Latest / The Week in Bible Prophecy / Redemption and the Red Heifers | Adam Berkowitz

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Redemption and the Red Heifers | Adam Berkowitz · The Week in Bible Prophecy

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  Speaker 1: The Week in Bible Prophecy, a Prophecy Watchers Podcast. Welcome
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  Speaker 1: to the program today, Mono Gonzalezirian Studio, and I have
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  Speaker 1: all the way from Israel Adam Elihu Berkowitz, who I
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  Speaker 1: have been interacting with for a while and reading his
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  Speaker 1: material for even longer. He has written a book on
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  Speaker 1: the red heifer. Of course, as many of you know,
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  Speaker 1: I wrote a book on the red heifer as well,
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  Speaker 1: and so it's great to get his book and to
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  Speaker 1: see his perspective on it from being in the land
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  Speaker 1: of Israel, and a lot of the stuff I got
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  Speaker 1: in my book was from him. So this has been
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  Speaker 1: this is gonna be a great opportunity to talk to Adam.
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  Speaker 2: So Adam, welcome, Thank God, thank you so much. I'm
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  Speaker 2: really really happy to really finally connect with you in
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  Speaker 2: a really significant way. I think this is going to
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  Speaker 2: be great.
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  Speaker 1: So for our audience, who they might not know much
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  Speaker 1: about you, kind of give a little bit of biography
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  Speaker 1: about your background, because I think you were I think
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  Speaker 1: you were born here right.
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  Speaker 2: Well, yeah, I was born and raised in America. I
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  Speaker 2: was a conservative Jew, but I left that even that
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  Speaker 2: when I left my parents' house, I was a chef
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  Speaker 2: in Manhattan for ten years with a serious hobby of
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  Speaker 2: riding motorcycles. And when I moved, I moved, and I
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  Speaker 2: basically just burned out. So when I was thirty years old,
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  Speaker 2: I moved to Israel after going on summer tour with
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  Speaker 2: the Grateful Dead, and I moved to Israel, moved to kibbutz,
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  Speaker 2: where there was not a great need for classical French cuisine,
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  Speaker 2: so I raised baby dairy cows for five years. Then
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  Speaker 2: I fell out of kibbutz. Thought I was going to
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  Speaker 2: be not religious, but I ended up going to Yeshiva
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  Speaker 2: and getting much more religious. Learned in Yeshiva and Gushatsion,
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  Speaker 2: which is halfway between Jerusalem Cavron for about ten years,
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  Speaker 2: which is way too long, and then I moved. I
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  Speaker 2: live in the Golan now. We moved to the Golan
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  Speaker 2: about twelve years ago with my wife and four kids.
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  Speaker 2: We married here. Yeah, and I got a job about
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  Speaker 2: nine years ago, maybe ten years ago, writing articles for
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  Speaker 2: what was then breaking Israel News and is now Israel
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  Speaker 2: three sixty five news, and with no background did it.
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  Speaker 2: My boss said to me, you're going to be writing
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  Speaker 2: articles about the redemption and Messiah and prophecy for a
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  Speaker 2: Christian audience, which I was totally unprepared for. But I
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  Speaker 2: have I like, to be honest. I like the intellectual honesty,
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  Speaker 2: asking the questions from and getting answers from places you
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  Speaker 2: didn't expect. And I was surprised at the answers I
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  Speaker 2: was getting. And I've been doing that for a long
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  Speaker 2: time and really loving it, really really loving it and
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  Speaker 2: loving the people I connect with. Yeah, yeah, it's been great.
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  Speaker 1: I mean the U again. I found you many years
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  Speaker 1: ago and I could you know. I was like, wow,
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  Speaker 1: this guy's writing, you know, about stuff that I was
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  Speaker 1: interested in, certainly with the Land of Israel, but also
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  Speaker 1: again prophetic elements. And what I found refreshing was you know,
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  Speaker 1: every time you'd write an article, there would be a
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  Speaker 1: scripture verse up there, and I was like, well, this
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  Speaker 1: is this is pretty cool, you know, to have a
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  Speaker 1: scripture verse up in the articles. But you mentioned something,
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  Speaker 1: and I think this would be important for the person
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  Speaker 1: in our audience. Describe if you will, the I think
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  Speaker 1: for people who don't know. You know, my undergrad is
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  Speaker 1: in Jewish City, so you know, I kind of live
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  Speaker 1: and breathe in different aspects of things. But I know,
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  Speaker 1: even as a pastor for twenty years, that Christians, typical Christians,
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  Speaker 1: don't know a lot about it. Explain the diversity of Judaism.
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  Speaker 1: You mentioned you conservative, and so just from the sake
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  Speaker 1: of if you want to say from the left all
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  Speaker 1: the way to the right or the thing, explain the
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  Speaker 1: differences in Judaism for people.
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  Speaker 2: Well, I have to give it this claimer that I
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  Speaker 2: kind of don't think Judaism is as diverse as it
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  Speaker 2: should have been, considering that we've been in exile for
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  Speaker 2: two thousand years and we've been around for four or
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  Speaker 2: five thousand years. There's for example, the two main divisions
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  Speaker 2: are Ashkenazi and Sfarti. Ashkenazi are European descent, Sfarti tend
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  Speaker 2: to be it literally means Spanish but includes Spain. And
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  Speaker 2: then you have from the Arab countries. Yemenites are basically
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  Speaker 2: Spardi on steroids. They're amazing, They're amazing in so many
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  Speaker 2: ways of their culture. And you have different different cultures
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  Speaker 2: from the Arab countries. So those are the two major divisions,
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  Speaker 2: and they have different tradition. There's very few law differences.
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  Speaker 2: Like I would eat at a Safarti person's house, I
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  Speaker 2: wouldn't question their level of keeping kosher, and they would
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  Speaker 2: probably eat it mine, except for they don't eat dairy
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  Speaker 2: and fish together, so bagels and locks is out. Those
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  Speaker 2: are the two major divisions. But when we're talking about divisions,
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  Speaker 2: we're talking about also about level of observance. You have
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  Speaker 2: the Orthodox, Conservative and Reform, and there are some very
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  Speaker 2: significant differences. For example, Reform they to varying degrees. They
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  Speaker 2: hold that anyone who has either a Jewish mother or
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  Speaker 2: a Jewish father is Jewish. Sometimes they even take it
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  Speaker 2: further if you had a Jewish grandparent or something like that.
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  Speaker 2: Strict Jewish law as it's practice today states that it
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  Speaker 2: has to be a Jewish mother, though that is actually
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  Speaker 2: not biblical. Biblical it goes according to the father, because
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  Speaker 2: Jewish is a tribe, the tribe of Judea, and that
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  Speaker 2: goes according to the father. But they made that because
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  Speaker 2: in the exile there was a huge problem with intermarriage
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  Speaker 2: and infidelity and unfortunately rapes and things like that, so
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  Speaker 2: you don't always know who the father is, but you
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  Speaker 2: always know who the mother is. So that was established
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  Speaker 2: according to Jewish law that it goes according to the mother.
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  Speaker 2: Reform and to Conservative they're kind of like they make
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  Speaker 2: up their mind which side they're going to lean, whether
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  Speaker 2: it's to the Orthodox or the Reform. Reform does not
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  Speaker 2: hold by that Reform holds, which is a very problem,
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  Speaker 2: big problem for marriage. If my kids came back and said, oh,
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  Speaker 2: we just met a person from a reform family in America,
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  Speaker 2: then I'd have to question them about their heritage. I
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  Speaker 2: have very personal beliefs about that. But that's a different story,
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  Speaker 2: just so far as giving over the basic raw bones facts,
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  Speaker 2: that's Jewish identity is according to the mother, that was
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  Speaker 2: a rabbinic fixing amongst the and that's in America. In Israel,
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  Speaker 2: there's really very few reform and conservative Jews. The reason
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  Speaker 2: being I think that Israelis are so familiar with their
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  Speaker 2: faith and their heritage that when when they want a rabbi,
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  Speaker 2: or when they want to go pray, or when they
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  Speaker 2: want a synagogue, they're not going for the fake. They
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  Speaker 2: want the real deal. And to be honest, giving them
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  Speaker 2: all the benefits of the doubt, reform and conservative they
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  Speaker 2: make up the rules. Can't make up the rules and
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  Speaker 2: then say accept me as as valid. That's the way
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  Speaker 2: I see it. In Israel, there are more divisions. Amongst
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  Speaker 2: the Orthodox, you have what they call the Tilumi is
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  Speaker 2: national religious or religious Zionists. They're typified by either a
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  Speaker 2: very small or very small thread knitted kipa. And they,
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  Speaker 2: as their name implies, are religious, very strong believers in
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  Speaker 2: the State of Israel. They do the army, they participate
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  Speaker 2: in the government. They tend to be very involved in
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  Speaker 2: the settler movement, and that's typically the religious Zionists. Then
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  Speaker 2: you have the Karatei, who are the ultra Orthodox. They
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  Speaker 2: wear the black. There are divisions within that. There's the
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  Speaker 2: short business suit with the wide briand hat. There's the
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  Speaker 2: guys who where the pants with the white socks and
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  Speaker 2: the fairy hats and the long coats. Those are Haaradium
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  Speaker 2: and they're there. They dress in a europe in the
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  Speaker 2: style of European noblemen, because their movement really was rooted
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  Speaker 2: in European European Judaism uh. And they they tend to
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  Speaker 2: be either disinterested or in in the in the State
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  Speaker 2: of Israel, or even against the State of Israel. Though
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  Speaker 2: that's not universal, it is I would say a majority.
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  Speaker 2: I think it's fair to say, even though they live
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  Speaker 2: in the Land of Israel, they speak Yiddish, they don't.
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  Speaker 2: They prefer not to speak Hebrew because hebrews the holy language.
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  Speaker 2: They tend not to do the army, almost exclusively do
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  Speaker 2: not do the army, and unfortunately the army is very
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  Speaker 2: happy that they don't do the army. It would be
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  Speaker 2: problematic for the army. There is another division that is
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  Speaker 2: less spoken about. It's probably the aspect of Judaism that
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  Speaker 2: I personally most strongly identify with, which is the settler movement,
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  Speaker 2: what we call a Hebrew meet nahalim. I am very
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  Speaker 2: I'm almost presentable these days, okay, But if I had pictures,
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  Speaker 2: i'd show you. I had long, fluffy payote big, a
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  Speaker 2: bigger kipa, a much longer beard. I never trimmed my
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  Speaker 2: beard at all. I used to live in Gushatsion, and
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  Speaker 2: I'd run around in the woods in the forest and
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  Speaker 2: the sandals and socks and jump in ice cold springs.
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  Speaker 2: And the settler movement is absolutely a new development in
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  Speaker 2: the world Torah. They're usually very involved also in reviving
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  Speaker 2: the temple, though if you go up to the Temple
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  Speaker 2: mount today, you'll actually mostly see the Haredim dressed in
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  Speaker 2: black because the rabbis are against the temple, but the
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  Speaker 2: followers are not. So those are some of the major
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  Speaker 2: divisions these days. It's not so, I mean it is
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  Speaker 2: black and white, because it's black, but that's pretty much
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  Speaker 2: the way it's divided right now. Also, there's a huge
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  Speaker 2: division happening between Israel and America, and that division is
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  Speaker 2: very firmly rooted in Israel that the American Jews have
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  Speaker 2: sold out for liberal values. They speak a lot about
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  Speaker 2: tikun olam as if it's a Jewish concept. I mean,
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  Speaker 2: it's mentioned in a few places in the Talmud, and
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  Speaker 2: it's mentioned in one prayer that we say, but it's absous,
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  Speaker 2: not a Jewish concept, especially not the way they say it.
