Podcasts about Baghdad

Send a textWhat happens when a combat paratrooper-turned-cop builds a media platform, challenges a celebrated story, and gets hit with a $25 million lawsuit? We sit down with Tyler Hoover, founder of the Anti-Hero Broadcast and Counterculture Inc., to unpack the messy collision of free speech, celebrity culture, and the legal machine designed to make critics go quiet. Tyler's journey from Baghdad to the beat to the studio reveals why so many veterans gravitate to blunt talk and dark humor—and why that candor draws fire when it targets revered narratives.We dig into the contradictions of modern conflict and public memory: how disbanded armies, proxy incentives, and political timing shaped the Iraq War he lived through, and how those lessons now inform his refusal to accept curated hero myths at face value. Tyler breaks down the policing incentives that erode community trust, the analytics that drive behavior on the street, and the moment he realized his voice fit better behind a mic than behind a badge. That voice built a “99 percent” community—service members and first responders who don't trend on thumbnails but carry stories worth hearing.Then we tackle lawfare. Tyler explains how an LLC won't shield you from defamation suits, why venue shopping matters, and how anti-SLAPP provisions can flip the pressure back when lawsuits aim to silence speech. He also shares the unglamorous reality: legal fees up front, years of motions, and the stress that tries to break creators long before any verdict. Instead of folding, he leans into transparency, analyzing public contradictions, and turning the case into lessons for anyone building an independent platform.Along the way, we wrestle with culture-war flashpoints—gender in combat arms, the trans debate's policy stakes, and the cost of enforcing orthodoxy over biology—to ask a harder question: who owns the narrative when truth collides with power, money, and fame? If you value plain speech, thick skin, and communities that argue in good faith, you'll find a lot to chew on.If this conversation resonates, follow the show, share it with a friend who loves honest talk, and leave a review with your biggest takeaway—we read every one.Support the showVisit my website: https://thehello.llc/THERESACARPENTERRead my writings on my blog: https://www.theresatapestries.com/Listen to other episodes on my podcast: https://storiesofservice.buzzsprout.comWatch episodes of my podcast:https://www.youtube.com/c/TheresaCarpenter76

Our practice follows the custom of the Arizal to remain sitting during Kaddish. Although Ashkenazim make a point of standing for Kaddish, Sephardic practice is to remain seated. The exception to this rule is the Kaddish recited before Barechu at the beginning of Arbit on Friday night, when many have the custom to stand. The Arizal taught that one should stand during this recitation of Barechu, as part of the extra Shabbat soul descends upon a person at this point. Therefore, since in any event one stands for Barechu, many have the custom to stand already during the Kaddish that precedes Barechu. As a general rule, however, Sephardic custom allows one to remain sitting for Kaddish. This applies only if a person was sitting before Kaddish began. If one was already standing when Kaddish starts, then he must remain standing. This was the practice of the Arizal. According to some Poskim, if one was standing when Kaddish began, then he must remain standing throughout the entire recitation of Kaddish. Others maintain that one must remain standing only until the Hazzan reaches "Da'amiran Be'alma Ve'imru Amen." Our custom follows a third opinion, that of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – that one may sit after he completes his "Yeheh Shemeh Rabba" response, which, according to our community's practice, ends with the words "Da'amiran Be'alma." Once a person completes his response, he may sit, even though the Hazzan has not yet reached "Da'amiran Be'alma." Some have the misconception that it is improper to sit before the Hazzan reaches "Da'amiran Be'alma," but in truth, one may sit once he reaches that point. On Friday night, the congregation stands during the recitation of Vayechulu and the Hazzan's recitation of "Me'en Sheba," which is then followed by Kaddish. In some synagogues, people rush to sit down after the Hazzan concludes "Me'en Sheba" (with the recitation of "Baruch Ata Hashem Mekadesh Ha'Shabbat"), before he begins Kaddish, so they would not have to remain standing during Kaddish. Some Hazzanim even pause before Kaddish to give the congregants the opportunity to sit before Kaddish. Hacham Ovadia Yosef writes that this is improper, as specifically rushing to sit down before Kaddish begins shows disrespect to Kaddish. He brings as an example a ruling of the Ma'amar Mordechai (Rav Mordechai Karmi, 1749-1825) regarding the situation of somebody standing next to a person who is about to begin the Amida. Halacha requires one to stand if the individual next to him is reciting the Amida, unless he was sitting before his neighbor began the Amida, in which case he may remain seated. The Ma'amar Mordechai writes that one who is standing and sees that the person next to him will soon begin the Amida should not rush to sit down so he would not need to remain standing. By the same token, Hacham Ovadia writes, it is inappropriate to specifically rush to sit down before Kaddish in order to avoid having to stand during Kaddish. During Arbit, one may remain seated during the recitation of the Kaddish that precedes the Amida. Since one is already seated during Hashkibenu, he may remain seated for Kaddish, and then stand for the Amida prayer. On days when Tahanunim are not recited after the Hazzan's repetition of the Amida, and only the brief "Yehi Shem" recitation precedes Kaddish, it is proper to remain standing for Kaddish. Some people mistakenly think that they may sit down for Kaddish – even though they had been standing before Kaddish began – if the Hazzan sings the Kaddish and thus prolongs its recitation. This is incorrect; one must remain standing even if the Hazzan sings the Kaddish. However, the Poskim write that if the Hazzan knows that people are standing, he should ensure not to prolong the recitation of Kaddish, in order not to overburden the congregation by making them remain standing for several minutes. This Halacha alerts us to the care that must be taken to avoid "Tirha De'sibura" – causing the congregation even minor inconvenience. If Hazzanim are discouraged from prolonging the Kaddish recitation by several minutes when people are standing, then this shows us the sensitivity that Halacha requires toward the congregation. In fact, a well-known Hazzan told me that when he led the service on the High Holidays in Hacham Ovadia Yosef's synagogue, and he wanted to sing a special melody for Birkat Kohanim that was traditionally sung in Jerusalem communities, Hacham Ovadia instructed him not to. He explained that it would be inconsiderate to overburden the congregation who are standing during Birkat Kohanim – especially on Yom Kippur, when the people are fasting – by prolonging this part of the service. Unfortunately, it has become common to sing a great deal at Huppa ceremonies, which causes a great deal of inconvenience to the guests, and this practice should be discouraged. Summary: Sephardic custom is to remain seated during Kaddish. If one was standing before Kaddish began, then he must remain standing until he completes his "Yeheh Shemeh Rabba" response, through "Da'amiran Be'alma," at which point he may sit, even if the Hazzan has not yet reached "Da'amiran Be'alma." A Hazzan who knows that people are standing for Kaddish should not prolong the Kaddish recitation. It is improper to rush to sit down before Kaddish to avoid having to remain standing.

Historian Faisal Husain wrote the book "Rivers of the Sultan: The Tigris and Euphrates in the Ottoman Empire" and in this episode, helps us explore the history of the Tigris and Euphrates. He argued for the necessity of understanding human history within the context of geological time, discussing the rivers' origins roughly 20 million years ago, tracing their influence on civilization from the "agricultural revolution" (which some scholars argue was a mistake leading to health issues) to the rise of early urban centers like the Sumerian cities. The conversation highlights the difference between the gentle Euphrates, which attracted early settlements, and the fast and unpredictable Tigris. Shifting to the Ottoman era, Husain examines the environmental challenges of Ottoman Iraq, which was poor in essential resources like grain, metal, and wood suited for construction, and details the extraordinary story of the Euphrates river changing its course in the late 1600s due to a poorly dug irrigation canal. He emphasizes the cultural importance of the palm tree and the vital role of water buffaloes, which made life possible for a quarter of the Iraqi population in the wetlands, whose fate would have otherwise been migration to seek resources and refuge elsewhere. 0:00 Introduction1:47 When Did the Tigris and Euphrates Start?3:04 The Importance of Deep History5:49 Geological Origins: 20 Million Years Ago7:37 When the Rivers Began to Matter to Homo Sapiens10:40 The Rationale for Writing Deep History12:00 Starting Middle East History Before 6th Century Arabia14:45 The Difference Between the Twin Rivers17:05 Why Sumerian Civilization Clustered on the Euphrates20:36 Questioning the Agricultural Revolution23:16 How Agriculture Began: Trial and Error27:00 The Consequences of Taming Nature30:40 The Ottoman Conquest of Iraq32:20 Why Iraq Was Environmentally Poor for a Major Power36:06 Iraq's Default Status Under Iranian States38:25 Baghdad in the 16th Century42:25 The Euphrates Shifts Course (Late 1600s)47:09 Water Buffaloes: The Essential Technology of the Wetlands49:28 Ranking the Most Important Crops51:03 Evliya Çelebi: The Traveler54:49 Ottoman vs. European Traveler Perspectives58:35 The Book Cover: Baghdad on the Tigris Faisal Husain is an environmental historian of the Ottoman Empire, with a geographical focus on its eastern provinces in Anatolia and Iraq and a temporal focus on the early modern period. His first book "Rivers of the Sultan" examined the role of the Tigris and Euphrates in the establishment of Ottoman state institutions in the Ottoman eastern borderland between the sixteenth and eighteenth centuries. His second book project is an environmental history of Ottoman frontier expansion east of the Euphrates during the sixteenth century. He is co-editing a book on the global histories of animals (under contract with Oxford University Press) with Emily Wakild (Boise State University) and Nancy Jacobs (Brown University). In 2024-2025, he served as a senior lecturer at Boğaziçi University's Department of History in Istanbul through the Fulbright U.S. Scholar Program. He serves on several editorial boards, including those of Marmara Türkiyat Araştırmaları Dergisi (Marmara University), Global Environment (White Horse Press), and the “Middle East Environmental Histories” book series (Leiden University Press). Hosted by: Mikey Muhanna

