What Is a Jew?

Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
Speaker 1 (00:06):
The hell. All right, Welcome back, ladies and gentlemen. This
is doctor David Patrick Carey with Church of the Eternal Logos,
and tonight we've got a bit of an interesting topic.
We are going to be asking the question and I'm

(00:28):
going to be attempting to answer. What is a Jew? Obviously,
it's a polyphonic term in the twenty first century and
can mean a lot of different things. I wrote down
just a few. It could mean a believer in Torah.
It could mean a citizen of Israel. It could mean
a secular intellectual. It could mean a person born of

(00:50):
a Jewish mother, or it could be someone who's a
cultural participant of what we could call Jewish culture. So
what exactly is a Jew? Then? We arrived to this
term in the twenty first century, and as I said,
it's polyphonic. It means a lot of different things, depending
depending who you're asking. And so tonight I actually got
to give a special shout out to Jim Bob. It

(01:12):
was made by Jim Bob who actually messages me and asked, hey,
do you have a stream? You know cause I do
deep dives and prep for things. He said, you ever
done a stream that focuses on like what is a
Jew or the transition of Jewish identity and history, and
I was like, no, I haven't actually, so I told
you guys last week I was going to do this

(01:32):
stream this week, and the research took me a little
bit longer than I was expecting. I was I thought
maybe I'd get it done for Sunday. That wasn't the case.
I thought maybe I'd get it done for Monday. That
was also not the case. In fact, I even had
to get a little bit more done this morning. But
the research is finished and I essentially put together a

(01:53):
document which will be available over at the Logos Academy,
and we're going to go through the whole thing. So
we're not gonna be watching any videos today. Today is
me actually attempting to answer what is a Jew by
looking at the fact that the term Jew didn't exist
and didn't apply until after Abraham. So we look a

(02:15):
little bit about what is a Jew from beginning of
Genesis creation to Abraham. Obviously it's Jacob who's given the
name Israel, one who wrestles with God. But as we're
going to highlight, actually the three terms Hebrew, Israel, Lite,
and Jew all denoted three different things throughout history, and

(02:38):
Hebrew is actually the term that's first used in scripture
in Genesis Genesis fourteen thirteen when referring to Abram who
becomes Abraham as a Hebrew, and it actually means one
who crosses over from idolatry to the True God. Interestingly enough, again,
we're going to be getting into details regards all this stuff,

(03:00):
So it's going to be We'll be getting into a
lot of stuff. It's really not going to be too
much conspiratorial tonight. Although I do have a whole section
on Jewish identity from the medieval period forward, where I
do bring up the thirteenth tribe theory in Arthur Kessler's
discussion on the Kazars, because I do, I did a
whole stream on Kazaria, and the Kazar is a bit

(03:21):
of a forgotten point in history a lot of people
don't talk about, so I am going to mention that.
But mostly what today's stream is going to be about
is highlighting this transition from Hebrew to Israelite to Jew
and how the term Jew in the twenty first century
really took shape and gained the structure and form that

(03:42):
it has today, and in doing that. So I have
a bit of a juicy a bit of an even
more juicy section at the end of my document that
is comparing and contrasting the eschatologies of modern Judaism and Orthodoxy.
Now you say, well, why is that juicy? Well, obviously

(04:02):
these worldviews are antagonistic to each other to a certain degree.
In fact, I actually laid out I have a handful
of points I'm actually going to lay out to you
here real quick before we get into the document, just
about four areas just to highlight that Judaism, Rabbinic Judaism,
which is what we're essentially talking about, Judaism that exists

(04:24):
after seventy a d. When the Second Temple is destroyed,
has essentially been in competition with Orthodox Christianity since its inception.
They both are essentially spawning out of the first century,
and they take essentially opposite directions, opposite directionality, and when

(04:45):
we start looking at their eschatology, I mean, Judaism is
going to be very much an imminitized eschatology. It's focusing
on this world, creating the opportunity for a global redemption
through the prevalence and the atonement that the national state
of Israel is expected to attain the rebuilding of the

(05:07):
Third Temple against so much stuff that we've talked about before.
I am not just going to be hammering and you know,
all the details we've talked about regarding modern Israel and
so many of the things that they're doing. But it
is interesting to note that from the first century forward,
Rabbinic Judaism has essentially had some type of competition with Orthodoxy.

(05:30):
And Orthodoxy we believe we are the true Israel, and
so we believe we are the spiritual Jews. You know.
One of the things that I mentioned, and one of
the part of the problem, or at least if depending
on where you're looking at, the historical antagonism between Judaism
and Christianity has to do that if Christ, Jesus Christ

(05:51):
is the Messiah, which we believe, unfortunately, that essentially nullifies
the uniqueness of Jewish identity. And I think what I'm
going to try to demonstrate today is that the particularness,
the particularization that God uses in regard to the creation
of Israel and what we would consider Jews and Judaism

(06:13):
had to do with this transition where you know, Adam
is made in the image of God. It's a universal all.
You know, a Jew, Israel Hebrew doesn't exist yet you know,
Adam is the forefather of humanity. This is where we
get the amago day. And then in Noah again not
a Jew, not a Hebrew, not an Israelite, we get

(06:35):
the universal morality. And so as I prepared for today's stream,
I began to realize and a sort of kind of
knew it but never articulated it. So explicitly is that
God offers this universal salvation now because of the fault
in the state of humanity. He then is forced to
choose and particularize his revelation within history. And this is

(07:00):
where we get Abraham first being referred to as a Hebrew.
As I said, what does Hebrew mean? Well, upon my
research I found out it means one who crosses over,
who crosses over from idolatry, from pagan worship, from essentially
the sins of the fall, to worship of the true God.
This is why Abraham is chosen, and so spiritually it

(07:21):
represents the really the path of the Christian. It's somebody
who transitions from a life of death to a life
in life with Christ. So this we would say that
the Hebrew term sort of begins to define the trajectory. Really,
it has no ethnic connotation at that point, very interestingly enough,

(07:46):
and so we see from that section from Genesis to Abraham,
there is no Jew, there is no Israel, and Hebrew
is a general term used to one for one who
crosses over from essentially the world, that is the world
that will be in their worship and relationship with God.
Now it isn't until, of course, Jacob, the godson of Abraham,

(08:10):
gets the name Israel, one who wrestles with God. That
Hebrew then becomes a broader term for ancestral descent. And
this is typically how we understand that term Hebrew. When
we say Hebrew, we think of somebody who's Jewish, we
think of somebody who's Semitic. From the Holy Lamb. Well,
Hebrew really takes on a broader context after Jacob and

(08:34):
that Israelite and begins to take on a new meeting
denoting a specific membership to the Covenant. And so Hebrew
general person crossing over to true worship of God. This
is why Abram Abraham is referred to as a Hebrew
in Genesis thirteen fourteen. And then we see Israelite begin

(08:55):
to take on this notion of someone who's a citizenship
to a sort of national It takes on a political connotation,
and really Moses is the one who inaugurates Israel as
the theocratic nation, this new novel identity for Jewish people.
Interestingly enough, Jew, the term Jew does not actually is

(09:17):
not used to denote the collective what we would call
the Jewish community until post the Babylonian exile. And I
had to look into this because I was what the
explanation that I found was is that after the boat
Babylonian exile, Jew came to denote all who were part
of Israel. And I thought, well, how the heck did

(09:38):
that happen? Why is it out of the various tribes,
why was it that Jew and Judah was chosen? And
it had to do when I begin to do research,
had to do with the Persians. And the Persians again
in this diaspora after the First Temple is destroyed and
they're in diaspora the Babylonian exile, the Persians referred to

(10:04):
what the Hebrews are, the Israelites as Jews because it
was the tribe of Judah that controlled Jerusalem. And controlled
the Temple. And so it's the Persians who began to
use the term Jew in a very generic way to
refer to all these different tribes. And interestingly enough, the
tribe of Judah was one of the tribes that resisted

(10:25):
cultural assimilation the most. And this is why the Persians
referred to the Jews as Jews or the tribe of Judah.
Because the other tribes began to assimilate into the cultures
during the exile, the tribe of Judah did not. And
so after the Babylonian exile, once they began to rebuild

(10:45):
the Temple, this is a period where Jew takes on
the term that we would often use it today that
denotes the ancestral Hebrew connotation, the national political identity of Israel,
and then the relig just cultural identity of the Jew.
And so that's a little bit about how we got got,

(11:07):
you know, got to the present point in which we
even use that term. So it's interestingly enough, you know,
that's what we're gonna be tracing today is looking at
this sort of transition of Jewish identity and really demarketing
what again explicitly is a jew so smash that like

(11:28):
for everybody who's here missed the fist that throws in
ten throws in a bagel. Thank you so much, mister
fist that God blessed you. Rather really appreciate it. Jack
Wonders throws intent, Thank you very much, Jack. And Austin
Detulio throws intent, says Oivey. Yeah. Interesting to see how
the how the stream has received tonight. So I really

(11:51):
don't see anything online that's gonna be as thorough as
tonight's stream will be. So I'm really anxious to see
kind of what people's take away from it is. Ed
throws in five. Thank you so much, Ed, God bless
you guy. I want to let everybody know I'm trying
to raise some money. We got our road trip, my
wife and I's road trip will be heading to Debate
Con on Saturday morning to get down to Nashville, and

(12:14):
from Nashville will be driving to Palm Close, Palm Coast, Florida,
actually Saint Augustine's where will be staying for a week
in in prep for the Athens and Jerusalem conference. So
all the money raised today will be going towards that.
If you'd like to help me out, please do And
if you'd like, if you're feeling generous, please give some
total crew memberships over on the YouTube. Would greatly appreciate that.

(12:38):
Nathan Slippery throws in five and says, a bagel is
a shyster that does everything they can do to keep
their money. Okay, Well, a little bit of a different
angle than I'll be taking today today will be much
more theological in an orientation. But one of the things
that I wanted to mention to you guys is that

(12:59):
you know, there is this cultural animosity or tension between
Judaism and Christianity, and part of that, as I said,
it has to do with that if Christ is the Messiah,
which obviously us Christians believe, it nullifies the uniqueness of
Jewish identity and it moves this as I talked about,
this particularization, Right, so no one, Adam is a universal

(13:23):
opportunity for God, and he begins to particularize through Adam,
so that we going to then know who the Messiah is. Right,
we have multiple prophets, we have these prophecies awaiting the Messiah,
and so the particularization that God used, and we'll get
into circumcision and ways in which it sort of was
a biological identification of the Covenant moves to a spiritual universalism,

(13:48):
which is kind of a full circle, right, and that
the Jews as a chosen people is really relegated to
a specific context so that Christ could fill it. And
so God chose a historic people to reveal himself. But
with Christ, chosenness is now about a spiritual adoption. It

(14:10):
is not about an ethnic descent or a matrilineal descent
regarding ethnicity. It is not even about you know, keeping
up the ritual customs of the Old Testament or anything
like that. It's about a spiritual adoption and the continuation
of Israel, which I have a whole thing that would
be looking at is through the Church, the Orthodox Church,

(14:33):
and I even have a section on how the Byzantine
Empire actually viewed Jews. Again regarding to what is a Jew,
and it was a people that had a historic prominence
that unfortunately divorced themselves from the incarnate God and killed
God and rejected the Messiah. And so from the Orthodox

(14:56):
Christian perspective, I think when you ask what is it Jew,
we don't nullify the unique vehicle they were during the
period from essentially Abraham to Christ. Yes, obviously if you
read the Bible, there's a lot of instances in which

(15:16):
they're falling out of the Covenant and returning back to
the idolatry and the pagan worship. Which again, as we
talked about Abram being Hebrew, Hebrew meant one turning away
from idolatry to the true God. And this is where
we see even in the epistles this referenced Us being
you know, circumcised in the heart, that the Christian is
the true Hebrew or the true Jew. This has to

(15:38):
do with this particularization being fulfilled in the most particular
person of Jesus Christ and then offering it back up
to a universal, transcendent worldview. And so our theology and
our eschatology is so much more transcendent focus than the
imminent focus of Judaism. I have just a few things
I wrote down here after doing the research that I

(15:59):
thought are unique little inversions to demonstrate that the identity
question is attention because the Orthodox Church in the Catholic Church,
but you know, this stream is coming from an Eastern
Orthodox Christian perspective. Anybody's not aware we are Israel. There
is no unique category for the Jew anymore. We are

(16:19):
the chosen, and we are chosen by spiritual adoption. We
are not chosen by an ethnic or racial a material
identification of a relationship with God. And so regarding revelation
and the nature of God, you know, Orthodoxy affirms that
the infinite enters into the finite. This is part of

(16:41):
the panentheism of our paradigm, and Judaism rather insists on
the infinite must remain separate from it. We've talked about
how the at a paradomatic level comparing Judaism with Christianity
is that they do they worship the same God because
our God is triune. And this is really the fundamental
question estion between Christian and Jewish dialogue. It all is Christological,

(17:05):
and because of their rejection of Christ and our exception
of Christ, it changes the paradigms totally. And so what
Orthodoxy sees as a summit of revelation the incarnation, Judaism
sees as the greatest impossibility. And this is why for them,
their Messiah is fully human, their Messiah is not fully

(17:28):
god fully manned. In this both and worldview. This both
anthology of Orthodoxy, as we'll see, this is not present
within Judaism and this focus on the material right, So
when we get into their eschatology, the whole thing is
focused on the material world, on the nation state of

(17:49):
Israel and the building of the Third Temple, on the
return to the sacrifices, on the Noah hyde laws. For
the non Jews, it is about bringing about a material
opportunity for their Messiah to come, which again is our Antichrist.
You can see that historical antagonism there. That's that's deep.

