38 Burst results for "Jewish"
A highlight from 118: Part 2: Marc Cameron - From Deputy US Marshal to Arliss Cutter to Tom Clancy
"Okay, so the next time I asked for a ride, I didn't get one. No, that's when you look at the other people and say, I meant to do that. Yeah, I meant to do that. Exactly. Well, yeah, that's what you do when your lights are on and they look at you, you just speed through the light and go on to some fake call somewhere, right? Drive like hell. Hey, I want to start progressing into talking about your books, but I want to talk about your time on the Marshalls. When you look back, what's one of the most impactful cases or impactful investigations or things that you did? Because when we had Billy Sarukas on, we talked about the DC Sniper. You guys do some just fantastic work. You've got some great technology. We talked earlier, Blair Dean, when he used to run the TOG, the tactical operations group, some of the stuff you guys do with phones, I mean, just amazing stuff. When you look back on it, what's one or two things that just really stick out to you and you think back and you go, I'm glad. Maybe it wasn't the biggest case, but you look at it and you go, that one made a difference. I really liked that one. Have you got one or two like that? Yeah, sure. It's interesting and I'm actually, in the book I'm working on now, I'm making a comparison. One of the things I really liked about the Marshall Service is you could start your day working with all kinds of tech, especially in Alaska and North Idaho, working with all kinds of technical equipment. Back when I was starting, it was pagers and things like that. That's kind of a cool thing. In the Clancy books, I could talk about pager technology and all that that we don't really use now, so it's not sensitive anymore. But working with phones and computers and all kinds of stuff, and then two hours later, be tracking somebody's boots on the ground through bear country up here and really have to do it the old way. And so, I really like that. I kind of gravitated towards rural work because yeah, we still use cell phone technology. We still use all that stuff, even in rural areas, as far as tracking people and even social media stuff, but we really have to rely on knowing how to physically man track and that sort of thing. So early on in my career, I really enjoyed the high tech, using pagers, using cell phones when they came. I sat next to a guy in the academy who is just a brilliant, brilliant deputy. Even back in 1991, he had a stack of papers about cell phone technology and he realized back then, this is the future of tracking fugitives. And so, he worked with Blair and those guys and I don't like to name their names because he's still kind of half in the business, but he's just a brilliant guy and he helps me quite a bit with the Clancy's as well. So, I really enjoyed those sorts of things and the cases were many, but when I got to North Idaho, we had a case. Now again, you guys mentioned Weaver and Ruby Ridge and all that. So that's the zeitgeist up there, the feeling and the kind of the anti -fed and the animosity and stuff like that. So we went into that and then we had a guy that was wanted on a... He was just wanted on a federal parole warrant. So back then, we had a lot more parole warrants and then, of course, parole got abolished, but we still had a few people wanted on parole. Now it's all supervised release. And we like parole warrants because there was no court. You just arrested the guy and took him to prison. When you violated parole, you just went back to jail. There was no, you know, pass and go or anything. You just went to prison, not even the county jail, the nearest, because they were property of the Bureau of Prisons as far as what the courts saw. So we were looking for this guy, his name was Farron Loveless. And as we started investigating more, we learned that he was a suspect in kidnapping a Jewish couple across the state line into Spokane. He held them hostage in their own home for three days, two days maybe, but I think a couple of nights. And he had like fed their dogs and snuck up to their house and got in and held them hostage. And he had been in prison, then he jumped parole and then come over here. And he had a hit list of a bunch of feds he wanted to kill and not just feds. So we're learning all this little stuff on him that kind of blossomed out of this parole warrant. And we worked it for a number of months, but we started to learn that he was just really a bad guy. But as we got an informant involved and some other people, we learned that he was hiding up on a mountain. He had married a woman, he was in his late 30s, and he had married an older woman in her 60s that had a son and a grandson. And she had Social Security and stored food and kind of back before prepping was a thing, she was a prepper. And so he had basically gotten all her food and he had his...because he was really living a life on the run, completely disconnected. He had no phone, no nothing. So he had moved this teenage boy and this 60 -year -old woman up into the mountains of North Idaho and they built their encampment up there. And they had booby traps, they had fish hooks hanging from monofilament. You might recognize this if you've read the book there. He had split pieces of wood with shotgun shells up through the middle of them and buried all around for like homemade land mines and various booby traps around. But now imagine in that situation when I write a note to headquarters that says, hey, we got this guy and a woman and a teenage boy up on a mountain in North Idaho, we'd like to go get him. They said, not in a million years are you going to go up and have a gunfight on a mountain in North Idaho with a teenage boy and a woman and a fugitive. And so we had to come up with a lot of different plans and it ended up that my partner who had been working on it with me, this was back after the first World Trade Center bombings, and he was part of our special operations group. So we were protecting the judges back in New York. So he had to rotate out every few weeks and go back and help with the protective details. And so he was out of town, so it was me and the FBI where they had helped work on the case because we all had to work together. And there was an FBI agent named Tom Norris, who's a Medal of Honor recipient, I should say. Tommy Norris, he's the only FBI agent I ever met with a glass eye. He's the guy that saved Bat -21. So, I mean, just a phenomenal dude and he mentored my oldest son. He's just a very unassuming, FBI let him get away with what he wanted to because he was a Medal of Honor recipient and really just a class act. So he was helping on it. So we came up with a plan to lure Farron off the mountain. And originally, he had a bicycle and we knew he would come down off this mountain. There was quite a hike up there, take his bicycle and maybe come into town once in a while for supplies. And so I came up with a plan to put a flashbang next to the bike and we'd hide and we'd lure him down to the bicycle and then get him there. Headquarters said, nope, no flashbangs on a mountain. So we came up with another plan and Farron was super prejudiced, super white supremacist, super prejudiced. So we said, we sent our informant back up and this is all not sensitive now because it's all come out in court. But we sent the informant back up and he said, hey, there's a Hispanic gun dealer in town that wants to buy some guns, but he's got two white girls that he's pimping out in Priest River, Idaho and you might want to come down and sell him some guns and take care cleaning of up the race a little bit. And Farron actually said, I'm going to come down and do that. I'm going to come down and get, I'm going to sell him some guns in air quotes and take care of this Hispanic guy that's pimping out white girls. And I mean, that's just the way his brain worked. And so we set up the time and we had Boundary County deputy sheriffs and Bonner County deputy sheriffs and Tom Norris and I. And the plan was when Farron came riding by on his bicycle, there's a long, long bridge outside Priest River, Idaho that goes over Priest Lake. And we were going to pinch him in the middle of the bridge because we knew he was going to be armed. He had a hit list and he had a violent past. And so Tommy was behind him and I was coming up to meet him. And the idea was when he got on the bridge, we'd get him pinched between our two cars and arrest him so he didn't, nobody else was in danger. We would close off the bridge. Well, as Tommy got in, Tom Norris got in behind him, he saw that he had a pistol out the, like in his hip pocket. He had a GP 100 pistol in his hip pocket and a little backpack on and a little, like a 10 -22 rifle sawed off sticking out the back of his backpack. And I mean, he's like the Wicked Witch of the West, you know, riding on his bicycle towards town to meet this guy. And Tommy, I don't know what happened, whether he touched the gun or what, but Tom pulled it beside him and just bumped him off the road. So he went ahead and endowed and went into the ditch. And so I sped up there and this all happened very fast. So he went into the ditch before he got onto the bridge. And so I was right there and there was a boundary county deputy right behind me in a marked unit. And so Tommy bailed out of his car. I bailed out of his car because of the way Tommy had to come around.
Fresh update on "jewish" discussed on Evangelism on SermonAudio
"Coming tonight and thank you for being willing to participate in reading those verses at the appropriate time if you just get them ready and if you can quote them that's great how about we pray that's probably the best place to start so let's do that now let's pray Heavenly Father thank you for the rain thank you for the fact that it reminds us of your care for us summer and winter and sea time and harvest and day and night cold and heat all the seasons the weather that you send is an evidence of your gracious provision for the earth and your hand upon us and we just want to acknowledge that and thank you for your goodness and grace thank you for blessing us in many ways thank you for giving us the scriptures and we pray that the word would be instructive to us help us Lord to rightly divide the word of truth to study to show ourselves approved workmen and Lord for the work that needs to be done we pray Lord that you might bless us as we seek to labor for you help us to be good laborers together with God we pray that we'd be equipped to be fruitful and productive in your service pray that tonight would be helpful to that end and that we ask this in Jesus name and for Jesus sake amen okay well for the for some time now we've been considering the evangelistic example of Jesus but tonight I would like to do a bit of a shift and hey Elliot there's a sheet there you grab it if you like but besides the Lord Jesus there in your nose beside the Lord Jesus the next probably the good word to include that the next outstanding example of evangelist in the New Testament is the Apostle Paul evangelism was the heartbeat of his life by the end of his ministry the gospel had launched Gentile churches throughout the Roman Empire and put practically every Gentile convert could trace the gospel message they believe back to the preaching of Paul it's quite incredible to consider the impact and the fruitfulness of the effective in evangelizing the lost well he was a he was obviously a very very gifted man a chosen vessel unto the Lord however there are at least seven explanations for his effectiveness here in the scriptures and so again this is being going to be for our benefit and instruction and help this evening just welcome we've just started Paul had the right message okay who's got 2nd he was concerned that someone else would come along and preach a different gospel and they would just accept it they would be seduced as Eve was okay Paul's greatly concerned about the content of the gospel Galatians 1 6 to 9 Ronald very very strong words there for someone who would preach another gospel that is not another of the same kind another of a different kind okay is the Greek there Paul was an effective evangelist because he held fast to the right message Paul clearly held fast to the truths of the gospel and did not tolerate any variation of the gospel message one of the reasons people are not effective in evangelism because they're not sure about the content of the gospel and this is something we're going to come back to tonight okay this is going to be the what is the gospel message the truth of the gospel we'll come back to this it's going to be our main point but let's push on Paul to begin with he was effective evangelist because he had the right message he knew it he could spot a phony an imitation a counterfeit a mile away had the right message secondly he had a compelling motive a compelling motive who's got second five Thank You Jeffrey verses 10 to 15 a patient with glory on our behalf that he may have somewhat to answer then which glory appearance and whether we decide ourselves it is to God or whether we be so that it is for your cause for the love of Christ constrain of us because we thus judge that if one died for all then were all dead and that he died for all and that they which live should henceforth should not answer live unto themselves but unto him which died for them and rose again. okay thank you Paul understood that every Christian is going to eventually stand before the judgment seat of Christ okay not to be judged for our sin because that's already been taken care of but our life and what we've done for the Lord those things were either good gold silver precious stones as if we follow the analogy 1st Corinthians 3 or bad that is wood, hay and stubble worthless things and this was a great concern to Paul he understood that people would be rewarded for how faithful they serve the Lord and Paul knew that he himself was accountable to God and for that reason he wanted to make his life count that's why he says in verse 14 the love of Christ constrains us Paul understood that his life had been redeemed by Christ and that was a remarkable thing you know the chief of sinners and how could he be saved and the Lord had done a wonderful thing in his life and that stirred up love in his heart for the Lord and he wanted to spend his life serving the Lord and winning the lost and that was a constraining thing for him because at the end of his life he'd have to stand before the Lord noted immediately after he describes that this judgment seat for rewards verse 10 then he writes the following verse verse 11 in light of that judgment he makes it the aim of his life to persuade men to persuade men about the truth about Jesus and so it's he's motivated he has a compelling motive because he knows he's going to stand before the Lord one day and a given account of his life and he wanted that to be a joyful day not a grieve a day of regret and so it is for us okay let's not just let's not just think that Paul's the only one who's going to stand before the Lord and given account of his life we all will and this should be a compelling motive for us as well thirdly number three Paul had a divine call 1st 16 who's got that one thanks Aaron okay well is unto me for preaching at the gospel you know not it's not a way of condemnation you know I'm in fear of my eternal security I got his God has called me to do this and I'm obliged to do it it's in this necessity is laid upon me it's a necessary thing got a commission Paul to preach the gospel take the gospel to the Gentiles and Paul certainly had a sense of a divine call to evangelize and and maybe maybe we don't sense the same divine call but the thing is we have the Great Commission okay we've got the Great Commission to go and preach the gospel to every creature and so if we listening to God's word then again that there's there's pressure that comes upon us that way as well number four Paul had an eager boldness and eager boldness our reference there is first is Romans 1 16 perhaps you know it Paul says I'm not ashamed of the gospel of Christ it's the power of God unto salvation to everyone that believe the Jew first and also to the Greek Paul is Paul is confident he's confident to proclaim the gospel because it does work it's powerful and that gives in tremendous boldness Philippians 1 21 for me to live is Christ and to die is going that's incredible boldness that enabled him to preach the gospel fearlessly if he dies that's a win for him such was his confidence in the Savior okay number five a walk in the spirit who's got Ephesians 5 verse 18 thanks Jarrell okay Colossians 1 9 okay so let's just take a couple more here while we're going up first first Thessalonians 5 verse 19 good that's alright that's alright so JC it's good we put a Bible in your hand for that massive verse wasn't it and acts 13 verse 2 okay couple of verses there let's put a few things together here Paul was dependent upon the Holy Spirit's power and guidance okay he lived his life he knew what it was to be continually filled with the Spirit he knew what it was Colossians 1 9 to have his mind filled with the knowledge of God's will he knew what God wanted him to do and he's the Spirit of God is is fills his life enabling him to do what he knows what God wants him to do he had no pattern of unconfessed sin in his life he wasn't perfect okay we know that there would have been times Paul need to get things right with the Lord but that was a that was a they sort of the the atmosphere is his life to to be constantly doing the will of God filled with the Spirit of following the Spirit of God walking in the spirit directed by the Spirit is on his evangelistic journey he's making his plans but the Spirit of God says no don't do that go here says okay no worries we'll do that this was what Paul was like in the bit from the beginning of his life acts chapter 13 verse 2 when the Holy Spirit said you know separate Paul and Barnabas these are men whose lives are directed by the Spirit of God from that moment to the end of his life in martyrdom all the way through Paul experienced the power of the Spirit of God working upon his life and through him again this is this same Spirit of God in fills us and is available to empower and guide us as well number six Paul had a deliberate strategy a reference there is acts chapter 18 we won't look it up but this is Paul going to Corinth and Paul when he went into Corinth did what he did in most other places you always go to the synagogue first if there was one there this was his strategy he would go to the synagogue first because he was accepted there he was a Jew they had a Bible Old Testament scriptures and this was great for Paul to evangelize he could open the Old Testament and teach them about Jesus they believed the Bible as a as a that's a benefit okay you get at least you get started a conversation and this was Paul's strategy always go the Jew first and then to the Gentiles if the Jews shut him down ran him out and they just go to the Gentiles sometimes you go to the synagogue Jews are get saved he gets some co-workers there co-workers hell to help him with the evangelism amongst Jewish people and Gentile people were wherever he went this was Paul's strategy you know some people think that depending upon the Spirit of God means you don't have any strategy like this you just do whatever the Spirit of God leads you to do without a strategy well to not have a strategy that is a strategy isn't it that's a strategy we don't plan anything our strategy is not to plan anything but Paul was filled with the Spirit led by the Spirit we also planned things pretty meticulously as well again all of his plans were subject to the Lord's sovereignty there was no problem got it a better plan let's go with that but Paul approached his evangelism deliberately and strategically and if we go out evangelizing with a strategy in mind that's a good thing the Lord might lead us otherwise that's fine but it's not irresponsible to plan Paul did it now number seven he had an unwavering desire he's got Romans 1 14 and 15 thanks Jeff to the wise okay Paul understood himself to be a debtor to unsaved people he had something that they did not he knew they desperately needed it he felt obliged to share it with them he felt like is a man under obligation I have the truth you don't have it I'm obliged to give it to you Paul evangelized like a man in debt and again we ought not see ourselves as being any different okay so there are there are let's just you know just we're just surveying the scriptures here gleaning there's seven things there that were impacts upon Paul's life that helped him to become an effective evangelist but let's come back to this major point for this evening about having the right message to share with people the right message let's turn over please to 1st Corinthians 15 1st Corinthians 15 in a in a minute just stay at the bottom just stay at the bottom for now we'll turn over in just a minute okay 1st Corinthians 15 I like to read verses 1 to 5 1st Corinthians 15 verse 1 moreover brethren I declare unto you the gospel which I preached unto you which also you have received and wherein ye stand by which also you saved if you keep in memory what I preached unto you unless you believed in vain for I delivered unto you first of all that which I also received how that Christ died for our sins according to the scriptures and that he was buried and that he rose again the third day according to the scriptures and that he was seen of Cephas and then of the 12 okay now we have this some facts of the gospel not not not everything but some study the New Testament we can there are other elements of the gospel which we can assemble and what I've done for you on the bottom of the first page there I've provided you with a definition of the gospel that is going in here and there in the scriptures pulling together things which provide with a succinct statement eight phrases that I think provide a fairly robust definition of the gospel now there's got all blanks there hasn't it okay okay let me just I will read through it and I'll give you the black give you the fill in the blanks as we go okay the gospel is the message the gospel is a message the gospel is the message of God's plan the gospel is the message of God's plan and his work to blank something sinners save there you go the gospel is the message of God's plan and his work to save sinners from his wrath very good it's the message of God's plan and his work to save sinners from his wrath and to bring them into a relationship with himself through life death and resurrection of Jesus Christ and to offer that rescue to all who will turn from sin and trust in Christ now there's a fairly robust definition it has been if you look on the bottom of page three little footnote there that the content that I'm about to share with you is adapted from a book by James B Carroll called collateral damage in which surprisingly I was very surprised to find this very helpful definition of the gospel which I've modified just slightly for our purposes this evening and we're going to unpack it in detail each of those eight phrases and I've given you very comprehensive notes saturated in Scripture and I hope this will be a good resource for you I'm sure it can be improved and maybe that was something that you might do you know work at coming up with a definition of the gospel which you know is something that you know you've labored over to put together and you just know what the content of the gospel is all right so let's let's unpack these eight phrases firstly the gospel is a message okay we're over the over the page now and there's plenty of blanks so hopefully you can keep up and if you can't that's okay we can come back I've got an answer sheet here I can end you at the end or look on look on with the person next to you this is not cheating this is called helping one another firstly the gospel is a message it's a message from God to man revealed in the Bible it is a specific message and it is a good message it's a good message in fact it's often called good news because it proclaims good tidings of great joy to all people Luke chapter 2 verse 10 God intends the gospel message to be universally proclaimed case for all people God intends for the met the gospel message be universally proclaimed and personally believed okay universally proclaimed to everyone but it's got to be individually and personally believed it's a message to be joyfully received for it's the best news that a person can ever hear gospel is a message from God revealed in the Bible secondly next phrase the gospel is the good news of God's plan and his work it's the good news of God's plan and his work the message of the gospel begins with God he is he's a holy righteous creator he is eternal meaning that he exists before all things he is transcendent meaning he is above and beyond all things he's absolutely and perfectly holy which means he is unparalleled in the majesty of his incomparable being his blameless faultless and unblemished in his moral purity is a holy God okay and that is a an essential element of the gospel it's because of that that we are in such need because we are unacceptable unworthy to be in his presence the gospel is his story it's a holy God's story it's the narrative it's the one narrative he's been unfolding from could it be before the foundation of the world and does anyone know what our reference there is first Peter Peter had some significant things to say about the gospel content of the gospel God is not reacting to man's whims or figuring it out as he goes along God is working out his sovereign and meticulous plan in the gospel God's plan is announced otherwise we wouldn't know about it but the gospel isn't merely about the plan it also tells how God works to accomplish his plan he is not a mere bystander he doesn't direct affairs from afar God works to reveal his plan and to accomplish it he is the author of the plan and the one who works to bring it to pass all right third phrase the gospel tells of God's plan and his work to save sinners the gospel tells of God's plan and his work to save sinners because God is perfectly holy he cannot commit or approve of evil he's totally separate from sin for he is of purer eyes than to behold evil and cannot look upon iniquity and does anyone know what our reference is there it's a key verse I think you put it in your gospel arsenal Habakkuk chapter 1 verse 13 God is of purer eyes than to behold evil cannot look upon iniquity Habakkuk chapter 1 verse 13 because because all people without exception have sinned we're unworthy and to approach God and a cut off from his presence but the good news of the gospel is that God should be is rescuing God is rescuing men and women from their sinful condition people are as it were and this might be a helpful illustration for you people as it were drowning in the sea of their rebelling against God and he is reaching into the water to save them Jesus said I am NOT come to call the righteous but to seek and to say that which was lost now taken two verses there put them together parts of two verses Matthew 9 13 and Luke 19 verse 10 according to the Bible every person born on the earth has inherited a nature that is inclined to sin Psalm 55 verse 5 inherited a nature that is inclined to sin we've been every person born 51 become 51 verse 5 we've inherited a nature inclined to sin and all people are will willingly choose to rebel against God where sin is by nature sin is by choice okay again these are things which are self-evident but they are significant in having gone for gospel conversations we're sinners by nature and you have to teach children to do the wrong thing they do it naturally we all do it naturally but we also choose to do the wrong things ourselves from our earliest days we shake our fists at our Creator seeking to usurp control of our own lives the gospel makes strong statement about mankind namely that we're all sinners and we stand in desperate need of rescue from our sins and its consequence and its consequence fourthly the gospel offers salvation from God's wrath the consequence of a rebellion against God of our rebellion is the wrath of God Romans 1 18 for the wrath of God is revealed from heaven against all unrighteousness and ungodliness of men the wrath of God abides on us because of our sin God's wrath is best understood as his holy and justified reaction against sin unlike human wrath God's wrath is never out of control and never lacks wisdom it is his directed intense righteous reaction to sin the practical practical result of his wrath is death death John 3 36 shall not see life but the wrath of God abideth on him shall not see life the wrath of God abides on him Ezekiel 18 verse for another key verse the soul that sinneth it shall die God's wrath against sin we die physically as we pay the penalty of our sins Romans 5 verse 12 wherefore as by one man sin entered into the world and death by sin so death passed upon all men all have sinned we die physically as we pay the penalty of our sins but we also die spiritually as we pay the penalty of our sins Romans 6 23 a Rome Ephesians 2 verse 5 a even when we were dead in sins the ways of sin is death the Bible describes his spiritual death as separation from God Ephesians 2 12 without hope and without God in the world separated from God Ephesians 4 18 being alienated from the life of God the Bible describes spiritual death as separation from God the reality of this separation will reach its horrible climax when God judges all people and brings everlasting punishment upon all who have continued in their rebellion a couple of references there the Bible calls the place where these people will suffer for eternity hell and describes it as a place of suffering Luke 16 24 the rich man who and Lazarus okay that rich man being in hell lifted up being his eyes being in torment I am tormented in this flame it's a place of suffering it's a place of darkness it's a place of unquenchable fire so the gospel is the message of God's work to rescue or save people from his wrath which they justly deserve because of sin fifth the gospel tells of God's work to bring sinners into a right relationship with himself the gospel tells of God's work to bring sinners into a right relationship with himself he fee Isaiah 59 verse 2 makes a clear and alarming proclamation about sin and its effect on a person's relationship with God but your iniquities have separated between you and your God your sins if it is hit his face from you so that he will not hear again another good Bible verse for your gospel Arsenal Isaiah 59 verse 2 we're not in a right relationship with God where the relationship has been broke we're separated because of sin as sinners we sit hopelessly under the condemnation of God's wrath which separates us from him despite his great love for us he will not and cannot overlook our sin he cannot he will not and cannot overlook our sin and tarnish his perfection and justice the gospel though is the good news of how God crossed this chasm created by our sin and is bringing sinners back to himself sixth the gospel tells of the work of Jesus Christ God works to say sorry God's work to save and accomplish God's work to save was accomplished through the life death and resurrection of Jesus he is the only begotten Son of the Father a full member of the Godhead yet he became flesh lived as a human being okay became flesh 1 John 4 and 1 John 1 for John 1 14 lived as a human being Philippians 2 providing us with the only way of salvation that's the gospel story centers on Jesus and his God's standard perfectly he lived a life of perfect righteousness which we never could then he dies a sacrificial death upon the cross in our place bearing God's wrath for us and making the tournament for our sin through the shedding of his sinless blood shedding of blood for an atonement what's of reference there 17 11 Leviticus 17 11 again another important verse the life of the flesh is in the blood I've given it to you upon the altar to make an atonement for yourself it's a blood that makes atonement for the soul pastor enemies to say the blood is the only cleansing agent for sin first peter one again we were dealing with the precious blood of Christ Jesus died the death that we deserved again Peter first Peter 3 18 Christ also once suffered for sin the just for the unjust that he might bring us to God Jesus died the death that we deserved he the just one died for we unjust ones but he could not be held by death on the third day Jesus rose from the dead first Corinthians 15 20.