When a person recites Kaddish, he says at several points, "Ve'imru Amen" ("And say: Amen"), urging the congregation to respond "Amen" to what he has recited. The question thus arises as to what to do when all the men in the Minyan need to recite Kaddish. If they all recite Kaddish, then, seemingly, they cannot say, "Ve'imru Amen," because there is nobody present whom they can invite to respond "Amen." Some Poskim rule that in this situation, one or two men should volunteer not to say Kaddish, so there will be people responding to Kaddish. Others, however, contend that the men may all recite Kaddish without concern. These Poskim point to the fact that we end the silent Amida prayer with "Oseh Shalom Bi'mromav… Ve'imru Amen" – saying, "Ve'imru Amen" even though there is nobody listening. According to the Kabbalists, when we say, "Ve'imru Amen" at the end of the silent Amida, we are speaking to the angels. This can be applied also to Kaddish. Therefore, even if there is nobody responding, it is still acceptable to recite, "Ve'imru Amen." This is the position of Rav Eliyahu Mani (Hebron, 1818-1899), cited by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Rav Pe'alim. However, in Ben Ish Hai (Parashat Vayehi), after mentioning this position of Rav Eliyahu Mani, the Ben Ish Hai writes that it is preferable to have at least one person refrain from reciting Kaddish so he can respond. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) added that it is best to have two people refrain, as the phrase "Ve'imru Amen" is formulated in the plural form, inviting more than one person to respond. This is, indeed, the final Halacha – that although it is acceptable for everyone in the Minyan to recite Kaddish, it is preferred that at least two people refrain from reciting Kaddish so they can respond to the others.

Ziad Hameed is a dedicated firefighter and NFPA certified instructor with six years of frontline and instructional experience in the fire service. He began his career as a volunteer with Tiny Fire and Emergency Services after responding to a local recruitment call an opportunity that quickly evolved into a lifelong commitment to community protection and professional excellence. Ziad has earned multiple NFPA certifications and maintains a strong commitment to operational readiness, physical fitness, and technical proficiency. He is recognized for fostering team cohesion and camaraderie, contributing to a culture of preparedness and mutual trust within the fire service. His foundational training at Southwest Fire Academy solidified his passion for the profession and inspired his continued pursuit of mentorship and volunteerism. Committed to lifelong learning, Ziad is currently enrolled in the Fire Protection and Prevention Engineering program at Seneca College, expanding his expertise in fire science, prevention strategies, and system design. In addition to active service, Ziad serves as an NFPA certified instructor with Waswanay Consulting, delivering fire service education and training to Indigenous communities across Canada. His instructional work focuses on building local capacity, enhancing emergency preparedness, and supporting the development of sustainable, community-led emergency services. Originally from Baghdad, Iraq, Ziad brings resilience, perspective, and a deep sense of purpose to his profession, which is all part of his personal story. Sponsorship: @southwest_fire_academy  Editing: @bradshea Marketing: @m.pletz Administration: @haileygreenfitness Partnership: @firefighternationhq @rescue_squad_ironworks @truenorthfools @ffrescueontario

Israel has operated in the skies above Tehran. It has struck nuclear facilities near Baghdad and dominated the airspace of its enemies across the region. But according to a newsletter that the Israeli journalist Amit Segal sent out earlier this week, there is one city in the Middle East where the IDF cannot move freely. That city is a fifteen-minute drive from Tel Aviv, and is called Bnei Brak. On February 15, two female soldiers from the IDF's Education and Youth Corps arrived in this densely populated haredi city for a routine visit to a draftee ahead of his induction. A local resident called a hotline run by the Jerusalem Faction—an anti-conscription group—and falsely reported that military police were distributing draft notices. A mob of hundreds materialized, surrounded the soldiers, chased them through the streets, and forced them to hide until police arrived to rescue them. A patrol car was overturned. A police motorcycle was set on fire. Twenty-six were arrested; most were released by nightfall. Israeli leaders across the political spectrum condemned the violence as the provocation of extremists. But whether they support the rioters or not, most of the Jews of Bnei Brak see the draft as an existential threat to their way of life. It's just that the extremists are willing to say so with violence. For the past two years, pressed by the Supreme Court and by growing public resentment, the government has been trying to legislate a resolution to the question of haredi military service. Some 80,000 haredi men between the ages of eighteen and twenty-four are currently eligible for conscription but have not enlisted. A bill now moving through the Knesset would set enlistment targets, grant continued deferments to full-time yeshiva students, and impose penalties that critics—including the government's own legal advisers — say will produce no meaningful increase in enlistment. The haredi parties have threatened to block the 2026 state budget unless the bill passes. If the budget fails to pass by March 31, the Knesset dissolves and elections are triggered. The country is, in effect, in the middle of a slow-motion constitutional crisis over this question. Into this moment comes Rabbi Yehoshua Pfeffer. He is the founding editor of Tzarich Iyun—a journal of haredi thought—and has devoted his public life to arguing that the haredi world must take greater responsibility for the Jewish state, and that it can do so without compromising its fundamental values. In January, following the death of a fourteen-year-old boy struck by a bus at a different protest, Rabbi Pfeffer wrote an essay in Tzarich Iyun called "Idleness, Anger, and the Erosion of the Torah World." In light of what happened this week in Bnei Brak, it deserves a wide hearing.  In this episode, Pfeffer speaks with Mosaic's editor Jonathan Silver about the conscription crisis and the recent riot.

One who recites Kaddish should do so loudly enough for the entire congregation to hear him. If, however, one is incapable of reciting Kaddish loudly, he may nevertheless recite Kaddish – as long as others in the congregation are reciting Kaddish loudly at the same time. This is the ruling of the Petah Ha'debir (Rav Haim Pontromoli, Turkey, d. 1873), and of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim. The Ben Ish Hai adds that the practice in Bet El – a yeshiva of Kabbalists in Jerusalem – was that the Hazzan recited Kaddish aloud with the deep kabbalistic intentions, and those who did know these intentions recited Kaddish silently along with the Hazzan. This way, they could be considered to recite Kaddish with these deep intentions. Nevertheless, the Ben Ish Hai writes that as a general rule, congregants reciting Kaddish should do so in a loud voice. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), by contrast, maintained that this practice is valid, though he added that the congregants who silently recite Kaddish should stand at a distance from the Hazzan, and that they should recite Kaddish loudly enough for two or three people near them to hear. By contrast, the Binyan Sion (Rav Yaakov Ettlinger, Germany, 1798-1871) ruled that one may not recite Kaddish silently. As for the final Halacha, one who cannot recite Kaddish loudly may recite it quietly, though he should try to ensure that at least two or three people near him can hear his recitation. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled similarly regarding the case where many people recite Kaddish, and because they do not recite it in unison, the recitation is chaotic and none of them can be heard. While this situation is, of course, undesirable, and the people reciting Kaddish should strive to do so in unison, nevertheless, if the recitation is chaotic, one is nevertheless permitted to recite Kaddish with the others, even though he will not be heard. Summary: One who recites Kaddish must do so in a loud voice, so that he can be heard by everyone in the synagogue. If one cannot recite Kaddish loudly, he may recite it quietly, though he should try to ensure that at least two or three people near him can hear his recitation.

