The Tikvah Podcast

The establishment of a sovereign Jewish state just three years after the Holocaust is both a miracle and the achievement of some remarkable women and men. Now that the founding generation has passed on, it falls to those living today to sustain that achievement. But how? In thinking about the careers of prominent Israeli leaders, what lessons, particularly in courage, can we, and today's leaders, learn from them? To ponder this question, Tikvah’s Jonathan Silver is joined by David Makovsky, a fellow at the Washington Institute for Near East Policy, a former editor of the Jerusalem Post, and the co-author with Dennis Ross of Be Strong and of Good Courage. Through the biographies of four Israeli leaders, Makovsky and Ross invite us to think about the purposes of Zionism and the qualities of judgment and character needed to act for the sake of Israel’s strategic interests. In this conversation, Makovsky and Silver discuss—and debate—the decisions and the legacy of two of these remarkable figures: Ben-Gurion and

Facebook is now a central fact of world politics, commerce, and affairs. With more than 2.3 billion users worldwide, it has more users than there are Christians or Muslims, not to mention Jews. Industry analysts project that by 2020 more marketing dollars will be spent on Facebook alone than on the entire TV ad market. It is, in sum, a global presence that hovers above the world declaring that it desires nothing but to connect us with each other, to convene community. Its understanding of itself, its understanding of us, and its understanding of human nature, therefore, invite serious religious questions: How should a religious person think about Facebook; how can we think about Facebook through a religious lens? It’s those questions Christine Rosen tackles in this episode of the Tikvah Podcast. The author of a forthcoming book about technology and social media, Christine Rosen joins Tikvah’s Jonathan Silver to help us think about how religious communities relate—and should relate—to one of the most powerful,

On November 10, 2019, Norman Podhoretz—longtime editor of Commentary and one of the founding fathers of neoconservatism—will receive the Tikvah Fund’s 2019 Herzl Prize at the 3rd Annual Conference on Jews and Conservatism. Podhoretz is a true renaissance man, whose has written on everything from culture to politics to Jewish affairs. In one of the earliest episodes of the Tikvah Podcast, we were privileged to have him join our executive director, Eric Cohen, for a conversation on his 2007 essay, “Jerusalem: The Scandal of Particularity.” Originally delivered as a lecture in Jerusalem, the piece is a reflection on the meaning of the holy city and the mystery of Jewish chosenness. This week, we rebroadcast this conversation in honor of our Herzl Prize Laureate and his enduring contributions to conservatism, America, and the Jewish people. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Paul Ben-Haim and performed by the ARC Ensemble.

“What has Athens to do with Jerusalem?” Oceans of ink have been spilled seeking to answer this question, first posed by the early Church father Tertullian. How do the two intellectual pillars of Western Civilization, Scripture and the philosophical tradition born in ancient Athens, relate to one another? Thinkers like Maimonides sought to reconcile Greek wisdom and Jewish thought. Other thinkers focused on the radically different grounds—reason versus revelation—upon which the insights of each tradition are founded.  Whatever one’s focus, the vital tension between these two modes of thought has produced the most fruitful source of intellectual creativity of our culture. And it’s that vital tension that inspires the work of this podcast’s guest. In Plato and the Talmud, Professor Jacob Howland demonstrates how the sensibilities he developed through the study of Greek philosophy have shed light on his study of the Talmud. And in a forthcoming essay, Professor Howland will offer a remarkably insightful philosop

The English Catholic writer G.K. Chesterton famously described the United States as “a nation with the soul of a church.” Americans, even now, are a uniquely religious people, and it is impossible truly to understand the American Founding and the American story without reference to Scripture in general, and the Hebrew Bible in particular. And yet, while one can sometimes undertake the academic study of the Bible in our universities—uncovering the text’s strands of composition, its dating, and its relation to ancient Near Eastern culture—less easily available in our institutions of higher learning is the opportunity to mine the Hebrew Bible for its moral and political wisdom, its manner of thinking, its ability to speak to the urgings of the soul. The Center for Hebraic Thought (CHT) at The King’s College is trying to change that. Founded in partnership with the Philos Project, the CHT aims to “re-capture our understanding of the biblical authors’ patterns of thought and how they can inform our understanding t