A highlight from Ep385: Stop Having Boring Shows By Using These Storytelling Tips - Reena Friedman Watts
"Try to find other ways to collaborate and continue the relationship versus being just one and done after the episode. A lot of people like they do an interview and then they never talk to that person again. Don't be that person, then your show will continue to grow. Most hosts never achieve the results they hoped for. They're falling short on listenership and monetization, meaning their message isn't being heard and their show ends up costing them money. This podcast was created to help you grow your listenership and make money while you're at it. Get ready to take notes. Here's your host, Adam Adams. What's up, Podcaster? It's your host, Adam Adams. And today I'm with Rina Watts from Better Call Daddy podcast. Better Call Daddy is where she'll interview just about anyone, about anything, interesting things. It's totally uncensored. And at the end, she has the guest ask her father a question because she says her dad knows everything and anything. And so they will ask. And I was recently featured on the podcast. I didn't know what to ask. I was like, geez, like where do I start? And unfortunately I wasn't prepared. I didn't have my question in front of me. So I came up with a question and it was like, what did your dad think when he had a girl? Because I've got a couple of boys. I have two sons and for the most part, boys are pretty easy. And you do want to raise them as gentlemen, but I think I would freak out if I had a girl. I would lock her in a whatever, like some type of up high thing. I would lock them up and I wouldn't let anyone see them or talk to them. I would be that weird controlling, scared to death dad, like we hear about in history. So I think God or the universe knew that and just gave me boys. That was perfect. So yeah, that's why I asked on her podcast, Better Call Daddy. So when that episode comes out, the link to it will also be in the show notes here. So you could probably just scroll down, check out that link to Better Call Daddy and also specifically that episode. And you can also connect with Rina on any social that she wanted you to connect with. Everything's down there. Her whole bio is also in the show notes as well. So anything you want to do, like finding her, connecting with her, getting to know more about her, just scroll down. Let's get into today's podcast interview about podcasting ultimately. And it's interesting because Rina has had her episodes. She's been going for well over 300 episodes and soon she'll be crossing 400 episodes. She's been really doing it for a little while. I want to find out like what has kept her there because for one, there's something that's true and it's called podfade. And depending on who you ask and which study it was, studies show that most people don't get past six or 10 episodes. Most podcast hosts never get past that. So she's in the 300s right now and she has 173 ratings and or written reviews on her podcast. And so it's like, what did you do to get all of that? Obviously, there's something good that she's doing. I will mention something that's part of her bio real quick. And it's that she worked with another person and she actually helped get ultimately top guests for them. And so I want to talk a little bit about today on this podcast, like how do you get top guests? How do you reach out to them? Because most of them have gatekeepers. So we'll talk about a few of these things. First and foremost, Rina, I've talked a lot, so I want you to say something. So I'm going to ask you a question. When was it that you launched your podcast? I want to hear the when and the why and the how did you launch your podcast? When, why and how? Great question. I launched in July of 2020. But even before that, I was thinking about it for a long time. So I had co -hosted someone else's podcast years prior. It started off where I was just booking guests, but then it was like two guys, they were both recruiters and they were like, Oh, wow, you've brought us some really interesting people. How would you like to fill in? And so that brought me back to my radio days. I worked for an NPR station in college and I really like the radio medium. And so they let me co -host a few times. And I got excited because I saw the numbers growing and I liked booking guests on that show. So I had gotten my feet wet, which I think is actually a good idea for podcasters. Either guest on other people's shows, co -host a show, starting a podcast, like you're talking about this pod fade thing. It's a lot of work that I feel like people don't think about. Marketing is just as big a piece as recording the episode. It's probably a bigger piece. Marketing is where I feel like people get burned out. So here's how I keep that easy. In the beginning, I literally was just sending an audiogram and a graphic and links to the episode. But then I built upon that. Then it was, Oh, hey, here's some copy you might want to use. The easier you make it for people to share, the more they'll do it. So send them different clips, send them audiograms, send them copies, send them links to the episode. And like you just did a pro tip, see how you can link in the show notes to help them. Do you have a website? I have a website. I have a blog. You have a blog. You have an email list. I have an email list. Try to find other ways to collaborate and continue the relationship versus being just one and done after the episode. I think a lot of people do an interview and they never talk to that person again. Don't be that person. Then your show will continue to grow. Can you guys do an Instagram live together? Are you talking to a streamer? Can you do a Twitch? Can you do a social media collab? Are you talking to somebody who's good at graphics? Can they make you a meme? Think of different things or different strengths that the other person that you're talking to has. Are they really good at rev share opportunities? Talk about affiliates. What is the other person that you're talking to doing that's working that you can get in on or learn from or also do? Interesting. Thank you for sharing all that. I keep going. I'm hung up on something though because I did the math. I looked. You had something that went out like on September 4th. You had something went out on August 28th and then August 21st and I'm noticing that it's about once a week. Yep. I've gone down to one a week. In the beginning, I was insane and did three a week. Ah, that's where it is. Okay, because I pulled up my calculator. You basically have been going a little over three years and so I calculated basically there's 52 weeks a year and you should only be on like 150, 160 episodes right now. You're like 330 -ish, so like more than double. I was going to ask what happened there. So let's talk about this because I know some podcasters who launch and maybe they're doing it or triple it. So they switch it to three a week or they switch it to one a week from one a month or I know maybe there's three somebodies actually who have gone to daily who started with like every other week or once a week and now they're at like five or seven a week. But for you, you mentioned that you had at three and that lately has been at one and I want to find the pros and cons. I want to find out why. I want to find out if it's working better. Were you getting burnt out? Why change from three to one? That is a great question. Well, there were multiple reasons. I would say a bit of burnout. Yes, like I wanted to stay fresh and now I batch record too. So I'm like six, seven weeks ahead of like releasing one a week. I think that if you only do one a week, then you're able to market it better. You're able to be fresher. You're able to do better research for the people that you're actually interviewing. You can be more selective in who you're picking. And here's another thing. There are some podcast hosts like yourself that do solo episodes as well. I haven't really done solo episodes. But what I have done is I've had other people interview me. I mean, I've been on other people's shows. So if somebody interviews me well, I will take that interview. I'll create a custom intro. I'll have my dad listen to somebody else interviewing me and then I'll have him respond to a good interview. So I've taken some of my best interviews of other people interviewing me. And I've re aired those on my RSS feed. It just gives you more content gives that other person another boost. It reintroduces an episode a collaboration. So I've done a few of those. But I have talked to other podcasters that, you know, are getting thousands of listens on each episode. And I am finding that they're either doing best of they're doing shorter, solo episodes, or they're doing tips. And those episodes can get just as many downloads as an interview. So I'm thinking about potentially maybe doing some extra daddy segments like me and my dad like reflecting on certain episodes that have stayed with us or daddy tips or I'm playing with that idea as an evolution. So there's a couple things that you said, one of them is that you can be more selective with the guest. And that makes complete sense. If you feel like you have to do seven episodes a week, three episodes a week, then it can get challenging to batch all those it can get challenging to stay ahead of the game. And so there is technically a likeliness going up of you being okay with somebody who is less quality. And so you avoid that by doing fewer. You also mentioned the truth is I'm like thinking on the tip of my head, like there was another reason that you said you slowed down. What was the other reason that you said you slowed down besides being able to monitor them? I was a bit getting burned out. I mean, I was cranking out so many that I wanted to make people want to listen more too. Like if you just give them out so easily, right? Oh, marketing. Marketing was the other one. I did mention the burnout. Somehow I just accidentally mentioned the burnout and forgot that I said it, but I mentioned the burnout and I mentioned the being able to focus on the guest and having good quality. But the other one that I missed that you did say is because you felt like you could market it a sec. Definitely. You can market it better because then you don't have to like, get out your clip, get out the graphic, get out everything. One day you can space it out. And the more you space it out, you're going to hit different people seeing it. I mean, you've got to really promote something like seven times for like your audience to see it. And here's another thing too. I've started working at cool .fm one day a week and I'm re airing best of episodes there. So I'm airing them sometimes a year after they've already aired. And a lot of podcasters, once they air it the first time, they never talk about the episode again. I try to find ways to get my back episodes re listened to. So I just interviewed the Jewish matchmaker, the host of Netflix's Jewish matchmaking. I had interviewed four people from Indian matchmaking a year ago. So I'm like, hey, if you liked Indian matchmaking in her episode, here's the links to those four. And now here's the Jewish version. Okay, cool. So your podcast Better Call Daddy, is it something that you make money from or no? Everybody wants to know that, right? It has led to me making money. Yes. Is it like, does it feed into a business or is it more advertising dollars? How have you made money through your podcast? In lots of different ways like entrepreneurs do, right? So I have made money by advertisers. That is not the route I'm currently going. I have made money through affiliate sales. I've made money by coaching other podcasters who are just starting out in how to do it better. So I do like coaching calls one on one, or I've also helped people produce their own shows. Okay, cool. In that last one, where you're supporting podcasters, is that something that you thought you would do in the beginning? That's a great question. So in the beginning, I did kind of want to demonstrate my love of marketing. Like, hey, if I put together something and package it cool, other people will want me to try and help them do that too. That was a thought, right? But it was kind of a pipe dream. I hadn't done it. I had worked in production before behind the scenes. I got my start in reality TV. I've worked in radio. I love production. I love storytelling. But had I helped somebody from start to finish do it? No, but it led to me doing that multiple times. Yes. You mentioned storytelling and loving storytelling. And I think that podcasts are a lot of storytelling. I'll even tell random stories that are more parables. It's not even a real thing. Obviously, I've made up the characters. They might be ducks or cave persons or something else. So I'll frequently tell stories. I'll tell stories about clients. I'll tell stories about people that have worked with our company and what they're going through. And frequently, if something comes up, I will liken it to an actual story. Because I think that that is really helpful and supportive. And on your podcast, you get interesting stories. Like you're just talking about interviewing people from Netflix on Jewish matchmaking and Indian matchmaking. I know that you've had phone sex workers. I should say the whole thing. Yeah, it sounds totally different if you don't use the whole thing. But on the podcast, and it sounds like the stories are kind of a big emphasis. Would you share why you think that they are and then after the why are they a big deal? Why does it help? Kind of the how the listener can be better with their stories on their podcast? Yes, that's a great question. So why? I just have a fascination and curiosity. And I have crossed paths with lots of interesting people. That's why I also thought I should have a podcast like I've kept in touch with people that I worked with in 9911 and VH1 and E and special effects animation companies and producers and directors. And I feel like a lot of people are and I wanted to bring some of those conversations into the forefront. How the phone sex worker is an interesting one, but I was a coach for Kathy Heller's launching a mastermind. And one of the girls that was in my group was a mental health worker by day and a phone sex operator by night. And I'm like, hell yeah, that's mompreneurship at its finest. I want to hear that story and talk to me like you talk to them. You know, like, wait, so you had her do the voice and everything? Hell yeah. But that was what did she ask your dad? What did she ask your dad at the end? I don't remember, but my dad has got a sons of humor. So I've had women on that have been sex trafficked. I've had a lady on who was a dominatrix. And there's been some funny moments in my dad has a sense of humor. I even had on the host of Netflix's show, how to build a sex room. And my dad was like, he's open to listening to it, but he's like, that's a little out there for me. He was like, I think I'd rather have like a romantic dinner and a walk on the beach. Like my dad. So like old fashioned, he listened to the whips and chains, but for him, that wasn't like so much a turn on. Okay. All right. So it would have been weird if he shared that it was with me. It was how would the listener? No, I'm hearing what you're saying and ignoring it on purpose. Okay. How would the listener think to themselves like the best way to adding in people's stories or their own stories to help with engagement, entertainment, and probably even sales persuasion? Okay. So one thing about storytelling that I've learned is it's really a dance between the and interviewer the interviewee, right? Like you're sharing a bit and I'm sharing a bit and you're really listening for how you can keep the conversation going. You're not just going to your next question. How do you know that? How do you know? I don't just have seven questions that I need to get through in the time of 20, 30 minutes. You can feel it. I can feel it. I like that. All right. Well, keep going. I didn't mean to interrupt you. Hear it and you can feel it. Yeah. So it's okay to have bullet points, but I shouldn't be able to tell it's okay to do your research, but don't be so married to your questions. You have to leave room for magic to happen in the conversation. You have to genuinely be interested in what the person's saying. And I think also new interviewers don't do little things like, tell me more. How do you feel about that? Just little followups like that can make the person who's telling their story open up even deeper. And they love that. So those little tricks of getting a deeper answer from the person who's telling their story will make your story better versus just having a big question and answer, but try to get deeper by just giving them a little yes and. Okay. So to be clear, one of the things that I think I'm hearing you say is if we're interviewing, a thing that we can do that can be beneficial is ask more questions about what they're already talking about. Yes. How did you feel about that? What got you into that? Tell me more about that. These are good things. Is that right? Yes. I love how you just re -paraphrased that and said it better. That's another really awesome technique. Some people are really good at paraphrasing. And actually, the reason I decided to have my dad at the end of my show is because my dad is really good at summarizing what I say and saying it in his own way, but he knows me so well that he's able to connect my crazy thoughts. And I think not everyone when they're starting out podcasting is able to give people the key takeaways at the end. So have a notebook next to you and write down maybe your key thoughts that you want people to remember. That's another really, I feel like, advanced technique in storytelling is what do you want to leave the audience with? Give people those main points at the end. And I love that my dad does that for me and he puts his own spin on it. Yeah. I like it. I'm writing that down. So that's why you don't hear me asking a question. Main points down at the end. I've got some good notes from you so far. We're talking about how you launched a podcast July of 2020. You started out with doing multiple episodes. You slowed it down. And there's a lot of reasons. You were feeling overwhelmed. It was too high of a cadence, but you also justify that with some other things that can be beneficial. For example, it's like, now I can really hone in on who I'm having on. Additionally, not only am I honing in on it, but I can market a little bit better. And I can pull out new things and share them for a while. And you also mentioned how you do what's called callbacks. I was watching a comedian and he was talking about his own callbacks. And he was talking about, he's like, my jokes are so funny because I can do all these callbacks. So he had this whole skit and he kept doing the callbacks. And I think any good comedian will, where they jump into a point that they had mentioned earlier on in the joke. And they wrap it all together. For example, if we found a way to talk about phone sex workers again later on in this, or like where all of a sudden it's just like that phone sex worker or something like that. This is a good way to call back. And you do it with previous episodes. You mentioned that when you're doing the Jewish matchmaking, I think you said, but you had already done with the Indian matchmaking, I think. Is that correct? And so you put the four episodes in the show so now people can get to it easier. And also you mentioned it. And not everybody who comes on this show talks about callbacks like the comedians would, even in the same episode and referring to things that we've talked about before. And not everybody talks about callbacks in the way that you mentioned where you basically share a different episode that you had in a previous time. Like if you like this, then you might like that. Or we're talking about this today, this other episode also talks about it. I like the feedback about using stories, storytelling. And in a way, I just used storytelling of me just watching a comedian talking about callbacks to emphasize a point. And I didn't notice it until I'm looking at the stories right now. But these things where we bring in outside stories or other people's stories can really help to be able to be, as you were illustrating, helps us to be able to be more entertained, to learn more, et cetera. And then you mentioned something that I'm kind of doing right now in a way. It's like it's hitting the main points. And your dad does that at the end of your episodes. I try to do that at the end of episodes as well. I call it tell them what you're going to tell them is the first part. The middle part is tell them. And the last part is tell them what you told them. And so it's like, we're going to learn about this. And then you teach them the thing. And then you say, today you learned, and you share it. And these are like giving those main points, making sure that they're down. And so we've had fun already so far. But we've also learned a few really cool things from you about promotion, callbacks, stories, and repeating the main points. I want to take a quick break. When we get back, I'm going to talk more about how you make money. I'm going to talk about your best advice to a podcaster find and out if there's anything you're struggling with. So how you make money, main thing that you want to share with a podcaster. And we'll be right back.
