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City of Joel is about the story of an insular Hasidic Jewish village in Upstate New York that is often very closed off and inaccessible to the world, but which this documentary gives a little peek into. This Hasidic village, which by the way I was raised in, was created by Holocaust survivors to preserve the very traditional way of life. It’s where people speak Yiddish, they don’t have TV, they don’t read secular books, and they live with very traditional gender roles and marriage customs. It’s a community so rich with tradition and innocent childhoods. The documentary follows the conflict that erupts between this Hasidic village and its secular American neighbors as the village needs to annex more land to accommodate for the community’s tremendous growth. But the non-Hasidic neighbors fear that the expansion will overtake their community and way of life. There’s a lot of strong feelings on both sides and at 1.2 men, one from each camp, even meet to try to communicate. The documentary gives no easy answers. It doesn’t have villains or saints. It paints a rich picture of the story of American pluralism and the complexity of a nation of diversity. I spoke to the filmmaker, Jesse Sweet, in a long form interview, and I hope you’ll check it out.

"Before Yom Kippur, tens of thousands of Hasidic Jews in Brooklyn will purchase and physically handle live chickens in the largest wet market in the country." "With little to no PPE, they will swing the chickens around their heads as part of an annual atonement ritual called koporos." "The chickens will be killed in about 30 pop up slaughterhouses erected without permits on public streets in violation of eight New York City health codes." "The chickens make each other sick and they also infect people who handle them with E. Coli and Campylobacter." "If the viruses that they harbor co mingle and mutate into a more dangerous strain then these wet markets could be the source of another zoonotic disease outbreak." "According to a toxicologist who studied fecal and blood samples taken during Kaporos, the ritual poses a significant public health hazard." "Hasn't COVID-nineteen been disruptive and deadly enough?"

In certain parts of Manhattan, there is an 18-mile fishing line tied to utility poles, forming an eruv, a symbolic fence for observant Jews. This eruv allows them to carry things from their private residences into the public domain on Saturdays, which is otherwise prohibited. Without the eruv, they would be confined to their homes, unable to carry keys, wallets, or even push strollers. The eruv is checked every Thursday by a rabbi to ensure its integrity. This concept was established 2000 years ago and is now present in over 200 cities worldwide.

I wear a bracelet given by hostage parents until they come home. Jewish people have faced persecution for centuries. Massive Hamas demonstrations in Western cities are concerning.

Speaker 0, Curious Showell, describes a village of 44,000 Hasidic Jews in Upstate New York who primarily speak Yiddish, have an average of seven kids per family, and rely heavily on state assistance and welfare programs such as Medicare, SNAP, housing assistance, and tax credits tied to large families. The question is posed: How many kids do most people have out here? Speaker 1 responds that families have seventeen, eighteen children, and attributes this to being proud to do what the Torah says, that one must be multiple and fruitful. The discussion continues: how do people afford to have ten kids? Speaker 1 says the community is based on this, and when asked if wealthy members give charity, Speaker 1 says yes, mostly, and adds, “I don't talk to suspicious person.” Curious Showell presses: “How am I suspicious? Do you study Torah? Do you work for Hamas?” Speaker 1 replies: “Nothing. How do you make money?” When asked what he does for work, Speaker 1 says his wife, and then says, “I'm doing home care. Brokerage and construction.” On the question of Medicaid, SNAP, and EBT for most people, Speaker 1 responds uncertainly: “I don't know. I don't know. I can't speak for other people. What about you? I'm not gonna tell about myself.” Showell notes the welfare-use curiosity again, asking if the Jewry here are on welfare. Speaker 1 states, “No. The Jewish people, Justin Kirsch, Joel, their taxes covers everything that we take back. They pay a lot of property tax.” When asked if he knows anyone on welfare, he refuses to comment. Showell pushes, “Come on.” Speaker 1 again declines, asking, “What do you guys do for work here? You guys have like businesses, work a job, study Torah?” Speaker 1 answers that he has a job and is in sales, selling food, specifically chocolate. Showell questions the prevalence of EBT use: “What food do you sell? Chocolate.” He quips that he feels “bamboozled.” He asks again whether men take EBT and what percentage use it for groceries here. Speaker 1 asserts, “100%.” When pressed for a percentage, Speaker 1 hedges, and the conversation turns toward observing a synagogue, where many people are praying at 09:00 sharp, not at work. A final question asks what most men do for work in the community. The exchange continues in a floor of confusion: “What do you mean?” and “Do people here survive off of welfare?” Speaker 1 answers, “It is a 100%. Like all of the communities, you have eight kids, can also get benefits.” The time stamp notes a moment of age inquiry—most people seen are teenagers, with one 21-year-old stating his age. The dialogue concludes with a broader insinuation: concerns about Sharia law and a theocratic ethnic enclave, framing Curious Joel as an example of Jews living there and many tapping into welfare benefits.

