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תל אביב 360 – אוניברסיטת תל אביב: ערוץ הפודקסטים

תל אביב 360 – אוניברסיטת תל אביב: ערוץ הפודקסטים

By Tel Aviv University

הפודקאסט של אוניברסיטת תל אביב
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איך ולמה ישראל הפכה להיות מעצמת הסייבר הגדולה בעולם?

תל אביב 360 – אוניברסיטת תל אביב: ערוץ הפודקסטיםJun 19, 2022

00:00
37:34
2. Assi Shmelzer

2. Assi Shmelzer

Assi is a leading Israeli businessman and serves as the chairman of the Shlomo Holdings Group. He is a member of the Board of Governors of Tel Aviv University and the founder of the Shmelzer Institute for Smart Transportation at the university.

Mar 28, 202428:24
תפסת מרובה - מיחזור

תפסת מרובה - מיחזור

בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול וד"ר אמיר טייכר, ביה"ס להיסטוריה.


בפרק מתארחים:

פרופ' אופירה איילון, ביה"ס למדעי הסביבה, אוניברסיטת חיפה ומוסד שמואל נאמן בטכניון. ד"ר אלי קוק, החוג להיסטוריה כללית וראש התוכנית ללימודי ארה״ב באוניברסיטת חיפה. פרופ' רון מילוא, המחלקה למדעי הצמח והסביבה במכון ויצמן למדע. ד"ר תמר מקוב, ראש המעבדה לכלכלה מעגלית, מרצה בכירה בפקולטה לניהול עש גילפורד גלזר, וביהס לקיימות ושינויי אקלים עש זוננפלד באוניברסיטת בן גוריון בנגב.

Mar 27, 202452:15
#5 Blavatnik ICRC Podcast: Guardians of the Cyberspace with Yigal Unna

#5 Blavatnik ICRC Podcast: Guardians of the Cyberspace with Yigal Unna

In the fifth episode of "Guardians of the Cyberspace", cyber security expert Menny Barzilay hosts Yigal Unna. Mr. Yigal Unna was appointed by Israel’s Prime Minister as the Director General of the Israel National Cyber Directorate (INCD) in 2018. In this role, Mr. Unna reported directly to Prime Minister and lead a team of 350 employees responsible for all aspects of cyber security, including formulating policy and building technological power for operational defense of critical infrastructure. In addition to his work protecting Israel, Mr. Unna forged long-term relationships with many foreign governments, lectured around the world on cyber security and was interviewed numerous times by multiple media outlets. Prior to the INCD, Mr. Unna served in the Israel Security Agency (ISA), also known as Shin Bet and Shabak, for 23 years. The ISA is Israel’s domestic intelligence service. He retired as the Director of the Cyber and Signal Intelligence Operations Division (military rank equivalent of major general). Mr. Unna began his career as an officer in the elite Unit 8200 in the Israel Defense Forces. Unit 8200 is responsible for collecting signal intelligence and code decryption. Mr. Unna received his Master of Business Administration and Bachelor of Arts in History and Management from Tel Aviv University. He is fluent in English, Hebrew, and Arabic and is currently utilizing his significant expertise to offer advice regarding cyber and defense to Israeli startups, VCs and foreign governments.

Mar 27, 202446:01
Episode #39: Aliyah During a Time of War

Episode #39: Aliyah During a Time of War

In this episode of The Global Connection, Orit Coty from the Lowy International School interviews Jonti Shepherd about what it’s like to make Aliyah and begin a PhD at Tel Aviv University (TAU), only to have October 7 occur months later. Jonti, who was born in South Africa but has lived around the world, is now working towards a PhD in hyperspectral remote sensing. He and Orit discuss South Africa’s political animosity towards Israel, his decision to immigrate and the role TAU has played, what his research entails, his hopes and dreams for the future and why there’s no place he’d rather be than Israel. DYK? TAU has launched academic integration tracks in English and French to help new olim find their way: www.international.tau.ac.il/academic-integration-tracks

Mar 27, 202430:03
תפסת מרובה: מסכות א

תפסת מרובה: מסכות א

"תפסת מרובה" בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול וד"ר אמיר טייכר, ביה"ס להיסטוריה.

 

בפרק מתארחים:

ד"ר רוני שריג, חוקרת תרבות יפן ומרצה באוניברסיטת בר אילן ובמכללה האקדמית תל חי, וסופרת

פרופ' יובל גורן, המחלקה לארכיאולוגיה שבאוניברסיטת בן גוריון בנגב

Mar 21, 202449:07
תפסת מרובה: מסכות ב

תפסת מרובה: מסכות ב

"תפסת מרובה" בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול וד"ר אמיר טייכר, ביה"ס להיסטוריה.


בפרק מתארחים:

ד"ר עוז ריטנר מנהל אוספי הפרפראים והרכיכות, מוזיאון הטבע ע"ש שטיינהרדט

פרופ' גלית יובל, חברת סגל בבית הספר למדעי הפסיכולוגיה ובית ספר סגול למדעי המוח

אסף אמדורסקי, זמר, מוזיקאי, פזמונאי, מלחין, מעבד ומפיק מוזיקלי ישראלי

Mar 21, 202438:44
תפסת מרובה: אלכוהול ב

תפסת מרובה: אלכוהול ב

"תפסת מרובה" בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול וד"ר אמיר טייכר, ביה"ס להיסטוריה.


בפרק מתארחים:

ד"ר יחיל צבן, החוג לספרות, אוניברסיטת תל אביב

ניסים עובד, טועם יין ויינן ביקב נישקה הוד השרון

ליאור הבעלים של פאב ששמו הוא ״המנזר״

מייקל , אלכוהוליסט לשעבר

Mar 21, 202449:43
תפסת מרובה: אלכוהול א

תפסת מרובה: אלכוהול א

תפסת מרובה" בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול וד"ר אמיר טייכר, ביה"ס להיסטוריה.

 

בפרק מתארחים:

פרופ׳ יעל רויכמן, ביה"ס לכימיה וביה"ס לפיזיקה ואסטרונומיה, אוניברסיטת תל אביב

פרופ' גלית אופיר, חוקרת בפקולטה למדעי החיים ובמרכז גונדה לחקר המוח, אוניברסיטת בר אילן

פרופסור ישי רוזן צבי, ראש החוג לפילוסופיה יהודית ותלמוד, אוניברסיטת תל אביב

Mar 21, 202401:03:31
E-8. The Untold Story of Jeremiah the Prophet

E-8. The Untold Story of Jeremiah the Prophet

Jeremiah was not one of the popular figures in Jerusalem on the eve of the Temple’s destruction. The ideology he held was contrary to that of many of the ministers and public leaders who championed the rebellion in Babylon and believed in the divine protection over the city, the temple and the dynasty of the House of David who were chosen by God and were given the eternal promise. This was also the ideology of the biblical historiographers, against whom the prophet stood on the eve of the destruction of Jerusalem.

The prophet’s attitudes and his hostile attitude towards the priests, the royal house and the Jerusalem elite, and the hostile attitude of many in Jerusalem towards the prophet, are all connected to the definition of his origin in the opening verse of the book “The words of Jeremiah, the son of Hilkiah, of the priests who were in Anathoth in the land of Benjamin,” and to the questions of why this is mentioned in the opening of the book, and why is this information regarding his being a priest who comes from a family in Anathoth in the land of Benjamin described as part of Jeremiah’s presentation? It seems that the untold story about the fate of the Shiloh and Nob priests, and their connection to the family of priests in Anathoth, even if it is historically reliable, whether it is a historiographical work from beginning to end, or a compilation of details based on fragments of information from various sources, can give depth and a better understanding of Jeremiah’s views on the eve of the destruction of Jerusalem, his ideology and his actions during this period. Against this background, it can also be assumed that it was the association with the family of the priests who were expelled from Jerusalem that placed Jeremiah in such an oppositional position to the House of David, who was responsible for their deportation to Anathoth, despite the family patriarch’s unreserved loyalty to David, and for the physical elimination of his family, the priests of the temple in Nob. In the description of the chronicles of the Kingdom of Judah, the things are not explicitly stated, and Jeremiah himself is not mentioned in the historical description.