Fresh update on "jewish" discussed on Hearing Jesus: Daily Bible Study
"So when we move on to verse three, there's something interesting that I think is really something I want to point out. It says Jesus touched the man. Now, remember, Matthew's audience was Jewish. They were well aware of the Jewish laws surrounding leprosy. And so when Jesus touched the man, that act itself showed this great compassion because the lepers were considered ceremonially and physically unclean. But without hesitation, we see Jesus respond by touching the man first and then healing him. I think it's insignificant that Jesus touched the man and then healed him. Because let's be perfectly honest, he could have just used the word we see him do that other places, he commands them to be healed, and they're healed. But instead, Jesus makes a point to touch the man, a man who had likely not had human touch in quite a while. And normally touching somebody that was unclean would also make you unclean. Because Jesus is the miracle worker, that doesn't happen to him. Instead, he makes the man clean. And so we see Jesus have this compassion on the man and touch him and heal him. And often when I talk about what we are talking about, the scriptures is the difference between something that's prescriptive versus descriptive. Now, when we're talking about the people in the Bible, you know, even if we're talking about King David, as great as he was, he had some critical human flaws. And if we're saying we're going to try to be like David, then we have to recognize that there is parts of his humanity that we don't want to be like. In most of scripture, when we're talking about human beings, I would say most of those things are descriptive, and they might reveal the character and the nature of God and how he acts within a situation. But but it's not prescriptive, because we don't want to emulate human behavior, we want to emulate God's behavior. But when we talk about Jesus, or we talk about God, or we talk about the Holy Spirit, that's always prescriptive, meaning the way that Jesus acts is how he's also calling us to act. And so when we see Jesus, revealing his character and nature, it's also a call for us to show mercy, and compassion, and a way to live out the kingdom that we are a part of as believers. And so also, the authority that Jesus heals with, he also gives us and we're going to learn more about that as we continue to go. But understanding that the mercy and the compassion and the healing authority that Jesus had is also something that he calls us to do. And then in verse four, it goes on to say, See that you don't tell anyone, but go show yourself to the priest. There's a couple reasons for this. In initially, what we see is Jesus adhering to the Jewish Torah. But lepers had to be re examined by the priest and declared clean, and then they would have had to offer a sacrifice on their behalf. And that sacrifice offered by the cleansed leper was in the category of a certain kind of offering. And that offering was a payment for either purification or being restored back into the community. But I think it goes deeper than that. Beyond just the Jewish Torah adherence, I think, also, there were some things that were on Jesus's heart and mind. He didn't quite yet want the kind of public attention that it would bring, because the miracles he was doing were not as important as a message he was teaching. And he didn't want to raise more opposition from the religious leaders, because that could lead to an early death for him before his mission was accomplished. And he wasn't doing this for public recognition. Instead, it said that he healed this man because he was moved with compassion. I think it's important for us to remember that Jesus healing this man cost him something. And we know that the man went ahead and he told everybody, and it kind of set in motion a chain of events that that, you know, we see unfold throughout the rest of the book of Matthew, the rest of the Gospels. But I think about that in terms of my own life, and the fact that Jesus healing me cost him something, it cost him his life on the cross. And so as we reread this passage, I just pray that some of those insights would resonate with you and your heart and your mind as you meditate on God's word. So again, Matthew Chapter eight, verses one through four, when Jesus came down from the mountain, large crowds followed him and a man with leprosy came to him and bowed down before him and said, Lord, if you were willing, you can make me clean. Jesus reached out with his hand and touched him saying, I am willing, be cleansed. And immediately, his leprosy was cleansed. And Jesus said to him, See that you tell no one, but go show yourself to the priest and present the offering that Moses commanded as a testimony to them. Father God, we thank you that you are the healer as we see Jesus moved with compassion, God, we know that you are still the same guy that that you are moved with compassion even now on us. So God, I pray that you would help us remember how to be people of compassion and people of mercy, and even step into the authority and pray for healing for people the way that you've taught us to do. God, I pray for my friends that are listening today, perhaps there's something that they can take away from this passage recognizing that there's a cost to healing, it costs you something. So Lord, I pray today for a fresh revelation or a fresh dose of your spirit to be on my friend today, that they would receive whatever it is that they need in Jesus name. We thank you and praise you in all things. Amen. Okay, friends, we'll talk tomorrow.
Joe Biden Remains the "Great Divider" With Latest Speech in Arizona
"We continue with the hate -filled Divide America speech yesterday in Phoenix by the man who happens to be President of the United States. Did you ever think we'd be having debates in your stage of your careers? We're banning books. Oh my God. Oh my God. Okay, here we go. Here we go. They lie with the ease with which they, meaning all of the left. There is no leftist that does not use that phrase, that we're banning books. Is there anybody, anyone you know in your family, any liberal who doesn't believe that certain books should be banned from the use of children? Haven't books been banned for the use of children? Wasn't there always a children's section in a public library? That means that certain books were banned. That's the reason you had a children's section. That's what he's referring to, this fraud, this liar. Oh God. I went to Yeshiva Jewish Religious School until I was 19. Everyone who studies Judaism and anyone, I mean this is basic stuff within the Jewish learning world, knows that the ancient rabbi said that the Jewish state was destroyed and the temple destroyed. The Jews dispersed the great calamity or two great calamities of Jewish history prior to the Holocaust and the modern pogroms was because Jews hated each other for no good reason. As a kid, I heard this. We heard it all the time and it didn't mean much because we just didn't experience what's called sinat kinam, baseless hatred. That's what's going to happen in this country. The left is spreading baseless hatred at the right. I spread hatred of the left because the left has earned the epithet as all totalitarian movements have earned.
Fresh update on "jewish" discussed on Hearing Jesus: Daily Bible Study
"The, is it morning yet, deal. How about now? Or now? Because morning time is McDonald's breakfast time and that's the best time of all the times. Get any sized iced coffee for just 99 cents until 11 AM and sweeten the deal when you pair it with a baked apple or pumpkin and creme pie. After all, why wait to treat yourself? Prices and participation may vary, cannot be combined with any other offer. Hi friends. Welcome back to the Hearing Jesus podcast. I'm your host, Rachel Grohl. Today we are studying Matthew chapter eight. And if you're new to the podcast, you're just joining us. What we're doing is we're walking through an introduction to the gospels where I am giving some of the history and culture and background of each of the gospels. And we're doing it one portion of scripture at a time. So now we're in the book of Matthew and I wouldn't say we're even doing a chapter a day. We're doing a chunk a day. And as I explain it, and as we are kind of looking at some of the original context and the history and the culture of what the original audience would have heard, I'm helping you to connect that to your daily lives today. So today I'm reading from the New American Standard Bible. If you'd like to read it long with us. And it's Matthew chapter eight versus one to four. It says when Jesus came down from the mountain, large crowds followed him and a man with leprosy came to him and bowed down before him and said, Lord, if you are willing, you can make me clean. Jesus reached out with his hand and touched him saying, I am willing be cleansed. And immediately his leprosy was cleansed. And Jesus said to him, See that you tell no one, but go show yourself to the priest and present the offering that Moses commanded as a testimony to them. Now, there's a lot to unpack here. But there's a couple things culturally that I think sometimes we miss if we don't know what we're looking for. And, you know, there are some people that would say, you know, just read the Bible literally for what it says is what it says. And I think, yes, while that's true, we have to recognize that while the Bible was written for us, it was not originally written to us. It was written to an ancient people group that is far removed from what most of us experience in the modern day Western lifestyle. And so it's helpful, I think, to kind of pick into some of these areas and understand what they would have originally heard, knowing that Matthew is writing to a Jewish audience. So it says in verse one that large crowds followed him. And what we've just finished up doing in Matthew chapter five through seven is we've looked at the Sermon on the Mount. And so we see that Jesus is the Messiah in words. But now we're starting to see that Jesus is the Messiah. Indeed, chapters eight through nine are going to show us the actions of Jesus that declare him as the Messiah. And so at the time, there were other rabbis who were thought to have a power to heal sickness or to do things like pray for rain and then it would rain. But they pale in comparison to the scope of what Jesus is doing. We know from these chapters and the chapters that come that he was doing things like healing leprosy and exorcisms and healing blindness and even death. He prayed for Lazarus to come back to life. And so these consistently are far exceeding any stories that the rabbis are doing. And many of the things that Jesus did also dealt with matters of Jewish law. So, for example, it wasn't legal to touch the unclean or to heal on the Sabbath. And so some of these miracles had definitely a social function, but they also had a theological function where he was making a point to the local religious leaders at the time. In verse two, it says, A man with leprosy came and knelt before him. You know, I don't know if you're like me, but for me, for many years, I would read about leprosy, but I had no idea what it actually was. I thought maybe it was a disease that had fallen away that we because we don't ever hear about it anymore. But what we want to talk about with leprosy is how they would have understood it in their culture. So leprosy is a transliteration of a Greek word lepros. And so in the ancient world, leprosy or lepros was associated with a variety of skin diseases or any kind of suspicious skin disorder. So even things like psoriasis or eczema, all of those things will be lumped into this category of leprosy. And so the Old Testament provided specific guidelines to examine and treat people that had these skin diseases. We read about that in Leviticus chapters 13 and 14, if you want to go back and read those. Now, in that culture, many of these disorders were considered highly contagious. And so there was this line between medical and spiritual impurity, and that line was often blurred. And there was this uncertainty of this diagnosis. Now, all of those with leprosy were required to be examined by the priest who, after he looked at them, he would either pronounce a person clean or unclean. Again, Leviticus chapter 13 explains this. So if they were found to be leprous, that person would then be isolated from the rest of the community, and they would be required to wear torn clothes. They would have to cover the lower part of their face, and they would have to cry out unclean, unclean if anyone came within a certain distance of them. Now, there were different kinds of leprosy, and that was based on the different kinds of colors that would happen with the skin lesions themselves. And what's interesting is that disease was actually often a nerve problem. It would start in the nerve, and then it would cause a person to just lose feeling, completely lose feeling in the extremities of their body. So if it was in their arm, they would lose the use of that body part, and it would often lead to injuries there or their leg or whatever it was. And so this physical injury, of course, meant they could no longer use that part of the body, and then the skin issues would happen. And so these kinds of diseases were really misunderstood in that culture, and they were considered contagious, but often they were not. Often they were a dysfunction of the nerves. But even still, they had to live in these leper colonies that were outside the walls of the community, away from everybody else and the rest of society. The modern conception of leprosy, if we want to talk about what that looks like today, it is typically considered this debilitating illness known as Hansen's disease, and it's caused by a bacteria, and it's very prevalent in low, humid, tropical climates. We sometimes see that in Africa or South America or the Pacific Islands, and it does still exist, but it's nowhere near the issue that they had back in that culture.
A highlight from 391// Longing for the Kingdom: Exploring the Lord's Prayer in Matthew 6
"Do you sometimes doubt if you're truly hearing God's voice or if it's really your own? Or have you been in a season where it feels like He's completely silent? Have you been praying for a way to learn how to hear His voice more clearly? Hey friends, I'm Rachel, host of the Hearing Jesus podcast. If you are ready to grow in your faith and to constantly step into your identity in Christ, then join me as we dig deep into God's word so you can learn to live out your faith in your everyday life. Hey friends, welcome back to the Hearing Jesus podcast. I'm your host, Rachel Grohl. We are continuing our devotional reading through the book of Matthew. We're picking up where we left off yesterday. We're going through the Lord's Prayer today in Matthew chapter six. I would encourage you, if you're just joining us, to go back and listen to the previous episodes leading up till today. I think it'll make more sense for you that way. I'm going to read starting on verse nine of Matthew chapter six, and I'm reading from the New American Standard Bible. Now, this is just the beginning portion of the prayer, but I wanted to pause here because I think there's some things that we need to unpack before we move forward. Nine through 13 is essentially the beginning portion of the Lord's Prayer, but I think it's important to address some of the things that would be common to the first century Jewish culture that we may not realize or understand. See, at this time frame, and we talked a little bit about this yesterday, Jews would commonly pray three times a day. They would do it privately or sometimes in a group of 10 called the minyan in Hebrew. Again, please don't come after me for pronunciation. I learned how to read Hebrew, not to speak Hebrew. But what we see Jesus doing, especially in the beginning part of this Lord's Prayer, as it's referred to, is he uses a lot of phrases that were already being used in Jewish culture. That phrase, Our Father, was common to some of the other kinds of prayers that were being already prayed in the synagogues in Galilee there. There's one called the Ahaba Rabbah, it's a Jewish prayer, and it begins, Our Father, Merciful Father. And the first century, 18 Benedictines prayer includes the petitions, Graciously favor us, Our Father, with understanding from you. And also another phrase that says, Forgive us, Our Father, for we have sinned against you. In general, I think it's important to point out that the Jews recognize God as the father of Israel, and they recognize that throughout the Jewish history, throughout the Israelite history. And that's why they commonly refer to God as Our Father. But when Jesus says it, he says it a little differently. See, when the Jews talked about Our Father, they meant it in the corporate sense. But here Jesus uses the term Abba. The term Abba is a term that's used for father, and it's used by children for their earthly fathers to express this warm kind of intimacy that a child will experience within the security of the care of a loving parent. And so that motif of the Heavenly Father does occur throughout the whole testament, but it's different than the way that Jesus uses it. Essentially, Jesus is calling God Abba, Daddy.
A highlight from Public Evangelism & 1st Amendment Seminar - Part 1
"Let me introduce myself to you. First of all, my legal name is Richard Jackson, but everybody calls me Jake. It's a nickname I've had since college, and so I'm brother Jake. I'll tell you a little bit about my background. I was raised, my religious background is, I was really a secular home. We didn't go to synagogue, we didn't pray at meals, we didn't, I don't remember my parents praying ever. And you know, it was a cultural thing, all of our relatives are Jewish, but none of them, as far as I know, would keep the Sabbath, none you know, that was our heritage. They did send us to a religious school, like Sunday school for children to learn some of the Bible stories and some of that kind of stuff. When I was 13, I had my bar mitzvah, so we did that. So, you know, we celebrate, occasionally we'd celebrate some of the holidays. The food is pretty good, but you know, it was, it was really just a secular upbringing. And when I was in college at the University of Florida, there was a man and his wife would come on campus, his name was Jed Smock, and apparently he would go around college campuses around the country, and he would go and just preach to the kids. He would come to, there was a courtyard by the library, a big open green space, and he would come there and he would preach. And, you know, it wasn't the style of preaching that I would recommend, you know, he would point at people and, you know, be kind of insulting towards them. But, you know, he did preach the Word of God. And, fortunately, I was at a time in my life where I was, you know, I was searching, I was open. If you asked me at that time what my religion was, I would have told you I'm agnostic. And because I figured, well, you can't, nobody can prove if God exists, nobody can prove God doesn't know, and so I'm agnostic. And, you know, after a while, I guess in some moments of honest contemplation, I realized that that was not a satisfactory answer, it was no answer at all for me to say, what's my religion? I don't know, is essentially what I was saying. And, and it also occurred to me that, or at some point, it occurred to me that, you know, to be agnostic, you're saying that you don't know if God exists or God doesn't exist, you don't know exactly what, what you believe. And my experience with that and the experience, as far as I can observe, for just about anybody else who says they're agnostic, you're claiming you believe that maybe God exists and maybe God doesn't exist, but you live your life or I lived my life at that time, kind of under the assumption that God didn't exist. I did my own thing, I wasn't worried about what was, you know, more, what was right or wrong, or moral or immoral, as long as I didn't get caught. And, you know, just did my own thing and really didn't give any thought to God most of the time. But then, you know, sometimes I did and I think Brother Smock coming on campus and, and preaching was one of the things that of kind brought the questions, you know, to my mind, you know, in more focus, you know, what if God is real? You know, who was Jesus Christ? And who did He claim to be? And, you know, is the Bible true? Or is it all fairy tales? And, you know, and I started, I finally contemplate, started to you know, well, what if God is real? You know, it was kind of like, oh, you can't prove God's real or isn't. And so you just live your life as if, you know, just ignoring it. And, and so I began to really think about, you know, well, what if God is real? And, and I guess the Lord put a desire in my heart, you know, to know him, because if God is real, then what am I doing? What am I doing with my life? What am I doing? You know, if there's a God out there, like, like all these Christians describe, and all the, even the believing Jews describe, you know, if God is out there, then I want to have a relationship with Him. I want, I want to know Him. I want, you know, what am I doing with my life? Ignoring God and, and apart from God, that doesn't make sense. If God is real, then okay, let's worship Him. Let's find out who He is. So that was kind of my approach. And I wasn't saved yet. I was just, I was just searching. And, and I ended up, you know, really started, started reading through a Bible. And I started in, in Matthew Chapter One. And I, because I, I wanted to get some questions settled. So I, I was reading kind of as a skeptic, you know, my, I was keeping an open mind. But I was, I kind of expected that I'm going to find all kinds of contradictions. And I'm going to find, you know, reasons to just reject the whole thing and say, oh, this is all nonsense. It's all fairy tale, whatever. And, but I read it, you know, I read it, like I said, with an open mind, you know, I come across something that, you know, I wasn't, wasn't sure about, I wasn't comfortable with. I said, okay, put that aside and keep going. And I, and I kept reading through it, because I really wanted to, I really wanted to come to a conclusion. And I thought I was going to come to the conclusion, well, it's not this and throw that out and then look for something else or whatever.