(18:10):
And this is why the Byzantine Empire, for example, you know,
did have a relegated status for Jews. They couldn't do
they couldn't fully participate in society because from the Orthodox
Byzantine standpoint is that they worshiped in a very different way.

(18:31):
They failed to understand who God Incarnate was. They wanted
to keep their cultural customs and their identity, and they
were certainly tolerated. There were times of force for conversion,
and as I'll bring up eventually in the document, this
is why so many Jews fled to Kazaria and the
Kazari and Empire, the Turkish nomadic Empire eventually adopts Judaism

(18:56):
as the official religion, and that will get into again
what is a Jew regard Eskenazi identity? Now I'm not
going to focus too much on that, but this is
a real question, and I know that if you look
I haven't seen the genetic tests that I would I
would be open to if somebody sent me the information.

(19:17):
But if you look into the k the Kazari in
theory about Ashkinazi identity, essentially them being part of these
Kazars that converted in that it's a mixture of Jewish
ethnically Jewish or ethnically Hebrew or ethnically Semitic identity with
the Turks, and that this then eventually becomes Ashkenazi identity

(19:40):
because of the amount of Kazars that fled into Eastern Europe.
I think there's something to it. Now if you look
at most like AIS, if you put it into AI
or Google, it's very dismissive of the theory, and it
says that genetic analysis has already dismissed it. And maybe
it has. I haven't seen it myself, but I'm going

(20:01):
to mention, you know, the Kazars briefly in our quest
to sort of answer the question of what is a Jew?
And so from the Christian perspective, the historic Israel has
already been fulfilled and transcended, right, and this transcended dimension
is going to be a huge delineation between our paradigm
and theirs, because they are still so focused on the

(20:24):
imminent world, and in many respects their religion really never
transcends the material world. You know, another uh distinction that
I would say between Judaism and orthodox He is that
Orthodoxy God descends to lift man into divine life. This
is the whole notion of theosis, This is the uncreated energies.

(20:46):
This is why you know God so loved the world
that he forsook his only begotten son, because we then
are called to participate in divinity again, transcending temporal space
and time. But for Youjudaism, man does not ascend through
a mystical, grace filled participation. He ascends by obedience to

(21:09):
divine law. For Orthodoxy, grace transforms our nature. For Judaism,
the law disciplines our nature. And then in that sense,
it's the law, it's the ethical discipline, it's the the
is the ethical existential requirement that allows one to be saved.

(21:30):
In their paradigm, so eschaologically, you know, Orthodoxy expects the
end to transcend history. Judaism expects history itself to become redeemed.
Orthodoxy is the kingdom, spiritual and cosmic. Judaism is it
is national and historic. So when we're talking about salvation,

(21:51):
essentially from the Jewish perspective, those who are not part
of Israel, those who are not ethnically Jewish, they get
to participate in the salvific work of the Jews by
abiding the Noahide laws. And again why the Noah Hyde laws,
Because as I said, Noah was not a Jew. Noah
Adam is the universal image of God in Man. Noah

(22:14):
is the universal moral law. But again this is before Abraham.
This is before a Jew was identified. Judaism is identified.
And that's why then non Jews, at least in regards
to their worldview that I looked into, many rabbis believe
that the non Jew will be judged based on their

(22:35):
adequacy of upholding the Noah Hide laws, the universal moral
law that God gave before Abraham. And then the you know,
we look at the Messiah. As I said, Orthodoxy universalizes
the covenant that there is no Jew or gentile in Christ. Christ.

(22:55):
The again, he transcends the imminent dialectic the imminent dis ancient,
and Judaism not so much. They must be a man
and not a divine man, not a fully god fully man,
not full divine nature and full human nature, no fully
human nature who fulfills from their perspective, the requirements for

(23:21):
the Messianic arrival, the formercies. Christi is the fulfillment of Israel,
whereas Judaism sees him as its negation. And so you know,
the Jewish Covenant is particular, it's not universal, and it
remains tied to land and lineage. We're gonna see this.

(23:41):
It gets back to the promises that were given to Abraham.
But as I said, from the Orthodox perspective, when we
look at the promises of land and the nation state
of Israel and the blessings that He's going to bestow,
those have already occurred. And so what do we see
from an Orthodox perspective is that modern Judy is still
trying to push forward on a promise that has already

(24:04):
been fulfilled, and fails, at least from our perspective, to recognize,
due to that pride, due to that unwillingness to humble
oneself and realize that the law is spiritual circumcision is
now of the heart. It is not of the body.
They cannot see the true Messiah. And so for Orthodoxy,

(24:26):
the law, the spiritual law, becomes interiorized through the spirit
the heart. For Judaism, the law still remains externalized through commandment.
So one speaks of the law fulfilled, the other speaks
of law eternal. Another again, interestingly inversion that that I
kind of pulled out today, And another one is that

(24:51):
Orthodoxy sees the fulfillment and the New Covenant of Christ
and Judaism continues the old Covenant a waiting for its
future restoration. Which again, where's the version is that everything
that Judaism describes as their Messiah is early reminiscent of
what our fathers of the Church have warned regarding the Antichrist.
So that's a little bit of a quick little introduction

(25:14):
to what we're going to be diving into today, and
then I'm going to just be going over the whole document.
That's really what the whole stream is going to be
going over. So it's going to be very theological, historical
and explaining this shift of Jewish identity and how it
got to where it is in the twenty first century
and essentially from an Orthodox Christian perspective, delineating who we

(25:34):
are and who they are. So that's that's the goal.
So smash that light, guys. I really appreciate you all
being here. Chair throwing Italian throws in ten says I
hear much about Kazar Milk. I wouldn't know anything about that.

(25:54):
David James Flood gifts a codal crew membership. Thank you
so much. David, really appreciate that. My man. Also, if
anybody else is out there and you're feeling generous, please
give some total crew memberships, would greatly appreciate it. And
let me just see if anybody say anything over on
stream labs. If not, we'll take do some quick housekeeping

(26:16):
and we will dive straight into today's document. So all right,
if you want to support today's stream again, the entire document,
my document, I think is twenty pages long that I
put together that is available for anybody who's over at
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(26:39):
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(27:00):
put today's up yet, but today's will be up there.
So if you want to get today's twenty page a
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(27:22):
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(27:43):
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(28:05):
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with that being said, guys, now we can get into
today's topic. Oh, somebody just gifted Oh, mister Fista gifted

(29:09):
five total crew memberships. Thank you so much. Missed the
Fista and Marat just gifts fifty total crew membership. Bro, Mara,
thank you so much, brother. That is very very generous.
Fifty total crew memberships. Wow, dude, is that thing still
going giving out memberships? Thank you brother, that is very

(29:29):
very generous of you. I really appreciate it. Oh yeah,
there's still a promo code. Yeah, I'm sorry somebody's wanting
the link for the Alps. The Alps affiliate link is
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everybody who said, hey, here is the affiliate link for Alps.

(29:51):
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(30:13):
but Mara, thank you so much brother for the generous
fifty dollars super chat. I really appreciate it. MGM Studies
throws in ten, says your tax, my lord, Well, thank
you very much, MGM Studies. I do appreciate the tax.
It is time to tie the church, my fellow parishioners.

(30:34):
Haley's in the chat throws in five. Thank you very much, Hailey,
God bless you. Okay, so let's pull up my document
because we're going to be here for a minute. Guys,
I told you this thing took me a while to
actually put together, much longer than I was expecting for
the stream to be. And depending on how fast the
stream goes today and how generous we are in regards

(30:58):
to being able to reach our goal of raising money
to get down to Nashville and Florida, I may I
may make the Eschatology stuff separate. I don't know. It
depends on how how fast we get through it. As
I said, it's twenty pages, twenty pages of twelve point
font that I put together over basically a three day period,

(31:19):
so I have no idea how long it's going to
take us to get through it. Jet thank you so much,
brother for the five dollars super chat. Really do appreciate that,
my man, God bless you. But let's just see how
it goes. So to begin, as I said, I've divided
today's discussion on trying to answer what is a Jew?

(31:40):
Between Genesis to Abraham, Abraham to Christ, and Christ to
the present day. The Christ to the present day is
probably the longest section because it's a reference to also
historical events in historic periods, but beginning here with Genesis
to Abraham. Okay, the introduction the problem desminition before Abraham,
the concept of Jew, as I'm sure you guys already know,

(32:02):
because I've already told you, does not exist. To ask
what is a Jew in the primeval history Genesis one
through eleven is to ask how does God's covenancial identity
begin in humanity before it narrows to Israel? Because again,
as I was highlighting earlier today, or at least the
beginning of the stream, it begins as Hebrew, it goes

(32:25):
to Israelite, and then it goes to Jew. The term
Jew really is the last moniker posts the Babylonian exile
to actually refer collectively to this group of people, So
it doesn't exist yet. An Orthodox and Patristic interpretation, the
story of Israel is the story of God restoring his
image and fallen mankind through a chosen lineage that culminates

(32:48):
in the incarnation. Thus, before jew there is Adam, the
universal Man, and before Israel there is covenant humanity. So
the universal stage Adam to Noah, Adam again, we said,
means Man or Earth. Humanity has created the image of
likeness Genesis one twenty six. Universal covenant partner and Patristic theology.

(33:10):
Adam represents the prototype of priesthood humanity mediating creation back
to God through obedience and thanksgiving Allah the Eucharistic life.
So we see this as a as a typology, a
foreshadowing of the church itself. You're gonna see as we
move through the Old Testament and everything regarding the Jewish
tradition is a sort of typology that I've tried to

(33:33):
incorporate the Orthodox theology so that you can see how
we fulfill it. You know, Like I just talked with
Cleave to antiquity, what a few weeks ago, Well, I
guess now's over a month ago about answering Protestant questions
over on his channel, and iconography kept going up over
and over and over and over, and no, you know,

(33:55):
the Seventh Ecumenical Council didn't invent icons. Iconography was present
in the same I good traditions before the Church, and
we are the continuation. And you're going to see as
we move through how the Orthodox Church is the continuation
the fall Genesis three ruptures that priestly vocation of mankind
becomes exiled from Eden, foreshadowing Israel's later exiles. Now, for

(34:20):
those of you who don't know, my book Returned to Babylon.
From Adam to Antichrist is actually documenting a Christian heresy
that is the foundation for transhumanism, that viewed Adam as
the sort of figure, historic figure that humanity is trying
to idolize and become. Now, from an Orthodox Christian, we
want to become like Christ, the Messiah is has been,

(34:43):
you know, has already incarnated. He has united divinity and humanity,
and so we do not privilege Adam as like some
ancestor that we want to get back to. No, Christ
is who we are trying to follow into eternity. And
that this heresy then led to the belief that technology
was going to take us back to the Garden of Eden,

(35:04):
that every attribute Adam lost, the new atom, which was
going to be the premillennial or post millennial man would
be redeemed through technology. So that is how even transhumanism
actually comports with some of this early Old Testament stuff.
But okay, next section here. The spread of sin in
the Nohic Covenant canaan abill prefigure the tension between true

(35:29):
and false worship and early topology of later Covenant faithfulness
versus apostasy. See with Noah, God renews covenanial order the
Noah Hyde Covenant Genesis nine eight through seventeen, and establish
a moral universality, the laws for all mankind. As I said,
this is why within some Jewish eschatology, when they believe

(35:53):
their Messiah returns and that Israel will essentially rule the
world from Jerusalem, which is where we're warned about potential Antichrist,
they want to place all non Jews under the Noah
Hyde laws. Why because the Noah Hyde Covenant is a
moral covenant, a universal covenant for all mankind. And so

(36:15):
this covenant is universal and it's not ethnic. It has
nothing to do with Israel, and the Rabbinic and Patristic
traditions view Noah as a proto righteous. The flood purges creation,
prefiguring baptism one Peter three twenty through twenty one. So
we can see the purification that Noah deals with in

(36:36):
regards to the sins of man and the sins of
the world, and God sort of washes the sins away.
This is an Old Testament prefiguring of your baptism when
you come into the Orthodox Church. Then we get to
the Table of Nations Genesis ten. Humanity is dispersed into
seventy nations, the ethnic pluralism of fallen mankind. There are

(37:00):
still no quote chosen people yet right. Divine revelation is diffused,
but not yet particularized. I use this term over and
over and over because I think particularized when we look
at the Jewish content, they're constantly particularizing the Covenant. They're
constantly particularizing the chosenness. As we'll see, it begins very

(37:20):
universally Adam and Noah, and with Christ it opens back
up to this universal salvation, this universal Covenant. And part
of this inherent tension is that the Jewish tradition is
trying to continue the particularization and argue make the claim
that they are still the chosen ones of all of
creation and humanity. And this is why they have a

(37:42):
privileged status under God to essentially rule the world in
their own eschological framework. Okay, so next point is the
Tower of Babel and the birth of Election Genesis eleven. Babel,
as you know, symbolizes humanity self deification. That's why I
title my book Return to Babylon the attempt to ascend