Mar 21, 202444:24
E-7. The Untold Story of King Josiah

E-7. The Untold Story of King Josiah

From the biblical historiographer’s point of view, Josiah was the greatest of the kings who reigned in Judah. The reform carried out in his time in the spirit of Deuteronomy, during which the cult in Judah was purified and concentrated in Jerusalem, is the measure by which, looking back, all the other kings in Judah were judged. The days of his reign can be dated to the years 640-609 BCE. However, despite Josiah’s importance and centrality to the biblical historiographer and historiography, nothing is known about him except for one event that took place over a short period of time during the 18th year of his reign. This event can be dated to the year 622 BCE, and from the analysis of the extensive history of the Ancient Near East, it can be assumed that in this period, the Assyrian withdrawal from all strongholds beyond the Euphrates was completed, and there was a political vacuum for several years prior to the Egyptians’ entry into the region as a “successor kingdom”. This was the period of time in which Josiah could carry out a cultic reform, which also had great national and ideological implications.

Despite his greatness and importance, nothing is said about Josiah except for the cultic reform which took place in the 18th year of his reign. In my opinion, this point in time was determined to be the end of the historical composition written in the days of the First Temple, and the completion of the story of Josiah was also written by historiographers who completed the description from the days of Josiah until the exile in Babylon, and therefore neither added nor detailed anything about the 13 years of Josiah’s reign until he was killed in Megiddo by Pharaoh Necho of Egypt. An even more interesting question surrounds the untold story of the first 18 years of Josiah’s reign. Why did the author, who wrote the description during the days of Josiah and who knew many details about the king and what was happening in Jerusalem and Judah during this time period, and so did their target audience, not describe even a single detail, or tell of even a single event from the king’s life until the cultic reform? In this chapter I try to show that this was a deliberate omission, since at this time Josiah was an Assyrian vassal, and the biblical historiographer could not have described him as such. Since both the historiographer and their target audience knew the reality, ignoring this period conveys the message to the readership and emphasizes what was being told against what remained in the dark.

Mar 21, 202429:24
E-6. The Untold Story of King Manasseh

E-6. The Untold Story of King Manasseh

This chapter deals with the most untold story about one of the kings of Judah. King Manasseh reigned longer than any of the other kings of Judah, he was the son of Hezekiah and the grandfather of Josiah, and during his long reign Judah recovered from the severe blow inflicted on it by Sennacherib’s campaign. Judah was integrated into the Assyrian Empire which was at the height of its power and strength, and the archaeological evidence from this time testifies to the prosperity that the region experienced during this period. The economy and the administration continued to develop, and Manasseh is also remembered in Assyrian documents as a king who maintained his loyalty to Assyria and fulfilled his duties as a vassal. And yet, nothing was written in the Book of Kings about Manasseh, except for a very broad description of the cultic sins that existed in his day.

This is the most extreme example of the untold story about a king who completely disappeared from the biblical historiography and all his deeds were forgotten, and this in a period very close to the days of his reign, when many details about the king and the kingdom of Judah in his time were known to the authors and their readership even without the need for any written sources. Still, the story about the days of Manasseh is not told, and Manasseh became a king in the biblical historiography, and all that is told about him are the cultic sins he committed and which took place in his time.

In this chapter of the podcast we will clarify why the biblical historiographer singled out Manasseh as playing the one definite role of the one who caused the sins that Josiah corrected, and in doing so he created a one-dimensional figure that matched his assessment of the king who was enslaved to Assyria all his life and also committed serious cultic sins.

In this respect, the untold story of Manasseh is the most extreme example of an omission left purposefully out by the biblical historiographers, who acted according to their cultic ideology and according to the literary interests of the story they wrote.

 

Mar 21, 202434:26
E-5. The Untold Story of Sennacherib’s Campaign and the Fate of Jerusalem

E-5. The Untold Story of Sennacherib’s Campaign and the Fate of Jerusalem

Sennacherib’s campaign against the Kingdom of Judah, held in 701 BCE, was the most dramatic and significant event in the history of the Kingdom of Judah until the Babylonian destruction that came 115 years later. It left in its wake clear and well-dated layers of destruction, and resulted in severe damage to Judah, the exile of many residents, the destruction of the economy, and the lowlands’ separation from the kingdom. But it seems that beyond all the immediate effects that Sennacherib’s campaign had on Judah, another, long term, largely unpredictable and destructive long-term effect was on the ideological, theological and historiographical side. Despite the terrible destruction of many cities, the exiles and the heavy economic damage, the main memory of the campaign among the Jerusalem elite one, two and three generations later, was the memory of the miraculous salvation of Jerusalem, which stood before the Assyrian army and was not conquered. It was the seed that was sown in the ground, from which grew the idea of God’s eternal promise to his chosen city, to the temple and to the dynasty of kings in Jerusalem. This is also the reason for the untold story of Sennacherib’s campaign. The authors of the biblical historiography as well as their readers, the members of the Jerusalem elite, were well acquainted with history and knew what the terrible results of the campaign were.

But the memory of all this faded in contrast to the memory of the miraculous rescue of Jerusalem and the ideas that grew among the Jerusalem elite about God’s eternal promise to the city, the temple and the dynasty. In the days of Josiah, when Assyria withdrew from the area and it seemed that Judah was about to return to the glory days of the “united monarchy,” Sennacherib’s campaign marked the proof of the existence of the idea of God’s eternal promise, and was a clear symbol of this promise.

 

Mar 21, 202401:04:07
1.Sylvan Adams
Mar 21, 202433:34
Episode #38: Engineering Access to Clean Water

Episode #38: Engineering Access to Clean Water

Today, more than two billion people suffer from unsafe water. In the Water Energy (WE) Lab at Tel Aviv University (TAU), researchers not only develop technologies to purify water, wastewater and waste, but implement them in places like India and Uganda. This episode of The Global Connection features the head of the WE Lab, Prof. Hadas Mamane, in conversation with PhD candidate Dana Pousty. The two chat about life in the lab and the projects being developed, their clean-water venture SoLED and why it’s so important to make their sustainable technologies available to those in need. Interested in environmental engineering research? Check out TAU’s international MSc in Environmental Engineering: www.international.tau.ac.il/Environmental_Engineering_MSc/ Want to learn more about the WE Lab? Visit www.mamanelab.sites.tau.ac.il/

Mar 20, 202432:47
#4 Blavatnik ICRC Podcast: Guardians of the Cyberspace with Andy Ellis

#4 Blavatnik ICRC Podcast: Guardians of the Cyberspace with Andy Ellis

In the fourth episode of "Guardians of the Cyberspace", cyber security expert Menny Barzilay hosts Andy Ellis. Andy is a well-known industry leader, having pioneered the CSO (Chief Security Officer) role over his 20-year tenure at Akamai Technologies. He was the driving force behind transforming the company into a major security player, increasing its security business to over $1B in annual revenue. He was instrumental in building Akamai's initial security portfolio. Currently, Andy serves as the CEO at leadership development firm Duha, as an Advisory CISO at Orca Security and also has an investment background through his active role as an Operating Partner at YL Ventures. Andy is a graduate of MIT and a former US Air Force officer. He is the recipient of the 2021 CSO Hall of Fame award, the CSO Magazine Compass Award, the Air Force Commendation Medal, Wine Spectator's Award of Excellence, Spirit of Disneyland Award, and is an affiliate of Harvard's Berkman-Klein Center on Internet & Society.

Mar 18, 202449:39
(E4) The Untold Story of the “Temple of Solomon” at Tel Moza

(E4) The Untold Story of the “Temple of Solomon” at Tel Moza

The accidental and exciting discovery of a temple that existed and operated throughout the days of the First Temple, at a distance of only seven kilometers from Jerusalem, allows a unique and one-time glimpse, at least for now, of the way in which temples operated and developed in the first millennium BCE, right at the same time as the Temple, which according to the biblical description existed, operated and developed in the exact same period of time, in the capital of the Kingdom of Judah. Tracking the processes of change and development in the Moẓa Temple over the hundreds of years of its activity allows a possible archaeological point of comparison to the development processes of the temple in Jerusalem, about which there is information only from the biblical descriptions.

Moreover, the archaeological research of the Moẓa Temple also allows us to explore what the relationship was between the two communities that lived around the two temples: the community that lived in the Moẓa Valley and for whom the Temple in Moẓa was its central place of cult, and the nearby community that lived in Jerusalem and its immediate surroundings, and for which the Temple of Solomon, built at the top of the Temple Mount, was its central place of cult.