A highlight from Evangelism: Muslims and Mormons
"Of things, looking at how when we speak and reach out to those who are around us, specifically we'll be talking about Muslims, Jehovah's Witnesses, Mormons, and then atheists as well. What are some things that as we seek to point them to Christ, what are ways in which we can engage them well? And so we are going to do those things together here. And with anything that you talk about, especially other world religions, I know pastor has been going through different denominations in the morning and kind of looking at some different aspects of denominations. I thought this would kind of be somewhat in line with that, looking at other religions and ones that are a little bit more common to you and I, maybe some less than others, but how is it that we can engage with them well? And of course, many things can be said about Jehovah's Witnesses, what they believe, Muslims, what they believe. And so the point of this isn't to give an exhaustive discussion about everything in which a Muslim or a Mormon might believe, but just to give us some handles that we can hold on to in our brains as we discuss the gospel with them. I know for myself, sometimes if I see someone on the side of the road and let's say I know they're a Jehovah's Witness, you know, there was times in my life where I would say like, ah, well, I don't really want to engage with them because I don't really know what they believe and I don't know how to answer all their questions, so I'm just going to, you know, I'm not going to talk to them. Whereas with Mormons, I had a lot more understanding of Mormonism and I had talked to a lot more Mormons. When a Mormon would come to the door, I'd be like, ah, come on in guys, like you want to come in? I'll get you some water? I'm like, let's chat. Because I had a better understanding of the Mormon faith and I felt like I was ready to engage them. I felt like I was ready to have an answer for questions and try to point them to the gospel. And so the point of all of this is to equip us as a church, to equip us as saints, as we go out into the world, at your jobs, in your neighborhood, with your family members. We might not all have a Mormon cousin, but you probably have an atheistic coworker. And so being able to engage them with the gospel and feeling that you are equipped, and I know many of us are, many of us are, so I hope this will just be a supplemental help to you in that endeavor. And so we're going to begin working through these notes. And if you look at your notes, the first one is Islam. And I recognize that Islam is not huge in the Midwest, in Omaha, Nebraska in particular. For sure there are Muslims. I've talked to a few since we've been here, walking around different parts of Omaha, but you almost have to go and find them. But I'm sure that even, I know, I'm speaking to Dan Williams and others that there are coworkers even here in Omaha that are, hold to the Islamic faith. And so I want to walk through each one of these religions together, give us a little brief understanding of their history. And because Islam is so big, where we are in Mombasa, a large portion of Mombasa is Islamic. A lot of times you'll have Somalis in particular that we're working with. The father will be here working in America and he will, they'll live here as a family for many years, but eventually as the kids get older, they send their kids back to a place like Mombasa because it's not, you know, a war -torn place like Somalia, but there's a large Islamic influence there and they want their children to be brought under that Islamic influence. And so we'll have a lot of Somali Muslims that are there, the kids in the model are there, and they're being taught and trained in that Islamic culture, and while the dad is here in America working and supporting them. And so there's Muslims here and I hope I'm writing that. I hope, I know a lot of times we can be afraid of Muslims, but there's, for the most part, there's no reason for that theory. So what I want to do is spend a little bit more time on Islam because again, it's something that we have been very, very engaged in, spending many hours talking with Muslims, and so it will be a little bit more in -depth, but I will try to walk through this one quickly. So today for the Sunday School, September 24th, Understanding the Other Side, we're going to be looking at Islam and Mormonism. Just out of curiosity, just out of curiosity, how many of you have either, you know, neighbor, relative, co -worker, whatever, who is Muslim, Mormon, Jehovah Witness, or atheist? Just raise your hand. Just probably raise your hand. So at least somebody, right? There's somebody. Now if he just said Muslim, there might be like two hands that go up, but that's all right. We'll get to the others, okay? So very briefly, I'm going to try and be brief, okay? I was trying to be brief with these notes and they ended up being 11 pages, so not off to a good start, but that is all right. So as you've seen in your notes, Islam, A, the history of Muhammad, early life. So of course, whenever you speak of Islam, you're speaking of Muhammad, and so if you talk to any Muslim, they will talk to you about the prophet Muhammad, and then they'll go on to say, just be upon him and ramble on these Arabic blessings about his name, but Muhammad was born in AD 570 and he died in AD 632. And in his life, living in Saudi Arabia, born in the city of Mecca, he had a rough childhood. His parents both passed away as a young boy. As a six -year -old boy, he went off to live with his uncle, or his grandfather, and then as an eight -year -old, as his grandfather died, he went off to live with an uncle, and so he was kind of moved around from family to family. He joined in the family business of being a camel caravan driver, so he would go on all of these long trips across Saudi Arabia, Syria, with his uncle and others that they were working for, traveling all over the place, delivering goods. At that time, in Saudi Arabia, of course, at this time, it was not an Islamic country as we think of it today, but there was all sorts of Gnostic Christianity, which is no Christianity at all. It taught a dualistic type religion and many, many problems with some Judaism, other pagan religions, polytheism. There's just a hodgepodge of religion going on in Arabia at that time. And so Muhammad would have come across all of these things as he's traveling around, listening to stories, discussing with other people. The Quran itself tells us very little about Muhammad himself. We don't really understand much about Muhammad at all if you've got random passages that don't really connect with anything, and you have to have some sort of grid to really be able to understand that. And you find that grid within the other important literature in Islam, which are the Hadiths, the Sirat, and these other religious important books that give the traditions and the understanding of who Muhammad was and what he did and all of that. And so in the Islamic literature, we discover these things about Muhammad, where he was and what it was like for him growing up and these other things. And so you might think, okay, you know, the pastor's going through Quranicals, and so we don't really want to go through any more genealogies with Muhammad and figure out who his grandpa and all of those people were. And that's not the point of discussing him being moved around and all of these things. But it is important to note that Muhammad was exposed at a young age as he's traveling all over to various religions. He's hearing different stories as he's traveling around. He's hearing stories from Gnostic Christians, again, who are not Christians at all. And if you read and study the Quran, you find that Muhammad oftentimes quotes things in the Quran that he either thinks are biblical excerpts, or he thinks that they come from the Jewish scriptures in the Old Testament. But as a matter like the Arabic Infancy Gospel of Matthew and these other Gnostic gospels that no Christian would have accepted, what Muhammad quotes is that he believes that they are, in fact, the Christian scriptures. And so this happens time and time again. Muhammad thinks he's quoting from the Bible, but he's really quoting from the Jewish Talmud. And this happens oftentimes. And so the understanding that Muhammad had of Christianity is by no means what you and I, and so even if you read the Quran, you see that Muhammad believes that the Trinity, the Trinity that the Christians believe in is God the Father, Mary, and Jesus. Of course, no Christian believes that the triune God is made up of Mary, and not even, if you want to try to point the finger at Catholics or Orthodox, not even Catholics or Orthodox go so far as to worship Mary. And so there's just a, in many ways, a bad understanding, for lack of a better word, a bad understanding of Christianity within the mind of Muhammad. But at the age of 25, Muhammad is employed by a woman named Khadija. He starts running his own caravan. He eventually marries this woman, and then he begins, as we get on to point number two there, Quranic Revelation, Muhammad begins to really seek after God. He wants to worship God. He wants to know God. And Muhammad goes away. He begins to go into a mountain near Mecca. He goes up into the mountain. He goes into the cave, and there he's fasting. He's praying. He's seeking to know Allah, which is just the Arabic word for God. And he wants to know God. He's trying to have a closer relationship with him. And again, for the sake of time, we're not going to go into any lengthy accounts of Muhammad and the experience he had in the cave. But what happened as Muhammad is there praying and fasting is Muhammad says that there is an angel named Jibril, which is Gabriel. And Jibril comes to him and says, Muhammad, read. And Muhammad says, I can't read. And the angel says, well, first the angel squeezes him very hard. Muhammad says it hurts him. It squeezes him very hard. And it says again, read. And Muhammad says, I can't read. And so this goes on. It's kind of like, I don't know, a Three Stooges play. But Muhammad just keeps telling the angel, I don't know how to read. And the angel beats him up a little bit and tells him to read again. And it just goes on and on and on until eventually Muhammad, you know, starts to recite parts of the Qur 'an that the angel Jibril is giving to him. And so this happens, and Muhammad comes home. As I'm quoting, I'm not quoting, but the place in which I'm getting this story from is from the Hadith, it's from the Surah, it's from the Islamic tradition itself. It's not some, you know, angry Christian writing from their seminary office saying like, ah, Muhammad was, you know, this crazy guy who's getting beat up by an angel as he's reciting the Qur 'an. And this is all from the Qur 'anic sources, Sahih al -Muslim, Sahih al -Bukhari, and so on. And so Muhammad then, he runs home to his wife, he hides under their covers, and he is petrified from what has happened. And he tells his wife, he's like, I don't know if I was meeting her with a demon or what happened, but it scared me and it hurt me and I don't know what happened. But his wife assures him, no, no, no, it was God, God is speaking to you, you should go back. And so Muhammad goes back, he continues to go back to this mountain, to this cave, and there he continues to receive revelations from this angel. And Muhammad goes on to say, this is a quote from, again, one of the Qur 'anic, one of the Islamic resources here, Sirah Rasula, says, Muhammad is quoted as saying, I will go to the top of the mountain and throw myself down that I may kill myself and gain rest. So I went forth to do so. And then when I was midway on the mountain, I heard a voice from heaven saying, oh, Muhammad, thou art the apostle of God and I am Gabriel. And so the Gabriel goes on to tell Muhammad, do not kill yourself, you're the apostle of God, you can't do this. But there's multiple times in the life of Muhammad while he is receiving Qur 'anic revelations where he seeks to kill himself, he tries to throw himself off of the mountain. And furthermore, there's other accounts of people saying that at that time, Muhammad was possessed by a demon. So these are just some facts to keep in the back of our mind. As we think about this, even within the Qur 'an, Surah, I had printed off, originally it was going to be in your notes, kind of a glossary of terms, because I know using a lot of these Surah and Ayah and all these type of things, you might not all know what that is, but Surah is just chapter and the Ayah is the verse. And so in the Qur 'an, Surah Adam 1, 22 to 25, 69, 41 to 42, Muhammad is trying to refute the idea that he is demon -possessed. And so he's arguing against the Jews and the Christians and are saying like, nah, we don't think you're demon -possessed, man. And he's like, no, I'm not. And he's trying to argue against that idea. And so this is just kind of a bit of a background as to how the Qur 'an was revealed to Muhammad. And so we might ask the question, well, do you think that Muhammad was just making all these things up? Is he just a total, is this all just a fabrication of his mind? I personally believe that Muhammad was not just making these things up. If you look at the scriptures and you see in the Old or the New Testament, you see various times when angels Abraham, appear to Mary, the Lord Jesus, Isaiah, there's many encounters where angels come and speak. Even the angel of the Lord comes and speaks to people. And many times people recognize that, oh man, like I am speaking to an angel and they are startled and there is awe and wonder that is within them as they speak to an angel. Not always, but we never see an angel of God coming and beating somebody up and hurting them and then causing them to become depressed and wanting to kill themselves and so on. And so what I believe is that as you look at the life and the story of Muhammad receiving the Qur 'anic revelations, his desire lines up much more with, as we read in the gospel, these, and again, not saying this to be crude or rude towards the Islamic faiths, but faith. But you see a herd of pigs when they are enveloped by demons, high -tempered toward the cliff and jumping off. We see Judas Iscariot, when he is the son of Perdition, when he is, it says, the Bible says that the devil goes into him and he betrays Christ and turns Christ over. Shortly thereafter, himself, Judas, killing, many believing, killing himself. And so it just doesn't seem that Muhammad truly had, of course we don't believe that Muhammad is a prophet of God, but it would be much more in line that, yes, Muhammad did have a revelation, but it was not from God, but rather, as we read in 2 Corinthians 11, 13 and 14, for such people are false apostles, deceitful workers, masquerading as apostles of Christ. And no wonder, for Satan himself masquerades as an angel of light.
A highlight from Operation Atlantic Resolve
"Well then, welcome to the Dennis Prager Show. Bob France sitting in and yeah, you hear the music, you know where I'm coming to you from. Cleveland, Ohio, the home base, therelieffactor .com studios if you will. Our WHK radio, AM1420, the answer here in Cleveland, Ohio. An honor to be sitting in for Dennis once again. And of course today being Yom Kippur, which is why Dennis is off today. As he has of course been celebrating the holy days and starting back with Rosh Hashanah. The Yom Kippur, the Day of Atonement. And it's a wonderful thing. It really is. I kind of have to familiarize myself not being Jewish myself. I have to familiarize myself with some of the days and some of the reasons and the explanations for the calendar. And Yom Kippur is one of the ones that to me is the most solemn. A Day of Atonement, a day of reflection and looking inside and asking for forgiveness for the shortcomings that perhaps we have and so forth. And so to Dennis and to everyone who is commemorating and or celebrating and or taking part in participating in the Yom Kippur day today. This very important Day of Atonement. God's blessings to you all. Seriously, really appreciate that. In the meantime, we've got work to do. We have a lot of very important things to talk about and I want you to be a part of the show. 8 Prager776, that's 877 -243 -7776. I want to know, is it acceptable for me to be concerned with the plight of others but being unwilling to do any more than I have already done? And yes, if you're wondering, I'm talking about Ukraine. Yes, if you're wondering, I'm talking about the 113 billion dollars we have already sent to Ukraine to help them ward off the invasion of the Soviet, well, the Russians. Who are trying to rebuild the Soviet empire, I suppose, if you think that they are going to not stop in Ukraine and then advance to other European nations and so forth. I don't think so. I don't think they have the ability to do that any longer. I don't think they are the fearsome foe they were when the Soviet bloc was, of course, raining havoc on Eastern Europe and raining havoc on the world. But I want to talk about the Ukrainian situation. Here's two reasons. Two reasons why. The first of which is the fact that in Canada, over the weekend in front of the Canadian Parliament, the Lord Mayor Zelensky, the President of Ukraine, who came to the United States for the second time, hat in hand, saying please drop all you can into the hat here so that we can go back and continue our war with Russia. They came looking for more money, asking for another 25 billion dollars. And again, I'll get to the point about how I feel about spending that money and how I feel about it going forward in a moment, but he came to the United States and then he went up to Canada. And he went up to Canada before the Canadian Parliament and he sat there and he asked for support and financial remunerations from the Canadians as well. And the Canadians, of course, listened happily. And, you know, we're all all for supporting this. But what they did after that is something that is quite simply incomprehensible to me. Canadian organizations Jewish are among those now slamming the Canadian Parliament for giving voice to and a standing ovation to a man who fought for the Nazis during World War II. All because he is Ukrainian. All because he's Ukrainian. Video and photos show the Canadian Parliament erupting into cheers on Friday after President Zelensky's visit to the capital of Ottawa, when Canadian lawmakers also honored Yaroslav Hunka, a 98 -year -old Ukrainian immigrant who fought for the 1st Ukrainian Division, according to the Toronto Star, the division also known as the Waffen -SS Galicia Division, which fought for the Nazis and its paramilitary arm. The Friends of Simon Wiesenthal Center said in a statement, the fact that a veteran who served in a Nazi military unit was invited to... And by the way, this story that I'm starting with, this day, this first hour, this story is not because of today being the Jewish Day of Atonement. This is outrageous. This is when it happened is when it happened. Understand that. The fact that it is occurring, though that we're talking about this and it just happened during these holy days, is another point entirely. The fact that a veteran who served in a Nazi military unit was invited to and given a standing ovation in Parliament is shocking. At a time of rising anti -Semitism and Holocaust distortion, it's incredibly disturbing to see Canada's Parliament rise to applaud an individual who was a member of a unit in the Waffen -SS, a Nazi military branch responsible for the murder of Jews and others, and that was declared a criminal organization during the Nuremberg Trials. Some are calling for full -throated apologies from Canadian Prime Minister Trudeau and from Ukrainian President Zelensky. This honor was given to a Ukrainian because everything now has to go Ukraine's way, because Vladimir Putin invaded Ukraine. We have to come up with untold, unlimited amounts of treasure and time for anything having to do with Ukraine. So they brought a Nazi military fighter, 98 -year -old Nazi fighter in World War II before the Canadian Parliament, and because he's Ukrainian, he got a standing ovation. That's how, beside ourselves, I think we've become with this, we have to do anything and everything we can to help Ukraine. So that's number one. The second reason, by the way, is we continue to try to make some sense out of the, you know, now that we have the actual official figures confirmed by the White House of $113 billion already spent in support of Ukraine. In addition to that, they say that our commitment to helping Ukraine has no end and there is no cost limit. They will do this no matter what the cost for however long it takes. The problem is, of course, there is no end game in sight. There's no end to the commitment that has been identified. When does it end? What standard would it be to say no matter how long it takes to finish the thought? Chuck Schumer? Joe Biden? Mitch McConnell? I don't care if you're Democrat or Republican. If you are giving an unended blank check, an unending blank check to Ukraine, what does that mean? What does that look like? You say for as long as it takes to... fill in the blank. What? Does every Russian in Ukraine have to retreat back across the border or is that not enough? Does every Russian have to leave Crimea, the peninsula that Russia took in 2014 when Obama was president? Or do they just have to stop bombing and stop the fighting? What exactly does it mean to say we're going to give this money until... or I'm sorry, no matter how long it takes to do what? Define the end game. There isn't one.
A highlight from Jay Brock (Encore)
"Ladies and gentlemen, looking for something new and original, something unique and without equal, look no further. Here comes the one and only Eric Mataxas. Folks, welcome. I've spoken previously on this program to our friend Rabbi Jason Sobol, who has certain many books. The new one is called Signs and Secrets of the Messiah. And last time, Rabbi, you were telling us some of these amazing correlations between the Old and the New Testament and the Jewishness of the New Testament, which people should know, but sometimes they forget how profoundly the New Testament is a commentary on the Old Testament and points us back and how the Old Testament points us forward over and over. And last time you talked about the paralytic or the man who was unable to walk for 38 years. And you said that that relates to the Israelites wandering in the desert for 38 years, and you explained about how they had been prepared by God for two years, but then they wandered for 38 years. I just find that kind of stuff so fascinating. So I know the new book is called Signs and Secrets of the Messiah. What other things like that do you mention in Signs and Secrets of the Messiah? I mean, we get into so many miracles and, you know, God is in the details, right? So if there's a detail in the Bible, it's there for a reason. So, you know, again, the first miracle we talked about last time I was with you is the first miracle we talked about in Signs and Secrets, which is the water into wine. Well, there's a detail there. It says that he said fill six stone pots to the brim. Well, the question is, if it says six stone pots, what's the significance that there's six stone pots? Why not seven? Why not eight? Well, some of the significance there is that we have to understand there's a lot. Man was created on the sixth day. In Jewish thought, we fell on the sixth day. When Jesus comes and he gives his life for us on the cross, OK, he dies on Friday, which is the sixth day of the week. He dies on a cross. Why? Because the first man and woman stole from the tree. So God puts Jesus, who Paul calls the second Adam, back on the tree for you and me with the crown of thorns on his head. Why? What's the sign of the curse of creation? The ground produced thorns and thistle. He takes the curse on his head to break it and restore the blessing. And so when Jesus dies on the same day man was created and fell and he does his first miracle with six stone pots, he's saying, I am restoring the fruitfulness that was lost at creation. And I don't want you to any more live out of the lack, but to live out of the overflow. And by the way, the number six in Hebrew is written with the letter Bob. It's the conjunction and it's a letter that connects heaven and earth. When we sin, we broke the connection. Jesus comes back to restore it, that we might experience his blessing. That is some heavy stuff that is absolutely amazing. Say that again about the letter when you write the number six in Hebrew, talk about that again, because I want to make sure I catch that. Yeah, absolutely. So Hebrew is alphanumeric. So there's no Roman numerals in the Bible. Both Hebrew and Greek have an alphanumeric component, meaning that if I say open up the chapter one in your Bible, I'll say open up to chapter Aleph, because it's the first letter of the Hebrew alphabet has a numerical value of one. The sixth letter of the Hebrew alphabet is the Hebrew letter of love. It's the most used letter in the five books of Moses, and it's the conjunction. And the first place the letter of love occurs in the Bible is in the first verse of the Bible, Genesis one, one. And in Hebrew, there are seven words in Genesis one, one corresponding to the seven days of creation. The sixth word of Genesis one begins with the sixth letter. God created the heavens. That's the fifth. And that's the sixth. And Earth is seven. When we sin, we broke the vow, the letter, the number six, the letter Bob that connects heaven and earth. When Jesus dies on Friday and does the miracle with the six stones pots, he's restoring the connection and the blessing that was lost in the beginning.