(38:04):
to Heaven through human artifice rather than divine grace. God's
scattering of tongues marks the fragmentation of human unity, which
will only be healed in Christ Acts two Pentecost, right,
so where they try to unify all language to his
sort of ascend into Heaven based on human will. Pentecost

(38:25):
is the point in which that fragmentation that when God
confuses the tongues of humanity, he brings them all back
together at Pentecost. You may ask, well, how does that
bring all humanity back together? Because now it's not about
the differences of languages. It's that the singular truth of
Christ can be expressed through all languages, and in that sense,

(38:47):
it's a singular universal language. And this is why as
Orthodox Christians, when we look at somebody like Saint Piecios
of Mount Athos, he had the gift of tongues. There
are so many stories of people going and seeing Saint
Hyasios speaking in their own tongue. For example, one of
that one particular story I covered here on this YouTube
channel was the Japanese man. Saint Paisio's had never been

(39:09):
to Japan, he never spoken a word of Japanese. And
yet when a Japanese man came and ascended the mountain
and went to his cell, he began to converse to
him in Japanese, and Saint Paisio spoke back in Greek.
And yet somehow they understood. This is what the Orthodox
Church believes to be the gifting of tongues. This is
what we understand as pentecost. It is not glossalalia, It

(39:34):
is not gibberish. You know, I've talked about before Andrew Nuberg.
He's a neuroscientist that developed the field of subfield small
field called neuro theology where he analyzes essentially religion through
a neuroscientific lens. And what he showed is that people
who believe that they speak in tongues went under a

(39:56):
brain scan and looking at their neural firing, is that
the linguistic center of the brain actually shuts off demonstrating
that this is not some language, this is not some
transcendent language. This is actually a diminution and human expression communication,
which would be our point as Orthodox Christians than any

(40:17):
of these Pentecostals that are speaking in gibberish. This is
actually a form of irrationality, and God cannot be irrational.
So therefore, if you're filled with the spirit, you cannot
then pronounce some irrationality, which is what we would argue
they're doing. Okay, So God scattering the tongues marks the
fragmentation pentecost. Out of this dispersion, God calls one man, Abram,

(40:42):
as the vessel through whom he will reunite the nations.
This is the turning point from a universal covenant to
a particular election. Okay, so now we're moving from the
term Hebrew, as you'll see down here, from a general
term of someone turning away from idolatry back to God
or to God. You'll see the term Israel begin to

(41:05):
come into play here. So the call of Abram Genesis
twelve one through three, Abram is Semitic. It's a scent
of shim so one of the sons of Noah. The
term Semite later becomes the linguistic cultural family from which
Hebrews arise. Now, for those interested, the Indo Europeans are

(41:26):
believed to be descendants of Jeffith and Jeffith in the
Aramaic meaning to extend I did see some people claim
that in the Aramaic it actually meant fair or fair skinned,
but all Indo European peoples. So everyone you would consider
white or European, from Slavs to Greeks, to Spanish to Celts,

(41:48):
those are Indo European based on the linguistic family, and
it includes the Armenians and includes Persians. And for those
who didn't know, it's the Indo Europeans that founded the
Vedic religion, which comes Hinduism. This is why the cast
system even itself has a sort of racial tank to
it that if you're higher on the cast system, your
skin is typically lighter. It's because fear skinned into Europeans

(42:12):
actually founded the Vedic tradition and built that sort of
foundational basis of what becomes Hinduism. Okay, moving forward, Covenant
and promise. God calls Abram with a threefold promise. Now
here's the promises that God gaves Abram. That is still
trying to be used by Jews today, the land to

(42:36):
your offspring. I will give this land descendants and blessing
for all nations. Here identity begins to shift from a
universal humanity to a particular lineage chosen for universal salvation.
Abram's obedience contrasts with Babbel's rebellion. Okay, so if you're
reading scripture, you can see how these these sort of

(42:56):
play on each other. The etymology of Hebrew first, using
Genesis four thirteen, Abram the Hebrew meaning as I said
to cross over symbolically the one who crosses over from
idolatry to the True God, from Mesopotamia to Canaan. Spiritually,
the Hebrew is one who passes from death to life,
foreshadowing the Pasco right Pasca Easter mystery of Christ literally

(43:22):
dying and resurrecting. So you can see how from an
Orthodox perspective, we are actually fulfilling all these things continually.
Thus the Hebrew identity precedes Israelite and far precedes the
identity of a Jew. Covenant, faith and circumcision Genesis fifteen.
God formalizes the covenant by oath and sacrifice, Abram believes,

(43:43):
and it is counted to him as righteousness. Genesis seventeen,
God renames him Abraham, father of many nations, and an
institute circumcision as a sign of covenential belonging. Here we
begin to see the biological ritual identity that I will
later become the hallmark of Israel in Judaism. And so

(44:05):
this is just a quick table. I got multiple tables
I put together just to break some things down. And
so you can see that again this document. If you
want this document again, we're only on page three of twenty.
This is available over at the Logos Academy for the
men in our men's only community. So the Orthodox theological reflection,
the fathers interpret Abraham's calling as the beginning, the beginning

(44:29):
of typological Israel, the seed of the Church. Saint Paul
calls Abraham the father of all who believe Romans four
or eleven, the proto Christian by faith. Thus, before there
is Jew, there is faithful man, the Hebrew, who crosses
over the prototype of Christian life, moving from the fallen
world to the promised Kingdom. Okay, this is before any

(44:52):
ethnic understanding of particular identity, and so key takeaways. A
Jew in Genesis is not yet an ethnic or religious label,
but a spiritual trajectory, the move from idolatry to the
covenant of God. The term Jew derives from Judah, Jacob's son.
This comes much later in the Abrahamic period, and we

(45:13):
only speak we can only speak of Hebrews. Genesis one
through seventeen reveals the formation of covenantal identity from universal
image of Adam, the moral covenant of Noah, and then
the elect of faith of Abraham. In the Orthodox perspective,
this prepares the way for the incarnation where the particular
becomes the universal again. You see, That's what I kept

(45:37):
laying this out, is that, as you'll see, Judaism is
constantly trying to particularize due to that moment in period
which we're going to get to next, from Abraham to
Jesus Christ. This is all about God particularizing his covenant
in historic times so that when his son, the second
person of the trinity of Jesus Christ came, it can

(45:57):
then correspond with this prophetic life lineage that spans an
you know, extensive amount of time, and God then can
reveal himself through history. I you know, I get this question.
As people have asked me, Well, you know you're Orthodox Christian. Well,
why did God choose the Jews. Well, he didn't choose
quote unquote the Jews. He chose Abraham. The Jews are

(46:19):
the people that we would refer to as the descendants.
And I would argue, how would God and a world
that has completely fallen with beast reality and homosexuality and
you know, all the great sins of sodom and gomora,
how is God to reveal himself in history? And you know,
people expect that God should just like stand on top

(46:40):
of a mountain and gather of all humanity and then
just tell everybody that he's him or something like that. Well,
to me, it makes a little bit more sense that
God would use historic time and the fidelity of people
right to not go and sacrifice their children to Moloch
and bail, which is the continual pattern of the Old Testament.
He would substantiate his covenant through historic time being fulfilled

(47:05):
in his son. Again, all that particularization continues to get
more and more and more particular, and then with Christ
it just opens back up to the universal. So anyways,
let me answer some questions. See if anybody's sending in
some questions before we get into the next section. Here

(47:26):
The can Opener podcast throws in five says, last few
streams have been inspiring. Asked out a girl from my parish.
Pray for me. Boys, Well, glory to God man. You know,
if it's meant to be, it's meant to be. But
I'm glad you had the courage to actually ask a
girl out. There's a lot of guys struggle with that,
so God bless you that can't open her podcast. Kadoki

(47:48):
seven to eleven throws intense as thank you for your service. Well,
thank you brother for the support. Uh wow. Nicholas McQueen
throws our McQuinn throws a generous one hundred dollars and says,
really appreciate your work. Need to sign up for a
membership asap. This is fascinating and surprisingly misunderstood topic ongoing
dispensationalism Christian Zionism debate. Hope the road trip goes great. Well,

(48:10):
thank you very much, Nicholas, and yeah no, going through
this stream of preparing for it. Dispensationalism was one that
I kept thinking about over and over again because once
you begin to look at the Old Testament, both from
Genesis to Abraham, and Abraham to Christ from an Orthodox lens,
which I'm trying to lay out to you guys. Now,

(48:32):
it's impossible to be a Zionist. And this is why
Father Turbo said, you cannot be an Orthodox Christian be
a Zionist, because it nullifies who we are in history.
We are the Church, we are the Kingdom to come
and yet not yet fully fulfilled. And so we'll get
through this, especially this next section from Abraham to Jesus Christ.

(48:54):
What we're going to see here is this movement of
Jewish particularization, God's particularization of covenant, ending in Christ and
making it universal again. But after Christ, we'll see that
Rabbinic Judaism, the Talmud, and the Mission on all this
different stuff. These are attempts to sort of retain some

(49:15):
type of Jewish identity in the face of a rising
Christianity that essentially nullified the historic identity from Abraham to
that point. And you can understand why Jews may be
upset about that and want to sort of maintain this
idea of a chosenness or that they are still the
chosen people of God and have this historic eeschological significance

(49:37):
for the salvation of the world through the nation state
of Israel. So you can understand it. But obviously once
you look at the theology, it just does not It
does not comport with Christian theology at all. And as
I said, their understanding of God is not a trinitarian understanding.
Even though you can look into the multiple powers in heaven,

(49:58):
there's multiple scholarship that you know, I've brought out a
handful of books. I even mention it in my book
that it's not uncommon actually during the early period before
Christ that some Jews actually speculated that there's multiple powers
in heaven, a lah sort of trinitarian formation. But modern
Judaism is not trinitarian. Their concept of God is much

(50:20):
more similar to the Muslims than it is to a
Christian concept. Okay, all right, so now let's get into
the document from Abraham to Jesus Christ. Okay, So introduction
from covenant to peoplehood. With Abraham, Humanity's relationship to God
narrows from a universal calling Adam and Noah to particular

(50:42):
covenantal lineage. This transition marks the origin of quote Israel,
not yet Judaism, and the formation of a sacred people
through whom salvation history will unfold. An Orthodox understanding, the
period from Abraham to Christ is the gestation of the
Church within the world of Israel, the progressive revelation of
divine Sunshit culminating in the incarnation. Okay, so Abraham at

(51:08):
covenant foundation of chosen identity core elements Genesis twelve fifteen
seventeen promise of land seen and blessing. Abraham's descendants would
inherit a land, multiply into a nation, and mediate divine
blessings to all peoples. Again, we can already see that
in the Church, right, So when we look at these
core elements, note that modern Judaism is still trying to

(51:31):
preserve these things as if they've not yet come, and
that they have a duty to bring them forth in
the world, whereas us Orthodox Christians would argue, these are
all fulfilled in the Church. So yes, they inherited a land,
the Holy Land, They multiplied into nations, they built the nation,
the biblical nation of Israel, and mediated divine blessings to

(51:53):
all peoples, meaning the incarnation of God, faith and righteousness.
Abraham's faith proceeds circumcision. The covenantal identity is first spiritual,
then later ritualized and then returned back to a spiritual identity.
Right Paul talks about a circumcision of our heart. That's
why the Council of Jerusalem, you know, roughly forty eight

(52:16):
a D to fifty a d. Our Church says, hey, actually,
all the Gentiles, you guys, don't We don't need to
do circumcision anymore. You know that that is no longer
we do not mark ourselves ritually to belong to the Covenant,
because the Covenant is now spiritual. It's not a ritual
material thing. Circumcision sign of belonging to the Covenant initiates

(52:38):
the sacramental logic of visible signs, embodying invisible grace later
fulfilled in baptism. So here we move from Hebrew to
Israelite in regards to what is a Jew. Abraham's grandson
Jacob receives the name Israel one who struggles with God
or wrestles with God, his twelve sons from the tribes

(53:00):
of Israel, the foundational ethno religious identity of the Old Covenant.
Thus Hebrew becomes a broader ancestral term at this point,
while Israelite denotes membership to the Covenant nation. So keep
that in mind Hebrew at this point. Remember this is
what was used to identify Abraham by God, is that

(53:21):
he was a Hebrew. He was crossing over Hebrew now
is a term used to define a broader ancestral term
back to Abraham, and Israelite becomes the moniker, specifically used
to define these people, regarding their covenant nation as promised
and important for the salvation of humanity. The Mosaic Covenant, law, nationhood, Exodus,

(53:44):
and Cyanai. With Moses, Israel becomes a theocratic nation. The
covenant expands not only faith Abrahamic but also Torah law, cult,
and priesthood define the people. The Law functions as a pedagogue,
deserving Israel for the coming of Christ. Theological components covenential election,
You shall be to me a kingdom of priests and

(54:07):
a holy nation Exodus nineteen six. Holiness code separation from
gymile impurity through ritual diet and worship Levetgus eleven through twenty,
Tabernacle and temple worship. Sacrificial system mediates between divine holiness
and human sin, prefiguring the Eucharistic sacrifice. So you see,
God is taking these things. It's like God is saying Wow,

(54:30):
they are just not getting it, okay, So let me
take all this stuff and ritualize this in material terms
so they can understand what this means theologically, to prepare
humanity for Christ for the fulfillment of all these things.
Priesthood levitical Israel's mediation rele anticipates the royal priesthood of
the Church one Peter two nine. Development of the ethnic term.