The video follows Tyler Oliveira, an independent journalist, visiting Kiriyos Joel (Curious Joel), a Hasidic Jewish traditional community in upstate New York described as a large, growing, tightly knit enclave dominated by Hasidic Jews who largely speak Yiddish. The dialogue paints a picture of a community with unusually large families, strict modesty and gender roles, private religious education, and a mix of work patterns that rely on both self-employment within the community and outside labor. Key facts and claims as presented: - Demographics and family size: The community is described as a village of about 40,000 Hasidic Jews in upstate New York, with families averaging seven children. When discussing typical family size, several participants mention numbers like seventeen to eighteen children, though others give more conservative figures. One interviewee says “Ten, twelve, fourteen, fifteen” is common in the larger families, with a repeated emphasis on seven to ten as a norm in some households. - Economic profile and poverty: The town is described as one of the poorest towns in America, with around 40% living beneath the federal poverty line. The transcript notes reliance on public assistance, Medicaid, housing vouchers, food stamps (EBT/SNAP), and cash aid to support large families. - Employment and Torah study: A recurring theme is that many men spend significant time studying the Torah full-time, with three hours of daily prayer/study mentioned by some interviewees. Yet other participants indicate that men work in industries like construction, driving or bus services, or run private businesses. Women are described as working in some cases (e.g., teaching, health care, retail, childcare) and in other cases primarily managing households, especially when children are very young. Some individuals report that women work after children are older or part-time in addition to domestic duties. - Education and institutions: The community uses private religious schools (Torah study is emphasized), with most schools described as privately run. A significant portion of the schooling and social life centers on maintaining the community’s religious practices and modest dress codes. The synagogues, private kosher markets, and a complex network of private buses and community services are prominent features. - Welfare and tax considerations: The dialogue repeatedly questions how families can afford many children on limited incomes, noting welfare programs (Medicaid, SNAP/EBT, housing assistance) that help, particularly for large families. Some participants acknowledge that welfare usage exists (including potential tax credits and other subsidies tied to children), while others push back against the idea that welfare dominates, arguing instead that benevolence within the community and private charity play major roles. There is discussion about how much welfare benefits are worth relative to the costs of raising many children, including taxes and tuition. - Community economics and charity: A common claim is that wealthier members of the community fund many services and subsidize others through charitable giving. The existence of kosher supermarkets run with the help of Mexican labor is described, along with private safety services, volunteer EMS, and community-owned buses and infrastructure. The interviewee notes that two groceries, Maitiv, offer substantial discounts, and that the community supports one another to afford large families. - Labor dynamics and assimilation: Several interviews contrast Hasidic work patterns with non-Jewish labor participation nearby (e.g., Hispanics in construction, retail, and labor). There is a sense that many Jewish residents own or run businesses, while a notable portion of practical labor appears performed by immigrant workers. A discussion arises about whether non-members can move into the community, with responses suggesting it is possible but may be uncomfortable for some residents, given the desire to preserve religious life. - Zionism and Israel: A notable viewpoint expressed by some community members is opposition to the state of Israel before the Messiah, with Zionism described as not Judaism and the state as secular. This stance frames a broader tension between religious life in Kiriyos Joel and external political narratives. - Public interactions and challenges: The video captures tensions around filming, interviews, and the community’s encounter with outside observers, including skepticism about welfare claims and how the community is portrayed. Observations highlighted by the video’s framing: - The community presents itself as a self-reinforcing, tightly knit unit with private institutions, mutual aid, and communal oversight aimed at preserving religious life. - The economic reality described mixes private enterprise, charitable support, and reliance on public programs, particularly given large family sizes. - The overall portrait emphasizes a life integrated around Torah study, prayer, family, education, and a network of community-run services, with welfare and tax considerations continuing to be debated among residents and visitors.