This past July, something unusual happened in Alaska. The Israeli military launched its most technologically sophisticated defensive missiles through the atmosphere, into space. The July testing of the Arrow 3 represents the consummation of decades of military and scientific partnership between Israel and the United States. The Arrow 3 conveys a kill vehicle that constantly adjusts in order to intercept an incoming missile itself—what is called in missile defense, a “metal to metal” intercept. If you want to understand what a monumental technological achievement this is, remember that intercontinental ballistic missiles can travel three or four miles per second—from Moscow to New York in 20 minutes. Israeli missile engineers have figured out a way to detect an incoming projectile moving that fast, deploy an intercept, and observe metal to metal contact in outer space. This unbelievable marvel of technology is the subject of this podcast. Our guest is Dr. Thomas Karako, Senior Fellow at the Center for Strategi

According to Jewish tradition, the holiday of Rosh Hashanah—the Jewish New Year—marks the “birth” of man on the sixth day of creation. But what else was created along with him? According the sages of the Talmud, Adam and Eve ate from the Tree of Knowledge on the very same day they were made, bringing the capacity for sin latent within them out into the world. Sin, in other words, is part of God’s original creation. In this season of repentance between Rosh Hashanah and Yom Kippur, we welcome Rabbi David Bashevkin to the Tikvah Podcast. His new book, Sin-a-gogue: Sin and Failure in Jewish Thought, helps us think about the nature and origins of sin. Rabbi Bashevkin and Jonathan Silver discuss what it means to think of sin as part of the fabric of creation, the relationship between sin and free will, and how we should think about the sins and failures of the individual versus those of the community. Musical selections in this podcast are drawn from the Quintet for Clarinet and Strings, op. 31a, composed by Pau

In the American Jewish imagination, the story of Israel’s founding is a story of East European pioneers, socialist kibbutzim, and a Jewish state rising from the ashes of the Holocaust. And all of these things are indispensable elements of Israel’s early history. But they are not the whole picture. After the founding of the state, Israel absorbed a massive influx of Jews from Middle Eastern lands—Mizrahim—who came from a society and culture vastly different from that of their East European co-religionists. These Jews are also part of the story of the Jewish state’s beginnings; today they represent over half of Israel’s Jewish population, profoundly shaping the culture, religion, and politics of 21st-century Israel. In 2014, author and journalist Matti Friedman penned an essay in Mosaic titled, “Mizrahi Nation,” in which he tells the story of these Jews from Arab lands and explains how one simply cannot understand contemporary Israel without understanding that it has been profoundly shaped by the Mizrahim. Isra

If you follow Israeli politics, then you know that within the past year, the Jewish state has experienced two deadlocked elections. What explains this political stalemate? According to Micah Goodman, one of Israel’s leading public intellectuals, Israeli politics is trapped in a Catch-67. Most Israelis have been persuaded by the Right that peace with the Palestinians isn’t feasible and that withdrawal from Judea and Samaria would be a security nightmare. But they are also persuaded by the Left’s argument that Israel’s control over the West Bank poses a demographic time-bomb that threatens the nation’s character as a Jewish and democratic state. They think that establishing a Palestinian state right now would be a disaster and that remaining in the territories would be a disaster. How can Israel get out of this impossible situation? By abandoning comprehensive peace plans and messianic solutions, argues Goodman. Rather than solving the conflict or ignoring it, Israel ought to focus on shrinking the conflict by

Throughout our podcast series with eminent Jewish historian Jack Wertheimer, we have spoken about a Judaism of “peak moments.” This is the kind of Judaism most American Jews practice; connecting to their faith at a small number of important dates and life transitions: the High Holy Days, b’nai mitzvah, weddings, funerals. In this week’s podcast—the third and final episode in our series—our conversation focuses on the place where so many of these peak moments take place: the synagogue. The liturgy and choreography of synagogue services—especially in the liberal denominations—are undergoing important changes. From hosting musical “rock shabbat” services to creating a more informal atmosphere in the sanctuary, shuls are working hard to engage congregants on a more regular basis. And the Orthodox are doing their part to reach out to the unengaged through a massive network of outreach organizations that draw in the non-Orthodox, even as they remain fastidiously observant of Jewish law. Wertheimer and Tikvah's Jo