 

Mar 17, 202452:08
(E3) The Untold Story about the Magnificent Structures Near Jerusalem

(E3) The Untold Story about the Magnificent Structures Near Jerusalem

In the century in which Judah was under Assyrian rule (from 732 to slightly after 630 BCE) it is possible to notice a considerable increase in the importance of the areas surrounding Jerusalem to the north, west and south, which became more central to the administration and economy of the kingdom. On the ridge south of Jerusalem between Armon Hanatziv and Ramat Raḥel, economic, administrative and political processes took place that did not coincide with what was happening within the city itself, and perhaps even, in many respects, were disconnected from what was happening in the capital of the kingdom.

It can be assumed that the processes in these areas around Jerusalem enabled the continuation of life in the capital of the kingdom under the rule of the Assyrian Empire: the continuation of the rule of the House of David, the existence of the temple and cult in it, and the continuation of the Jerusalem elite. There is no evidence in the biblical descriptions of this development in an area so close to Jerusalem, a few minutes' walk to the south, west, and north, which possess the view that Jerusalem continued to be the undisputed center of the nation’s life, the seat of the kings from the House of David and the location of the Temple. The historiography is entirely focused on this point of view on Jerusalem and from within Jerusalem, with no mention of the tremendous developments that took place in the entire immediate area around the city, of the magnificent buildings that were seen from Jerusalem and had a view of the city themselves.

This is an omission that cannot be understood except as an omission that acts as the message itself. Anyone who has lived in Jerusalem or visited it, has seen the magnificent building on Ramat Raḥel towering over the entire area around Jerusalem, the magnificent gardens that surrounded it and the magnificent architecture that characterized it. The evidence found at the site of a magnificent feast indicates that the Judean elite were invited to the place and witnessed this splendor up close.

The magnificent structure recently discovered in Mordot Arnona and the villa in Armon Hanatziv were also known, and the deletion of all of this from the biblical historiography shows how biased it was and was intended to serve the ideology of the royal house and the priesthood in Jerusalem, without anything else being able to endanger it.

The omission, then, is the message.

The untold story is the story.

Mar 17, 202446:59
(E2) The Untold Story of Judah’s Enslavement to Assyria

(E2) The Untold Story of Judah’s Enslavement to Assyria

King Ahaz came to power at the time when the Syro-Ephraimite alliance was formed, and it can be assumed that Rezin, King of Damascus, and Pekah, King of Israel, attacked Judah immediately upon his ascension to the throne, in order to take advantage of the fact that his position was not yet established, and in the hope that they would be able to force him to join the war or replace him with another king.

Ahaz turned out to be a wise, level-headed and determined king, and as one who maintained the traditional policy of the kings of Judah, who always advocated submission to the big and powerful kingdoms out of an assessment that Judah was too weak and too small to stand against these powerful forces, and would not be able to survive a strong military blow.

With the support of the prophet Isaiah, while standing against circles that supported joining the anti-Assyrian alliance and wanted to replace Ahaz with another king, Ahaz was smart to be wary of Assyria’s power, estimated that Assyria would defeat the Syro-Ephraimite alliance and realized that preventing Judah from rebelling against Assyria was the only possibility to maintain its independence and integrity. Indeed, in the face of the severe Assyrian damage to the Kingdom of Israel and the destruction of Damascus (732 BCE), Judah came out unscathed.

The Deuteronomistic historiographers condemned Ahaz’s enslavement to Tiglath-Pileser, since from the perspective from which the his description was written in the days of Josiah, when Assyria withdrew from the region and its hundred-year reign was now only a memory, the kings who let their people be enslaved to foreign kingdoms were slandered, and the kings who rebelled were praised. This memory of Ahaz, which was also embedded in places and objects in the temple that were associated with his name, underestimated the value of a brave and wise king, who reigned during one of the stormy periods that passed over the kingdom of Judah, during Assyria’s takeover of the entire area, managed to survive the attack by the Syro-Ephraimite alliance and protected the borders of his kingdom against the Assyrians. The archaeological finds in the Jerusalem's area also indicate a great change in the administration and economy that took place in the days of Ahaz, and this was also completely ignored by the authors of the historiographical descriptions about his days.

Mar 17, 202430:05
(E1) The Untold Story of the Hundred Years of Assyrian Rule in Judah

(E1) The Untold Story of the Hundred Years of Assyrian Rule in Judah

This chapter deals with the untold story of the history of the kingdom of Judah in the days of the authors of the Biblical history, with the aim of examining why they ignored the strict Assyrian rule in Judah from the time of the enslavement to Assyria in the days of King Ahaz (732 BCE) until the Assyrian withdrawal from the area in the days of Josiah, about a century later. The meaning of the long years of enslavement to Assyria was also reshaped after the retreat and collapse of the empire, apparently during the few years of independence of the days of Josiah and at the time when the biblical descriptions were written. In this way, Judah was presented as an independent kingdom, freed from the yoke of Assyria after Sennacherib’s campaign, and returned and enslaved to Egypt after the death of Josiah. All this, in order to express the author’s desire to describe Josiah as a king who was not subject to foreign rulers, and in a way that does not at all reflect the reality of the long period of time during the days of Manasseh, which were the “golden age” of the years of Judah’s restoration during the long period of the “Assyrian peace”(Pax Assyriaca) during most of the seventh century BCE.

Mar 17, 202425:22
(D11) The Untold Story of the Last Days of the Kingdom of Israel

(D11) The Untold Story of the Last Days of the Kingdom of Israel

The Untold Story of the Kingdom of Judah

Oded Lipschits

Part D: Part Four: The Untold Story of the History of the Kingdom of Israel

The account of the history of the Kingdom of Israel in the last generation of its existence, starting from the short reign of Zechariah, the son of Jeroboam II (746 BCE) until the destruction of the Kingdom (722 BCE), is a short, dry and focused account, which tells mainly of the murders of the kings and the frequent changes of power in the kingdom. This is a biased literary description, the purpose of which is to present the rapid deterioration of the Kingdom of Israel towards the destruction as a chain of murders and dynasty changes right up to the destruction. The historiographer consciously chooses not to use the motif of the prophecy and its fulfillment in the description of this period, and it can be assumed that the rapid changes of dynasties and the destruction of the kingdom overshadowed all of this. It seems that during the last generation in the history of the Kingdom of Israel, the Deuteronomistic historiographers had only a few sources, which included only the lists of kings with the chronological information contained within them, without additional sources, such as prophetic stories, and with very little information that could be linked to the history of the Kingdom of Israel from the parallel histories of the kings of Judah. Even about the great Assyrian campaigns conducted against the kings of Israel, about which modern historians have information from the Assyrian inscriptions, the ancient historiographers had only little information, likely only what was recorded in the lists of kings.

Therefore, the description of the kings of Israel during this period was so reduced and remained technical and focused on the acts of murder and the changing of dynasties, until the description of the destruction and exile, which received a broad theological explanation. According to this explanation, the destruction came due to the sins of Jeroboam and the continuous sin of all the kings of Israel, until God’s final decision to destroy the kingdom. In this way, a historical circle is closed that begins with the division of the monarchy in the days of Jeroboam, closes with the detailed description of the days of Jeroboam II and ends with the rapid deterioration into destruction, exile and the final disappearance of the Kingdom of Israel from the stage of history.

Mar 14, 202440:59
(D10) The Untold Story of the Kingdom of Israel under Jeroboam II

(D10) The Untold Story of the Kingdom of Israel under Jeroboam II

The Untold Story of the Kingdom of Judah

Oded Lipschits

Part D: Part Four: The Untold Story of the History of the Kingdom of Israel

Jeroboam II was one of the greatest kings who reigned in Israel, and during his time the kingdom reached, for the last time in its history, the peak of its expansion and wealth, and this just a single generation before its rapid collapse, destruction and exile.

During the long reign of Jeroboam (786-746 BCE) the international system changed in a surprising and unexpected way, which allowed the Kingdom of Israel an unprecedented scope of action. The great weakness of Aram-Damascus, together with the Assyrian disappearance from the area for many years, allowed the Kingdom of Israel to spread northward, and even conquer Damascus itself. Israel reached the peak of its power towards the middle of the reign of Jeroboam II, after the Assyrian campaign to Damascus, and although there is no information about this, it can be assumed that the strengthening of the kingdom of Israel was even supported by the Assyrians and suited their interests. Even from the material culture, it is evident that the reign of Jeroboam II was a period of flourishing, construction and prosperity all over the kingdom.