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  Speaker 1: They've that for the audience.
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  Speaker 2: Is very PC. It literally means fixing the world, and
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  Speaker 2: they believe that the reason why God came down and
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  Speaker 2: gave us the Torah was so that we could fix
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  Speaker 2: the world. The world was God created it perfectly and
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  Speaker 2: we messed it up, so we have to fix it
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  Speaker 2: and return it back to its godly state, which I
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  Speaker 2: guess is a beautiful idea. Unfortunately, they think the way
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  Speaker 2: to fix it is through fighting global warming, through very
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  Speaker 2: PC liberal things. Some of them are very go against
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  Speaker 2: Jewish values. They'll say, tkun olam involves being pro abortion,
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  Speaker 2: and Jewish law is very specific about abortion. It's not
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  Speaker 2: as Christians hold, it is not forbidden. It is permitted
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  Speaker 2: when it saves the life of the mother. But to
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  Speaker 2: but optional abortion because you don't want to have a
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  Speaker 2: baby is absolutely forbidden in Jewish law. And there's nothing
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  Speaker 2: to talk about. But they'll say, tkunolam, no, borders is tekunolam.
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  Speaker 2: Absolutely not. The Torah talks about borders all over the place.
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  Speaker 2: Going to wars is bad. It's not tekuno no no.
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  Speaker 2: I mean, try to read a few chapters in the
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  Speaker 2: Torah without reading about going to war, you know. So,
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  Speaker 2: I mean they're very clear that you have to make
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  Speaker 2: justice and you have to actually do it. And there
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  Speaker 2: even I just oh gosh, there's this one rabbi. He
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  Speaker 2: claims to be Orthodox, and he looks Orthodox, he talks Orthodox,
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  Speaker 2: but he says, you know, Zionism is against the Torah.
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  Speaker 2: It's it's the most absurd thing, you know. I mean,
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  Speaker 2: if you take the to if you take Israel out
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  Speaker 2: of the Torah, what are you left with? You know?
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  Speaker 2: Through about four pages, so there are a lot of things,
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  Speaker 2: a lot of misunderstandings about Judaism based in American Jews
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  Speaker 2: being more interested in liberalism. One of them is they'll say, oh,
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  Speaker 2: we should do I mean. It is one thing that
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  Speaker 2: the Christians do get really right, much righter than the Jews,
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  Speaker 2: is the Christians will be like, you can't divide God's land.
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  Speaker 2: God said these are the boundaries. And God doesn't say
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  Speaker 2: stupid things that he doesn't mean, and American Jews are like,
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  Speaker 2: no to state solution, and it's just like no, it's
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  Speaker 2: like explicitly antitora. It's strangely that we're not. I mean,
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  Speaker 2: the Torah says, these are your boundaries, meaning we are
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  Speaker 2: not interested in conquering Jordan and conquering Egypt and conquering Lebanon.
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  Speaker 2: The Torah talks about Lebanon and Egypt and everlyer then
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  Speaker 2: some of it should belong to us. We know what
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  Speaker 2: our boundaries are, we want them, and we don't want
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  Speaker 2: any more than that. And the American Jews get it wrong.
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  Speaker 2: And I think the Evangelicals, God bless them, they get
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  Speaker 2: it very right. They're like, you can't divide God's land.
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  Speaker 1: You know, Adam, I find that pretty fascinating because when
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  Speaker 1: you think, I think the confusion sometimes in Americas there
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  Speaker 1: is this distinction or division of when he's that strong
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  Speaker 1: word between American Jews who live here and there are
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  Speaker 1: they are more liberal, reform conservative, and then you go
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  Speaker 1: to the lend of Israel, and I've seen some of
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  Speaker 1: the conversations where again, here in America it's pretty standard
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  Speaker 1: that at least it has been that Jews will vote
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  Speaker 1: very democratic, very liberal, very pro abortion, and then you
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  Speaker 1: go to Israel and there's and it's conservative. Whoa I mean?
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  Speaker 1: But also for just some people can understand, is a
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  Speaker 1: lot of times people here who again are more of
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  Speaker 1: liberal Jews, they don't even necessarily believe the Bible is real.
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  Speaker 1: They don't believe it's true. There's one one rabbi I
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  Speaker 1: won't mention his name, but he was talking about to
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  Speaker 1: Passover and they were doing a Passover service and they
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  Speaker 1: asked him, do you believe the Passover was a literal
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  Speaker 1: real event historically and he said, well, no, of course not.
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  Speaker 1: And it was shocking and they said, well, why are
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  Speaker 1: you doing this? He goes, well, it's a part of
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  Speaker 1: our culture. And so that helped people understand that massive disconnect.
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  Speaker 2: I can't. I don't understand it. I also, the Jewish
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  Speaker 2: world has changed so much since I was growing up.
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  Speaker 2: When I was growing up, even though I was conservative,
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  Speaker 2: every Jew conservative Orthodox reform, they all agreed on two things.
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  Speaker 2: Number one, we supported Israel one thousand percent. I remember
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  Speaker 2: when the un passed a resolution that Zionism was racism.
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  Speaker 2: They bust us out and I'm going back a lot
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  Speaker 2: of years, about fifty years maybe, and they bust us
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  Speaker 2: all out to New York to protest it. And it
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  Speaker 2: was all the Jews, not just the Orthodox. The second
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  Speaker 2: thing is we knew that we wanted to marry a
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  Speaker 2: Jew when we got back to when we went to university. Now,
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  Speaker 2: both of those are considered racist. Supporting Israel is racist.
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  Speaker 2: Only wanting to marry a Jew is racist. It also,
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  Speaker 2: I think that comes from the desire to turn Judaism
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  Speaker 2: into a religion, which it's not. Judaism, as its name implies,
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  Speaker 2: is a tribe. It's a national identity. The only time
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  Speaker 2: that the Jews are ever referred to as a faith
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  Speaker 2: or a belief is in the Book of Esther Hayman says,
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  Speaker 2: why do these people believe differently than everyone? Else he's
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  Speaker 2: the only one who talks about what we believe in.
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  Speaker 2: It's so the Jewish world has changed, and I think
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  Speaker 2: they're drifting away. The Orthodox Jews managed to build walls,
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  Speaker 2: so they managed to maintain their identity. But I don't
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  Speaker 2: give that much more time. I give it like one
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  Speaker 2: or two generations, and either they're going to be even
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  Speaker 2: more isolated or they're going to be gone.
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  Speaker 1: So and I saw and maybe you did and as well,
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  Speaker 1: at least for a little while after October October seventh, many,
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  Speaker 1: I would say more liberal minded Jews here in America
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  Speaker 1: were shocked at the blatant, you know, again, the most
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  Speaker 1: tragic events in the Holocaust itself in many ways, And
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  Speaker 1: so I saw some of them changing their minds at
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  Speaker 1: least openly. Have you seen has that reverted back?
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  Speaker 2: Well? Yeah, when after October seventh, a lot of them
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  Speaker 2: were shocked. There's actually something very beautiful came out of it.
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  Speaker 2: They didn't react at first, they didn't respond. We were waiting,
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  Speaker 2: and there was in the anti Semitism began on October seventh.
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  Speaker 2: They didn't wait for the Israeli army to react, and
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  Speaker 2: the Jews were just kind of like in shock, and
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  Speaker 2: I think it was because they had sold themselves fully
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  Speaker 2: to liberalism and their allies had turned on them and
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  Speaker 2: they didn't know how to cope with it. The first event,
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  Speaker 2: a couple of weeks after October seventh, was a huge
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  Speaker 2: rally in Washington, d C. And there were counter protesters,
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  Speaker 2: and my Christian friends who went there actually had to
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  Speaker 2: form circles and protect the Jews, which I was like, well,
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  Speaker 2: that's an interesting turnamound. But I think you're right that
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  Speaker 2: there's been backsliding. They've gone back to their liberal values,
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  Speaker 2: which I don't get. I don't get. I think the
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  Speaker 2: people who are not backsliding are the college students, the
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  Speaker 2: Jewish college students, because they're really on the front lines
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  Speaker 2: and they you can, yeah, they can't wake up in
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  Speaker 2: the morning and not be faced or slapped in the
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  Speaker 2: face with with what's happening.
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  Speaker 1: Yeah, I mean, yeah, that's a whole rabbit hole that
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  Speaker 1: we don't need to go down. But just since people
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  Speaker 1: understand there there is a distinction, and it so the
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  Speaker 1: reason I bring all that up is because as we
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  Speaker 1: start talking about the red heifer, there is gonna be
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  Speaker 1: this divergent interest even in the idea of the Red Heifer,
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  Speaker 1: or even the Temple movement, especially Zionism as well. Maybe
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  Speaker 1: before we get exactly into the Red Heifer, let's define Zionism.
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  Speaker 1: What is Zionism for the person that doesn't even know
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  Speaker 1: that work, because let me say it this way too.
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  Speaker 1: Within Christianity, we do know that the church, the Church,
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  Speaker 1: you know, has again a lot of diversity, again just
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  Speaker 1: like Judaism does. So you're gonna have different liberal sides,
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  Speaker 1: some that don't believe the Bible. There it's cultural for them.
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  Speaker 1: Whatever you're you're gonna have as well within Christianity, those
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  Speaker 1: that would call themselves Christian Zionists. And so, but why
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  Speaker 1: don't we define Zionis first?
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  Speaker 2: I mean on the most simple level that it's most
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  Speaker 2: widely defined as the belief that the Jews have the
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  Speaker 2: right to autonomy in our ancestral homeland. That's the simple one.
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  Speaker 2: It has different nuances. I believe that it's because it's
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  Speaker 2: not optional. God told us to live here. And there's
• 21:35
  Speaker 2: a lot of reasons and Jewish sources, a lot of
• 21:37
  Speaker 2: sources that say, well that's about true. We don't have
• 21:40
  Speaker 2: much choice. And it starts with Abraham, God said you go,
• 21:46
  Speaker 2: and the covenant is entirely the land. That's what it is.
• 21:50
  Speaker 2: The covenant is not conditions. It's not you do this
• 21:54
  Speaker 2: and I'll do that. It's not a contract. It's like, okay,
• 21:57
  Speaker 2: you and the Land of Israel are one. And so
• 22:02
  Speaker 2: much so that Jacob was named Israel. So I see
• 22:08
  Speaker 2: Zionism as identifying as an Israelite for based in the
• 22:16
  Speaker 2: Bible and continued for four thousand years. There was a
• 22:25
  Speaker 2: big dispute, I mean, it was the main dispute between
• 22:28
  Speaker 2: Ben Gourion and Menachem Begen, where Ben Gouryon was like,
• 22:35
  Speaker 2: it's not a Jewish states, it's more like I mean
• 22:40
  Speaker 2: Theodore Herzel he wrote two books. He wrote The Jews State,
• 22:43
  Speaker 2: and then he wrote another one called New Land, the
• 22:46
  Speaker 2: Old New Land, which was basically describing the land of
• 22:49
  Speaker 2: Israel as a multi ethnic, multicultural cultural oasis on the
• 22:57
  Speaker 2: med and it didn't necessarily have to be here. It
• 23:01
  Speaker 2: was a utopian kind of vision, right right. They would
• 23:06
  Speaker 2: have hated it's there too, it doesn't matter. So there's
• 23:12
  Speaker 2: that different vision. I think that vision is kind of
• 23:19
  Speaker 2: going away, especially amongst the Jews, where it's now pretty
• 23:26
  Speaker 2: clear this is our this is our land, This is
• 23:31
  Speaker 2: our homeland a nation, and that's becoming more and more clear.
