The Journey of the Lost pt.1😈

Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:28):
As the plain.

Speaker 2 (00:30):
They call the people fucking when they cost to say,
think you did look at the mail and free yourselthing?
Dot say just let.

Speaker 1 (00:41):
The doctor say pass break the plain.

Speaker 2 (00:44):
He's call the duteople fucking when they say, don't think
you want that, you give me can day.

Speaker 1 (00:51):
So did the bill bring yourselthing? Dot?

Speaker 3 (00:54):
See?

Speaker 1 (00:54):
Just let the doc sa man passes. And I watched
the cass like love the sick.

Speaker 4 (01:01):
But I'm not going proud.

Speaker 1 (01:02):
It's like that only mind remiss. I've been permittently meditating
with the mindment that you're raking in the can.

Speaker 5 (01:09):
It's not home more lives.

Speaker 1 (01:11):
This one is do or did teens to prove it.

Speaker 2 (01:15):
I lost my mind.

Speaker 1 (01:16):
But I'm hit myself for I've been trying motivate the
cript for life as the decided to tell of. I'm
not the cowboy tucked up. This is no accident, man,
it's not.

Speaker 6 (01:27):
It's consequence.

Speaker 1 (01:29):
So I must repent that the my fends flow.

Speaker 5 (01:32):
See that slow.

Speaker 1 (01:34):
We're both playing so but God hasn't gone though.

Speaker 4 (01:37):
It's all the same.

Speaker 6 (01:39):
Now, who's the plant?

Speaker 1 (02:00):
Look into the mail, will bring yourself and let the
doctor see. Just let the doc to.

Speaker 2 (02:04):
Say pass, break the plain. These called the doctep bucking
wi me plus the saying thank you boy, you think
you're talking, bring.

Speaker 1 (02:12):
Your look in the mirror, bring yourself and left the
doctor see just let the.

Speaker 2 (02:17):
Doctor see freaking your man the free and sayd got mixed,
extend the motions coming terrible, set lest the game the
whole time, braveies man, I look at you the fifteen
minutes so wonderful, but it fust part us all to
your wind.

Speaker 1 (02:33):
I have to chase my lad riding.

Speaker 2 (02:35):
You be pulling me best meaning what you need to
go a little bit of but sweat and when you
would't trust, so I'll just trust. Make your cream and
became the bluehood along your bed and I head to
put it dead, but I just ting you you way
from fresh some coming clean, conting and then left it

(02:56):
to prinching, then punishing your.

Speaker 1 (02:58):
Frosted and then you have to see the good open
to the study.

Speaker 7 (03:01):
Decided to certain day the boss so what it just
to be weirdy before just tart the thirty ti.

Speaker 1 (03:10):
And puty do thirty got this consul thousand past.

Speaker 2 (03:14):
To take the plain the o the don't people fucking
when they got to say do you want to do
something going, bring it in, talk.

Speaker 1 (03:22):
In the mirror, bring yourself and let the doctor see.
Just let the doctor see it.

Speaker 2 (03:27):
Pass take the plaine, the go the dog people fucking
when they contin the say don't then you know you
did you nothing going. Break it in, Talk in the mirror,
bring yourself in the say. Just let the domoscene.

Speaker 1 (04:01):
What turn.

Speaker 2 (04:06):
May come. I'm not on the wall.

Speaker 1 (04:08):
Panser may try some I w wall pancher.

Speaker 7 (04:21):
You give a fuck.

Speaker 1 (04:22):
I can give a bock back sip, said Saint ten By.

Speaker 7 (04:25):
So Lash you give a buck. I can give a buck.

Speaker 5 (04:28):
Man, I'm not selling out my phone a name, you
pay tax, you don't give a bucket.

Speaker 7 (04:32):
I can give a buck.

Speaker 1 (04:33):
Lash six says say tell the big and so Lash
you canna give a buck.

Speaker 2 (04:37):
I can give a.

Speaker 8 (04:38):
Buck, Malas, I'm not selling up my phoot and nag
a bed tack only buck si whecause I'm doing.

Speaker 2 (04:43):
A pie tip con I tw to one.

Speaker 1 (04:44):
Before I'm not gonna do but when the bank you
nothing about it the con and said the corner. Visiting
the woe and then once the night inside, Nigga's gonna
come to this feat visit bout take the walk walk
fifty big like ye there, I don't know. Put the
box do take horse to the wook a bot.

Speaker 9 (05:00):
That's nothing, no.

Speaker 1 (05:06):
Thanks, I'm not not watching warm pats up.

Speaker 7 (05:17):
Talking out what.

Speaker 1 (05:19):
He warms up.

Speaker 7 (05:22):
You give a buck, I can give a.

Speaker 1 (05:23):
Buck black success and ten so that you give a fuck.
I can give a fun man. I'm not telling my
fy nutty pdchest you give a buck, I can give
a buck lash subsis the ten episode that you give
a buck, I can give a buck Las. I'm not
selling my funa na you britches.

Speaker 10 (05:42):
You can't buck with the body.

Speaker 7 (05:44):
Oh song god you rabbed on both times?

Speaker 11 (05:47):
Can't buck to the bar of a fir song rapp
back say buck the bar a song.

Speaker 1 (05:55):
One you rabb on both times. Bock the bar. I'm sorry,
we have no thing.

Speaker 5 (06:02):
Very fus' is my mother comedy.

Speaker 1 (06:24):
You think you must tell us a dollar? Fuck you.
Let's listen to win, to think about.

Speaker 5 (06:30):
Us.

Speaker 1 (06:30):
The poor dollar you p dig is my mother. There
was a poor fun I must listen to win the
us the poor don f you. That's no people side.

Speaker 7 (07:03):
You can myn be gonyway.

Speaker 1 (07:18):
Why goway you don't give a buck?

Speaker 7 (07:24):
I can give about rash.

Speaker 1 (07:25):
Subsist they tell you so that you don't give abut
I can give about that.

Speaker 7 (07:30):
I'm not selling mysle to let you.

Speaker 1 (07:32):
Pitchest, don't give about.

Speaker 7 (07:34):
I can give up on rest, sub says, they tended
this so.

Speaker 1 (07:37):
That you give up. I can give a cop I'm
not sending mule he you, Pitchest. God never ends whom.

Speaker 12 (08:00):
Every time I turn around and think humanity can't get
stupider and stupider, I realize and learned something new.

Speaker 13 (08:15):
And at this point I.

Speaker 12 (08:19):
Can't even deal with these nonsensical games that humans keep playing.
So we're going to go down a rabbit hole and
we'll see if you can figure out what the hell

(08:39):
is going on.

Speaker 1 (08:40):
So we'll call this.

Speaker 12 (08:48):
The Journey of the Lost Episode one.

Speaker 13 (08:52):
Fuck it, let's go.

Speaker 4 (09:16):
Today.

Speaker 9 (09:16):
We are diving into one of the most contested topics
of religion ever. It is a book known as the Tulmud.
The people call it Satanic anti Christian.

Speaker 13 (09:25):
It's not just one book.

Speaker 9 (09:27):
It's filled with thousands of pages, spread across multiple volumes,
and every single page is packed with arguments from all
sorts of different timelines. And you might be looking at
more than one hundred different works composed by hundreds of
different authors over a period of over eighteen hundred years.
Reading the Tulmud can feel chaotic because it's trying to
capture the back and forth real time academic debates. It's

(09:48):
full of strange terms that require cultural context and deep
references to other texts and arguments that bounce around in
different directions. Over centuries, Jewish scholars wrote hundreds of commentaries
to explain what is going on.

Speaker 1 (10:01):
So what is the tamision?

Speaker 13 (10:09):
What's up?

Speaker 1 (10:09):
People?

Speaker 13 (10:09):
And welcome back to Religion Camp.

Speaker 9 (10:11):
My name is Mark Yagnan, and thank you for joining
me in my tent, where every single Sunday we explore
the most interesting, controversial and fascinating stories from all religions
from around the world.

Speaker 13 (10:20):
From all times.

Speaker 9 (10:22):
So we got a lot of stuff to cover, but
as always, enjoyment. My dear friend Gristos, how are you, Cristos? Oh,
I'm so glad we don't have time to just be
gibber jabbering all day, because today we are diving into
one of the most contested but also fascinating topics of
religion ever. In my opinion, it is a book known
as the Tumud. It has been called many things, over

(10:43):
the centuries, and on Twitter nowadays people call it satanic,
anti Christian, a blueprint for world domination.

Speaker 13 (10:50):
But here's the thing. Most people that make these claims
have never actually read it.

Speaker 9 (10:55):
They're just kind of repeating things that they have been
told for centuries. And as a matter of fact, you
can kind of track all of these crazy accusations back
to one guy. This dude in medieval France who got
ousted from a Jewish community decided to get revenge by
convincing the Christians that the Jewish texts were dangerous, and
then later the Nazi Party was able to use these

(11:17):
same accusations then fuel their propaganda, and thus the story
goes on. But in order to understand where these accusations
come from and why people feel this way, we need
to first understand what the Talmud is. Now, let me
just say I'm not Jewish, I was not raised Jewish,
I have not read the Talmud, but I have done
a decent amount of research and I feel like I

(11:37):
have a grasp on generally what it.

Speaker 13 (11:39):
Is and why people misunderstand it.

Speaker 9 (11:41):
So let me just put that out there first, to say,
if there are any Jewish rabbis or Tumbludik scholars. And
I miss anything of this or I get anything wrong,
please feel free to correct me any comments.

Speaker 13 (11:52):
I'd love to know what I mistakenly put in here.

Speaker 9 (11:55):
Additionally, if you've never heard of this or this is
all news to you like it was to me, I'd
love to know which your thoughts are, please drop a
comment in there.

Speaker 13 (12:02):
Again.

Speaker 9 (12:02):
Religion Camp is a place where I explore the most
interesting details of all religions because I think life is
better with belief, you know, I just try to understand people,
and I think the best way to do that is
to do it through the lens of their culture, of
their food, of where they're from, and the God that
they worship. And this is no different and so I
think to understand you know, ancient Jews, many religious Jews nowadays,

(12:25):
Understanding generally what the Talmud is is a pretty helpful
thing to know. So the Talmud, A lot of us
have heard of it, most of us, almost certainly all
of us definitely have not read it. And if you
have read it, I mean congrats, you're in the point
zero zero one percent of the population.

