t'exprimer en hébreu, les Israéliens te mépriseront. »L'hébreu, le quinquagénaire a eu tout le loisir de l'apprendre en prison où il a passé vingt années de sa vie pour participation au meurtre d'un Israélien établi dans une colonie. Il avait pour camarade de cellule un certain Yahya Sinwar, ancien numéro un du Hamas et instigateur des attaques du 7-Octobre qui ont fait basculer la région dans un chaos dont on ne voit plus la fin.Mais sur ce lourd passé, l'homme préfère se faire discret : « Mes étudiants sont curieux et veulent en savoir plus sur l'expérience de la prison, mais l'université n'est pas le lieu pour le faire. Ici, je ne parle que des bons aspects de la prison. Avoir pu apprendre l'hébreu est l'une de ces bonnes choses. »« C'est normal de vouloir en savoir plus sur les Israéliens »Lui qui dit croire désormais en une « solution politique » au conflit, prodigue la matière phare du cursus : l'hébreu à raison de neuf heures par semaine. Révisions du vocabulaire de base et apprentissage de quelques adages en hébreu, le cours se déroule dans une ambiance bon enfant teintée de salves d'humour noir. Après la lecture d'un texte évoquant la protection de la nature et des animaux, un étudiant lance, cynique : « Ils sont fantastiques, les Israéliens ! Ils font attention à tout, la nature, les animaux ! Sauf à nous ! Nous non, on ne compte pas ! Pourquoi ? Aucune idée ! ». Les rires fusent. « Les plus tragiques des désastres sont ceux qui provoquent des rires », soutient le poète palestinien Mohammed El-Kurd dans son recueil « Rifqa ». Ici, on rit beaucoup. Tout en rondeurs et sourires lui aussi, Rabih Bader, 27 ans, dit vouloir entamer un travail de recherche consacré à ce qu'il appelle la « judaïsation de l'histoire palestinienne » par les Israéliens. Impossible donc de faire l'impasse sur l'hébreu : « C'est normal de vouloir en savoir plus sur les Israéliens. Eux savent tout de nous. Ils ont de très bons départements d'études palestiniennes dans leurs universités. Ils étudient non seulement l'arabe, mais même les différents dialectes palestiniens. Ils sont super spécialisés, à nous d'en faire de même. » Oreilles dressées pour écouter les cours, plusieurs étudiants gardent un œil en permanence sur leurs smartphones. Les dernières informations sont égrenées à haute voix : arrestations, incursions de l'armée israélienne ou rumeurs de fuites de documents au sein du Shin Bet, l'appareil de renseignements israéliens, la salle de classe a aussi des airs de rédaction. On commente, on se perd en conjectures et souvent, on ironise, encore et encore, sur la situation. Un programme lancé il y a dix ansPour accéder à cette rieuse salle de classe, il en aura fallu de la patience. Ici comme dans beaucoup d'endroits de Cisjordanie occupée, la méfiance règne. Avant de nous autoriser à nous mêler à leurs étudiants, les responsables de l'université de Birzeit annoncent avoir fait « leur enquête » sur nous. Un mois et demi d'échanges d'e-mails, de messages WhatsApp, de smileys, de vœux pour l'Aïd, de rencontres et de tractations plus tard, les portes de ce programme académique inédit s'ouvrent enfin à notre micro.Sous un portrait de Shireen Abou Aqleh – ancienne étudiante et professeur à Birzeit, mais surtout journaliste star d'Al Jazeera abattue en plein reportage à Jénine par l'armée israélienne – Najat Abdulhaq, sémillante responsable du département de la communication de l'université explique sa prudence. Smartphone en main, elle montre des photos des différents raids de l'armée israélienne sur le campus. Les dizaines d'étudiants arrêtés, les salles de classes retournées et les drapeaux arrachés l'incitent à la prudence désormais. Dans ce contexte hautement explosif, comment étudier sereinement la société israélienne ? Quand ce programme a été lancé il y a dix ans, un dilemme s'est posé d'emblée : peut-on étudier la société israélienne tout en évitant la « normalisation » ? La solution est vite trouvée. Les seuls Israéliens autorisés à donner cours ici sont des Palestiniens, citoyens d'Israël, comme Areen Hawari, directrice d'un centre de recherches à Haïfa, en Israël. Petite, coupe au carré, elle confie que cette escapade académique hebdomadaire en Cisjordanie occupée est paradoxalement une bouffée d'air