• 23:37
  Speaker 2: I think that's developing the concept of what is Zionism today.
• 23:41
  Speaker 2: I used to be religious Zionists, and then by being
• 23:44
  Speaker 2: a settler and watching the Israeli government ethnically cleanse Gaza
• 23:51
  Speaker 2: from all Jews, I no longer wanted to be called
• 23:54
  Speaker 2: a Zionist. So there's a concept of post Zionism. And
• 23:59
  Speaker 2: even the national Zionist world, there was a huge schism.
• 24:03
  Speaker 2: A lot of them said, no, I can't ally with
• 24:06
  Speaker 2: the Zionists anymore, because the national Zionists used to ally
• 24:11
  Speaker 2: with the secular Israelis out of an ideal and that's
• 24:16
  Speaker 2: kind of not anymore because they they stabbed. They made
• 24:20
  Speaker 2: it clear that they don't like any aspect of Judaism
• 24:26
  Speaker 2: to be connected with nationalism. So I think we're in
• 24:30
  Speaker 2: a post Zionist reality right now where Zionism is much
• 24:37
  Speaker 2: more closely connected to Judaism in Torah.
• 24:43
  Speaker 1: You know, that's that's helpful, because you know, I've been
• 24:46
  Speaker 1: talking for you know, well again a lot of years,
• 24:49
  Speaker 1: but even recently trying to help those within you know,
• 24:53
  Speaker 1: the Christian you know movement, if you want to say,
• 24:56
  Speaker 1: the Christian religion in the sense that you know. I
• 24:59
  Speaker 1: asked the question that do the Jewish people belong in
• 25:04
  Speaker 1: the land? And I'm asking Christians this question, and most
• 25:08
  Speaker 1: of the people that I talked to they will say yes.
• 25:10
  Speaker 1: And I say, exactly, I mean, you look at the promise,
• 25:12
  Speaker 1: as you mentioned in Genesis twelve. You have Abraham there
• 25:16
  Speaker 1: that the same covenant was passed on to Isaac and
• 25:19
  Speaker 1: then to Jacob. And then you go to Doudonomy thirty.
• 25:24
  Speaker 1: God's giving the land covenant through Moses. Right there there
• 25:27
  Speaker 1: it is, I mean, the land is theirs. And I
• 25:31
  Speaker 1: will say, however, let me ask the second question, does
• 25:36
  Speaker 1: Israel belong in the land? And yes, it's unequivocal. The
• 25:39
  Speaker 1: second question I asked is does Israel deserve to be
• 25:42
  Speaker 1: in the land? And so I will say, let's go
• 25:46
  Speaker 1: to Deuteronomy chapter nine where Moses is talking to the
• 25:50
  Speaker 1: people and he says, listen, it's not because of your righteousness.
• 25:53
  Speaker 1: It's not because of your uprightness that you deserve. But
• 25:57
  Speaker 1: I made a promise to Abraham, Isaac and Jacob, and
• 26:00
  Speaker 1: I'm going to keep my promises. So I said, look,
• 26:02
  Speaker 1: because what I'm trying to do is I'm trying to
• 26:05
  Speaker 1: I'm trying to get to the criticisms that people have
• 26:09
  Speaker 1: that are a lot of.
• 26:11
  Speaker 2: Times and you know that I like you. I like
• 26:13
  Speaker 2: you a lot and respect you an awful lot. I'm
• 26:16
  Speaker 2: going to throw it out to you this way because
• 26:20
  Speaker 2: in the last year we've seen huge, and I mean
• 26:24
  Speaker 2: it to every meaning of the word, faithful support of
• 26:29
  Speaker 2: Israel from the evangelicals. But we've also seen a rise
• 26:35
  Speaker 2: of faith based non support and opposition to Israel. So, yes,
• 26:43
  Speaker 2: we with the Covenant. We weren't only, we weren't given
• 26:47
  Speaker 2: a gift, and it's not conditional. We were told you
• 26:51
  Speaker 2: will live here, this is your land, it will be
• 26:54
  Speaker 2: your homeland and forever. And that's that's my eternal covenant.
• 27:00
  Speaker 2: So wouldn't replacement theology lead people to believe, well, if
• 27:05
  Speaker 2: there's no covenant, then why do they need to be there?
• 27:08
  Speaker 2: There's no covenant, wouldn't it.
• 27:12
  Speaker 1: Yeah, that's that's exactly See, That's what I'm trying. That's
• 27:16
  Speaker 1: exactly what I'm trying to address is for those in
• 27:19
  Speaker 1: the replacement theology camp is to let them know, because
• 27:22
  Speaker 1: they try to there's two ways that they often will
• 27:25
  Speaker 1: make the comment about that disconnect is they'll say, well,
• 27:29
  Speaker 1: first of all, that covenant is fulfilled, it's been replaced.
• 27:32
  Speaker 1: But then secondly they'll say, well, look at the Jews,
• 27:35
  Speaker 1: you know, look at the way that they they are little,
• 27:39
  Speaker 1: and so they'll try to do it by a lack
• 27:42
  Speaker 1: of unrighteous And I said, wait a minute. First of all,
• 27:45
  Speaker 1: you got two mistakes there. And that's why I bring
• 27:48
  Speaker 1: up the Duteronomy nine. Is God himself said through Moses,
• 27:53
  Speaker 1: you guys have Jews have never deserved.
• 27:55
  Speaker 2: To be in there.
• 27:56
  Speaker 1: It was a great you know, correct, So you take
• 27:59
  Speaker 1: that off the table. If you read the Book of Judges.
• 28:03
  Speaker 1: The Book of Judges, right, there was no king in
• 28:05
  Speaker 1: Israel in those days. That everybody did was right in
• 28:07
  Speaker 1: their own eyes. That's a pretty But I said, look,
• 28:10
  Speaker 1: did God disinherit his people? No? I said, so, look,
• 28:14
  Speaker 1: I said, your whole argumentation is false. It's a false premise.
• 28:17
  Speaker 1: I said. Secondly, and this is what I find fascinating
• 28:21
  Speaker 1: is in the Book of Romans. You know, Paul, he
• 28:25
  Speaker 1: was a Pharisee. So he writes the book. He writes
• 28:27
  Speaker 1: a book to the Romans about the Jewish people, about
• 28:30
  Speaker 1: his brothers. He says, look, my heart's broken for my brothers,
• 28:33
  Speaker 1: right because he was a follower of Jesus. And he said,
• 28:36
  Speaker 1: and my brothers, you know, my kinsmen, according to the flesh,
• 28:38
  Speaker 1: they don't follow Jesus. So I'm sad for them. But
• 28:41
  Speaker 1: he said, to them, belong the promises, the patriarchs, the oracles,
• 28:48
  Speaker 1: the covenants. Even though they had disregarded faith in Jesus,
• 28:53
  Speaker 1: his brothers, he still said, they haven't lost any of
• 28:57
  Speaker 1: the promises that God made. And so for those that
• 29:00
  Speaker 1: they're in the replacement theology camp, I say, listen, you're
• 29:03
  Speaker 1: not understanding. You know you claim to follow Paul just
• 29:08
  Speaker 1: camp out in Romans nine. They have not lost it.
• 29:11
  Speaker 1: Didn't say to them belonged past tense. And he's writing
• 29:14
  Speaker 1: this around fifty two eighty, so it's even before the
• 29:16
  Speaker 1: destruction of the Temple. I go, listen, you guys are
• 29:20
  Speaker 1: making a big mistake by disassociating Israel. Like you said,
• 29:23
  Speaker 1: Israel and the land are one. That's the covenants are
• 29:27
  Speaker 1: still there, and I think that that's very very important. Again,
• 29:32
  Speaker 1: my goal, my goals to try to get to replace
• 29:34
  Speaker 1: some theologian people and to have them fix their mind
• 29:37
  Speaker 1: and to be more biblical.
• 29:40
  Speaker 2: Dude, if you can do that, people don't understand. Replacement
• 29:45
  Speaker 2: theology is the Church, in order to exist, had to
• 29:51
  Speaker 2: disconnect the followers of Jesus from his roots. And they
• 29:59
  Speaker 2: had to do a lot of different ways. One is
• 30:01
  Speaker 2: by demonizing the Talmud, by demonizing the teachings of the rabbis,
• 30:08
  Speaker 2: by demonizing the by replacing and demonizing the connection between
• 30:13
  Speaker 2: Israel and the Jews. So they've had, they had two
• 30:17
  Speaker 2: thousand years to really build up this whole system, and
• 30:22
  Speaker 2: it's really it's it's deep in the kishka's, it's deep
• 30:25
  Speaker 2: in the guts, and weeding it out is not easy,
• 30:28
  Speaker 2: and it has it has so damaged Christians and Christianity.
• 30:34
  Speaker 2: You know, it's like you're a big boy, read the
• 30:40
  Speaker 2: mid Rush, you know. The Talmud is a commentary on
• 30:43
  Speaker 2: the Bible. I've had people tell me I'm a big
• 30:46
  Speaker 2: fan of Like, look, I don't know what it's like.
• 30:48
  Speaker 2: When I was, when I was learning New Testament, I
• 30:50
  Speaker 2: kept looking for the Rashi. Rashi is a medieval commentary.
• 30:55
  Speaker 2: He comments on everything, and he's actually the culmination of
• 30:59
  Speaker 2: of of several schools of thought and traditions. But for me,
• 31:03
  Speaker 2: it's unthinkable to learn the Bible without him. He's he's
• 31:08
  Speaker 2: my guide. He takes my hand and leads me through.
• 31:12
  Speaker 2: And if I disagree, I disagree. I'm a big boy.
• 31:17
  Speaker 2: I was reading the New Testament and I was like,
• 31:20
  Speaker 2: where's the Rashi? How do you guys understand this?
• 31:23
  Speaker 1: You know?
• 31:24
  Speaker 2: And and it's such a gift to have these traditions
• 31:27
  Speaker 2: that are so deep and goes so forarwack And they'll
• 31:30
  Speaker 2: take even the dots on the letters and learn them
• 31:35
  Speaker 2: out amazing. They'll make these deep insights and it never
• 31:41
  Speaker 2: contradicts the Torah. Ever, it just goes deeper into something
• 31:46
  Speaker 2: you might not have seen or something that is no
• 31:50
  Speaker 2: longer visible. We have a tradition that comes from Mount Sinai.
• 31:56
  Speaker 2: I just don't understand why people don't utilize it. Why
• 31:59
  Speaker 2: don't they they but the Church demonized it to keep
• 32:02
  Speaker 2: them away from a deeper faith, a deeper belief in
• 32:07
  Speaker 2: the in the Bible. And I'm I'm I'm stunned that
• 32:11
  Speaker 2: they did it very well. It's tragic. It's tragic.
• 32:16
  Speaker 1: Yeah, there's a great history going back. Really, I would
• 32:20
  Speaker 1: probably lay most of the blame at the foot of Augustine.
• 32:25
  Speaker 1: You know, around four hundred a d sure his approach
• 32:29
  Speaker 1: to scripture and again the demonization of again of the
• 32:33
  Speaker 1: Jewish ruth, which is kind of sad. Well, let's jump
• 32:38
  Speaker 1: in in the sense of the red heifer, because you
• 32:43
  Speaker 1: know you've written again I I'd loved reading your book
• 32:46
  Speaker 1: because there was so much that we wrote similarly on.