Speaker 13 (12:40):
They've read the whole thing.

Speaker 9 (12:42):
And if you read it, I don't even know if
you read it in the original language, you know what
I mean, it's originally Hebrew and Aramaic, And I mean,
the text itself looks pretty confusing, and that's because it's
filled with thousands of pages, spread across multiple volumes, and
every single page is packed with arguments from potentially dozens
of different and scholars from all sorts of different timelines

(13:03):
in this super packed debate that goes back, you know,
potentially even eighteen hundred years.

Speaker 13 (13:10):
And these debates, you know, cover everything from.

Speaker 9 (13:13):
How to properly wash your hands before eating to whether
or not you can tear toilet paper on the Sabbath.

Speaker 13 (13:20):
So what is the Talmud?

Speaker 9 (13:21):
It is made up of sixty three track dates, containing
five hundred and twenty three chapters and roughly two million words,
spread across multiple volumes. But it's not just the size
of this text that's so overwhelming. It's how every single
page looks. From the outside, this tallmud might look like
a book, you know, you start from the beginning, go
to the end, but when you actually open it up,

(13:42):
each page is like almost like a complicated diagram, you know,
more than just like a normal book. And the main
discussion is typically at the center, surrounded by layers of
commentary and cross reference and additional notes that have been
added over centuries and centuries from different rabbis and tumbutive scholars.
It's basically like, and I hope this isn't blasphem. It's

(14:03):
like a hard copy of like Twitter, you know, or X.
It's like, Okay, here's the discussion first thing, and then
it's this person's response, and then this person's response, and
then this person's response to that response, and then this
person's response.

Speaker 13 (14:17):
All the way down.

Speaker 9 (14:18):
And I think that's what a lot of people miss
about the tamat is that they'll find specific little lines.

Speaker 13 (14:21):
That they're like, oh, look at this, the Jews believe this,
and you're like, okay.

Speaker 9 (14:25):
No, this is just like a thought experiment that a
rabbi might have put out in the year five hundred
that he was responding and then someone disagreed with him,
and then no.

Speaker 13 (14:35):
Conclusion was ever found. So I think that's an important
little footnote.

Speaker 9 (14:38):
Its kind of like the rabbi group chat over eighteen
hundred years that the Jews, typically Jewish scholars would study
and for the most part, you know, most Jews generally
were not just given the Tumud when they're eight years old, like,
all right, read it.

Speaker 13 (14:51):
You know, typically this was something.

Speaker 9 (14:52):
That was preserved in Yeshiva's that was, you know, built
within the context of Judaism.

Speaker 13 (14:57):
You already had to have a basic understanding of what
the Torah is and what.

Speaker 9 (15:00):
The Hebrew Bible is before you even got into the
Torah or into the Talmud. And typically people that were
reading and studying the Talmud would dedicate their lives to it,
and they were Talmud scholars that were at the top
of these rabbinical schools and you know, Yeshivah things like that.
So in order to understand the Talmud, you got to
know it's not just one book. A typical volume of
the Talmud isn't a book at all. It's more like

(15:22):
a library. It is many different books, and you might
be looking at more than one hundred different works, composed
by hundreds of different authors over a period of over
eighteen hundred years. But all of it is somehow woven
together into what looks like a single text, but.

Speaker 5 (15:37):
It is not.

Speaker 9 (15:38):
And to understand how this all came together, you need
to go back to the very beginning of Jewish legal tradition.

Speaker 13 (15:43):
So when Moses received the Torah.

Speaker 9 (15:45):
At Mount Sinai, according to Jewish belief, he received two things.
The written law that became the Five Books of Moses,
and an oral tradition that explained how to actually apply
those written laws to real life. Think about it this way.
The Torah might be like, hey, remember to keep the
Sabbath holy?

Speaker 1 (16:02):
All right?

Speaker 9 (16:03):
What does that? What does that mean? And what if
you know what constitutes work? Like, okay, you can't work
on the Sabbath? Is it work to go take my
kid to like a band practice? Like that's kind of work?
Does it work to like garden?

Speaker 13 (16:18):
Is that working? What if there's an emergency?

Speaker 9 (16:21):
What if I have What if I have a job
and I'm a surgeon and there's a brain surgeon I
have to go in and I have to do this?
What do you do?

Speaker 13 (16:29):
And so this oral law was kind of like a user.

Speaker 9 (16:32):
Manual for the written law, passed down from teacher a
student in an unbroken chain that stretches back centuries. And
this oral tradition worked pretty well for a while. You know,
these Jewish communities were relatively small and concentrated and sort
of master teachers would take on students, and then those
students would memorize not just the conclusions but also the
reasoning behind every legal decision of how the law would

(16:53):
be upheld. Again, to understand this law, you have to
look at, you know, how the Jews have done things
for thousands of years, even you know, Muslims, Christians to
a certain extent, these ancient laws of how even in
the Bible, you know, okay, you sacrifice a goat this way.

Speaker 13 (17:07):
They were extremely specific.

Speaker 9 (17:09):
Like you know, if you grew up Christian, you probably remember,
you know, the Israelites wandering around and they had to
build the Ark of the Covenant, and it was extremely
specific how you built it. So if God gives you laws,
they are extremely specific, and in order to uphold the
law you got to go through a lot of philosophical
work to understand how do you actually do it. So
they would pass us on from generation to generation. And

(17:31):
the whole system was built on human memory and personal relationships.
But by the end of the second century AD, the
system started to break down. The Jewish community had been
scattered across the Roman Empire after the destruction of the
Temple a seventy a d and the failed bar Kokba
revolt in one thirty five AD, and so teachers were
dying in persecutions and communities were being displaced, and there

(17:53):
was a danger that these centuries of legal traditions would
just be lost. But around the year two hundred eighty
the Rabbi Judah the Prince, also known as Rabbi Judah HaNasi.

Speaker 13 (18:04):
Enters the picture.

Speaker 9 (18:05):
He was the head of the Sanhedrin in Palestine and
arguably the most influential.

Speaker 13 (18:10):
Jewish leader of his generation.

Speaker 9 (18:12):
Judah realized that the oral law had to be written down,
even though this went against centuries of tradition that insisted
that these traditions should remain as oral teaching. So what
Judah creative was the Mishnah, from the Hebrew word meaning
to repeat or to study, and this was the first
officially transcribed record of Torah law. He took centuries of

(18:33):
oral legal traditions and organized them into six major orders.
Agricultural law, laws about appointed times, which is like holidays
and Sabbaths, and Jews, you got a lot of holidays,
so you need.

Speaker 13 (18:45):
To have a whole section on them.

Speaker 9 (18:46):
Laws about women and family relationships, Civil and criminal law,
laws about sacrifices and temple service, and.

Speaker 13 (18:53):
Then laws about ritual purity.

Speaker 9 (18:55):
And within each order he created multiple trac dates that
covers the topics and the Missionah wasn't just a collection
of laws. It was a culmination of everything that could
be thought of around the law. But here's the thing
that made it most both brilliant but also problematic. The
Missionah wasn't just a collection of laws. It was a

(19:18):
legal philosophical masterpiece. These weren't detailed legal explanations. They were
more just like legal shorthand designed to trigger the memory
of the students who learned the fuller explanations Orally. Judah
had to take hundreds of years of legal discussions and
debates and decisions and create this systemic legal code that
could serve Jewish communities wherever they were scattered around the world.

(19:41):
And he preserved minority opinions alongside majority rulings, included different
schools of thoughts, and created a text that was both
authoritative and comprehensive. But a single line in the Missnah
might represent hours of discussion and debate that students were
just expected to know by heart because they had already
been taught at orally.

Speaker 13 (20:03):
And so this is what happened next.

Speaker 9 (20:05):
The moment the Mishna was completed, Jewish scholars in academies
across the Jewish world began doing what Jewish scholars do.

Speaker 13 (20:12):
They started arguing about.

Speaker 9 (20:14):
What the passages actually mean, how should the laws be applied,
what happens when two rules seem to contradict each other.
And these discussions were happening simultaneously in the two major
centers of Jewish learning, you know, in the Middle East
around the Holy Lands in Jerusalem and Palestine, where the
Mishna had been compiled, and Babylon, where a large and

(20:34):
increasingly influential Jewish community had been established, and both communities
were creating their own traditions of commentary and interpretation around
the time of the Mishna text. And this is where
we get a I would say, an important distinction between
two tulmuts. The word talmud literally means study or learning,
and it refers to the combination of the Mishnah plus

(20:56):
the commentary that grew up around it, and the commentary
self is called the gamara, from the Aramaic word meaning
completion or the tradition. So the Roman Empire, as it
was becoming more Christian was causing the Jewish community.

Speaker 13 (21:12):
To generally decline.

Speaker 9 (21:13):
So you have the Palestinian Talmud, also called the Jerusalem
Talmud or the Talmud Yushalmi, and that was completed around
four hundred and eight D. But it was shorter and
less comprehensive than what was being developed in Babylon. Meanwhile,
in Babylon, the Jewish community was thriving under the Assassinid Empire.
Jews pretty much just enjoyed regular life. They had their

(21:35):
own courts, their own educational systems, they had their own
political leadership under figures called the Exelarc. The Babylonian academies,
particularly those at Sura and Pumbadida, became the Harvard and
Yale of the Jewish world, basically attracting students from across
the known world that wanted to study at these Babylonian
basically proto yeshivas. And the scholars at these Babylonian academies

(21:59):
had something that the Jerusalem academies lacked. They had time,
they had resources, and above all, they had freedom, so
they could spend decades developing these complex legal arguments, preserving
multiple viewpoints and creating.

Speaker 13 (22:13):
Detailed records of all of their discussions.

Speaker 9 (22:16):
I mean, that's a really interesting point that they would
include the majority ruling but also the minority rule.

Speaker 13 (22:22):
So oftentimes people might.

Speaker 9 (22:23):
Look at a random line and be like, whoa, that's crazy,
and be like, yeah, well they agreed, and that's why
it was the minority ruling, and then the majority ruling
took over and said, yeah, that's not really what we do,
but we're including that so that the scholars later can understand.

Speaker 13 (22:37):
The entire context of where this comes from.

