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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.

Curious Showell visits a Hasidic village in Upstate New York described as having about 44,000 residents who primarily speak Yiddish and average seven kids per family. Showell claims the community relies heavily on state assistance and welfare programs such as Medicare, SNAP, housing assistance, and tax credits because of the large families. When asked how many kids people have here, Showell is told “Seventeen, eighteen,” and that they are “proud to do what the Torah says, that you need be multiple and fruitful.” He asks how they can afford many children, and the response is that wealthy community members give charity and the community is based on this. Showell questions whether people are on welfare. One person references taxes and property payments, saying, “The Jewish people, Justin Kirsch, Joel, their taxes covers everything that we take back. They pay a lot of property …” The interviewee refuses to comment about welfare use, and when pressed further about someone being on welfare, declines to answer. In terms of employment, individuals describe themselves as having jobs in sales and home care, with one mentioning selling chocolate. There is uncertainty about who uses welfare: Showell notes that “Most people on Medicaid, SNAP, EBT” while the interviewee claims not to know “for other people” but says “I’m not gonna tell about myself.” When asked about EBT usage, one person initially states “100%” would use EBT for groceries, then corrects to “35%,” indicating a lack of consensus. Showell also asks what most men do for work; the response includes “I have a job” and “I’m in sales,” with the product being food, specifically chocolate. Showell and the interviewee visit a synagogue where many are praying, with a note that the schedule is “09:00 sharp.” The dialogue touches on welfare use within the community, with one line indicating that “BT percent, like all of the communities, you have eight kids, you can also get benefits,” followed by a statement that “These are all teenagers” and the age of Showell’s interviewer as 21. In closing, Showell characterizes the situation as an example of a theocratic ethnic enclave, suggesting that Curious Joel is an example of only Jews living there and that many are tapping into welfare benefits.

New Yorkers are reportedly alarmed by Muslim community patrols operating in Brooklyn. The patrols consist of members dressed like police officers driving cars identical to police squad cars. Some residents fear this is a form of Sharia law enforcement. Others allegedly denounce residents for drinking, claiming it is a Muslim area where alcohol is not permitted. Some Muslims have also reportedly raised questions about the need for these patrols.

The speaker traces a controversial thread about the origins and influences behind the U.S. dietary guidelines, arguing that a small Christian denomination, the Seventh-day Adventists, played a powerful and little-known role in shaping the food pyramid and dietary policy. - The story begins with Ellen G. White, who in 1863 claimed that God gave her a vision calling for the Garden of Eden diet: fruits, nuts, vegetables, and seeds, with no alcohol, no tobacco, no meat, and very little dairy. This became foundational for the Seventh-day Adventist church, founded in Battle Creek, Michigan. - John Preston Kellogg, father of John Harvey Kellogg, was instrumental in spreading White’s ideas. Kellogg, who ran a publishing and temperance effort, produced bland cereals and promoted a vegetarian diet. He invented the cornflake in 1882 and expanded into a broader line of patents, including what the speaker claims as the first veggie burger. - The influence of the Seventh-day Adventists extended into government-adjacent health work through figures connected to Kellogg. Lena Cooper, a Kellogg protegé who helped establish the American Dietetic Association (ADA), served on the Surgeon General’s staff and created a Department of Dietetics at the National Institute of Health. Other Adventists such as Harry Miller, a missionary in China, contributed to ideas like soy milk. - By 1988, the American Dietetic Association formally accepted vegetarianism, with eight of nine reviewers being vegetarians; five were Seventh-day Adventists, and one of the remaining non-Adventist reviewers was funded by Coca-Cola. - In 1992, the original USDA food pyramid was introduced, an occasion tied in the narrative to longstanding Adventist influence, though the speaker acknowledges other competing influences such as sugar, soda, and seed lobbyists. - The speaker notes ongoing Adventist involvement in health and food industries: Adventists own large brands like Sanitarium (Weetabix, Vegemite, and more), Worthington (plant-based meats), Cedar Lake (beans, rice, sugar, coffee), and other enterprises. They also run AdventHealth, a major health system in the U.S., and education and research institutions. - This influence, the speaker argues, persists despite the Adventist demographic being relatively small (about 1.2 to 1.3 million, roughly 0.4% of Americans). The claim is that their religious philosophy informs nutrition research, product development, and health-care decisions. - The presenter compares this to RFK Jr.’s stance, suggesting RFK Jr. advocates a more evidence-based food pyramid, and questions whether the current pyramid is free from profit or ideological pressure. The summary emphasizes the need to scrutinize who benefits from guidelines and their power dynamics, while noting that the pyramid promotes complete proteins, bioavailable fats, and essential micronutrients. The speaker invites audience reflection on whether they were aware of the Adventist influence on American dietary guidelines and health institutions, and to share thoughts in the comments.