Although he reigned for a longer period of time than all the other kings of Israel, despite the wide-scale conquests and despite the prosperity that occurred in his time, the biblical descriptions of Jeroboam II are very short, sparse in details, and mainly include explanations by the Biblical historiographers to themselves and their target audience in Jerusalem, how Jeroboam achieved such great success even though he was defined as a sinful king.

In this chapter of the podcast I suggest that the Biblical historiographer also had a source of information about Jeroboam II that included prophetic stories, and in this case it was the book of Amos, which contains all the details that were told about the days of Jeroboam in the Book of Kings and many others, that were not told by the Deuteronomistic historiographer.

Mar 14, 202427:05
תפסת מרובה: סבתות

תפסת מרובה: סבתות

"תפסת מרובה"

בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול וד"ר אמיר טייכר, ביה"ס להיסטוריה.

 

בפרק מתארחים:

פרופ׳ גדי אלגזי , החוג להיסטוריה באוניברסיטת תל אביב

אלה איטקין, דוקטורנטית להיסטוריה באוניברסיטת ת"א

 פרופ' חיים וייס, המחלקה לספרות עברית, אוניברסיטת בן גוריון בנגב

פורפ' ליאת איילון , בית הספר לעבודה סוציאלית, אוניברסיטת בר אילן

עינת ויצמן, שחקנית ובמאית ישראלית

Mar 14, 202455:58
Episode #37: Life (and Disease) in a TAU Lab

Episode #37: Life (and Disease) in a TAU Lab

At the Maoz Lab, Tel Aviv University (TAU) researchers are revolutionizing how diseases and trial drugs can be studied, using human tissues and recreating organs via “organ-on-a-chip” technologies. This episode of The Global Connection shares the experience of two international researchers in that lab: MSc student Emma Glickman and PhD candidate Neta Fibeesh. Along with Prof. Ben Maoz, they discuss what it’s like to research at TAU and how they’re using stem cells and simulating mini organs to advance understanding of diseases such as Alzheimer’s and Parkinson’s. Interested in a career in biomedicine or engineering? Want to study in English? Check out TAU’s MSc in Biomedical Engineering: www.international.tau.ac.il/Biomedical_Engineering_MSc Want to learn more about research happening at the Maoz Lab? Visit www.maozlab.com

Mar 13, 202433:59
יום התיאטרון הבינלאומי: התיאטרון הפולני בארץ

יום התיאטרון הבינלאומי: התיאטרון הפולני בארץ

לרגל יום התיאטרון הבינלאומי אשר יצויין ב-27.3 בחוג לאמנות התיאטרון באוניברסיטת תל אביב, צללנו אל עולם הבמה של פולין ולמדנו עד כמה הוא קרוב אל עולם הבמה שלנו. בשיחה בין חגי הכהן מהמכון הפולני תל אביב, איליה ריננברג מתיאטרון מיקרו ירושלים, שביים ממש לאחרונה את המחזה 'דניאל' מאת סטניסלב ויספיאנסקי בהפקה אמנותית מרשימה, אריה אלדר, שהעלה בשנה שעברה את המחזה 'ביום בהיר אחד', ג"כ של מר'וזאק, בתיאטרון יפו והשחקן יוהיכין פרידלנדר ששיחק בהצגה 'הנסיכה איבון' מאת ויטולד גומברוביץ' כשהיא עלתה בתיאטרון החאן בשנות התשעים (בתפקיד המלך) שוחחו על המחזה 'סטריפטיז' מאת המחזאי הפולני סלבומיר מר'וזאק. בשיחה מוזכרים המתרגם הראשון של הנסיכה איבון לעברית, אפרים סטן, והתובנות שלו לגבי מה או מי היא איבון. השחקנית גילי בן אוזיליו שגילמה את התפקיד בחאן, וגם השחקנית דניאלה שפירא שגילמה את התפקיד בהפקה שנערכה בתיאטרון האוניברסיטה לאחרונה. המחזה סטריפטיז הוצג לראשונה בישראל בתיאטרון זווית תחת שמואל עצמון וירצר בתרגומה של שולמית הר אבן. ההקראה של סטריפטיז תתקיים ביום רביעי, מרץ 27, בשעה שש בערב בבניין גילמן אולם שוטלנדר. במאי: איליה בורוביצקי, שחקניות: ילנה קוחונובה, יבגניה איטין. כניסה חופשית בהרשמה מראש. https://arts.smarticket.co.il/show/738 קישורים רלוונטים: https://instytutpolski.pl/telaviv/ https://shmuel-atzmon.co.il/ https://www.mikro.co.il/

Mar 11, 202443:52
(D9) The Story about Joash that Was Told, but Not in the Right Place

(D9) The Story about Joash that Was Told, but Not in the Right Place

Joash the king of Israel was marked in the eyes of the Judean scribes, because he was the only one of the kings of Israel who captured the king of Judah on the battlefield, who conquered a city in Judah and destroyed parts of the wall of Jerusalem. Despite the information the historiographer had about Joash’s successes, as someone who was close to the prophet Elisha, as someone in whose days Israel was freed from the yoke of Aram Damascus, and most importantly – as someone who won a complete victory in the war against Judah, they refused to give him the credit and insert these stories into the frame formulae about the days of his reign. They got the idea for this from the decision to insert the set of Elisha stories in the days of Ahaziah, son of Ahab, in accordance with the ancient prophetic source that they inserted within the historiographical description, and which linked Elijah and Elisha to each other as two prophets who acted in sequence one after the other. In a similar way, the historian placed the story of Elisha’s death after Joash’s final formula, even though it was a central part of the story, and also placed the story of Joash’s victory within the story of the defeated Judean king Amaziah and not within the story of the victorious Israeli king. As a testimony to Amaziah’s small victory, the historiographer added another small jab in Joash’s direction and described how Amaziah continued to live another 15 years after Joash, a true fact according to the data in the opening formulae, but a well-directed stab from a literary and conceptual point of view. This story is a wonderful testimony to a case where the question is not what was told or omitted, but why what was told was not placed where it was so natural and right to place it. How could the historiographers express their opinion about an important and central historical figure, about whose achievements and successes they knew well, but decided to try and make these successes disappear from the main story about this king, and convey a clear message, while clarifying their position and opinion about King Joash, by detaching the stories from his time and placing them outside of the frame verses about his days, while demonstrably leaving the description of the years of Joash’s reign as a short, empty, casual description, almost devoid of details.

Mar 10, 202432:23
(D8) The Untold Story of the Historical Reality in Elisha’s Stories

(D8) The Untold Story of the Historical Reality in Elisha’s Stories

The description of the major low point in Israel’s history during the reigns of Jehu and his son Joahaz was interwoven with the set of stories about the prophet Elisha, and few of the long chapters taken from the prophetic stories refer to the geopolitical reality that existed in Israel during this period of time. It seems that apart from the basic information that the biblical historiographers had in the kings lists, they drew all the other information from the prophetic stories, and despite the important information that was in these stories, and the historiographers’ understanding of this information, they preferred to place Elisha’s stories before the days of Jehu and Joahaz, and this out of ideological and literary considerations and from a desire to keep these stories close to the written source from which the information was drawn. Placing the story where the biblical historiographers decided to place it created a large and unbridgeable gap between the historical reality and the description of things as they are in the Book of Kings, evidence that from the historiographers’ point of view, historical reliability, the accuracy of the details and the correct placement of the facts was not the most important consideration.

Mar 10, 202430:14
(D7) What was Told and What was Left Untold about Jehu’s Rebellion

(D7) What was Told and What was Left Untold about Jehu’s Rebellion

The dramatic events of the year 842 BCE had tremendous consequences for Damascus, Israel and Judah, as they were also the beginning of a new and different era: in Damascus, Hazael had ascended to the throne in a rebellion against Hadadezer, in Israel Jehu ascended to the throne, and destroyed the Omride Dynasty in a violent rebellion, which also included the elimination of many members of the Jerusalemite royal family. The sharp change in Judah was completed by Athaliah, who ascended to the throne in Jerusalem with a massive and nearly complete elimination of the House of David.

