As Passover approaches, a global online gathering is inviting people to explore the holiday’s ancient story of liberation through a modern lens of compassion, sustainability and ethical food choices.

An American group called Jewish Vegan Life (JVL) will host a virtual event titled “Liberation for All: The Compassionate Passover” on March 19, 2026, bringing together rabbis, activists and food innovators to discuss how the themes of the Passover story can inspire more compassionate holiday traditions.

Passover, which commemorates the biblical journey from slavery to freedom, begins during the Hebrew month of Nisan, the biblical new year associated with renewal and transformation. Organizers say the holiday offers an opportunity to rethink how the concept of liberation might extend beyond human freedom to include animals and the natural world.

“Passover is the story of moving from constriction to freedom,” said Michael Gribov, Head of Movement Building at Jewish Vegan Life. “This event invites us to expand that liberation, to our plates, to the planet and to all living beings.”

The live online program will be hosted by Stephanie Dryer and will feature a number of speakers exploring the connection between Jewish tradition and plant-based living.

Rabbi Donn Gross, head of Congregation Bet Dovid in New Jersey, will speak about the spiritual meaning of Passover and how a vegan Seder can deepen the holiday’s message of freedom and compassion.

Megan Tucker, founder of the Los Angeles plant-based company Mort & Betty’s, will share her personal vegan journey and demonstrate a Passover-friendly recipe that brings plant-based cooking to the Seder table.

Gribov will also introduce Jewish Vegan Life’s Passover Earth Day campaign, which connects the themes of liberation and renewal with environmental stewardship.

Participants will learn how to host a plant-based Seder, explore vegan Passover recipes and discuss how Jewish teachings on responsibility and compassion can guide modern food choices.

The event is open to anyone interested in the intersection of Jewish tradition, ethical eating and environmental responsibility. Organizers emphasize that participants do not need to be vegan to attend — only curious.

Registered participants will be able to watch the livestream, interact with speakers during a live chat and receive access to a recording of the event. Members of Jewish Vegan Life will also receive a complimentary copy of the organization’s Vegan Haggadah following the program.

The event takes place Thursday, March 19, 2026 at 5 PM PT / 8 PM ET and registration is now open online.

Want some more resources on a sustainable Passover? Green Prophet has you covered. Browse below for more.

• 10 Tips For Greening Your Passover
• Passover Recipe: Traditional Matzah Balls
• Haroset, The Passover Seder’s Sweet Treat Recipe
• A Sustainable Passover
• Eco Rabbi Explores Passover Cleaning To Reduce, Reuse and Recycle
• Yoko Ono Greens the Passover Atmosphere at the Ecosphere Festival in Israel
• Ecological Activities in Israel During Passover
• Jews Celebrate “Solar Seder” in the Arava Desert at Kibbutz Lotan
• Recipes for Simanim (Signs) for Rosh Hashanah’s Symbolic Foods

The post Jewish Vegans invite global community to “Compassionate Passover” event appeared first on Green Prophet.

We used to think climate work lived in laboratories, policy rooms, and protest signs. But these days it’s living comfortably inside Jewish thought. The Jewish Climate Trust is quietly proving that climate action doesn’t sit outside Judaism — it grows from it. Jewish Climate Trust (JCT) isn’t a think tank that lives only in theory, and it isn’t a charity that writes checks without strategy. It is a values-driven investment in how Jewish life — and Jewish responsibility — shows up in a world already shaped by climate change.

The starting point is simple and uncomfortable: the climate crisis is real, measurable, and accelerating. Denial is not a Jewish position. Despair isn’t either. Judaism teaches obligation without guaranteed success. You are not required to finish the work — but you are not free to abandon it. JCT lives inside that idea: it insists on action without pretending to own the ending.

The focus of the JCT is twofold: putting less carbon into the atmosphere and preparing communities for what is already unfolding.

But there is a third layer that feels distinctly Jewish: co-benefits. Every climate action should strengthen human relationships — between Jews and Jews, Israel and the diaspora, and across borders between people. We see that work in action in Israel’s Arava Center, a cross-border environment research study center that funds desert research, water, cleantech, advancing partners for peace along the way. Climate work, according to the JCT is not only environmental; it is social, political, spiritual, and it’s the moral thing to do.

In North America, JCT has made the largest climate grant ever given in the Jewish world, funding Adamah to accelerate Jewish climate leadership. This includes expanding the Jewish Climate Leadership Coalition, building regional hubs, and integrating climate into young leadership training. They also helped launch a Green Business Network, which is growing faster than anticipated.

Green Prophet founded a chapter of Green Drinks in Israel in 2009. Adamah is continuing the spirit with their next meet-up in Boston in February.