When two or more people recite Kaddish together, they must make an effort to recite the words in unison, at the same pace. Otherwise, this causes a great deal of confusion for the congregants, who need to respond at various points during the Kaddish. If the people reciting Kaddish do not say the words in unison, and one reaches "Ve'imru Amen" (or "Berich Hu") before the other, to whom should the congregation respond? The Halachot Ketanot (Rav Yisrael Yaakob Hagiz, 1620-1674) writes that if the people reciting Kaddish reach "Ve'imru Amen" within one second of another, then the congregation may respond to whichever one they choose. This is based on the principle of "Toch Ke'deh Dibur," which allows us to ignore a period short enough to say the words "Shalom Alechem Rebbe," which is approximately one second. If two people say "Ve'imru Amen" within one second of one another, then they may be considered as having recited this together, simultaneously, and so one may respond to either. However, the Halachot Ketanot writes, if the two people say "Ve'imru Amen" more than a second apart, then the congregation answers "Amen" to them both. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) rules accordingly, except that in his view, if the two people recite "Ve'imru Amen" more than a second apart, then the congregation should answer "Amen" to the one who recites it first. This applies only if the two people are reciting Kaddish together in the same Minyan. If, however, a person hears Kaddish from a different Minyan while Kaddish is being recited in his Minyan, then he responds only to the Kaddish recited in his Minyan. This situation arises very often at the Kotel, where different Minyanim pray in a relatively small area, and one is thus likely to hear other Minyanim while he prays with his Minyan. If he hears Kaddish recited in a different Minyan at the same time as Kaddish is being recited in his Minyan, he responds only to the Kaddish in his Minyan. If a person hears somebody else complete a Beracha just when he must respond to Kaddish, then he should respond to both the Kaddish and the Beracha, even if the Beracha ends within one second of the recitation of "Ve'imru Amen" in Kaddish. Since these are two separate recitations, one must answer "Amen" to both. If he must respond at the same time, he should say, "Amen Ve'amen," instead of "Amen Amen." This is the ruling of the Hesed La'alafim (Rav Eliezer Papo, 1785-1828). It sometimes happens that somebody arrives late for Shaharit, and he puts on his Tallit or Tefillin during the Kaddish Al Yisrael recited after "Rabbi Yishmael Omer…" The people near him might then need to respond to his Beracha over the Tallit and Tefillin at the same time they respond to Kaddish. In such a case, they should respond, "Amen Ve'amen." Summary: When two or more people recite Kaddish together, they must make an effort to recite it in unison. If it happens that one person recites Kaddish slower than the other, then the congregation must respond to both of them separately, unless the two people reach "Ve'imru Amen" within one second of each other, in which case the congregation responds to the person who said "Ve'imru Amen" first. If one hears Kaddish from a different Minyan at the same time as Kaddish is recited in his Minyan, he responds only to the Kaddish in his Minyan. If a person hears someone complete a Beracha just as he must respond to Kaddish, then he answers "Amen" to each one separately, even if they end within one second of one another, in which case he responds, "Amen Ve'amen."

When a person answers "Amen Yeheh Shemeh Rabba" to Kaddish, he is expressing his agreement to the prayer recited by the Hazzan, that G-d's Name should be glorified throughout the world. The question thus arises as to whether a person can respond "Amen Yeheh Shemeh Rabba" if he entered the synagogue after the congregation began responding. Must he have heard the beginning of Kaddish from the Hazzan in order to respond, or does it suffice that the congregation is responding at that time for him to join? Hacham Ovadia Yosef, based on the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) in Parashat Vayehi, writes that the person in this case may, in fact, join the congregation. As long as the congregation is still in the middle of the "Yeheh Shemeh Rabba" response, the person may respond together with them. The Poskim debate the question of whether the person in this case should begin his response with "Amen," or if he should omit "Amen" and begin with "Yeheh Shemeh Rabba." The Ben Ish Hai brings those who maintain that since the person did not hear the Hazzan's recitation of the beginning of Kaddish, he cannot answer "Amen," as this would constitute an "Amen Yetoma" (literally, "an orphan Amen") – an "Amen" that does not respond to anything, which is improper. Hacham Ovadia Yosef cited opinions that permit the person to begin with "Amen" if he can quickly think of the words of Kaddish to which he will be responding. However, Hacham Ovadia then brought the ruling of the Hida (Rav Haim Yosef David Azulai, 1724-1806) that if a person hears others answering "Amen" to a Beracha which he did not hear, he may not answer "Amen" with them even if he knows precisely which Beracha they are responding to. The Kaf Ha'haim (Rav Yaakob Haim Sofer, 1870-1939) agreed with this ruling. According to this opinion, one should not answer "Amen" to Kaddish if he did not hear the Hazzan, even if he can quickly think of the Hazzan's words in his mind. Hacham Ovadia thus concluded that it is preferable not to begin with "Amen" in this case, though he added that one who wishes to begin with "Amen" has a basis on which to rely. Hacham David Yosef, in Halacha Berura, noted that different views exist among the Poskim as to whether the rule of "Amen Yetoma" applies to one who responds to Kaddish. In light of this question, Hacham David ruled that one may, in fact, respond "Amen" to Kaddish even if he did not hear the Hazzan, as long as he can think the words in his mind. We generally follow the rulings of Hacham Ovadia, and so it is preferable in this case for the person to begin his response with "Yeheh Shemeh Rabba," omitting "Amen." This entire discussion applies only if the Hazzan had not yet begun "Yeheh Shemeh Rabba." If a person arrives after the Hazzan had begun "Yeheh Shemeh," then according to all opinions, he should not begin with "Amen." This situation is comparable to one who did not answer "Amen" to a blessing of the Amida during the Hazzan's repetition, until the Hazzan began the next Beracha. Once the Hazzan begins the next Beracha, one can no longer answer "Amen." By the same token, one cannot answer "Amen" to Kaddish once the Hazzan had proceeded with "Yeheh Shemeh Rabba." The Poskim debate the question of whether one answers "Amen" if he arrived in the synagogue during Kaddish just as the Hazzan recited, "Ve'imru Amen" ("And say: 'Amen'"). The Ben Ish Hai implies that the person cannot answer "Amen," even though he heard the Hazzan announce "Ve'imru Amen," since he did not hear the words to which the congregation now responds. By contrast, both the Kaf Ha'haim and Hacham David Yosef maintain that the person can answer "Amen" in such a case. The Hazzan must ensure not to repeat the word "Amen" before he begins "Yeheh Shemeh Rabba." After declaring, "Ve'imru Amen," and then pausing to allow the congregation to begin their response, he should proceed directly to "Yeheh Shemeh Rabba," and must not make the mistake of repeating the word "Amen." Summary: If a person arrived in the synagogue as the congregation was responding "Amen Yeheh Shemeh Rabba" to Kaddish, he may join in their response, unless the Hazzan had begun reciting "Yeheh Shemeh Rabba," in which case it is too late to respond. If the Hazzan had yet to begin "Yeheh Shemeh Rabba," the person joins the congregation's response but should preferably omit "Amen" and begin from "Yeheh Shemeh Rabba." If a person arrived just when the Hazzan recited "Ve'imru Amen," he may respond "Amen" with the congregation.

During Kaddish, the Hazzan must recite "Yeheh Shemeh Rabba" along with the congregation. The Mishna Berura writes that the Hazzan recites "Yeheh Shemeh Rabba" silently, and then raises his voice again when he reaches the word "Yitbarach." The work Az Nidberu (Rav Binyamin Zilber, 1916-2008) explains the Mishna Berura to mean that the Hazzan may recite "Yeheh Shemeh Rabba" silently if he so wishes, but he must then raise his voice beginning with the word "Yitbarach." This ruling, the Az Nidberu explains, is based on the Lebush (Rav Mordechai Yoffe, 1530-1612), who writes that when the congregation responds to Barechu by declaring, "Baruch Hashem Ha'meborach Le'olam Va'ed," the Hazzan also makes this declaration, and may do so silently if he so wishes. By the same token, the Hazzan may recite "Yeheh Shemeh Rabba" silently. It is unclear, however, why, according to this view, the Gemara's promise of reward for one who responds to "Yeheh Shemeh" with "all his strength" ("Be'chol Koho") does not apply to the Hazzan. We would assume that just as the members of the congregation are encouraged to respond "with all their strength," this should be true of the Hazzan, as well. The answer, as some have suggested, might be that the "Yeheh Shemeh Rabba" response is primarily for the congregation, and not for the Hazzan. The Hazzan joins only so that he does not exclude himself from the congregation. Therefore, it is not necessary for him to recite it loudly. However, there seems to be a different reason to require the Hazzan to recite "Yeheh Shemeh Rabba" aloud. The Shulhan Aruch (104:7) writes that if somebody hears Nakdishach or Kaddish while he recites the Amida, he should pause and listen attentively to the Hazzan, whereby he can be considered to have responded to Nakdishach and Kaddish. This ruling clearly assumes that the Hazzan recites the entire Kaddish – including "Yeheh Shemeh Rabba" – loudly, such that the congregants who are still reciting the Amida can listen and thereby fulfill the Misva of responding. It is possible that the Mishna Berura referred to a case where nobody in the congregation was still reciting the Amida, and for this reason, he wrote that the Hazzan does not need to recite "Yeheh Shemeh Rabba" out loud. Regardless, the accepted practice is that the Hazzan recites "Yeheh Shemeh Rabba" aloud, just like the rest of the Kaddish. In light of what we have seen, the Hazzan must have in mind when reciting Kaddish (and Nakdishach, for that matter) that his recitation should fulfill the obligation for those who are reciting the Amida and thus cannot respond. Those who wish to fulfill the Misva by listening to the Hazzan can do so only if both they and the Hazzan have this in mind, and it is therefore imperative that the Hazzan has in mind to fulfill the obligation for those who cannot respond. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that if a person reciting the Amida knows that the Hazzan is unaware of this Halacha, and does not have in mind for his Kaddish recitation to fulfill the obligation for those reciting the Amida, then there is no reason for this person to interrupt his Amida prayer to hear the Kaddish. Since the Hazzan does not have in mind for his recitation to fulfill the listeners' obligation, the listeners have no possibility of fulfilling their obligation, and they might as well just continue their Amida without pausing to hear the Hazzan's recitation of Kaddish. Hacham Ovadia Yosef concurred with this ruling. Summary: During Kaddish, the Hazzan recites "Yeheh Shemeh Rabba" together with the congregation. He should do so in a loud voice – like the rest of Kaddish – and should have in mind that those who are reciting the Amida, and thus cannot respond, will fulfill their obligation by listening to his recitation.