These events are one of the best examples of an untold story because the information the narrators had was so problematic, limited and inaccurate, that even though the biblical historiographers tried as hard as they could to describe a well-founded and reliable picture, their description is very far from the reality that we can reconstruct based on reliable primary sources such as the Assyrian inscriptions and the Tel Dan stele. Although these sources are not free of problems either, we are able to reconstruct with their help an alternative picture to the one shown in biblical historiography, and return from this image to the examination of the biblical descriptions with questions and doubts that were previously impossible.

Mar 10, 202441:24
(D6) The Untold Story about the Greatness of the Kingdom of Omri and Ahab

(D6) The Untold Story about the Greatness of the Kingdom of Omri and Ahab

At the beginning of the ninth century BCE, the Kingdom of Israel first appeared on the stage of history. Even without the biblical description of the days of the Omride kings, we could reconstruct the history of this dynasty and its greatness and power, since the archaeological findings and inscriptions found from that time period indicate a sharp change that took place in the kingdom’s urban culture, administration, economy and society; and from all of these, it is possible to reconstruct the existence of a mature, large, strong kingdom which holds a central status among the kingdoms of the entire region. From the biblical descriptions it is possible to learn how little information the historiographer had about the days of the Omride dynasty, and how much they tried to integrate all the sources they had in the place that they thought was correct, and to tell what they knew about this early period of time in the history of the Kingdom of Israel. In the places for which they had historical anchors in the form of information about the events that took place in the days of the kings of Judah, who reigned at the same time as the kings of Israel, they could insert the information they had, mainly from the list of kings in Israel, and add around it additional details that came to them, mainly from prophetic sources. However, when they did not have these historical anchors from the information about the history of the Kingdom of Judah, the historiographer seems to be in a complete historical fog about the history of the northern kingdom, and even inserted pieces of information they had in places that the modern historical analysis, which is also based on Assyrian sources and archaeological information, indicates are wrong.

Mar 07, 202445:59
(D5) Lists of Kings and Memories of Murders, Rebellions and Dynasties

(D5) Lists of Kings and Memories of Murders, Rebellions and Dynasties

In this chapter of the podcast, I examine the stories about the first kings of Israel and the royal houses that rose and fell in Israel before the establishment of the Omride Dynasty in the early ninth century BCE: the house of Jeroboam, the house of Baasha and King Zimri, who reigned over Israel for only a few days until he was murdered by Omri, who founded a dynasty that succeeded for the first time in stabilizing the situation and reigned in Israel for several decades. I try to show that the biblical historiographer had only limited information about these four kings, who reigned between Jeroboam and Omri: Nadab, the son of Jeroboam, Baasha, the son of Ahijah, Elah, the son of Baasha, and Zimri the commander of half the chariotry – which stemmed from the lists of kings that were available to them, and they incorporated this information mainly in the opening and closing formulas. The additional information that was incorporated into the description concerned the murders of the kings, the rebellions and the changes of dynasties. These issues were central to each of the kingdoms in the Ancient Near East, and they were remembered, counted and recorded. It is also possible that their main details were added to the kings lists, along with the years of each king’s reign. The historiographer integrated the information they had into their general historical framework, and therefore the description of all the first kings of Israel is very short, and hardly includes any additional details beyond the opening and closing formulae, in addition to the information about the murders, rebellions and changes of dynasties. If there were a few additional details, such as about wars between Israel and Judah, they stemmed from the information the historiographer had about the ancient kings of Judah, who reigned at the same time as the first kings of Israel. In addition to all these, a later editor added to this brief historical description prophecies that herald the end of the dynasties. These prophecies were planted in such a way that God’s control over history is demonstrated and illustrated through the literary medium of the prophecy and its fulfillment. In order to achieve the goal of this literary device, the prophecies of prophets, mostly unknown prophets, were added to an early stage of the story, and to emphasize their fulfillment, a note was added to the description, always next to the description of the prophecy’s fulfillment, and which connects the destruction of the dynasty to the prophecy “according to the word of YHWH”.

Mar 07, 202433:43
(D4)The story that was Told of the Kings of Israel and Judah

(D4)The story that was Told of the Kings of Israel and Judah

The editorial framework of the Book of Kings is based on synchronisms – the matching of time periods between the reigns of the kings of Israel and the reigns of the kings of Judah. Synchronizing the history of the kings is done using opening formulae and closing formulae for each king. Through this synchronicity and the use of the opening and closing formulae, the descriptions of the history of the kings of Israel and Judah are interwoven, a result of the Deuteronomistic editing work, through which the editors shaped the history according to their worldview. In this chapter of the podcast, we will try to find out: what did the Deuteronomistic author-editors know about the historical reality they described in their text? What were their origins? The assumption presented in this chapter is that the skeleton of the Book of Kings is based on lists of the kings of Israel and lists of the kings of Judah, which included most of the information presented in the opening and closing verses. The repeated references in the closing formulae that exist on almost all the kings imply that it contained additional information: the Book of Chronicles of the Kings of Israel and the Book of Chronicles of the Kings of Judah. However, this quotation formula is used as a literary mechanism, through which the Deuteronomistic historiographer claims that they are basing their writings on archival lists, and that the very little information they tell about most of the kings and most of history is intended to support their ideological line and strengthen it, but it is not all the information that exists about the histories of the kings. Another important and central source that was used by the Deuteronomistic historiographers is the prophetic stories, which focus on a description of the life of the prophet, their companions, and their work on social and religious levels. The stories of the prophets have a legendary character, they were probably written by groups of admirers and those who wanted to preserve the memory of the legendary prophet and they include stories of local (and not national) miracles. These stories came into the hands of the Deuteronomist, and they learned through them about the ancient history, especially that of the Kingdom of Israel, and incorporated them into their composition as their own language. It seems that, apart from the stories of the prophets, they had almost no other sources about the earlier periods of the Kingdom of Israel, therefore – the main part of the book of 1 Kings describes the history of the kingdom of Israel, but the description is limited to the matter of the stories of the prophets as shaped through the social-cultic concepts of the Deuteronomist.

Mar 07, 202440:26
תפסת מרובה: בראשית ב'

תפסת מרובה: בראשית ב'

"תפסת מרובה" בפרק על 'בראשית' – חלק ב'

בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול למדעי המוח וד"ר אמיר טייכר, ביה"ס להיסטוריה.

 

בפרק מתארחים:

פרופ' עדי שטרן חוקרת אבולוציה מהפקולטה למדעי החיים, אוניברסיטת תל אביב

פרופ' רן ברקאי, ארכיאולוגיה פרהיסטורית, החוג לארכיאולוגיה ותרבויות המזרח הקדום, אוניברסיטת תל אביב

פרופ׳ אורלי גולדווסר, אגיפטולוגית מהחוג לארכיאולוגיה ולמזרח הקרוב הקדום באוניברסיטה העברית

דר' שגיא יפה-דקס, מביה"ס לפסיכולוגיה וביה"ס סגול למדעי המוח באוניברסיטת ת"א

Mar 07, 202456:11
תפסת מרובה: בראשית א'

תפסת מרובה: בראשית א'

"תפסת מרובה" בפרק על 'בראשית'  - חלק א'

בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול למדעי המוח וד"ר אמיר טייכר, ביה"ס להיסטוריה.

 

בפרק מתארחים:

פרופ׳ יונתן בן דב, החוג למקרא באוניברסיטת תל-אביב

פרופ׳ עירד מלכין, חתן פרס ישראל להיסטוריה וחבר האקדמיה הלאומית של יוון

דר'  עילי קובץ, קוסמולוג מאוניברסיטת בן-גוריון

Mar 06, 202443:01
הפודקסט החברתי, פרק 9: סקרנות של רובוטים וילדים

הפודקסט החברתי, פרק 9: סקרנות של רובוטים וילדים

פרופ' גורן גורדון חוקר האם אפשר ללמד רובוטים לפתח סקרנות ורגשות והאם רובוטים וילדים יכולים ללמוד זה מזה ואף האם ניתן להיעזר ברובוטים כדי לצמצם פערים חברתיים בתחום הלמידה

מוזמנים להאזין לפודקסט החוויתי בהשתתפות, פרופ' גורן גורדון, ראש מעבדת סקרנות  במחלקה להנדסת תעשייה בפקולטה להנדסה, אוניברסיטת תל אביב ובהנחיית איריס לונדון-זולטי.