The goal is cultural change — not a single project, but a shift in how Jewish institutions understand responsibility.

In Israel, JCT is funding major research on climate preparedness and security. Climate awareness in Israel is not only about nature — it is about stability, health, migration, food systems, and national resilience. The JCT is pushing Israel to think ahead rather than react too late.

Regionally, JCT is supporting the Center for Applied Environmental Diplomacy at the Arava Institute — one of the most important cross-border environmental cooperation platforms in the Middle East. When USAID funding was lost, years of trust-building between Israelis, Palestinians, Jordanians, and international partners were suddenly at risk. JCT stepped in with a significant multi-year commitment, joined by private stakeholders, to keep this fragile but vital ecosystem alive.

Jewish Climate Trust has quickly attracted the attention and support of some of the most influential voices in Jewish philanthropy, drawing backing from prominent family foundations and business leaders connected to the Bronfman and Schusterman philanthropic networks, alongside climate-focused investors and community builders aligned with founding leader Nigel Savage. Together, these donors have committed many millions of dollars to build a serious, long-term climate platform for the Jewish world — not as a symbolic gesture, but as a strategic intervention in one of the defining challenges of this generation.

::Jewish Climate Trust

The post What is the Jewish Climate Trust? appeared first on Green Prophet.

From cave food to clean-label prebiotics

Jewish tradition tells of Rabbi Shimon bar Yochai, a mystic who fled Roman persecution and hid in a cave for years, living on a single carob tree and a spring of water. From this hardship came the mystical teachings of the Zohar, a foundational book in the Kabbalah. The carob tree, Ceratonia siliqua, became a symbol of endurance and nourishment across the Mediterranean. In Israel, carob has been used as a vegan alternative to chocolate for years. Little kids don’t notice the difference and it’s a natural way to satisfy the sugar craving.

Two thousand years later, the same fruit is being reborn as a sustainable, functional superfood.

The Swiss–Israeli bio-ingredient company CarobWay has announced an exclusive US distribution deal with GRA Nutra Corp. to launch CarobBiome in 2026 — a clean-label prebiotic fiber derived from upcycled carob fruit.

Carob pods are rich in natural fiber, minerals, antioxidants, and D-pinitol, a compound linked to blood-sugar balance. The new ingredient CarobBiome contains about 85% total fiber, combining soluble and insoluble fractions that promote digestive comfort and metabolic wellness. It is made using only water and heat, producing a neutral-flavored powder for supplements, baked goods, snacks, and meal replacements.

“CarobBiome™ was designed to be gut-friendly, label-friendly, and highly functional,” says Udi Alroy, CarobWay’s CEO and co-founder. “We wanted to honor the ancient fruit while applying modern science to support everyday health.”

Partnership rooted in sustainability

GRA Nutra CEO Lynda Doyle says the partnership will help bring carob’s potential to the North American functional food and supplement market. “By integrating CarobWay’s high-quality, responsibly produced ingredients into our portfolio, we expand what we can offer across the functional food, beverage, and supplement industries,” Doyle explains. “Our shared commitment to sustainability and integrity drives this collaboration.”

CarobWay grows and processes its own carob trees across the Mediterranean, creating a zero-waste, vertically integrated supply chain. The seeds and pulp are all reused in new products, and the drought-resilient trees contribute to carbon sequestration and soil health — making carob one of the planet’s most sustainable crops.

Even the sages warned about balance

Not everyone in the ancient world viewed carob as a miracle food. The great medieval physician and philosopher Maimonides (Rambam) wrote in his dietary teachings that, “One should refrain from eating too many tree fruits… carobs are always harmful… while figs, grapes, and almonds are always beneficial.”

Rambam believed that health was derived from food and it is advisable to not eat too much at any meal. His warning about carbos are likely rooted in the medical science of his time, reminds us that moderation was once the ultimate prescription for health.

Today, modern nutrition is rediscovering that same principle — but with new tools and evidence. While carob in excess may have troubled medieval digestion, its natural fibers and polyphenols are now recognized for supporting gut balance and metabolic health when used properly.

Once a symbol of survival and divine simplicity, carob bars are born from a new generation of sustainable foods aligned with the global “food as medicine” movement. We do believe however the best source of nutrition is food that is not processed and altered and then put back together.

The carob tree thrives where little else grows, using minimal water and resisting pests naturally. As droughts worsen across the Mediterranean and Middle East, carob’s resilience offers a model for regenerative agriculture. Its deep roots stabilize soil and provide shade for biodiversity, aligning with climate-smart farming goals across the region. Hiking in the Sea of Galilee region in Israel it is easy to come across a carob tree and have a healthy snack. Watch out for the seeds. They can break your teeth.

