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We mourn the loss of leaders like you who have demonstrated the wisdom gained from thousands of years of Jewish history.

I must be an Israelite and wrestle with God, just as Jacob did when he received the name Israel. My name, Yaakov, means "heel," someone who is stepped on. But Yisrael means one who fights and defeats God. I don't understand why God's plan would involve the Jewish people being perpetually hated. However, my Rebbe taught me that we must demand Mashiach now, a better destiny, and a perfect world free of hatred, bigotry, and antisemitism. This can only happen if we all learn to fight for it.

- Trump's gonna kill all you people. - So did not inject g p one five p p one four developed by my people, Israelis, at MIT with HIV in it. - This is a gen by the Israelis. - They're getting rid of all you Americans. - You're all part of the line of Edom. - They consider Donald Trump their Mashiach. - 163 Orthodox rabbis. - Came together at Trump's golf course and handed him the silver crowns. - They gave him a menorah about two weeks ago, and on the bottom, the inscription says the Prince of Giza, an utterance out of the prophet Isaiah for the Mashiach, the Messiah. - They in Israel, the Knesset and in the Sanhedrin have proclaimed Donald Trump the Messiah. - They gave Trump the silver crown of the Torah. - That's the silver crown in Jerusalem. - This is to be given to the Messiah and the Messiah only.

A synagogue member explains that rituals involving deceased individuals are performed in tunnels to bring back the messiah. The rituals include making incisions on bodies placed on mattresses, with the belief that the messiah's spirit will enter. Some members believe the messiah never died, while others believe the ritual successfully brought him back. The speaker emphasizes varying beliefs within the synagogue and the importance of faith in the ritual's success.

After the Romans destroyed the second temple, Rabbi Akiva and his colleagues witnessed a fox leaving the holiest part of the temple. While everyone else mourned, Rabbi Akiva laughed. When asked why, he explained that there were prophecies about the temple's destruction and subsequent rebuilding. Seeing the first prophecy come true gave him hope that the second prophecy would also be fulfilled.

Antisemites, there's nothing I can offer you. I'm just a rabbi in Farmington Hills, but I want to make it clear: your time is over. If you choose to openly express your antisemitism, your days are numbered. Just as those in Jewish special forces deal with threats, they will also address you.

What God ultimately desires is to remove the physicality of the universe. He wants to transform our physical reality into a divine reality. This concept is called tikkun, which means to rectify. Essentially, tikkun is about restoring the physical world to its spiritual essence.

The speaker differentiates two groups of Jews as described in the Bible: the first group is called the synagogue of saints, and the second is the synagogue of Satan, which exists in the latter days (also described as the remnant of God's people, which will be Jewish people). The speaker asserts that nearly all religious deceptions in the latter days are connected to the synagogue of Satan, energized by supernatural power called the devil, and that this is the biblical teaching. He states, “This is what I believe,” and emphasizes that some people have a “strange brilliance” and are “smart,” energized by that supernatural power. The speaker then discusses power dynamics, noting that Hitler “had a stranglehold on Germany, on the banking of Germany, on everything in Germany. And on India, they had the whole thing, you see.” He adds that Hitler “went about it wrong,” but argues that “this stranglehold has got to be broken or this country is gonna go down the drain,” implying a need to take action, even if difficult to say aloud, suggesting that “nobody said that I like it the second time. We might be able to do something.” In terms of personal political identity, the speaker claims that “everybody thinks of you as conservative, and then when you lean a little bit in that direction towards the sociological thing is the big thing.” He asserts his own conservatism relative to the other person, noting, “I’m more conservative than you are,” and acknowledges that he has to lean a little to some extent. The speaker then discusses interactions with Jewish people in contemporary circles, mentioning that he sees “Mr. Rosenthal at The New York Times and people of that sort,” and that “not all the Jews, but a lot of the Jews are great friends of mine.” He notes they are “friendly to me because they know that I’m friendly to Israel,” but he claims they do not know “how I really feel about what they’re doing for this country.” He comments that he has “no power and no way to handle them,” but ends with a conditional statement that “I would stand up if it if, you know, under” a circumstance not fully stated in the excerpt.