 


Mar 06, 202431:50
(D3) The Untold Story about Why Saul went to War against Nahash the Ammonite

(D3) The Untold Story about Why Saul went to War against Nahash the Ammonite

In this chapter of the podcast, I argue that the main reason why the people sought to appoint Saul as king was omitted from the Biblical description in the book of Samuel, and the short text that was omitted was preserved in a scroll discovered in a cave in Qumran, near the Dead Sea. In order to substantiate this claim, I give a brief introduction to the composition and content of the Book of Samuel, to the processes of its composition and editing, and then I focus on the case of Saul’s anointing in 1 Samuel 8-12 and on the verses that were omitted from the Biblical text. This is a very different testimony to the other untold stories about the history of the kingdom of Israel, since in this chapter we do not deal only with what the biblical historiographer knew and told or left out, but rather with the further incarnations of the biblical text, the circumstances of its copying over hundreds of years, and the omissions and changes that occurred in this text, including intentional and unintentional disruptions, which affected the way we read and understand the description to this day.

Mar 05, 202442:29
(D2) The Untold Story about Deborah, Barak, and Jael’s Victory

(D2) The Untold Story about Deborah, Barak, and Jael’s Victory

Chapter 4 in the Book of Judges describes the miraculous victory of Deborah, Barak and Yael over Jabin, the king of Canaan, and Sisera, the commander of his army at Harosheth Haggoyim (חֲרֹ֥שֶׁת־הַגּוֹיִֽם; Harosheth of the Nations). This story is special not only in its content and because of the female characters who play a lead role in it, but also because it is followed, in Chapter 5, by the Song of Deborah, which is based on the events of that battle itself. Here, I argue that the story in Chapter 4 was written based on an interpretation of the poetry in Chapter 5. If this is indeed true regarding the story of the war near the Kishon Stream, it reveals how the original story was formed; and that is of particular importance because this story was later incorporated into the Book of the Saviors and thereby reached the Deuteronomistic editors, who “Judahized” it and integrated it into the broader framework of the Book of Judges.

Mar 05, 202449:06
(D1) The Untold Story of How the Book of Saviors Became the Book of Judges

(D1) The Untold Story of How the Book of Saviors Became the Book of Judges

This chapter examines the process of “Judaization” applied to the Israeli book of the Saviors and its transformation into a Deuteronomistic Judean text, which could be integrated into the general historiographical system. This, as a background for examining the original information contained in this book and the question of what the Jerusalemite historiographers knew about the early history of the Kingdom of Israel, about the geography of the northern kingdom and its inhabitants, what of all this they incorporated into their composition, and what they left out of their stories, mainly because they did not know. The main claim in this chapter is that all the information that reached the Jerusalemite historiographers within the ancient Israeli source of the Book of Saviors was transferred into the new book they created based on it – the Book of Judges. But this information was wrapped in many layers that would “Judahize” this book, adapt it to the perceptions and beliefs of the authors, and use it to convey the messages they wanted to convey to their generation. That is – it is not entirely the untold story, as it is the story that was told – but in a completely different way…

Mar 05, 202443:42
(C4)The Untold Story of the Shephelah in Sennacherib’s campaign

(C4)The Untold Story of the Shephelah in Sennacherib’s campaign

Towards the end of the eighth century BCE, Judah was at the peak of its development as a mature and developed kingdom. It was based on a fairly dense hierarchy of settlements, which was spread throughout all parts of the kingdom, and included farms, villages, secondary settlements and central towns. The lowlands were the most populated and fertile region of the kingdom, and Lachish served as the secondary capital. Standing at the top of the pyramid was unquestionably Jerusalem, the largest and most important governmental center in the kingdom, the seat of the king and his home, the priests of the central temple and a large part of the elite class. This was the end of a long development process that took place in the 9th and 8th centuries BCE. Judah enjoyed long years of peace, culminating in the second half of Ahaz’s reign (734-715 BCE) and the first decade of Hezekiah’s reign (715-686 BCE). But Hezekiah’s rebellion against Sennacherib and the Assyrian military campaign against the kingdoms of the region and Judah among them, caused the biggest demographic and settlement crisis in the history of the kingdom. In addition to Lachish, all the cities of the lowlands were destroyed, and the important and rich region of the kingdom, which experienced flourishing and development in the 9th and 8th centuries BCE, was densely populated and became the economic and administrative center of the Kingdom of Judah, had been destroyed, abandoned for many years and never recovered. The Assyrian sources on Sennacherib’s campaign emphasize the fate of the lowlands, and in contrast, the biblical account focuses on Jerusalem, and this despite the fact that the authors knew about the fate of the lowlands and that it was a major target of the Assyrian army. This is another testimony to the untold story about the areas in the Kingdom of Judah that were out of sight and out of mind for the inhabitants of Jerusalem, and to how much biblical historiography focuses on Jerusalem, the Temple and the House of David. Even when there was information about the fate of the other territories of the kingdom, about the lowlands’ centrality in Sennacherib’s campaign and the heavy destruction it suffered, the emphasis in the historical descriptions is on the fate of Jerusalem and the story focuses on the Deuteronomistic ideas that prevailed in Jerusalem at the time of its writing, and for the very specific target audience that stood in front of the authors’ eyes.

Mar 03, 202430:53
(C3) The Untold Story of Moreshet-Gath

(C3) The Untold Story of Moreshet-Gath

Azekah’s power and wealth, the strong fortifications from the Middle Bronze Age, the extent of the city’s borders in the Late Bronze Age and the wealth of finds that were discovered, the strategic location and the control of the main roads connecting the hill country in the east and the coastal area in the west, together with the rich agricultural potential of the Elah Valley, all of these allowed Azekah to become a central and important settlement, which was also one of the main geopolitical forces in the area between Beth Shemesh in the north and Lachish in the south, as long as Gath was not at its peak, controlling the entire area around it and not allowing Azekah to grow and develop. In light of this, an important question arises: what was the name of this city in the second millennium BCE? In this chapter I will argue that the original and ancient name of Tel Azekah was a Moreshet, it is the same Muḫraštu mentioned in the el-Amarna letters, or Moresheth-Gath, the city of the prophet Micah (the Moreshtite). The name “Azekah” was given to the place by the kings of Judah, after they took control of the area of the Elah Valley during the eighth century BCE. It was a second, new name of Judean origin for an existing city that already had a different name, in an area that had never been connected to the hill country before, and was never part of the Kingdom of Judah. During this period, Gath had already disappeared from the world, it existed in the common memory and its place in history was undeniable, but as part of the new ownership of the area by the kings of Judah, the place was given a new name, which removed Gath from its previous hold on the area. This new name also expressed the status and the importance of the place from Judah’s point of view as part of the king’s estate, which, after Judean rule over the area was established, had to take advantage of it as much as possible for the benefit of the kingdom.

Mar 03, 202431:27
Episode #49: Prof. Dina Porat on Anti-Semitism and Anti-Zionism post October 7th

Episode #49: Prof. Dina Porat on Anti-Semitism and Anti-Zionism post October 7th

In this new episode of TAU Unbound, Ido Aharoni is hosting Prof. Dina Porat, one the world’s leading academics on the issue of Holocaust and Antisemitism. Dina Porat is a professor (emeritus) of Jewish History at Tel Aviv University and chief historian of Yad Vashem, the World Holocaust Memorial Center. In this discussion, Porat is making the distinction between “anti-Zionism” and antisemitism. The historical objections to Zionism, and the weaponization of the term is an element from the playbook of the Soviet Union borrowed by Iran and its proxies. lowy International School TAU: https://international.tau.ac.il

Feb 29, 202435:34
Episode #50: Ido Aharoni and Harel Chorev - October 7th War Analysis: Where do we go from here?

Episode #50: Ido Aharoni and Harel Chorev - October 7th War Analysis: Where do we go from here?

