On September 11, 2022, the New York Times published a leading story about the hasidic schools of greater New York. The article, “In Hasidic Enclaves, Failing Private Schools Flush with Public Money,” purported to show that, though New York’s hasidic Jewish religious schools have benefited from $1 billion in government funding in the last four years, they provide extremely poor secular education, deploy corporal punishment in class, abuse the political process, and are unaccountable to outside oversight. The article inspired outrage from a variety of parties; rarely has the public—and especially the Jewish public—been so animated by the educational performance of New York’s yeshivas. 

Beyond the article, deeper questions come to the surface. What obligations do religious communities have to the state? What obligations does a state, one that’s constituted to protect religious liberty and individual rights, owe to families and their decisions? And why, as the authors of this feature do not ask, do so many families choose these schools for their children in the first place?

To help us think about these important questions in the context of the NYT story, our guest on this week’s podcast is the Mosaic columnist and hasidic educator Eli Spitzer, who wrote an essay about this very issue for Mosaic back in October 2021 called “NY State vs. the Yeshivas.” In conversation with Mosaic editor Jonathan Silver, he explains what hasidic schools are really like, how those communities think about education and the secular world, and the important issues that the Times article fails to address. This discussion was recorded online in front of Mosaic subscribers. 

Jerusalem is perhaps the most interesting and spiritually important city in the world. For the Jewish people, it is the most treasured city in their long history. It is mentioned over 600 times in the Hebrew Bible; every time a Jew prays, he or she faces Jerusalem; at the end of every Passover seder, Jews sing out l’shanah haba b’Yerushaliym, “next year in Jerusalem.”

On this week’s podcast, we’re joined by Rabbi Meir Soloveichik, who just launched his new daily podcast, Jerusalem 365, a year-long examination of the history and significance of the holy city. For roughly 15 minutes each day, Soloveichik will explore Jerusalem’s buildings, its rulers, its people, and its role in the spiritual and cultural history of the Jewish people, the state of Israel, and the West. In this conversation with Mosaic editor Jonathan Silver, he walks listeners through some of the enduring cultural symbols that help illuminate the role Jerusalem has played in the minds of Jews throughout the ages.

You can click here to view a PDF with the various symbols, images, and texts referenced in the discussion.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Earlier this week, in the Swiss city of Basel, the World Zionist Organization convened to commemorate the 125th anniversary of the First Zionist Congress, which was the brainchild of one of Zionism’s founding fathers, Theodor Herzl.

At the time, the condition of European Jewry was precarious and degraded. The solution, in Herzl’s eyes, was not to be found in the animating Jewish impulse of the age: assimilation. He thought no amount of assimilation would rid the Jews of anti-Semitism, and that instead only a political solution would work. That political solution, of course, was to establish political sovereignty in the land of Israel. As he put it in his opening remarks, “We wish to lay the cornerstone of the house in which the Jewish nation will one day find shelter.”

Our guest this week is the Israeli scholar Daniel Polisar. To him, the early flowerings of that idea in the First Zionist Congress were so significant that the meeting was, to quote the title of an essay he wrote on the subject in 2017 in Mosaic, “the most politically significant meeting of any group of Jews in the last 1,800 years.” Today we revisit that essay, and look back at the First Zionist Congress, how it came to be, and what it aimed to achieve.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Fifty years ago, at the 1972 Olympic summer games in Munich, 11 Israeli olympians were held hostage and murdered by members of the Palestinian terrorist group Black September. Recently, the Palestinian Authority president Mahmoud Abbas, while meeting with the German chancellor, was asked about the event and whether he would apologize for what happened. Abbas declined to apologize, and instead accused the Israelis of having enacted “50 Holocausts” against the Palestinians.

Why would Abbas, when asked about a crime Palestinians perpetrated against Israelis, reach for the Holocaust as a weapon? To answer that question, the Egyptian writer Hussein Aboubakr joins this week’s podcast. In conversation with Mosaic’s editor Jonathan Silver, he explains what Abbas and so many Arabs think about the Holocaust, and why, in the Arab mind, that event is inextricably tied up with the Israeli-Palestinian conflict, in a twisted logic that has brought many to believe that Israelis are the new Nazis and Palestinians the new Jews. 

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Earlier this month, Israeli forces captured the head of Palestinian Islamic Jihad (PIJ) in the West Bank city of Jenin after he had been involved in planning a number of terrorist attacks. Infuriated, PIJ threatened to fire anti-tank weapons at Israeli towns from its home base in Gaza. In response, the IDF struck PIJ’s chief of operations in the northern Gaza Strip and killed his counterpart in the south. After that, the Iranian-backed terrorist group began bombarding Israel with rockets and mortars, firing nearly 1,000 rockets, of which nearly 200 fell short and landed in Gaza itself—causing the deaths of several civilians there. An Egyptian-brokered ceasefire took effect after about three days of fighting.

To talk about the weekend war, we've invited analyst Jonathan Schanzer, who pays close attention to Gaza and writes about Middle East politics in Commentary and Mosaic, as well as in several books. (One just last year, Gaza Conflict 2021, carefully analyzed the previous blowup there). Here, Schanzer, in conversation with Mosaic editor Jonathan Silver, looks at this month's conflict in that political context, explains how it was like and unlike past rounds of conflict, thinks about how its timing relates to the current nuclear negotiations with Iran, and speculates about the future of Hamas in Gaza.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Just as Israeli society has become more at home with Judaism, so too has Israeli music. Across the Israeli music scene, songs and albums infused with religious themes, language, and sentiments have become far more popular in recent years. And a similar movement can be seen in Israeli culture; once dominated by an Ashkenazi elite, Israeli music now relates to its Arab neighbors as much as it does to the musical traditions of Europe and America. 

