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The Tikvah Podcast

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The Tikvah Podcast
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  • R.J. Snell on Modern Expressions of the Marcionite Heresy
    This episode of the Tikvah Podcast might be the first dedicated entirely to Christian theology. Why would a Jewish podcast devote so much attention to a theological debate that took place among Christians in the 2nd century? First, because it contributed to the canonization of Christian scripture and defined forever the Christian attitude toward the Hebrew Bible. But more importantly, because we are witnessing today the reemergence of some of the very ideas that the Church fathers of that time declared heretical. The figure at the center of this conversation is a Christian thinker name Marcion, who lived from 85 to 160 CE. He taught that there were not one but two gods: the creator God of the Hebrew Bible—a violent, vengeful, tribal demiurge—and the true God that is revealed to humankind by Jesus. To Marcion, the Christian God alone is a God of love and mercy. Therefore, he concluded, Christianity should detach itself entirely from the Hebrew Bible. Most people have heard some version of the idea that the Hebrew God is vindictive, unforgiving, and particularistic, and that the Christian God teaches grace and mercy. But the notion that they're radically distinct has now returned. The prominent Internet talk-show host Tucker Carlson has spoken on numerous occasions about disconnecting the Hebrew Bible from the New Testament. On the August 25, 2025 episode of his show, he explained that he had just read what Christians called the Old Testament and "was pretty shocked by—as I think many people who read it are—by the violence in it, and shocked by the revenge in it, the genocide in it." Then, in conversation with Megyn Kelly on November 6, he said that "Western civilization is derived from the New Testament. It is based on Christian ethics. And the core difference between the West and the rest of the world—not just Israel but every other country—is that we don't believe in collective punishment because we don't believe in blood guilt." It's important to draw a distinction between Marcionism and the doctrine of supersessionism, historically accepted by some Christian theologians. Supersessionism claims that God's covenant with Israel has been replaced, or superseded, by the universal redemption brought about by Jesus. Marcion, by contrast, says something else: that the God who established a covenant with the children of Israel is not the same as the Christian God at all, but a lesser, wicked deity. The idea that the Hebrew Bible and the Christian New Testament are motivated by different ethics and aim at different moral teachings is not especially controversial. After all, that is a conventional Jewish understanding of the New Testament. But the early church fathers decisively rejected Marcion's ideas: both his dualism and his attempt to remove the story of Israel from the Christian Bible. One, Tertullian, wrote five books refuting him. Another foundational Christian thinker, Irenaeus, declared Marcion a heretic. By rejecting his teachings, Christianity made a defining choice to accept that the God of creation and the God of Christian redemption are, for Christians, one and the same. And because one of the most popular anti-Jewish voices is sounding some of those very notes right now, a deeper, Christian context seems necessary to help Jews understand the nature of the new assault against them. To this end, the Christian philosopher R.J. Snell joins Mosaic's editor Jonathan Silver to explain that context. Snell is the director of academic programs at Princeton University's Witherspoon Institute and the editor in chief of its publication, Public Discourse. He delves into what Marcion believed, why the church rejected him, and what was at stake in that rejection—then and now.
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  • Ambassador Ron Dermer Looks Back on His Years in Washington (Rebroadcast)
    This week, Ron Dermer resigned from the Israeli cabinet, stepping down as minister of strategic affairs after years of working closely with Prime Minister Netanyahu to guide Israel through this last harrowing chapter of the country's history. It's a moment of transition—and it brings to mind another such moment, five years ago, when Dermer prepared to leave his post as Israel's ambassador to the United States. In December 2020, Mosaic's editor Jonathan Silver sat with the departing ambassador and asked him to reflect on his eight years in Washington—years that saw the nuclear deal with Iran, the rise and fall of Islamic State, and the signing of the Abraham Accords. Much has changed since then. October 7 shattered assumptions about Israel's security. The war in Gaza has tested the U.S.-Israel relationship in ways that seemed unimaginable in 2020. And yet, much has also endured. The alliance itself remains. The strategic logic Dermer articulates in this conversation—about shared interests, shared values, shared aspirations, shared threats—hasn't disappeared either. Indeed, that strategic logic has become easier to see, not harder. As Ron Dermer steps back once again, we thought it worth revisiting this earlier moment—to reinhabit the U.S.-Israel relationship before October 7, and to hear one of Israel's great public servants explain why he believed then, and still believes, that it can weather the storms that lie ahead.
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    44:37
  • Jonathan Leaf on What New Research about Men and Apes Says about Human Nature
    Every schoolboy has been told that, to understand human nature, we must look to our closest genetic relatives—the chimpanzees. Jane Goodall's pioneering research revealed that chimps use tools, hunt cooperatively, and engage in violent activity that looks like warfare. And from these observations, she and generations of scientists who followed in her wake have concluded that humans are essentially advanced primates, and that our behaviors—from violence to sexuality—flow from this genetic inheritance.   But what if this foundational assumption is wrong?   The Primate Myth: Why the Latest Science Leads Us to a New Theory of Human Nature is a new book by the playwright and critic Jonathan Leaf. Based on vast quantities of scientific literature, Leaf argues that recent genetic and neuroscientific discoveries are overturning decades of conventional wisdom. A landmark study published in April 2025 revealed that humans share only 86.5 percent of our genes with chimpanzees—not the 98.6 percent we've long believed. More importantly, the differences are concentrated precisely where they matter most: in the structures of our brains that govern cooperation, empathy, and language.   Leaf's thesis is both scientific and moral. If humans are not primarily aggressive primates but rather cooperative pack animals—closer in crucial ways to dolphins and wolves than to chimps—then it's high time to reconsider the natural impulses that lie at the roots of war, family, and human flourishing.   Leaf joins Mosaic's editor Jonathan Silver to discuss his book and its implications.