Dr. Harel Chorev is the Head of the Doron Halpern Middle East Network Analysis Desk at the Moshe Dayan Center at Tel Aviv University. Chorev is a historian focusing on informal networks in the Middle East and their analysis with tools combining empirical historical study and Network Theory. In this new episode of TAU Unbound Dr. Chorev is discussing the implications of the October 7th Gaza War on Israel’s ties with the Palestinians, the international community and beyond. lowy International School TAU: https://international.tau.ac.il

Feb 29, 202434:10
Episode #48: Ido Aharoni & Yair Bar Haim - the National Center for Traumatic Stress and Resilience

Episode #48: Ido Aharoni & Yair Bar Haim - the National Center for Traumatic Stress and Resilience

According to health officials, the October 7th War added approx. 30,000 more cases of PTSD. In this new episode of TAU Unbound, Prof. Yair Bar Haim shares his knowledge about what is PTSD, and what are the most effective ways to deal with it. Prof. Bar Haim is the head of the newly established National Center for Traumatic Stress and Resilience at Tel Aviv University. Trauma is defined as “a disordered psychic or behavioral state resulting from severe mental or emotional stress or physical injury.” Bar Haim: "The Trauma Center is one component of the planned center, which will include a vast clinical research component, a training center, and a policy-making center for traumatic stress and PTSD. One year ago, construction commenced on the Miriam and Moshe Shuster Building for the Center for Traumatic Stress and Resilience, including a treatment clinic, cutting-edge laboratories, and the Sam and Agi Moss Wing, which was slated to open in late 2025.” lowy International School TAU: https://international.tau.ac.il

Feb 29, 202428:42
תפסת מרובה: צליאק

תפסת מרובה: צליאק

תפסת מרובה

בהנחיית: פרופ' יוסי יובל, ראש ביה"ס סגול וד"ר אמיר טייכר, ביה"ס להיסטוריה.


בפרק מתארחים:

פרופ׳ אסף דיסטפלד, ראש המכון לאבולוציה באוניברסיטת חיפה

פרופ׳ עדי להט,  גסטרואנרטולוגית בכירה במרכז הרפואי שיבא תל השומר

דן סולומון, מנכ״ל ארגון זכויות הצליאק

אורנית רביב קודנצ׳יק, שף קונדיטור ללא גלוטן

Feb 28, 202453:47
התעלומות הגדולות של המדע פרק 2 - טבע התודעה

התעלומות הגדולות של המדע פרק 2 - טבע התודעה

ההתפתחות המדעית והטכנולוגית היא בלי שום ספק ההישג הגדול ביותר של האנושות, הצד היפה של המין האנושי. התקדמויות אדירות עשינו - ראינו למרחק של מיליארדי שנות אור וירדנו לרזולוציות של מיליארדיות המילימטר, המצאנו את הגלגל, בייתנו את האש, גילינו עולמות, ריפאנו מחלות, פיצחנו את האטום, בנינו מכונות מופלאות, חשבנו מחשבות וענינו על המון שאלות - ועדיין עם כל ההתקדמות, נשארו לנו עוד לא מעט שאלות ותעלומות מדעיות לא פתורות. האם נפתור אותן? אולי השאלות הגדולות באמת הן גדולות מדי אפילו בשביל המדע? בסדרה הזו של "תל אביב 360" נפרוש כמה מהשאלות האלה, ואם לא נצליח לענות עליהן, לפחות ננסה להבין טוב יותר מה אנחנו שואלים. בפרק הזה - שאלה גדולה במיוחד: שאלת מוצא החיים. איך (ומתי) נוצרו חיים מתוך חומר דומם? רגע אחד לא היו חיים על כדור הארץ - ואז, פתאום, היו. זה ללא ספק הדבר הכי גדול שקרה ויקרה על הפלנטה שלנו, והוא עדיין תעלומה גדולה. בפרק הזה אנחנו משוחחים עם פרופסור ליעד מוּדְריק, חוקרת תודעה, עומדת בראש המעבדה לקוגניציה גבוהה בבית הספר למדעי הפסיכולוגיה ובית הספר סגול למדעי המוח באוניברסיטת תל אביב. שוחחנו על התיאוריות המרכזיות המסבירות את התודעה היום, על הבסיס המוחי של החוויה המודעת, האם ניתן לומר איפה התודעה נמצאת במוח. מה התפקיד שלה? האם יש רצון חופשי? האם כולנו רואים את אותו צבע אדום?

Feb 28, 202439:16
התעלומות הגדולות של המדע פרק 4 - האם הבינה המלאכותית תעבור אותנו?

התעלומות הגדולות של המדע פרק 4 - האם הבינה המלאכותית תעבור אותנו?

ההתפתחות המדעית והטכנולוגית היא בלי שום ספק ההישג הגדול ביותר של האנושות, הצד היפה של המין האנושי. התקדמויות אדירות עשינו - ראינו למרחק של מיליארדי שנות אור וירדנו לרזולוציות של מיליארדיות המילימטר, המצאנו את הגלגל, בייתנו את האש, גילינו עולמות, ריפאנו מחלות, פיצחנו את האטום, בנינו מכונות מופלאות, חשבנו מחשבות וענינו על המון שאלות - ועדיין עם כל ההתקדמות, נשארו לנו עוד לא מעט שאלות ותעלומות מדעיות לא פתורות. האם נפתור אותן? אולי השאלות הגדולות באמת הן גדולות מדי אפילו בשביל המדע? בסדרה הזו של "תל אביב 360" נפרוש כמה מהשאלות האלה, ואם לא נצליח לענות עליהן, לפחות ננסה להבין טוב יותר מה אנחנו שואלים. בפרק הזה - בינה מלאכותית. זו תקופה משוגעת לבינה המלאכותית. התקדמויות בלתי פוסקות, קפיצות נחשוניות. אי אפשר היום לקיים שיחה של 5 דקות בלי שהבינה המלאכותית תעלה - התקווה, האפשרויות, הפחד. לא נעסוק בעניינים חדשותיים, אלא ננסה להביט מלמעלה. האורח בפרק הזה הוא פרופסור מיכאל גלעד מבית הספר למדעי הפסיכולוגיה. שוחחנו על האם יום אחד המחשבים יחליפו אותנו, האם נחדול מלהיות נזר הבריאה, האם נרד ממקומנו בראש שרשרת המזון? מה תעשה "סופר בינה" לחברה האנושית? ובכלל, כשמדברים על בינה מלאכותית וחושבים עליה לעומק מגלים שבעצם אנחנו לא שואלים"רק" מהי בינה מלאכותית אלא בעצם - מהו אדם!

Feb 28, 202435:30
התעלומות הגדולות של המדע פרק 3 - האם נצליח לנצח את המוות?

התעלומות הגדולות של המדע פרק 3 - האם נצליח לנצח את המוות?

ההתפתחות המדעית והטכנולוגית היא בלי שום ספק ההישג הגדול ביותר של האנושות, הצד היפה של המין האנושי. התקדמויות אדירות עשינו - ראינו למרחק של מיליארדי שנות אור וירדנו לרזולוציות של מיליארדיות המילימטר, המצאנו את הגלגל, בייתנו את האש, גילינו עולמות, ריפאנו מחלות, פיצחנו את האטום, בנינו מכונות מופלאות, חשבנו מחשבות וענינו על המון שאלות - ועדיין עם כל ההתקדמות, נשארו לנו עוד לא מעט שאלות ותעלומות מדעיות לא פתורות. האם נפתור אותן? אולי השאלות הגדולות באמת הן גדולות מדי אפילו בשביל המדע? בסדרה הזו של "תל אביב 360" נפרוש כמה מהשאלות האלה, ואם לא נצליח לענות עליהן, לפחות ננסה להבין טוב יותר מה אנחנו שואלים. בפרק הזה ניסינו לענות על שאלה גדולה נוספת - ובפרק הזה - אולי שאלת השאלות שכל אחד מאיתנו מתמודד איתה: המוות. הסופיות של כל אחת ואחד ואיתנו. האם נצליח לרפא את כל המחלות? האם נוכל לנצח את המוות? או לפחות לשבור את מחסום ה-120? בפרק הזה אנחנו משוחחים עם פרופסור עידו וולף, ראש בית הספר לרפואה בפקולטה למדעי הרפואה והבריאות פה באוניברסיטת תל אביב ומנהל המערך האונקולוגי בבית החולים איכילוב. שוחחנו על מהו המוות עבורו, כרופא, כחוקר, כמורה, כאדם. ניסינו להגדיר את המוות, להבין למה אנחנו מתים, מה הבעיה בלרפא את כל המחלות? האם המוות הוא באג או פיצ'ר? על שינויים בתפיסה של החברה את המוות, על הרגע האחרון, ומה למד פרופסור וולף על החיים?