pour elle : « Je suis heureuse d'enseigner ici à Birzeit. Je suis palestinienne et cela fait partie de notre projet de libération. Oui, cela fait partie de notre projet de libération de pouvoir produire des études qui soient critiques du colonialisme d'un point de vue académique. Je suis très enthousiaste. » Composant 20% de la population israélienne, les Palestiniens d'Israël sont minoritaires. Présentés comme une cinquième colonne qui menace la sécurité de l'État hébreu, ces professeurs – malgré les checkpoints qu'ils doivent franchir pour venir enseigner en Cisjordanie occupée – trouvent ici paradoxalement un répit de quelques heures dans le climat de suspicion généralisée qui prédomine en Israël. « J'ai un passeport israélien, mais je me sens palestinienne et je porte le poids de la douleur des Palestiniens moi aussi. Notre souhait, c'est qu'Israël ne soit pas un État que pour les juifs, mais pour tous les citoyens. On veut un État démocratique », poursuit Areen Hawari. Combattre la colonisation par les armes du savoirUn département d'études israéliennes peut-il se concevoir sans professeurs israéliens juifs ? Pour Asma, étudiante aussi appliquée qu'impliquée, la question ne se pose pas : « On n'a pas de professeur juif effectivement, mais le problème ce n'est pas la confession en soi. On ne veut pas avoir de profs sionistes. Mais ça n'empêche pas qu'on les lise. On ne peut pas comprendre les Israéliens si on ne lit pas Theodor Herzl et d'autres penseurs du sionisme ». Le sionisme. Le terme revient beaucoup en cours. « Plus de terre, moins d'Arabes », lance une étudiante pour le définir. Une question survient alors : « Peut-on étudier un domaine que l'on n'aime pas ? » Sans circonvolutions, Asma répond avec l'aplomb des punchlines propres à sa génération : « On est un peu comme les médecins qui étudient le cancer. Les médecins n'aiment pas le cancer, mais ils l'étudient pour pouvoir le combattre. » Tous, ici, professeurs comme étudiants, ont l'impression de combattre la colonisation par les armes du savoir. Fondée à l'aube du XXe siècle, l'Université de Birzeit a une longue tradition d'engagement pour la cause palestinienne. Les Français l'ont découverte à la (dé)faveur du déplacement de Lionel Jospin sur le campus le 26 février 2000. Pris à partie par des étudiants scandalisés par ses propos sur le Hezbollah qu'il a qualifié de « terroriste », le Premier ministre français essuie jets de tracts et de pierres. La scène donne des sueurs froides à son personnel de sécurité et vient rappeler combien chaque mot est miné dans cette région du monde. Un programme financé par le Centre arabe de recherche et de sciences politiques de DohaUn quart de siècle plus tard, rien n'a changé. L'Orient reste plus que jamais « compliqué » et suscite l'intérêt redoublé de programmes de recherches du monde entier. À commencer par celui des riches pétromonarchies du Golfe désormais convaincues de la nécessité d'investir dans le savoir en plus de la pierre et des clubs de football européens. La petite trentaine d'étudiants qui suit le programme bénéficient ainsi d'une bourse financée par le Centre arabe de recherche et de sciences politiques de Doha. Un institut dirigé par l'intellectuel palestinien Azmi Bishara également citoyen d'Israël où il fut député. Recherche, journalisme, diplomatie, les secteurs en mesure d'accueillir ces rares étudiants palestiniens connaisseurs en profondeur de la société israélienne sont nombreux et stratégiques.Casquette vissée sur la tête, main qui caresse tantôt un chapelet tantôt une cigarette, Mohanad, le regard clair – lui aussi ancien prisonnier comme 40% des hommes palestiniens et dont le nom sera tu pour des raisons de sécurité – confie pourtant avoir du mal à savoir ce qu'il fera de son diplôme. « Tu sais, nous en Palestine, on ne sait plus se projeter. Là, je suis avec toi, mais demain qui sait où je serai ? J'ai été emprisonné deux fois. Je peux être emprisonné à nouveau à tout moment. Depuis le 7-Octobre, on parle même de nous faire partir d'ici de façon massive. C'est difficile de pouvoir réfléchir à l'avenir ».  « L'impossible futur ; comment la colonisation israélienne sape les rêves d'avenir de la jeunesse palestinienne ». Un thème de recherche académique en soi… 