Our custom is to extend the "Yeheh Shemeh Rabba" response during Kaddish all the way to "Da'amiran Be'alma." It sometimes happens that the Hazzan does not recite "Yeheh Shemeh Rabba" slow enough to allow the congregation to complete their response before he recites "De'Kudsha Berich Hu." The congregation is meant to answer "Amen" to "De'Kudsha Berich Hu," and the question thus arises as to whether they may answer if they are still in the middle of their "Yeheh Shemeh Rabba" response, having yet to reach "Da'amiran Be'alma." The Arizal, in Sha'ar Ha'kavanot, implies that one should not respond to "De'Kudsha Berich Hu" if he is still in the middle of "Yeheh Shemeh Rabba." This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Rav Pe'alim. One could explain that the "Amen" response to "De'Kudsha Berich Hu" is less significant than the other "Amen" responses to Kaddish, as evidenced by the fact that not all customs require answering "Amen" at that point. This response therefore does not justify interrupting "Yeheh Shemeh Rabba." In truth, however, the Ben Ish Hai applied this ruling even if the Hazzan recites "Yeheh Shemeh Rabba" so fast that he reaches "Da'amiran Be'alma" before the congregation. In the Ben Ish Hai's view, even the "Amen" response to "Da'amiran Be'alma" does not justify interrupting "Yeheh Shemeh Rabba." This was the position also of Hacham Bension Abba Shaul (Jerusalem, 1924-1998). Hacham Ovadia Yosef, however, disagreed. He maintained that although one should not interrupt "Yeheh Shemeh Rabba" to respond to "De'kudsha Berich Hu," one should interrupt to respond to "Da'amiran Be'alma." Optimally, of course, the Hazzan should recite "Yeheh Shemeh Rabba" slowly, in order to allow the congregation to complete their response before the Hazzan reaches "De'Kudsha Berich Hu." The Ben Ish Hai laments the fact that he was hardly ever able to answer "Amen" to "De'Kudsha Berich Hu," because the Hazzanim in Baghdad recited "Yeheh Shemeh Rabba" too quickly. He repeatedly asked them to recite it more slowly, but they did not. The Hazzan should preferably pause before beginning "Yeheh Shemeh Rabba," and then recite it slowly, so that the congregation can finish their response in time to answer to "De"Kudsha Berich Hu." Summary: Hazzanim should recite "Yeheh Shemeh Rabba" in Kaddish slowly, to ensure that the congregation completes their response in time to answer "Amen" to "De"Kudsha Berich Hu." If one has yet to complete his "Yeheh Shemeh Rabba" response before the Hazzan reaches "De"Kudsha Berich Hu," he should not interrupt his response to answer "Amen." Regarding one who does not finish his "Yeheh Shemeh Rabba" response before the Hazzan reaches "Da'amiran Be'alma," different views exist among the Poskim as to whether he should interrupt his response to answer "Amen" at that point.

On today's Zero Limits Podcast host Matty Morris chats with Linton Harris 1RAR - 2CAV Somalia and Iraq Veteran.He grew up in Queensland in a family with a strong military background and enlisted in the Australian Army as a teenager. After completing training, he was posted to 1RAR, serving as an infantry soldier before deploying to Somalia, where he experienced his first operational combat environment.Harry Discharged after the Somalia deployment and spent sa few years in civilian life before re-enlisting — this time as a cavalryman. He later deployed to Iraq, where he was injured by an VBIED attack on Australia Day 2005 in Baghdad. During his service, he was awarded a Commendation for Distinguished Service for the IED incident.Send us a text however note we cannot reply through these means. Please message the instagram or email if you are wanting a response. Support the showWebsite - www.zerolimitspodcast.comInstagram - https://www.instagram.com/zero.limits.podcast/?hl=enHost - Matty Morris www.instagram.com/matty.m.morrisSponsors Instagram - @gatorzaustralia www.gatorzaustralia.com15% Discount Code - ZERO15(former/current military & first responders 20% discount to order please email orders@gatorzaustralia.com.au Instagram - @3zeroscoffee 3 Zeros Coffee - www.3zeroscoffee.com.au 10% Discount Code - 3ZLimits Instagram - @getsome_au GetSome Jocko Fuel - www.getsome.com.au 10% Discount Code - ZEROLIMITS

The Bet Yosef cites the famous kabbalist Rav Yosef Gikatilla (Spain, 13th century) as establishing that in the "Yeheh Shemeh Rabba" response to Kaddish, one must not make any interruption between the word "Almaya" and the next word, "Yitbarach." Although it appears that the word "Yitbarach" begins the next sentence, Rav Gikatilla taught that the word "Yitbarach" immediately follows "U'l'olmeh Almaya." Accordingly, the Shulhan Aruch ruled that when responding "Yeheh Shemeh Rabba," one must not stop at the word "Almaya," and should instead continue to "Yitbarach." On this basis, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, ruled that one must ensure not to pause at all between the words "Almaya" and "Yitbarach," even momentarily. However, the Siddur of the Rashash (Rav Shalom Sharabi, Yemen, 1720-1777) instructs that one should specifically make a pause between these words. The Od Yosef Hai writes that common custom does not follow this view, and instead follows the teaching of Rav Yosef Gikatilla. It appears from the Ben Ish Hai that if one asks for guidance, he should be told to make a pause, but those who have the custom not to pause should continue observing this practice. Elsewhere, the Ben Ish Hai writes that no pause should be made between these words, and this is also the implication of the Shulhan Aruch's ruling. Moreover, this is the universal practice among Sephardim, which should be observed. Summary: The prevalent custom among Sephardic communities when responding to Kaddish is to recite "Le'alam U'l'olmeh Almaya Yitbarach..." without any pause between "Almaya" and "Yitbarach."

This week the boys talk Spectators from Image Comics by Brian K. Vaughan and Niko HenrichonBut first, is Epstein alive? Why do we have micro-transactions in video games? Is America angry enough right now? Is Spectators one of the best comics to come out in recent years? Was this first released on Substack? Is this the kind of book you wanna read in one sitting? Are we allowed to drink beer on YouTube? Do we want a Bud Light or Coors sponsorship? Is this comic violent and horny? Does Brian K. Vaughan like Family Guy? Who is #LEADERBOARD?  What are the rules for the afterlife in this story? What did we look like at half our current ages? Is Anthony the runt of the Comics and Chronic litter? Does this comic mostly take place in the future? What is Pride of Baghdad about? Is The Lion King a war movie? Is Black Panther just a live action version of The Lion King? Are there Josh Gad haters on the pod? Is Spectators a love letter to movies? Do movies define the characters of Val and Sam? What's the significance of The Terminator and The Great Train Robbery to this comic? Should we cover Runaways? Does this comic have a 9/11 reference? How does Spectators make the reader feel like a voyeur? Is Spectators sexy for a purpose? Are we getting a Beatles cinematic universe?And Superguy #2 finally here!!Back Superguy issue #2: My Date with The President's Daughter on Kickstarter! ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠https://www.kickstarter.com/projects/mrtonynacho/superguy-2-my-date-with-the-presidents-daughter?ref=creator_tab⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠New episodes every THURSDAYFollow us on social media! Bluesky // Instagram // Twitter // TikTok :⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@comicsnchronic⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠YouTube:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.youtube.com/channel/UC45vP6pBHZk9rZi_2X3VkzQ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠E-mail: comicsnchronicpodcast@gmail.comCodyInstagram // Bluesky:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@codycannoncomedy⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Twitter: @Cody_CannonTikTok: @codywalakacannonJakeInstagram // Bluesky:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@jakefhaha⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠AnthonyBluesky // Instagram // Threads // Twitter // TikTok:⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠@mrtonynacho⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠

France's administrative court has thrown out a lawsuit launched by Montreal's Lawee family, who allege the French embassy in Baghdad has been occupying their family's ancestral home, rent-free, for more than fifty years. The Paris-based body ruled against the Jewish family on Feb. 2. in a printed decision, after an in-person hearing last month, The court said it's denying the Canadian family's case because France has immunity for acts done on foreign soil–and because the old lease was signed in the 1960s in the city of Baghdad, so local Iraqi laws apply. The case has garnered international headlines because it involves a much wider story: the historic injustice done to nearly a million Jews from the Middle East and North Africa (MENA) who were forced to flee their regimes' growing anti-Israel sentiment after 1948. They were stripped of their citizenship and their assets were seized. The CJN's flagship podcast "North Star" has been following the story since last year, and on today's episode, host Ellin Bessner sits down with Philip Khazzam, the Montreal businessman on a mission to seek justice for what happened to his grandfather's beloved mansion. Related stories Read the French administrative court's Feb. 2 decision in The CJN. Learn why Philip Khazzam launched his $30 million legal challenge against France for unpaid rent and damages last year, in The CJN . Hear the survival stories of Canadians of Iraqi descent who survived the “Fraud” pogrom against Baghdad Jews in 1941, in The CJN. Credits Host and writer: Ellin Bessner ( @ebessner ) Production team: Zachary Kauffman (senior producer), Michael Fraiman (executive producer), Alicia Richler (editorial director) Music: Bret Higgins Support our show Subscribe to The CJN newsletter Donate to The CJN (+ get a charitable tax receipt) Subscribe to North Star (Not sure how? Click here ) Watch our podcasts on YouTube.

Our guest today is Tharik Hussain, a travel writer turned historian who has recently produced  an enchanting study of Europe's Islamic history. To investigate this at close quarters, in this episode he takes us back to Córdoba in the year 929 – the greatest city in Europe at the time, a place of wealth and splendour with a population of around 100,000. By 929 Córdoba was emerging as a rival power base to Baghdad. At a Friday prayers, early in the year, its ruler Abdul Rahman III declared himself Caliph of the Caliphate of Cordoba, Al Andalus. This was a decisive political move. Tharik takes us into the Grand Mosque to see this happen and he then guides us on a tour of two more equally intriguing sites. Tharik Hussain is the author Muslim Europe: A Journey in Search of a Fourteen Hundred Year History Show notes Scene One: Friday Prayers in the Great Mosque of Córdoba. 17 January 929. Scene Two: Inside a Córdoban hospital, or 'maristan'. Scene Three: One of the great synagogues of Cordoba in search of a young Jewish boy called Hasdai Ibn Shaprut. Memento: The plans that were drawn up for AR III's Caliphate City – Madinah az Zahra.  People/Social Presenter: Peter Moore Guest: Tharik Hussain Production: Maria Nolan Theme music: Firelight by Minka

I sit down with Colonel Edward Arntson III, who has 24 years of military service, to unpack what leadership really demands when it counts. We start with self-leadership: how you show up, how you carry yourself, and why humility isn't optional. We get into competence, intellectual curiosity, and the overlooked power of energy and tone. What you tolerate becomes the standard. Colonel Arntson shares hard-earned lessons from leading in garrison and in combat, including moments that tested his decision-making, confidence, and character. If you're building a team, leading a family, or trying to lead yourself better, this episode delivers practical takeaways you can apply immediately.More about Colonel Ed Arntson:Ed Arntson, from Buffalo Grove, Illinois, graduated from Concordia College (2002) and commissioned as a Distinguished Military Graduate infantry officer through NDSU. He led rifle and company units in Alaska, Afghanistan, and Iraq, was wounded in combat, and later served with The Old Guard, including a landmark deployment to Taji, Iraq. After CGSC and SAMS, he held planning and operations roles with 1st Cavalry Division, deployed to Korea and Baghdad, and served on the Joint Staff. He commanded 3-187 Infantry and 3rd Brigade, 1st Cavalry Division. His education includes Ranger and airborne schools. He's married with two children.CHAPTERS:00:00 Introduction05:07 The Importance of Leadership Development15:31 The Role of Feedback in Leadership27:22 The Power of Tone in Leadership41:59 The Power of Tone in Communication48:25 Building Effective Teams Through Peer Leadership52:37 The Importance of Humility and Tone in Leadership01:06:04 Early Military Career and Deployment Experiences01:21:01 Dedication and Commitment in the Military01:39:26 The Impact of 9/11 on ROTC and Military Careers01:45:54 The Importance of Physical and Mental Readiness01:52:27 A Formula for Effective Leadership02:00:06 Final Thoughts on Leadership and InspirationBecome a BPN member FOR FREE - Unlock 25% off FOR LIFE ⁠https://www.bareperformancenutrition.com/collections/performance-nutritionFOLLOW:IG: instagram.com/nickbarefitness/YT: youtube.com/@nickbarefitness

A tale from the Victorian Era: In 1860 the Druze massacred the Christians in Lebanon, the Muslims massacred the Christians in Damascus, and now the Christians wanted to set-off massacres of the Jews there as well as in Baghdad, but Lord Palmerston & Lord Russel (thanks to Montefiore) prevented this.

This week on Crime Wave: Michael Cooper's The Rabbi's Knight is a richly detailed historical novel set in 1290, as war-weary Knight Templar Jonathan St. Clair joins forces with Rabbi Samuel of Baghdad to decipher a cryptic ancient scroll linked to Jerusalem's Temple Mount. Shifting alliances, pursuit by enemies, and forbidden desires complicate the quest as their dangerous journey draws together scholars, warriors, and rivals from across faiths—including the fiercely independent Zahirah. Steeped in mysticism, faith, and suspense, the novel asks how far one will go in pursuit of truth—and what it may cost when that truth is finally revealed. Connect with Michael: https://michaeljcooper.net/ #podcast #author #interview #authors #CrimeWavePodcast #authorsontheair #podcast #podcaster #authors #authorsofig #authorsofinstagram #authorinterview #writingcommunity #suspensebooks #authorssupportingauthors #thrillerbooks #suspense #wip #writers #writersinspiration #bookrecommendations #bookaddict #bookaddicted #bookaddiction #bibliophile #read #amreading #lovetoread #BonnarSpring #BonnarSpringBooks #bookouture #thrillers #MichaelCooper #TheRabbi'sKnight

Edmund Fitton-Brown and Bill Roggio warn that US-Iran talks ignore the mass killings of protesters, while characterizing Maliki's potential return in Iraq as a hostile act against Western interests and regional stability.1932 BAGHDAD

Elizabeth Tsurkov, a Russian-Israeli doctoral student at Princeton University, was conducting research in Baghdad in 2023 when she was kidnapped by an Iran-linked militia and held in captivity for more than 900 days. Her release last September followed a high-stakes international push. Amna Nawaz speaks with Tsurkov for her first American television interview. PBS News is supported by - https://www.pbs.org/newshour/about/funders. Hosted on Acast. See acast.com/privacy