Competition in the U.S. prebiotic market

CarobWay isn’t alone in the growing gut-health race. The U.S. market is already rich with functional fiber innovators:

• TIC Gums (Ingredion) — A major player in carob powder and hydrocolloid ingredients, supplying functional fibers and clean-label texturizers to major food brands.
• Nexira — Its inavea Carob Acacia blend combines acacia and carob fibers with proven prebiotic effects, already marketed in North America.
• Traditional prebiotics — Inulin, soluble corn fiber, and tapioca fiber dominate the category, though brands are actively seeking novel, sustainable alternatives like carob.

With consumers shifting toward “food as medicine,” the emergence of carob-based prebiotics positions CarobWay among a small but promising circle of next-generation fiber innovators.

For Green Prophet readers following stories like seed banks in the Middle East, recovering gut health after antibiotics,
and ancient carob recipes for Tu B’Shvat, and make your own carob nut balls.

The post Kabbalah sages once lived on carob and now the superfruit returns as a modern prebiotic appeared first on Green Prophet.

Tattoo artists might be wondering if they will be out of jobs, or just able to license their NFT designs to a computer? A new Austin-based startup called Blackdot says it has built an AI-powered tattoo machine that is safer and less painful than getting a human-applied tattoo.

Called Aero for Artist Enabled Robotic Operator, Blackdot’s machine uses computer vision, fine control, and very shallow needle penetration to reduce discomfort. It is now installed at Bang Bang in New York, and already operating in Austin.

In some areas of medicine, robotics and machine learning have changed the name of the game and survival outcome for removing cancers like prostate. Robotics can help a human operator be more precise, but are we ready to hand over the controls?

Do we want a machine that takes the craft out of the hand of the artist? I make pottery out of earth because I believe there is spirit in matter. Is a tattoo applied by a machine giving the same vibes as a potter’s mug made in a factory or a violin made on a machine?

According to the people at Aero, the device tattoos in dot-based grayscale patterns, applying many minute points rather than deep continuous lines — a technique they say limits pain and improves precision.

One upside: fewer tattoos gone wrong?

Tattoos, not just in hipster times, have long carried a dual identity: as personal art but also no small part of getting a tattoo is about the pain and the act of bodily risk. Also, I wonder: does a machine-made tattoos open up the practice of skin art at a time when researchers are calling us to pay attention to the risks of the materials in tattoos and a possible link to auto-immune diseases and cancer. As there is little regulation, there is little known about the long-term health effects of tattooing.

What do the world’s religions say about tattoos?

From a Islamic perspective, tattooing is generally considered prohibited (haram) in many schools of thought. The Prophet Muhammad is narrated in hadith literature to have cursed both the tattooer and the tattooed (for altering the creation of God). Some scholars argue that tattoos break the ritual purity (ablution, or wudu) because they alter the skin surface.

We find some literature to back up the Islamic prohibition: ‘Abd-Allaah ibn Mas’ood said: “May Allah curse the women who do tattoos and those for whom tattoos are done, those who pluck their eyebrows and those who file their teeth for the purpose of beautification and alter the creation of Allah.” (Al-Bukhari, al-Libas, 5587; Muslim, al-Libas, 5538).

In parts of Lebanon, Iraq, and Iran, some Shiite communities have historically tolerated or quietly practiced tattooing, especially small religious motifs (like the names of Imams or sacred symbols). And among younger Shiites, especially in diaspora communities, tattoos are increasingly popular as personal or religious expression — though clerical authorities still discourage them.

In Judaism, tattoos are often discouraged based on Torah injunctions and Levitical prohibitions, and tattoos are not encouraged at all.  It is permitted to remove a tattoo and pierce your ears. That said many Jewish people do get tattoos. Common ones include the Tree of Life symbol, Hebrew and biblical expressions (The Nation of Israel Lives), and some people get tattoos of their grandparent’s numbers printed on them during the Holocaust.

In Christian traditions, the picture is more varied. Some conservative or literalist communities may discourage tattoos, particularly when associated with body modification or vanity, but there is no universally binding doctrine rejecting them. Many churches do not formally forbid tattoos, leaving it to individual conscience, church culture, or pastoral guidance. This blog offers some history of Christian tattoos in Jerusalem. The author points out that some conservative or literalist groups still reject tattoos outright, holding to Leviticus as binding.

Many other Christians see tattoos as a matter of conscience, arguing that Old Testament prohibitions were tied to ritual purity, pagan associations, or covenant identity, and are not binding in the same way after Christ. In some traditions (like the Razzouk family in Jerusalem), tattooing is even a Christian devotional act, marking pilgrimage and identity.