A highlight from Jacqueline Fritschi-Cornaz
"Support for this podcast and the following message come from Coriant Coriant provides wealth management services centered around you. They focus on exceeding expectations, simplifying lives and establishing legacies that last for generations leverage their exclusive network of experts to help achieve your personal and professional financial goals as one of the largest integrated fee only registered investment advisors in the US Coriant has experienced teams who can craft custom solutions designed to help you reach your financial goals. No matter how complex real wealth requires real solutions. Connect to a wealth advisor today at Coriant calm, folks, welcome to the Eric Metaxas show sponsored by legacy precious metals. There's never been a better time to invest in precious metals visit legacy pm investments .com that's legacy pm investments .com Welcome to the Eric Metaxas show. It's a nutritious smoothie of creamy fresh yogurt, vanilla protein powder and a mushy banana for your mind. Drink it all down. It's not me I want vanilla. Here comes Eric Metaxas. Welcome to the program. We have the privilege of a friend Rabbi Jason Sobol, who is the author of many books. The new one is called signs and secrets of the Messiah. What is a rabbi doing writing about the Messiah? Rabbi Jason? Well, hey, Jesus was a nice Jewish boy. So you know, obviously all Jesus was a rabbi, the disciples are Jewish. And so we want people to see the Bible in high definition in the context in which was written because we believe it makes it come to life. Well, I agree very heartily with that. I was just with my friend, Pastor Greg Denham, who's in San Marcos, California recently, and he's always talking about the context, the Jewishness of the New Testament, the Jewishness of the Jesus movement, and how, what a crime it is more than a crime, what a horror it is, that we have really torn the good news of Jesus away from its Jewish roots that is fundamentally wrong fundamentally on biblical scandalous. And so anytime I have an opportunity to talk about that I want to so tell us about your new book, which is a sequel to the previous book that we discussed on this program. Yeah, absolutely. We wrote signs and secrets of the Messiah, a fresh look at the miracles of Jesus, because we want people to see the life and the ministry of Jesus in a way that makes these things come to life, like never before. I also think there's something for everyone significant in the book in the sense that each one of these miracles has a promise attached to it. And we live in a world where people have lost hope and they wonder if anything can ever actually change. It seems like it's when impossible you look at everything that's going on. And I think by looking at the miracles, we see that God is the same yesterday, today and forever. In fact, the word for the miracles or the signs are testimony. And the word for testimony in Hebrew shares the same Hebrew root as the word again, he's the God of the again, what he did in these miracles he wants to do again today in our lives. There are many people who are pretty serious about their Christian faith, but they don't seem to be open to the miraculous. And I always think that's sad, because God is alive. He wants to do miraculous things. Today of every kind. I wrote a whole book called miracles, where I talked about the variety of ways God speaks to us and moves in our lives. But there are many people who they have a very kind of pinched view of what it means to be a Christian to follow Jesus. And they somehow don't they act like miracles happen in the past, but they can happen now. That is unbiblical. It's wrong. But a lot of people seem to fall into that it's it's it's almost like a secular version of the Christian faith, which is contradiction in terms.
A highlight from BONUS// God Never Gives Up On You: A Conversation With Pastor Max Lucado About the Narcissists in Our Lives
"Life Audio you sometimes doubt if you're truly hearing God's voice or if it's really your own? Or have you been in a season where it feels like He's completely silent? Have you been praying for a way to learn how to hear His voice more clearly? Hey friends, I'm Rachel, host of the Hearing Jesus podcast. If you are ready to grow in your faith and to confidently step into your identity in Christ, then join me as we dig deep into God's Word so you can learn to live out your faith in your everyday life. Need a new roof for your home or even just some repairs? That's a big investment, one that you should take very seriously. And you want the job done right by professionals and at a great price. You need to call your hometown roofing contractor. Serving Northeast Ohio for over 65 years. Coats Bros Roofing, 440 -322 -1343. How have they been in the roofing business for so long? Quality work at a great price. They keep their promises and communicate with you, the homeowner. Coats Bros Roofing will listen to you and find solutions that will accommodate your roofing needs. They'll give you a better than competitive price on your roofing job and make sure that it fits within your budget. Financing is available to the highest quality at a great price. Coats Bros Roofing. Call 440 -322 -1343 or go to Coats Bros Roofing dot com. That's C O A T E S Coats Bros Roofing dot com. Support for this podcast and the following message come from Coriant. Coriant provides wealth management services centered around you. They focus on exceeding expectations, simplifying lives and establishing legacies that last for generations. Leverage their exclusive network of experts to help achieve your personal and professional financial goals. As one of the largest integrated fee only registered investment advisors in the U .S., Coriant has experienced teams who can craft custom solutions designed to help you reach your financial goals. No matter how complex. Real wealth requires real solutions. Connect to a wealth advisor today at Coriant dot com. Hey, friends, welcome back to the Hearing Jesus podcast. I'm your host, Rachel Grohl. And today we have a very special guest with us that is joining us all the way from Texas. Pastor Max, would you welcome our audience and then just help us understand a little bit about what we're talking about today and some of the things that God has burdened your heart with that we're going to share with our audience today? Well, hello, everybody. And thank you, Rachel. It's a real treat to be with you. Yes, I send you greetings from San Antonio, Texas, and love what we're going to discuss. I'm a pastor. I've been at this same church since 1988. I love to tell and teach Bible stories. And what we're going to be discussing today is the life of Jacob, the life of Jacob. We're following along a book that recently came out. I think it's coming out this week as we're taping this. God will never give up on you. That's the message of Jacob. And I'm super excited, Rachel, to have this opportunity to talk with your audience, your wonderful audience, about an understanding of God's grace, his mercy and his relentless devotion to us. I love that. The tagline in your book, it says, teaches us about grace, mercy and God's relentless love. I love that you call this a refresher course, because I think it's something that we know, but sometimes we often forget that God uses imperfect people to do great things. This life of Jacob, I think, is something that many of us can relate to, especially in a season where there's been a lot of chaos in the world and we find ourselves in this place of just, man, what's next and the frustrations that happen. So I thought it might be a good place to start. If you could describe some of the terms you talk about in your book, the super saint versus the tilted halo, can you maybe elaborate on that a little bit and then also share where you see yourself within those two categories? Well, I see myself as a tilted halo person for sure. I'm a converted drunk. I'm absolutely aware of how frail the human spirit is without the help of the Holy Spirit. And ever since temptation, knocking at the door, maybe there's somebody somewhere who doesn't fear that temptation will find a way into their lives. If so, I may have a sermon or two on humility from which they could benefit. I'd start off the book talking about that if you do see yourself as a super saint, this book's probably not for you. But if you do find yourself struggling to keep your spiritual cheese on your cracker, to keep your balance, to keep your equilibrium, to keep your temper, keep your cool, then the story of Jacob is the story for you. We don't often think about Old Testament characters as a picture of grace. We have this binary, this dichotomy of grace is New Testament and law is Old Testament. I don't hold to that. I think that the God of grace is a God who has been a God of grace since the very beginning. And if you want a great example of the great grace of God, then look at the lives of people like King David, who cheated on his wife, the stories of Abraham, who lied about his wife. But most of all, the story of Jacob, who just seemed like from beginning to end, he was living up to his name. His name means deceiver, and it carries with it a connotation of scoundrel. He always seemed to be working the system, but he had been given a place in God's covenant. And that is that through his lineage, God would bless the world in that covenant. Once God makes a covenant, he never breaks it. He sees the end from the beginning. And when he makes a promise, it's like he's declaring a decree. He's making a decree, this will happen. You and I might change horses in the middle of the stream, not God. Once he says something, it happens. So Jacob was the beneficiary of God's faithfulness, as are all of us. And I think the hero then of the Jacob story is a lot less Jacob, and it's more God. You know, that's something that I talk about a lot on the show, that so much of scripture is descriptive, not necessarily prescriptive, especially when we're talking about some of these individuals that have messiness around them. And like you said, God is really the true hero of that story. I think that is such a good example for us. And, you know, I guess given that lens, what does Jacob's story tell us about God being this God of second chances? And also, what does Jacob's story reveal to us about God's character? Would it help for me to do a quick summary of the Jacob story in case somebody's trying to remember where he fits in Bible history? Yeah, absolutely. I think that's a great point. So Jacob is the grandson of Abraham. Abraham was given a promise by God that through the descendants of Abraham, God would bless the world. And oh, my goodness, has God kept that promise, because through the descendants of Abraham, we have the wonderful Jewish nation. Through the Jewish nation, we have all these stories of Esther, Daniel, David, Isaac. But most of all, we have Jesus Christ. And because of Jesus Christ, we have the church. Jesus was a Jew. The church was founded by Jewish people. And then we as Gentiles, or those of us who are Gentiles, have been beneficiaries of that covenant. So God has made a covenant with Israel. And that covenant began with Abraham. Abraham had a son named Isaac. Isaac married Rebekah, and Rebekah and Isaac had two sons, Esau and Jacob, twins. They were already fighting in the womb, the scripture tells us. And Rebekah said that God told her that the younger would rule over the older. Well, in this case, the younger was Jacob, the older was Esau. So God had already determined that Jacob would be the head of the clan. But rather than wait for God to create that scenario, Jacob and Rebekah took matters into their own hands. And here's where the story of Jacob begins, deceiving his brother, swindling his brother out of that birthright, deceiving his father, telling his father, nearly blind father, that he himself is the older brother and receiving the blessing that should have gone to the older brother. And so the tone of the story is set. Jacob is working the system, ever taking shortcuts, cutting corners, not waiting on God. And as a result, running. He has to go into hiding that his brother Esau is going to kill him. I mean, this is not a happy story. This could be a reality TV show in Jacob. However, though he does nothing to earn the attention of God as he's running from God, God appears to him, reiterates that blessing, presents to him Jacob's ladder, that famous vision, that dream that Jacob had in which angels are ascending and descending and recommits himself and not recommits, but reminds Jacob that this this covenant includes him. And so on what we have is God ever faithful to Jacob, Jacob ever forgetful of God. Now, that reminds me of me, God ever faithful to Max, Max ever forgetful of God. Jacob tended to lean on his own strength. Max does that. Jacob tended to try to negotiate with God. Max does that. Jacob tended to end up having a taste of his own medicine. I've had a taste of my own. I think that's why I love the story of Jacob. He reminds us of ourselves. Some people can relate to Joseph. I mean, not a bad thing is written about Joseph. Some can relate to Mary, mystical and so faithful. Some can relate to the apostle Paul, though he had his struggles, he was so brilliant. But I'll think a lot of us can relate to Jacob.
Mark Levin Addresses Ali Alexander's Anti-Semitic Comments
"Care but I'm Jewish so I'm inherently a foreigner you and that's the argument you and I just wanted to point that out to you again I don't know what stop the steel is a stop the steel organizer a guy that runs stop I the steel do know what he's saying I'm not a fool I know what hang he wants to defend the Democrat Party of slavery slavery was everywhere well you can explain the text for slavery in the United States there's nothing wrong with that in fact it should be done I believe it should be done there's no defending it but it's not if as the United States there it is the one country that was practicing slavery they still practice slavery in the Middle East they still slavery in Africa great but what's the point that I'm Jewish so I don't know what's the most you in the audience are not and I understand that still love each other we still respect each other but I just want people to understand and I think most of you do there's no escaping this for me they're just not I hear it on the left and I don't know what this guy is what persuasion he claims
A highlight from Jennifer Morse
"Welcome to The Eric Mataxas Show. Did you ever see the movie The Blob starring Steve McQueen? The blood curdling threat of The Blob. Well, way back when, Eric had a small part in that film, but they had to cut his scene because The Blob was supposed to eat him, but he kept spitting him out. Oh, the whole thing was just a disaster. Anyway, here's the guy who's not always that easy to digest. Eric Mataxas. Hey there, folks. Welcome to the show. A number of years ago, somebody alerted me to the existence of one Jennifer Morris, who is the founder and president of the Ruth Institute. I had her as my guest Socrates at in the City. We've had her on the program a number of times, but it's been a while, and I'm excited to have her back to talk about some important things. So, Jennifer Morris, welcome back. Thanks for having me, Eric. It was great. That was back in the day when I talked to you at Socrates in the City. That was back when gay marriage was still considered a debatable topic, and now that's completely off the table and we're on to the next thing that we're all supposed to That's accept. the point. So, you talk a little bit about the Ruth Institute. You're the founder and president of that, and then I want to talk about your book, The Sexual State. It's all, unfortunately, very important, but I'm just glad to have you because people try to process this stuff, and you're one of the voices that's been processing it for a long time. Yes, yes. Well, thank you. Thank you for that. Yeah, so the Ruth Institute is an international interfaith coalition to defend the family and build a civilization of love, and we really are international. We really are interfaith, Eric. I have people working on my staff, actually, you know, who are Orthodox, Mormon, Jewish, evangelical, you know, but we're trying to defend the ancient Christian teaching that is the heritage or the common heritage of the whole Christian tradition, which is one man, one woman for life. Get married, stay married, only have sex with the person you're married to. You have to admit that would solve a lot of problems, you know, if we only had sex with the person we were married to, or even with our own bodies, which is what the whole transgender movement is about. So, the Ruth Institute tries to present a unified front explaining what's wrong with the sexual revolution, not just the thing that's happening right now, not just the thing that's happening in the last five minutes, but, you know, the 10, 20, 30, 40 years that led up to it there, so that people can have a comprehensive look at what's really going on here. And there's so much going on here, and I think that what I always say, at least the last year, I say it's about reality. God created this thing we call reality. In the founding documents, they say nature's God, the God who created nature, all that exists in nature.
From Teaching to Finance: This Is What Inspired James Leveque's Career Shift
"We talked a lot earlier today about fear. Yes. So talk to me about, you know, how did you decide to make that shift from Boston public schools to becoming a financial representative? We would call that a career changer. So what made you make that move? So always I felt like, all right, you know, I was kind of like looking at it from like, all right, I'm going to do this. And then looking at it from an exit way. You know what I mean? How am I going to get out of here? You know what I mean? And that was such like a, it wasn't a great mindset because at the time, like, I didn't want to be an educator. And then once I left it, I was like, man, like, I kind of missed it. You know what I'm saying? I kind of miss being with the students to kind of miss vibing out with them. They was putting me up on game, on who was what, you know what I mean? Like what was really popping. So the shift really happened, man, was just where like accidentally. So one of my Detroit players, shout out to my boy, Mike Batten, right? So we was in this little Jewish temple in Stoughton, Mass. And I remember at the time, I was looking for some insurance for my family at the time, you know, and he was like, yo, bro, you serious about John getting some insurance? I was like, yeah, put me on bro, you know what I'm saying? So he gave me a full little presentation, blah, blah, blah. And then he was like, you know, I ended up getting some insurance, did some investment. He was like, yo, bro, you honestly, you'll be real good at this in this industry, you know what I mean? So that was the seed that was planted. And I was like, all right, cool, yeah, never really thought about it, nothing like that. And then I was going through a process, you know, where, you know, like me and me and my son's mom had like separated, you know, and, you know, just going through going through that phase, man, you know what I mean? And then for whatever reason, you know, that came up, you know, I mean, is that that no, it was a Nipsey Hussle song. And it was like Million Dollar Life insurance on my flesh. And I was like, like, yo, I remember man, Mike was telling me about this whole insurance giant, bro, you should jump on it, just say a Nipsey Hussle song. Yo, I swear to God is what sparked it out to all of the people who music is subliminally leading them down their path. And, you know, it's crazy, you know what I mean? And then so I ended up hitting my boy Mike. I was like, yo, I'm ready, yo, you know what I mean? Put me on, you know what I'm saying? So went through that whole process, took my exam, failed it, went back to studying. Finally, I ended up passing finally I ended up passing my life exam and boom, I was on. So now basically in our industry, they don't give you clients. You basically got to get the clients, you know what I mean? So you talk about fear and stepping out of the box. It's like, yo, how am I going to get these clients? Yo, you know what I mean? So now, you know, you really got to be able to just call people and talk to people and be like, yo, here, this is what I'm doing. And a lot of times, you know, people were shutting me off, Coach La, you know what I mean? You know, we were talking about that earlier, like rejection is real. And that that I think when I was doing financial services, getting those no's was hard. Right. And, you know, like, oh, this isn't going to work. And it'd be people you love. Yeah, it'd be people that love you. It'd be family. And I have to say that, too. Like, I think for us as people of color, right? Support your financial representatives that's out here. And because that I think we would have more of us in the field if we were getting supported by our community, because it is not an easy industry and you burn out quick if you do not get clientele.
A highlight from "They've Taken All My Money From Me!" | Ben Armstrong
"So is BitBoy broke. At least that's what he says. He says he's lost everything and he's asking people to help him. So listen to this. Let's listen to this together. Don't watch the video. Guys, I've been under threat of blackmail. I've been extorted for my Lamborghini. That's gone. I've been under literal death threat. That literally told my wife they were going to put me under the ground, put me under concrete over money. Literally said that I've got a recording of it as well as we have the police report. That's what said to my wife. Remember who's on it. We're all supposed to be protected here. So anyway, so BitBoy says he's broke and that he is getting death threats. We're going to talk about that. We're going to also show I'm also going to show you is asking people to help him and they are actually helping him. He's raised over $100 ,000. We're going to talk about that today. Also on the eve or on the day of the big FOMC, this is where we're at. We've got Bitcoin trading at $27 ,000. And if you look where that is, it is just, I would say, touching that resistance level that Gary spoke about. But I think that this is not the chart that everybody should be watching in crypto. In fact, let me show you another chart. And I don't think enough people are actually watching this chart over here because as long as this chart over here is going down, we can't get into a bull market. So if my predictions are going to come right for September, we talk about that chart that I just showed you. Also, what else have we got? We've got the SEC warning that they're coming after exchanges. Again, look at this. So SEC now warning that they're going to be coming after exchanges. And this time it's not the exchanges that you think they're coming from. They're not going for Binance and they're not going for Coinbase. They're going for the decentralized exchanges. And you may be in trouble if you haven't been using a VPN. So we need to talk about that. Then, I mean, if the SEC are attacking the DeFi and attacking exchanges, they are just blocking adoption in the United States. And I'm going to show you who's capitalizing in the adoption in Asia. You can see that Asia is really, really, really flying when it comes to adoption. We're going to talk about that. And then lastly, I want you to get this story. So there is a story or there is something that's come out of the FTX case. You're going to laugh when you hear this. But Sam Bankman -Fried's dad, Joseph, asked Sam for a million dollars salary and they were negotiating his salary. And what Sam said is, he said, I can't give you a million, I'll give you $200 ,000. And so you know what Joseph said? He said, I'm going to tell mommy. Now, look, if you're not Jewish, if you're not Jewish, now I can say this because I'm Jewish, but if you're not Jewish, you would never understand what it means when they say they're going to tell your mother. Because a Jewish mom can invoke so much guilt in her son that it's probably the worst thing in the whole world. So we're going to talk about Joseph, Sam, Barbara and the whole FTX debacle. And of course, we're going to talk about FOMC. So listen, we've got a huge show today and we've got Annie on the show as well because we've got to decide based on what you guys said. So look, yesterday I asked you guys whether we should join Annie's team, go alone or partner with Kyle. Those are the results. I've got Annie coming on and I think that I think Dylan's also coming on and Sheldon's coming on. OK, so there's a lot going on today, a lot going on today. So listen, let's let's get into the show. There's a hell of a lot to do here today.