- The discussion opens with an exploration of how religion is used in land claims, focusing on Judaism, Zionism, and the concept of the Promised Land. The rabbi states that Judaism is a religion with nothing to do with nationality or race, and that “Judaism is a pure religion.” He cites Maimonides and Sanhedrin to define who is considered a Jew, emphasizing that belief is what matters, not ethnicity or birth alone. - The rabbi explains the difference between Judaism and Zionism. Zionism, he says, is a movement about a hundred and thirty years old founded by Teddy Herzl, described as a secular Jew who “didn’t believe in god” or in the Torah. Zionism is portrayed as an effort to transform Judaism from a religion into a national movement, demanding an Israeli passport, army service, Hebrew, and land-based nationhood. He argues that Zionism “transform[s] from a holy religion, from believing in god, from reconnecting to god into a empty, national movement.” - On the Promised Land, the rabbi asserts that the promise in the Torah is conditional, contingent on the people maintaining a high level of life. He references the prophets (Jeremiah, Ezekiel, Isaiah) and states that God warned of exile if they did not adhere to the covenant. He emphasizes that the exile was a punishment from God, and that returning to the land requires the coming of the Messiah. He cites the Torah as repeating the conditional nature of the promise and notes that the end of Jeremiah describes exile as the outcome when conditions were not met. - The rabbi discusses the Messiah as a future, peaceful redemption for all humanity, whereas Zionism, in his view, lacks belief in God and the exile, instead adopting a human-centered national project. He mentions the three oaths from the Talmud (Ksumbat) in Numbers 14, 41, describing God’s oaths not to rebel against the nations, not to go up to Israel en masse, and not to prevent the spread of the faith; these oaths are used to argue against aggressive settlement or mass return. - When asked how to respond to Zionist counterarguments about “the chosen people” and the right to a Jewish state, the rabbi distinguishes between religious and secular Jewry. He notes that among religious Jews (Hasidic and Haredi), attitudes toward Zionism and Israel are diverse: outside Israel, he estimates 95% of people look non-Zionist and 65% are strongly anti-Zionist, with prominent anti-Zionist Hasidic communities (e.g., in Stamford Hill) that advocate dismantling the state of Israel in a peaceful way. He contrasts this with segments in Israel, where settlers are strong Zionists, though there are also anti-Zionist Jews, including those who boycott the army. - The interviewer asks about the practical and geopolitical implications of dismantling the state of Israel, and whether a peaceful dismantling is feasible. The rabbi says he is not a politician and reiterates Torah authority, citing that “a rebellion against god cannot be succeed” and re-emphasizing the belief that if the state is in rebellion to God, it will come to an end. He offers a religious perspective that dismantling could be peaceful and envisions living in a Palestinian-governed framework or various arrangements, but insists the core principle is adherence to divine command rather than human political prescriptions. - The rabbi provides anecdotal and contemporary context to illustrate his point: he asserts that Muslims and Jews have lived peacefully in many places, citing Iran as an example where Jews have their own MP and a Jewish hospital, and recounts an instance in which Ismail Haniyeh embraced Jewish rabbis at a conference to illustrate that opposition is directed at occupiers rather than Jews themselves. He argues that within the Arab world there can be acceptance of Jews when “the occupiers” are not present, and he contrasts this with what he views as Western or Zionist framing. - The conversation ends with an agreement to continue the discussion, with the rabbi reiterating his stance that the peaceful dismantlement of the state of Israel is prayed for in the Torah, while the interviewer signals an openness to further dialogue on these complex religious and political issues.

The speaker introduces a Chabadnik in Israel and says that, after seeing and hearing it, some people may respond that it represents only one Chabadnik and that most Chabadniks do not believe this way. The speaker then points to a video inside 770 in New York City, described as the headquarters of Chabad Lubavitch, where the speaker says people sing that the dead rabbi is the king and the messiah. The speaker also notes that the dead rabbi’s empty chair appears in earlier videos they showed.