• 32:49
  Speaker 1: And but for those again from I tend to think, okay,
• 32:55
  Speaker 1: for those that don't know anything the red heifer in
• 32:57
  Speaker 1: the Bible, I mean, is this the and the red
• 33:00
  Speaker 1: Heifer movement that's happening today, talk about its root in
• 33:04
  Speaker 1: the scripture itself. I mean, this isn't just a make believe.
• 33:06
  Speaker 1: It's not just in tradition only. It's in the body.
• 33:09
  Speaker 2: Now, it's explicitly written in the Torah. What is it?
• 33:11
  Speaker 2: What is it? Numbers nineteen, it's so you read it.
• 33:17
  Speaker 2: What are they talking about? By the way, that's why
• 33:23
  Speaker 2: the people who take care of the red heifers in
• 33:26
  Speaker 2: Shilo told me that there's a lot more interest from
• 33:30
  Speaker 2: Christians than from Jews, because you have Jews coming from
• 33:33
  Speaker 2: America and they're like, they don't want the temple. They
• 33:37
  Speaker 2: don't want the temple. They because they're very comfortable and
• 33:42
  Speaker 2: what they have, they have Shabbat, they have keeping kosher
• 33:46
  Speaker 2: family purity, you know, the holidays and stuff like that.
• 33:51
  Speaker 2: They don't want the bother. You know, it's a lot
• 33:55
  Speaker 2: of work and a lot of so they don't want
• 33:57
  Speaker 2: to go back to that. But the Christians, God bless them,
• 34:00
  Speaker 2: They're like, well it says it in the Bible. Let
• 34:02
  Speaker 2: me check this out. So my request is some okay,
• 34:08
  Speaker 2: then the nations will say how wonderful it is what
• 34:11
  Speaker 2: God did for you guys. I want them to walk
• 34:14
  Speaker 2: up to the Jews in America be like, hey, have
• 34:17
  Speaker 2: you heard about the Red Halfer? I read this amazing book,
• 34:21
  Speaker 2: and the America I have no idea what you're talking about.
• 34:23
  Speaker 1: You don't know. Are you a Jew?
• 34:24
  Speaker 2: Are you sure you're a Jew? I want them to
• 34:27
  Speaker 2: embarrass them so they'll get on board. I want them
• 34:29
  Speaker 2: to embarrass them so they'll come to Israel. Like, you're
• 34:31
  Speaker 2: a Jew, you have a plane ticket to get to Israel.
• 34:33
  Speaker 2: Don't you have a plan to move there? Don't you?
• 34:36
  Speaker 2: I want them to embarrass them. So it is explicitly
• 34:39
  Speaker 2: in the Bible, which makes makes a lot of a
• 34:45
  Speaker 2: lot of Bible lovers and Bible believers drawn to it
• 34:48
  Speaker 2: just to you know, we we believe it's a practical guide,
• 34:53
  Speaker 2: a practical thing to do. So that's how we look
• 34:56
  Speaker 2: at it. We're trying to bring it back.
• 35:00
  Speaker 1: Yeah, I mean, so one of the things that would
• 35:02
  Speaker 1: be helpful is, you know, the red heifer and the
• 35:06
  Speaker 1: ashes are are meant to for purity reasons and to
• 35:10
  Speaker 1: restore purity. Yeah, us discuss if you will, like you
• 35:17
  Speaker 1: mentioned earlier, I don't know if it was before after
• 35:20
  Speaker 1: we're talking, but the mikvah and so the micva provides
• 35:24
  Speaker 1: that opportunity for purity. So what's the difference. Why why
• 35:28
  Speaker 1: can't the nickma solve all of the problems?
• 35:31
  Speaker 2: First of all, I want to emphasize I've been asked
• 35:33
  Speaker 2: this by Christians, and for me it's a stunning question.
• 35:36
  Speaker 2: I just impurity and sin are not the same thing.
• 35:42
  Speaker 2: Sin does not make you impure, and impurity is not
• 35:45
  Speaker 2: a sin. As a matter of fact, we have a
• 35:48
  Speaker 2: concept of a second passover, and the second passover was actually,
• 35:53
  Speaker 2: at least according to the mid Rush was the men
• 35:57
  Speaker 2: who went in to bring out in a davin, a
• 35:59
  Speaker 2: v who who had died inside the tabernacle. They went
• 36:03
  Speaker 2: in to bring out their bodies, which is a huge mitzvah.
• 36:05
  Speaker 2: It's a huge mitzvah to take care of a dead body.
• 36:10
  Speaker 2: And they came out and it was just before Passover
• 36:13
  Speaker 2: and they were impure and they didn't have time to
• 36:14
  Speaker 2: get pure, and they're like, hey, that's not fair, we
• 36:18
  Speaker 2: want to do so they were doing a mitzvah, they
• 36:21
  Speaker 2: weren't doing a sin, and that made them impure. So
• 36:28
  Speaker 2: using the red heifer does not mean you've sinned. The
• 36:31
  Speaker 2: red heifer is from the most extreme form of impurity,
• 36:36
  Speaker 2: which is proximity to a dead body. There's what they
• 36:40
  Speaker 2: call maha. It has to be like within an enclosure.
• 36:44
  Speaker 2: And people would be amazed at how often that's happened
• 36:48
  Speaker 2: in their lives. Dead bodies are transported in airplanes. If
• 36:51
  Speaker 2: you go into a hospital and there's a person who dies, well,
• 36:55
  Speaker 2: you might have become ritually impure. And in order, and
• 37:01
  Speaker 2: this is only for the for going up to the temple,
• 37:06
  Speaker 2: you have to be purified. And so therefore it's only
• 37:09
  Speaker 2: for Jews. Jews can become ritually impure. Non Jews cannot
• 37:14
  Speaker 2: because non Jews aren't required to go up to the temple.
• 37:17
  Speaker 2: We are, so we have to be pure in order
• 37:20
  Speaker 2: to do that, and so that's why we need the
• 37:24
  Speaker 2: red heifer, the ashes of the red heifer, and the
• 37:26
  Speaker 2: thing is, one red heifer is enough to literally purify
• 37:31
  Speaker 2: billions of people. Since Moses in the Tabernacle, there have
• 37:34
  Speaker 2: only been nine red heifers and everyone was purified from it,
• 37:39
  Speaker 2: and the tenth one is supposed to purify Israel to
• 37:41
  Speaker 2: welcome the Messiah. So that's what it does.
• 37:45
  Speaker 1: So all right, Yeah, I tried to explain that too,
• 37:49
  Speaker 1: that you know, Christians often Christians don't think in terms
• 37:51
  Speaker 1: of impurity. They only think in terms of forgiveness, and
• 37:54
  Speaker 1: they need to know that right, you do.
• 37:55
  Speaker 2: Not have to be forgiven if you become impure.
• 37:57
  Speaker 1: Yeah, that's important. Would the red helf if you have
• 38:03
  Speaker 1: again lesser here for the Mikvah and you just happen
• 38:05
  Speaker 1: to be participating in the red effort ashes, if you
• 38:08
  Speaker 1: had it with everything below? Is that everything below?
• 38:11
  Speaker 2: That's interesting. I've actually never asked that question. I would
• 38:17
  Speaker 2: assume yes, because it also involves going to the Mikvah,
• 38:23
  Speaker 2: but I've never heard that question asked before. Dude, I
• 38:26
  Speaker 2: got to take you to Shiloh, and I got to
• 38:28
  Speaker 2: get you to ask the rabbi some wers, this.
• 38:30
  Speaker 1: Is my mind works, is for everything?
• 38:34
  Speaker 2: I said, that's a great question. I wish i'd asked
• 38:36
  Speaker 2: that I would assume yes, though I really don't know. Yeah,
• 38:41
  Speaker 2: I really, you don't. You don't make assumptions, no.
• 38:44
  Speaker 1: Exact That's why I'm asking.
• 38:45
  Speaker 2: I was like, I really, I really don't know. That's
• 38:48
  Speaker 2: quite a question.
• 38:50
  Speaker 1: I have spent a lot of time in the in
• 38:51
  Speaker 1: the Telmudik and the literature in the mission, and.
• 38:53
  Speaker 2: So I could tell. I could tell.
• 38:58
  Speaker 1: It's just the way my my brain works. There you go.
• 39:02
  Speaker 1: So let's let's so here this. You've been writing about this,
• 39:05
  Speaker 1: Maybe give us a little history. Then you've been writing
• 39:08
  Speaker 1: about the movement. Let's talk about the Red Heifer movement.
• 39:12
  Speaker 1: You've been writing a while.
• 39:14
  Speaker 2: Okay, the Red Heifer movement is how do I put this,
• 39:17
  Speaker 2: it's not really a movement. It's the Temple movement in
• 39:20
  Speaker 2: the nineteen sixty seven war, Ravissralriel, who if you ever
• 39:24
  Speaker 2: meet him, Oh my goodness, this is the guy. You
• 39:27
  Speaker 2: meet him and you just if you meet a person
• 39:29
  Speaker 2: you say, oh he's holy, that's him. Okay, he's just
• 39:32
  Speaker 2: way up there. When he was a young man, he
• 39:35
  Speaker 2: was religious Zionist, and he was called up for the
• 39:38
  Speaker 2: sixty seven war and he his unit came from the mount,
• 39:44
  Speaker 2: from the Mount of Olives up over the Temple Mount,
• 39:48
  Speaker 2: and there was actually a firefight in front of on
• 39:51
  Speaker 2: the Temple Mount where the mosques are or the mosque
• 39:54
  Speaker 2: there's only one mosque. And his officer said them, look,
• 39:58
  Speaker 2: we're going to go down to the Western world. All
• 40:00
  Speaker 2: the hotel. You stay up here in guard air back
• 40:03
  Speaker 2: with a couple other soldiers. So he was all alone
• 40:07
  Speaker 2: on the Temple Mount, the first jew for thousands of years. Yeah, unbelievable.
• 40:12
  Speaker 2: And when the war was over, he established the Temple Institute,
• 40:16
  Speaker 2: which there was no such thing anything like that, no books,
• 40:19
  Speaker 2: no nothing. No rabbis had really written about the Temple
• 40:24
  Speaker 2: except for the Rambam Mamonides. Of course, the Talmud wrote
• 40:28
  Speaker 2: about it, and we have the biblical verses. And he
• 40:31
  Speaker 2: established a temple in suit ostensibly and at first initially
• 40:35
  Speaker 2: to educate people about the Temple, which hadn't been done
• 40:39
  Speaker 2: in a very long time. And he's talking about things
• 40:41
  Speaker 2: that hadn't been done for thousands of years. So he
• 40:44
  Speaker 2: established that, and he was a massive scholar, so of
• 40:48
  Speaker 2: course he learned a few other rabbis joined in with him,
• 40:52
  Speaker 2: and slowly, slowly, it's been picking up steam. And there
• 40:56
  Speaker 2: are a lot of aspects, so that they recreated all
• 40:59
  Speaker 2: of the temple u tensils that are ready for use.
• 41:03
  Speaker 2: They recreated the clothes of the coin. They established a
• 41:09
  Speaker 2: registry for the conin and they started doing reenactments. And
• 41:17
  Speaker 2: one of the aspects of the temple that they tried
• 41:20
  Speaker 2: to bring back was the red heifer. And as I said,
• 41:24
  Speaker 2: the red heifer is exceedingly rare, exceedingly rare, and so
• 41:29
  Speaker 2: they started looking for a red heifer and were not successful.