Numerous sources emphasize the great importance and value of answering to Kaddish. In Masechet Berachot (6b), the Gemara teaches that when Hashem comes into the synagogue and sees that there are fewer than ten men present, "Miyad Hu Ko'es" – He immediately becomes angry. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) raised the question of why the Gemara adds the word "Miyad" – "immediately." What is added by telling us that G-d's anger is aroused instantly? The Ben Ish Hai answers by suggesting that "Miyad Hu Ko'es" means that Hashem grows angry because of "Yad" – the letters Yod and Dalet. The letter Yod equals 10, alluding to the minimum of ten Kaddishim which one should hear and respond to each day, and Dalet equals 4 – referring to the four recitations of Nakdishach which a person should hear and respond to each day. When people do not come to the Minyan, Hashem becomes angry – even though the people can pray privately, because they cannot respond to Kaddish or Nakdishach. The Gemara in Masechet Sota (49a) states that although the world's condition has been worsening progressively since the Bet Ha'mikdash was destroyed, it is sustained in the merit of the "Yeheh Shemeh Rabba" response to Kaddish, and of the recitation of the Kidusha De'sidra (a section of the U'ba Le'sion prayer). Moreover, the Gemara in Masechet Shabbat (119b, according to one version of the text) teaches that if a person was deemed worthy of seventy years of suffering, he can have the decree rescinded in the merit of responding "Yeheh Shemeh Rabba" with all his strength. The Gemara further states that the merit of this response can bring a person atonement even for the sin of idolatry. Another passage there in the Gemara teaches that if a person responds "Yeheh Shemeh Rabba" with all his strength, the gates of Gan Eden are opened for him. Similarly, the Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that one who regularly responds "Amen" in this world earns the privilege of doing so also in the world to come. This is alluded to in the verse in Tehillim (89:53), "Baruch Hashem Le'olam Amen Ve'amen" ("Blessed is G-d forever, Amen and Amen"). The phrase "Amen Ve'amen" alludes to the response of "Amen" both in this world and the next. Another important source is the Gemara's teaching in Masechet Berachot (3a) that when Jews gather in the synagogue and declare, "Yeheh Shemeh Rabba," Hashem exclaims, "Fortunate is the king whose subjects praise him this way!" The Bet Yosef cites the Zohar as explaining that Kaddish is recited in Aramaic, instead of Hebrew, because it has the unique power to oppose the Kelipot ("shells," the harmful spiritual forces). We use the inferior language, Aramaic, so we can attack the Kelipot in their language, as it were, and this has the effect of eliminating the forces of evil from the world. Tosafot (Shabbat 119b) cite a story from the Midrash about Rabbi Yishmael Kohen Gadol, who was shown how the dreadful punishments that are decreed upon Beneh Yisrael are avoided in the merit of the response of "Yeheh Shemeh Rabba." And the Zohar states that the sign of a great Torah scholar is if he fervently looks for opportunities to respond to Kaddish. If a person rushes out of the synagogue before the final Kaddish, then even if he is a scholar, he cannot be considered a true Talmid Hacham. The Gaon of Vilna (1720-1797) writes that those who answer "Yeheh Shemeh Rabba" will be spared the suffering from the upheavals that will occur before the arrival of Mashiah. The Mishna Berura cites a passage from the Midrash describing Hashem's reaction when Jews assemble to learn Torah and then recite Kaddish – He turns to angels and exclaims, "See how My children praise me!" Importantly, however, Rav Moshe Zakuta (1625-1697) writes that one must respond "Amen" with Kavana (concentration). If a person answers mindlessly, without paying attention, then he is included, Heaven forbid, in G-d's warning, "U'bozai Yekalu" – that those who disgrace Him will be shamed (Shemuel I 2:30). It is told that Rav Mordechai Gifter (1915-2001), the esteemed Rosh Yeshiva of Telz in Cleveland, once traveled with eight students to Toronto for a wedding. They were altogether nine men, and thus could not form a Minyan, but they assumed that they would have time upon arriving in Toronto to join a Minyan for Minha. As it happened, however, the plane made an emergency landing in some small town between Cleveland and Toronto. The group needed to recite Minha there, despite not having a Minyan. To their astonishment, a worker in the airport approached them as they were starting to pray and informed them that he was Jewish and wished to join them. He could not even read Hebrew, but he told the group that he wanted to recite Kaddish, and he needed their help. They made a Minyan, and helped him recite Kaddish. Afterward, Rav Gifter spoke to him and asked why he, a Jew without any religious background, wished to pray and recite Kaddish. The man explained that his father passed away several days earlier. The night before he met this group in the airport, his father came to him in a dream and told him he needed him to recite Kaddish for him. The man asked his father how he could recite Kaddish, as he lived in a town without a Jewish community. "Don't' worry," his father said, "tomorrow I'll send you a Minyan so you can recite Kaddish." This story demonstrates how everything happens for a purpose, and that nothing is random – but additionally, it teaches us the importance of Kaddish, and the great benefit it brings to the soul of the deceased when the children recite Kaddish.

This episode takes us on a journey to an album that was nearly 15 years in the making, through a repressive regime and a war. This edition of TNT will focus on Iraqi metal band Acrassicauda, and their 2015 self-released heavy-hitting album, “Gilgamesh.” Often credited as being the first metal band from Iraq, Acrassicauda thrived as a band despite government censorship, death threats, and forced relocation. Vice magazine provides a telling preview of the album, noting that the conditions in Baghdad after the American invasion resulted in the band's music becoming "even more hate-filled and intense and fucked than ever before." Turn this one up loud and strap in.

Elizabeth Tsurkov, a Russian-Israeli doctoral student at Princeton University, was conducting research in Baghdad in 2023 when she was kidnapped by an Iran-linked militia and held in captivity for more than 900 days. Her release last September followed a high-stakes international push. Amna Nawaz speaks with Tsurkov for her first American television interview. PBS News is supported by - https://www.pbs.org/newshour/about/funders. Hosted on Acast. See acast.com/privacy

The Bet Yosef cites the Shiboleh Ha'leket (Rav Sidkiya Ha'rofeh, Italy, 13 th century) as establishing that one should hear at least seven Kaddish recitations each day. This is inferred from the verse in Tehillim (119:164), "Sheba Ba'yom Hilalticha" – "I have praised You seven times each day." By contrast, the Arizal maintained that one should hear at least twelve daily Kaddish recitations. Our customary prayer service is arranged in such a way that a total of thirteen Kaddishim are recited. In the morning, "Kaddish Al Yisrael" is recited before Hodu, "Hasi Kaddish" is recited after Yishtabah, another "Hasi Kaddish" is recited after the Hazzan's repetition of the Amida, "Kaddish Titkabal" is recited after "U'ba Le'sion," another Kaddish is recited after the daily Shir Shel Yom, and then "Kaddish Al Yisrael" is recited before Alenu, for a total of six Kaddishim. At Minha, another three Kaddishim are recited – the "Hasi Kaddish" before the Amida, the "Kaddish Titkabal" following the repetition of the Amida, and another Kaddish after La'menase'ah Bi'nginot, before Alenu. An additional four Kaddishim are recited at Arbit, bringing the total to thirteen: before Barechu, before the Amida, after the Amida, and before Alenu. These thirteen Kaddishim correspond to the thirteen attributes of divine mercy. In some communities, Kaddish is not recited after La'menase'ah Bi'nginot at Minha, such that they recite a total of twelve Kaddishim, following the teaching of the Arizal. In Ashkenazic communities, Kaddish is recited also after Alenu. This custom is followed in some Moroccan and Tunisian communities, as well. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Arizal as explaining how the various Kaddish recitations serve to facilitate our transition between the different spiritual realms. We cannot proceed immediately from our current realm – the realm of Asiya – to the highest realm, the realm of Asilut, where we stand before G-d and pray the Amida. We need to ascend incrementally, and it is through the Kaddish recitation that we advance from one realm to the next. The first "jump" occurs with the "Kaddish Al Yisrael" before Hodu, which elevates us to the realm of Yesira. The Kaddish after Yishtabah then lifts us to the realm of Beri'a. As no interruption is permitted during the section of "Yoser Or" until after the Amida, we ascend to the highest realm, Asilut, for the Amida prayer without a Kaddish. We then "descend" back to the realm of Beri'a with the "Hasi Kaddish" recited after the Amida, and then to Yesira with the Kaddish after U'ba Le'sion. Finally, the Kaddish following the Shir Shel Yom brings us back down to the realm of Asiya.

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Steve Hayes is joined by Mike Warren, Dispatch contributor Mike Nelson, and Mindy Belz to discuss the shooting of Alex Pretti in Minneapolis and what the rebuilding of Mosul, Iraq, can tell us about the future of the region. The Agenda:—Alex Pretti's death—ICE vs. counter-insurgence—Protest at Cities Church—Massacre of protesters in Iran—Striking Iran—Chaos, not strategy—Mindy's piece for The Dispatch: "Finding the Way Back From War"—Carp barbecues in Baghdad (masgouf) Show Notes:—Wall Street Journal analysis of ICE shooting of Alex Pretti—Retired Green Beret's defense of the administration on X—DHS officials frustrated with administration's lies—Mike Nelson on the Iran nuclear facility strikes —Kevin Williamson: "Gun-Blaming in Minneapolis" Pre-order Sarah Isgur's new book, Last Branch Standing, here. Skipped lightning round question: Who was the most influential or effective adviser to Donald Trump in the first year of his second term?David French: Stephen MillerMike Warren: Stephen MillerJonah Goldberg: Stephen MillerSarah Isgur: Stephen MillerSteve Hayes: Stephen Miller The Dispatch Podcast is a production of ⁠⁠The Dispatch⁠⁠, a digital media company covering politics, policy, and culture from a non-partisan, conservative perspective. To access all of The Dispatch's offerings—including access to all of our articles, members-only newsletters, and bonus podcast episodes—⁠⁠click here⁠⁠. If you'd like to remove all ads from your podcast experience, consider becoming a premium Dispatch member ⁠⁠by clicking here⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