The transcript centers on the building known as 770 Eastern Parkway in Crown Heights, Brooklyn, the global headquarters of the Chabad Lubavitch Hasidic movement. It states that plans for its continued administration and expansion have sparked heated community discussions on design, finances, and preserving its historical and spiritual essence, with a claim that “money shekels” affect decisions and “Jews become uncontrollable.” A key topic is “tunnel items” found beneath the shul, described as “for young children, like this child's high chair, diapers, a baby stroller, and soiled children's mattresses.” The narrator questions whether something horrifying was discovered that needed immediate remedy, then says they won’t speculate in-depth but will stick to the official explanation so far. The official narrative asserts that a new guard generation of Chabad Lubavitchers weren’t taking no for an answer when their shul demands were sidelined by the old guard Lubavitchers. The old establishment faction has a “direct lineage and memory of the now dead Rabbi and Moshek like Menachem Mendel Schneerson.” The story is that the tunnels beneath 770 raised concerns about structural stability after an engineering inspection, triggering chaos when attempts to seal the tunnels caused internal resistance, vandalism, and police involvement temporarily closing the facility. Cement pumping trucks were called in to fill in the tunnels as members of the young guard were pulled out of the tunnels with police assistance. Hygienically filthy tunnel rats jeered at the police. The scene is described as “a good bath was in order for the shlomos,” with a claim that personal hygiene is not a Chabad Lubavitch virtue, and that the smell down there “must have been gut wrenching,” with filthy mattresses and open toilet pans implying those down there couldn’t use the shul bathrooms. The transcript asks who would stand out being shepherded through the facility, answering, “Underage children would stand out, that's who.” It then shifts to a broader, provocative allegation: “what is it with Jews and their obsession with child sex and shtetl filth?” It alleges a rabbi is running the world’s biggest porn site, Pornhub, and claims they also run “filthy destructive Hollywood,” which “also needs to be filled with cement.” The rhetoric accuses Jews as a group across millennia, stating there have been “1,030 recorded expulsions since December and the present,” and asserts a list of every expulsion, describing it as a pattern of expulsions roughly every two and a half years for over three thousand years. It concludes with the insinuation that the tunnel discovery might have prevented it from becoming “1,031 times” and ends with “If you know what we mean, we're just saying.”

In this video, a rabbi discusses the importance of grieving and fighting for life. They emphasize that grief is sacred and slow, and that it is necessary to come together with others in times of brokenness. The rabbi suggests turning to ancient Jewish traditions, such as reciting the Mourner's Kaddish, to sanctify life through grief. They acknowledge the loss of thousands of Palestinians and Israelis and offer prayers for their families. The video concludes with a call to fight for the living and seek comfort for those in mourning.

It is necessary for me to sacrifice myself for the good of my people. Know that even though I may die, my spirit will live on. My spirit will rise from the grave, and the whole world will come to realize that I was right all along.

I visited Jonathan at the Jewish deli, and of course, we talked about Trump. When I asked who Trump is to them, they said Trump is our new Messiah. They want to believe Trump is the Messiah. I think God is using Donald Trump to hasten the coming of the Lord. We need to be serious and stay tuned because he's lining up with Israel in a major way right now.

Speaker 0: You said no to war, and I heard you. I thought, what a blessing you are. May your heart stay pure and always protected. May your actions and morals stay connected, because our hearts have been tainted like black tea spilled on a Persian rug leaving a stain. We used to think the same. We wanted to play a good hand at this game, but the moment we heard our mothers wailing, we folded. There's no justice in this life. Our faith has eroded. They keep killing our children in the name of God. We watch Seppar's father searching for his son amongst countless body bags filled with women and children and innocent men. We also never considered war an option before then, before we witnessed our mothers burn in grieving flames. It wasn't required to jump over fire when New Year's came. Every stride they took, they were burning like a furnace. Every step turned to ash where their hearts used to beat. Their pain turned soft souls into something concrete. May you never know the pain of a whole entire nation begging to be saved by foreign invasion. They say, I don't understand. Why would you agree to war? What a blessing it is that you don't understand my love. I hope you never know the pain of people begging to be bombed where your death is so close, but it feels like hope. Maybe in another life, every country will rush to save us instead of fighting over whether Trump has the right to invade us. They'll fight over who gets the honor of being our savior. They'll argue over credit for our liberation and for once we'll have a choice and who our leader gets to be, not imposed but chosen will finally be free. It's good you don't believe in more. What beautiful way of thinking. What a blessing it is to not know the feeling of clinging to the first life raft that comes in your direction, not caring for a second about their intention, not pausing for reflection, just to fight against death. My love, I'm glad you still believe there's a wrong and a right, but I've seen a place where that line disappears, where survival speaks louder than morals and fears, what a blessing to breathe and still have a voice, to question the hand and still have a choice. But when your lungs start to fail and you're drowning with no air, you don't care who it is, you just hope that they're there. You clutch at the life raft, no time left away, whose hands pulling you up or what price you will pay, head barely above water, grief flooding your sight. You don't choose your savior. You choose to survive.

They're called Hasidim, a Jew with the black clothes and the curls and everything, but I don't believe them.

The speaker discusses the perceived differences between Jewish and non-Jewish bodies and souls, quoting from the Talmud. They express their belief that Jews are a completely different species and question the kind of people who follow such a religion. They mention Rabbi Schneerson and how he was praised despite his teachings. The speaker also comments on the ease with which they believe people can be deceived. They look forward to a day when those who have been deceived will be held accountable.

