Not in Heaven

Canada Day and the Fourth of July are coming up, which means flags are popping up across North America like summer flowers. But Jewish Canadians — and Jewish Americans — have fair reason to be skeptical of nationalism. Jewish parents would be forgiven for feeling uneasy seeing their children pledge allegiance to a national flag — and that's even before getting into the extreme evolution of modern nationalism movements that, in North America and Europe, tend to skew anti-Jewish. So on this week's episode, we're looking at flags. Specifically, flags in synagogues. Whether the flag is Canadian, American or Israeli, not everyone will feel comfortable with broad national symbols on the bimah. Some view them as "idol worship". Others insist they're a unifying force for the majority of congregants. No one is right, so how do community leaders bridge the divide? Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

Two weekends, two parades, two attendance-taking exercises. On each of the past two Sundays, the United States and Canada each held their largest annual gatherings and celebration Jewish pride in their respective countries, in the form of a walk, parade or march for Israel. In New York, there was enormous community outcry over the refusal of Mayor Zohran Mamdani and some other political officials to attend to appear at the ostensibly non-partisan event. That outcry was quickly drowned out by the sound of backpedalling from local Jewish leaders and political figures as they condemned the parade for hosting three of Israel’s most extreme right-wing ministers at the head of the Israel delegation. In Toronto, there was similarly strenuous consternation about which politicians attended and which did not, why, and what that means about their views towards Jews. Some columnists have begun asking why our countries’ largest celebrations of Jewish pride should focus on a single aspect of identity—and perhaps the most contentious. On this week's episode of Not in Heaven, our rabbinic podcasters weigh in on the growing debate. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

On Monday, Pope Leo XIV (an unusual place for us to start, but bear with us) released “Magnifica Humanitas,” or “Magnificent Humanity,” a letter to the world’s 1.4 billion Catholics on how to preserve human dignity in the age of artificial intelligence. Genesis’ story of the Tower of Babel is a touchstone throughout the document, outlining the Church’s desire to protect human dignity and agency as the tech industry races to build an all-powerful superintellegence: “I ask everyone to abandon the construction of yet another Tower of Babel and to join forces in building up the common good, so that humanity will never lose its beauty, and the world once again will come to recognize the human heart as the place where God desires to dwell.” And the Pope is not alone. Around the world, a surge of religious groups have begun organizing working groups and conferences, public and private, as communities come to fully understand that whatever script they’ve used in the past to address technological change simply won’t cut it in the age of AI. Some Jews, like Rabbi Zohar Atkins, argue that AI bots will lead to a renaissance in Jewish learning and the democratization of Jewish wisdom. Others are less sanguine. R. Eliezer Simcha Weiss, the representative of the Chief Rabbinate of Israel to the Vatican said that, in high-level discussions on AI ethics with the Holy See, he urged the Church to think of AI less like the Tower of Babel and more like the Golem of Prague. This week on Not In Heaven, our rabbinic podcasters argue whether religious communities should be getting out ahead of AI or taking a more deliberative, wait-and-see approach to the technology. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

Most parents share concerns about rising rates of depression, anxiety, and social disconnection among younger generations, especially how those issues intersect with increased time spent on smartphones and social media platforms. But what's the solution? Countries around the world, including Canada, are attempting various models of school cell phone bans. But evidence of their effectiveness has been mixed. Just last week, the U.S. National Bureau of Economic Research released the largest study ever of school cell phone bans, looking at data from about 4,600 schools across the country. While teachers did report fewer distractions in class, researchers found only a small impact on academic achievement among students, and no measurable impact whatsoever on rates of online bullying, school attendance or student attention spans. Here in Canada, at the provincial level, Premier Wab Kinew recently announced that Manitoba will soon be the first province to ban youth from using social media and AI chatbots, with ministers in Ontario and British Columbia pledging to follow suit. On the level of individuals, some young people are finding success through imposing their own restraints—timers to lock out apps or limit access to websites—or embracing "digital minimalism", buying flip phones, MP3 players and analog cameras to limit their digital engagement. Another model may be trying to enforce restraints through social and community pressure, as in the Haredi community, where community norms around "Kosher phones" and appropriate internet access have limited many members of community’s engagement with the online world, for good and for ill. On this week’s Not in Heaven, we ask what role rabbis and Jewish community institutions have in this conversation, and what would a Jewish ethic look like that seeks to maintain the health and wellbeing of our young people—and all members—from the harms of digital life. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