Mark Levin: Reminder, Vladimir Putin Is the Criminal
"And that's a fair point. But why is it, why is it that if you have the view that the Ukrainian people and the country of Ukraine and the, the criminal here is Putin and his deletion of his army against the people of Ukraine and indiscriminately killing tens of thousands of and citizens kidnapping tens of thousands of children and bringing them into Russia to be taking them from their parents? You can understand, I think, why some people would say is that absolutely repulsive and unconscionable. So, what is this effort that constantly character assassinates Zelensky? First, to call him a neo -Nazi. He met with every rabbi, leading rabbi in the Chabad Orthodox Jewish from movement every community in Ukraine two weeks while the Jews are fleeing Russia, the rabbis are fleeing Russia. So, to call him a neo -Nazi when he lost, as well, family members in the church, it is just sickening. It is sickening. That is number one. Number two, if you stand with me, and if you don't, that is fine, but if you do, all then of a sudden, you are taking the same position
A highlight from IDL82 Part 3 Chapter 38 Introduction to the Devout Life by St. Francis de Sales Discerning Hearts Podcast
"Discerning Hearts provides content dedicated to those on the spiritual journey. To continue production of these podcasts, prayers, and more, go to discerninghearts .com and click the donate link found there, or inside the free Discerning Hearts app to make your donation. Thanks and God bless. Part Three, Chapter 38 of the Introduction to the Devout Life by St. Francis de Sales. This is a Discerning Hearts recording read by Corey Webb. Chapter 38, Councils to Married People. Marriage is a great sacrament both in Jesus Christ and His Church, and one to be honored to all, by all, and in all. To all, for even those who do not enter upon it, should honor it in all humility. By all, for it is wholly alike to poor as to rich. In all, for its origin, its end, its form and matter are wholly. It's the nursery of Christianity, whence the earth is peopled with faithful, till the number of the elect in heaven be perfected, so that respect for the marriage tie is exceedingly important to the commonwealth, of which it is the source and supply. Would to God that His dear Son were bidden to all weddings as to that of Cana? Truly, then the wine of consolation and blessing would never be lacking. For if these are often so wanting, it is because too frequently now men summon Adonis instead of our Lord, and Venus rather than our Lady. He who desires that the young of his flock should be like Jacob's, fair and ring -streaked, must set fair objects before their eyes, and he who would find a blessing in his marriage must ponder the holiness and dignity of this sacrament, instead of, which too often weddings become a season of mere feasting and disorder. Above all, I would exhort all married people to seek that mutual love so commended to them by the Holy Spirit in the Bible. It is little to bid you love one another with the mutual love. Turtle doves do that, or with human love. The heathen cherished such love as that. But I say to you in the apostles' words, Husbands, love your wives even as Christ also loved the church. Wives, submit yourselves to your husbands as unto the Lord. It was God who brought Eve to our first father Adam, and gave her to him to wife. And even so, my friends, it is God's invisible hand which binds you in the sacred bonds of marriage. It is He who gives you one to the other, therefore cherish one another with a holy, sacred, heavenly love. The first effect of this love is the indissoluble union of your hearts. If you glue together two pieces of deal, provided that the glue be strong, their union will be so close that the stick will break more easily in any other part than where it is joined. Now God unites husband and wife so closely in himself that it should be easier to sunder soul from body than husband from wife. Nor is this union to be considered as mainly of the body, but yet more a union of the heart, its affections and love. The second effect of this love should be inviolable fidelity to one another. In olden times, finger rings weren't want to be graven as seals. We read of it in holy scriptures, and this explains the meaning of the marriage ceremony, when the church, by the hand of their priest, blesses a ring and gives it first to the man in token that she sets a seal on his heart by this sacrament, so that no thought of any other woman may even enter therein so long as she who now is given to him shall live. Then the bridegroom places the ring on the bride's hand, so that she in turn may know that she must never conceive any affection in her heart for any other man so long as he shall live, who is now given to her by our Lord himself. The third end of marriage is the birth and bringing up of children, and herein, O you married people, are you greatly honored in that God willing to multiply souls to bless and praise him to all eternity? He associates you with himself in this his work, by the production of bodies into which, like dew from heaven, he infuses the souls he creates as well as the bodies into which they enter. Therefore husbands, do you preserve a tender constant hearty love for your wives? It was that the wife might be loved heartily and tenderly that woman was taken from the side nearest Adam's heart. No failings or infirmities, bodily or mental, in your wife should ever excite any kind of dislike in you, but rather a loving, tender compassion, and that because God has made her dependent on you and bound to defer to and obey you, that while she is meant to be your helpmate, you are her superior and her head. And on your part, wives, do you love the husbands God has given you tenderly, heartily, but with a reverential confiding love? For God has made the man to have the predominance and to be the stronger, and he of his flesh, taking her from out of the ribs of the man, to show that she must be subject to his guidance. All holy Scripture enjoins this subjection, which nevertheless is not grievous, and the same holy Scripture, while it bids you accept it lovingly, bids your husbands to use his superiority with great tenderness, loving -kindness and gentleness. Husbands dwell with your wives according to knowledge, giving honor unto the wife as unto the weaker vessel. But while you seek diligently to foster this mutual love, give good heed that it do not turn to any manner of jealousy. Just as the worm is often hatched in the sweetest and ripest apple, so too often jealousy springs up in the most warm and loving hearts, defiling and ruining them, and if it is allowed to take root, it will produce dissension, quarrels and separation. Of a truth, jealousy never arises where love is built up on true virtue, and therefore it is a sure sign of an earthly sensual love, in which mistrust and inconstancy is soon infused. It is a sorry kind of friendship which seeks to strengthen itself by jealousy, for though jealousy may be a sign of strong hot friendship, it is certainly no sign of a good pure perfect attachment, and that because perfect love implies absolute trust in the person loved, whereas jealousy implies uncertainty. If you, husbands, would have your wives faithful, be it yours to set them the example. How have you the face to exact purity from your wives, asks Saint Gregory Nazianzen, if you yourself live an impure life? Or, how can you require that which you do not give in return? If you would have them chaste, let your own conduct to them be chaste. Saint Paul bids you possess your vessel in sanctification, but, if on the contrary, you teach them evil, no wonder that they dishonor you. And you, O women, whose honor is inseparable from modesty and purity, preserve it jealously, and never allow the smallest speck to soil the whiteness of your reputation. Shrink sensitively from the various trifles which can touch it, never permit any gallantries whatsoever. Suspect any who presume to flatter your beauty or grace, for when men praise wares they cannot purchase, they are often tempted to steal. And if anyone should dare to speak in disparagement of your husband, show that you are irrecoverably offended, for it is plain that he not only seeks your fall, but he counts you as half -fallen, since the bargain with the newcomer is half -made when one is disgusted with the first merchant. Ladies, both in ancient and modern times have worn pearls in their ears, for the sake, so says Pliny, of hearing them tinkle against each other. But remembering how the friend of God Isaac sent earrings as first pledges of his love to the chaste Rebecca, I look upon this mystic ornament as signifying that the first claim a husband has over his wife, and one which she ought most faithfully to keep for him, is her ear, so that no evil word or rumor enter therein, and not be heard save the pleasant sound of true and pure words, which are represented by the choice pearls of the Gospel. Never forget that souls are faithfulness lead to familiarity and confidence, and saints have abounded in tender caresses Isaac and Rebecca. The type of chaste married life indulged in such caresses as to convince Abimelech that they must be husband and wife. The great St. Louis, strict as he was to himself, was so tender towards his wife that some were ready to blame him for it, although, in truth, he rather deserved praise for subjecting his lofty, marital mind to the little details of conjugal love. Such minor matters will not suffice to knit hearts, but they tend to draw them closer and promote mutual happiness. Before giving birth to St. Augustine, St. Monica offered him repeatedly to God's glory, as he himself tells us, and it is not a good lesson for Christian women how to offer the fruit of their womb to God. Who accepts the free oblations of loving hearts and promotes the desires of such faithful mothers? Witness Samuel St. Thomas Aquinas, St. Andrea Deficile, and others. St. Bernard's mother, worthy of such a son, was wont to take her newborn babes in her arms to offer them to Jesus Christ, thenceforth loving them with a reverential love as a sacred deposit from God. And so entirely was her offering accepted that all her seven children became saints. And when children begin to use their reason, fathers and mothers should take great pains to fill their hearts with the fear of God. This the good queen Blanche did most earnestly by St. Louis her son. Witness her oft -repeated words, My son, I would sooner see you die than guilty of a mortal sin, words which sank so deeply into the saintly monarch's heart, that he himself said there was no day on which they did not recur to his mind and strengthen him in treading God's ways. We call races and generations, houses, and the Hebrews were to want to speak of the birth of children as the building up of the house, as it is written of the Jewish midwives in Egypt, that the Lord made them houses, whereby we learn that a good house is not reared so much by the accumulation of worldly goods as by the bringing up of children in the ways of holiness and of God. And to this end, no labor or trouble must be spared, for children are the crown of their parents. Thus it was that St. Monica steadfastly withstood St. Augustine's evil propensities, and, following him across sea and land, he became more truly the child of her tears in the conversion of his soul than the son of her body in his natural birth. St. Paul assigns the charge of the household to the woman, and, consequently, some hold that the devotion of the family depends more upon the wife than the husband, who is more frequently absent, and has less influence in the house. Certainly King Solomon, in the book of Proverbs, refers all households' prosperity to the care and industry of that virtuous woman whom he describes. We read in Genesis that Isaac entreated the Lord for his wife, because she was barren, or as the Hebrews read it, he prayed over against her, on opposite sides of the place of prayer, and his prayer was granted. This is the most fruitful union between husband and wife which is founded in devotion, to which they should mutually stimulate one another. They are certain fruits like the quince, of so bitter a quality, that they are scarcely eatable, save when preserved, while others again, like cherries and apricots, are so delicate and soft that they can only be kept by the same treatment. So the wife must seek that her husband be sweetened with the sugar of devotion, for man without religion is a rude rough animal, and the husband will desire to see his wife devout, as without her frailty and weakness are liable to tarnish an injury. Saint Paul says that the unbelieving husband is sanctified by the wife, and the unbelieving wife is sanctified by the husband, because in so close a tie one may easily draw the other to what is good, and how great is the blessing on those faithful husbands and wives who confirm one another continually in the fear of the Lord. Moreover, each should have such forbearance towards the other that they never grow angry or fall into discussion and argument. The bee will not dwell in a spot where there is much loud noise or shouting, or echo, neither will God's Holy Spirit dwell in a household where altercation and tumult, arguing and quarreling, disturb the peace. Saint Gregory Nenzen said that in his time married people were wont to celebrate the anniversary of their wedding, and it is a custom I should greatly approve, provided it were not a merely secular celebration, but if husbands and wives would go on that day to confession and communion, and commend their married life specially to God, renewing their resolution to promote mutual good by increased love and faithfulness, and thus take breath, so to say, and gather new vigor from the Lord to go on steadfastly in their vocation.
A highlight from With All Confidence
"Let's turn together to the triumphal ending of the book of Acts this morning chapter 28 verse number 11 to begin with Not feeling so triumphant so the Lord's wants us to learn today that despite our feelings this this stuff is true. Amen so acts chapter 28 verse number 11 After three months we set sail in a ship that had wintered in the islands remember they were on the island of Malta a ship of Alexandria with the twin gods Castor and Pollux. These are the gods the patron gods of sailors with the twin gods as a figurehead putting in at Syracuse we stayed there for three days and From there. We made a circuits and arrived at Regium and after one day a south wind Sprang up and on the second day. We came to Puteoli there. We found brothers believers and were invited to stay with them for seven days and so we came to Rome and the brothers there when they Heard about us came as far as the forum of Appius and three taverns to meet us on seeing them Paul thanked God and took courage and When we came into Rome? Paul was allowed to stay by himself with the soldier who guarded him After three days he called together the local leaders of the Jews and when they had gathered he said to them brothers Though I had done nothing against our people or the customs of our fathers Yet I was delivered as a prisoner from Jerusalem into the hands of the Romans When they had examined me they wished to set me at liberty Because there was no reason for the death penalty in my case But because the Jews objected I was compelled to appeal to Caesar though. I had no charge to bring against my nation For this reason therefore I have asked to see you and speak with you since it is because of the hope of Israel That I am we're that I'm wearing this chain and They said to him we have received no letters from Judea about you And none of the brothers coming here has reported or spoken any evil about you But we desire to hear from you what your views are For with regard to this sect we know that everywhere it is spoken against When they had appointed a day for him they came to him at his lodging in greater numbers From morning till evening he expounded to them Testifying to the kingdom of God and trying to convince them about Jesus from both the law of Moses and from the prophets and some were convinced by what he said, but others disbelieved and Disagreeing among themselves. They departed after Paul had made one statement The Holy Spirit was right in saying to your fathers through Isaiah the prophet Go to this people and say you will indeed hear but never understand and you will indeed see but never perceive for this people's heart has grown dull and with their eyes they can barely With their ears, they can barely hear and their eyes their eye and their eyes they have closed lest they should see with their eyes and hear their ears and Understand with their hearts and turn and I would heal them Therefore let it be known to you that this salvation of God has been sent to the Gentiles They will listen He lived there two whole years at his own expense and welcomed all who came to him Proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without Hindrance and to all these words God's people say Well Here at the end of acts we have moved from a huddled mass in Jerusalem back in chapter number one To the masses of Rome the capital city of the Roman Empire the center of the world as they saw it so from a little huddled group of 120 in that upper room in Jerusalem the day of Pentecost all the way to Rome where millions upon millions of people lived Let alone pilgrimage every single year and this is all just as Jesus promised Remember back in chapter 23 if you will when Jesus was Testifying before the Sanhedrin before the Jewish Council sometimes called the Jewish Supreme Court chapter 23 verse 11 The Apostles said the following night the Lord stood by here our looks at the following night The Lord stood by him Paul and said quote take courage for you for as you have testified to the facts about me in Jerusalem So you must testify also? where in Rome So Jesus has promised To Paul that he was going to go to Rome to testify of the gospel so he's Moved from the center of the Israelite religion in Jerusalem The temple was and now he's moved to the center of as the Romans described it the center of the world And in fact, this is this is in fulfillment of what we saw the very very beginning Of the book of Acts in chapter number one if you go back there all week the beginning verse number eight Remember Jesus promise and his call and his commission To the earliest church and he told them that they would receive power the power of the Holy Spirit who would come upon them to be my witnesses in Jerusalem and Judea that's the larger region Samaria.
A highlight from Chasing Dreams: The Inspiring Journey of Singer, Actor, and Entrepreneur Afina Madoian!
"I think the only thing that made me so excited about that is my passion to music. Y en ese hombre, hold another bottle, look a little closer, cigar and Moscato. An actor in improv coming from Chicago, alto, make way for Paul Vato. Yay! Bravo! Welcome, welcome, welcome everyone. Welcome to Paul Vato Presents. Today, my guest is Afina Medoyin. I hope I'm saying that correctly. Afina, welcome and thank you so much for taking some time to be with us today. Right here, live on Fireside. Absolutely, thank you so much Paul for inviting me. Oh, it is my absolute pleasure. I fell in love with your voice when I heard you and saw you on Instagram. So it was wonderful. I was so stoked when you were like, yes, of course, I'd like to come on your show. But you have such an interesting story, such an amazing background. Would you mind telling us a little bit about yourself? Where you're from, a little bit about your background? Because I find it fascinating and thank you for sharing. Absolutely, thank you so much for all the kind words also. Yeah, so I've been singing all my childhood, probably all my teenage years. And let's start from the fact that I'm from Republic of Moldova. It's a very tiny country between Ukraine and Romania. Not everybody knows about it, but I think now there's kind of like a sad reason why many people know about it right now, because it's right on the border with Ukraine. But yeah, so I was raised aboard and raised in Moldova. And I've been singing probably all my teenage years. And competed I all my life. I performed on X Factor Romania, traveled in Sweden, Ukraine, Russia, and all other countries to compete and to perform. And then when I graduated school, I decided that, you know, it's time for me to move to the United States. And yeah, so I graduated school. I moved here by myself. I moved right away to L .A. And because I was studying in a Jewish school, I obviously was performing a lot. And director the of the school and the head of the school. And we kind of were in the community that is called ORT, which is an organization, a Jewish organization that has universities all around the world. So they saw my video singing, I think, or and then they came to visit us to kind of, you know, with a tour to see what we were doing. And they invited me to sing at the gala dinner of their board of directors in Washington. And it was 14 years old, I think, back then. And it was such a huge dream come true because for a little girl to come to the United States and sing there, that was a big, big, big deal. So that's how I got Mom a tourist visa. And pretty much when I graduated school, I said, Mom, Dad, I love you. It's time for me to, you know, go. So, yeah, I moved to L .A. right away. And the first years, unfortunately, I wasn't able to really do much when it comes to music because I had to kind of settle a little bit. So it took me a while. I worked at the company. I worked, I think, for four years. I've worked at least 14, 15 hours a day. Then I was trying also to open my own online business so I can finally, you know, have like an independent income. And then I could just quit everything, all the nine to fives and all that. I mean, my nine to fives were nine to nine or nine to two am. But anyway, yeah. And then at a certain point, I was like, okay, I've tried many things and I realized that nothing makes me happy as music. And that was another, you know, big deciding point in my life. And that decision was probably one of the most important and the most amazing decisions I've ever made. And then eventually, in four or five years, I quit everything. And I started doing music full time. And now I'm a full time singer trying to build myself, build my company and build my brand and write a lot of music and, you know, just go with the flow.
"jewish" Discussed on Jewish History Matters
"jewish" Discussed on Jewish History Matters
"About how when she was young. Young people wouldn't go to these dancing classes and now and now by the time the mid twentieth century this is something that would be doing hard of the reason why dancing becomes this metaphor from charity. It's not just because it's taboo. That was traditionally forbidden. It's also because it's it's a modeling different sorts of gender roles. It's creating a space where women can publicly take up space where they have the sort of role on where they can perform for other people considered completely socially appropriate and even may be a requirement of being a member the bourgeoisie and you have a situation where we're young men are expected to cleese women and like that's part of showing that you are properly skewed so in that sense. It's actually it's always it's it's further removed from some of these all-male traditional jewish spaces then some of these settings that have gotten more attention in scholarship. A modern jewish studies know the sporting clubs or military service because dancing required men and women to interact with each other in a different way that was based on courtship. And like that was something that was radical and seen in a lot of context is quite dangerous stepping back a bit like ugh when i think about this research military service and sporting clubs often thinking of the turn of the nineteenth to twentieth century. But if we think back to the earlier part of the period that i'm studying surround eighteen hundred when phenomenon that comes up through in thinking about the role of dancing in this modern jewish culture like house showing some of these changes with the man's patient on that there's actually a phenomenon of rabbis writing to their secular governments. And asking them for help in cracking down on dancing that they view as inappropriate and so the way they're writing is using this language of citizenship. Where they're saying somebody who's going to break the laws of their religious traditions. Somebody who's going to engage in this sort of behavior is not only a wouldn't use the term but isn't just a bad jew isn't just behaving in a way that that would be considered a matter of concern for religious leaders in the jewish community. It also is a sign that they would be a bad citizen and therefore you also have a vested interest. Even if you don't care about any of these jewish laws regulating things like dancing. You don't care. Jews are going to masquerade balls wearing holding the has forbidden shot nasa combination of will linen ag- even if you don't care about those things like the fact that people are being disorderly is something that you should care about this or different way of talking in early modern period. It's much more likely that the government would make regulations on the number of musicians who are at jewish weddings whether they can be held in public and things like that that would be seen as really infringing upon the power of jewish communities to perform their own rights in this sort of pomp and they might want to but in this modern period you have the sir phenomenon of jewish communal leaders actually trying to join up with secular authorities in order to crack down on this behavior and that relates. This idea that this dancing is no longer a question of just sexual impropriety. Which is what you get somebody. The prohibitions on dance from before seventeen eighty or they're on a lot of the concerns are just about people. Being inspired to engage in activities. That are sexually inappropriate because who they're dancing with in how they're dancing but in this modern period the concern isn't so much oh people are going to be behaving in a sexually immodest way the concern is that they are going to be acting like their non jewish neighbors. They're going to be acting in a way. that's not seen as being jewish. Their a sense becoming acculturated. They're becoming modern can use various terms simulated acculturated. It's dissimulation depending on the exact framework but all of these things are wrapped up in this concern about outside influence. Coming in and dance is literally the embodiment of these concerns. And that makes it. Such a symbol of all of these changes that are served casting things in a bit of disarray. You just walked us through a whole bunch of different ways in which dance as a useful way of thinking through the different aspects of change and transformation in jewish culture in modern times in the nineteenth century the twentieth century and the anxieties surrounding these in particular. And i want to focus our attention on two of them which i think are closer related to each other the first one being this question of integration. You i don't wanna talk about emancipation. Necessarily as much as often framed in political terms in jewish rights. You know cetera. But here you're thinking about the ways in which the dance hall or the ballroom is space where jews are coming into contact with non jews potentially even marrying non-jews as a result of these social interactions. Than what this represents at the same time. The gender issues right. The question about how dancing represents comes to represent in very practical terms but also in in metaphorical terms literary terms in the transformation of gender relations. In this time as well. I think that this latter aspect is a really really important one you know. Inasmuch as the question of mixed-sex dancing as you began to say is really important in terms of thinking about gender any one of the big issues related to gender in this book besides the whole issue of men and women interacting together in these hetero social heterosexual context and through challenging certain expectations of courtship or at least arranged marriage by actually engaging in courtship. Is that this issue. A mixed-sex dancing actually illuminates some of the ways. That men and women were jewish men. Women were seen as having different potential outcomes in different trajectories in this process acculturation because dancing with so ubiquitous it really helps eliminate some of the different expectations and trajectories in reins of talking about how men and women experienced this culture. Ration- differently and you have different gender norms These questions about who's able to dance. In general expectation was a jewish women. Were able to perform social dances and part of that was maybe based on reality even in a traditional jewish context. There's more of an expectation that women would be doing. Some of these partners for square dances amongst themselves. That men would be more likely to do circle and solo dances with the generally the expectation that women are able to perform stances even if they haven't necessarily had the training and that's also related desert In european culture that jewish women were somehow sexually available to think of the beautiful. The should we shouldn't depending on which language you're using. I'm they get that teeth in places like sir. Walter scott's character. Rebecca of york ivanhoe and this comes up a lot on the dancing for this idea of the jewish women can dance that their bodies isn't sexual partners should be of interest on the other hand in german language literature. There's generally this expectation that jewish men can't dance in the day. Their bodies have a hard time doing these proper steps they might be described as more.