Michael Jackson had a list of enemies in the industry, all of whom were Jewish. There was controversy over his will, signed in LA while he was in New York, leaving his estate to those he distrusted. He accused his former manager and Sony of financial misconduct. Rabbi Shmueli threatened the speaker, who was warned not to "mess with Jews."

Two thousand years of Christian history have been horrible to the Jewish people. Unspeakable atrocities have been committed against your family under the banner of the cross and in the name of Jesus. Even with many lifetimes of repentance, it would not be sufficient for all that has happened. Yet tonight there is a message: a new breed of Christian is alive in the world today. There is a new breed of Christian that says, along with you, for Zion's sake, I will not be silent, and for Jerusalem's sake, I will not be still. We have been divided. There is fear. Evangelicals are all missionaries who want to return everyone to Jerusalem so the apocalypse can come, or to have nefesh ben nefesh have a good year so Jesus can return. We know the stereotypes. Jesus both unites and divides us. For Christians, Jesus is our favorite Jew; for most Jews, he’s the cousin you don’t talk about at Pesach. But in this pivotal moment of history, we have an opportunity not to be divided, but to be unified. Everyone in this room—Christian and Jew—prays for the same thing: the coming of Mashiach. May he come soon and quickly and in our day, so we can all sing. And when Mashiach comes, there will be a great press conference in Jerusalem. The BBC and the New York Times will not be invited. The Jerusalem Post will conduct the interview with Mashiach and ask, is this your first visit or your second? The answer will be yes. None of us need to be ashamed or embarrassed or wrong. We are together ascending the hill of the Lord. Until Mashiach comes, we must unite and work. We must become partners—evangelical Christians, eagle's wings, and Jews—as partners in the divine will, working as never before, because we face the same threat. We face radical Islamic ideology on one hand, and radical wokeism and communism on the other hand, an unholy alliance against Western civilization. Against that unholy alliance, there must be a holy alliance that arises of Jews and Christians working together for the betterment of all the human family. It must happen, and it must happen now. Speaker 1: I’m now going to invite CEO of the Jerusalem Post, Ibn Bar Ashkenazi, to give the Shield of David Award to Bishop Stearns.

Jews mourn at the Wailing Wall, where a man ties a string for blessings and charity donations. The man claims to be a rabbi, asking for money for his family and Shabbat. He haggles over donations, leaving tourists lighter in their pockets. This highlights the irony of supposed rabbis exploiting visitors at a sacred Jewish site. Translation: Jews mourn at the Wailing Wall, where a man ties a string for blessings and charity donations. The man claims to be a rabbi, asking for money for his family and Shabbat. He haggles over donations, leaving tourists lighter in their pockets. This highlights the irony of supposed rabbis exploiting visitors at a sacred Jewish site.

The transcript claims that the Wailing Wall is the seat of a satanic ritual outlined by the thirteenth-century Jewish occult system known as the Kabbalah. It asserts that the so-called divine presence at the Wailing Wall is actually the Kabbalistic feminine emanation of their false god, the Shekinah. The speaker urges viewers to watch closely as rabbis perform a prescribed prayer movement called Dovening, in which the Jew supposedly thrusts their pelvises and penises back and forth. This movement, according to the transcript, is described as the Jew copulating with the Shekinah in order to give birth to an erotic union with the Ein Sof, the Kabbalistic masculine emanation of their false god. The speakers contend that the participants are engaging in a lewd occult ritual for what is claimed to be divine presence, which is described as Satan himself. The overall claim presented is that the Wailing Wall ritual, as performed through Dovening, is a coordinated occult practice tied to Kabbalistic cosmology, with the divine presence represented by the Shekinah and the Ein Sof, ultimately equated to Satan.

They're targeting prominent Jewish figures, including the head rabbi in Ukraine and rabbis in Israel. Their methods are flawed, but there's a connection between Hebrew religions, and we should all consider that. If you analyze the name Moshe, it totals 424. Similarly, zeroing out the name Donald Trump also results in 424. It's unbelievable. The number 424 represents the name of the Messiah. It's not just the number itself, but the way your name and numbers align with this value in Jewish numerology. The Messiah is believed to be the savior of the world, making you, in a sense, a savior figure. The Jewish people of Ukraine are praying for you.