Normally, a person who hears Kaddish or Nakdishach may respond even if he hears from a distance, and is not present with the Minyan. There are, however, exceptions to this rule. The Shulhan Aruch writes that a person standing outside a synagogue may respond to Kaddish or Nakdishach, but then adds that according to some opinions, this is not allowed if there is "Tinuf" (filth, such as a trash can), or a non-Jew, in between him and the congregation. At first glance, it appears that the Shulhan Aruch here cites two different opinions, and according to the first opinion, one may respond even if there is "Tinuf" or a non-Jew in between him and the Minyan. If so, then we follow the general rule that the Shulhan Aruch accepts the first opinion when he brings two different views, and thus one may may respond regardless of what is between him and the congregation. Hacham Ovadia Yosef, however, understands the Shulhan Aruch as clarifying his initial statement, and not as citing a dissenting view. Therefore, one may not, in fact, respond to Kaddish or Nakdishach if there is either "Tinuf" or a gentile in between him and the Minyan. The word used by the Shulhan Aruch in this context is "Akum," an acrostic that refers either to an idol – "Avodat Kochabim U'mazalot" – or to an idolater – "Obed Kochabim U'mazalot." The Magen Abraham (Rav Avraham Gombiner, Poland, 1635-1682) understood that the acrostic "Akum" in this context refers to an idol, and not to a gentile. According to this reading, a non-Jew does not interrupt between a Minyan and a person listening from a distance, and he may respond. However, Hacham Ovadia notes that in earlier editions of the Shulhan Aruch, the word used in this passage was not "Akum," but rather "Goy." It is clear that the word was changed as a result of censorship, as Jewish communities needed to avoid giving the impression of looking disdainfully upon their non-Jewish neighbors, and so texts that might be misunderstood as such were occasionally emended. Hence, the Magen Abraham's reading is incorrect, and even the presence of a non-Jew in between a person and the Minyan creates an interruption, preventing him from responding. Since the Shulhan Aruch used the word "Goy" – "gentile" – and not "Obed Kochabim" – "idolater," this Halacha applies to all gentiles, even to those who do not worship idols. The Rambam famously ruled that Muslims are not considered idol-worshippers, since they believe in a single Deity who created the world. For the purposes of this Halacha, however, the non-Jew's religious beliefs are irrelevant, and his presence is considered an obstruction regarding the ability to respond to Kaddish and Nakdishach. The Magen Abraham and Mishna Berura asserted that the Rama (Rav Moshe Isserles, Cracow, 1530-1572) disputed this entire Halacha, and maintained that the presence of filth or of a gentile does not affect the ability to respond to Kaddish or Nakdishach. Nevertheless, Sephardic practice follows the Shulhan Aruch's ruling. It must be noted that this entire discussion refers to the case of a person who is not inside together with the Minyan, and there is a gentile in between him and the Minyan. In such a case, the presence of the Shechina needs to extend from the Minyan to the person standing at a distance, and this extension can be obstructed. A gentile's presence inside the Minyan, however, has no effect whatsoever. If, for example, a political figure is visiting the synagogue, or a congregant has a non-Jewish aide helping him in the synagogue, it is certainly permissible for everyone to respond to all the prayers, even if the non-Jew stands in between a person and the Hazzan. Although there is an opinion among the Poskim that is stringent in this regard, the consensus follows the lenient position. One example where this problem arises was noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), who describes how it was common in Baghdad for merchants to display their wares in the hallways of synagogues. If a person was in the hallway of such a synagogue, he needed to ensure that the non-Jewish merchant was not standing in between him and the sanctuary. Another situation where this could arise is an airport. If ten men find an area to pray, and someone joins their Minyan from a distance, he may not answer unless he ensures that no gentiles come in between him and the Minyan. This could arise also when a person hosts a catered event in his home, and a Minyan is formed in the living room. If someone wishes to participate in the Minyan from the kitchen, he must ensure that non-Jewish workers are not standing in between him and the Minyan. Some Poskim place a very significant limitation on this entire Halacha, maintaining that it applies only if the person can see the "Tinuf" or the non-Jew in between him and the Minyan. But if, for example, a person lives near a synagogue, and he hears the prayers through the window, then he may respond even if there is "Tinuf" or a gentile in between. This is the view taken by the Gaon of Vilna (1720-1797) and by Rav Shlomo Zurafa (Algeria, 1785-1859). Although others seem to disagree with this ruling, it is accepted as Halacha by Hacham Ovadia Yosef, in Yehaveh Da'at, and by his son, Hacham David Yosef, in Halacha Berura. This Halacha becomes relevant in the case of a person who hears a live broadcast of a prayer service. Some congregations arrange a livestream of the Tefila for the benefit of those who are unable to attend due to health reasons, or for those in remote areas without a Minyan. The accepted Halacha is that although one cannot fulfill his obligation to recite a text – such as the reading of Megilat Ester on Purim – by listening via telephone or some other communication system, one can respond to Berachot, Kaddish and Nakdishach if he hears the recitation through a live broadcast. Quite obviously, there is "Tinuf" and gentiles in between the individual listening to a broadcast and the synagogue miles away where the prayers are being recited. Nevertheless, Hacham Ovadia ruled that one may respond, in light of the aforementioned ruling that everything in between may be disregarded if it cannot be seen. A Minyan may be formed even though non-Jews live in the same building, above the Minyan. Hacham Ovadia writes that there is no source whatsoever for the notion that the presence of gentiles above a Minyan obstructs the prayers from ascending to the heavens. Therefore, it is entirely permissible to pray on a ground floor even though gentiles are present above the Minyan. Summary: If a person hears Kaddish or Nakdishach from outside the area where the Minyan takes place, he may respond, unless there is "Tinuf" (filth) or a non-Jew in between him and the Minyan. If, however, the "Tinuf" or the gentile cannot be seen – such as if a person hears a Minyan from a window in his home – then he may respond. Therefore, a person who hears a Minyan via livestream may respond. A gentile's presence in the synagogue, or in the area where the Minyan is held, has no effect, and everyone in the room may respond.

If a person happens to be in the vicinity of a prayer service, and he hears Kaddish, Barechu or Nakdishach, is he required to answer? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) seems to indicate that one who hears these parts of the service is required to respond, even if he is in a different room and not part of the Minyan. By contrast, several other Poskim, including Hacham Bension Abba Shaul (Jerusalem, 1924-1998), maintained that although one is permitted to respond in such a case, this is not obligatory. Rav Shmuel Wosner (1913-2015), in Shebet Ha'levi, writes that if a person is learning Torah near a Minyan, and responding to Kaddish and the other prayers would disrupt his study, then he does not need to respond. Thus, although it is certainly worthwhile to respond to Kaddish, Barechu and Nakdishach, as each response fulfills a Misva and is very significant, this is not obligatory, and one does not need to interrupt his Torah learning for this purpose.

Much more on Substack!Iran, Lebanon and Syria, Oh My!Hussain Abdul-Hussain is a fellow at the The Foundation for Defense of Democracies (FDD), hailing from Beirut via Baghdad and all the way to Washington DC. We talk about how he learned Hebrew by chatting with Israeli soldiers on the lebanese border, why he was wrong about the new leader of Syria, and why peace with Israel can only help the Arab and Muslim world.Follow Hussain on X and keep up with his work at the FDD!Also:* Does everyone in Lebanon hate us? Only 3 out of 4 people.* Seeing Israel beyond the F-16s, through AM radio and pop culture.* The most dangerous thing Hussain ever did - read an Israeli newspaper on the Columbia campus.* Holding our breath for Iran.* But don't hold your breath for Syria.* Some advice for dealing with idiots.* Coming soon - Hussain's book, The Arab Case For Israel!* The are only three Christians left in Baalbek, Lebanon - and that's bad for Muslims.* The uselessness of the UN Peacekeeping Force.* Can Israeli and Saudi Arabia make it work?* Bring in George Clooney!* Our $7,000 aren't a match for Qatari money. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit askajew.substack.com/subscribe