"jewish" Discussed on Jewish History Matters
"Different faith. Traditions on baptists. Seventh day adventists mormons. I found a muslim version on reddit. on sue's various different cultures. That are thinking about is taboo on mix dancing but in the jewish context. What we get is the sort of slipping that happens where you might expect the thing. That would be taboo. Would the sex but because it's married couples on the thing that's the chap who isn't the sex. It's the mixed dancing. Even think maybe that the sex would be somehow more scandals in a jewish context. This can be taken as were gentle mockery of the principle in traditional jewish law. A building a fence around the tour basically there is something that is prohibited. And if you prohibit things that are one step removed that would lead potentially to doing the thing that is prohibited then. You're sure to not actually violate the really not supposed to be doing too. This apparatus develops things that are forbidden to avoid doing these other things that that are forbidden in the torah. What you also get in this context is that this joke becomes this way for juice that are engaged in the communities to talk about things that that are forbidden. Culturally we see this a lot. For instance in orthodox judaism on it could lead to mix. Dancing is often used as a punchline. For many things related to warms. And it's a way of signaling. All i'm in the no. I know what the rules are of my community. I found one website for instance that was giving advice to people who are interested in converting to orthodox judaism and one of the things that this website said was. You should learn how to use this. Punchline dancing appropriately his. That's a way of showing your that. You belong that you're sort of an inside so this joke and the punchline has taken a life of its own in this jewish organizational. Contexts is sort of a way of showing. That people really know what's going on that they're able to sort of gently rid communities. I think you pointed out here. The many different levels on which dancing operates where there's the actual history there's a way also in which this trope were. This theme has also taken on a life of its own and this also as you points out. It's also not just among the jews like you talk about so many different versions of the joke. As i'm sure we're going to talk about the issue of dancing and mixed-sex dancing particular this particular balance in jewish culture. But it's also much beyond that it's a it's an entire theme and when i first looked at the book and i think i was drawn to the book immediately first of all because it has just such a fantastic cover also because it's such an interesting topic but i immediately thought about the movie dirty dancing and this is obviously outside the main time period that you're considering in the book which is the nineteenth and early twentieth centuries though i think you do touch upon dirty dancing in the conclusion but there are so many other kinds of cultural productions that we can talk about where dancing is presented as transgressive or kind of against the rules and so on and so forth. So do you wanna say something about why. These kinds of stories are so striking there so repeated both in jewish culture and also beyond essentially why there are similar versions of the same joke. You and all these different cultures and what this represents in terms of thinking about what dance represents in terms of the development of modern culture in many settings both for the jews and also beyond that so one of the things that comes up a lot in modern literature certainly something. I've noticed in my literary scholarship because lot of the literature deals with like push back against a matchmaking. As a communal institution think fiddler on the roof and the diamond stories. If you're familiar with them but also in european literature more. Broadly not just european literature. There's a lot of concerns about the sort of romantic partnerships. People get into. They can be related to class You get that in economics on princeton's pride and prejudice nor also concerns related to questions like out on propriety like with the various adultery novels on take place in the nineteenth century. And you have all these of communal concerns. That aren't connected to marriage romance sex adultery and all these issues also come up on the dance floor and the dance floor becomes this way of playing out these sorts of stories in a recorded raft ways. And you get a lot of those. Those class issues In dirty dancing or you have a joie. Jewish woman wants young woman who wants to go to the peace corps before going to college and then she has this presumably non non-jewish working class lover Who's also teaching her. How to dance in like dancing in and of itself is actually considered completely. Okay in that context. The issue is that She's doing this sort of more earthy. Feeler lee call dirty. Dancing with working class resort employee's that her father us as being sexually immoral. Because the one of the these dancers ended up getting an abortion. So that's all that all get sort of connected. Jewish part is obvious people who studied the catskill resorts. It's not necessarily as obvious is in some other texts. But i think of dirty dancing really showing the success of this on these efforts had americanization that you get branston hester street which opens up with the dancing in the opening credits and that's based on. Yuck oh tilden.
"jewish" Discussed on Jewish History Matters
"Hi sean you're welcome to the podcast. Great to be here. This is such an interesting topic is to such a fascinating lens. We can use to look at all sorts of issues. What is important about dance and dancing sort of on the largest scale what is going on here. That makes dance such an interesting and important topic whether we're looking at jewish culture or beyond zoo. I think the first thing to about is that dancing was incredibly popular leisure activity today. When we have we have television we have all sorts of other sorts of activities. There's more options for sports that it's easy for us to forget dancing. Probably the main leisure activity that men and women did together across various S.'s in various geographic areas and that this was also something that for jews as they were becoming trying to become european in french german. Even american on this was seen as one of the ways that they could do this. In addition to this popularity which hasn't really been explored in a jewish context is the fact that it was something people were really trained to interpret. That are almost to view dancing as a text. Especially when you get dances at balls. I'm where there was this big expectation of following certain etiquette norms and being able to perform the dance choreography and also a sense. That being able to do these. Things was an indication of your class
"jewish" Discussed on Jewish History Matters
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And i think <Speech_Male> that you pointed to some really <Speech_Male> interesting <Speech_Male> way of thinking about <Speech_Male> what we can <Speech_Male> learn from looking at <Speech_Male> this specific <Speech_Male> case and what <Speech_Male> worked. And what didn't work <Speech_Male> for the jews <Speech_Male> in its aftermath <Speech_Male> in terms of rebuilding <Speech_Male> jewish life. <Speech_Male> But i also think <Speech_Male> that was interesting <Speech_Male> here as well as that <Speech_Male> is that it also <Speech_Male> allows us to look at the <Speech_Male> causes of crises <Speech_Male> over refugee <Speech_Male> crises and <Speech_Male> think about. Where <Speech_Male> are these coming from. <Speech_Male> What are ways <Speech_Male> that we can perhaps <Speech_Male> look out for <Speech_Male> coming <Speech_Male> crisis and we can't really <Speech_Male> predict the future. I <Speech_Male> think you know <Speech_Male> again. Both of us are in agreement <Speech_Male> as historians really. <Speech_Male> we're looking backwards <Speech_Male> more than looking <Speech_Male> forwards. But <Speech_Male> i think that there's an interesting <Speech_Male> element here. Also <Speech_Male> of just <Speech_Male> thinking about the <Speech_Male> importance of <Speech_Male> refugees <Speech_Male> in the sense <Speech_Male> that i think that there <Speech_Male> are <Speech_Male> instances <Speech_Male> where <Speech_Male> groups of people <Speech_Male> who are not <Speech_Male> refugees. Don't <Speech_Male> pay attention or don't <Speech_Male> pay enough attention <Speech_Male> to refugee groups. <Speech_Male> And so there's something <Speech_Male> i think really powerful <Speech_Male> for us to <Speech_Male> be thinking about <Speech_Male> the fact that these <Speech_Male> refugee <Speech_Male> it's not just <Speech_Male> a number when <Speech_Male> we talk about x. <Speech_Male> number of palestinian <Speech_Male> refugees <Speech_Male> or <Speech_Male> x. number <Speech_Male> of refugees <Speech_Male> who are fleeing <Speech_Male> from a war zone in <Speech_Male> one place or <Speech_Male> other but that <Speech_Male> this is a personal experience <Speech_Male> for <Speech_Male> each person <SpeakerChange> and also <Silence> for their descendants as well. <Speech_Male> That's exactly <Speech_Male> the <Speech_Male> point that we had this idea <Speech_Male> of bringing the story <Speech_Male> down to the <Speech_Male> personal level <Speech_Male> so that you can really <Speech_Male> understand <Speech_Male> the meaning of a <Speech_Male> refugee crisis <Speech_Male> because its meaning <Speech_Male> is of an aggregate <Speech_Male> of individuals. <Speech_Male> I mean we we <Speech_Male> think in number <Speech_Male> and broad formations <Speech_Male> or whatever but <Speech_Male> in fact. <Speech_Male> It's an aggregation <Speech_Male> of individual <Speech_Male> experiences and we <Speech_Male> need to understand <Speech_Male> those if <Silence> we can understand what <Speech_Male> refugee <Speech_Male> crises mean. <Speech_Male> I'm not sure we can <Speech_Male> stop them <Speech_Male> happening. <Speech_Male> But we can certainly <Speech_Male> be <Speech_Male> in a situation <Speech_Male> in order to <Speech_Male> start dealing with <Speech_Male> a much more effectively <Speech_Male> if we <Speech_Male> understand what <Speech_Male> they mean in personal <Speech_Male> terms of how individuals <Speech_Male> can <Speech_Male> be helped in <Speech_Male> the situation in which <Speech_Male> they find themselves <Speech_Male> which is what <Speech_Male> historians do <Speech_Male> looking at the very <Silence> specific moment. <Speech_Male> But it's <Speech_Male> by being able to focus <Speech_Male> in on the individual <Speech_Male> in that <Speech_Male> particular context <Speech_Male> that <Speech_Male> gives you <Speech_Male> the possibility of <Speech_Male> making <Speech_Male> more <Speech_Male> helpful <SpeakerChange> generalizations. <Silence> I <Speech_Male> think <Speech_Male> well thank you so much <Speech_Male> adam. This has <Speech_Male> been a really <Speech_Male> fascinating conversation. <Speech_Male> Deep dive <Speech_Male> into this history and <Speech_Male> what we can learn from it so thanks <Speech_Male> so much for joining <Speech_Male> us. Thank you jason. <Speech_Male> I enjoyed it very <Speech_Male> much. And <Speech_Male> thanks to you for listening <Speech_Male> to this episode <Speech_Male> with adam teller <Speech_Male> until <Speech_Male> next time <Speech_Male> i'm jason los dig and this is jewish history matters.
"jewish" Discussed on Jewish History Matters
"Eight. No more money is coming to jerusalem. The community that falls into poverty. People are dying of starvation. Which means that there's a great effort on fundraising from the land of israel and they have their own philanthropic networks which pretty much the same as the ransoming networks. So that they overlap almost entirely. His father is in fact a shaddai. Father is one of these missions travels around raising money to try and cover the the money. That's not coming to the jerusalem from eastern europe. So nathan of gaza was deeply only aware of but in fact dependent on and there are other aspects that go into the book which i can't go into because it takes me forever to explain it but he was well aware of the networking around refugees and around refugee ransom and around supply money to the land of israel and when he came to try to spread the word about ship tights fee he used exactly the same channels the process of bringing the jewish jewish world. Closer together the described earlier is one that he exploited without us. It's no causal effect. The refugee crises begins this process of strengthening the connections between communities and the movement which exploit those those connections makes it even stronger so in fact they're not one causing the other they're both two sides of the same coin causing the same long term development. And it's another one of the ways that the story. I was trying to tell i. Think has this verbal reverberations ago. So far beyond the actual details of the of the story itself. Yeah i mean there's so much that we could say about this moment that the spacium movements the refugees and so on. But i wanna perhaps brought in our thinking here beyond the specific moment which is to say that. I think that this story of seventeenth century refugee crisis in jewish life has something to teach us to tell us about how we think about refugees. More broadly speaking both within this time right. You talked about the ways in which we can look at other refugee groups. Religious refugees like the huguenot for instance and others so we can look at the relationship between the jewish refugee crisis as well as others at the same time and also when we look to other refugee crises in history including more modern ones even contemporaneous or contemporary issues when obviously refugees continue to be an even more pressing concern just because the number of refugees is greater now than it ever has been before. So what do we learn from looking at this historical case and all the things that surround it that can help us think through refugee issues.
"jewish" Discussed on Jewish History Matters
"To reconstruct life stories to reintegrate the chromatic events into the flow of normal life. What the polish. Jews did did exactly that. They created a special day during the year. I wasn't something they did. they invented. That was a custom. They already had an. I guess it's accustomed at work. Before in overcoming tour why they did it to the communities would come together. They would sing the songs they would tell the prayers of what had happened to them along with all the other prayers of jewish suffering. It was done in a controlled environment by in the community. People were being supported and it was done in a very stylized way. So that you're not plunging. The is back into the depths of the experience but the memory is very stylized memory of the violence. And i decided i couldn't do moving hypothesize but i think it's a very important thing that needs to be studied more. He was by doing that. That polish were able to overcome that aspect the psychological trauma what they've gone through. And if you put all those things together is suggests that the jews were able to reconstruct their lives and do so well in such a short is because they had in place they had in their toolkit strategies that they could use that would land to position themselves socially economically religiously and psychologically in a place where they could recover and rebuild. Now just to finish up the last piece that you said which is a reversal empowered in poland and germany. What happens is it is a process that begins in sixteen forty eight. But he's not felt for a while yet. and so. That's the relevance in the story that i'm telling what we do know is the polish jews begin to migrate westwards during the pogroms and continue afterwards. But it's not a major phenomenon. That is an old way of thinking about it. You think about the post sixty and forty eight as decline socio economic history of police said tree has already suggested that wasn't a decline and my research here suggested reasons why wasn't it wasn't a decline there. Things negative things that were happening but you characterize that period is a period of decline. That would be to miss the point. Well i think the point. I was trying to talk about was not among the jews but a question of the broader geopolitical situation within europe. As a whole which is to say that you see the continuation of a vibrant jewish life in eastern europe at this point in time when the state of poland. Lithuania is weakening leading eventually to. Its its break-up and some scholars have argued that it's actually the weakness of these states that has contributed to the vivacity of jewish life. That jewish life tends to be stronger in places without a strong state at least in early modern the medieval europe. I would think dog it slightly differently. What the juice succession sort of recreating the society did was. It enabled them to renew the socioeconomic relationship they'd had before sixteen forty eight with the wealthy mobility of poland. We should allow them to settle ukraine. Such numbers inducer very well day after sixteen forty eight when those nobles come to stop restructuring the polish economy not knowing about the polish self. That is the group with the political social and economic power to reconstruct poland after the disasters of the mid seventeenth century. They turn to the jews. Because that was one of the key tools in the period before sixty eight and the jews are in a position to answer and so that relationship between the magnates and the jews is what's renewed to the benefit of both parties and to.
"jewish" Discussed on Jewish History Matters
"Today i'm joined by adam teller. Who's going to be speaking with us about the century jewish refugee crisis following the sixteen forty eight on. It's key pogroms. Aman how it helps us to understand the transnational transformations of jewish life in early modern times as well as when we want to think more deeply. Broadly about refugee issues on water scale both in history and also this is something which is still very relevant today. Adam teller is a professor of history and judaic studies at brown university. He has written widely on the economic social and cultural history of the jews in early modern pulling lithuania and his most recent book. Which we're going to talk about today is titled rescue the surviving souls the great jewish refugee crisis of the seventeenth century. This is going to be the starting point for our conversation today but in many ways it's not just about the book we're gonna be talking about the big issues that surrounds it. It's really an exciting book. It was recently a finalist for the national. Jewish book award in history is a pleasure to have adam here with us. Thank you so much. Adam for joining us on the podcast. Welcome really glad to have you. Here it's a real pleasure. Thrill pledged to be here. Jason absolutely i want to get us started by thinking about kind of what is this history in the first place when we look at the story of the malinowski pogroms and aftermath in the mid seventeenth century. What is going on here. And why does it matter when we wanna think about early. Modern jewish history well in the early period poland lithuania which was then called. The police between commonwealth was the largest wealthiest most develop jewish center in europe with in world terms. It was only rivaled by the ottoman empire and had gone through about one hundred fifty years very strong social economic cultural development. Making it this powerhouse. In the history of european jewry and the place where all of your looked in a number of different fails perhaps most particularly in terms of the jewish law. But not only that
"jewish" Discussed on Jewish History Matters
"What is it about waste. That helps us to think through big questions about what's been happening in terms of israel and the palestinian territories. You know what is going on there. You know both in terms of you mentioned the history of infrastructure and also in terms of the history of the relationship between society. The government and the palestinians in between later also the jewish settlements in the west bank and the palestinians. Living there as well like what is waste. Give us as a lens to think through kind of what's going on on a bigger scale. One way to answer that is to say that it helps us look at multiple scales at the same time so one question that kind of answers and it may be a question that we don't realize we have or we should have but that question is who governs the west bank and you could get the answer by looking at this material and where it goes and how it's processed and when it's left there when capital gets invested to place in certain places or treated in certain ways i think from those very impractical tangible practices and sites we can see who is kind of managing this territory and that such an important thing for us to know politically above all because since the mid nineteen ninety s. Either you have people saying that. The palestinian authority now that it exists is the government. You have that coming from various political positions where there's an assumption that whether or not it is recognized fully as sovereign it can be held accountable for various things like it exists and it is the government and then you have other people who sort of its presence including at some point. I remember early in my project. I had faculty telling me you know really. You wanna talk about the pa. They're not really doing anything you know and i thought like you to find out what they are doing and if they are doing something from a project that looks waste but then you do have people who think that you know. Essentially the pa is to which the israeli administration has out sourced its occupation and so it's sort of treated as a neutral conduit. You know that does israel's bidding and that therefore sort of doesn't deserve its own analysis beyond what it does to facilitate essentially the occupation. And i think that waste enabled me to see the very dumps and thick and complicated network which includes donors which includes companies which includes people who are not sort of formed in something that's legible and coherent. Who might just be people in a neighborhood who are all managing the every day together. And i think that's important to understand that we know how we want to name the condition essentially that we are looking at when we look at contemporary occupied palestine. There's a lot going on. there's lots of think about. You're talking about like the ways in which the palestinian authority plays different kinds of roles in terms of occupation in terms of the day-to-day life of the palestinians themselves. And it's interesting. Because i think that when we think about basic infrastructure people don't think about it for the most part when it works properly right you know when you turn the tap in your apartment and clean. Water comes out. No one gives that any thought or really for the most part people. Don't any thought it's one there's failures infrastructure and thinking about like for instance you know questions clean water or when it comes to waste management or i know like nuclear power plants and people may not pay attention to what kind of plant is producing their power until it turns out that it was a nuclear plant that melted down. Or you know if they somehow see the direct outcome of a coal-based plant or something ultimately. It's a question of what is the role of infrastructure in society. I think that's part of what's really interesting. Here in general also speaks to the question of what's taking place in terms of the history of israel and palestine over the course of the past hundred years if not more which is the question of what does it mean to build up infrastructure so much of the zionist movement. The building of the shoe later the state of israel was an attempt to try to construct infrastructure to increase the absorptive capacity of the land. And then later on. Also you think about you know. What does this mean in terms of the palestinians. Well there's so much going on here as we think about the history of infrastructure and about how waste is a useful element that people tend not to think about in terms of their daily lives. Yeah i mean if i can respond to a couple of things there one just point on that. Last thing that you mentioned is that i was struck by the fact that my observations of the efforts the palestinian authority was making to build waste. Infrastructures was Those early zionist efforts. You know that kind of focus on independent infrastructure essentially no matter what and i say no matter what because they're all kinds of ways in which that presented challenges for construction so for example. Israel would often say we'll let you build a wastewater treatment plant as long as you connect it to a settlements wastewater treatment plant and the. Pa would say a red line. We won't because the point is to build the infrastructure of the state. I want to say that vision. And the insistence of the palestinian authority to build the infrastructures that it imagined to be the foundation of a future state took the oxygen out of the room. In terms of what other possibilities there could be for taking care of waste and of course the assumption was and this is going to get us a little bit toward are kind of capitalism climate change direction the assumption was definitely that we consume and we produce waste at the normal speed of any normal ideally normal society and then we build the infrastructures to house those wastes. But we don't try to limit what we produce because we're still in the process of becoming what everybody else's which i think something that you find. In general and the global south. I would say that people and infrastructure studies who study it in the global south. There have been making this point over and over again which is important which is in a lot of places like basically the postcolonial world. Let's say infrastructures are just failing. All the time one interesting question to ask is do people perceive it to be a problem. In those cases or is there a kind of a normality to infrastructural failure. Such that something else becomes the abnormal thing you notice. you know. I happen to do my research in this special moment when the pa was trying to build up infrastructures from scratch for waste like infrastructures that did not previously exist. It was disrupting essentially processes and practices of managing waste in the name of order a new order but in ways that were very disruptive to people who had become accustomed to for example dumpsites being at the edge of every municipality instead of being few and centralized know two or three across the whole west bank. So what could look like failure. Now from the perspective was successful management. At that time. So i think the question of perception and how populations experience infrastructural failures super interesting.