"five p p one four developed by my people, Israelis, at MIT with HIV in it." "They're getting rid of all you Americans. You're all part of the line of Edom." "They consider Donald Trump their Mashiach." "They gave Donald Trump the silver crown of the Torah recently, which is to be put on the head of the Messiah." "Came together at Trump's golf course and handed him the silver crowns." "They gave him a menorah about two weeks ago, and on the bottom, the inscription says the Prince of Giza, an utterance out of the prophet Isaiah for the Mashiach, the Messiah." "So you guys have no idea that they in Israel, the Knesset and in the Sanhedrin have proclaimed Donald Trump the Messiah." "This is to be given to the Messiah and the Messiah only." "And a 163 Orthodox Jewish rabbis gave double

A viral image circulating shows a stained mattress pulled from the tunnels, carried by members of the synagogue. The host explains there has been a lot of conspiracy talk but asks David to clarify what the stain is and why the mattress is in the tunnels. The response: the stain is blood, not feces. There are rituals performed in the tunnels that sometimes involve someone who recently died, with the aim of bringing back the Messiah, who died many years ago but whom they believe they can resurrect through these rituals. The ritual leadership is described as led by “the head rabbi,” the person they look to for direction. There is ambiguity about his current status; some believe he is alive, others think he has died. The participants say they try to perform rituals to bring him back. Details about the rituals are not fully disclosed. The body is not laid on the floor; instead, it is placed on the mattress, and there may be an incision on the body that results in a small amount of blood. They decline to go into more specifics. The host mentions bringing a book to illustrate the rituals, specifically the Tibetan Book of Living and Dying, and notes that many different books are used, not a single source. The book shown is described as a type of resource that describes various rituals; the exact details are considered too detailed to discuss on air. How the group learned of these practices is attributed to other members, with no single origin given. The bodies involved are described as members of the synagogue who have recently passed away, not sacrifices. Before burial in a cemetery, the body is brought down into the tunnels for a ritual, after which they would either “bring back” the Messiah or read verses from the book during the process. The body is not fully shrouded; it is covered, but not completely. On the question of whether this could be considered a method to bring people from the afterlife, the speaker emphasizes that they believe in the afterlife, and that the purpose of the ritual is to bring back the Messiah. They compare the practice to other traditions where a body might be kept at home for a period before burial, noting that different religions have different rituals. The interviewer references a Wiki article about a sect of Judaism believing Schneerson did not die, and acknowledges that within the synagogue there are different beliefs. Some believe he is dead, some believe he is alive. The ritual’s perceived success depends on belief: for those who believe the Messiah has returned, the ritual “worked”; for those who do not share that belief, it did not. The possibility remains open: anything is a possibility, including the Messiah being on Earth.

The transcript describes the 1994 massacre in Hebron carried out by Baruch Goldstein. It begins by noting that on February 25, 1994, the day of the Jews’ Purim Festival, Goldstein entered a mosque in Hebron and murdered 29 Muslims who were kneeling in prayer, shooting them in the back with his army assault rifle. As he was reloading, surviving worshipers beat him to death. The events are framed as happening during the Purim celebration, associated with a massacre of 75,000 Persians historically, and described as something organized over 2,500 years ago. Following the massacre, the Israeli government could not keep it hushed up. A prominent Orthodox leader, rabbi Moshe Levinger, told a writer for Israel’s largest newspaper that he was sorry for the 29 Palestinians murdered by Goldstein “in the same way that he would be sorry for the killing of 29 flies.” Another prominent Israeli religious leader, rabbi Dov Lior, announced, “since Goldstein did what he did in God’s own name, he is to be regarded as a righteous man.” A huge funeral procession followed, and the Israeli army provided a guard of honor at Goldstein’s grave. One of the eulogists, rabbi Israel Ariel, stated, “the holy martyr Baruch Goldstein, is from now on our intercessor in heaven. Goldstein did not act as an individual. He heard the cry of the land of Israel, which is being stolen from us day after day by the Muslims. He acted to relieve that cry of the land.” A year after the massacre, the Israeli government issued a permit to Goldstein’s admirers to build a large monument at the site of his grave. The transcript notes that today, Goldstein’s grave is one of the most popular sites in Israel for religious Jewish tourists, especially those from the United States. The transcript then presents a perspective from Speaker 1, who is asked if he considers doctor Goldstein a modern hero. He answers affirmatively, saying, “Yes. Yes. You consider him a hero? I most certainly do.” He asserts that Goldstein was “a great man” and that “the most upsetting part of this whole thing isn’t that the Arabs were killed. It was that Doctor. Barack Goldstein was killed.” He claims Goldstein “did a tremendous deed, an act of self sacrifice, and, to try to save the Jewish people,” insisting that “They deserved it, and they got what they” (implying more, though the sentence is cut off in the transcript).