Unlike in Abrahamic religions, tattoos (godna in Hindi) have been widely practiced in Hindu culture for centuries. Tribal and rural communities across India have used tattoos for spiritual protection, identity, and beauty. Some designs are linked to deities, mantras, or cosmic symbols.

What about the art of it?

Almost painless tattoos may worry tattoo artists who will be out of jobs unless they figure out how to sell designs as NFTs, and also people who may more liberally get tattoos without possible health or spiritual implications.

In Sci-Fi dystopia, we’ve reported on how tattoos can be used for nefarious purposes, such as IDing and tracking people. Such as the tattoo below, from MIT Media Lab.

Tattoos could be used as a trackpad to remotely control your mobile phone or adjust the volume of the music you tune into. They can track user data and report back to you, like a body-integral Fitbit, with embedded thermochromic displays that change color in reaction to heat, reporting on body temperature, blood pressure, breathing patterns. It might also report on your immediate environment, checking air quality, weather conditions, and alert you to the presence of harmful substances.

After hearing all sides — from health warnings and religious prohibitions to the futuristic promises of AI-driven tattoo machines — I’ve made my choice. I’ll keep my skin tattoo-free, au naturel. For me, my body already carries its own stories.

The post Blackdot’s painless AI-based tattoos will make inked skin less taboo? appeared first on Green Prophet.

In a world that is becoming increasingly aware of the need for spiritual growth alongside ecological sustainability, many of us are drawn to ancient wisdoms that transcend time, culture, and religion. One of the most profound revelations is how spiritual concepts across different cultures and traditions share common threads that emphasize unity, interconnectedness, and balance. Today, we’ll explore the intriguing connections between Ka and Ba from Egyptian mysticism, Merkabah mysticism in Kabbalah, and the Ka’bah in Saudi Arabia, and how these ancient ideas may hold valuable lessons for a sustainable future.

The Ka and Ba: The Soul’s Journey in Ancient Egypt

In ancient Egyptian spirituality, the Ka and Ba were two aspects of the human soul. The Ka was considered the life force, the essential energy that flows through all living beings. It represented vitality and the essence of being. The Ba, on the other hand, was thought to be the personality and the soul’s ability to transcend the physical realm, allowing one to journey between worlds.

Together, the Ka and Ba formed the complete soul — the eternal, divine essence of the individual that connects to the cosmos. This union symbolized the journey of the soul towards spiritual ascension, where the individual becomes one with the divine and the universe. In a modern context, we could interpret the Ka and Ba as symbolic of the balance between mind and spirit, the physical and the spiritual — a harmony that is increasingly necessary in today’s world if we are to achieve sustainable living and holistic growth.

The Ka’bah: A Sacred Center of Unity

Fast forward thousands of years to the Ka’bah in Mecca, Saudi Arabia, one of the most sacred sites in Islam. Pilgrims from around the world visit the Ka’bah as part of the Hajj pilgrimage, a physical journey of spiritual significance. The Ka’bah is considered the metaphysical center of the universe, symbolizing the unification of all believers with the divine. Each circle made by pilgrims around the Ka’bah represents a symbolic return to the core, a reconnection to the divine source, and a reaffirmation of the interconnectedness of all things.

While it may seem far removed from ancient Egyptian ideas, the Ka’bah shares a similar theme: the Ka as the life force, and the soul’s journey toward unity with the divine. In this sense, the Ka’bah acts as a sacred, grounding point where the physical and spiritual realms meet — a place of transcendence and connection that draws people from all walks of life to experience unity with the cosmos.

Merkabah Mysticism: Divine Ascension and Sacred Geometry

The Merkabah mysticism of Kabbalah further deepens the connection between these ancient ideas. Rooted in Jewish spiritual teachings, Merkabah mysticism speaks of a divine throne chariot that connects the physical world to the divine realm. Through intense meditation and spiritual practice, the soul can ascend through various levels of consciousness, ultimately reaching a state of divine unity and enlightenment.

At the heart of Merkabah mysticism is the idea of spiritual ascent and purification. In many ways, this concept mirrors the ancient Egyptian belief in the union of the Ka and Ba. It also shares a resonance with the symbolism of the Ka’bah as a point of spiritual convergence. All these traditions emphasize a journey of personal transformation — a movement from individual consciousness to universal, divine awareness.

Additionally, the concept of sacred geometry in Merkabah mysticism and the Ka’bah shares an intriguing connection. Sacred geometry reveals that the universe operates according to certain principles of order, balance, and harmony. The shape of the Ka’bah itself, a cube, can be interpreted through the lens of sacred geometry as a symbol of unity and balance, reflecting the harmonious interconnectedness of all life.