With the exception of shabbat, there is probably no practice that distinguishes pious Jews more than the observance of kashrut—the Jewish dietary laws. Whether at a business meeting or an everyday social gathering, Jews who keeps kosher have to set themselves apart from the crowd whenever food is involved. To keep kosher is to stand out. And that is precisely the point. In “Locusts, Giraffes, and the Meaning of Kashrut,” Rabbi Dr. Meir Soloveichik argues that the deepest purpose of kashrut lies in how it reinforces the distinct identity of the Jewish people and their status as a chosen nation. “By keeping kosher,” he writes, “Jews express the belief that they are chosen, separate from the nations until the end of time.” In this podcast, Rabbi Soloveichik joins Tikvah’s Jonathan Silver to discuss his essay and his argument. They analyze the many diverse reasons that have been given for Jewish dietary laws, explore what those arguments get right and wrong, and explain how eating kosher locusts can help illumina

On July 18, 1994, a car-bomb struck the headquarters of AMIA—the Argentine Israelite Mutual Association, the largest Jewish community center and social-service agency in Buenos Aires—killing 85 people and wounding 300 more. It was the worst single attack on Diaspora Jews since the Holocaust. A quarter-century later, the perpetrators of this terror attack have still not been brought to justice. And in this month’s Mosaic essay, the renowned Jewish activist Rabbi Avi Weiss tells the story of the shameful cover-up of the AMIA bombing. As soon as he heard about the attack, Rabbi Weiss packed his bags and traveled to Argentina to be present with the suffering Jewish community there. But he soon found himself confronting the then-president of Argentina, Carlos Menem, and attending a cabinet meeting where it became clear to Rabbi Weiss that the Menem government was not serious about catching and punishing the perpetrators of this horrific crime. In this week’s podcast, Rabbi Weiss joins Tikvah’s Jonathan Silver to

For much of the 20th century, the major denominations—Conservative, Reform, Orthodox—loomed large over institutional Jewish life in America. But in 2019, the Jewish scene looks different; the movements hold less purchase on Jewish life than they once did, especially for the young. And the denominations look different internally as well. Reform Judaism has embraced ritual practices once deemed outmoded. Orthodoxy, which many thought on its way to extinction, is strong, growing, and confident. And Conservative Judaism, once thought to be the future of American Jewry, is caught betwixt and between, too religiously observant to facilitate intermarriage, too religiously lenient to command the encompassing solidarity and halakhic observance of Orthodoxy. In this second installment in our series on The New American Judaism: How Jews Practice Their Religion Today, Jack Wertheimer helps us make sense of the many changes in Jewish denominational life. He looks at the strengths and weaknesses of the major Jewish movemen

There is probably no character in Jewish fiction more well known than Tevye the Dairyman. Fiddler on the Roof is one of the best known and most widely performed musicals of all time, and the film adaptation is the quintessential portrayal of shtetl life in American cinema. But long before he sang his way into the hearts of theatergoers around the globe, Tevye was the protagonist of the great Yiddish writer Sholem Aleichem’s most important short stories. At turns comedic, tragic, and wise, Tevye was the character in whom Sholem Aleichem poured the most of himself, and it was Tevye to whom he turned when he felt the urge to comment on the great issues facing the Jews of his day. Tikvah Distinguished Senior Fellow Ruth Wisse has been teaching the tales of Tevye the Dairyman for decades, and she recently released a free online course that brings her lifetime of learning to computer screens everywhere. This week, we are rebroadcasting a conversation between Professor Wisse and Tikvah Executive Director Eric Coh

21st-century America has seen religious faith buffeted by cultural change, social upheaval, and serious intellectual and moral challenges. American Judaism has not been immune from this broader trend, and Jews across—and outside—the denominational spectrum have tried to adapt to the complexities of modern life. How are Jewish leaders cultivating cultural antibodies to resist the worst of modernity, while at the same time taking advantage of modernity’s new realities? Which strategies are succeeding, and which are failing? And what are the measurements that tell us what is actually working? These are the questions the eminent historian Jack Wertheimer asks in his indispensable new tour of the Jewish horizon, The New American Judaism: How Jews Practice Their Religion Today. And this week, Professor Wertheimer joins the Tikvah Podcast for the first of a multi-part series of discussions on what he has learned about American Jewry. In this installment, Professor Wertheimer directs our attention to how average Jew