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

Wildfires don't stop Israel's Memorial Day and Independence Day celebrations. A look at the founding of Israel in 1948. Prof. Gil Troy on the writings of Theodor Herzl. Archeology: 1,500-year old evidence showing a Jewish presence in ancient Israel.

This week was the opening of the 2025 World Zionist Congress Elections.  On the show, I welcome Rabbi Josh Weinberg to talk about the meaning of this momentous opportunity to support Israel.  Rabbi Weinberg is the URJ Vice President for Israel and Reform Zionism and the Executive Director of ARZA.  Please listen to have your voice heard and direct more than $1 Billion of funding for Israel. The World Zionist Organization (WZO) and the World Zionist Congress (WZC) are central nongovernmental institutions in Israel.  While not a part of the Israeli government, “The Parliament of the Jewish People” represents a variety of Israeli political parties, their platforms and visions for Israeli society.     The WZO was founded by Theodor Herzl in Basel, Switzerland in 1897 at the first World Zionist Congress. Even though they predate the State of Israel, the country's founders knew that to succeed it had to be a project of the entire global Jewish People. They baked the WZO and WZC into the Democratic process of Israel as the one way for Diaspora Jews to have a say in the important Issues facing the Jewish People and Jewish State.  Often called “The Parliament of the Jewish People,” the WZC convenes every five years to bring together representatives from Jewish communities around the world to decide on key issues affecting the Jewish people in Israel and globally.  The Congress elects the leadership of the WZO, sets policies, and influences the allocation of significant funding of about $1 billion annually.  VOTE HERE:  www.azm.org LEARN ABOUT THE REFORM MOVEMENT SLATE HERE: https://www.vote4reform.org/ Check out this video to learn more: https://www.youtube.com/watch?v=KGWRp7_vZH8&t=10s If you enjoyed this episode, don't forget to subscribe and follow Temple Israel on social media to stay up to date on Waking Up To Life.    Edited by: Alex Wolf Original Music Composed by: Dan Hacker   Facebook: https://www.facebook.com/templeisraelmi  Instagram: https://www.instagram.com/templeisraelmi/  YouTube: https://www.youtube.com/playlist?list=PLn9spWvsCBvcQ-o5XLeFLHKcLoj2nBAfM  Web: https://www.temple-israel.org/wakinguptolifepod  You can get this podcast anywhere you get your media.  Join over 10,000 listeners who have been inspired by the show. And if you have someone with a story to tell, please contact me at josh@temple-israel.org

Consider DONATING to help us continue and expand our media efforts. If you cannot at this time, please share this video with someone who might benefit from it. We thank you for your support! https://tinyurl.com/HereIAmWithShaiDavidai --------- Guest: Mazi Pilip: https://www.instagram.com/maziourlegislator?utm_source=ig_web_button_share_sheet&igsh=ZDNlZDc0MzIxNw== Welcome to the 24st episode of "Here I Am with Shai Davidai," a podcast that delves into the rising tide of antisemitism through insightful discussions with top Jewish advocates. In this episode of "Here I Am with Shai Davidai," host Shai Davidai engages in a heartfelt and insightful conversation with guest Roniel Tessler, a screenwriter, Jewish educator, and founder of a gay Jewish Zionist group in New York City. The episode delves into Roniel's personal journey, exploring his experiences as a gay Jewish man navigating identity, community, and activism. Roniel shares his story of growing up in an Orthodox Jewish family, his coming out journey, and the challenges and triumphs he faced in reconciling his Jewish and gay identities. The discussion touches on the importance of community support, the power of activism, and the role of education in fostering understanding and acceptance. The conversation also explores broader themes such as the impact of recent events on Jewish and LGBTQ+ communities, the significance of Theodor Herzl's vision for a Jewish state, and the challenges of confronting anti-Semitism and homophobia. Roniel emphasizes the need for solidarity and action, highlighting his efforts to create spaces for queer Jews to connect and support one another. Join us as we shed light on these critical conversations and work towards a future free from hate.

The term 'Zionism' has been co-opted by both the Left and Right, but few know its meaning and origin. Savage delves into history and politics to reveal the TRUTH behind the movement. How are radicals working to destroy the history of the Jewish people in Israel? How long have the Jews been present in "Palestine"? Where did the name "Palestine" originate? When and how did Zionism gain steam? How did the Jewish people return to Israel? Listen as Savage dispels the myths and propaganda about Israel and its treatment of Arab Israelis. Savage explains how secular Austro-Hungarian Jewish journalist Theodor Herzl wrote “Der Judenstaat” or the “The Jewish State” in 1896. In the pamphlet, Herzl outlined how Jews could return to their historic home and create a state free from discrimination. He encouraged Jews to purchase land in what had become known as “Palestine.” In 1948, the State of Israel was officially founded when the United Nations approved a plan to partition Palestine into separate Jewish and Arab states. Progressives argue and protest for the self-determination of the Tibetans, The Kurds, and the Uyghur people, but do not want to offer the same empathy towards the Jews. “While it runs contrary to the conventional wisdom, it's no exaggeration to say the freest Arabs in the entire Middle East are Israel's Arab citizens." Learn more about your ad choices. Visit podcastchoices.com/adchoices