Speaker 9 (22:40):
So the Babylonian Talmud or the Talmud Bovely, wasn't completed
until the beginning of the sixth century, around five hundred
a d. But when it was finished, it was massive,
I mean like two seven hundred pages in the standard edition,
nearly four times the length of the Jerusalem version. It
also went way deeper than the Jerusalem version, causing the

(23:02):
Babylonian Talmud to become the go to version for studying.
Instead of just a couple opinions on an issue, it
gave long, detailed debates with tons of different rabbis weighing in.
They tackle the same question from every angle and really
break it down. And this process of creating the Gamara
was unlike anything that had been attempted in Jewish literature. Basically,

(23:25):
a master teacher would sit with a group of students
and begin discussing a particular passage from the Missnah.

Speaker 13 (23:32):
Someone would ask a question, someone else would.

Speaker 9 (23:34):
Disagree, a third person would bring up a related case
that they had heard about, and the discussion would branch
off in all these different directions, then circle back on
the original question, then split off again.

Speaker 13 (23:46):
And the students weren't just passive listeners.

Speaker 9 (23:48):
They were expected to jump in and challenge the teacher,
and challenge each other and bring up counter arguments. And
what made this system extraordinary was that everything was memorized.
Students would sit in these discussions, absorbed not just the conclusions,
but the entire process of the reasoning, and really understand
philosophically how these people in the past came to this conclusion,
and then they would carry on with them that knowledge

(24:10):
when they went to establish their own academies. They'd remember
not just what the rabbi kind of said, but exactly
how he said it, who disagreed with them, why they disagreed,
what the counter arguments were, and how the discussion evolved,
and then this goes on for generations. A student at
the academy in Suro would travel to Pembdida and shared

(24:32):
the discussion from his home base, and the rabbis would
correspond to each other and they would sending questions and
then have a detailed response. And slowly this massive network
of legal reasoning and debate was building up, all held
in the collective memory of these Jewish communities. But eventually
these scribes began the massive task of recording these oral
debates and then turning them into the written text that

(24:54):
we call the Gamara. But even when they wrote it down,
they tried to preserve the fee of these original conversations.
And that's why reading the Talmud can feel chaotic, because
it's trying to capture the back and forth real time
academic debates. So studying the Talmud isn't just like reading
a book where it opens and you have the characters,

(25:15):
and then you have the conflict and then you have
the resolution. It's full of strange terms that require cultural
context and deep references to other texts and arguments that
bounce around in different directions, and so without training or
some type of oversight, it's basically impossible to follow, and
that's why over centuries, Jewish scholars wrote hundreds of commentaries

(25:37):
to explain what is going on, and the most important
of these came from an eleventh century rabbi named Rashi.
His explanations were so clear and essential that they were
printed right next to the Tumud text on basically every page.

Speaker 13 (25:50):
But Rashi, again, he's not the final word.

Speaker 9 (25:53):
His students and his descendants added their own takes, known
as the Tessafault, which offered alternativiews. They asked new questions
and challenged even his ideas, so nothing that any rabbi
would really put into the Tomud became doctrine that would
have to be agreed on by a.

Speaker 13 (26:10):
Much later rabbindical council.

Speaker 9 (26:12):
Instead, it was just putting ideas out there and other
people would challenge them, literally just like a Twitter thread.
So eventually even more tools were added, cross references and
side notes and additional debates, and it got soti layered
that it basically became, you know, just this paper version
of the Internet. You could jump between arguments and follow
threads across centuries and see how ideas would evolve across

(26:33):
centuries and this complexity, although brilliant, also has a downside.
If you don't know how to read it, then you know,
like I said, you misunderstand it. So outsiders might quote
a wild sounding opinion and assume that this is Jewish
law and this is what Jews believe, when really it
was just like a side comment on a longer debate.

(26:53):
You know, like they would take this makeup like this
crazy scenario, like a hypothetical, and they would kind of
use it in the teaching and assume that Jews were
doing that in real life. You know, you can imagine
like a hypothetical where you're trying to understand, like you know,
philosophical law, and you're like, okay, like how come uh.

Speaker 13 (27:11):
Like should we eat animals?

Speaker 9 (27:13):
Like you can imagine if you ran a philosophy class,
you'd be like, oh, yes, no. And then let's say
someone was like, oh, well can you have sex with animals?
How come you can have how come you can eat
them but you can't have sex with them? And it's like, okay,
well you're bringing up a philosophical point. But now imagine
someone came and was like, hey, Mark, you've said in
this class that you think.

Speaker 13 (27:32):
You should have sex with animals.

Speaker 9 (27:33):
I'm like, whoa who I was bringing up a hypothetical
to illustrate a different point, and that got written into
this book that now people think that me and my
whole family believes.

Speaker 13 (27:42):
You can see how the confusion shows up. The language
also doesn't help either.

Speaker 9 (27:47):
The Missiona was in Hebrew, but the rest the Gemara
was mostly in like old school Babylonian Aramaic, and it
was loaded with like abbreviations and like insiders slaying that
you know you had to like know about even understand.

Speaker 13 (28:00):
And the topics were.

Speaker 9 (28:01):
All over the place, like there was no real order right,
Like one page might talk about sunrise prayers and the
next about fraud and business and the next weather God
created the world in the spring or the fall. There's
legal stuff and spiritual stuff and ethical stuff, farming, medicine.

Speaker 13 (28:15):
It's incredibly wide ranging, which.

Speaker 9 (28:17):
Also made it really easy for people to cherry pick
weird bits and then rip them out of context then
use that to attack the entire thing. And this is
where a guy named Nicholas Dunnan comes in. He knew
the Taumut inside it out, he knew where it was vulnerable.
He knew how to spin it for an audience that
didn't speak the language and didn't understand the writing, and

(28:38):
with a few quotes with not a ton of context,
he turned centuries of legal thought into something that kind.

Speaker 13 (28:44):
Of looked threatening. And that's exactly what he did.

Speaker 9 (28:46):
For over seven hundred years, the Catholic Church didn't really
pay attention to.

Speaker 13 (28:50):
The tumult right.

Speaker 9 (28:51):
It was reserved for specific Jewish scholars and yeshivas that
they would debate their own laws and no.

Speaker 13 (28:57):
It's fine, but then that all changes.

Speaker 9 (29:00):
So Donnan was a Jewish scholar from the La Rochelle
area of France, and he knew the Talmud very well.
But around twelve to twenty five he was excommunicated from
his Jewish community. We don't know exactly why, but the
result was basically full isolation. In Jewish life at the time,
excommunication really meant losing your identity and your community and

(29:21):
your status.

Speaker 13 (29:22):
It wasn't just being shunned.

Speaker 9 (29:23):
It meant that you couldn't participate in prayer, or do business,
or even be buried alongside your own family.

Speaker 13 (29:29):
You were just completely cast out. You were invisible, just
a ghost in.

Speaker 1 (29:32):
Your own town.

Speaker 13 (29:34):
But instead of moving on quietly.

Speaker 9 (29:36):
He got pissed and he wanted to get revenge. So
he converted to Christianity, obviously the largest religious order in
all of France at that point, and he joined the Franciscans,
a powerful, well connected Catholic order.

Speaker 13 (29:49):
And he didn't just convert.

Speaker 9 (29:50):
He used his knowledge of Jewish law to make the
Talmud look very dangerous to the church. Donnan had spent
years studying Christian theology and figured out what would church officials,
and he compiled a list of all the talmudive passages
taken out of the original context, just the lines themselves,
and said, hey, this is blasphemous and anti Christian. And

(30:11):
in twelve thirty six, Donnan brought his accusation of Pope
Gregory the Ninth and presented his thirty five specific charges
against the Talmud, complete with quotes and references, and the
Pope kind of believed them.

Speaker 13 (30:24):
I mean, he didn't speak Aramic, he wasn't going to
go and check it.

Speaker 9 (30:27):
So in twelve thirty nine he issued a papal bull
ordering all copies of the Talmud to be seized across Europe,
but most monarchs had no interest in stirring up a
religious conflict over a text that they didn't even understand. Also,
the Jewis communities were often under royal protection and filled
roles within the industry through trade and medicine and finance.

Speaker 13 (30:48):
But France was different.

Speaker 9 (30:49):
At the time, France was ruled by King Louis the Ninth,
the same Louis who would.

Speaker 13 (30:53):
Later be canonized as Saint Louis.

Speaker 9 (30:55):
He was deeply religious and he saw this not just
as an order, but a holy mission from God. So
when this order arrived in France, Louis didn't just seize
the text.

Speaker 13 (31:05):
They're going to be judged.

Speaker 9 (31:06):
This marked the first time in Europe that a religious
text central to Jewish life in many ways was going
to be put on trial, all because one excommunicated Jew
knew how to manipulate a lot of Christians into fear.
What happened next was supposed to be a debate between
Donnan and the Jewish rabbis, but it was kind of
lopsided to start. So on March third, twelve forty, while

(31:29):
Jews across France were gathered in their synagogues for Sabbath services,
King Louis the ninth gave direct orders to French authorities
to raid Jewish communities throughout the Kingdom and take every
copy of the Tomet that they could find. This came
just a few months after the Papal Bowl was issued.
What's up, guys, I'm on the road, that's right. I'm
going to Chandler, Arizona, San Diego, California, Burlington, Vermont, Montreal, Toronto, Detroit,

(31:53):
and a bunch of other dates that I will be
adding to my website, Mark Gagnon live dot com. I
would love to see you guys there obviously, if you
don't know, I'm a stamp, commute and stand up comedies.
My passion is the thing I love to do and
seeing you guys all come out to the shows truly
makes my life. I hang out after the show and
say what's up to everybody? So if you want to
come through check out the show, say what's up to me?

Speaker 13 (32:11):
It would mean the world.

Speaker 9 (32:12):
You can see me in all these dates and more
on my website marcagnonlive dot com and I'll see you
guys on the road. The Jewish communities were kind of stunned.
For centuries, they had lived under various Christian rulers and
sometimes face restrictions on their commercial activities or where they
could live, But the religious texts had never really been
an issue. Now suddenly one of the books so central

(32:32):
to their yeshivas and their scholars was being taken away
by these royal officials. But Louis the Ninth wasn't finished
having seized the books. He wanted to make sure his
actions were justified in the eyes of God and of
the Church, so he arranged for something that had never
been done before. He did a trial of the book,
and in June of twelve, forty four of the most

(32:53):
prominent rabbis in France were summoned to.