Speaker 0 says they’re Jewish, having just discovered it; they knew their mom’s side was Jewish but she never stated it, and they verified it. It’s “crazy.” They wonder what it means and note being told “you’re Jewish.” They were raised Christian and ask if they can be both. Speaker 1 responds that you can be both, and confirms they are both. They mention their mom has ties to Judaism, and if so, “you’re Jewish.” Speaker 0 finds that dope, but notes they feel like they’re all of them: “I’m Jewish. I’m Christian. I’m Muslim. I’m Buddhist. I’m all of Jewish.” Speaker 1 comments, “He’s an African American Jew.” Speaker 0 asks, “What percent Jew are you?” and states they’re “apparently, 20%. We’ll take it.” Speaker 1 says they’re 50%, maybe a little 75% ish. They discuss practices: “Gotta do little”—do they do Shabbat? Speaker 1 says their mom does Shabbat every Friday, but they don’t, though they do the holidays. Speaker 0 asks if they wear a Yamaka (Yarmulke). Speaker 1 says yes, they even have a Mezuzah. The Mezuzah is described as the thing you put on the door when you walk in, and you kiss it when you walk in.

The Noahide law movement is gaining traction globally, even in Gaza. A Chabad soldier placed a Noahide poster in Gaza amid conflict. Similar posters are appearing in France. The movement is supported by Donald Trump, who is seen as a champion of Noahide laws. Supporters are urged to vote for him in the 2020 election. This movement is significant and growing.

An anonymous tip led us to a secret tunnel system in a synagogue's basement. We discovered strange rooms with power, and someone had broken through a wall to access a hidden tunnel. This tunnel, disguised as a vent, extended for miles and had stairs and ventilation fans. The most surprising find was another room resembling a fallout shelter, complete with a bed. It's unbelievable that we found such extensive tunnels in New York City.

I met a Jewish man on the subway, and we discussed the situation in Amsterdam and Israel's efforts to evacuate those under attack. He made a compelling point about the necessity of a Jewish homeland, emphasizing that it allows us to protect ourselves when needed. The recent attacks have highlighted the importance of Israel, demonstrating to the world why it is essential for Jewish safety and security.

The interaction opens with a direct question about Jewish identity: “Are you Jewish?” The response is affirmative in part—“Yeah.” There is a fragmentary acknowledgment that “He is a little bit,” followed by additional, somewhat disjointed sounds: “My Yeah,” and a clarification that references a close relation, “Brother right here.” The exchange continues with casual greetings: the speakers say “Hello. Hello. Hello.” and then shift into a cultural marker, offering the word “Shalom” and accompanying sounds: “Yeah.” The mood suggests a mix of recognition and familiarity, with the participants signaling their cultural or religious cues through both language and gesture. The dialogue tightens around another round of greetings: “Shalom. My god. Yeah.” These lines reinforce the sense that the group is interweaving everyday social contact with Jewish friends or family members and their shared linguistic repertoire. The repetition of greetings and the insertion of “Shalom” underscore a moment of cultural identification or respect among those present. A consequential turn in the conversation arrives when one speaker comments on the day: “Isn't it Friday? Shouldn't we not be on our phone?” This line introduces a practical consideration tied to a religious or cultural context—Friday evening as the beginning of Shabbat for many Jewish people, and the implication that phone use might not be appropriate during that time. The remark signals an awareness of observance norms and a consideration of how they might apply in the present moment. The exchange ends with a fragmentary continuation: “My god. You're” leaving an incomplete thought hanging in the air, which suggests that the conversation is in progress or interrupted, with participants possibly reacting to one another or trying to complete a thought related to the prior discussion. Overall, the transcript captures a brief, informal dialogue in which one person asks about Jewish identity, the group acknowledges a familial link, greetings and the word “Shalom” frame their interaction, and a practical note on Friday and phone use introduces the notion of cultural or religious observance in the moment. The sequence blends personal recognition, linguistic markers, and a consideration of religious timing, ending on an unresolved cue.

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.”

We need a red heifer to build a temple, which hasn't been done in over 2000 years. There are 5 perfect red heifers in Israel, brought in as pets on a special permit. They flew in on an American Airlines flight with 250 passengers on top and 5 red heifers on the bottom.

Secret tunnels were discovered underneath the Harmonet synagogue in New York City, leading to a police response and arrests. The reasons for the tunnels kept changing, from avoiding COVID restrictions to claiming it was youngsters who built them without supervision. A survivor of child sexual abuse shared their story, revealing that leaders in the community were aware of the abuse but did nothing. The video explores the tunnels and speaks to members of the Chabad Lubavitch community. The synagogue denies any wrongdoing and attributes the tunnels to unauthorized expansion. The video raises questions about lawlessness, human trafficking, and satanic rituals happening in the underground tunnels of New York City.

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.

A group called If Not Now, made up of American Jewish citizens, is calling for a ceasefire in Gaza. They have been protesting in various locations, including Grand Central Terminal in New York City. The large turnout at these protests has made people question what is happening. It is interesting to see a Jewish group advocating for Palestinians, considering the tensions between the two groups. The protests appear to be peaceful, as seen in the current demonstration happening in Boston.