So, what do these spiritual concepts mean for us today? In a time when sustainability and interconnectedness are paramount, these ancient teachings offer profound insights. They remind us that the physical world and the spiritual world are not separate, but deeply intertwined. Just as the Ka and Ba unite to form the complete soul, so too must we integrate our spiritual values with our actions in the physical world, particularly when it comes to caring for our planet.

The Ka’bah, as a central point of unity, teaches us that the world is interconnected — every action we take has a ripple effect. As we seek balance and harmony in our personal and collective lives, we also need to foster a sense of connection with nature, recognizing that we are part of a larger web of life. Just as the Ka and Ba reflect the union of life force and personality, our approach to sustainability must unite the needs of people with the health of the Earth.

The post From the Ka and Ba to the Ka’bah – A Universal Path of Unity and Sustainability appeared first on Green Prophet.

I’ve been working for the Jerusalem Green Fund (JGF) for over 6 years. The JGF is a non for profit organization that focuses on sustainability in the greater Jerusalem area. Most of our activities lie within city limits, while others look regional as a biosphere. We are active in several different neighborhoods on a grassroots level, working with residents, schools and community organizations that are looking to live green, cleaner and healthier lives. 

I personally coordinate a Center for Sustainability in the Ultra-Orthodox neighborhood of Romema. Most people would say that is quite unique because that population typically gets a bad rap when it comes to environmental friendliness and that is because the families are large, on average 7.7 children per household and they use a lot of ‘one-time-use’ dishware, therefore producing a large amount of non-recyclable waste.

However, when taking a closer look at their day to day lives, you would notice that they use public transportation much more than owning private vehicles, because of their religious lifestyle they do not travel one and half days a week (no cars/buses/trains/planes) and they tend to have lending libraries which are called “gemachim” in Hebrew, which is an acronym for doing something charitable out of love and kindness –– and for just about every product you could imagine.

There are gemach’s for gowns for fancy occasions to chocolate molds, holy books to baby supplies –– the list goes on. This is characteristic of the Ultra-Orthodox community everywhere, not just in Jerusalem. Although it does not stem from an environmental value or need, but a financial one, surely it reduces consumption. 

Stereotypically, this population is very urban, living exclusively in apartment buildings, and therefore disconnected from nature. That is not to say that there are no individuals who are connected to nature, surely there are, but on a whole it is seen to be true.

It is rare to own a garden apartment and if someone has a porch garden they are very privileged. Striking examples of the disconnect include terrible littering in the public domain –– something which my center deals with a lot. We created a friendly-looking character called Tzachi Pachi (translates to Tzachi, a boy’s name, the garbage can) who is a green garbage can with ginger colored sideburns and a yarmulke who encourages children to throw out their waste correctly.

Ironically, this population is almost obsessed with aesthetics and style, however either in their own homes or themselves personally, and the public domain, which is looked upon as an ownerless space where control is not possible, remains messy and dirty.

I will say that the Mayor of Jerusalem, a modern religious man who received many Ultra-Orthodox votes, has cleaned up the city incredibly generally and specifically in these neighborhoods. I led a focus group of women residents where we mapped out the causes and solutions for keeping the streets and sidewalks clean, then presented it to the mayor’s staff. Those solutions were indeed adopted by the sanitation department, although the habits of people remain.

There is still much progress to be made with this subpopulation of Israeli society, but environmental awareness is on the rise. I have expanded my work beyond Romema and recently gathered a round-table of Ultra-Orthodox Jerusalemites to think in citywide terms. I hope it will bring more action and green ripple effects. 

::Jerusalem Green Fund

The post Making Jerusalem a Sustainable City appeared first on Green Prophet.

The Rock Round Palace, a unique feature of Ksar Drâa in Algeria, is not only an architectural marvel but also a symbol of the diverse communities that once lived in this desert oasis. Built from locally sourced materials like adobe and stone, the palace reflects the traditional vernacular architecture of the region, blending harmoniously with the harsh Saharan landscape.

For much of the 19th and early 20th centuries, the ksar, including the Rock Round Palace, was home to a significant Jewish community.

Jews, alongside Berber and Arab families, lived in this fortified village, contributing to local trade and crafts. The Jewish presence in the ksar was an important part of the region’s cultural and social life.

However, after Algeria’s independence from France in 1962, the situation for Jews in the country changed dramatically. The new government, led by the FLN (National Liberation Front), sought to build a unified national identity, often at the expense of minority groups, including Jews.

The Jewish community, seen as linked to the French colonial period, became targets of violence and hostility. Attacks on Jewish homes and businesses, threats, and the desecration of synagogues and cemeteries forced many to flee to other countries.