(54:53):
The word Jew derives from Judas, as I talked about
in the opening of Today's stream one of Jacob's Initially
Judah height referred only to the tribe and territory of Judah.
After the Babylonian exile, so roughly sixth century BC, Jew
came to describe all members of the Covenant community, regardless

(55:16):
of tribal lineage. And I thought, how the heck did that?
How did Jew? Why did the Persians choose Jew out
of all the different tribes right to define these people?
So I did a deep dive into trying to figure
out why that was the case, And what I found was,
as I said, it originally meant a person from the
land of Judah. Well, they occupied the territory around Jerusalem,

(55:37):
and they controlled the temple that's what made the tribe
of Judah particularly important. Well after the exile, Yahud or
Jew became the Persian provenance name for the region around Jerusalem.
Thus Yahudi came to mean not just a tribal term,
but a citizen or member of the Judaean community, regardless

(55:58):
of precise tribal linea. This is the first introduction of
the term Jew to describe a collection of what we
would call Jews or Judaism or those who practiced Judaism.
So loss of other tribal identities the ten northern tribes
had dispersed and absorbed their distinct genealogies in local sanctuaries vanished.

(56:19):
Only Judah retained the political continuity, temple worship, and scriptural literacy.
Hence Judah's name became synonymous with Israel itself. It had
to do for the Persians. The reason why they called
them all Jews or from the tribe of Judah is
because the tribe of Judah was the one of the
twelve tribes that maintained its identity, its political continuity with Israel,

(56:43):
the temple worship in Israel, and its scriptural literacy the
most while in exile. That is how that term actually
comes about the Davidic covenant monarchy and Messianic hope. David
as a type of Messiah, God's promised to David. Protestant
Bible Second Samuel seven establishes an eternal dynasty fulfilled not

(57:04):
politically but christologically. The son of David becomes a Messianic title,
linking kingship, priesthood and sonship right, and so the temple
as cosmic center. Solomon's Temple becomes the axis of divine
presence on earth, foreshadowing the incarnation Christ as the true
temple a lah John two twenty one. The temple system

(57:29):
cements the ritual national identity around sacrifice, purity, and calendar,
the matrix of later Judaism. So the exilic and post
exilic transformation from Israelite to jew the Babylonian exile, destruction
of that a temple and exile to Babylon force a
shift from territorial religion to a tex centered faith. Synagogues, torus,

(57:52):
study and prayer replaced temple sacrifices as means of maintaining
their covenant identity. So the term j becomes dominant, reflecting
survival through religious fidelity rather than political sovereignty. Right. So
the Jew is typically then a term used to describe
those practicing Judaism without political sovereignty. Right. I mean, even

(58:20):
today you have Orthodox Jews that still reject the secular,
semi secular nation state of Israel. You have the Lacud,
you have the net Yahoos of the world, the Bengurians
who are ready for the Third Temple to be established.
They're they're ready for the Messiah to come. The Greater
Israel project all has to do with returning Israel back
to this point, right back to the point before Christ came.

(58:43):
Because they reject Christ. They're trying to bring their Messiah,
which is our Antichrist. But Jew is a term specifically
used often to refer to people, these people who are
actually nomadic or sort of lost from their historic homeland.
So return to the Second Temple, Judaism re emerges as
a religion of the book and of boundary, emphasizing Torah, Sabbath, circumcision,

(59:08):
and ritual purity. Distinctions between Hebrew ancestry, Israelite national identity,
and jew religious and cultural now are fully crystallized. So
it's after or during the Second Temple period where all
three of these terms actually begin to take on their
historic meanings that we still use today, and so Jew

(59:31):
then equals one who adheres to the covenant law and
participates in the people of God defined by Torah observance. Okay,
the Intertestamental period, Judaism and transition Hellenistic pressure, so we're
talking fourth to first century BC. Greek culture provokes identity crisis.

(59:51):
Many Jews are threatened by the force of various rulers
for them to assimilate, so assimilation versus covenental faithfulness i e.
The Macabean revolt. You know, read your first and second
Maccabees if you're interested to hear more about that. Diverse
sects emerge. So now we see Jews or Judaism begin

(01:00:13):
to take on new sects that are focused in very
unique and specific ways. You have the Pharisees, these are
legal scholars emphasizing purity and oral law. You have the
Sadducees priestly aristocracy attached to the temple. You have thees Scenes,
a group that no longer exists, and you have all
these conspiracy theories of Jesus. Was Anes scene bro. He

(01:00:34):
went to Egypt and he learned like Egyptian magic. And
then he was like over in India and he learned
the ways of the Guru and the Buddha, and he
went over to Chinaman and he came back and then
he was like he was able to share his global
wisdom with her. No, no, but the scenes are a
real thing. Christ was not an s scene, but the scenes

(01:00:55):
were an ascetic, apocalyptic separatist group most famous in the
Dead Sea Scrolls. If you haven't read it, you know,
it's pretty easy. It's all online now. You could read
it if you wanted. And then they had the Zealots
the political revolutionaries. Now I'll let you guys deduce which
category represents the twenty first century Jewish community the most.

(01:01:16):
But I would argue, especially when we're looking at people
like net Yahu and the Lecut Party, is that it
seems like the Zealots of the ancient period are the
now the ones that are in control because they are
political revolutionaries. Because again, for them, becoming a political revolutionary
and expanding the territory of Israel and building the Third

(01:01:36):
Temple is essential for their eschological fulfillment. And so if
they want the Third Temple for the Sadducees to occupy.
If they want the Pharisees to be able to emphasize
purity and oral law, will they need this political revolution
right which is exactly what's going on right now. So
each reinterprets what it means to be a Jew, whether

(01:01:58):
it be moral, ritual, mystical, or political. And I'll ask
you which one do you, guys think defines a quote
Jew today? Is it the moral definition, the ritual definition,
the mystical definition, or the political definition? Which one you
think identifies the majority of Jews today? Sebtuagen and diaspora

(01:02:20):
translation of the Hebrew Scriptures into Greek universalizes Israel's message
in diaspora. Synagogue spread Jewish Monotheism throughout the Mediterranean, preparing
the soil for Christian missions. And now we get to Christ,
the fulfillment of Christ. Christ as the telos and goal
of Israel. Saint Paul, Christ is the end, the telos
of the law of righteousness to everyone who believes Roman

(01:02:43):
ten four. Jesus, the son of Abraham and son of David,
embodies Israel's destiny, the perfect covenanial man. He is the
new Atom. He abides by the law. He fulfills the
law from genealogy to faith in Christ's biological descent gives
way to spiritual rebirth. So you see the particularization of

(01:03:07):
biological descent is evaporated in Christ and leads to the
universal spiritual rebirth. That's why we're Jews or Hebrews by
spiritual adoption in Christ, not that we practice Judaism. Quote,
do not presume to say we have Abraham as our

(01:03:27):
father unquote Matthew three to nine. The Church becomes the
new Israel Galatians six sixteen, not replacing, but fulfilling Israel's
vocation to bring all nations in communion with God. And
this is the blessing we Orthodox Christians believe that was
promised to Abraham and the nation state of Israel, the
blessings to all humanity is not you know, Israel the

(01:03:49):
Greater Israel project. And then you know, taking over a
sort of centralized global communist structure where you know, their
Messiah brings world peace and forces us to abide by
the Noahide laws as non ethnic Jews. No, they're blessing
is that Christ comes from them. They're blessing is that
Christ fulfilled everything from Abraham forward and therefore we don't

(01:04:12):
need to do it anymore, and that is the blessing
for all of humanity. It has nothing to do with
the continuation of the chosenness status that many people still
want to claim. So the Jew transfigured, the true Jew,
says Paul, is one inwardly whose circumcision is of the
heart in the spirit Romans two twenty eight through twenty nine.

(01:04:35):
Thus the Jew as covenancial identity passes from ethnic sign
to mystical reality, fulfilled in the body of Christ, the Church,
and so the little theological reflection, then the continuity the
covenant with Abraham is not abolished but fulfilled. The Church
is the spiritual Israel, sharing in the same faith topology

(01:04:58):
from circumcision to baptism, from Passover to the Eucharist or
the Pasca, from temple to the body of Christ, christological centrality.
The incarnation redefines covenantial identity around the person of the Logos,
not ethnic descent universalization. What began as the election of

(01:05:19):
one people becomes the universal call of all nations to
commune with God. So what are the key takeaways we
just went over in this section. Jew evolves through four
major stages from Hebrew to Israelite, to Jew and then
to Christian because the Christian fulfills what the Jew was
supposed to be. What began as biological election becomes spiritual adoption.

(01:05:43):
The identity of the Jew in Biblical history is not racial,
but covenantal and teleological, teleological oriented toward Christ, the true
Israelite and the true God Man an Orthodox theology, to
be a true Jew is to be united to Christ,
the fulfillment of Abraham's faith and the living Torah made flesh.

(01:06:03):
So that should bring us a little bit up to
speed regarding from Abraham to Christ. Anybody have any questions
or thoughts on that? Okay, it doesn't look like God

(01:06:27):
infuses me with testosterone. Therefore I do not take any supplement. Okay,
I don't know what's going on in the chat, but
I hope you guys are having a good time. If
you guys do have any questions or comments or want
to support my work, feel free to send in a
super chat, or if you're feeling generous like Marat was,
please give some total crew memberships. I'd greatly appreciate that

(01:06:48):
for anybody who's interested. Okay, now let's get into from
Christ to the present day. This is actually my longest
section here because now we're gonna be talking about the
development of rabbinic Judaism, the Talmud. We're going to be
talking about the various historic periods and how Jewish identity

(01:07:09):
began to shift into what it has culminated into the
twenty first century. As I said, in the twenty first century,
the term Jew is a polyphonic term. All that's just
a fancy way of saying it's a one word that
has multiple meanings based on who's using it. And so
in the twenty first century, jew can mean a believer
in Torah. It can mean a citizen of Israel. It

(01:07:32):
can mean your mother was Jewish. It could mean that
you adopt Judaism culturally. For example, like Ivanka Trump, right,
she marries Jared Kushner. Well, Ivanka is not Jewish by
matrilineal descent. She is Jewish by adoption of the cultural
practices through the marriage of her with Jared Kushner. Is

(01:07:54):
she Jewish? Well, if you asked her, she'd say, yeah,
I'm a Jew. Again, very very flimsy and multifaceted meaning
of what exactly, And you could say a Jew is
now a secular intellectual, someone who does not have any
religious affiliation or religious practice, and yet they are still

(01:08:15):
adamant about their own Jewish identity. And typically that also
takes on some type of political relationship with the nation
state of Israel. So all right, let's move now from
Christ to the present day introduction the turning point of history,
the coming of Jesus Christ, the incarnate Logos, marks the

(01:08:37):
culmin nation and transformation of the Old Covenant. From an
Orthodox perspective, the question what is a Jew after Christ
must be considered in three interrelated dimensions. The first one
theological what does Israel now mean in the divine economy
of Christ already coming? Historical? How did Jewish identity develop

(01:08:59):
after the struction of the Temple and the rise of
rabbinic Judaism? And number three sociological anthropological how does Jewish
identity persist today? Often as an ethnic or cultural category
rather than a purely religious one. And so I just
have this little I added this Christ does not abolish Israel,

(01:09:20):
but fulfills it. And the Church is the continuation of
the true Israel, the people of God renewed in the
New Covenant. So the fulfillment and division Israel in the
Church first century Christ is the true Christ, is the
true Seat of Abraham Galatians three sixteen. In the Messiah
of Israel, through whom all nations are blessed Genesis twelve three,

(01:09:41):
he fulfills the law and the prophets Matthew five seventeen,
revealing that the Covenant was always oriented toward union with God.
Through the logos, the Orthodox Fathers interpret Christ as the
new Atom and the True Israel, the perfect faithful servant
who accomplishes what national Israel could not. So remember that

(01:10:03):
Jews today are often defined by the fact that they
reject Christ as the Messiah, and we believe that he's
the True Israel, who accomplished for any nation state, any
national kingdom could never fulfill. And yet modern Judaism is
still trying to use Israel as a nation state to

(01:10:25):
fulfill global and universal salvation through the particularization of their
theology regarding their chosenness. Okay, Apostolic Church has the new Israel.
In the Acts of the Apostles, the early Believers understood
themselves not as a new religion, but as the continuation
and completion of Israel. Pentecost acts too reverses the Tower

(01:10:47):
of Babel and inaugurates the Catholicity universality of God's people.
Ethnic Israel gives way to spiritual Israel like people united
not by blood but by faith in the Holy Spirit.
Romans nine to eleven. Saint Paul articulates the mystery some
of Israel rejected Christ, but a remnant remains, and the
Gentiles are grafted into the olive tree of Israel. Romans

(01:11:11):
ninety six says, they are not all Israel who are
of Israel. So what does that mean? He's talking about
the Jews who have rejected Christ are no longer part
of the fulfillment of Israel. The true promise, the true
spiritual promise from God. The fall of the Temple and
the rise of rabbinic Judaism. This is where Judaism and
Christianity begin to essentially be in competition. So the destruction