• 41:34
  Speaker 2: They started, I guess about a dozen years ago, and
• 41:39
  Speaker 2: the red heifer has very stringent requirements, the most stringent
• 41:44
  Speaker 2: being it cannot have more than one non red hair.
• 41:48
  Speaker 2: It can have one non red hair, but no more
• 41:50
  Speaker 2: than two. And when they say it can't have any
• 41:52
  Speaker 2: non red hairs, they literally take magnifying glasses with flashlights
• 41:58
  Speaker 2: on them and in inspect every single hair on the
• 42:03
  Speaker 2: cow's body, from every single hair from the tip of
• 42:05
  Speaker 2: the tail to the tip of its nose to its hoofs,
• 42:09
  Speaker 2: every single hair and to find a perfectly red baby cow.
• 42:15
  Speaker 2: They've done that, but as they grow older, they tend
• 42:18
  Speaker 2: to grow non red hairs, so they never found pardon me,
• 42:23
  Speaker 2: they never found a red hair. Also, it has to
• 42:26
  Speaker 2: be a minimum of two years, is a question. Two
• 42:29
  Speaker 2: years in one month, two years and a few days,
• 42:32
  Speaker 2: because the tower calls it a para. A duma para
• 42:36
  Speaker 2: is a cow less than two years. And we know
• 42:39
  Speaker 2: from you know you bring a sacrifice, it has to
• 42:41
  Speaker 2: be two years or older. Is a cow less than
• 42:43
  Speaker 2: two years it's called an egg la, which is a calf.
• 42:48
  Speaker 2: So it has to be two years and a few
• 42:50
  Speaker 2: days and no non red hairs. And it also can
• 42:53
  Speaker 2: never have had a yoke on it. And what are
• 42:56
  Speaker 2: the other requirements? Am I forgetting one? Why do I
• 42:58
  Speaker 2: feel like I'm forgetting one? But those are pretty hard ones.
• 43:01
  Speaker 2: Those are pretty difficult ones. So they were looking and
• 43:04
  Speaker 2: looking and looking, and I even went on with it,
• 43:06
  Speaker 2: went along with them on a few trips they would
• 43:09
  Speaker 2: keep they would find a cow and or they would
• 43:11
  Speaker 2: keep them. They would find one and give it to
• 43:13
  Speaker 2: a rancher to raise in the Golan. So it was
• 43:15
  Speaker 2: very convenient for me. And they were very secretive about
• 43:18
  Speaker 2: where they were kept because basically you just have to
• 43:24
  Speaker 2: take something sharpen and that's a blemish. Oh, that's the
• 43:28
  Speaker 2: other one. It can't have a blemblage. That's a blemish
• 43:30
  Speaker 2: and it would disqualify it. Or you lean on it
• 43:32
  Speaker 2: and that's considered carrying a yoke and it would disqualify it.
• 43:37
  Speaker 2: So it's very So they were afraid that people who
• 43:39
  Speaker 2: were against the temple, against bringing back the temple, would
• 43:43
  Speaker 2: disqualify the cows. And of course that probably included the Arabs,
• 43:49
  Speaker 2: the Muslims. Unfortunately, it also probably included aspects elements in
• 43:54
  Speaker 2: the Israeli government. Yeah, who the the the religious duty is,
• 44:00
  Speaker 2: especially religious Judaism that would focus on the temple mount
• 44:06
  Speaker 2: is a huge headache for them.
• 44:09
  Speaker 1: Talk about the you mentioned like that the security, the
• 44:13
  Speaker 1: security right now and she lo Is doesn't seem as
• 44:16
  Speaker 1: secure as what you just described previously.
• 44:19
  Speaker 2: Really that is I think it's a little deceptive. First
• 44:25
  Speaker 2: of all, there was a long unfortunately, there was a
• 44:27
  Speaker 2: long period of time where they were neglected, crazy crazy
• 44:31
  Speaker 2: you would think, hey, you know read Haffer, but they
• 44:34
  Speaker 2: were neglected. And then a Christian rancher is or he's
• 44:40
  Speaker 2: not exactly Christian, he's uh. I think he considers himself,
• 44:45
  Speaker 2: Noah Hyde. Now I didn't interview with him. Amazing man.
• 44:48
  Speaker 2: He's taking care of them beautifully. They're in Shiloh and
• 44:54
  Speaker 2: you can go see them. I highly recommend it. Now.
• 44:58
  Speaker 2: They're behind a big steel barrier and you see them
• 45:01
  Speaker 2: by they roll back a screen and there's a big
• 45:05
  Speaker 2: glass window and you can see them through the window.
• 45:08
  Speaker 2: But you can't go up and pet them anymore. And
• 45:10
  Speaker 2: you couldn't go up that. You couldn't pet them before,
• 45:12
  Speaker 2: but now you really can't pet them.
• 45:14
  Speaker 1: So they've increased security in the plans.
• 45:16
  Speaker 2: They've increased security. And as I said, it's in Shiloh,
• 45:19
  Speaker 2: which is in Samaria, and I ain't no Arabs gone
• 45:23
  Speaker 2: in there because any Arab steps through the front gate,
• 45:26
  Speaker 2: they know that right away, and so Arabs can't go
• 45:29
  Speaker 2: in there. Yeah, and they have some serious security there.
• 45:34
  Speaker 2: So the security has been upped, even though it's not
• 45:39
  Speaker 2: clear that any of them are kosher anymore. To say
• 45:44
  Speaker 2: that they're not kosher, they have to be certified not kosher,
• 45:46
  Speaker 2: which means they have to be inspected by the rabbis,
• 45:50
  Speaker 2: and that hasn't been done since because it's pretty clear
• 45:53
  Speaker 2: that they're that if they were inspected there most probably
• 45:59
  Speaker 2: would be uh, non red hairs, so they'd rather than
• 46:04
  Speaker 2: inspect them and declare them on kosher. They're saying, we
• 46:07
  Speaker 2: haven't checked them. They still might be kosher, the non
• 46:10
  Speaker 2: red hairs might fall out. It's actually the same with leprosy.
• 46:15
  Speaker 2: With saraht you're not considered a leper until the priest
• 46:19
  Speaker 2: says you're a leper. It's the same thing with these.
• 46:22
  Speaker 2: They're not uncertified until they've been uncertified. So that's kind
• 46:27
  Speaker 2: of like where it's but the security has been definitely up.
• 46:30
  Speaker 1: Okay, that's good to know because I know, before you know,
• 46:33
  Speaker 1: you had done an interview or you wrote an article
• 46:37
  Speaker 1: where Rabbi Ariel had said, you know, we currently don't
• 46:41
  Speaker 1: know for sure whether we have any certified and.
• 46:44
  Speaker 2: Right exactly, So when people say they're not kosher, I'm like,
• 46:47
  Speaker 2: you can't say that, And when they say, oh, some
• 46:49
  Speaker 2: of them might be kosher, you can't say that either.
• 46:52
  Speaker 1: Exactly.
• 46:53
  Speaker 2: It hasn't been certified either way.
• 46:55
  Speaker 1: I did an update and I said, listen, you got
• 46:58
  Speaker 1: to know how to speak rabbi here.
• 46:59
  Speaker 2: Yeah exactly, yeah, rabbish rabbish. Yeah, So that's that's where
• 47:06
  Speaker 2: it's standing.
• 47:08
  Speaker 1: That's why earlier I brought up the diversity of even
• 47:12
  Speaker 1: even if the ultra Orthodox movement, what do what do?
• 47:17
  Speaker 1: What would you say is a consensus on the red
• 47:20
  Speaker 1: heifer right now? At all? Do some do they all
• 47:24
  Speaker 1: embrace it? Like let's say that these were.
• 47:26
  Speaker 2: No, no, no. First of all, Jews in America, even
• 47:32
  Speaker 2: the Orthodox Jews, are not only not interested, they seem
• 47:37
  Speaker 2: to be going out of their way to not know
• 47:40
  Speaker 2: anything about what's happening. If they come to visit Israel,
• 47:44
  Speaker 2: they'll tour around, they'll come every year, every year, but
• 47:47
  Speaker 2: we'll never go up to the Temple Mount. One of
• 47:50
  Speaker 2: the reasons is they say the rabbi say it's forbidden,
• 47:52
  Speaker 2: which is not exactly true. It's another you have to
• 47:56
  Speaker 2: be able to speak Rabbi talk. And from what I understand,
• 48:00
  Speaker 2: the reason why there was a declaration by the rabbis
• 48:03
  Speaker 2: like that was because in nineteen sixty seven, when we
• 48:06
  Speaker 2: first started, when we first conquered the Temple Mount, a
• 48:09
  Speaker 2: lot of Jews started going up. And for you to
• 48:12
  Speaker 2: go up to the Temple Mount, you have to go
• 48:14
  Speaker 2: to the mikvah. You have to wear non leather shoes
• 48:18
  Speaker 2: or no shoes at all. And it's a very it's
• 48:21
  Speaker 2: a serious thing. It's not like going to a tourist
• 48:23
  Speaker 2: site and a lot of Jews were going up and
• 48:26
  Speaker 2: they weren't being they weren't taking those requirements. Yeah, they
• 48:32
  Speaker 2: weren't taking those precautions. So the rabbi said, you know what,
• 48:36
  Speaker 2: you shouldn't go up. But now the Jews who do
• 48:39
  Speaker 2: go up do take those precautions and are aware of it.
• 48:45
  Speaker 2: But the rabbis still have not repealed it, which is problematic.
• 48:50
  Speaker 2: So the Jews in America no interest at all, for
• 48:54
  Speaker 2: almost exclusively the Jews in Israel. I think a lot
• 49:00
  Speaker 2: of the non religious Jews don't understand it. And as
• 49:06
  Speaker 2: I said, the Orthodox Jews, the rabbis are saying no,
• 49:09
  Speaker 2: but if you go up, you'll see a lot of
• 49:11
  Speaker 2: guys wearing black, the Karadi. The rabbis say no, and
• 49:16
  Speaker 2: the Karadi people say, oh, yeah, we want it. A
• 49:21
  Speaker 2: lot of the Karadim also, they're like I said, they're comfortable.
• 49:24
  Speaker 2: They don't want to go back there. Their ideal Judaism
• 49:29
  Speaker 2: is Judaism in Poland one hundred and fifty years ago.
• 49:32
  Speaker 2: They don't want to go back to biblical Judaism, and
• 49:37
  Speaker 2: that's why they're not so much on board. But overall,
• 49:43
  Speaker 2: the way you can tell interest objectively is to see
• 49:48
  Speaker 2: how many Jews are going up to the Temple Mount.
• 49:52
  Speaker 2: And over the last five years, that's ten years it's
• 49:55
  Speaker 2: going to sure, it's skyrocketed. So there's the interest is
• 50:00
  Speaker 2: in Temple Mount is growing. There's now when we first
• 50:04
  Speaker 2: started going up, there had to be a walk if
• 50:07
  Speaker 2: guard with every group of Jews. You were very limited.
• 50:11
  Speaker 2: You couldn't do anything, and you were you were body
• 50:13
  Speaker 2: searched before you go up, and they did a background
• 50:17
  Speaker 2: check on everyone who went up. And that stopped. Now
• 50:21
  Speaker 2: you don't even have to give ID to go up,
• 50:22
  Speaker 2: which is really crazy. You're still we're still not allowed
• 50:28
  Speaker 2: to take up actual items. We're not allowed to take
• 50:35
  Speaker 2: up prayer books or to fill in or talis. We
• 50:37
  Speaker 2: can wear our fringes our seat seat, but we can't
• 50:41
  Speaker 2: wear a talis. We can't wear it to fill in.