This month, the province of Quebec passed Bill 9, a law that bans employees at publicly subsidized daycares from wearing religious symbols—including kippot, tzitzit, hijabs, turbans, and Stars of David—while also phasing out subsidies for religious private schools; banning prayer rooms in public institutions such as hospitals and universities; and compelling institutions like the Jewish General Hospital, which serves patients only kosher-certified food, to also offer equivalent non-kosher food. It is the most recent salvo in Quebec’s ongoing campaign to suppress and push out Judaism, among all religions, from the public square. And while Montreal’s Jewish community has expressed some concern over the measures, the response has been somewhat muted. Many understand the true target of these laws to be the province’s Muslim population—which can be construed as being in the interest of the Jewish community. One Montreal rabbi told The CJN that the Jewish community must balance its principles with its interests, saying, “Right now, we have to focus on where our interests lie. It’s in our interest to see radical extremism tamped down. This is not targeting us. This is a reaction to extremism within the Muslim community.” This week on Not in Heaven, rabbi podcasters Avi Finegold and Matthew Leibl discuss what this means for the future of Jewish life in Quebec. They also compare the situation to the ongoing one in the southern half in of our southern neighbour, where a series of American states have recently mandated the display of the Ten Commandments in public school classrooms. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

What moral lessons should we take from the Holocaust? In 1998, the late Israeli Holocaust historian Yehuda Bauer told the Bundestag about the three additional commandments the world had learned in the wake of the Shoah: “Thou shalt not be a perpetrator; thou shalt not be a victim; and thou shalt never, but never, be a bystander.” The first, "never be a perpetrator," was embraced most strongly by the Jewish left. The second, "never be a victim," became a raison d'etre of the Jewish right. But the message with the largest purchase on civic institutions—within and beyond the Jewish community—was the third, "never be a bystander," underlying school curricula, public museums, and national monuments. How Holocaust education shapes young people’s views on Jews and Israel was ignited in recent months by the author and former White House speechwriter Sarah Hurwitz. “Holocaust education is absolutely essential," she said onstage at the opening session of the General Assembly of Jewish Federations of North America. "But I think it may be confusing some of our young people about antisemitism, because they learn about big, strong Nazis hurting weak, emaciated Jews.... So when on TikTok, all day long, they see powerful Israelis hurting weak, skinny Palestinians, it’s not surprising that they think, ‘Oh, I know the lesson of the Holocaust is you fight Israel. You fight the big, powerful people hurting the weak people.’” Today on Not in Heaven, our hosts discuss the messages of Holocaust education, whether the moral lessons we draw from the Holocaust are too binary—powerful vs. powerless, oppressor vs. oppressed—and if Holocaust education should be seen as a tool for advancing a modern social agenda at all. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

Outside of orthodox communities, there’s a trend of boys and men increasingly disengaging from Jewish institutional life. A new article in the winter 2026 Sapir Journal called “Boyz II Mensches” by Adam Teitelbaum sparks the question: does the retreat of boys and men from Jewish communal life mirror a broader societal pattern of male disengagement from civic and religious institutions? On today’s episode of Not in Heaven, our rabbi podcasters debate Teitelbaum’s proposal to reimagine the bar mitzvah as a multi-year process of growth through age 18 as one of the ways to reclaim meaningful male identity within Jewish life. Then, the rabbis turn to one of synagogue life’s most beloved and controversial institutions: the Kiddush club. Is it a harmless break and opportunity for male bonding and community-building — or a boozy affront to the sanctity of prayer? Related stories: Read Adam Teitelbaum's article "Boyz II Mensches" redits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

The story of Purim is well known: in ancient Persia, a wicked royal vizier plots to wipe out the Jewish people — but he didn't count on Queen Esther, a courageous Jewish woman who revealed the plot to the king. The tables were turned for the Jews as the powerful are victimized by their intended victims; those who were once low are brought high, those who were once high are brought low. When Israel and the U.S. launched a joint military campaign on Iran on Shabbat Zachor, just days before the festival of Purim, it was almost inevitable that politicians, rabbis, and Jews around the world would see themselves in the Book of Esther. Prime Minister Benjamin Netanyahu made the connection explicit in his first statement announcing the strikes: “Twenty-five hundred years ago, in ancient Persia, a tyrant rose against us with the very same goal, to utterly destroy our people,” Netanyahu said. “Today as well, on Purim, the lot has fallen, and in the end this evil regime will fall too.” Each week, rabbis stand before their congregations and find connections and explanations about how the Torah portion speaks to their modern lives. They try to give structure and meaning to a world that often feels chaotic. On this week’s episode of Not in Heaven, our rabbi podcasters ask: what do we risk when we draw these connections too tightly? Avi Finegold and Matthew Leibl discuss what may be lost in understanding the modern day when we look through the lens of Purim and what is lost in understanding Purim when we look through the lens of the modern day. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

Taglit-Birthright Israel was founded just over 25 years ago, with the aim of strengthening Jewish identity among young adults through a 10-day, free of charge trip to Israel. The program has brought over 900,000 young adults from 70 countries to Israel. The ambitious program began as a grand solution to solve a crisis of Jewish continuity and unity as the world entered the new millennium, spearheaded by Canadian Jewish philanthropist Charles Bronfman and American Michael Steinhardt, but required the mustering of global Jewish communal resources. Last week, Bronfman, along with Jeffrey R. Solomon, the past CEO of the Andrea and Charles Bronfman Philanthropies, wrote an op-ed for the Jewish Telegraphic Agency, titled "We backed Birthright. Now it’s time for more big ideas for a post-Oct. 7 world” where they called for the next big idea to address the next big Jewish challenges. On today’s episode of Not in Heaven, our rabbi podcasters, offer their perspectives of the Birthright Israel program and suggest what should come next. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