(01:11:34):
of the Second Temple a de prophesied by the Prophet
of Daniel as well as Christ. The Temple, the center
of Jewish religious life, is destroyed by the Romans. With
the priesthood and sacrifice is gone, Judaism undergoes a radical transformation.
How do you maintain your Jewish identity in a world
in which there is no more temple sacrifices, and in

(01:11:57):
a world in which your people no longer occupied Judea
or the territory around Jerusalem or the more ancient kingdom
of Israel, how do you maintain your Jewish identity? Well,
this is where the rabbis come in. Pharisaic teachers systematize
a new form of Judaism centered on Tora study, synagogue worship,

(01:12:19):
and oral law, later codified in the Mission on the Talmud.
Rabbinic Judaism redefines Jewish identity as textual and communal, not
sacrificial or temple based anymore, at least not until the
Third Temple is re established or rebuilt. That's what they're
uning for. This represents a new Judaism parallel to the

(01:12:39):
rides of Christianity, both emerging from the same soil, but
taking opposite theological directions, right, And they're going to take
opposite eschaological directions as well. This is part of the
inherent tension between these two groups. The Orthodox view the
Fathers saw the fall of the Temple as a sign

(01:13:00):
of the end of the Old Covenant. Saint John Chrisosom,
the temple was destroyed because the true temple has come
Christ himself. The Church becomes the living Temple, and the
Eucharist replaces animal sacrifice as an offering of thanksgiving anaphora.
So now let's move into the Middle Ages. So you know,

(01:13:23):
during that early period, you have Christianity spreading across the
Roman Empire. You have Jews under the Roman Empire having
a privileged status where they did not have to, you know,
make sacrifices to the emperor, where the Christians were still
deemed to have to do that. This is what led
to them being brought into the Colisseum and being you know,
martyred in front of thousands of people, and converting more

(01:13:46):
and more in that process. So in a sense, these
are two faiths because I would argue and I think
it's you know, I don't think I'm alone as a
religious studies scholar, arguing that Rabbinic Judaism is a novel
and new form of Judaism and is totally divorced from
the Old Testament tradition of animal sacrifice, what we refer

(01:14:09):
to as Judaism from Abraham to Christ that no longer exists.
Once the Temple is destroyed and Judaism reforms itself in
light of what we call rabbinic Judaism in the Talmud.
The Talmud is all these rabbis telling you how to
interpret things, how do you perceive different stories in the
Bible or different happenings, And this kind of takes the

(01:14:31):
precedent of what Judaism is. So now moving into the
Middle Ages, divergent civilizations, Jewish diaspora and identity. Following seventy
a d. The Bar Kochba Revolt one thirty five AD,
Jews were dispersed across the Roman Empire. Jew now designates
both a religious community and an ethnos, often maintaining identity

(01:14:54):
through indogammy, so marrying within the community, observance of Torah
and sa Babbath, circumcision and dietary laws. Right notice, all
of those are ended in the Council of Jerusalem. So
that first council that we read about in Acts, that
takes place in forty eight to fifty a d. After Christ,

(01:15:15):
Right after Christ's death, the formation of the Church. We
have the apostles and Paul and Peter and James, James
the first bishop. They're saying no this new Christianity, the fulfillment.
We do away with all these things that the Jews
are now placing their identity on. Right, So everything that
we reject, they're placing their identity on the maintaining of

(01:15:38):
those things. Okay, the Christian perspective, the Orthodox Church viewed
itself as the condemation of Israel. They are the promises.
We read everything christologically, you know, to Israel, to church,
pass over, to Pasca, circumcision, to baptism. You guys get it, Okay.
The Byzantine setting, So how we're this was something that

(01:16:00):
I was curious on because I really was not sure
how did the Byzantine Empire view Jews or Judaism and
what they were and how did they deal with them.
So this is what I kind of put together from
diving into that. It's Christian self understanding the Empire, the
Byzantine Empire of Constantinople. The Empire saw itself as the

(01:16:24):
new Israel, the political expression of Christ's kingdom on Earth.
Judaism therefore represented in the Old Covenant that should culminate
in conversion to Christ. So one of the things that
is noteworthy is that even though the Byzantine Empire allowed
Jews to maintain their identity and their tradition. They did

(01:16:45):
put a substantial effort or substantial energy on those communities
to convert to Christianity, and so legal status Jews were tolerated,
but were restrict did minority. They could live, trade and
worship privately, but they could not proselytize Judaism. They could

(01:17:07):
not blasphem our Lord and Savior, Jesus Christ. They could
not hold public office, and that place, or at least
public office that placed them over any Christian. Now think
now again, interestingly enough, you think about that in modern America, right,
the Byzantine Empire, because Jews failed to recognize Christ as

(01:17:29):
the Messiah and the true God incarnate, they prevented Jews
from proselytizing, you know, blaspheming Christ, or holding any political
office that allowed them to have power over Christians. Now
we live in America when we were dominated by Apak,

(01:17:51):
you know, every other CEO. It's just interesting, it's interesting
the difference. You know what I'm saying. We live in
a very very different society than the Byzantine Empire. Theology
behind the imperial policy, the fathers John Crosostom Cyril of Alexander.

(01:18:12):
Justinian's prefaces to his laws argued that Jews should be
preserved as witnesses to Scripture's truth, but also urged to convert,
since the Messiah had already come and that there is
essentially there's no reason for them to maintain their Jewish identity.
Judaism was tolerated as a living proof of prophecy, fulfilled,
yet viewed as spiritually incomplete and sometimes socially suspect. Waves

(01:18:39):
of pressure and flight. Under Heraclius seventh century and later
under Justinian, the Second Jewish communities faced forced conversion decrees
in Palestine, North Africa, and Asian. Minor periodic persecutions often
linked to wars with Persia or the rise of Islam,
pushed some Jews to migrate north along the trade routes

(01:19:00):
of the Black Sea to the Volga Basin. These movements
coincided with the rise of the Kazar Cognate, which occupied
the step zone between the Byzantine reach and maintained open
commerce with both Constantinople and the Caliphate Jews in the
Kazar seventh to tenth century a d. So, the Kazar
Empire Kazario was a Turkic polity situated between the Caspian

(01:19:25):
and Black Seas, controlling the trade routes that linked the
Byzantine Empire and the Islamic Caliphate in the Eurasian steps.
Ethnic composition, multi ethnic Turkic ruling elite with Irani and
Slavic and Fino ergic subjects political role acted as a
buffer state between Byzantium and the Islamic world, maintaining commercial

(01:19:45):
neutrality and regional stability. Now I have a whole stream
going over Kazaria, and is really much of that stream
is actually based on Arthur Kessler's book The Thirteenth Tribe,
which I know is re she'd a lot of criticism,
and I'm told by the AI and stuff I haven't
necessarily seen one. But that DNA test has totally disproved

(01:20:12):
the Kazar theory. Again, I haven't fully seen it. If
I do it, i'd come to evidence that points me
in that direction. I will renounce. But Kazar theory is
very interesting, and maybe it partially explained some of the
Ashkenazi identities or some of the sort of the questions
that Kessler brings up in his book. But the Kazar Empire,
you have to remember This is during the time of

(01:20:33):
the Silk Roads and the Silk Road. We're experiencing all
this trade from East Asia all the way to Western Europe,
and Constantinople was kind of in a privileged position right there.
But with the you have the rise of Islam again
sixteen twenty sixteen or six twenty six thirty, you got
Muhammad and the rise of Islam basically in the seventh century.

(01:20:56):
And so the Kazars, these Turkic nomadic group occupying the Steps,
actually sit at this very very important node of the
silk trade. They can essentially allow things to go into
the Islamic world or over into the European world or
the Christian world. And so they wanted to get away

(01:21:17):
from shamanism because they saw how dominant Islam and Christianity,
especially the Byzantine Empire, were in what they associated as
a monotheistic religion. And so these Kazars, this Turkic group
of people, they wanted to move away from shamanism and
adopt a new monotheism. And so the story goes, according

(01:21:39):
to the correspondences, is that we're told that the Kagan,
the head of the Kazars, had emissaries from the Islamic world,
the Byzantine Orthodox world, and the Jewish world come. And
one of the reasons why they chose Judaism is that

(01:22:00):
they found it as the perfect mediator between the Islamic
world and the Christian world, and that instead of choosing
one or the other, which they were afraid that if
they chose Islam then the Byzantines would attack. If they
chose Orthodoxy, they're afraid that the Muslims would attack from
the south. So they chose Judaism, arguing that this was

(01:22:22):
the foundation of both of their religions and therefore they
were no longer a religious threat, and because they adopted monotheism,
they would be able to excel and essentially attain a
similar sort of empire status and power as the Islamic
and the Christian world. So that is the sort of
the basis of why they adopted Judaism. Now, interestingly enough,

(01:22:44):
which corresponds with that, is that during the same exact period,
the Byzantine Empire was forcibly converting a lot of Jews,
and this led to a lot of Jews resisting that
conversion and they fled to this area of Kazaria. So
the Kazar rulers welcomed Jewish merchants because they connected the Byzantine,

(01:23:06):
Islamic and silk rowed markets, and they often brought linguistic skills.
They could speak multiple languages, so when traders came from
different groups, the Jewish merchants would be able to communicate.
When Kazaria's elite adopted Judaism in the eighth and ninth century,
it created a safe political space for Jewish settlement and
learning outside imperial and caliph control. Some scholars infer that

(01:23:29):
the Byzantine and Near Eastern Jews seeking relief from political pressures,
contributed to the Jewish presence in Kazaria, along with the
conversion of many Kazars. So you're depending on who you read,
because there's a lot of literature out there trying to
debunk it. But they'll say, hey, it's really only the
Kazar elite that converted. From my reading, what appears to me,

(01:23:53):
maybe not all of Kazaria converted. Certainly the elite that
ran Kazari converted to Judaism, and also a large swath
of the population converted. That's just a known that's just
a fact, and the type of Judaism that was being
practiced was a form of Verbinic Talmuduk Judaism, and there
is evidence of some type of kabalistic, more mystical form

(01:24:16):
of Judaism that was being practiced, whether ritualistically or not.
And some have speculated that Kabbalah was a way in
which the Kazars could incorporate aspects of their Shamanism into
their new Jewish identity. So evidence of sources. The Kazar
correspondence I mentioned that we have Islamic sources, we have

(01:24:38):
Christian sources, so we know. I mean, it's not a
mystery as the fact that Kazariya was a Jewish empire.
What we don't know is because the Kazars didn't write
a bunch of stuff down. Uh, we don't. We don't
have a lot of archaeological evidence. Almost everything we have
about because the Khazars comes from Jewish, Islamic and Christian

(01:24:58):
sources communities out side Kazaria. So taken together, the evidence
of substantial multiple independent civilizations recognized Kazaria as a Jewish
led state. Long term relationship Byzantium never pursued total expulsion.
Jewish communities remained in Constantinople, Thessala Nikki in Asia Minor
throughout the Middle Ages, yet the imperial expectation of ultimate

(01:25:23):
conversion never disappeared, reflecting the theological conviction that the Church
had superseded Israel. So my point in bringing this section
up is that for Byzantium, they never wavered on the
orthodox Christian theology of who Israel is and essentially Judaism
being nullified for them. That's why they're essentially just waiting.

(01:25:46):
They're allowing the Jewish communities to still practice and have
their identity, but they're putting pressure on them to convert.
Because for the Byzantine Empire, what's the point of being
a Jew anymore? It's already fulfilled. It's over with guys,
what are you doing? You know it? You know, get
with the game, join the winning team. And so anyways,

(01:26:08):
that uh, that tension also colors much of you know,
the Catholic Church. Now once you get into the Renaissance,
and I didn't incorporate all this, you know, I didn't
have time to go into every historic period. But you
start getting into the Renaissance and the Medici family, and
now you start to see Usury become incorporated into Christian Europe,
where historically that was deemed a sin, a grave sin.

(01:26:31):
And that Jewish community is because they were so insular,
because and they were so widespread, they existed in so
many different cultures and communities. Uh they were they would
loan money to kings and empires. And this is how
the association between Jews and the financial system really get going.
It has to do with the fact that under these

(01:26:51):
Christian empires, just like in Byzantium, they weren't allowed to
hold political office that levied any power over Christians. So
what did they do. They occupied industries that often Christians
didn't want to engage in, so usury, banking, money, lending,
the slave trade. You know, the term slave comes from

(01:27:13):
the fact of the selling of Slavs, typically Jews selling
them to the Muslim world, Slavic women particularly, That's where
we get the term slave from. So whether you start
looking into slave trade pornography, especially once we start getting
into the more modern period, and we'll talk about this
in this next section of modernity. In the fragmentation of

(01:27:34):
Jewish identity from the eighteenth to twenty first century, you
see that because of their distinctions from Christianity, they're able
to occupy places and niches within society that the Christians
didn't want to engage in. Okay, So modernity in the
fragmentation of Jewish identity, the Enlightenment and emancipation the Ascala.