• 50:44
  Speaker 2: We can't take up alu love and etrogue. The people
• 50:46
  Speaker 2: every year were now sneaking them up. We were not
• 50:50
  Speaker 2: allowed to prostrate ourselves lie down on the stones, which
• 50:54
  Speaker 2: is a huge mitzvit. It's explicit in the torrets. It's
• 50:57
  Speaker 2: the only place the Jew is permitted to prostrate himself.
• 51:02
  Speaker 2: You have to lie down before, you have to prostrate
• 51:04
  Speaker 2: yourself before a shem. You're bowing down to a shem,
• 51:06
  Speaker 2: which is not bowing down. It's full on on your stomach,
• 51:10
  Speaker 2: arms forward over your head, feet straight back behind you.
• 51:14
  Speaker 2: And we haven't done that for two thousand years, and
• 51:17
  Speaker 2: now they're kind of letting it slide. You know, you
• 51:20
  Speaker 2: don't make a big deal. You don't do it where
• 51:22
  Speaker 2: the Arabs can see you. And the police are I
• 51:24
  Speaker 2: mean the police are Jews. They well they're also Jerus.
• 51:26
  Speaker 2: But so we can do that. That's changing. We're moving forward.
• 51:33
  Speaker 2: This year, God bless them. This year there was a
• 51:37
  Speaker 2: group of guys. They went up on Russia. Shannah and
• 51:39
  Speaker 2: the one guy that each had a little tiny show
• 51:42
  Speaker 2: far So they went up and one guy was like,
• 51:45
  Speaker 2: police said, oh no, I can't do that, and they
• 51:47
  Speaker 2: took the show far away. They didn't take him out,
• 51:48
  Speaker 2: which is interesting. They just took the show far away.
• 51:51
  Speaker 2: So they walk a little further and the second guy
• 51:52
  Speaker 2: took out his show far and they're like, oh, it
• 51:55
  Speaker 2: took it away. I mean, tiny little schw far as
• 51:57
  Speaker 2: you can put in your pocket, and they went through
• 52:00
  Speaker 2: the whole group and by the end of the thing
• 52:02
  Speaker 2: they had blown all of the required chauffeur blasts that
• 52:06
  Speaker 2: were required on Russiashana. So the gates are opening very slowly,
• 52:12
  Speaker 2: but they're opening. It used to be the Jews were
• 52:15
  Speaker 2: not allowed to use the bathroom. They were not allowed
• 52:17
  Speaker 2: to eat or drink, and the reason being, after you
• 52:20
  Speaker 2: go to the bathroom and before you eat a drink,
• 52:22
  Speaker 2: you have to say a blessing, and they didn't want that.
• 52:24
  Speaker 2: But people are like, there's a problem. The Israeli police
• 52:28
  Speaker 2: are stuck in a difficult place because Israel mandates, according
• 52:31
  Speaker 2: to the law, equality of religion in the entire country,
• 52:36
  Speaker 2: so we should be having equal rights up there and
• 52:40
  Speaker 2: we're not. And Rabbi yu hudig Glick, God bless him,
• 52:44
  Speaker 2: he brought a court case in one and the police
• 52:48
  Speaker 2: were fine. And the police have been fined dozens of
• 52:50
  Speaker 2: times because they do things that are not okay. But
• 52:55
  Speaker 2: even though it's mandated, there's a little addition that says,
• 52:59
  Speaker 2: but for secure any considerations, the police can make restrictions,
• 53:03
  Speaker 2: and that's what they tend to do. So it's flexible.
• 53:10
  Speaker 2: But that's where we're that's where we're holding. But if
• 53:11
  Speaker 2: you want to see where we're holding so far as
• 53:13
  Speaker 2: the temple, you should take a look at how many
• 53:17
  Speaker 2: Jews are going up and what we're being allowed to do.
• 53:19
  Speaker 2: By the way, those restrictions also apply to Christians. Christians,
• 53:24
  Speaker 2: I don't know if Christians can wear crosses. Christians are
• 53:28
  Speaker 2: not allowed to take up Bibles or prayer books. They're not.
• 53:35
  Speaker 2: Christians are not allowed to pray in areas where Muslims
• 53:38
  Speaker 2: can see them. And I was I couldn't believe it,
• 53:42
  Speaker 2: and don't not everyone has seen this, but the walk
• 53:45
  Speaker 2: if they have like really disgusting sweat pants material skirts
• 53:52
  Speaker 2: and shirts with wide yellow stripes that they will sometimes
• 53:59
  Speaker 2: pick out Christians and say you have to wear this,
• 54:02
  Speaker 2: and it's specifically to degrade and embarrass the Christians, which
• 54:08
  Speaker 2: is you know, there's a long tradition of that in Islam.
• 54:11
  Speaker 1: I'll tell you this that I you know, I lead
• 54:15
  Speaker 1: groups there to Israel and uh and we go up
• 54:19
  Speaker 1: on the Temple mount and oh God bless you. Yeah,
• 54:22
  Speaker 1: So specifically I will I'll tell the group, hey, watch this,
• 54:26
  Speaker 1: and so I'll go up in shorts and so they'll
• 54:29
  Speaker 1: get me the skirt and so they oh, absolutely, So
• 54:32
  Speaker 1: I took a shirt on with honor and I'm getting
• 54:35
  Speaker 1: pictures in my skirt.
• 54:37
  Speaker 2: So a lot of a lot of people didn't believe me,
• 54:39
  Speaker 2: and a lot of people don't believe that. Yeah. It's
• 54:41
  Speaker 2: like you're like, I'm a Christian, no one's gonna tell
• 54:43
  Speaker 2: me what to do. And it's like, sorry, dude, you
• 54:45
  Speaker 2: haven't lived in a Muslim country, you know. And yeah,
• 54:49
  Speaker 2: I am full on advocating for Christians to pray on
• 54:53
  Speaker 2: the Temple Mount Ye.
• 54:54
  Speaker 1: I had a little prayer there.
• 54:55
  Speaker 2: I've gathered everybody around, you know, Oh my gosh.
• 54:59
  Speaker 1: I have to in archaeology, biblic archaeology as well, and
• 55:02
  Speaker 1: so you know, I was talking about just archaeology of
• 55:05
  Speaker 1: the area and I said this, come over here. And
• 55:07
  Speaker 1: so I've had a lot of you know, I'll have
• 55:09
  Speaker 1: a lot of background and you know, being a pastor
• 55:11
  Speaker 1: at archaeology and you know, the Jewish studies. So again,
• 55:16
  Speaker 1: I love the land, of course, so my goal is
• 55:18
  Speaker 1: to help put them understand. And so when we're up there,
• 55:21
  Speaker 1: I go, oh, yeah, we're praying.
• 55:23
  Speaker 2: God bless you man. That's that's the that's frontline stuff.
• 55:26
  Speaker 2: That is totally frontline stuff. That's the front line for
• 55:30
  Speaker 2: bringing redemption, for bringing Messiah, for if you want to
• 55:34
  Speaker 2: say bringing Jesus back for the second time, I'll go
• 55:36
  Speaker 2: with that. But it's supposed to be a house of
• 55:38
  Speaker 2: prayer for all nations. And saying that it's only Muslim
• 55:42
  Speaker 2: that's stopping all of that from happening.
• 55:44
  Speaker 1: Well, I'll tell you something interesting. The first time I
• 55:46
  Speaker 1: ever went to Israel was in November of two thousand
• 55:49
  Speaker 1: and right before that is when Ariol Sharon had gone
• 55:53
  Speaker 1: up and there was and of course the intofout and
• 55:55
  Speaker 1: all that stuff. Well, the second time I went was
• 55:57
  Speaker 1: in July twenty, two thousand and three, and so we
• 56:00
  Speaker 1: were walking around, our group was walking around Jerusalem near there,
• 56:04
  Speaker 1: and the police had come up to us and we're like,
• 56:08
  Speaker 1: and they said, hey, we haven't opened the Temple Mount
• 56:12
  Speaker 1: yet publicly since Ario Sharon, so for three years. Do
• 56:16
  Speaker 1: you guys want to go up on the top of month?
• 56:17
  Speaker 2: Absolutely?
• 56:19
  Speaker 1: Yes, So we were there with two they invited us
• 56:25
  Speaker 1: and then two NPR correspondence. NPR they're obviously not favorable,
• 56:31
  Speaker 1: but nevertheless, so they said, listen, we're going to give
• 56:34
  Speaker 1: you a full police security escort, and you're going to
• 56:37
  Speaker 1: be the first group. We're trying this out. You guys
• 56:39
  Speaker 1: are the guinea pigs. We're going to see whether there's
• 56:41
  Speaker 1: any response. And so that was in July of three,
• 56:44
  Speaker 1: and that was the first time I ever got to
• 56:46
  Speaker 1: go on because in November, because of Ario Sharon of
• 56:49
  Speaker 1: two thousand, I didn't get to go on the top
• 56:51
  Speaker 1: of Mount So two thousand three they took us around,
• 56:53
  Speaker 1: they videoed everything, and we had the full escort and
• 56:56
  Speaker 1: there was no issues. But it was right after that
• 56:58
  Speaker 1: that they began to open it up again.
• 57:01
  Speaker 2: Yeah, it's if anything, it's gotten worse because the the
• 57:05
  Speaker 2: two buildings, the Mosque and the Dome of the Rock
• 57:08
  Speaker 2: used to be open to non Muslims and you can't
• 57:12
  Speaker 2: go with it. Well, actually I have a friend who
• 57:13
  Speaker 2: goes in. She uh, she bribes them and they'll they
• 57:16
  Speaker 2: like the money, they'll take it. But my friends at
• 57:22
  Speaker 2: my friends at hoyo Vel, they're on their hit list.
• 57:26
  Speaker 2: They go up and the and the walk if is
• 57:29
  Speaker 2: like all over them. As as much as they hate Jews,
• 57:32
  Speaker 2: as soon as Christians become pro Israel, they hate them
• 57:35
  Speaker 2: even more. They are all over them, and because because
• 57:41
  Speaker 2: if the Christians and Jews get together on this, it's
• 57:44
  Speaker 2: going to happen.
• 57:45
  Speaker 1: There's a lot of influence that.
• 57:48
  Speaker 2: Yeah.
• 57:48
  Speaker 1: Yeah, turned the status quo run. I wrote a lot
• 57:51
  Speaker 1: about that in my in my book, just in the
• 57:52
  Speaker 1: sense of seeing the status quo changing. I listed all
• 57:55
  Speaker 1: the numbers of even Jews going up onto the Temple mount.
• 57:59
  Speaker 2: Yeah.
• 57:59
  Speaker 1: Sure, because there's a shift going on. What are the
• 58:03
  Speaker 1: other things that will get your get your thoughts on?
• 58:05
  Speaker 1: And I think people find this interesting and you wrote
• 58:07
  Speaker 1: about it in your book is the does the Temple
• 58:14
  Speaker 1: the Third Temple Movement? Okay, talk about the current situation
• 58:19
  Speaker 1: of having a priest and training and stuff like that,
• 58:22
  Speaker 1: because I people said, well do they even have a priest? Yes,
• 58:26
  Speaker 1: they do, So talk about talk about the requirements as well,
• 58:31
  Speaker 1: like you said, of remaining ritually pure, no hospitals, stuff
• 58:35
  Speaker 1: like that.