Speaker 13 (32:55):
Appear before the royal courts.

Speaker 9 (32:57):
These weren't just any Jewish leaders, they were infamous intellectual
figures from within French Judaism. Rabbi Yechel of Paris led
the country's most prestigious yeshiva. It was widely regarded as
the foremost Jewish scholar in Europe, and Rabbi Moses of
Qusi was a respected legal authority whose writings were studied
across the Jewish world. And alongside them were two other rabbis,

(33:19):
Rabbi Milun and Rabbi Samuel Ben Solomon and were both
were highly accomplished scholars in their own right and had
their own major Jewish learning institutions. And these four men
received a rural summons. They likely thought they were going
to be called to have a theological debate or something,
because debates between Jewish and Christian scholars weren't unheard of,
you know, they had happened before, sometimes even in friendly

(33:41):
circumstance for both sides kind of just wanted to understand
each other's positions. But when they walked in on June
twenty fifth, twelve forty, this was very different. The setting
was kind of intimidating. This wasn't a quiet debate at
a university or a scholarly exchange in the library. He
was a royal court in France, under the eye of
Louis himself. Seated beside him was his mother, Queen Blanche

(34:04):
of Castile, one of the most powerful women in Europe,
and surrounding them were some of the highest ranking Christian
figures in the country, the Archbishop, the bishops of Guillaume
d'Avignon of Paris, and Dominican and Franciscan inquisitors, and the
chancellor of the University of Paris.

Speaker 13 (34:20):
This is a spectacle.

Speaker 9 (34:22):
So on the Christian side, you have Nicholas Dunnan now
wearing the brown robes of the Franciscan friar, with his
prepared accusations and his intimate knowledge of how to make
the Jewish text sound crazy. And then you have these
four rabbis that kind of just walked into this assembly
essentially functioning as a defense for their entire literary tradition.

(34:42):
But the rules of the Child made the defense really
really difficult from.

Speaker 13 (34:45):
The get go.

Speaker 9 (34:46):
First, the rabbis were forbidden from questioning any core Christian doctrine.
You know, they can't challenge the divinity of Jesus. They
can't dispute Mary's virgin birth, and they couldn't dispute, you know,
the fundamental premises of Christianity. And this meant that when
Donnin presented passages that he claimed insulted Christ, the rabbis
couldn't point out that these passages were written by people

(35:07):
who just didn't believe Jesus was divine and therefore they
weren't intentionally blaspheming.

Speaker 13 (35:13):
So, I mean, you can imagine if you're having.

Speaker 9 (35:15):
A religious debate, you know, if one person's just like, yeah,
I believe Jesus is a god. An other person's like
I don't. But if you say I don't, it's blasphemy.
It doesn't really seem like a debate. And again, I'm Catholic.
I grew up Catholic my whole life. I'm someone that believes,
you know, Jesus is divine. But you know, if I'm
gonna have a debate with someone, I can understand why
they would have a different position. You know, every other

(35:37):
religion on Earth. I get why they would be like, yeah,
I just don't believe that. Second, the entire framework of
the trial assumed that the Talmud was on equal footing
with Christian scripture, which is another big confluence that.

Speaker 13 (35:49):
Is not true.

Speaker 9 (35:50):
The Christian authority treated rabbinical discussions as if they were
official Jewish doctrine, equivalent to like the Gospels, but again,
that's not how the Talmud works. The rabbis couldn't explain
that many of the passages Donin was quoting represented arguments
and different viewpoints, sometimes minority viewpoints that had been preserved
for academic completeness, not because they were like mainstream Jewish dogma.

(36:14):
And third, the language barrier was like a nightmare. The
trial was conducted in French and Latin, but most of
the tumulted passages in question were in Aramic, using specialized
legal terminologies, so even when the rabbis tried to explain
the context or the original meaning, they were working through
translations and shorthand and slang that often missed a lot
of crucial nuance. And Donin came in prepared for all

(36:37):
of this. He had spent over a decade preparing for
this moment, and he unleashed his thirty five accusations with
surgical precision. But of all his weapons, none was more
devastating than his accusation about passages mentioning Yeshu being punished
in the afterlife, specifically that Yeshu was boiling in hot excrement.

Speaker 13 (36:55):
Basically, he was in shit in hell.

Speaker 9 (36:58):
And to Christiana Thories in that court room, this seemed
like smoking evidence that the Jews had been mocking Jesus Christ.
That's who Yeshu was, and they're mocking him, and they've
been mocking for centuries. And Donan presented these passages as
if they were deliberate blasphemies of Jesus and what made
these accusations so harsh was that Donna knew exactly what
he was doing. He understood that Yeshu was actually a
common Jewish name shortened form of Yeshua, which is a

(37:21):
variant of Joshua, and it was one of the most
popular names of the period. But he also knew that
Christians had no way to really verify this, and that
the mere mention of someone named Yeshu being punished would
be emotionally devastating to Christians. Even more cleverly, Donan was
taking scattered references of various people named Yeshu from different
times in different contexts, weaving them together to create this narrative.

(37:42):
Many of these references describe people who lived long after
Jesus of Now was supposed to have died. Some even
appeared in legal discussions where rabbis were using negative examples
as teaching tools, not making historical claims about any specific individual. So,
for example, in this case, you have a character named
Yeshu who is basically going against the elders of the

(38:06):
wise people, and they said, what's going to happen to him?
And they said, oh, well, he's in hell. There's no
specific mention that it's Jesus. Is it possible it's Jesus?
I mean, sure, like if that's the interpretation. But the
next rabbi says, okay, well, who is this person in
context of these people? And there's some evidence to suggest
that this is not Jesus of Nazareth. And again this

(38:26):
is fiercely debated still to this day. I'm not going
to take a side here. I understand that the context
is difficult, but the details didn't match what Christians knew
about Jesus either. So the Talmudic Yeshu references, you know,
people with different numbers of disciples, different circumstances of death,
different time periods, but he presented them as if they
were all the same person, Jesus Christ, and if they

(38:49):
represented official Jewish doctrine rather than scattered legal examples or
historical references or teaching tools, then maybe people would understand
it differently. Rabbi Yeh Hell, serving as the lead Jewish representative,
pushed back within the strict boundaries of the court, and
when donnincited these pastors about Yeshu, who claiming that they
were attacks on Jesus, Yahell delivered a rebuttal, and one

(39:11):
of the most mem rebuttals in Jewish Christian debate. He
explained that Yeshu was a common name amongst Jews and
that the text in question wasn't necessarily referring to Jesus
at all.

Speaker 13 (39:21):
He said, not every Louis that's born in France is
the king.

Speaker 9 (39:25):
Yahell tried to explain that in many of these passages
Donnan was quoting was either hypothetical legal scenarios or used
as a teaching purpose, minority opinions preserved for scholarly completeness,
or discussions that have been taking out of contact completely.
He attempted to demonstrate that the tealmutive method of preserving
multiple viewpoints, even the unpopular ones, was actually a sign

(39:47):
of intellectual honesty, not evidence of some type of malicious intent.
But the rabbis were fighting an uphill battle because these
guys kind of already made up their mind the Christian authority.
They weren't really interested in understanding deep cut legal methodology
or debate techniques.

Speaker 13 (40:04):
They were already convinced by Donnin that.

Speaker 9 (40:06):
The Talmud was dangerous and that they were looking for confirmation,
not a genuine conversation. So the very existence of a
negative reference to anyone named Yeshu was enough to confirm
their worst suspicions. So the trial went on for three days,
and each day Donnan presented more accusations that the rabbis
attempted to respond to within the limitations that they faced,

(40:27):
but each day it became.

Speaker 13 (40:28):
Clear that this wasn't really a trial at all.

Speaker 9 (40:31):
Now the final day, the Christian authorities declared that Donnin's
accusations had been substantiated and that the Tammand was condemned
as containing blasphemes against Christianity and Jesus Christ, and was
declared unfit for Jews possessed it in a Christian kingdom.
But even after this condemnation, the actual destruction.

Speaker 13 (40:48):
Took nearly two years to arrange.

Speaker 9 (40:50):
The Church wanted to make sure the destruction would have
maximum impact, both as a demonstration of Christian authority and
as a warning to Jewish communities around Europe. So by
June of twelve forty two, in Paris, this is where
the sentencing was supposed to be carried out, twenty four
cartloads of Jewish manuscripts were brought to a massive bonfire

(41:11):
and burned while crowds watched, and most people estimate that
up to ten thousand individual volumes were burned, which is
a massive loss when you've remember that every single one
of these books was handwritten for months or even years
at a time. I mean, the printing press still wouldn't
be invented for another.

Speaker 13 (41:26):
Two hundred years.

Speaker 9 (41:27):
And these weren't just religious texts that could be replaced.
Many of these manuscripts had unique discussions that existed nowhere else,
maybe added in by a contemporary rabbi of the time,
and they were burned and centuries of intellectual discussion just
went up in smoke. Now you might think this is
just like a medieval incident, but Donnin's accusations become a
template that would be.

Speaker 13 (41:46):
Used much later, even by the Nazis. And the approach
is pretty simple. Take real passages.

Speaker 9 (41:51):
From this Jewish book, kind of contort what they meant,
and present your version of people who couldn't read the
original text anyway.

Speaker 13 (41:58):
So within a few decades you.

Speaker 9 (41:59):
Start seeing the same thing happening across Europe. In twelve
sixty three, another Jewish convert named Pablo Christiani convinced the
King of Aragon to put the Tumbut on trial in Barcelona,
and he used almost the exact same accusations that were
made in France. This time the Jewish defender was a
rabbi named Nahamides, who actually did a better job defending
the text than the rabbis in Paris.

Speaker 13 (42:20):
And the result was basically the same.

Speaker 9 (42:22):
Jews were told to remove anything that the Christians didn't
like from their books or else. So by fifteen fifty three,
the Inquisition ordered Jewish books destroyed throughout all the Papal states,
and thousands of volumes were burned in Rome, and Venice
and other Italian cities followed along, and every time they
used the same basic accusations that Donna had come up with.

Speaker 13 (42:39):
Three hundred years earlier.