Feb 28, 202431:15
התעלומות הגדולות של המדע פרק 1 - מוצא החיים

התעלומות הגדולות של המדע פרק 1 - מוצא החיים

ההתפתחות המדעית והטכנולוגית היא בלי שום ספק ההישג הגדול ביותר של האנושות, הצד היפה של המין האנושי. התקדמויות אדירות עשינו - ראינו למרחק של מיליארדי שנות אור וירדנו לרזולוציות של מיליארדיות המילימטר, המצאנו את הגלגל, בייתנו את האש, גילינו עולמות, ריפאנו מחלות, פיצחנו את האטום, בנינו מכונות מופלאות, חשבנו מחשבות וענינו על המון שאלות - ועדיין עם כל ההתקדמות, נשארו לנו עוד לא מעט שאלות ותעלומות מדעיות לא פתורות. האם נפתור אותן? אולי השאלות הגדולות באמת הן גדולות מדי אפילו בשביל המדע? בסדרה הזו של "תל אביב 360" נפרוש כמה מהשאלות האלה, ואם לא נצליח לענות עליהן, לפחות ננסה להבין טוב יותר מה אנחנו שואלים. בפרק הזה - שאלה גדולה במיוחד: שאלת מוצא החיים. איך (ומתי) נוצרו חיים מתוך חומר דומם? רגע אחד לא היו חיים על כדור הארץ - ואז, פתאום, היו. זה ללא ספק הדבר הכי גדול שקרה ויקרה על הפלנטה שלנו, והוא עדיין תעלומה גדולה. כדי לנסות לענות על השאלה הזו מגיעה לאולפן ת"א 360 פרופסור עדי שטרן, חוקרת אבולוציה מבית הספר שמוניס למחקר ביו-רפואי וחקר הסרטן שבפקולטה למדעי החיים באוניברסיטת תל אביב. שוחחנו על מהם החיים, מה התיאוריות המובילות היום המסבירות את היווצרותם ופרסנו כמה מהתעלומות הענקיות שמלוות את שאלת החיים.

Feb 28, 202441:35
(C2) The Untold Story of the Elah Valley Clan

(C2) The Untold Story of the Elah Valley Clan

Part C: The Untold Stories of the Lowlands and its History In this chapter I argue that the “Elah Valley Clan” lived and existed on its land for 1100 years, starting from the beginning of the Middle Bronze Age I, around 1800 BCE, until the destruction by Sennacherib, King of Assyria in 701 BCE. For most of this long period, this tribe was active in the geopolitical space of the local lowlands cities, between Gath, Ekron, Beth Shemesh and Lachish, and was not connected to the geopolitical system that developed in the hill country. The city established at Tel Azekah was the center of the tribe, and for long periods in the second millennium BCE it was a strong, rich and fortified urban center. The kings of Judah established their rule over the Elah Valley clan and the urban center of the area, in a gradual process that began after the destruction of Gath by Hazael, King of Aram-Damascus in the last third of the 9th century BCE and probably ended no earlier than the early 8th century BCE. Sennacherib’s campaign brought an end to the Elah Valley clan and the city of Azekah. A large part of the population that survived the campaign was deported, and it is assumed that others escaped, some of which found refuge in the Jerusalem area. Only after the Assyrian withdrawal from the area west of the Euphrates in the 630's BCE, during the days of Josiah, could Judah return to control the lowlands in general and the Elah valley in particular. The place became an important center in the kingdom’s olive oil industry, and Azekah was restored and built as an administrative center and a military fortress on the border of Judah, when, for the first time, a population originating from the Kingdom of Judah was living there. Among them, perhaps, the grandchildren of those who escaped from Azekah to Jerusalem during Sennacherib’s campaign.

Feb 26, 202434:39
(C1) The Untold Story of the Lowlands and the Tribe of Judah

(C1) The Untold Story of the Lowlands and the Tribe of Judah

Part C: The Untold Stories of the Lowlands and its History At the end of the 7th century BCE, after the Assyrian withdrawal from the area west of the Euphrates, Judah established its renewed hold on the lowlands, which became an integral part of the kingdom’s territories, and an important component of its economy. In the light of this reality, the history of the lowlands was described since the days of the conquest of the land, as an area that is part of the territory of the Kingdom of Judah and its population is part of the tribe of Judah. Was this also the case in ancient times? Were those who lived in the lowlands at the end of the second millennium BCE and throughout the days of the First Temple Period an inseparable part of the tribe of Judah? Were Jerusalem and the Temple always the center of the inhabitants of the lowlands? In this chapter of the podcast we will see to what extent this reference to the lowlands is ahistorical, and is part of the ‘untold story,’ because, from a historical and archaeological point of view, the lowlands were never a part of the hill country, and always maintained a degree of independence between the mountain tribes and the cities of the coast and the low plain. Throughout the second millennium and also in the first millennium BCE, until Sennacherib’s military campaign, local tribes lived in the lowlands, with each of them living in the geographical space that belonged to them. The history of these tribes was complex and so were their relations and connections with the mountain tribes. Historically, the connections between Beth Shemesh and Lachish with Judah and Jerusalem preceded the control of the kings of Judah over the central lowlands, with Azekah and the Elah Valley at their center, which occurred only at a later stage, after the destruction of Gath by King Hazael of Aram-Damascus.

Feb 26, 202426:16
#3 Blavatnik ICRC Podcast: Guardians of the Cyberspace with Chris Roberts

#3 Blavatnik ICRC Podcast: Guardians of the Cyberspace with Chris Roberts

In the third episode of "Guardians of the Cyberspace", cyber security expert Menny Barzilay hosts Chris Roberts, otherwise known as Sidragon in hacking circles. Chris is considered one of the world’s foremost experts on counter threat intelligence and vulnerability research within the Information Security industry. Roberts is currently the Chief Security Strategist for Boom Supersonic and a special advisor to many organizations, including Onyxia Cyber and Nuspire. Additionally, he serves as an advisor for Hackers Hideaway, Virsec, OverwatchID, HHS and others. He has worked with and founded multiple companies specializing in DarkNet research, intelligence gathering, cryptography, deception technologies, and providers of security services and threat intelligence. Roberts is credentialed in many of the top IT and information security disciplines and is a CyberSecurity advocate and passionate industry voice. Furthermore, is regularly featured in national newspapers, television news, industry publications and several documentaries, and is routinely invited to speak at industry conferences, including Cyber Week at Tel Aviv University.

Feb 25, 202439:44
(B5) The Untold Story of How to Make Renovations in the Temple and How Solomon’s Altar was Replaced with a New Aramaic Altar

(B5) The Untold Story of How to Make Renovations in the Temple and How Solomon’s Altar was Replaced with a New Aramaic Altar

Over the centuries of Judah’s existence, the temple in Jerusalem gradually became the focus of the people’s life. However, it is doubtful whether the Jerusalem historiographers had reliable written sources of information about the past of the temple and its history. It was easy for them to describe its construction, since the temple built by Solomon continued to exist for hundreds of years without being destroyed. Its rather modest dimensions had not changed. Its plan, size and direction of construction had remained the same as they were when they were built. The temple’s position at the top of the hill above the city was well-known to all, the temple vessels remained as they were, and apparently even if vessels were added and changed, the biblical historiography attributed all of them to Solomon, and this was also the case when it was destroyed and some of the vessels were taken to Babylon.

What did the historiographers know about changes and developments in the temple? Was there a chronicle that documented and described these changes? It can be assumed that the small and modest temple, which stood in the center of Jerusalem, was so familiar and close to those who lived in the city and to those who visited it and made a pilgrimage to it, that this intimate acquaintance did not require the complex chronicles that characterized the large temples in the imperial capitals. The memory of changes and developments that took place in the temple was rooted in the temple objects themselves, in the buildings that were in the temple and in its surroundings, and in various places within the temple, where the memory was linked to what had been and what had changed.

The two most prominent examples of this are in the description of the method that was put into practice during the days of King Jehoash of Judah to make renovations in the temple, and in the replacement of Solomon’s altar in the days of King Ahaz. The information about this was preserved as a memory linked to the objects themselves that were found in the temple: the collection chest for the silver and the altar that stood at the heart of the temple. These pieces of information were written down and integrated by the Deuteronomistic authors into the broad descriptions of the history of Judah, and thus they became part of the biblical historiography.

Feb 22, 202430:50