• 58:36
  Speaker 2: Well, first of all, I think that Christians do not
• 58:40
  Speaker 2: understand what how the Jews have protected this tradition. I
• 58:47
  Speaker 2: can go to my synagogue and I can point out
• 58:49
  Speaker 2: to you he's a he's a Coe, and he's a priest.
• 58:52
  Speaker 2: He's a priest, he's a league vite, he's a priest.
• 58:55
  Speaker 2: I know exactly who they are, and we have known
• 58:58
  Speaker 2: exactly who they were in every generation. We protect that jealously,
• 59:04
  Speaker 2: and the way we do it is they they There
• 59:06
  Speaker 2: are certain restrictions. A priest is not permitted to marry
• 59:10
  Speaker 2: a convert or a divorcee, so they're very restricted in
• 59:15
  Speaker 2: who they can marry. A priest may not enter a cemetery,
• 59:20
  Speaker 2: which is difficult. They can be born in in uh
• 59:25
  Speaker 2: in hospitals. I'll get to that in a minute. And
• 59:28
  Speaker 2: it's inscribed, and they get certain very very visible honors.
• 59:35
  Speaker 2: They are called first to the Torah, the laytes are
• 59:37
  Speaker 2: called are called second to the Torah. We read the
• 59:40
  Speaker 2: Torah three times a week, so three times a week
• 59:42
  Speaker 2: we see who they are. They are honored. If we
• 59:48
  Speaker 2: do the grace after meals, they should be the ones
• 59:52
  Speaker 2: who are given the honor of calling for people to
• 59:57
  Speaker 2: say the blessings. They there are other honors. Oh yeah,
• 1:00:03
  Speaker 2: when you redeem your firstborn, you go to the cohen,
• 1:00:07
  Speaker 2: or you can go to a lavy, but it's preferable
• 1:00:09
  Speaker 2: to go to a coen. So we see who they are.
• 1:00:12
  Speaker 2: We know who they are. You can't fake it either.
• 1:00:16
  Speaker 2: It's there's no because people say, I didn't know you
• 1:00:18
  Speaker 2: were Cohen? Are you? And also it's inscribed on the gravestone.
• 1:00:25
  Speaker 2: So since I went to a yeshiva where a lot
• 1:00:27
  Speaker 2: of guys did not grow up religious. There were two
• 1:00:30
  Speaker 2: guys in the yeshiva who went back to America for
• 1:00:32
  Speaker 2: a visit after they were in the shiva, and they
• 1:00:34
  Speaker 2: go to their grandfather's or their father's grave and it's
• 1:00:39
  Speaker 2: inscribed you have the two hands like this, and that's
• 1:00:42
  Speaker 2: inscribed on or it's also inscribed Hakohen the priest or
• 1:00:47
  Speaker 2: hale V the levite. So these are things that we know.
• 1:00:52
  Speaker 2: It's it's a it's an essential, deeply embedded part of
• 1:00:57
  Speaker 2: your public and personal identity. So to find a priest
• 1:01:02
  Speaker 2: is not a problem. We know who they are. For
• 1:01:07
  Speaker 2: the purposes of the red Heifer, there were additional requirements
• 1:01:10
  Speaker 2: that required a higher level of purity, which meant that
• 1:01:16
  Speaker 2: they had to be born at home. Because they're dead,
• 1:01:19
  Speaker 2: people's in hospital. They never They cannot go outside of
• 1:01:24
  Speaker 2: Israel for two reasons. One is an airplane maybe carrying
• 1:01:27
  Speaker 2: a dead body. Or also there is a concept of
• 1:01:30
  Speaker 2: to Matrutzlart's impurity that's imparted by going outside of Israel
• 1:01:35
  Speaker 2: because unfortunately history showed that history showed that some countries
• 1:01:44
  Speaker 2: are not so, so they don't really take care of
• 1:01:50
  Speaker 2: the fact that they are dead people underground. So if
• 1:01:56
  Speaker 2: you go out, you might have gone someplace where they
• 1:01:57
  Speaker 2: were dead people, which I used to think that's crazy
• 1:02:00
  Speaker 2: until I saw how they cleaned up after after nine
• 1:02:03
  Speaker 2: to one one the Twin Towers. Basically, they just got
• 1:02:06
  Speaker 2: to a point and said we're done, and they are
• 1:02:09
  Speaker 2: dead bodies there, so if you go there, you would
• 1:02:12
  Speaker 2: become ritually impure. Another requirement was they wanted someone who
• 1:02:19
  Speaker 2: uh had They were looking for young men because slaughtering ritually,
• 1:02:24
  Speaker 2: slaughtering a cow and a lot of the other things
• 1:02:27
  Speaker 2: involved in the red Heifer ritual are pretty physically demanding
• 1:02:32
  Speaker 2: and also spiritually demanding. You don't want a kid because
• 1:02:35
  Speaker 2: you're slaughtering a large animal and you're in close contact
• 1:02:38
  Speaker 2: with him and can be I don't know if anyone's
• 1:02:41
  Speaker 2: slaughtering an animal, it's pretty traumatic. And they so, yeah,
• 1:02:49
  Speaker 2: so they needed someone who was on a higher level
• 1:02:51
  Speaker 2: of purity.
• 1:02:52
  Speaker 1: Uh.
• 1:02:52
  Speaker 2: They needed someone who could also learn the rules. So
• 1:02:56
  Speaker 2: and they actually found several of these guys and they're
• 1:03:00
  Speaker 2: in training, so if we find a read heifer, the
• 1:03:05
  Speaker 2: priests are already ready, that's not a problem.
• 1:03:08
  Speaker 1: Yeah, yeah, to me, it's so in the overall times
• 1:03:15
  Speaker 1: that we live in, you know, what what are what
• 1:03:21
  Speaker 1: do you think or you know, maybe bring in some
• 1:03:23
  Speaker 1: other convergences that you see of the era of redemption.
• 1:03:28
  Speaker 1: I mean, I mean this has been around seventy seven
• 1:03:30
  Speaker 1: years now in the land, nineteen forty eight, you know,
• 1:03:32
  Speaker 1: just celebrated here recently. And what else do you see
• 1:03:38
  Speaker 1: as as signs of the time, so to speak.
• 1:03:42
  Speaker 2: It's so funny you say, that's that's my next book
• 1:03:44
  Speaker 2: I'm working on now. It's it's called it's called uh,
• 1:03:48
  Speaker 2: it's called road signs because that's what I write every day,
• 1:03:53
  Speaker 2: and there's so many of them. Like I said, prophecy
• 1:03:57
  Speaker 2: is happening. You just have to have the eyes to
• 1:03:59
  Speaker 2: see it. You know. Every there's a lot of talk
• 1:04:02
  Speaker 2: about the Gog Magogue war and we and actually the
• 1:04:08
  Speaker 2: the Hafetzraim I don't know his his actual name, He's
• 1:04:16
  Speaker 2: haffets Kim is a book he wrote, So that's what
• 1:04:18
  Speaker 2: we call him. A huge tourist scholar. He passed away
• 1:04:22
  Speaker 2: in between World War One and World War two, and
• 1:04:24
  Speaker 2: he said, gog magog is a three stage process. He
• 1:04:27
  Speaker 2: got that teaching from the villainagat Own, who was what
• 1:04:30
  Speaker 2: the sixteenth century, and he said it's a three stage process.
• 1:04:35
  Speaker 2: And he said the first is bad, the second is worse,
• 1:04:38
  Speaker 2: and the worst is the third one. And considering that
• 1:04:42
  Speaker 2: he saw World War One but didn't see World War two,
• 1:04:45
  Speaker 2: it's kind of like, hmm, okay, we'll get you thinking.
• 1:04:48
  Speaker 2: So we hadn't. I mean, there were there were proxy wars,
• 1:04:53
  Speaker 2: and there's Vietnam, and there was this and that. But
• 1:04:56
  Speaker 2: at one point the Ukraine there war in Ukraine threatened
• 1:04:59
  Speaker 2: to pull the whole world into into conflict, and certainly
• 1:05:03
  Speaker 2: what's happening in Israel, thank God for Donald Trump. I mean,
• 1:05:09
  Speaker 2: at the risk of getting political, and it's not political, yeah,
• 1:05:13
  Speaker 2: I mean, I just couldn't understand people. I'm like, do
• 1:05:18
  Speaker 2: you really want to see the world blow up? I mean,
• 1:05:22
  Speaker 2: Biden bad, you know, Obama bad, Biden worse and Kamala
• 1:05:26
  Speaker 2: Harris her name, by the way, Kamala is the same
• 1:05:30
  Speaker 2: letters in Hebrews. I'm a lik oh yes, and her
• 1:05:35
  Speaker 2: last name, Harris in Hebrew is Harris. It's destruction. So
• 1:05:41
  Speaker 2: I think We dodged a huge bullet on that one.
• 1:05:44
  Speaker 2: So the politics is certainly there, the building up of
• 1:05:48
  Speaker 2: the land, the in gathering of the exiles, in gathering
• 1:05:52
  Speaker 2: of the exiles. Everyone thinks that, Like, you know, people
• 1:05:54
  Speaker 2: are like, oh, God's calling me and they get on
• 1:05:56
  Speaker 2: a boat or a plane and come to Israel. No,
• 1:05:59
  Speaker 2: you don't have to pray for that. Even though it's
• 1:06:02
  Speaker 2: incredibly unlikely that Jews in America are going to come
• 1:06:06
  Speaker 2: to Israel. I hate it. It's so painful for me
• 1:06:08
  Speaker 2: to say that it's going to be a miracle. So
• 1:06:12
  Speaker 2: I mean when I every time I write about genetic testing,
• 1:06:15
  Speaker 2: you know, you sit at home and you get this
• 1:06:17
  Speaker 2: kid and you're going right, and you mail it in
• 1:06:20
  Speaker 2: and you find out, oh, I'm part of the Jewish nation.
• 1:06:26
  Speaker 2: I didn't know that. That's a miracle. The fact that
• 1:06:30
  Speaker 2: so many Christians are connecting to Israel is that's unprecedented
• 1:06:35
  Speaker 2: and it doesn't make sense. You know, you look at
• 1:06:38
  Speaker 2: all history and then you look at Christians being the
• 1:06:40
  Speaker 2: most faithful supporters of Israel. I'm like, where did that
• 1:06:43
  Speaker 2: come from? So I see things like that and I'm like,
• 1:06:48
  Speaker 2: come on, you know the world. You know, when I
• 1:06:51
  Speaker 2: was growing up. I loved science fiction and you read
• 1:06:53
  Speaker 2: about what the world is going to be like, you know,
• 1:06:55
  Speaker 2: in fifty years. Not at all. They all got it wrong.
• 1:06:58
  Speaker 2: You know, some of them got it right, Tracy with
• 1:07:00
  Speaker 2: the with the watch that had you know, there was
• 1:07:02
  Speaker 2: like a phone that you could see someone on it. Ah,
• 1:07:05
  Speaker 2: we got that. But I think the social things are
• 1:07:09
  Speaker 2: going and I mean even unfortunately for the for the negative.