Those of us who care about the success and security of the Jewish state are sensitive to the many military threats Israel faces, from Syria in the north, Iran to the East, and Gaza to the South. But in recent years, some have also drawn our attention to the threat of what is often called “lawfare,” the use of the system of international law in order to damage and delegitimize Israel. How does lawfare work? Is the threat to Israel as serious as some claim? And what can its use teach us about how friends of Israel ought to relate to the very idea of international law? These are some of the questions George Mason University’s Jeremy Rabkin tackles in this podcast. Rabkin, author of the recent book Law Without Nations: Why Constitutional Government Requires Sovereign States, makes the case that the threat of lawfare—while real—may not be as serious as some friends of Israel worry. And that while the Jewish state must be vigilant against those who abuse the international legal system for nefarious ends, it can be

Since 1949, every election in Israel’s history has yielded a governing majority...until now. Though the bloc of right-wing parties emerged from the April 2019 Knesset elections with a clear majority, coalition negotiations fell apart when Avigdor Lieberman, head of the secular rightist Yisrael Beytenu party, made demands regarding the conscription of haredim into the Israel Defense Forces that were unacceptable to the ultra-Orthodox. Israelis will head back to the polls in September, but the key conflicts surrounding the place of the haredim within Israeli society are not going away any time soon. What are the beliefs driving Lieberman and his supporters? What are the concerns motivating Israel’s ultra-Orthodox? And what does it mean for Israel that its haredi community is at the center of the nation’s latest political brouhaha? This week, Jonathan Silver is joined by Rabbi Yehoshua Pfeffer, editor of Tikvah’s Israeli journal of haredi thought and ideas, Tzarich Iyun, and one of the most important figures thi

The question of the relationship between men and women has long vexed Jewish thought and Jewish life. From the complex biblical relationships between figures like Adam and Eve and Jacob and Rachel down to our present-day struggles over the place of Jewish women in family and synagogue life, issues of sex, gender, and power have commanded the attention of traditional Jews as few other things have. And the form these debates have taken within the contemporary Jewish world have been profoundly shaped by a social revolution from outside of Judaism: the modern feminist movement and the sexual revolution that so powerfully challenged cultural norms surrounding sexual and family life. Now, in the 21st-century, traditionalist and progressive communities alike face a new set of challenges—from the abuses of power highlighted by the #MeToo movement to the decline of marriage and family among many in the West. These challenges force us to ask some fundamental questions: What did the feminist movement get right? And what

Would you want to live forever? What would your spouse, your children, your friends mean to you if you knew you would outlive them all? Is our mortality a problem to be solved, or an indispensable ingredient in making life worth living? These questions have long been debated by philosophers and bioethicists, but they are perhaps best explored though the medium of literature. That's exactly what bestselling novelist Dara Horn does in her latest book, Eternal Life. The book tells the tale of Rachel, a young women living in Roman-occupied Judea, who makes a trade with God: her sick child will live, but she will never die. As Rachel reflects on a lifetime of 45 marriages and hundreds of children, lived in many countries over thousands of years, she tries to understand what makes life worth living, and moves us to ponder the question along with her. In this podcast, Dara Horn and Jonathan Silver discuss her novel. They explore the ways Eternal Life subverts age-old tropes about immortality in literature, the diffe

The trial of Julius and Ethel Rosenberg is perhaps the most (in)famous espionage trial in all American history. While their conviction and execution remain familiar and controversial episodes in the Cold War, the fate of their co-conspirator Morton Sobell is less well-known. In his Mosaic essay, “The Death of Morton Sobell and the End of the Rosenberg Affair,” author David Evanier digs into the details of Sobell’s life before and after the fall of the Rosenberg ring. As he looks back on this period in American history, Evanier also illuminates what Sobell’s life can tell us about the many Jews who attached themselves to the Communist movement. For while only a tiny number of Jews were Marxists, American Jewish Communists did make up a disproportionate share of the American party—much to the chagrin of their coreligionists. In this podcast, Evanier joins Tikvah Fund Senior Director Jonathan Silver to discuss his essay. Evanier reviews the details of Sobell’s life—from his birth into “Jewish Communist royalty”