Speaker 9 (42:41):
And this kept on happening because Donna had figured out
something that made attacking Jews much easier before him. If
Church authorities wanted to go after Judaism, they had to
argue theology, who was right about God? What the Bible
really means, that sort of thing right, And Jews could
basically present their own theological tradition and they could just
kind of present what they believe their debates. But Donnan

(43:01):
gave them something much simpler. He made it look like
the Jews were secretly attacking Christianity in their own.

Speaker 13 (43:06):
Books, and that changed things completely.

Speaker 9 (43:09):
Instead of we think your religion's wrong, it became look
at what you're saying about our religion and your secret texts.
And it was much harder for Jews to defend because
most Christians couldn't read Hebrew or Aramaic, so they just
had to take.

Speaker 13 (43:20):
Donnan's word for it.

Speaker 9 (43:21):
What's wild is how little these accusations changed over time.
So a pamphlet from fifteen hundred would quote the same
tumulted passages that Donnan had used in twelve thirty six
with the same interpretation. It was like the lies got
frozen in time and just passed down from one generation
to the next.

Speaker 14 (43:36):
And when the.

Speaker 9 (43:37):
Protestant Reformation happened, it actually made things worse. Martin Luther
initially tried to convert Jews to his version of Christianity,
and when that didn't work, he got angry. His later
writings about Jews drew heavily on all these old anti
Talmud accusations, and since Luther was so influential, that meant
Protestant countries were just as likely to believe the stuff
as the Catholic ones. So by the seventeen and eighteen hundreds,

(43:59):
these claims had become so common that people didn't even
remember where they came from. They were just things everyone
knew about this, you know, mystical Jewish text. Then came
the twentieth century, when the Nazis picked up where the
medieval Church had left off. The book burnings in Germany
in nineteen thirty three weren't just targeting modern Jewish writers
that were going after the same texts that were burned
in Paris. In Spain, Nazi propaganda about Jewish books used

(44:22):
the same language that Nicholas Dawnen would have recognized basically immediately.
Alfred Rosenberg, one of the Nazi party's main ideologists, wrote
that the Talmud used arguments that were basically medieval Church
propaganda with some you know, racial theory mixed in, so,
you know, Cherry Pitt quote here, some context out of
context interpretation here, and some claim that these texts proved

(44:45):
that Jews hated the non Jews. And after Paris, studying
the Talmud became dangerous in many places across Europe. Owning
the books that you fined, you know, in prison, potentially
killed and Jewish scholars had to study secret and hide
their books.

Speaker 13 (44:59):
Great centers of Jewish learning that had existed in medieval.

Speaker 9 (45:02):
Europe were destroyed or forced underground, and students who you know,
could have become great scholars instead just had to focus
on only surviving and not letting anyone know what they
were reading about. Essentially, centuries of intellectual development just lost
because one guy.

Speaker 13 (45:18):
Intentionally miscommunicated what was inside the book.

Speaker 9 (45:21):
And what Nicholas down and pulled off was remarkable in
kind of a bad way.

Speaker 14 (45:26):
Right.

Speaker 9 (45:26):
The most disturbing part is how he wasn't just making
it up. He was taking real passages and changing what
they meant. And that is why a lot of people
today don't like the Tamut.

Speaker 1 (45:38):
Right.

Speaker 9 (45:38):
That's how it was built, how it was understood, how
it was misunderstood, and how it became the target of
church accusations. I mean, to me, I would hear these
random things on Twitter. It's like the Tamut says this,
so that means Jews believe that.

Speaker 1 (45:50):
Again.

Speaker 9 (45:51):
I'm a person that just kind of tries to view
the best in all religions of the world, whether you
know Islam, Judaism, Christianity.

Speaker 13 (45:58):
I just say, hey, I know Muslims and they're pretty
good people. And I know Jews and they're pretty good people.
And I know Christians and they're pretty good people.

Speaker 9 (46:05):
And are there some bad ones, sure, but the ones
I know are pretty freaking awesome, you know. And I
have a lot of respect and admiration for, you know,
spiritual and religious people, regardless of the tradition, and so
I try to just see the best. And anytime I
see some crazy thing where it's like the Quran says.

Speaker 13 (46:21):
This, and that's how you know Muslims are bad, or
the Talmud says.

Speaker 9 (46:24):
This, that's how you know Jews are bad, I'm like,
all right, can I get an actual explanation. So I
talk to some friends that study the Talmbert and I
was like, what do you think of this? And they're like, yeah, yeah, yeah,
it's a lot of stuff taken out of context. And
so later editions of the talmut actually have been published
that remove some of these versions and some of these
lines that have been taken out of context, and they go, yeah,

(46:45):
this isn't fundamental to our faith. It's not the Bible,
you know, it's not like the Gospels. It's just a
thing that some rabbi put in there, so we'll just
take it out.

Speaker 13 (46:51):
It's not a big deal.

Speaker 9 (46:53):
And to me, I think that's one of the biggest
confluences is that people Christians, maybe specifically, might look at
the talm and be like, this is the Gospel, you know,
is this is literally the word of God.

Speaker 13 (47:04):
And it's like, it's not the word of God.

Speaker 9 (47:06):
This is the word of some rabbi from back in
the day that's responding to a different rabbi responding to
a different rabbi going on a tangent, but a different
thing than a different rabbi wrote.

Speaker 13 (47:14):
So to me, it seems like a miscommunication. And ultimately, I.

Speaker 9 (47:19):
Don't know, I'm not afraid of the Tumut. Maybe I'm
maybe I'm I'm naive, but I just I see these stuff,
these things on Twitter, I'm like, just seems like ancient
Jews talking about ancient jew stuff.

Speaker 1 (47:31):
You know.

Speaker 9 (47:32):
Again, I just try to see the best in people's
religions and their faiths, and I know there's a lot
of people that are like, no, but this is been
I'm like, dude, I'm not the guy that's gonna be
here and trying to divide people. I want to bring
people together regardless of what you believe, because at the
end of the day, we're all human beings and I
think that you know, like I said before, life is
better with belief.

Speaker 13 (47:50):
So all that to say, I don't know what you
guys think.

Speaker 9 (47:53):
If you're a tumudic scholar, is there anything that I missed?
Any nuance in here that I left out? If you're
someone that never has heard of the Allied before it,
maybe you heard some of the stuff that you know.
People that are terrified of the Talmud will write on Twitter,
what'd you think of this? Does this make more sense?
Did it kind of contextualize like what it's actually for
and how it's used. I would love love to know
your thoughts and if I missed anything, let me know.

(48:13):
I'll do an updated video and correct and add any
addendums to the conversation.

Speaker 13 (48:18):
But anyway, there's been another episode of Religion Camp. Think
you guests so much for tuning in.

Speaker 9 (48:22):
We do these every single Sunday, covering every religion from
around the world from all times.

Speaker 13 (48:27):
So I will see you guys in the tent. Thank
you so much. In peace me with thing.

Speaker 4 (48:30):
What's up? People? Quick announcements they.

Speaker 1 (48:54):
Call me the church.

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Speaker 15 (49:04):
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Speaker 13 (50:22):
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Speaker 10 (50:36):
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Speaker 7 (50:47):
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Speaker 2 (50:56):
Ones that get to you fritzer terrific.

Speaker 15 (50:59):
They called me your here of chicken because I sell
the church make you knows the suprella dick pussy lea
particulars my move mischief is you wish.

Speaker 10 (51:05):
Put the cherfick to Richards. The pratice are always sept.

Speaker 2 (51:08):
Ten fuzz a terrific pick.

Speaker 1 (51:09):
They called me your hero chicky because us off.

Speaker 15 (51:11):
The church mate knows the si suprella bitch pussyly particulars.
My movement chick is like you was put the chevick
to Richards a pratice always EPI tend welcome to the.

Speaker 16 (51:19):
Ram of fire where the strong that fire in the
week it gets some lot of heat. And number one
by the notion that they can not whiskey with the
best fit with the best gift if the rest of
pay or a mess a mess of contempt.

Speaker 1 (51:30):
They contempt the poor attending.

Speaker 16 (51:31):
The stuff for a crime that's clearly out of They leave,
they got a week and whine cause unnecessary commotion because
the Christ is not respected there and throw an emotion
struck a voting more focus.

Speaker 1 (51:41):
So said they're just doing you. Don't worry about what
the other man man is saying. Dude, justee the dream alone.
You know that hope close to me?

Speaker 16 (51:48):
Doctor job is someone really thought them lets us bodel
through numb and said they.

Speaker 10 (51:51):
Bothering you till they are about you went out of death.

Speaker 1 (51:54):
Dude, I just throw it out and.

Speaker 10 (51:56):
See it mono with the realis ain't no double meaning.

Speaker 1 (51:58):
If you're weak, you're weak. Just sepencistance.

Speaker 3 (52:01):
Christ are terrible like.

Speaker 15 (52:02):
They call me a HERBTI because I saw the church.
Making's no thiss a supprible bit.

Speaker 1 (52:06):
What's the live particulars?

Speaker 10 (52:07):
My more pritics think you not the character of Britis
the braiders.

Speaker 15 (52:10):
I'm always ependen Christ a terrible like. They call me
a HERBERTI because I save the church. Maybe it's not
it's a sumple bit. It's the lip particulars. My moms
think you not the character of Brits, the Brades. I'm
always epen.

Speaker 2 (52:21):
Ten me.

Speaker 17 (53:00):
From the team is a love best cause in fatality,
I've been a part of me, but I as love.

Speaker 1 (53:08):
To less and it's difficult not to repress and the
love have way. But reasss this situation.

Speaker 7 (53:21):
Because I have to learn some day from the.

Speaker 14 (53:25):
Time my advertype for fornicationion in the strange relationships. I'm
trying to stay away from compromising situation. Us so and
the info, the love, the suto last mission, no ship lasting.

Speaker 1 (53:46):
That a door mother find a woman for send me
the uncle coo. Every time I like the first instruct
she has, like can not shake this ging like this
grant bad thoughts of hers all that they just paying
inside me.

Speaker 14 (54:06):
I'm away, I'm trying some why not to breaking something
to temptation? She walt to hers all that they gets
playing inside me. But I'm away, I'm trying, so.

Speaker 1 (54:21):
Why not to breaking something to temptation, sir getting inside
of me?

Speaker 18 (54:27):
I love cannot serve b were not to fall in
up from my sasation and a woman I call my
wi but like you tell you up on the hardness
school just trying to take my love away?

Speaker 1 (54:44):
What they don't.