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    37:35
  • Samuel Kassow on the Warsaw Ghetto Uprising
    Last week, Michael Smuss died at age ninety-nine. Born in 1926, he was the last surviving fighter of the Warsaw Ghetto Uprising. His passing marks the end of an era, and brings to a close a chapter of living memory. Now the responsibility to tell this story passes fully to us. In the spring of 1943, against impossible odds and with almost no weapons, a small group of young Jews in Nazi-occupied Warsaw staged a revolt that would reverberate through history. This was not just a military engagement, but a story of Jewish resistance, dignity, and moral choice under unimaginable circumstances. Before the war, Warsaw was home to nearly 400,000 Jews—the largest Jewish community in Europe. This was a vibrant, diverse Jewish population: workers and intellectuals, religious and secular, Yiddish-speakers and Polish-speakers. Jews published daily newspapers, ran theaters, fielded soccer teams. They were 40 percent of Warsaw's population. Then came September 1939. Within weeks, Warsaw fell to the Germans. Over the next year, the Nazis systematically stripped Jews of their rights—blocked bank accounts, forced them to wear special armbands, and conscripted them into slave labor. In November 1940, they sealed 400,000 Jews into a ghetto of just two square miles, then forced in 150,000 more from nearby towns and cities. With official rations of just 184 calories per day and no heating, 100,000 Jews died of starvation and disease. But 80 percent stayed alive through extraordinary resourcefulness—smuggling food, establishing soup kitchens, creating underground factories. This too was resistance. In July 1942, the Germans began mass deportations to Treblinka, where most were murdered upon arrival. Over seven weeks, they sent 300,000 Jews to the gas chambers, with the help of a Jewish police force. By September, only 60,000 remained. At that point, something shifted. Survivors asked why they hadn't fought back. The shame and anger became a catalyst. Between September and April, the ghetto prepared. They built 750 bunkers with electricity, water, and food stocks. When the Germans came on April 19, 1943, expecting to round up the Jews with no resistance, they were met with gunfire, grenades, and mines. The Germans thought it would take three days. It took 27—because the entire community had transformed the ghetto into a network of underground revolt. To tell this story, Mosaic's editor Jonathan Silver is joined by Professor Samuel Kassow of Trinity College. They discuss the courage of the fighters as well as the resistance of those who built the bunkers, who preserved cultural life, who maintained their dignity in ways that have largely been forgotten. They also confront difficult questions about heroism, survival, and how to fulfill the sacred obligations of remembering.
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    47:31
  • John Spencer on the Fate of Gaza's Tunnels
    Now that there is a fragile cease-fire in place, it's time to ask what to do with Gaza's intricate system of tunnels. There is, of course, nothing new about the use of tunnels in war. From ancient Jerusalem to Vietnam to Islamic State in Mosul, militaries have dealt with underground warfare for millennia. But the scale, purpose, and strategic role of Hamas's tunnel network is fundamentally different from anything we've seen before. Gaza is approximately 140 square miles, and there are at least 600 miles of tunnels below its terrain. Before the war began, there were likely more tunnels in Gaza than there were roads. But it's not just the density of Gaza's tunnels that is unprecedented. For the first time in history, a military force built its entire strategy around its subterranean defenses, deliberately constructing tunnels beneath civilian infrastructure—schools, hospitals, homes—not to protect civilians, but to use them as human shields. This wasn't merely a tactical decision; it was the primary means by which Hamas intended to achieve its political goals. John Spencer, a leading expert on urban warfare and military history and executive director of the Urban Warfare Institute, joins the Tikvah Podcast to discuss this unprecedented military challenge. He has visited Gaza six times since October 7, studying these tunnels firsthand and speaking with the Israeli commanders who've had to fight in them. Today, he walks us through how Israeli forces had to remap the battlefield and reimagine warfare, learning to fight simultaneously above and below ground. We'll discuss the psychological demands of entering these tunnels, the innovative tactics that turned Hamas's greatest defensive asset into an Israeli offensive advantage, and the immense challenge that remains: what do you do with hundreds of miles of tunnels now that active hostilities have paused?
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The Tikvah Fund is a philanthropic foundation and ideas institution committed to supporting the intellectual, religious, and political leaders of the Jewish people and the Jewish State. Tikvah runs and invests in a wide range of initiatives in Israel, the United States, and around the world, including educational programs, publications, and fellowships. Our animating mission and guiding spirit is to advance Jewish excellence and Jewish flourishing in the modern age. Tikvah is politically Zionist, economically free-market oriented, culturally traditional, and theologically open-minded. Yet in all issues and subjects, we welcome vigorous debate and big arguments. Our institutes, programs, and publications all reflect this spirit of bringing forward the serious alternatives for what the Jewish future should look like, and bringing Jewish thinking and leaders into conversation with Western political, moral, and economic thought.
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