This transcript centers on an incident at a historic Jewish synagogue in Brooklyn where a tunnel was allegedly being used to illegally expand a church. After cement trucks arrived to fill the hole, a riot broke out between the Jewish community and the NYPD, prompting speculation of a deeper plot. The speaker says they went to investigate to learn more. Speaker 1 describes the scene and participants: “Hey, is there any way we can go inside? No. Nothing is lasting right now. There’s a bunch of guys, Chabad, which we would call like extreme rights. They’re mostly Israelis.” They claim the group wanted to start the expansion of “seven seventy.” There were references to “tunnels, Jews, how are you? Home human trafficking,” suggesting rumors surrounding the discovery of dirt that “wasn’t new,” and a desire to access the space through an alternate route. The speaker says, “I wanted to get in. I wanted to back way in.” Regarding the operation, the speaker notes that “Let’s do a main room. It’s a big Everything there already exists.” They imply the group planned to go “behind the back of the management because they were like, okay. They can't figure this shit out. Let's let's do it ourselves.” They claim the discovery occurred “a few weeks ago,” and that “the management found out about it.” The next day a cement truck arrived “around the corner, and they were gonna fill it up with cement.” The speaker attributes actions to the Chabad group, stating: “This group of of Chabad people, first of all, they busted the pipes over there, and then, they came in here from the inside, and they started breaking the wall. Slash amateur.” They conclude with a negation about human activity, saying, “Corners, there’s no human traffic going on. Sure.”

I saw 3 men on a van near the towers, acting strangely. They were later found to be Israelis working for a moving company. Some suspected them of being part of an intelligence operation. Despite initial suspicions, they were cleared of involvement in 9/11 and deported. A Jewish speaker believes Judaism challenges false beliefs and boundaries, upsetting some.

In this video, the speaker visits a synagogue in Moscow that was built in the late 1800s during a time of pogroms against the Jewish people. The synagogue has a tunnel that was used as an escape route during these attacks. The speaker shows how the stones can be lifted to reveal the tunnel entrance. They then introduce the rabbi of the synagogue and show a hidden Megillah, a sacred text. The Megillah is kept hidden to protect it, but can still be used when needed.

There are 2.5 million Jews in New York facing harassment. I won't stand for it. I don't understand why you're here instead of ensuring Jews can wear a yarmulke safely. This behavior is unacceptable. They hate the police, American freedom, and the first amendment. They intimidate and harass. I should be able to wear a yarmulke without fear. Thank you to the NYPD for your service.

I traveled from New York to Washington, DC, with a group of Jewish protesters and Trump supporters from New York City. We traveled in two buses, and I rode with my friend Sam, the organizer. The group consisted of people from Hilal and Chabad. As a born-again Christian with Jewish roots, I have strong ties to the Jewish community in New York. These were everyday, yarmulke-wearing Jewish people. The day before, I had a business meeting in my lawyer's office on Park Avenue with a payment processing company I was partnering with. I was dressed in slacks, a dress shirt, and my nice leather jacket—typical New York attire.

Jews are believed to have a significant influence in the world, as it is written in the Torah. Despite being a small community compared to the American population, Jews are present in various fields such as politics, including support for Trump and Biden. This pattern has been observed throughout history in different countries.

Your NDA is expired, so you can share this: there’s a secret Starbucks above reserve that few know about. Ever wonder why you don’t see celebrities like Will Smith stuck in LA traffic? It’s because of a network of tunnels called the Acker bomb that allows them to navigate the city without hitting traffic. These tunnels have access points at places like LAX and Dodger Stadium. Inside, there are Starbucks locations for them to grab coffee while driving. I’ve even seen Seinfeld down there ordering an almond milk latte with two shots. And no, they don’t tip; they don’t have to.

We need a red heifer to rebuild the temple, which hasn't been done in over 2000 years. There are now 5 perfect red heifers in Israel that were brought in as pets on a special permit. They arrived on an American Airlines flight with 250 passengers on top and 5 red heifers on the bottom.

There will be a march on Washington for Gaza on January 13th at 1 PM at the National Mall. To protect your devices from government surveillance during protests, use a Faraday cage. The US government uses technology that acts as a fake cell tower, blocking your signal but accessing your information. You can buy a Faraday cage online or make one at home using aluminum foil or metal mesh. The last Palestine protest in Washington had over 300,000 people, and this one is expected to be even bigger. Repost and share the link, and consider buying a kefir, a Palestinian scarf that supports Palestinians. Free Palestine.