Speaker 17 (54:45):
Understanding the strength thought I come in in fit and
that I lived in to stady, so how can And
then they starting the stories and all set to wear
your shit frustration ships straight feet and tis ray.

Speaker 1 (55:04):
I don't way, man, can't you know these fights in
osit you way?

Speaker 2 (55:12):
Shit?

Speaker 14 (55:13):
Frustration straight deeply and no fy and toys random.

Speaker 1 (55:18):
With maybe a baby go away. Every time I loves away.

Speaker 14 (55:24):
I'm feeling like I'm first this trusting as I can't
I shake its steeling and just crazy.

Speaker 1 (55:29):
Bad thoughts of hers all that thinks prain. Is I mean, no,
the way I'm trying someone not to breaking something up
to temptation, I don't.

Speaker 14 (55:42):
Now thoughts of hers all that thinks prain, And I
mean the the way I'm trying soon not to breaking
something up to temptation.

Speaker 1 (55:51):
And every time I love someway.

Speaker 14 (55:52):
I'm feeling like I will persent this trusting as I
can't I shake it's.

Speaker 1 (55:56):
Feeling, and it's grave thots of her not to breaking something.
She take what she.

Speaker 14 (56:02):
Can't go burder, whether if she finds out of mag
and bird and what she don.

Speaker 2 (56:09):
Hons me and wasting.

Speaker 11 (56:11):
Her time taking enough for grain and mess up with
her what she don't know ball curder where if she
finds out our mag and bird and what.

Speaker 1 (56:23):
She dog hons me and missing her time taking it
up there for grand it's somewhere her. She go, she don't,
she don't, she don't.

Speaker 19 (56:33):
No womy messing with her by house she go, he go,
she go, shee go woman messing with her, She go
to go.

Speaker 1 (56:46):
She don't, she don't. She don't want the missing with
her by She go, you don't, you don't de go
me messing.

Speaker 2 (56:56):
With her mon' don't won't be If that's all right.

Speaker 1 (57:04):
Tell my loves away.

Speaker 14 (57:05):
I'm feeling like I'm the per save this trusty has like.

Speaker 1 (57:08):
Can't I shake this feeling? Ain't this grave and.

Speaker 14 (57:11):
Thoughts of hers all that begans paint inside me and
go go way. I'm trying so hard not to breaking
suck up to temptage.

Speaker 1 (57:18):
She sho thoughts of hers all that breaks paintings. I mean,
go away.

Speaker 14 (57:28):
I'm trying so hard not to breaking suck up to temptage.
And every time I loves away, I'm peeling like I'm
per sent this trusty.

Speaker 7 (57:35):
It's like, can't I shake this feeling?

Speaker 14 (57:37):
At this crave thots of hers. All that magas paint
inside may go away. I'm trying so hard not to
breaking sucking up too temptage.

Speaker 1 (57:46):
She shut.

Speaker 14 (57:52):
Thoughts of hers, all that bigness pain inside me and
go go way. I'm trying so hard not to breaking suck.

Speaker 1 (57:58):
Up to temptage.

Speaker 3 (58:34):
One day, God or Lord as most commonly referred to
in the Old Testament, asks Abram to leave his country
and people travel to the land of Canaan and establish
a new tribe there. According to the Old Testament, at
the age of seventy five, Abram heeds this call, setting
out on this journey with his wife SARAHI, and his

(58:57):
nephew Lot. After a long journey, they arrive in the
promised Land of Canaan, where they are told that this
land is chosen for them and granted to their lineage.
But the land of Canaan was already inhabited by various
Canaanite tribes before he arrived. These tribes are mentioned in

(59:18):
several passages of the Old Testament. The most frequently mentioned
Canaanite tribes are the Hittites, Amorites, Hivites, Jebusites, Perizites, and Gergeshites.
The Canaanites were a diverse group of people with their
own distinct cultures and languages. They were primarily agriculturists, but

(59:41):
they also engaged in trade and other economic activities. The
Canaanites were also known for their religious practices, which included polytheism.
The biblical narrative does not provide a specific date for
his arrival in Canaan, but it is generally believed to
have taken place in the early second millennium BC. The

(01:00:05):
relationship between him and the Canaanites is complex and often
fraught with tension. In some passages, the Canaanites are portrayed
as hospitable and welcoming to him and his family, while
in other passages they are portrayed as hostile and antagonistic.
Despite the challenges he faced, he eventually established himself and

(01:00:29):
his family in Canaan. At the age of ninety nine,
Abram makes a covenant with the Lord and his name
is changed to Abraham. Abraham dies at the age of
one hundred and seventy five and is buried in the
cave of Makpela, near the city of Hebron, located in

(01:00:52):
today's West Bank. Abraham had two sons, One was Isaac
and the other was Ishmael. Isaac is regarded as the
ancestor of the Jews, while Ishmael is considered the ancestor
of the Arabs. These brothers share the same father, but

(01:01:16):
have different mothers. Isaac was born to Sarah, while Ishmael
was born to Hagar. Isaac, around the age of sixty,
is granted a son, even though his wife is Baron.
His name is Jacob. Jacob by the Lord is given

(01:01:36):
the name Israel. The twelve sons of Jacob are the
first generation of the children of Israel, or the Israelites.
The lineages of these twelve sons eventually form the twelve
tribes of Israel, according to the narrative in the Old Testament,
under the leadership of Joseph, one of Jacob's twelve sons,

(01:02:00):
Israelites entered Egypt. Initially, they lived in peace and security
in Egypt since Joseph had attained a significant position in
the Egyptian administration. However, as the regime in Egypt changed,
so did their situation in the country. The population of
Israelites was increasing, and the new pharaohs started to feel

(01:02:23):
uneasy about them. Israelites experienced a period of great oppression
in Egypt. They believed they were chosen and blessed by God.
Despite this, they were enslaved and subjugated by the polytheistic
idol worshiping people of Egypt, forced to work to death
in the cities of Pharaoh, who claimed divinity for himself.

(01:02:53):
This continued until a savior sent by God arrived. That
savior was Moses. God instructed Moses to go to Pharaoh
and lead Israelites out of Egypt. According to the Old Testament,
the Israelites journeyed from Rameses to Sukop. There were about
six hundred thousand men on foot besides women and children.

(01:03:17):
They had stayed in Egypt for four hundred thirty years.
The Ten Commandments were also revealed to Israelites through Moses.
According to the Old Testament, the first of the Ten
Commandments formed the foundation of Jewish belief, which is the
oneness of God or Monotheism. Jewish culture developed based on

(01:03:41):
this divine command Therefore, the Ark of the Covenant, which
contained the Ten Commandments and other revelations given to Moses,
became the most valued possession and symbol of the Jewish people.
Under the command of Joshua, who succeeded Moses. Israelites carried

(01:04:05):
the Ark of the Covenant their most sacred relic. As
they conquered Canaan. They fought against idle worshiping tribes, and
their rallying cry was here, oh Israel, the Lord is
our God. The Lord is one under Joshua. Israelites battled
idle worshiping factions in Canaan, a struggle lasting generations. Due

(01:04:28):
to their tribal division, Lacking a central state, they rallied
around religious judges during wars. Their plea for monarchy led
Samuel to appoint Saul as king, initiating Israel's monarchy, which
saw victories. Yet it was David, a Judah height not
Saul's descendant, who founded Israel's first dynasty, elevating its power unprecedentedly.

(01:04:55):
He conquered the city of Jerusalem and made it the capital.
King David engaged in conflict with various tribes, including the Philistines,
who hailed from the Aegean area likely modern day Crete,
and settled in Canaan around eleven seventy five BC. They

(01:05:16):
inhabited a strategically valuable coastal region of Canaan. Extending from
Gaza in the south to Telcasil, close to what is
now Tel Aviv. This region was particularly fertile and lay
along a vital international trade corridor. Their urban centres were
five main cities, Gaza, Ashdod, Ashkelon, Ekron, and Gath, situated

(01:05:41):
along Canaan's southern coast. In the most famed clash, David
faced off against the Philistine giant Goliath during an extensive
conflict between the two nations. He was successful not only militarily,
but also diplomatically. During David's time, the territories controlled by

(01:06:03):
the Israelites expanded from the Sinai Peninsula in the south
to the Euphrates River in the north. One of David's
biggest ambitions was to build a grand temple to house
the Ark of the Covenant, which had been carried on
backs or hidden away in obscure places until then. However,

(01:06:26):
this task fell to his son Solomon. Solomon commissioned a
magnificent temple in Jerusalem where the Ark of the Covenant
was placed. After centuries of migrations, wars, and chaos, Israelites
found prosperity, peace and security. They would never again attain

(01:06:52):
the peace and security they had during the reigns of
David and Solomon. On the contrary, the nation would first
be torn from within then crushed by their enemies. Upon
Solomon's death, his son Rehoboam ascended to the throne. However,

(01:07:14):
Rehoboam's leadership was met with resistance, particularly due to his
refusal to lighten the tax burden as demanded by Jeroboam
and the people, leading to the division of the United
Monarchy into the Northern Kingdom of Israel and the Southern
Kingdom of Judah around nine thirty one BC. The ten

(01:07:43):
Northern tribes made Jeroboam their king, while only the tribes
of Judah and Benjamin remained under Rehoboam's rule, alongside the Levites.
The division resulted in a period of political instability and conflict,
with both kingdom's experiences various degrees of prosperity and challenge.

(01:08:04):
This separation marked the beginning of two distinct political entities,
the Northern Kingdom, with its capital eventually in Samaria, and
the Southern Kingdom, which continued to have its capital in Jerusalem.
In seven hundred twenty two BC, Samaria was invaded by

(01:08:25):
the Assyrians. With this invasion, ten tribes living in the
Northern Kingdom of Israel gradually vanished from the historical stage.
Most were exiled and assimilated, losing their identities wherever they went.
From that day on, they were referred to as the
ten Lost Tribes of Israel. The Southern Kingdom of Judah,

(01:08:52):
governed by the lineage of David, lasted longer. In five
to eighty seven BC, King Nebucadnazarum Babylon invaded Jerusalem, overthrowing
the Kingdom of Judah. Jerusalem was raised to the ground,
and more importantly, the temple built by Solomon was destroyed.
Most Jews were enslaved and exiled to Babylon. This period

(01:09:20):
of captivity lasted fifty years until the Persian conquest of Babylon.
Cyrus the Great, the Persian king, issued a decree in
five hundred thirty eight BC that allowed the Jewish exiles
to return to Jerusalem and rebuild their temple, effectively granting
them the status of a self governing province within the

(01:09:42):
Achaemenid Persian Empire. This strategy was designed to o secure
the loyalty of his new citizens by honoring their cultural
and religious customs. For the first time ind history a
nation was returning to its homeland. The recovery following the

(01:10:05):
return took seventy years, culminating in four hundred fifty eight
BC with the rise of Ezra, a priest. Ezra, along
with his assistant Neemiah, began rebuilding Solomon's Temple, which had
been in ruins for about one hundred fifty years. This
marked the beginning of what is known in Jewish history

(01:10:26):
as the Second Temple Period. During most of this period,
Jews lived under foreign rule. The only period of independence
during the Second Temple Period came with the Hasmanian Kingdom,
established following the Maccabean Revolt, historically known as the Maccabean Uprising.