Jews in Harlem run the whiskey and rundown stores, and control Harlem's economy. Someone should be warned before violence erupts, but this is not antisemitism, just observation. The speaker claims that Jews control about 80% of the economy in most Black communities across the country. After he made this statement on Channel 13, Jews organized to prevent the interview from being re-aired. Morgan, another person involved in the program, disclaimed responsibility for the speaker's statements. The speaker believes that Jews exploit Black communities in Harlem and across the country, and that Jews believe in censorship more than anyone else.

Speaker 0 and Speaker 1 discuss how Jewish ideas and leadership could speak to young people, especially young men, in a way that contrasts with what they view as norms from other conservative circles. Key points: - There is a sense that certain public figures (Nick Fuentes, Andrew Tate) speak into the lives of young men in a way that “normie conservatives” do not, prompting a question about what Jewish ideas leadership could offer to renew and revitalize society. - Speaker 1 argues that biblical (Jewish) ideas—extended through Christianity—impose a clear, muscular sense of purpose: individuals have a role and responsibility in the world and must actively pursue moral duties every day. Not doing so makes someone a “loser” and worsens their life. - The speakers advocate for not being shy or apologetic about these messages to young men. They believe a proudly stated, assertive message is needed, and criticize the tendency within parts of the pro-Israel and Jewish communities to adopt apologetic tones when discussing anti-Semitism or Israel. They claim there is an actual value system that aligns with traditional Americanism and provides a positive path. - They critique Nick Fuentes directly, labeling him as a “loser” who is a basement-dwelling, internet-ranting figure. They stress that listeners should not imitate such behavior and instead can pursue legitimate life milestones like employment, marriage, and forming meaningful relationships. - The discussion includes a moment referencing Tucker Carlson disparaging Fuentes during an interview with Candace Owens; Fuentes retorted that Tucker was insulting “the basement” and “those are your people,” which the speakers use to illustrate a responsibility to educate those who are less successful or misguided rather than scorn them. - The overarching claim is that listening to Fuentes leads to a markedly worse life, and listening to Andrew Tate’s life prescriptions similarly worsens one’s life—leading to loneliness, lack of purpose, and financial loss. The speakers argue that, without aggressively promoting their own values and countering opposing ones, society risks losing. - The speakers emphasize it is their job to teach others to know better, rather than letting these alternative figures define young people’s lives. They insist the content and framework of Jewish/traditional values can offer a constructive alternative that resonates with traditional American ideals.

A wide-ranging discussion unfolds, centered on extreme nationalist and apocalyptic themes tied to Jewish identity, anti-Jewish conspiracies, and biblical warfare prescriptions. The speakers present a cascade of provocative assertions, weaving religious injunctions, historical grievances, political critiques, and futuristic fears into a persistent narrative about “Amalek,” Esau/Edom, and the alleged centrality of Jews in world affairs. Key points and claims as presented: - A recurring claim asserts Jewish influence and dominance, described as “beyond any type of rational understanding,” with Jews portrayed as having incalculable global impact despite being a “minute percentage” of the world. - Amalek is treated as a central, timeless evil representing doubt and resistance to Jewish aims. It is described as a nation descended from Esau, whose eradication is commanded. Several speakers insist that “the memory of Amalek” must be wiped out and that God’s throne remains incomplete until Amalek is destroyed. - The destruction of Amalek is tied to the conquest of the land of Israel, with steps that include appointing a king and “destroy Amalek.” Amalek is equated with Esau/Edom, and by extension, with Europe and the United States or Western civilization in some strands, depending on the speaker. - There are explicit exhortations to eliminate Amalek, including references to slaughtering men, women, and children, and to the obliteration of their memory; some speakers articulate this as a mitzvah and a divine obligation. - Several comments link Christianity and Western civilization to Amalek, arguing that Christianity and Israel cannot coexist and that Western institutions are aligned with Amalek’s agenda. - The discourse makes historical and conspiratorial associations (e.g., with Nazism and global control of finance) to justify fears about Jewish influence and to frame contemporary political issues (e.g., U.S. and European actions) as part of an ongoing struggle against Amalek. - There are denunciations of modern political bodies (e.g., the ICC) as tools of antisemitism and as perversions of justice aimed at Israel, juxtaposed with calls for regime change in Iran and Iraq and for broader American and Israeli strategic actions in the Middle East. - The conversation touches on abortion and human life, with a participant presenting a personal tattoo stating “not yet a human,” linking this to broader themes of control over life and autonomy, and tying it into religious and ethical debates. - Reflections on Europe’s transformation toward multiculturalism are framed as prophetic or existential challenges for Jewish communities, with warnings about antisemitism and the defensible necessity of Jewish advocacy. - A strain of dialogue asserts a long Jewish history of civil rights leadership, framing Jews as prominent in social justice movements, LGBTQ+ rights, and interfaith and minority protections, though this is interwoven with other more extreme claims in the broader discussion. - The latter segments include a purported personal testimony about experiences with trans rights and education, referencing Torah, gender diversity, and the historical presence of gender variation in Jewish texts, positioning this within a broader defense of inclusion while still under the umbrella of the surrounding controversial rhetoric. - A final reinforcement arrives with a militarized, apocalyptic motif: the Jew as defender against existential “orcs,” and a claim that Jewish presence in Israel serves as a bulwark against impending catastrophe, coupled with warnings to allies who betray that stance. Overall, the transcript compiles a mosaic of religious-nationalist condemnations, apocalyptic warfare imperatives, and conspiratorial framings, centering on Amalek as an eternal enemy and depicting a supposed divine mandate to erase this threat across generations and geographies.