(01:28:00):
The Jewish Enlightenment sought integration into European society. Judaism began
to split into Orthodox, conservative, and reform movement. So these distinctions,
these delineations that we use today to describe Oh no, no,
you know, Bill Martin, that's a reform Jew. That's a
secular Jew. Oh oh no, that community, those are Orthodox Jews.
That delineation and that development of the expansion of Jewish

(01:28:23):
identity emerges during the Enlightenment. Right, you don't have so
many of the Jewish community actually wearing the attire and
the cultural the cultural attire of the places that they
lived in. They still maintained significant distinctions from the people
they lived around. During the Enlightenment, there was a push

(01:28:45):
to actually adopt the cultures of the people around them,
so they blended in more so they became more of
that community. So ethnicity began to eclipse religious practice for
many Jews. Jewishness became a cultural heritage rather than a
covenantal faith and it's during this Enlightenment period. Of course,
you have the rise of rationalism during the Enlightenment, so

(01:29:06):
moving away from faith is totally typical of the Enlightenment movement,
and the same thing is true within the Jewish community.
As reason rises, Jewish identity moves away from a spiritual
covenantal faith to Jewishness as a cultural ethnic identity. No
matter what it is that you personally practice or believe,

(01:29:28):
You're a Jew based on ethnicity, and you're a Jew
based on culture, and whatever you choose to do in
your life is irrelevant, you will always maintain that ideity.
This this is the unique novelty that emerges during the Enlightenment.
Then you have the rise of the secular Jewish identity,
which they never existed until this point. Many modern Jews
identify as ethnically Jewish, but religiously secular or atheist. Jewishness

(01:29:52):
is thus trifled ethnic, religious, and then cultural national Israeli identity,
which again and interestingly enough, connects back with where we begin,
right with our terms Hebrew, Israelite, Jew. Hebrew is an
ancestral term, Israelite is a national term, and Jew is

(01:30:14):
a religious cultural term. So we see the identity, this
trifled identity really begin that Jew, the term Jew or
Judeas begins to take on all three of the Hebrew,
the Israelite in the Jewish category that we've already discussed.
So the question who is a Jew becomes debated. Religious

(01:30:34):
law defines it matrilineally, while secular Israel uses civic and
national definitions to find who is a Jew. The Holocaust
in the State of Israel the twentieth century redefine Jewish
self understanding around the survival and memory rather than faith
and covenant. So the thing that unites then the Jewish

(01:30:55):
community is the fact that they are globally persecuted as
a people without a land, as a people without the
promised land that was given to Abraham by God. You
see how this is sort of recapitulating itself. And so
the State of Israel nineteen forty eight secularizes folly now

(01:31:16):
Jewish identity, merging political nationalism with ancient covenantal language, a
tension still debated amongst Jewish theologians. But you see now
with the modern state of Israel, the semi secular state
of Israel, we see now the merging of secular identity
with the most religious identity possible. Right, this is where

(01:31:38):
you get like a Net and Yahoo and the Lukut party.
You know, so many people have tried to like deconstruct
Net Yahoo and say, hey, look he's not really that religious.
He he has all these comments back in the eighties
and nineties and not really being that religious or observant.
But yet the whole net Nyahu project is the greater Israel.

(01:31:59):
It's the building of the or Temple. It's all built
on this Covenanial language that is Old Testament. It's Abraham forward.
You see. They're trying to resurrect the period from Abraham
to Christ so that instead of Christ coming, which we
believe the second coming of Christ will come, they can
bring their Messiah, which is our Antichrist. And we're going
to get into the eschatology here in just a moment

(01:32:21):
or so, and so orthodox Christian understanding the true Israel. Again,
I've kind of hammered this over and over and over.
We are the continuation the role of Jews after Christ.
According to Romans eleven, God's covenant faithfulness remains mysterious. Ethnic

(01:32:42):
Israel still has a role in Divine plan, but salvation
is through Christ alone. And this is because so many
of the saints have talked about how there will be
a remnant of the Jewish people who will convert upon
the coming of the last Days. It's similar to the
prophecies about Turkey. Remember that we believe in the Great
World War that is going to occur, that a third

(01:33:04):
of the Turks will die, a third will convert in
a third will flee. Well, we have a similar belief
that Jews are going to convert to Christ those that
are sincere in faith. So Orthodox tradition sees Jewish unbelief
not as a total rejection, but as awaiting illumination, at
least for some. At the end of time, a remnant

(01:33:27):
will recognize the Messiah. This is again according to Saint Simeon,
the New Theologian and Saint John of cronstat the Church
and the New Israel. In worship, the Church continues Israel's
liturgical life psalms, fasting, feasts, the reading of Scripture. The
Eucharistic liturgy is the transfigured Passover. The true Israel is
therefore the community in Christ Jews and Gentiles, made one

(01:33:51):
body by the Holy Spirit. So what are the key
theological takeaways here? The term jew has evolved from tribal
religious designation of the tribe of Judah to a complex
identity encompassing faith, ancestry, and essentially culture and the idea
of a globally persecuted group that must maintain itself through

(01:34:12):
a return back to its historic holy land. Rabbinic Judaism
is a post Temple adaptation not identical to the Old
Testamony religion of Israel in any way. The Orthodox Church
is the spiritual continuation of Israel, the same God, the
same covenental logic, fulfilled in the incarnate logos. True Israel

(01:34:34):
equals those who worship the God of Abraham in spirit
and truth John four twenty four, through the Son and
in the Holy Spirit. The division between Judaism and Christianity
is ultimately christological. Who is Jesus. For Orthodoxy, he is
Israel's for fulfillment. For Rabbinic Judaism, he remains a false Messiah,
which is going to in that declaration right there, is

(01:34:57):
totally going to color then the contract I'm seeing eschological
worldviews of modern Judaism in the State of Israel and
Eastern Orthodox Christianity. So before we dive into that next section.
Let me just catch up on any questions or comments
from you guys. Hope everybody's enjoying the stream. Make sure
to smash that like let's see here. Oh Marat throws

(01:35:22):
into two and twenty tr Why thank you so much, brother,
he says, I want to count how many times were
jew has been using this stream? Good luck, my friend,
good luck. But thank you so much, brother for the support.
Really appreciated MGM studies. Throws in twenty says, did the
Byzantines place financial pressure on Jews like Muslims did on

(01:35:43):
the Christians with the jizia? How comparable are the Muslim
and Byzantine positions on this matter? From my understanding, I mean,
everybody had to tax the empire, but no, the Byzantine
Empire did not have the jizia like the Muslims do. One.

(01:36:03):
You know, the jijia has to do with Islam means submission, right,
It means submission to Allah, and it is a militaristic faith.
You know, anybody who wants to tell you that Islam
is the religion of peace must have never studied Islamic history.
I mean, the only people that can buy that is
like some liberal college kid who's who has historical amnesia

(01:36:25):
and has never looked into any of this stuff. I
mean Islam. You know, it's famous that once they subjugated
your people, you either converted or you paid the jizia,
and the jizia is essentially a tax for military protection,

(01:36:45):
that they would protect those community. Now did they protect
those communities in all circumstances. No, no, not always. Sometimes
they actually teamed up and destroyed some of those communities.
But Islam is way more militaristic in the way that
it views use the expansion of its faith. Right. So,
one of the important points regarding Islam Judaism in Christianity

(01:37:07):
is Christianity most explicitly spreads through martyrdom, through persecution, and
through rational apologetic dialogue. Islam spreads through military conquests. Ask
the Persians how much they're loving Arab Islam and then

(01:37:28):
Judaism preserves itself by total inclusive, insular communities. Right, they
are not interested in military conquests. I mean, now they
are maybe the twenty first century, historically not so much.
And they're really not interested in doing apologetics or spreading
the faith or dying for their faith in martyrdom like

(01:37:48):
the Christians did. So we have three different ways in
which the faiths arrive in the twenty first century. You
have Christianity through martyrdom, through the conversion of nations, through
the conversions of people the course, and then you have
all the schisms and the Reformation and all that different stuff.
You have the Jews maintaining an insular identity of rabbinic

(01:38:09):
Judaism to the present day and then re establishing their
escological vision of the state of the Promise of Israel
into a secularized form in nineteen forty eight. And then
you have Islam, which is explicit in the way that
it deals with infidels is through a militaristic conquest, which

(01:38:30):
is exactly what's going on in Europe right now. So
very interesting, sort of different approaches amongst those traditions. And
Marath thank you so much, brother for becoming a Codal
Crew member. God bless you. Bro. Really appreciate that. Yeah,
so they're not similar in this manner. Suffice to say, yes,
I would definitely agree with that. All right, let me

(01:38:53):
just see if you might see anything in over on
stream Labs before we get into the eschological dimension of
of today's topic. So Aisha was a child. Mohammad was
a pedo who worshiped a demon. Rightfully, so rightfully. So

(01:39:16):
I think Ayisha was what six years old when they
first met, and was like eight or nine when they
consummated their marriage. So Bro gifted fifty subs before he
was I know, right, major shout out to Morob Bran,
thank you very much. Okay, Yeah, Persians are Indo Europeans

(01:39:42):
like Westerners. Absolutely absolutely, Persians are part of the Indo
European tree, and so are Armenians. Most people don't realize that, Okay,
all right, Well, let's get into the eschological dimension of
today's stream now and contrasting these two escattologies and demonstrating
that they are in a sense inversions of each other.

(01:40:05):
As we said, aspects of Jewish and Christian theology are
in versions of each other, but so is this as well,
so contrasting eschological world views modern Judaism and the state
of Israel verse Eastern Orthodox Christianity. So I assume everybody
knows what I mean by eschatology, but if you weren't,
I included this little section eschatology. Mescatos last things deals

(01:40:31):
with the final destiny of humanity and the cosmos, judgment, resurrection,
and the coming of God's kingdom. For Judaism, eschatology centers
on collective restoration, the destiny of Israel, and the renewal
of the world under their divine kingship. Okay, so for

(01:40:51):
Jewish eschatology, it all centers around the destiny of a
nation of Israel. Again. For them, they believe that the
true Messiah, fully man, not fully god fully man, just
a full man, will then become attain his dividic kingship

(01:41:12):
and his divine kingship as the leader of this state
of Israel, and he will essentially control global politics. And
this is why the Jews believe that if you then
uphold the Noahyde laws, you can participate in this sort
of ritual grace that the Jews have as the chosen people.
Because they believe the blessing for all humanity, which we

(01:41:33):
believe came through Christ, they believe has yet to come.
They still want to give you their blessing. For Eastern Orthodoxy,
eschatology is christological and cosmic, already inaugurated in Christ's resurrection
and awaiting consummation in his second coming. Thus, both traditions
speak of redemption, Messiah, and kingdom, Yet they differ fundamentally,

(01:41:57):
and who is the Messiah? House unfolds and what constitutes
the ultimate kingdom. So eschatology and modern Judaism, so classical
Jewish eschatology, biblical and Rabbinic roots. The Hebrew prophets envisioned
a Messianic age. Okay, now we obviously believe that this
has already come. For the Jewish perspective, this is me

(01:42:20):
steelmanning their perspective based on what they're arguing. So they
say restoration of Israel to its land, Isaiah eleven, Ezekiel
thirty seven, universal peace swords into plowshares, Isaiah to four,
knowledge of God covering the earth, and the Messiah is

(01:42:40):
understood as a future human king anointed by God, who
will regather the exiles of Israel, rebuild the Temple in Jerusalem,
and establish justice and Torah throughout the whole world. As
I highlight and I've mentioned this multiple times, this is
an imminent eschatology, meaning it's imminent in the sense it's
focusing on the imminence of this world. It's focused on

(01:43:03):
right here, right now, it's focused on political power, it's
it's focused on geography. It's focused on this world right here,
right now, rather than as we'll see once we go through,
the Orthodox eschatology very much focused on transcendence. Transcendence. So
the rabbinic development after seventy a d. The Temple destruction,

(01:43:25):
Messianic hope became deferred and spiritualized. The world remains in
exile awaiting divine intervention. The world to come is envisioned
as a transformed Earth following resurrection and judgment, but its
specifics are left largely to mystery. And so this where
you have all these rabbis that we've seen online on

(01:43:47):
X making commentaries about what the world to come means,
what it looks like, what it means for non Jews,
this type of stuff Modern religious Judaism, Orthodox and some
conservative Jews retain belief in a personal Messiah, yet reject
Jesus as such obviously, and redemption is understood historically and nationally.