This violent shift in the social and political landscape pushed many Jews to emigrate.

A significant number of Algerian Jews moved to France, where there was already a large Algerian Jewish community, while others moved to Israel, joining the broader migration of North African Jews who faced persecution in their homes.

The persecution, combined with the fear of further violence, led to the gradual abandonment of Ksar Drâa and other similar ksars.

Today, the Rock Round Palace stands as a historical site, a reminder of the diverse cultural heritage that once thrived in the region. Videos circulating on Youtube suggest that anyone off the street can wander inside and around the citadel suggesting it’s not being protected well for future generations.

The remnants of Jewish life, visible in old houses and synagogues, add to the richness of its story and highlight the multicultural history of Ksar Drâa. Let’s hope that one day people of all religions will find safety in any place they call home.

Love vernacular architecture? Read our review of Habitat, the bible of vernacular architecture.

The post This stunning ancient citadel in the Sahara Desert Has a mysterious past appeared first on Green Prophet.

The orange economy is an evolving concept based on the contribution and potential of creative assets to contribute to economic growth and development.

The creative economy is about translating the inspiration of culture and ideas into high-value businesses and enterprises.  For billions of people around the world their faith is a big source of inspiration and creativity. Artificial intelligence will be a major disruptor of our economy. It will also allow many people to join the ranks of the creative economy like never before. In essence, faith has a role to play in the unfurling of the next chapter in humanity’s economic story.

Indeed, prior to the contemporary era most acts of human creativity, we celebrate today were directly related to divine inspiration. This includes ancient artifacts like the bust of Nefertiti and the Pyramids to Renaissance objects like Michelangelo’s “The Creation of Adam” a fresco which forms part of the Sistine Chapel at the Vatican City.

Related: There are more pilgrims to Dubai mall than to Mecca and the Vatican

The recently concluded 4th World Conference on Creative Economy in Tashkent did not deal directly with faith, but attracted diverse individuals from around the globe from supermodel Naomi Campbell who took the stage to a priest who sat in the audience. Faith was even more present in part because the Uzbekistan Art and Culture Development Foundation, who organized the event in partnership with United Nations Trade and Development and the Ministry of Tourism and Creative Economy of the Republic of Indonesia, is involved in restoration works around the country.

Religion in many countries is a strategic reserve for what’s called the “Creative Economy.” For example, tourists around the globe include sightseeing to mosques, churches and temples in their itineraries. Similarly, history would suggest the pop stars of tomorrow are today members of youth choirs or similar groups.

“From a historic perspective the creative economy began with religious inspiration in many places. You can see that in very diverse areas from painting and music for example around the world. In a Muslim country [like Indonesia]… we embrace differences and members of other religions bring their own ideas to the development of the creative economy,” said Sandiaga Uno, Indonesia’s then Minister of Tourism.

Orange is a color often associated with the Protestant faith and in Asia with Buddhism, Hinduism and Sikhism. It is also the color associated with the creative economy to differentiate — it from other macroeconomy buzzwords like the green economy and blue economy.

“This summit is about encouraging the talented people here  not to leave the country. Instead of seeking high-paying positions abroad, we want to attract those jobs to Uzbekistan,” said Uzbekistan Minister of Digital Technologies, Sherzod Shermatov. “Digital platforms can help achieve millions of views globally, enabling monetization and additional income. We aim to create local role models and success stories, and by combining digital tools with creative talent, we can open new doors for our youth.”

The growth and development of the Orange Economy offers a growing and important sector — especially because polls show that from fashion to video games these are sectors in the economy which a growing number of youths see as important to their futures. There are other ways in which the creative economy growth goes hand in hand with the development of faith

“By focusing on creating an ecosystem where creatives can thrive within their home countries—leveraging technology, financial management, and global platforms—[countries] can better capitalize on … cultural wealth and retain talent that might otherwise seek opportunities abroad,” said Felipe Buitrago, Colombia’s former Minister of Culture.

In the past, Buitrago also stressed that the Orange Economy can help build peace and reconciliation between diverse groups. In the past, he has pointed to the example from his own tenure as minister and the example of the Comuna 13 area of Medellín. Here, two rival gangs faced off together with little chance of reconciliation. What ultimately brought these two together was a joint music festival in which the two groups battled it out over competing forms of music (such as rap and reggaeton) in these days.

“Faith is a key element of the creative economy. Because freedom of expression and belief are necessary conditions for creativity,”  Buitrago  said, “You cannot not be creative and non-inclusive at the same time. … Of course faith is a delicate issue and you can’t force people to have certain beliefs but, overall religion has played a major role in fostering creativity. As reinforcing and building identity…which often allows people to cooperate in harmonious ways.”