(01:10:48):
The revolt, which erupted in one hundred sixty seven BC,
was a Jewish rebellion against the Seleucid Empire and its
Hellenistic influence, particularly under King Antiochus, the Fourth. Antiochus's imposition
of foreign customs and religion, including a ban on Jewish

(01:11:08):
practices and desecration of the temple, sparked widespread descent. The
revolt was catalyzed when Mattathias, a Jewish priest, refused to
perform a pagan sacrifice and killed a fellow Jew who
did so, as well as a Selucid official. This act
of defiance led to an open rebellion led by Mattathias

(01:11:31):
and his sons, known as the Maccabees. The rebellion didn't
just remain an uprising. It succeeded in liberating Jerusalem from
pagan invaders and achieved success in a short span of time.
In one hundred sixty four BC, the traditional festival of

(01:11:53):
Hannuka was celebrated in the Temple of Jerusalem, which had
been cleansed of all pagan gods and symbols. Jews refer
to this as a pure festival. In sixty three BC,
Roman commander Pompey captured Jerusalem and overthrew the Hasmonian state,

(01:12:13):
marking the end of the last independent Jewish kingdom in history.
From that point on until the seventh century AD, with
a few brief interruptions, the land was governed by the Romans. Initially,
the relationship between Rome and the province of Judea and

(01:12:33):
its Jewish inhabitants was unproblematic. A minor Jewish revolt that
occurred in fifty three BC was suppressed by Rome. This
revolt did not significantly damage relations, but over time relations
between the two sides deteriorated. The crucifixion of Jesus, a

(01:12:55):
Jewish preacher who was seen by his followers as the
Messiah in the early first century AD, further complicatedations. While
the event itself was part of a broader pattern of
Roman responses to perceived challenges to their authority, it also
had particular consequences for the Jewish community. Following the crucifixion,

(01:13:19):
tensions between the Jewish leadership, who were concerned about maintaining
the peace with Rome, and the growing number of Jesus followers,
who were predominantly Jewish at the time, began to rise.
These internal divisions added to the already complex dynamics of
Judean society under Roman rule. By the year sixty six AD,

(01:13:44):
the Jews initiated a major revolt, which soon escalated into
the First Jewish Roman War. The Romans were militarily and
technologically superior to the Jews, but the province of Judea.

Speaker 1 (01:14:18):
You play love and they joy up back and just shine.

Speaker 7 (01:14:29):
Time to fine day. To my friend, you think God
even the bottom, so.

Speaker 1 (01:14:40):
I win with my my my back end.

Speaker 2 (01:14:45):
They don't.

Speaker 1 (01:14:46):
They are a thinking when I got so bad, I
think I give the botto so.

Speaker 7 (01:14:59):
Yeah say say statyposing person said the way with buber.

Speaker 1 (01:15:26):
They go the counsil man By the said also frans

(01:16:01):
By called me.

Speaker 20 (01:16:07):
Both fras not so free the game thinking a wheel of.

Speaker 1 (01:16:13):
Freeland as.

Speaker 6 (01:16:17):
Also face similarly.

Speaker 7 (01:16:18):
About the building when I'm a billions and.

Speaker 21 (01:16:22):
The same sent that in sap the hill, I know

(01:16:58):
the will of business.

Speaker 7 (01:17:00):
Take no come to we don't find abu.

Speaker 1 (01:17:08):
As I talk.

Speaker 7 (01:17:15):
Break the.

Speaker 1 (01:17:20):
F so, oh my god, I can wait with my

(01:17:47):
in my mother.

Speaker 7 (01:17:49):
I can't do hard that don't got so mad, I got.

Speaker 2 (01:17:59):
It fun.

Speaker 10 (01:18:02):
So it comes another TV.

Speaker 8 (01:18:21):
It's like God and brought it to fucking mother patonic woman,
I says, afraid my maintained.

Speaker 10 (01:18:26):
It's nothing the Sunday and free main thing like my
own name.

Speaker 1 (01:18:33):
Is another.

Speaker 10 (01:18:35):
I listen, nacho, presto, what's in the fils out that?

Speaker 1 (01:18:43):
What the bucks? This is? This? Don't maybe have to
provide you the last one?

Speaker 7 (01:18:50):
Not be fucking that because something to fuck ron to myself?
Who's the blasting? Really pick walk and.

Speaker 1 (01:18:58):
Just want to stand side out the stage.

Speaker 2 (01:19:01):
Please still do.

Speaker 10 (01:19:02):
Something for this w your fucking that's something.

Speaker 1 (01:19:04):
I said, what's the way, am? What is it about them?
I hit the ground run not a brass, I said,
I'll sell yourself. I'm gonna see you after three weeks.

Speaker 7 (01:19:19):
Back because after he is time the same the peppy.

Speaker 10 (01:19:22):
Sent the seas what the team and what?

Speaker 1 (01:19:24):
Then he's not in the course they get.

Speaker 7 (01:19:26):
The men a man, it's just what the fucking is
my MASSI a plan tepic.

Speaker 1 (01:19:30):
We said we can be ant levels.

Speaker 7 (01:19:32):
I'm talking the one number broday.

Speaker 1 (01:19:34):
And we go something. They don't say the homes up.

Speaker 2 (01:19:36):
On the brother, but they go said.

Speaker 1 (01:19:38):
When the maal follow so society, what is enough?

Speaker 5 (01:19:45):
It's a ground running, not a rat.

Speaker 7 (01:19:51):
I'm telling pat the so.

Speaker 1 (01:19:54):
What is about that? I hit the ground right knock
a rack down?

Speaker 7 (01:20:03):
I said, I feel tough that you just try to
bring five five work for the water. Look at bag
five be rag to bake.

Speaker 21 (01:20:20):
Me out to be the sad right up and you
want you that tru.

Speaker 1 (01:20:28):
Me wor one is a duckdown and the hells you
rack me down.

Speaker 2 (01:20:38):
So need to help out.

Speaker 21 (01:20:39):
Two fucking make me sicks before you don't me sick.

Speaker 1 (01:20:44):
One of the duckdown and the felf crack me down,
so need to help down?

Speaker 14 (01:20:51):
Wasn't up that fucking time?

Speaker 1 (01:20:52):
I let the buck a by ba? What is a doctor?

Speaker 15 (01:21:21):
I just a clown by a.

Speaker 11 (01:21:25):
Not a reptile.

Speaker 1 (01:21:27):
Don't say thing you saw that? Why is a dooctor?

Speaker 7 (01:21:33):
I just a clown by a.

Speaker 1 (01:21:36):
Not a red doe. I say you do so bad
and you try to break spot by.

Speaker 14 (01:21:46):
Why say you all got a bad bund.

Speaker 1 (01:21:52):
You a baby house of baby, a bad ship.

Speaker 2 (01:21:58):
Didn't want me do.

Speaker 3 (01:22:06):
Center, making logistical support challenging. Consequently, the wars between the
Romans and Jews continued for seven years. In the summer
of seventy AD, Emperor Titus entered Jerusalem after a long siege,
destroying the city's walls and the city itself once again.

(01:22:29):
The Second Temple also fell victim to the destruction. A
large portion of the Jews in the city were killed,
and the remaining ninety seven thousand Jews were captured, enslaved,
and taken to Rome. About thirty thousand of these were
settled in Carthage. According to historian Josephus, those who managed

(01:22:52):
to escape dispersed to the eastern Mediterranean and Mesopotamia. History
repeated itself and the Jews were exiled once again, this
time by another empire. The arch of Titus in Rome,
built after Emperor Titus's death in eighty one AD, celebrates

(01:23:14):
the victory of Vespasian and Titus in the Jewish War.
Its relief depicts the spoils taken from Jerusalem's temple, including
the Menorah and showbred table. Israel adopted the minera as
its emblem in nineteen forty nine, inspired by the Archer's imagery.

(01:23:35):
Some time after the capture of Jerusalem in seventy AD,
a Roman colony was established on the city's ruins, Elia Capitolina.
The first Jewish Roman Wars completely ended in seventy three AD.
The Roman policy of enslavement led to a decrease in
the Jewish population in the region, but a considerable number

(01:23:57):
of Jews continued to live in and around Jerusalem. However,
a new unrest called bar Cockpa Revolt that broke out
in one hundred thirty two AD would change this situation.
Now a massive Temple of Jupiter stood where the former
temple had been, and the city had essentially turned into

(01:24:18):
a Roman military garrison. Roman historian Cassius Dio described the
scene after the revolt, fifty of their most important outposts
and nine hundred eighty five of their most famous villages
were raised to the ground. Five hundred eighty thousand men
were slain in the various raids and battles, and the

(01:24:39):
number of those that perished by famine, disease, and fire
was past finding out. Thus, nearly the whole of Judea
was made desolate. The consequences of the bar Copper Revolt
were indeed devastating for the Jews. Jewish war prisoners were
recaptured by them Romans and sold as slaves. Jews were

(01:25:03):
prohibited from entering Jerusalem except on certain religiously significant days.
Following the conflicts between the Jews and Rome, Emperor Hadrian
renamed the Judean province to Syria Palestina. This designation was
derived from the Philistines, historic adversaries of the Israelites, as

(01:25:26):
a strategy to diminish Jewish association with the territory. Additionally,
as a result of the wars, the number of Jews
voluntarily migrating from Judea significantly increased. Jewish prisoners and their