With the return of Ran Gvili’s body, many Jewish leaders are publicly inviting community members to stand up from their proverbial shivas and re-engage with normal life. Federations across North America are welcoming—even memorializing—the return of ceremonial dog tags and yellow pins. But it's been two and a half years of incorporating these thoughts into Jewish ritual life, adding prayers for the hostages at High Holidays and the Shabbat table. What happens now? Can we ever truly go "back to normal"? Our three rabbinic podcasters discuss on this week's episode of Not in Heaven. Later in the episode, they look at the Jewish response to the ICE raids in the United States. Some Jews are offering to hide their Haitian caregivers as President Donald Trump's administration cracks down on deportations; some rabbis are mobilizing in Minnesota after immigration officers murdered a number of civilian protesters. Where is the Jewish community standing during this fraught time in American political life? Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

With the release of Wicked: For Good, Jewish audiences have been asking online: Are the munchkins supposed to be Jews? What about Elphaba—the vilified, bookish, green-skinned witch? Is she Jewish-coded? It's a question asked by some Jewish culture critics seemingly every time a movie with goblins, elves or hook-nosed monsters comes out. Are J.R.R. Tolkien's dwarves Jewish? Is Nosferatu Jewish? Are Star Trek's Ferengi species Jewish? And then, if the answer strikes you in the affirmative, the logical follow-up is: "Is this vaguely antisemitic?" But as our three rabbinic podcasters discuss on this week's episode of Not in Heaven, the question may reveal more about the person asking it than the onscreen goblins themselves. The real question may not be, "What were the filmmakers' intentions when creating these characters," and instead, "What does this negative interpretation say about us as a community?" But before that, Yedida takes a detour down a different cinematic road: a Jewish analysis of the heavily Christian animated film David, which is something of an origin story of the biblical king. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

The winter holiday season is upon us, which means binging TV shows and comfort movies is one of the only ways to pass the time while temperatures plummet outside. With this annual tradition, in the Jewish media world, come annual think pieces about Jewish onscreen representation. And while our rabbinic podcasters have delved into this subject already with the ever-popular sitcom Nobody Wants This, there is a better—and much more deeply Jewish—TV show available to stream on Netflix: Long Story Short. The time-travelling show depicts a single family over multiple generations, bouncing between the 1950s and 2020s, showing how generational trauma manifests in parenting styles, psychological effects, and emotional manipulation—all with a uniquely Jewish flair. On today's episode, with Matthew Leibl away, The CJN's director of podcasts, Michael Fraiman, sits in to discuss the show's impact and themes, and where it fits into the long cannon of hyper-Jewish television that sprang up in the 2010s. Before that, Avi Finegold and Yedida Eisenstat dissect the latest controversy swirling up around misinterpreted comments by Sara Hurwitz, and the gang recaps their American Thanksgivings through a Canadian lens. Credits Hosts: Avi Finegold, Yedida Eisenstat, Matthew Leibl Production team: Zachary Judah Kauffman (editor), Michael Fraiman (executive producer) Music: Socalled Support The CJN Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to Not in Heaven (Not sure how? Click here )

This episode originally aired on The CJN's peace-building podcast, In Good Faith. To subscribe and hear more, visit thecjn.ca/faith. Mainstream Jews, who support Israel and consider themselves Zionists, feel like they are under attack. When they see people wearing keffiyehs and storefronts stamped with Palestinian flags, they hear an implicit attack: "You are not welcome here." But for Palestinians, watermelons and keffiyehs aren't anti-Jewish icons at all: they're symbols of national pride. How can everyday Canadian Jews and Muslims even start a conversation when words and symbols have such different meanings to different people? Telling people they're overreacting isn't an effective tool, nor is public shame, arguing over historical facts or posting online memes. What might work: navigating difficult conversations. On today's episode of In Good Faith, The CJN's interfaith podcast miniseries, we speak with two people who are working toward exactly that. Niki Landau and Bashar Alshawwa both came to conflict resolution through trauma. Landau lost a close friend, Marnie Kimmelman, to a terrorist pipe bomb on a Tel Aviv beach at age 17; Alshawwa was shot by an Israeli army sniper during a protest in 2014. Now they're touring Canada, bringing Jews and Muslims together for lengthy closed-door dialogue sessions, with a singular goal: create a toolkit to guide Canadians through conversations they desperately don't want to have. Credits Hosts: Yafa Sakkejha and Avi Finegold Producers: Michael Fraiman and Zachary Judah Kauffman Editor: Zachary Judah Kauffman This podcast is sponsored by the Canadian Race Relations Foundation, with support from the Ronald S. Roadburg Foundation.