Haim Louk, a Moroccan-born rabbi, prayer leader, and musical virtuoso, is one of the main reasons that Israeli music is now more at home with itself. On this week’s podcast, we’re joined by the Israeli vocalist and musical director Yair Harel, who takes us on a listening tour of Louk’s music and his artistic formation. Though religious in nature, Louk’s music can, as Harel shows, be easily grasped by non-religious audiences—so much so that one can’t truly understand much of Israeli popular music today without understanding Louk’s influence.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

This week, Jews around the world will begin reading from the Book of Deuteronomy each Shabbat. Sefer Devarim, as it is known in Hebrew, is a remarkable work; consisting almost entirely of an address Moses delivered to the Israelites in his final weeks of life, it touches on history, politics, prophecy, and much more. Two years ago, Jonathan Silver sat down with Israeli thinker and scholar Micah Goodman to uncover meaning of Moses's final speech. As we begin again this last book of the Torah, we are pleased to rebroadcast that conversation.

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The book of Deuteronomy, which Jews around the globe read in synagogue in the period leading up to the High Holy Days, consists primarily of Moses’s final oration to the people of Israel. With the nation on the cusp of conquering Canaan and establishing its own sovereign government, the prophet presents Israel with a set of laws and regulations surrounding power and kingship—what some scholars call the “Mosaic Constitution.”

In his best-selling Hebrew book, ha-N’um ha-Aharon shel Moshe (Moses’s Last Speech), the Israeli writer and philosopher Micah Goodman offers a thought-provoking and original interpretation of Deuteronomy, presenting profound insights about the Torah’s revolutionary political teachings. Though the book has not yet been translated into English, Dr. Goodman recently taught an eight-episode online course for the Tikvah Fund on “Deuteronomy: The Last Speech of Moses,” in which he explores and expands upon the themes and ideas of his earlier work. In this podcast, he speaks with Mosaic’s editor Jonathan Silver about Deuteronomy’s laws regarding the monarchy and what political and philosophical wisdom they hold for us today.

If you enjoy this podcast, you can enroll in Dr. Goodman’s free Tikvah online course at Courses.TikvahFund.org.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

More than half a million Jewish men and women served in the U.S. Armed Forces in World War II. They fought in every theater of the war, from North Africa and Italy to France and Belgium to the Philippines and Japan.

In the process, many of them fell in service to their country. In the fog of war, some of them were buried in military cemeteries under Christian gravestones in the shape of the Latin Cross. Decades later, there’s now an organization dedicated to working with the families of the fallen and the American military to replace the crosses with stars of David to honor more properly the heritage of the Jewish war dead.

This week our podcast is joined by the president of that organization’s board of directors, Rabbi Jacob J. Schacter, a historian at Yeshiva University who previously joined the podcast to discuss Rabbi Joseph B. Soloveichik’s essay “Kol Dodi Dofek.” This week, he speaks with Mosaic’s editor Jonathan Silver about the work of Operation Benjamin—and shares his belief that the organization’s mission is an expression of devotion to the memory of these fallen Jewish heroes and to the nation they died to defend.

In October 2013, Robert Nicholson wrote a defining essay in Mosaic, “Evangelicals and Israel: What American Jews Don’t Want to Know (but Need to).” It in he outlined the wide and deep support that millions of Christian evangelicals had for Israel. He also sounded a note of caution: that support could diminish over time.

Nearly ten years later, that warning may be coming to fruition. At the very least, the communities of American Christian evangelicals who formed the basis of Christian Zionism have decreased in numbers and influence. But there's some countervailing news: in other places around the world, from Brazil to Nigeria to Guatemala, evangelical Christianity has expanded, and with it, the possibility of support for Zionism. On this week's podcast, Nicholson, the president of the Philos Project, joins us to explain what's driving the changing face of evangelical Zionism in America and the rest of the world.

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

Before the state of Israel was founded, some early Zionists argued not only for the recovery of Jewish political sovereignty, but also for the emergence of a new type of Jew. This “New Jew,” as they called it, would be free of Judaism’s bookish habits and the weight of diaspora Jewish history and be able to take the reigns of the newly independent Jewish polity.

Three-quarters of a century after Israel’s founding, what is the state of the New Jew?

Last month, the Mosaic columnist Eli Spitzer contended that Israel’s 21st-century success made it outmoded. Looking around Israel today, he sees the fascinating reemergence of older, diasporic forms of Jewish life rather than the triumph of the New Jew. On the same day that Spitzer published his short reflection, the Mosaic contributor Daniel Gordis published a newsletter in which he came to the opposite conclusion: the state of Israel, he thinks, is “not the end of the Jewish people, just the end of a certain kind of Jewish people.” To him, the New Jew is alive and well.

What could we do but convene a conversation on the matter? In this conversation, Gordis spoke with the Israeli historian Asael Abelman and Mosaic‘s editor Jonathan Silver about the the New Jew, the Old Jew, and the types of human personalities that the state of Israel tends to cultivate. This discussion took place live on Tuesday, July 12, in front of Mosaic subscribers. 

Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.