(01:25:46):
children who were sold as slaves were later freed and
joined local free communities. When Islamic armies conquered Palestine in
six hundred thirty eight a d. The Jewis Bish population
was approximately one hundred fifty thousand. However, they were still
prohibited from entering Jerusalem. Caliph Omar lifted this ban upon

(01:26:13):
capturing the city. After five hundred years, Jews regained the
freedom to settle in Jerusalem. Although some restrictions were imposed
over time, these did not significantly limit Jewish freedoms. Nevertheless,
high taxes, particularly on agricultural lands, led many Jews to

(01:26:35):
migrate from rural areas to cities and ultimately to emigrate
from the country. By the end of the eleventh century,
the Jewish population in Palestine had decreased significantly. The Crusaders
seized Jerusalem in ten ninety nine, marking an era of

(01:26:58):
heightened persecution and viole against Jews. During the Crusades, European
Jewish communities, particularly along the Rhine and Danube, suffered devastating attacks.
This violence spread fear as far as Jewish communities in
the Middle East. In Haifer, Jewish and Muslim forces united

(01:27:19):
against the Crusaders, yet faced mass slaughter upon the city's defeat.
The Crusaders spared no one, taking the lives of all
they encountered, regardless of age or faith, including Jewish and
Muslim women and children. Similarly, in Jerusalem, Jews and Muslims

(01:27:42):
fought together. The Crusaders destroyed a synagogue, and after Jerusalem's fall,
surviving Jews faced execution, forced conversion, or ransom. Due to
migrations or exits spanning thousands of years, Jews dispersed to

(01:28:04):
various parts of the world. Jews who migrated to Germany
and northeastern France were named Ashkenazi, Those in Spain and
Portugal Sephadic, in Egypt, Iraq and Yemen Mizrahi, and in
Central Asia and the Caucasus Bukharan. Notably, many Ashkenazi Jews

(01:28:24):
from Europe crossed the Ocean during the seventeenth and eighteenth
centuries to settle in America. The Middle Ages witnessed pegroms
against Jewish communities in Europe, and their fate was often
at the mercy of shifting political dynamics. During the Renaissance,

(01:28:45):
Jewish scholars were instrumental in conveying ancient wisdom to Europe's
burgeoning intellectual societies. However, the Age of Enlightenment introduced new
kinds of anti Semitism, compelling Jews to tread of fragile
path throughout Europe. In the Ottoman Empire, which seized control

(01:29:07):
of Jerusalem in fifteen sixteen, Jews enjoyed a level of
prosperity and were influential in commerce, trade, and even held
high offices such as that of sanjak Bay, a governorship
typically reserved for Muslims. Notably, Sultan Baizid the Second welcomed

(01:29:27):
the Sephadic Jews who were expelled from Spain and Portugal
following the Alhambra Decree of fourteen ninety two. The Ottomans
allowed these Jews to settle in the wealthier cities of
the empire, significantly in areas such as Istanbul, Salonika, and Jerusalem,
amongst others. These communities thrived and significantly influenced the cultural

(01:29:53):
and social fabric of the Ottoman Empire, forming a vital
part of its diverse population. For instance, David Bengurion, the
founder of the State of Israel, and Yichak Bensviy, its
longest serving president, studied in Istanbul University. However, they were

(01:30:14):
obligated to pay the jizia, a specific tax imposed on
non Muslim citizens, and they also faced some restrictions. In
eighteen sixty, Jewish journalist Theodore Hertzel suggested that Jews should
depart Europe to avoid anti Semitism and the risk of

(01:30:35):
cultural assimilation. Advocating for the establishment of a Jewish homeland
in Palestine, he published Der Judenstadt, laying out his vision
for a Jewish homeland, which quickly brought him to prominence
in the Jewish world. Hertzel convened the first Zionist Congress
in Basel in eighteen ninety seven and tried to gain

(01:30:57):
support for a Jewish state by approaching leaders like German
Emperor Wilhelm the Second and Ottoman Sultan Abdul Hamid the Second,
though unsuccessfully. The movement gained momentum in the early twentieth century,
particularly after the Balfour Declaration of nineteen seventeen, which supported

(01:31:20):
the establishment of a national home for the Jewish people
in Palestine, then an Ottoman region with a small minority
Jewish population. But Arthur James Balfour, known for the Balfour Declaration,
is often noted for his anti Semitic views. In nineteen

(01:31:40):
o five, he supported the Aliens Act, designed to curb
the immigration of Russian Jews to Britain, citing them as undesirable.
Balfour's advocacy for a Jewish homeland in Palestine was partly
influenced by his preference to not have Jewish individuals in
British society. He regarded Zionism as a means to ease

(01:32:04):
the historical discomfort that the Jewish presence had ostensibly caused
in Western civilization, a presence which he felt Europe could
neither fully expel nor assimilate. Following World War I, the
defeat of the Ottoman Empire led to Palestine coming under

(01:32:24):
British administration as part of the League of Nations mandate system.
This era, known as the British Mandate, witnessed a surge
in Jewish immigration to the region and escalating conflicts among
the Jewish and Arab populations, as well as with the
British authorities. The Arab Revolt of nineteen thirty six nineteen

(01:32:47):
thirty nine, a resistance against British rule and Jewish immigration,
led to the British White Paper of nineteen thirty nine,
which proposed a joint Arab Jewish state. During the revolt,
British forces killed over two thousand Arabs in combat, hanged
one hundred eight and attributed the death of nine hund

(01:33:10):
sixty one to gang and terrorist activities. An analysis by
Palestinian historian Walid Khalidi suggests there were approximately nineteen thousand,
seven hundred ninety two Arab casualties. Following the Arab revolt,
there were numerous attacks by Jewish paramilitary groups, with the

(01:33:34):
Irgun being one of the most active. Irgun carried out
sixty attacks against Palestinian and British targets and was described
as a terrorist organization by sources including The New York
Times and prominent figures like UK Prime Minister Winston Churchill.

(01:33:55):
Irgun attacks encompassed assaults on British police stations, assassinations, bombings
of transport and infrastructure, as well as strikes against British
military and administrative targets. Notable incidents include the nineteen forty
six bombing of the King David Hotel, which resulted in
ninety one deaths, including twenty eight British citizens, and a

(01:34:20):
series of attacks in nineteen forty seven that caused numerous
casualties among British, Arab, and Jewish populations. However, the horrific
events of the Holocaust during World War II intensified the
urgency of the Zionist quest for a sovereign Jewish state.

(01:34:41):
The genocide of six million Jews by Nazi Germany galvanized
international sympathy and support for the Jewish cause. In nineteen
forty seven, the United Nations approved a plan to partition
Palestine into separate Jewish and Arab states. Despite Arab rejection

(01:35:02):
of the plan, in nineteen forty eight, the State of
Israel declared independence. The declarations sparked a war with neighboring
Arab countries known as the War of Independence or the
Arab Israeli War. In the ensuing decades, Israel found itself
embroiled in a series of conflicts with its neighbors, including

(01:35:23):
the Suez Crisis in nineteen fifty six, the Six Day
War in nineteen sixty seven, and the Yom Kippur War
in nineteen seventy three. Despite its military victories, the quest
for a lasting peace proved elusive. The nineteen nineties brought
hope with the Oslo Accords between Israel and the Palestine

(01:35:44):
Liberation organization, yet lasting peace remained out of reach. The
turn of the century saw continued conflict alongside efforts at
dialogue and negotiation. The Israeli Palestinian conflict continues to present
somebubstantial challenges, primarily due to the ongoing occupation and expansion

(01:36:05):
of settlements.

Speaker 1 (01:36:06):
In the West Bank.

Speaker 3 (01:36:10):
That wraps up our exploration of a rich and complex history.
If you found this enlightening and want more content like this,
hit the subscribe button. Don't forget to share your views
in the comments and share this video with those who
love history. Your support helps us bring these historical narratives

(01:36:30):
to light. Subscribe and join us on this journey.

Speaker 7 (01:37:04):
You bought to go to war. You're born war with me.

Speaker 1 (01:37:14):
You bought to go Now say good night. You wore
go with me, susday. You're taking life.

Speaker 7 (01:37:23):
You bought to go to walk with the Hellason, young guy,
you war, worry with.

Speaker 1 (01:37:30):
Me the way you will suffers in the barns of.

Speaker 20 (01:37:34):
Mess I was holding a whooping and stop wanting him
and the constantly demand your putting.

Speaker 8 (01:37:40):
To the head, and till the moment I'm saying it,
when did the mississi Sun's fucking world?

Speaker 1 (01:37:45):
We're looking for the wealth of wam of the.

Speaker 7 (01:37:47):
Souldier people are talking about my apron.

Speaker 1 (01:37:49):
The boss looking for mossan co stop me.

Speaker 7 (01:37:52):
You wore to come a war now here save your life.
You're born goo with me, take you.

Speaker 1 (01:38:03):
Wal what the hell.

Speaker 2 (01:38:07):
Wall want.

Speaker 1 (01:38:11):
Right end? And the guy Cregasy the burning and the
bodies in a.

Speaker 8 (01:38:15):
P saying put prison, shaking the broge, the fucking the
warm staking trouble in hot my number struck warm when
the store is tripen in and he's fucking hold the
because they's.

Speaker 1 (01:38:27):
Hold the machine, but the local one has a bit broken.
The great the.

Speaker 7 (01:38:31):
Water go saying you go with me, your bottom gone walk,
but the hell is your fine?

Speaker 18 (01:38:46):
With me?

Speaker 14 (01:38:51):
Fine pole try to to buy my sick.

Speaker 18 (01:39:00):
Say bay for my downfall and wrest the bag or
stuff let.

Speaker 1 (01:39:16):
Down out of rie di.

Speaker 7 (01:39:19):
B bout out of night. Don't think it lost.

Speaker 20 (01:39:37):
A by w f a boy not yet to say
nobody the ball boy with me, don't think the us
some guy I'm wanna come b but the outside your bye.

Speaker 7 (01:39:52):
You ball go with me, but they gonna take your life. Yeah,
second to night. Don't you love to buy talking about you?

Speaker 1 (01:40:14):
Don't He's gonna take your play which to buy, no
vessel to talk to, buy my.

Speaker 7 (01:40:32):
Sir, Let's say pray for my downfall, wish the bad words.

Speaker 1 (01:40:43):
Let's

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