Looking toward the future faith, creativity and technology will often intersect. The pathway from “prophet” to “profit” will not always be clear. However, creativity, at times fueled by faith, will help spur greater creativity where-in new technologies will allow the visionaries of the future to unlock new possibilities for collaboration, innovation, and mutual understanding more quickly than ever.

---

Joseph Hammond is a former Fulbright fellow in Malawi and a journalist who has reported extensively from Africa, Eurasia and the Middle East. Hammond is also an Idove fellow at the African Union. He speaks enough Spanish and Arabic to discuss boxing, a sport he treasures. 

The post The Orange Economy: How Religion and AI Are Shaping Innovation appeared first on Green Prophet.

It’s down in the history books of legends. How could the Jews hold onto the fortress of Masada for years without food and water? According to the common myth, the Romans laid siege to the Dead Sea fortress of Masada for three long years. A new survey using advanced technologies indicates that the siege was probably a much quicker affair: more like weeks.

Researchers in Archaeology at Tel Aviv University used a range of modern technologies, including drones, remote sensing, and 3D digital modeling, to generate the first objective, quantified analysis of the Roman siege system at Masada.

Findings indicate that contrary to the widespread myth, the Roman army’s siege of Masada in 73 CE lasted no more than a few weeks.

The study was conducted by Guy Stiebel, together with Hai Ashkenazi to attempt a new understanding of what really happened at Masada. The paper was published in the Journal of Roman Archaeology.

Why the siege against the Jews started?

The First Jewish Revolt against the Romans started in 66 CE after years of political instability. One of the first acts in this war was the seizure of Masada from its Roman garrison by a group of Jewish rebels. At the beginning of the rebellion, the Jewish forces managed to defeat an army led by Cestius Gallus, the governor of Syria.

Later, after suffering heavy losses in the field, and following the arrival in 67 CE of a second expedition led by Vespasian and his son Titus, the local militias usually avoided meeting the Roman forces in the field and took shelter in fortified towns and forts, most of which had been built during previous periods.

This led to a war characterized mainly by Roman siege warfare. Several years of careful Roman advance culminated in the siege of Jerusalem in 70 CE, and though the Romans faced bitter resistance from the city’s defenders, the city was conquered and destroyed within that same year.

Read related: ancient date from Masada sprouts after 2000 years

About three years later, the Romans followed the remaining rebels to their last stronghold – Masada. The amount of effort invested by the Romans in chasing these last few hundred rebels to their final refuge in the middle of the desert may seem surprising.

Some researchers argue that it was done in order to completely assert Roman rule over the country, to send a message to other potential rebels, and to “restore the impression of Roman might”; others have recently claimed that the Romans’ aim was to protect the valuable Balsam (opobalsamum) perfume production center at the nearby oasis of Ein Gedi.

The researchers used drones carrying remote sensors that provided precise, high-resolution measurements of the height, width, and length of all features of the siege system. This data was used to build an accurate 3D digital model, enabling exact calculation of the structures’ volume and how long it took to build them.

Researcher Stiebel says: “We use drones, remote sensing, and aerial photography to collect accurate high-resolution data from Masada and its environs, with special emphasis on three aspects: the water systems, the trails leading to and from the palatial fortress, and the Roman siege system.

“The collected information is used to build 3D digital models that provide us with a clear and precise image of the relevant terrains. In the current study we focused on the siege system, which, thanks to the remote location and desert climate, is the best-preserved Roman siege system in the world.”

Dr. Stiebel adds: “For many years, the prevailing theory that became a modern myth asserted that the Roman siege of Masada was a grueling three-year affair. In recent decades researchers have begun to challenge this notion, for various reasons. In this first-of-its kind study we examined the issue with modern technologies enabling precise objective measurements.”

Reliable estimates are available of the quantity of earth and stones a Roman soldier was able to move in one day, the researchers explain. Ashkenazi says: “We also know that approximately 6,000-8,000 soldiers participated in the siege of Masada. Thus, we were able to objectively calculate how long it took them to build the entire siege system – eight camps and a stone wall surrounding most of the site.

“We found that construction took merely about two weeks. Based on the ancient historical testimony it is clear that once the assault ramp was completed, the Romans launched a brutal attack, ultimately capturing the fortress within a few weeks at the most.

“This leads us to the conclusion that the entire siege of Masada lasted no more than several weeks.”

Says Stiebel: “The narrative of Masada, the Great Jewish Revolt, the siege, and the tragic end as related by Flavius Josephus, have all become part of Israeli DNA and the Zionist ethos, and are well known around the world. The duration of the siege is a major element in this narrative, suggesting that the glorious Roman army found it very difficult to take the fortress and crush its defenders.