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 speakers discuss what they describe as a mass and opaque operation affecting elections. They claim that the total amount involved is “way beyond anybody’s imagination” and that neither the state nor the federal government knows it. They allege that a judge would bow to the head of the “Somalian mafia,” and describe the situation as a voting block whose members will vote together. They state that if someone does something against “our community,” they will vote for that person’s opponent, asserting that there is ballot harvesting and that they have witnessed it firsthand. The implication is that the voting bloc coordinates to influence election outcomes. They describe Cedar Riverside as a major, massive apartment complex and ask how many Somalis live there, noting that there are “one complex” and “20 more just like this around the Twin Cities,” totaling “probably a 100,000 or more people.” They claim these people are all Somali and are “living rent free.” They further claim they are driving vehicles paid for by others, eating food paid for by others, and that “they’re everything they do is something that you paid for,” implying that public funds or subsidies support them. The speakers allege that an entire block will vote for a single candidate, with “one person” going to collect all the ballots. They assert there is no tracking and that there could be multiple people living in an apartment, possibly nine ballots, with someone then “collect[ing] all the ballots.” The dialogue emphasizes a coordinated effort to manipulate voting outcomes through ballot collection and bloc voting, portraying the Somali community as organized to vote as a unified force in elections while alleging widespread use of ballot harvesting and ballot collection practices.

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.

Who runs most financial institutions? There's a perception that Jews dominate banking and law, which has led to accusations of anti-Semitism. A Jewish banker friend, Mari, shared that members of his community can access zero-interest loans in the U.S., a benefit I find deeply unfair since I pay interest on my loans as a venture capitalist. This raises questions about religious doctrines favoring one group over others. To qualify for these loans, one must be Jewish, as lineage matters—only those with a Jewish mother can claim this benefit. Hebrew free loans are available to Jewish individuals, while Gentiles do not receive the same opportunity. This disparity is surprising and highlights a significant financial advantage for one community.

Jews in Harlem run whiskey and food stores, control the economy for themselves and Israel. They prevent free speech and censor criticism. They control 80% of the economy in Black communities. Morgenthau denied responsibility for statements made about Jewish exploitation. Jews believe in censorship more than anyone else.

A new Yiddish/Jewish community is emerging, offering a slower pace of life and connection to nature. Families are seeking more meaning, a sense of community, and a connection to their inner selves, which is difficult to achieve in major cities. The development aims to build 358 homes, with plans to expand, fostering a vibrant community rooted in Torah. The first 20 families are already in place, with 60 more expected soon. Residents are drawn to the opportunity to be trailblazers and connect with others who share their vision. The location offers access to nature, hiking, fishing, and a lush environment. The community emphasizes shared experiences, aspirations, and a desire to build families together. It's an opportunity for those seeking a pioneering life, supported by a vision that extends beyond just selling houses.

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.”