(01:44:08):
Now think about that redemption. Salvation is not spiritual per se,
or at least not yet. The spiritual salvation comes through
historical and national means. Right. I know, I maybe I
sound like a broken record, but this is really important

(01:44:30):
to emphasize is that for them, redemption comes through history
and through a nation, not through atoning sacrifice, but through
covenantal fidelity. And so secular Zionism in the State of Israel, Zionism,
you know, late twentieth or late nineteenth century, secularized Messianic expectation,

(01:44:53):
transforming it into a political project. The return to the
land and national self determination became a new redemption, a
this worldly eschatology, history, not heaven, is the arena of salvation.
Right when we think of salvation in Christian terms, we
tend to think of something transcendent, eternal, non temporal. We

(01:45:14):
think of the second Coming of crisis as of eternality
breaking into the temporal space time continuum. In Judaism, it's
much more focused on history itself. It's not focused on
the transcendence. Figures like Hertzel Theodore Hurtzel Bengurion envision Israel

(01:45:35):
as a moral beacon or light to the other nations,
achieving by human will what earlier theology reserved for God's Messiah.
So you see that in modern Zionism they often talk
about the State of Israel in Messianic terms. This is why,
you know, Israel's the only democracy of the Middle East. Well,

(01:45:58):
why is that so important? Because for them, again using
Enlightenment rhetoric, we talked about the five pillars of the Enlightenment,
democracy being one of them, that somehow this is the
light unto the gentile nations. Right, they are the light
unto the world of other nations, achieving by human will
what earlier theology reserved for God's Messiah. So some of

(01:46:21):
them actually reject a personalized Messiah, some that I found.
But what they fulfill the Messiah with is the nation
state of Israel. The nation state of Israel in a sense,
is the Messiah. So the modern state of Israel thus
functions as an eschological symbol. For many Jews. It's the
beginning of redemption. It's the beginning of salvation, though others

(01:46:45):
see it as premature, even false, without divine sanction. So
moving forward then to the Eastern Orthodox eschatology, is that
an orthodoxy, the Messiah has already come, the Escaton has
entered in history through Christ, incarnation, death, and resurrection. Thus

(01:47:05):
the last things are not merely future, but are mystically
present in the Church. Anybody who's been catechized correctly understands
what we're participating in in the liturgy. It's a both
and theology. Christ has already come, and yet He's going
to come again. The Kingdom is already here, and yet
the Kingdom is not fully present. But we get to

(01:47:28):
participate in the mystery in the divine liturgy itself. So
the liturgical service, already in our way, transcends the historic
framework that the Jews construct as the essential mechanism for
their eschatology. The divine liturgy is the foretaste of the
eternal kingdom. The Eucharus is the marriage supper of the limb.

(01:47:51):
Revelation nineteen nine made present the already and not yet.
The Orthodox theology holds the inaugurated eschatology. The kingdom has
come seventeen twenty one, but its fullness is not yet
manifested until Christ's second coming. History is the stage of deification,
the opportunity to love God, the opportunity to follow Christ's

(01:48:13):
and be like him, the process of humanity being united
to God through grace. So the second coming and resurrection,
as Christ's return, all the dead shall rise John five
twenty eight through twenty nine, the righteous will enter into
eternal communion, and creation itself be transfigured. Romans eight twenty one.

(01:48:34):
The Church does not expect a temporal Messianic kingdom on earth,
but the renewal of all creation beyond corruption. And that's
why you could argue, I think you can make a
pretty strong argument that any of these Evangelical or Protestant
eschatologies that aren't you know, that are explicitly pre Mill
post Mill. But these Protestant variations, they are very much

(01:48:59):
like a Jewish eschatological framework. You know. For some of
these Protestants they believe they got to make the Kingdom
of God right now so Christ can come, or their
accelerationists and they want to go ahead and build the
Third Temple in Israel so that Antichrist will come, so
Christ will come. Either way, they're going to be raptured away.
They're not going to have to deal with it because

(01:49:20):
they're again what chosen. They're chosen, not spiritual adoption somehow,
they're just chosen. They'll be raptured away. You can see,
you know, the influence of Darby and Schofield. We've done
streams talking about this, so I don't want to gammer
on about that specifically, but it's interesting to see how
Protestant eschatology begins to take on aspects that are reminiscent

(01:49:42):
of a sort of Jewish framework, a more historically focused framework.
So I just thought that'd be important to bring up.
So Israel in the Church. The Church is the new Israel.
I've said this a thousand times a day, the fulfillment
of the Abrahamic promise, one people of God, united by
faith and baptism, not by ethnicity. The end of history

(01:50:05):
is not national restoration, but cosmic transfiguration. Allah same action
as the Confessor, the cosmic mystery of Jesus Christ. History is.
The end of history is not about a nation state,
or about a national restoration, or about a national power
over other nations, or about a nation brain becoming the

(01:50:26):
light of the world to the other nations. No, it
is about a cosmic transfiguration. The heavenly Jerusalem replaces the
earthly one Revelation twenty one two. The temple is no
longer of stone, but Christ himself. The Lamb is its temple,
Revelation twenty one, twenty two. The Orthodox escholetrical ethos awaiting

(01:50:50):
Christ's return is not passive. It demands repentance, asceticism, and
communion with God. The escaton is anticipated liturgically redivine liturgy
of both historical remembers and eschological participation in the kingdom.
So you know key contrast between these two eschatologies Messiah

(01:51:14):
Modern Jewish thus view future human leader and there'll be
a political leader. Orthodox it's a divine person already come
Jesus Christ. The logos nature of redemption historical, national, and imminent.
In the Jewish framework, Orthodox cosmic, spiritual, and theotic meaning
God entered space and time so that temporal created creatures

(01:51:37):
can participate into eternity. That's where theosis is the focus
of our of our redemptive narrative goal restoration of Israel
the Temple and then their Messiah bringing world peace. Ours
transfiguration of all creation in Christ the kingdom and earthly
messianic age. Ours eternal heavenly kingdom means law, moral reform,

(01:52:05):
national sovereignty. For us, it's faith, repentance and sacramental life.
In the church temple worship. They want to rebuild the
physical temple. We believe Christ himself is the temple and
that he is the symbol of the heavenly city or

(01:52:25):
oh this is Jerusalem. So the center of divine human covenant,
human role active in history political realization. Now focus on that.
If you are a faithful, believing Jew, political means are
essential to fulfilling the eschaological impulse of your tradition. That
is a huge thing. Ours is a setic in spiritual

(01:52:46):
participation and grace fulfillment. Future tints not yet occurred, already inaugurated,
awaiting consummation. That's where are both anthology, So you know
the different divergence in the nature of hope. Hope is
historical in Judaism, cidered on the fate of the people
of Inland. Orthodoxy, hope is ontological, the transformation of being

(01:53:11):
itself through the logos. Divergence in the concept of time.
Jewish time is linear and covenantial history culminates in the
Messianic era, which they believe hasn't come yet. Orthodox time
is sacramental eternity breaks into time through Christ. Every liturgy
is an intersection of past, present, and future divergence in

(01:53:32):
the vision of salvation Modern Jewish vision collective this worldly redemption,
Orthodox personal cosmic deification. God became man so that man
might become God by grace. And so then I want
to talk here about how these are two incompatible Messianic logics.
They do not comport with each other. In Judaism, the

(01:53:55):
Messiah or the Masiak ben David is a future, fully
human ruler from the line of David. His task to
restore the exiles, rebuild the temple, and bring universal peace
and justice. He is not divine, He's not a savior
from sin and not expected to die and rise again. Hence,
despite again, despite what the prophets say, despite what the

(01:54:18):
prophets talk about in the Old Testament. Hence, any claim
that a man who is executed by the Romans fulfilled
that role is, from a Jewish standpoint, a category mistake,
proof that Jesus was not the Messiah. An Eastern orthodoxy,
Jesus Christ is the awaited Messiah and the eternal son
of God. The Kingdom of God is already inaugurated in

(01:54:39):
his resurrection and sacramental presence. Any later political or religious
figure promising worldly peace or restored temple apart from Christ's
reign would in Patristic Exejesus of second Thessalonians two and
Revelation thirteen appear under the type of anti Christ counterfeit

(01:55:00):
messiah offering a purely earthly salvation. So you see, based
on the Orthodox definition of Antichrist, we already see a
significant problem between these two worldviews. Because what the Jews
promised their Messiah to do, meaning not being a savior
from sin, but some type of political, worldly leader that's

(01:55:23):
going to create some purely earthly salvation and peace, that
is exactly what we are told by our tradition, is
what the Antichrist would do. Because these two frameworks define
Messiah in Kingdom in opposite ways, they necessarily read the
other's hope as a negation of their own. Interesting right,

(01:55:44):
how each tradition interprets the other. So for the Messiah
Jewish reading of Christianity, Jesus failed to bring the Messianic age,
therefore cannot be the Messiah. With the Orthodox reading of
post Christ's Judaism, the rejection of Christ left is awaiting
a worldly redeemer who, if ever realized, apart from Christ,

(01:56:05):
would be the anti Christ Covenant. Israel's Covenant remains eternal
and exclusive. The Orthodox reading of the Jewish Covenant, the
Covenant is fulfilled and universalized in Christ. To cling to
old form is to remain under its shadows. The Kingdom
is a future political and moral perfection on earth and

(01:56:25):
Jewish reading, and from a Christian perspective, it's already present
a mystical reign of God to be revealed fully at
the perusia perception of the other. Christianity equals a gentile
offshoot that misappropriated Israel's scriptures, whereas Judaism is an elder
branch that turned away from its fulfillment and is more

(01:56:49):
in line with the coming of anti Christ. So the
use of Antichrist biblical basis one John two eighteen through
twenty two. The Antichrist is not simply the Jews, but
the final deceiver who mimics Christ's mission while denying his diviniting.
Now we believe the Antichrist will be Jewish. I've done

(01:57:09):
so many eschatology streams. I mean, everybody's spoken about this
to be the inversion of Christ. And this is why
I think it would be interesting if the Antichrist is
the total inversion of Christ. It would be interesting if
the Kazarian theory is true that let's say, an Oscanazi

(01:57:32):
Jew which we know that the prime ministers of Israel
have all been Ashkenazi. We know that Netanyahu is of
Polish descent, now we're told, according to Israel in the
Jewish community, that Ashcar Nazis are actual Hebrews, using Hebrew
in the ancestral term as we talked about that they
are ancestral Semites. Arthur Kessler, who is a Hungarian Jew,

(01:57:54):
questioned this in his book The Thirteenth Tribe. And if
the Kazarian theory holds, wait at least from an Orthodox
Christian perspective, it becomes very interesting that potentially the Antichrist
could be of Ashkenazi Jewish descent, and if the Kazari
theory is true, he's not even truly Jewish, which would
fulfill this opposite of Christ. Christ is fully Jewish. Christ

(01:58:17):
fulfills the law, Christ fulfills all the particularization that was
promised to the nation state of Israel that would bring
blessings to humanity. Christ fulfills that. Now, from our perspective,
then it makes sense that the Antichrist would be Jewan name,

(01:58:37):
but not actual semi not actually from one of the tribes.
It would make sense that he would present himself as God.
But again, if Christ is the God. Man already showed
that Judaism views their Messiah as purely only human right,
he is not God incarnate. They do not believe that
God's going to incarnate as man. In fact, their theological

(01:58:58):
system and their understanding of the fall prevents that from
ever being a possibility. That's why they think Christians are
so dumb, because we believe that God can actually enter
time and space. So interesting little thing there. I mean,
if the Kazar theory is true, it makes sense that
the Anaskenazi Jew being the Antichrist would be Jew and

(01:59:19):
name only. It would still sort of be the opposite
of Christ. I don't know. I don't know again, not
even claiming it's totally true, just saying that's it's an
interesting little caveat there. Patristic expectation, father such as Saint
he Ornaeus, Saint Hipolitists, Saint John demas scene held that
this figure would arise from within the world's political order,

(01:59:40):
present himself as a savior of mankind, and even be
welcomed by many, including they warned some in Israel as
the long awaited Messiah. Now they're using Israel in this
term to referred to the Church, that some in our
church are going to fall to the Antichrist. Yeah, that
makes sense, but look, a worldly political order in prison
in himself as a savior of mankind. That's exactly what

(02:00:03):
modern Judaism is waiting for in their messianic age, meaning
the Orthodox view is theological, not ethnic. Any power ideology
that promises redemption without the logos is antichristic. It's antichrist.
Modern Orthodox writers sometimes use the typologically use this typologically
of secular messianisms. Political utopias technocratic salvation are purely national hopes,

(02:00:31):
and so the mutual eschological tension. Orthodoxy expects the final
confrontation between the true Christ and a deceptive earthly Messiah
who on throne himself on the throne in Jerusalem as
the world leader under the idea of a nation state
of Israel. Judaism, still awaiting its Messiah, looks toward a

(02:00:51):
restored world ordered centered on Jerusalem and divine justice. When
viewed side by side, these expectations occupy the same Eschenloge space,
but with inverse valuations. The Orthodox Kingdom is not of
this world versus the Jewish Kingdom is in this world.
Hence the Orthodox. To the Orthodox, a future earthly redeemer

(02:01:14):
would appear as the Antichrist. To traditional Judaism, the Orthodox
worship of Jesus as divine is itself a theological air
bordering on idolatry for the Jew. Each therefore reads the
other's consummation as an ultimate deception. So that is basically
my document there. What do you guys think we got

(02:01:37):
through that? Pretty well? I feel like we we moved
through it. We're only two hour, two hour long stream.
That's a that's easy work for me. Normally my streams
are three to four hours. Uh so hopefully that's a
little bit more digestible for people. Let's see. Okay, stolid

(02:02:10):
stuff there, Dph, Well, thank you the governor. Thank you governor.
I'll shout out to Christen. She says, great job, Dph,
thank you very much. Appreciate that. That. Actually I took
him in quite a bit to put all that, to
put that whole document together. That's why that's why I didn't.
I waited till Tuesday today to actually do it, because

(02:02:31):
I was I thought I was gonna have it all
done by Naively, I thought i'd have it done by Sunday,
and then I thought I'd have it done by Monday.
Uh So it took me a little bit to really
put all that together. Again, this document is going to
be available for anybody at the Logos Academy. So if
you want to actually get this whole document so that
you can study it or put it, you know, download

(02:02:55):
it so you have it that is available over at
the Logos Academy. Ack of this says, I think it's
pretty rad. Dph thank you brother, Uh Pat, excellent stream.
Let's see melted copper. If you're white, just cut the
bill off your baseball hat and boom, now you're okay.