“For many years it was assumed that the siege took three long years, but in recent decades researchers have begun to challenge this unfounded belief. In our first-of-its-kind study we used objective measurements and advanced technologies to clarify this issue with the first data-driven scientific answer.

“Based on our findings we argue that the Roman siege of Masada took a few weeks at the most. As empires throughout history have done, the Romans came, saw, and conquered, quickly and brutally quelling the uprising in this remote location.

“Our conclusion, however, detracts nothing from the importance of this historical event, and many baffling questions remain to be investigated.

“For example: Why did the Romans put so much effort into seizing this remote and seemingly unimportant fortress?  To answer this and many other intriguing questions we have initiated a vast, innovative project in and around Masada … to ultimately shed new light on the old enigma: What really happened at Masada?”

The post The Masada siege lasted weeks, not the legendary years say archeologists appeared first on Green Prophet.

According to Jewish tradition, all spiritual journeys begin by using our minds to keep their bodies healthy. As Maimonides explains, we become genuine people whenever we consciously focus our bodies’ actions toward a constructive purpose, such that no action is “an act of nothingness” (Introduction to Avos Chapter 5).

Once we’ve left nothingness and joined purposefulness, we’re card-carrying members of humankind: only then can we direct our actions toward wellness and wholeness of body, mind, and spirit. Then we progress to the purpose of all the purposes: knowing and emulating God.

It’s Always in the Body

Even when we’re busy with spiritual work, the body remains at the center of all the action:

• When we’re immersed in Torah study, our brain holds our thoughts.
• We pray with our mouths.
• With our body’s actions, we emulate God’s ways and live according to His instructions: “All my bones will say: ‘No one is like You, God.’” (Psalms 35:10)
• When we live according to God’s will, He blesses us with material prosperity: “I will give the rain of your land in its time… You will gather your grain, grapes, and olives.”(Deuteronomy 11:14)

Our path to God isn’t through the perfect wisdom of the soul but rather through striving to become better in our imperfect bodies.

This path takes us through the Land of Israel, the area of the world that Jewish tradition teaches is the body of the Jewish nation, as I explain in my new book, Land of Health: Israel’s War for Wellness.

As individuals, we find God when we are inside our individual physical bodies.

As a nation, we find God inside our collective body.

Comparing Lives

Let’s explore the parallels between these two lives: individual and national.

Individual Life

We become genuine people when our minds guide our actions toward health and wellness.

Once we’re purposeful people, we progress to seeking spiritual growth.

National Life

Israel’s national mission begins with caring for the Land of Israel: its earth, water, plants, and animals. Listen to King David’s prayer (quoted in the closing line of the Kuzari):

“Get up, have compassion on Zion… Because your servants want its stones, and its earth they seek.”⁽Psalms 102:14)

Then we find God in Israel by living here with His Torah:

“From Zion, Torah will go out and the word of God [will go out] from Jerusalem.” (Isaiah 2:3)

We appreciate and value our bodies, because they hold our personal “form of God.” We also appreciate and value the Land of Israel, because it holds the spirit of our nation.

How to Care for Israel

Am I suggesting that Jewish national life begins with environmental advocacy for this corner of the Middle East?

Exactly!

But only as the first step of a larger mission.

Cherishing and supporting Israel’s land and stopping there is like caring for our physical health as the final purpose of life.

Again, let’s look at the parallels between individual and national life:

Individual Life

Maimonides notes that living healthily in order to get more pleasure and prestige for more years isn’t very different from mindlessly chasing after unhealthy pleasures and prestige — it’s all the same selfishness. (Introduction to Avos 5; Laws of Character 3)

Therefore, healthy Jewish living aims to achieve a more meaningful purpose: enabling us to know and emulate God’s ways.

National Life

Caring for Israel’s land only to protect its beauty — or to escape antisemitism — isn’t very different from mindlessly building skyscrapers while ignoring their environmental imprint. It’s all the same materialism.

Therefore, the Land of Israel aims to achieve a more meaningful purpose: finding God’s Presence and living in the Land of Israel by God’s word. This is where the Jewish people have observed the Torah for millennia. Their stories are told in its beautiful hills, valleys, rivers, plants, and animals.

A healthy Jewish yearning for the Land of Israel begins with cherishing it — not only because he likes pretty views and interesting history but also because God dwells in those views and history.

This article is an excerpt from the author’s new book, Land of Health: Israel’s War for Wellness, which is now available here on Amazon and in Jewish bookstores all over the world.

About the Author:

The post Care for the Land of Israel, the Body of the Jewish People appeared first on Green Prophet.