Speaker 0 and Speaker 1 discuss several interrelated topics centered on Florida and historical-political curiosities. - They acknowledge the depth of content about Jekyll Island and the Federal Reserve, calling it very complex and intentionally so. - They then pivot to Bal Harbour in South Florida, opened in 1947, described as the headquarters of Judaism in the Southeast United States. Bal Harbour is noted as being 50% Jewish and 50% other residents who enjoy living by the water. The name Bal Harbour is linked to the word “Baal,” described as the god of sacrifice, and a claim is made that no one on the street in Bal Harbour can explain the name. - A connection is drawn between Bal Harbour and high-profile figures: they mention John McAfee’s death and suggest a link to an apartment in Bal Harbour, with Surfside being part of the same area. They reference a mysterious collapse of a building (Building 7) in North Miami on the same night as McAfee’s death, claiming the collapse occurred in Bal Harbour and that American response teams were not allowed to dig; instead, the IDF was brought in to excavate the rubble. The speakers note a ceremony in which Ron DeSantis praised the IDF. - They compare Bal Harbour and Brooklyn/Manhattan Orthodox Jewish communities, noting elements like separate paramedics and hospitals for Orthodox Jews and suggesting past riots influenced these arrangements. They state similar patterns exist in South Florida, particularly around Bal Harbour and Hollywood. - The speakers clarify that the Chabad Lubavitch sect is the “headquarters” in Bal Harbour, describing it as the most messianic and hardcore Zionist, with tunnels and mattresses mentioned. They claim this group is very powerful: “every president in The United States meets with them,” “Putin goes and meets with them,” and they reference an Argentina leader meeting them in Bal Harbour. They claim Trump visited the grave of their head rabbi. - They discuss Palm Beach as a place associated with wealth and cultural relevance, noting it as the area America’s warm Gulf Stream current comes closest to the mainland, linking this to trade routes and the slave trade. They attribute Palm Beach’s warmth and beauty, along with mentions of Trump and Epstein living there, to its geographic position and climate. - The conversation ends with an invitation to continue the discussion and a plug for the hosts’ content, with Speaker 0 promoting Old World Florida on YouTube, Rumble, X, and Patreon, and noting they do many interviews.

Jews are present in various aspects of society, including politics. They have been involved with figures like Trump, Biden, and Obama. Regardless of their specific affiliations, such as Reform or Conservative, Jews play a significant role in global affairs, which is perceived as part of a divine plan rather than a desire for control.

The speaker questions the high representation of Jewish individuals in influential positions across various sectors like politics, education, entertainment, finance, and sports. They highlight examples such as Democratic party donors, Ivy League presidents, Hollywood talent agencies, NBA teams, the Federal Reserve, Black Rock, the Biden administration, and Donald Trump's connections. The speaker expresses confusion over the disproportionate presence of Jewish individuals in these areas.

There are communities in Irving, Texas, where street names are in Muslim, and they have Allah Akbar courts. Their school teaches the Quran, and they shun Western ways. Residents claim Texas will be the home for all Muslims. These communities have Islamic-only parks and a large mosque in the center. Pets, specifically dogs, are not allowed. The speaker states that this is the future and that they are already doing it. The speaker mentions the Villas Of Andulas community in Irving as an example. They believe this is part of a larger plan to spread these communities throughout the state with outside help.

Speaker 0: Future of Israel. I mean, something will happen in Iran. Maybe we'll succeed. Maybe we won't, but and that'll make it worse. But the demography seems terrible. Nobody sane seems to be procreating, and everybody getting sane in their own way seems to have five children. Whether it's Arabs or Orthodox, they have five children. If you're a regular Israeli, you have 1.5 children or two. Speaker 0: The Haredim are more productive than the Arabs. If we cancel some of the we had exponential support function for productivity. It's something bizarre. Rather to be an esker, we became exponential. And always when I meet a friend with three children, telling another two and you are deep into the social security trap, that's your job, you can sit idle. Speaker 0: No, I don't the future of Israel is waking up at the right moment before it's too late, putting your wedge on this drift along the slippery slope toward one state nation. First of all, because with one state nation, would be even faster. Yeah. It would be by nation at first, and then within the generation with an Arab majority. In fact, the minority with a sense of being kind of hybrid form, they excel in medicine therapy. Speaker 0: Then we have, I believe, we have to break the monopoly of the orthodox rabbinate on marriage and the funerals and whatever and the definition which and accept, open in a sophisticated subtle manner, open the gates from massive conversion into Judaism. It's a successful country. Many will apply at the beginning without making it, cannot make it a precondition, but under the social pressure, the need, especially of the second generation, to adapt, will happen. And we can control the quality, much more effective than our ancestors or the founding fathers of Israel could deal with the way that it was a kind of salvation way from Africa and Arabs or from whatever. They took whatever came to save people. Speaker 0: Now we can be selective. And

The first speaker contends that Congress is trying to give $5,000,000,000 of your money for refugee resettlement programs, and that money ends up in places like this. The second speaker identifies the International Rescue Committee as the largest refugee NGO in the country, noting that they get government funds and subcontract the work out to places like this. The first speaker describes the Somali American Community Center as a location that receives grants from the IRC in order to help refugees resettle in America. The second speaker reports that when they went in, they found this: an almost completely abandoned retail space that hasn’t filed taxes in almost ten years. The first speaker states that almost every business in the area is focused on getting refugees on taxpayer funded welfare programs. The second speaker asserts that this is how the largest refugee city in the country is funded. The first speaker adds that this is how over 87% of Somali immigrants end up on taxpayer funded public assistance. The second speaker notes that they spent three days in Little Somalia in Atlanta, Georgia. The first speaker concludes by saying that in the largest refugee center in the entire country, this is what they found.

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.