• 1:07:12
  Speaker 2: You know, you have people saying, oh, that man over there,
• 1:07:15
  Speaker 2: he's the woman of the year. Come on, dude. Really,
• 1:07:20
  Speaker 2: you have people rewriting history in real time. You know,
• 1:07:24
  Speaker 2: it's it's it's just it's a relationship to reality that's
• 1:07:28
  Speaker 2: becoming so flexible. And then you have people who are faithful,
• 1:07:31
  Speaker 2: and those are the ones who believe in the Bible
• 1:07:33
  Speaker 2: and say, you know the Bible, Yeah, Bible's true. Of
• 1:07:36
  Speaker 2: course you know there was. And you have people say, oh,
• 1:07:38
  Speaker 2: King David, King Solomon, No, they were, they were Muslim. No, seriously,
• 1:07:43
  Speaker 2: that's what that's And and you have Christians who are like,
• 1:07:46
  Speaker 2: you know, no, you know, because if you say that
• 1:07:49
  Speaker 2: King David was Muslim, well, the Muslims also say that
• 1:07:52
  Speaker 2: Jesus was Muslim. And unfortunately, there are Christians who go
• 1:07:59
  Speaker 2: for that, and even the Pope was falling for that
• 1:08:03
  Speaker 2: what they call liberation theology. So I'm seeing like these extremes,
• 1:08:06
  Speaker 2: and the extremes are really Hushem crying out saying Mila Shemalai,
• 1:08:12
  Speaker 2: whoever is for Husham, whoever's for God, come here, this
• 1:08:16
  Speaker 2: is your team. And I'm seeing that happening. It's becoming
• 1:08:19
  Speaker 2: so polarized, but it's like more and more people are
• 1:08:22
  Speaker 2: answering the call to come back to God, and that's
• 1:08:27
  Speaker 2: hugely reassuring for me. I mean, there's a lot of
• 1:08:29
  Speaker 2: little stuff like and I write about it all that
• 1:08:31
  Speaker 2: there were foxes on the Temple mount. That's the story
• 1:08:33
  Speaker 2: of the Kamara. You know. Sure the prophet says that
• 1:08:38
  Speaker 2: old people will be sitting comfortably in Jerusalem, little kids
• 1:08:41
  Speaker 2: will be praying. Take a bus. You can see it
• 1:08:43
  Speaker 2: up and down the King George Street.
• 1:08:45
  Speaker 1: You know.
• 1:08:46
  Speaker 2: The blossoming of the land is like this. And you read,
• 1:08:50
  Speaker 2: you know, less than two hundred years ago, Mark Twain
• 1:08:55
  Speaker 2: and all the other people, Benjamin Disraeli described the land.
• 1:08:59
  Speaker 2: It was it. And I think that just like we
• 1:09:03
  Speaker 2: said Land and Israel, that they're one. The land missed
• 1:09:07
  Speaker 2: us when we left, it stopped, it stopped blooming. That's
• 1:09:12
  Speaker 2: I mean, look at it, Look at it. It's right
• 1:09:14
  Speaker 2: in front of your eyes. You know, people passed through here,
• 1:09:18
  Speaker 2: never stayed because it was such a horrible land. And
• 1:09:21
  Speaker 2: now we're looking at it. And and you know, of
• 1:09:24
  Speaker 2: course this war. I mean, come on, come on, you
• 1:09:26
  Speaker 2: know you want to talk about Ashem saying, oh no,
• 1:09:29
  Speaker 2: you're not going to take my people.
• 1:09:30
  Speaker 1: Out of here.
• 1:09:31
  Speaker 2: They're here to stay. Can I sell you a beepers?
• 1:09:37
  Speaker 2: It's like, what do you want to look at? Where
• 1:09:41
  Speaker 2: do you want to look at it from? Of course,
• 1:09:43
  Speaker 2: of course it's the in gathering of the eggs alls,
• 1:09:45
  Speaker 2: not just not just Jews, but anyone who is answering
• 1:09:48
  Speaker 2: the call to a Shem. And that's what we're seeing,
• 1:09:53
  Speaker 2: you know. For for the red heifers, to be honest,
• 1:09:58
  Speaker 2: not so much. Why we got a lot of mitzvahs
• 1:10:01
  Speaker 2: we gotta do. The red heifers are no more miraculous
• 1:10:04
  Speaker 2: to me than a pair of fillin. You know, we're
• 1:10:07
  Speaker 2: supposed to do to fill in, So we do it.
• 1:10:09
  Speaker 2: To villain, we're supposed to do the red heifer, So
• 1:10:11
  Speaker 2: we do the red heifer. We're supposed to do the temple.
• 1:10:14
  Speaker 2: We'll do the temple. You know, we do what we're
• 1:10:16
  Speaker 2: told to do. It's not kafeteria religion. We don't get
• 1:10:19
  Speaker 2: to pick and cheese. And so if everything that is
• 1:10:22
  Speaker 2: supposed to happen is happening, everything that we're supposed to do,
• 1:10:27
  Speaker 2: we're getting around to. So it's happening. There's a The
• 1:10:32
  Speaker 2: Jewish Messiah is divided into two. There's Michieer Pan Joseph
• 1:10:36
  Speaker 2: and Micheer bin David. Miche Banjosef comes first, the mischief
• 1:10:39
  Speaker 2: Bin David come second. Miche Banjoseph is a practical process
• 1:10:45
  Speaker 2: of the returning of the dexiles, the blossoming of the
• 1:10:49
  Speaker 2: deserts and the land. A couple other things. One is
• 1:10:53
  Speaker 2: a question about whether we build a temple or the
• 1:10:55
  Speaker 2: Messiah will build a temple. I tend to towards the
• 1:10:59
  Speaker 2: opinion that we at least begin building the temple. And
• 1:11:04
  Speaker 2: there's a verse I have to look up about how
• 1:11:06
  Speaker 2: the Messiah goes into the temple, meaning it's already there.
• 1:11:10
  Speaker 2: It's certainly not going to just descend from heaven. So
• 1:11:13
  Speaker 2: there's the Messiah from the House of Joseph, and it's
• 1:11:17
  Speaker 2: of course for Joseph, who didn't even look like a
• 1:11:19
  Speaker 2: Jew but saved all of Israel.
• 1:11:26
  Speaker 1: Rev.
• 1:11:29
  Speaker 2: Cohin Cook, who was the rabbi, chief Rabbi of Israel
• 1:11:33
  Speaker 2: even before Israel was a nation and before nineteen forty eight,
• 1:11:37
  Speaker 2: he said that Zionism, secular zion secular Zionism was Micheer Panjoseph,
• 1:11:47
  Speaker 2: which pretty good, pretty good, uh, And and he would
• 1:11:52
  Speaker 2: and Micheer Banosef is supposed to prepare the land, prepare
• 1:11:56
  Speaker 2: the path for miche Pendavid and Michel Pindevi is the
• 1:12:00
  Speaker 2: return of the Davidic dynasty. It's probably going to be
• 1:12:04
  Speaker 2: an actual person. He will be fighting the final War
• 1:12:08
  Speaker 2: of Amalek and the War of Gog Magogue, and he
• 1:12:14
  Speaker 2: will do the final stages of the Temple. And that's
• 1:12:20
  Speaker 2: We're not there yet, I don't think, but I think
• 1:12:21
  Speaker 2: it's pretty clear that at least on some level where
• 1:12:24
  Speaker 2: we're definitely at least halfway through miche beanose Interestingly enough,
• 1:12:31
  Speaker 2: there's an opinion that in between miche Bean Joseph and
• 1:12:35
  Speaker 2: micher Bin David, miche Bean Joseph corresponds to to King Saul.
• 1:12:42
  Speaker 2: Miche Bin David corresponds to David, and the period in
• 1:12:46
  Speaker 2: between is the transition from Sault to David, where if
• 1:12:53
  Speaker 2: you remember King Saul, actually at first King David was
• 1:12:57
  Speaker 2: his best buddy and his face friend, and then in
• 1:13:01
  Speaker 2: the end he was trying to kill King David. And
• 1:13:04
  Speaker 2: the ethnic cleansing and destruction of Gush Katif and the
• 1:13:08
  Speaker 2: expulsion of Jews from Gaza and the efforts by the
• 1:13:14
  Speaker 2: Israeli government to wipe out the settler movement seems to
• 1:13:18
  Speaker 2: correspond to that period of King Saul turning on King David. Unfortunately, yeah, unfortunately.
• 1:13:27
  Speaker 2: So so.
• 1:13:30
  Speaker 1: Where kind of in wrap up? Where where can people
• 1:13:33
  Speaker 1: find your book?
• 1:13:34
  Speaker 2: Oh? They can find it on Oh gosh, now I
• 1:13:39
  Speaker 2: can't find it. They can find it on the Israel
• 1:13:41
  Speaker 2: three sixty five store is probably the best place to
• 1:13:44
  Speaker 2: get it. I think it's actually been a little cheaper.
• 1:13:46
  Speaker 2: Israel three sixty five dot com. You can find the
• 1:13:50
  Speaker 2: store and you can see the Return of the Red Heifer.
• 1:13:53
  Speaker 2: You can also find it on Amazon. I actually closed
• 1:13:57
  Speaker 2: the window with all my things, but you can. I
• 1:14:02
  Speaker 2: would I would suggest, I would recommend following Israel three
• 1:14:06
  Speaker 2: sixty five news dot com. Uh, that's for I'm pretty
• 1:14:10
  Speaker 2: much writing all my articles. I have a YouTube channel,
• 1:14:13
  Speaker 2: Wrestling the Angel, where I also talk about the Red
• 1:14:17
  Speaker 2: Heifer and all the other stuff that I talk about.
• 1:14:20
  Speaker 2: I talk too much. And I have a I have
• 1:14:23
  Speaker 2: a a sub what's called substack.
• 1:14:26
  Speaker 1: Slash subsplash, substack.
• 1:14:29
  Speaker 2: Substack, I have a substack. I don't do that nearly enough.
• 1:14:32
  Speaker 2: It's much easier for me to do YouTube videos. I
• 1:14:34
  Speaker 2: think I'm going to focus on that. Also, if you
• 1:14:37
  Speaker 2: can find me on Facebook, I I'm pretty active on Facebook. Yeah,
• 1:14:42
  Speaker 2: I don't. I don't do Twitter because it is such accessible.
• 1:14:45
  Speaker 2: I tried. I tried, I tried. I'm too much of
• 1:14:49
  Speaker 2: a I'm too much of a boomer. And I also,
• 1:14:51
  Speaker 2: I mean, my gosh, it's just the worst of humanity,
• 1:14:55
  Speaker 2: is there?
• 1:14:56
  Speaker 1: Yeah, it's it really is true. Yeah yeah, well Adam,
• 1:15:01
  Speaker 1: it's it's been awesome.
• 1:15:02
  Speaker 2: And uh yeah yeah, well let's do it again, but
• 1:15:06
  Speaker 2: this time you'll talk more.
• 1:15:07
  Speaker 1: Okay, Yeah, that's good. That's good. Well, everybody, thank you
• 1:15:11
  Speaker 1: for watching today, and I hope you're blessed by this conversation.
• 1:15:14
  Speaker 1: I get again, get Adam's book. It is a great
• 1:15:17
  Speaker 1: compliment to what I've written to and you'll have a.
• 1:15:20
  Speaker 2: Lot of I have the window open, I'm going to
• 1:15:23
  Speaker 2: go out right down and and ordered from Amazon your book.
• 1:15:27
  Speaker 1: They work together. They work together, very.
• 1:15:29
  Speaker 2: Very sure they do. It does not does not surprise me.
• 1:15:32
  Speaker 1: Thank you everybody for watching today, and we'll catch you
• 1:15:35
  Speaker 1: next time.