"jewish" Discussed on Jewish History Matters
"Welcome to jewish history matters. I'm jason la steak and jay. Geller is joining me on the podcast today to talk about his book. The show alums a history of the german jewish bourgeoisie from emancipation to destruction. It's a fantastic book. That tells the story of german jewry as a whole through the history of one family and in particular the four scholem brothers each of whom followed their own political and historical path gerhard or gershom scholem the zionist who is most widely known for his scholarship on jewish mysticism alongside. His brothers. varner the communist. Reinhold the nationalist and eric the liberal. It's a multilayered approach towards thinking about jews in germany as well as the broader possibilities of history and its contingency the scholem brothers really showcase the myriad possibilities for political and cultural activity of jews in germany prior to the second world war as well as the different outcomes of the jews in germany verner was murdered by the nazis at involed gershom immigrated to palestine and eric and reinhold made their way toss. Australia altogether sketches the outlines of the german jewish cultural and political millea as the diaspora of the jews of germany after the holocaust and so the scholem family is simultaneously an eminent middle class. Jewish berlin family and at the same time. It's also distinctly normal quotidian every day it showcases through this microcosm the whole story of choose in germany in the lead up to the second world war and the holocaust as well as aftermath jay. Geller is the samuel rosenthal professor of judaic studies at case western reserve university's department of history in addition to the show alums which will talk about. Today he has also written jews in post holocaust. Germany nineteen forty five to nineteen fifty three. I'm so excited that jay is able to join us on the podcast today to discuss the show alums and german jewish history in the largest terms the book and the issues that it raises helps us to think through both the history of jews in germany as well as the legacy of german jewish culture on a wider scale. Thanks for listening in. Welcome to the podcast. Thanks thanks for having me. This book is is such a fascinating. Approach the micro history really that is focusing on the four scholem brothers. You know obviously gershom. Scholem is definitely the most well known of these figures who are studying you as a major figure in jewish intellectual history jewish scholarship. But i think that part of what you've done here which is so interesting is to bring forward a handful of people who each represent different pathways through german jewish history and this really illuminates a lot of important issues. Do you maybe want to explain briefly about these different trajectories About these different figures in the show family and what they represent in the eighteen ninety s arthur bitty show-me who are the owners of a print shop berlin had four sons reinhold arish varner and gerhard litter known gershom and in time they viewed the travails of german society and experience the ambiguities of not the difficulties of german jewelry and they chose for different political paths. Brian whole the oldest was a national liberal or right liberal. Eric was a liberal democrat or a left liberal van was a social democrat and later became a communist in gershom of course was zionist so in this one family among these four brothers we see four political paths taken by german jewry in the first decades of the twentieth century raven. These weren't the only pads but they were by far the most common covering most of the political spectrum verner began his career as a socialist but he joined the communist party at the time of the The merger of the independent social democratic party but the communist party and he quickly rose to become the second most powerful member of the german communist party. He was a personal rival of of stalin and the stalinist clique in german communism in the mid nineteen twenty s when stalinist is attempting to take over the other communist parties in the commoner
"jewish" Discussed on Jewish History Matters
"Is that jews are embedded in financial economic systems that exists within the different jewish communities. End exists outside of jewish communities existed the intersection and that they change over time. If one is carrying to think about in history it makes it quite impossible and improbable to draw any kind of a centralized relationship between jews. Not just american jews jews and financial power because these things all exist in contingent and conditional relationships and in the case of american jewish philanthropy. That it kind of core vector of that contingent relationship had to do with the policies of the american state and american jews. Were absolutely interested in them. And in dialogue with them and in negotiation with them and they were not ever the sole authors of them right and they were participating in any structures that were not of their making. Yeah i mean. I think one issue that we haven't really talked about too much here is israel but i think it's one that's really relevant it as much as two large extent. You're talking about the function of american jewish flat therapy within the context of the us but so much of american jewish flat therapy is directed towards the state of israel in one fashion. Other whether we're talking about a program like birthright which is meant to strengthen the jewish self identity of participants through travel to israel or whether we talk about american jewish flappy which is directed at supporting israel through israel bonds. I've always found it so interesting. That are kind of like sack. Relies through yunky poor and the bonds appeal right. But there's so many different ways in which flat therapy and the american jewish community is related to israel in one fashion or another. I think that you can trace a kind of india logical narrowing that happens a pace the accumulation of american jewish philanthropic capital in fewer and fewer places. Right as it becomes more. And more the case that there are these massive endowments and that you start to have more and more private family. Foundations started by jewish families. And these kind of particular figures or institutions. That really have convening power over this capital. It does seem to follow that. There is also a kind of ideological narrowing and that is most visible in thinking about politics related to israel and this ties back into an earlier point about the kind of disavowal philanthropy being political right because you have a parallel structure whereby these kinds of institutions are saying you know american jews relationship to israel's not about politics it's about love and it's about identity that same kind of language and the manifestation that american jews seem to know best in these final decades of the twentieth century of identity is through capital is through giving financial gifts and kind of exercising that identity based relationship through kind of financial relationship. It seems to certainly be the case. That as the kind of power structure of american jewish philanthropy calcified in various ways and calcified according to certain rules of finance and deregulation of finance. You know of the american state that there's also kind of calcification of a particular kind of limit of ideology and of what is and is not appropriate. When it comes to the relationship of american jews to the state of israel and part of that i is sort of patrolled by this constant of this is not about politics this is about identity it somehow removed from that so i think that's at least one little piece of this way that israel ends up even just as a concept or abstraction being really important piece of thinking about how american jewish philanthropy works. I think that some people will listen to our conversation. Read your book and they'll see okay..
"jewish" Discussed on Jewish History Matters
"Kind of making his way up into the leadership of the american republican party. Supporting the gubernatorial bid of romney in michigan and eventually supporting nixon for his various presidential runs and it became clear as a search. Read the correspondence between max at nixon. Because max fisher had this role in american jewish philanthropy being able to be kind of a dealmaker and people would say when max fisher got up people would give money. They didn't even know they had right. You know he had this kind of convening power and he was sort of able to translate some of that power to also being able to be appreciated in the world of political fundraising and appreciated by republican party. Operatives who saw him. As a link to even greater potential that exists for fund raising among american jews and fisher then gets an appointment in the nixon administration as a kind of liaison to the american jewish community and just to sort of trace the way that he and. I don't think there's any reason to necessarily you know say that there's an unfairness intense. This is simply how the system worked that he was able to sort of exercise. These two forms of political influence one off of the other by gaining stature in the nixon administration and having a certain kind of stature among organized american jewish life and trying to create particular kinds of intersections that he believed could be mutually beneficial. But a great deal of how ticking that went on you can absolutely see how he was able to promise certain perks two different friends of his in return for you know. Say if they would open up the rolodexes and invite people to fundraising events and then he would say look. I'll give you an audience with nixon and we'll make sure that you know your concerns qua- jewish concerns get a kind of hearing this very like fundamentally political lever that american jewish philanthropy was really able to be and i think continues to be. That somehow is often disavowed. Point here that everything is political. You know even theoretically five. Oh one c. threes are non political entities. Well humans are political animals. Right everything we do is political and even the act of saying something is not political is.
"jewish" Discussed on Jewish History Matters
"I would imagine so but either way the point being is that they step in to say. We're going to take over property looted by the nazis and seek to reallocate it in a way in the interests of the jewish people as a whole towards the continuation of jewish life around the world. And i think that part of what's interesting about your discussion here of communal property and financial senses that it's not that different right. It's the sense of a group of leaders in whether their intellectual leaders or financial leaders community leaders in any different types of sense who want to step in and say we fear for the jewish community's future and we want to allocate resources in a way that will help to ensure that. And i think that that's part of the bigger story here one thing that can make it. Tricky is some of the folks who are involved in. This will say you know. It's only by generosity that this is even turned into communal property. Because this was my money right and then making you the decision to put it into this kind of financial structure that yes you can. Maybe see as being communal property. But it's still was my money right. It's still something that belonged to me. So there is this kind of issue especially as you get the rise of these private family foundations which really does not start happen until the eighties and nineties. The very very few of these private family jewish foundations until that time but when you have the rise of those that are named after family and often that have a living donor who's in earner who's kind of putting that money in you know the line between what was private property and what becomes communal. Property is awfully tricky. And there's this like double nece chew it where one side of foundations mouth. There is an impulse to kinda name. This communal property in its operating in the good of continuing a particular kind of vision of a jewish future and then out of the other side is this kind of feting and lauding of the.
"jewish" Discussed on Jewish History Matters
"Some of it happens to charitable tax law in through ideas of philanthropy. And in fact that some of these social welfare programs that are set up by the new deal. Instead of actually being directly funded by the american state come to be indirectly. Funded by it instead. Private entities become the kind of service providers for social welfare. So another major shift that happens. In american jewish philanthropy is that many of those agencies that have been funded by federations. Now can be funded by american grants right by grants from the federal government. If they're dealing with issues having to education or health services you know any kind of social welfare thing. They did here to some different regulations. Bright and have to ask some questions about sectarianism but it frees up the ability for other kinds of money. That federations are raising to operate differently. And in fact to become part of that more accumulative logic because these agencies that had once been so reliant on the monies that federations were raising now have access to different kind of public dollar. So all of these kinds of questions about you know. What is the relationship between the public and the private. And what is the role of the government you know if the government is in a certain sense contracting but in another sense becoming really a kind of body that is subsidizing all sorts of private entities. Like who's really calling the shots in. How does that work. I mean i think that part of what you're getting here is the nature of public. What does it for them in the public. Or what does it mean something to be communal absolutely and i think that ends up being a really likes thorny question an even as i was working in this book there were times when i had to stop and say like i'm using the word public but i think i'm talking really about this kind of communal jewish public right and is that the same as you know talking about kind of an american public and i think that that question even in and of itself right a question about how civil society works who gets even define what is public right. What public resources are that. I think is kind of a thorny issue when you're talking about sub publics or subgroups within a public but there's also sort of a question about is their way of thinking about public property or communal property that offers a kind of helpful framework so in other words if we look at a major jewish foundation. Maybe shusterman is the corpus of that foundation is jewish communal. Property is it american. Public property is thirty or forty percent of it..
"jewish" Discussed on Jewish History Matters
"And how do they deal with the basic problem of resource allocation. And so you know in a sense that history is as broad as like the history world right. I mean those are like really fundamental questions you know but it's also thinking about that through a kind of particular economic glenn's how do communities stitch themselves together by asking questions about resource distribution and sometime so in the jewish history philanthropy those questions were sometimes asked very specifically within jewish communities and sometimes we're really about interaction with non jewish communities or non jewish leaders right. What kinds of taxes in the middle ages did jewish communities owed to particular rulers. Or how did the kind of resources of the jewish community come to serve as a proxy for jews being able to claim that they had a place of importance when it came to you know operating in particular kingdom under a particular regime. I think it's so conditions by the environment in which it's occurring which to me is why it's really interesting. And why the ability to talk about the history of philanthropy. I think is also the ability to talk about philanthropy. It's actually quite impossible to name it as a historical force even though we might say that there are certain ideals like sadaqa that kind of cross time but are mobilized in totally different ways at different moments right. The different configurations of philanthropy generally speaking and specifically within the jewish context. Speak too much bigger issues about the place of jews within whatever society. They find themselves. So for instance one can talk about ways in which certain philanthropic activities have to do with jews trying to make themselves seem to be not a burden to the society in which they live right at the edge of the jews take care of themselves also ways in which jewish philanthropists have used. This is especially true..
"jewish" Discussed on Jewish History Matters
"Particular system. Come to define a mode of generosity. The intellectual project of this book is really asking about how an institution was shaped and how it was formed right. I mean. I think that this is a key distinction that we always seems to be making because critique does not always mean critical right those two words have a linguist relationship to each other but there are different modes of doing this and i think that intellectual critique is really a central animating process that we need to be applied to all aspects of life and all aspects of history even to things which we understand are generally good in their nature. They also have a history like you said they also can be looked from critical perspective without condemning them. Absolutely one of the things. I want to pick up on. Is there a lot of assumptions that center around philanthropy and one of them perhaps is the notion judaism of sadaqa charity. Giving and so on that because it is embedded within judaism people assume that it has no history that kind of been there from ancient times up until the present. But i think the part of what you're doing here which is an important intellectual move to all areas just to say. Well what is history you. How has it changed over time. As opposed to just being this historical unchanging thing so with this in mind what actually is the history of philanthropy whether we're talking about it within jewish life rather speaking within the american jewish context. What actually is the history. And why is it so important to see philanthropy as something which has a history as opposed to just being this thing that exists in the world and always has existed and always will stay the same so one of the puzzles of that question is actually how to define what philanthropy is right so the way i primarily defined it in the book is the divestment of one's private property for the public good but what's really important and actually speaks to..
"jewish" Discussed on Jewish History Matters
"The cairo. Anita is repository of such immense historical value. That sometimes it's easy to just assume the ways that it's important and i'm so excited to really dig in deep with marina on these important issues and think through all the different ways in which the denisa is an important historical record an important social phenomenon and an important lens through which we can understand medieval jewish has as well as the broader context in which jews as well as their neighbors lived. Thanks for listening in high marina. Welcome to the podcast here. Thank you so much for joining us. I really had such a blast reading your book and it's wonderful to be able to talk about it and to think about the really broadly. I want to think about your starting point from the book. The book is called the lost archive. And it's interesting that you are calling the cairo an archive in part because we have this great twentieth century can use a scholar. Some of gorton. Who talked about the guineas in very different terms in the introduction to his book the mediterranean society. He specifically calls the guineas a kind of an anti archive. I was wondering if you can talk a bit about the way in which you see the news as a kind of a lost archive. And what this means to you. When we think about the way that we approach vanessa and the kinds of questions that we can ask about it and what we can learn from it so i called the book the lost ark on that. Actually the claim that i'm making isn't that they can use it self archive but rather that. It contains traces of other archives. Go was right that they use is not an archive because an archive is arranged and maintained for the purposes. Not just storage. But also a retrieval so things have to be index. They have to be organized. They have to be ordered and they have to prunes for all. Those reasons are kaiser kind of different animal whereas they can isa people were just throwing stuff has early with absolutely no expectation that things would be accessible again in that sense. It was an anti our pod. But gordon says the guineas our guy because it was basically trashy what we would call a recycling bin or something like that but the inisia- is one place where we can find evidence to reconstruct the archiving practices of estate. That didn't it's preserve archive. The fontham calif it so in other words like it'd be so great if we could just walk into a building and i don't know cairo for instance and you know see the whole art of the fontham if it laid out there like i. You have a fiscal documents and then you have the administrative documents and are arranged according to date and place. This is how we kind of expect to work what you have in. The asia is a bunch of documents that may once have been thought archives but eventually were dumped and pruned from them because if things are are preserved for the purposes of retrieval then. Something's eventually have to be pruned. Otherwise you just end up with an infinite archives in kind of bored. Acn way and the other is documents that were never intended for the archive those two types of state document against each other. You can kind of triangulate what the loss ultimate archive looked like. So that's the lost ark. That i'm referring to in the title. Yeah it's this question of how we reconstruct the past in the absence of sources or in the absence of an official repository <hes>. An official repository is both really good. Because it means that you have a lot of material that you can work with an official repository also means that there may be things that don't make it in there on purpose or the get removed and so i think that part of what you're doing here is using the news as a way to think through how we can approach history really different ways. That's right this is kind of in keeping with a move that some people in my field medieval middle east history have moved towards the last decade. Which is from static. Archives to archiving practices the study. we're cutting practices. And i think there's a much much broader movement towards this which is like you have a history of the book on the one. Hand the history of archives on the other which you know. Well that's your field that when you have a sense of how texts were produced and why they were producing the material forms in which they were produced in an survived again physically. How do they survive. You can actually use them as historical source material in a much more responsible way so i think part of what historians had come to do over the course of the nineteenth and twentieth centuries is in a sense to get kind of lazy which is to say that we re defied archives as a kind of ready made repository store source material as opposed to understanding that the archives an accumulation of different processes obviously not all historians. Did this. but you know. I think my expectation was very much like you know. I would love to be able to walk into a building and start looking through files and then thinking retroactively about what here isn't here whereas going from the other end which is taking all the discarded material and trying to figure out what an archive would have looked like had it survived is a different story or with is in a different way. There's the archive as it was kept in the period in question and there the curatorial conventions and standards and assumptions criteria are interesting to think about it also often quite transparent and then there's the archive as it's kind of evolved over the centuries. Let's say like. I'm an eleven twelve century historian so as it evolved in a an eight hundred subsequent years. I mean if you think about about it all right. This is a place that has some of the oldest continuously operating libraries that we know of but of course the the archival material that they have in these libraries has been organized reorganized. You know dozens of times since the fourth century or or and that means that we have to start asking different questions and the afterlife archives. From how the archives were actually produced and arranged in the time period that were studying.