(02:03:21):
Hegel's bagel is what Hegel's bagel? Who is that? I
do not know who Hegel's bagel is? Okay? Interesting? Uh?
Marat says, thank you, hey, brother, thank you for the
support today. Man. I really appreciate you supporting the stream. Man,

(02:03:44):
I should have done some more grifting. Guys. We only
got thirteen out of thirty for raising money to get
down to Nashville on the road trip, and I thought
I thought you guys would a little bit more engaged
with today's stream. You know, Marat was very engaged. Thank
you very much, brother for the generous today. But see
Snagilbee says Bravo. I was actually thinking about this when

(02:04:07):
I remembered Ridvin is going to be in Nashville this weekend.
Oh yeah, I'll be there too. I think that's apostate profit.
Ridvan he's the I guess now, apostasize from Orthodoxy. He's
a massive Zionist, which again we we do not promote
in our tradition. Brilliant as PhD and scholar, I gained

(02:04:35):
it to be clear, and okay, thank you. What I've
heard about the Talmud is that is, basically, here are
guidelines for finding exceptions to any set of rules to
gain the upper hand in all scenarios. Yeah, I mean
I have a talent. Mod I remember actually moving into
the house that my wife and I just moved into.
She grabbed this massive black book I have and she goes,

(02:04:58):
what is this the talent? I say, well, it's the Talmude.
You got to read it to know what's in it.
You know, you got to have a copy to know
what's going to be there. But yeah, I mean, mostly
it is. It's it's a rabbinic commentary on Torah, on tradition,
on theological questions, and it you know, it's one of

(02:05:20):
the reasons why they're so great legal scholars, is they
they they have a tradition of trying to figure out
loopholes and exceptions to things, for sure. Paul says, I agree,
Oshka Nazi will be will bring the Antichrist. I totally
could see that. Yeah, Mega versus maga. Unfortunately that's what
we have is uh mega, we do not have maga. Unfortunately.

(02:05:44):
Blood Logos says, great stream, Thank you so much, brother,
really appreciate it. Good stream. Thank you for your work.
Going to need to rewatch this one for sure. Yeah,
was it too much? I mean sometimes you know, these
these streams can be a little bit overwhelming with all
the information. FPQ throws in ten bucks over on stream labs.
Thank you very much, FPQ, he says, thank you for

(02:06:06):
covering this important subject without calling anyone interested in it
a spur. Thank you for attempting objective analysis with a
method void of passions. Thank you for caring more about
truth than money, which is why you get my money. Well,
thank you very much FPQ, for you know, the kind
words and the appreciation of the amount of time I

(02:06:29):
put forth in trying to put that stream together. Again.
Is actually Jimbob that messaged me asking me if I
had a stream specifically on this topic, and I did not,
so I thought, you know what, that'd be a great
that'd be a great topic. And it's you know, it
took me a few days a few days to do,
but I dove into it. Mister Fista throws in ten bucks.

(02:06:49):
Thank you so much, mister fisty, he says, imagine trying
to out lawyer God a great stream as usual. Dpah, yeah,
I mean read the Talmud. That's kind of what they
do in some circumstances. You know, read the Talmud. It's
right there. The man is confused. I'm not sure you're

(02:07:13):
talking about me. What are you talking about? I'm gonna
replay this because I miss most of it, to be honest. Okay, well,
thank you. Sherryberry throws in five. Thank you very much, Sherryberry.
No comment, God bless you. Let's see Kasmir very edgy

(02:07:37):
using the famous Arab LARPing as a Jew and a
propaganda video as part of the thumbnail. I'm glad you
appreciate it, my man, God bless you. Talmud is parallel
to what Prats have done. Oh yeah, well, there's a
lot of there's a lot of correlation between you know,
Protestantism and modern Judaism a lot. I miss most of

(02:08:01):
the stream, but I heard it on x and where
we play it tomorrow morning while lifting God bless you
and thank you well very much. Thank you very much, Nevsky,
really appreciate you. Brother. Gas Mass says, hint, hint. In
the Talmud, they're allowed to have a partner as young
as three y You know what, I'm trying to keep
the stream, you know above tos. That's why I try

(02:08:23):
to keep it very academic. We did not get into
a bunch of controversial stuff because I hope that this
stream will actually still be up on YouTube tomorrow, because
I did not condemn or use ad hominems, but try
to present an accurate theological, philosophical, historical approach to the

(02:08:46):
question of what is a Jew from an Orthodox Eastern
Orthodox Christian perspective. So don't want to get into anything
that may ruin the efforts that I put forth. But yeah,
thank you, thank you very much, Nevsky. God bless you, bro.
Hunter throws in a super chat says God, bless God,

(02:09:07):
blessed you as well. Hunter, thank you very much. Ray
throws in nine bucks says I appreciated this live stream.
It is a wake up call and this topic is
important for all Christian especially the Mega lovers. Well absolutely,
you know this is again one of the ironies, you know,
for the Mega lovers is that in traditional Christian societies,

(02:09:29):
you know, Jews were not allowed to have political power
over Christians and because of the Enlightenment concept of the
individual and sort of nullifies all these other characteristics that
make people groups unique and cultures and nations unique. You know,
we exist in a country where you can have dual loyalty.

(02:09:49):
You know how many people in Congress are both citizens
of Israel and America. And you know, I would argue
if you are Jewish, and not even to argue whether
Judaism is right or not, but if you are a
Jewish person in the twenty first century, I feel like
it'd be very hard not to be a Zionist because

(02:10:11):
if you have any level of spiritual faith in Judaism,
the preservation of Israel and the expansion of Israel and
the building of the Third Temple is essential for the
faith to move forward. And so from that, in that sense,
can you fault a Jew for being a Zionist? No,
not really, But you can definitely fault Christians for not

(02:10:32):
knowing the theology and what's going on in the world
right now. You know, I think that's that's a huge distinction.
You know, you you can't blame a Jewish individual for
being a Zionist because it makes sense, especially with how
their identity is formed, as we talked about with the
development of the secular Jews during the Enlightenment period when

(02:10:53):
we talked about, you know, in moving from a spiritual
faith to once we hit the Enlightenment, the notion of
the secular jew arises and it becomes an ethnic, cultural,
political affiliation and identity. So that makes total sense. But
now we live in a nation where, I mean almost

(02:11:15):
half the Protestant Christians have a totally distorted idea of
who Israel is because they don't have the church, right,
the whole notion is the Church, and you I mean
all of Protestants believe in in some type of spiritual church.
They don't even believe in a historical church. You know,
when Christ says the gates of Hell will not prevail
against the Church, where he's talking about a historical institution.

(02:11:36):
He's not talking about some spiritual ethereal abstract community. And so,
like I said, now we live in a in a
country in which you know, you can have a loyalty
to another nation and you could exert incredible political influence
and power over Americans. It's unfortunate. MGM Studies throws another five.

(02:11:58):
Thank you so much, He says, dph, can you recommend
a version of the Talmud that will be accurate? I
do not know a bunch of a different versions of
the town Mood. I will say, get this book if
you haven't. Have you, guys ever seen this book, Jesus

(02:12:21):
in the Talmud by Peter Schaeffer. Pretty interesting read, uh,
pretty interesting read. Uh. This is an an academic approach
towards looking at how Jesus of Nazareth is presented in
the tal Mood. So I was going to do a
stream maybe at some point in the future, maybe that

(02:12:42):
will be just like today's title was, what is it you?
Maybe I'll just do Jesus in the Talmud and a
future stream and go and cover this book. But this
is a This is a worthwhile book to have if
you're interested in that topic. In regards to different editions
of the Talmud, I don't know I got mine from
half priced books. It may not even be one of

(02:13:02):
the better editions or something. So I kind of shy
away from even recommending the Talmud that I have, uh,
because I it was one at half priced books. I'm
always looking for something to add to the library as
a as a research repertoire tool, and I grabbed it.
So I'm not sure if it's if it's if it's

(02:13:26):
the best translation or not, but thank you very much.
In GM Studies, Thomas throws In five says you should
read GM Davis's article is God Anti Semitic? On Robert
Spencer's latest book on Anti Semitism. Davis talked about it
with Buck Johnson. WHOA I have not? I have not
read that article is God anti Semitic? WHOA? I have

(02:13:52):
GM Davis's book on Globalism and the Anti Christ, and
I make reference to that actually in my book Return
to Babylon, So I actually cite GM Davis and recognize
the work that he did already talking about that, but
I have not read is God Antisemitic? Let me see
if I can find that real quick. That is something

(02:14:12):
that I would definitely be interested in. Let's see here,
GM Davis. Where is this? Some might have a link

(02:14:38):
they can send it to. They might have the link
to this. It's on the Orthodox Ethos website. Okay, let's
see is God an anti semi? Here we go. Interesting.

(02:15:19):
I'll have to read this. Maybe this would be a
good stream topic. Oh. It even mentions his Peter Schaeffer's book. Okay,
I see why, I see Thomas, why you mentioned it? Interesting.
Oh there is a whole section on who is a Jew? Oh?

(02:15:45):
This is interesting. Okay, I think this is totally worth
a stream topic right here. So thank you, uh Thomas
for mentioning this to me. I was totally unaware of
this article. Uh, but I'm gonna read it. Maybe I'll
be Maybe i'll do that stream Thursday. Maybe we'll do
a stream covering this article Thursday. That might be a

(02:16:06):
really good topic. Yeah, I got it. It's on Orthodox Ethos. Well,
thank you very much, Danzer. I appreciate that. Hear it

(02:16:26):
for the people. All right, Yeah, well, I may have
to do a stream on that. The truth is anti Jewish.
Therefore God is anti Jewish. Christ by definition is anti Jewish.
Whether God and of self hates the Jews? Huh? Okay,

(02:16:50):
maybe that's a little a little two on the nose there.
All right, guys, Well, you know, I think we need
ten more to reach my goal. Is it possible that
we can? Uh, you guys got any more questions? Yeahweh's
a Jewish supremacist. That might be a bit too far.

(02:17:14):
Is the article that that strong? I think the article
would be a good stream I mean, I'll have to
read through the whole thing and check it out first,
but if it's a legitimate article, then I think that'd
be a really good stream topic honestly. All right, well guys, Okay,

(02:17:34):
that's gonna do it for me. I'm going to My
goal is to be back Thursday with another stream. As
I told you Friday, Friday, I got to cut a
bunch of clips because my wife and I are driving
Saturday morning. We're getting a rental car. We're driving down
to Nashville for two nights to go to debatecon to

(02:17:55):
see everyone. I should see Jim Bob and Meg Bob.
We're gonna see the Wilsons, go to meet Jake Rattlesnak
for the first time, going to meet some friends up
in Nashville, and then I'll be driving. We'll be driving
Monday morning from Nashville down to Saint Augustine, Florida, to

(02:18:16):
spend essentially six days down in Florida. Get a nice
little vacation I got. I still got to put my
speech together for the Athens and Jerusalem Conference, which will
be that Saturday and Sunday. So yeah, getting ready to
do all that stuff. Now go Be's throws in five,
says twist my arm. Why don't you I have a
hotel to pay for as well? It's now go Bez.

(02:18:37):
You going to Debatecon or Florida live stream in Florida.
I thought about doing a live stream in Florida reviewing
Debatecon because I'll be meeting so many new people there,
thought that might be worthwhile. Content is just reflecting on
maybe some new friendships people I met. How debatecon goes.

(02:18:58):
I know the wife and I expect a really fun time.
So we'll be staying at the it's a holiday, inn
I believe it's a holiday in Is where the event
is at. We're staying at the building that Debatecon is
being held at. So are you going to be on
any panels in the debate con? No? No, Unfortunately, my

(02:19:21):
goal is to try to meet the guy from modern
day debate. So next, next debate Con, my goal is
to be to be out of Debatecon. Like I said,
once I get back from Florida, I mean, twenty twenty
six is going to be a lot more debates, So
I plan. I'm really throwing my hat into the debate
sphere on a variety of different topics and looking forward

(02:19:42):
to doing that, taking on a new challenge. You know,
I typically do more researched, nuanced long form content, but
you know, debates will be fun. So livestream with the Wilsons,
I don't know, they're going to be pretty busy. I
think we're all going to be pretty busy down at Debatecon.
But I'm sure I'm going to be spending time with him.
I know that that's who I'll be hanging out with.

(02:20:03):
So all right, guys, I'm gonna let you all go
smash that. Like. Thank you so much Marot for the
generous support today and everybody who's supported. God bless you guys.
Thank you very very much. Also notable shout out to
Nicholas McQuinn, Thank you very much, brother for the support.
Let me just double check make sure I don't miss anyone, okay,

(02:20:26):
and I'm gonna try to. I'm going to try to
be back with another stream on Thursday. May do the
article on his God anti Semitic. That would be definitely
a title catcher. The two this week what is a Jew?
And is God anti Semitic? Funny stuff, all right, guys,

(02:20:47):
God bless you all. Thank you all so much for
the support and God willing. I'll see you guys Thursday
as always. Until then, God bless

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