Watch The X22 Report On Video No videos found (function(w,d,s,i){w.ldAdInit=w.ldAdInit||[];w.ldAdInit.push({slot:17532056201798502,size:[0, 0],id:"ld-9437-3289"});if(!d.getElementById(i)){var j=d.createElement(s),p=d.getElementsByTagName(s)[0];j.async=true;j.src="https://cdn2.decide.dev/_js/ajs.js";j.id=i;p.parentNode.insertBefore(j,p);}})(window,document,"script","ld-ajs");pt> Click On Picture To See Larger Picture The EU/Germans are starting to see that the direction of the world has changed, they are now trapped in destroying the power infrastructure. Trump placed tariffs on EU, the EU thinks they can fight back, they already lost. The Fed is panicking, they keep repeating independence, in the end there will be no Fed. The [DS] is trying to keep their agenda on track and they are trying to maintain the old guard power structure. Trump is the process of dismantling the old guard power structure and the [DS] cannot stop it. Everything is at stake, the people must take back the power. Trump is leading the [DS] down the path to have an insurrection against the people of this country, trap set. Hold the line justice is coming, Trump is getting all the leverage.   Economy German Chancellor Merz Admits Shutting Down Nuclear Energy Production Was a “Severe Strategic Mistake” Germany has a severe electricity shortage and cost problem, and it's getting worse. German Chancellor Friedrich Merz recently made the admission that shutting down the German nuclear power reactors was a “severe strategic mistake.” “To have acceptable market prices for energy production again, we would have to permanently subsidize energy prices from the federal budget,” Merz said, adding: “We can't do this in the long run.” “So, we are now undertaking the most expensive energy transition in the entire world,” Merz said with pronounced frustration. “I know of no other country that makes things so expensive and difficult as Germany.” Keep in mind, Germany represents the largest contributing economy in the European Union.  The German industrial sector is the backbone of the European economic model. Source: theconservativetreehouse.com (function(w,d,s,i){w.ldAdInit=w.ldAdInit||[];w.ldAdInit.push({slot:18510697282300316,size:[0, 0],id:"ld-8599-9832"});if(!d.getElementById(i)){var j=d.createElement(s),p=d.getElementsByTagName(s)[0];j.async=true;j.src="https://cdn2.decide.dev/_js/ajs.js";j.id=i;p.parentNode.insertBefore(j,p);}})(window,document,"script","ld-ajs");    very successfully, at that! Nobody will touch this sacred piece of Land, especially since the National Security of the United States, and the World at large, is at stake. On top of everything else, Denmark, Norway, Sweden, France, Germany, The United Kingdom, The Netherlands, and Finland have journeyed to Greenland, for purposes unknown. This is a very dangerous situation for the Safety, Security, and Survival of our Planet. These Countries, who are playing this very dangerous game, have put a level of risk in play that is not tenable or sustainable. Therefore, it is imperative that, in order to protect Global Peace and Security, strong measures be taken so that this potentially perilous situation end quickly, and without question. Starting on February 1st, 2026, all of the above mentioned Countries (Denmark, Norway, Sweden, France, Germany, The United Kingdom, The Netherlands, and Finland), will be charged a 10% Tariff on any and all goods sent to the United States of America. On June 1st, 2026, the Tariff will be increased to 25%. This Tariff will be due and payable until such time as a Deal is reached for the Complete and Total purchase of Greenland. The United States has been trying to do this transaction for over 150 years. Many Presidents have tried, and for good reason, but Denmark has always refused. Now, because of The Golden Dome, and Modern Day Weapons Systems, both Offensive and Defensive, the need to ACQUIRE is especially important. Hundreds of Billions of Dollars are currently being spent on Security Programs having to do with “The Dome,” including for the possible protection of Canada, and this very brilliant, but highly complex system can only work at its maximum potential and efficiency, because of angles, metes, and bounds, if this Land is included in it. The United States of America is immediately open to negotiation with Denmark and/or any of these Countries that have put so much at risk, despite all that we have done for them, including maximum protection, over so many decades. Thank you for your attention to this matter! DONALD J. TRUMP PRESIDENT OF THE UNITED STATES OF AMERICA   https://twitter.com/disclosetv/status/2012565207730545125?s=20 https://twitter.com/disclosetv/status/2012634968556523924?s=20   https://twitter.com/KobeissiLetter/status/2012875286702899711?s=20  restrict US access to the EU market, potentially blocking US banks from EU procurement and targeting US tech giants. This trade weapon has never been used before. In short, yes—a potential trade war triggered by these actions would likely inflict more economic pain on the EU than the U.S., though both sides would suffer. The asymmetry stems from trade dependencies, market sizes, and broader leverage. Trump will counter the EU Raise the threatened tariffs beyond 25% (e.g., to 50-60% on key EU goods like autos, steel, or agriculture) to force concessions. He’s already signaled willingness to go higher if no Greenland deal materializes. Impose sanctions on specific EU sectors or companies, such as luxury goods (hurting France) or tech imports, while exempting allies who break ranks (e.g., if Italy or Eastern Europe hesitate on ACI). Broader Leverage: Link trade to NATO or security, threatening to reduce U.S. troop presence in Europe or cut funding unless EU backs off. He could also accelerate “Buy American” policies to boost domestic alternatives. Publicly dismiss the ACI as “weak” or “all talk” via X or statements, then push for bilateral deals with individual EU countries to divide the bloc (e.g., deals with the UK post-Brexit).  If ACI activates, pursue WTO challenges or rally non-EU allies (e.g., Canada, Japan) against EU measures, while advancing U.S. Arctic strategy independently.   https://twitter.com/FUDdaily/status/2012668421612183897?s=20  on stolen IP with fraudulent certification, and made with slave labour, while plundering the world’s oceans and polluting the planet like no other. Then as Europe deindustrialises and offshores its manufacturing to China (along with the knowledge economy that goes with it), it passively allows China to subvert its customs enforcement and tariff regime, and rolls out the red carpet for industrial scale data theft. Make no mistake. China IS at war with the West. This is an economic war that’s been going on for thirty years or more. But Western liberals would rather align with China because Orange man bad. That’s the mentality we’re dealing with here. For sure, China isn’t planning on invading the West, but they don’t need to – because we’re already handing over everything of value without a fight. https://twitter.com/OpenSourceZone/status/2012615143331352606?s=20   https://twitter.com/profstonge/status/2012140279965401446?s=20 U.S. Economy Best Served by Independent Federal Reserve, Fed's Kashkari Says Kashkari says that the Fed's policy committee is focused on its economic goals as it deals with a complex scenario of a cooling labor market and inflation The U.S. economy is best served by having an independent Federal Reserve that executes monetary-policy decisions based only on data and analysis, Minneapolis Fed President Neel Kashkari said in a virtual conversation with the Wisconsin Bankers Association. With a new Fed chair on the horizon, and increased pressure on the committee after it received subpoenas from the Justice Department late last week relating to Chair Jerome Powell's testimony about renovations of the central bank's headquarters in Washington, Kashkari said Wednesday that the Fed's policy committee is focused on its economic goals as it deals with a complex scenario of a cooling labor market and inflation that has remained above its 2% target. Source: wsj.com   Journal call me to ask whether or not such an offer was made? I would have very quickly told them, “NO,” and that would have been the end of the story. Also, one was led to believe that I offered Jamie Dimon the job of Secretary of the Treasury, but that would be one that he would be very interested in. The problem is, I have Scott Bessent doing a fantastic job, A SUPERSTAR — Why would I give it to Jamie? No such offer was made there, or even thought of, either. The Wall Street Journal ought to do better “fact checking,” or its already strained credibility will continue to DIVE. Thank you for your attention to this matter! Political/Rights      Order securing an EXCLUSIVE 4 hour Broadcast window, so this National Event stands above Commercial Postseason Games. No other Game or Team can violate this Time Slot!!!   On the field, they are rivals, but on the battlefield they are America's unstoppable Patriots, defending our Country with tremendous Strength and Heart. We must protect the Tradition, and the Players, who protect us. Please let this serve as Notice to ALL Television Networks, Stations, and Outlets. God Bless America, and God Bless our great Army-Navy Game!!! President Donald J. Trump https://twitter.com/DHSgov/status/2012590105265947114?s=20  enforcement are not only dangerous but also serious crimes. By putting law enforcement in danger and creating a conflagration of chaos, you are also risking your own life. https://twitter.com/CollinRugg/status/2012635139839520983?s=20  before protesters tried ripping him from the car to get him back on the street. “I just got stabbed by a crazie white commie leftist rioter today in Minnesota…” Lang said on X. “Plate carrier blocked it…” Horrific. https://twitter.com/JakeLang/status/2012691764251861167?s=20 https://twitter.com/nicksortor/status/2012583407557959872?s=20       of attention off the 18 Billion Dollar, Plus, FRAUD, that has taken place in the State! Don't worry, we're on it!  DOGE https://twitter.com/RedWave_Press/status/2012640651855233169?s=20   below) Leavitt: “[Trump] said, ‘Make sure you guys don't cut the tape, make sure the interview is out in full.” Tony Dokoupil: “Yeah, we're doing it, yeah.” Leavitt: “He said, ‘If it's not out in full, we'll sue your a$$ off.'”   https://twitter.com/VigilantFox/status/2012692074336829815?s=20 Thread   that reaffirm facts and separate facts from opinion. We want diversity of opinion. We don't want diversity of facts. That, I think, is one of the big tasks of social media. By the way, it will require some government regulatory constraints… Geopolitical https://twitter.com/KobeissiLetter/status/2012865218641277321?s=20   can therefore not, even symbolically, be passed on or further distributed,” they add.    very successfully, at that! Nobody will touch this sacred piece of Land, especially since the National Security of the United States, and the World at large, is at stake. On top of everything else, Denmark, Norway, Sweden, France, Germany, The United Kingdom, The Netherlands, and Finland have journeyed to Greenland, for purposes unknown. This is a very dangerous situation for the Safety, Security, and Survival of our Planet. These Countries, who are playing this very dangerous game, have put a level of risk in play that is not tenable or sustainable. Therefore, it is imperative that, in order to protect Global Peace and Security, strong measures be taken so that this potentially perilous situation end quickly, and without question. Starting on February 1st, 2026, all of the above mentioned Countries (Denmark, Norway, Sweden, France, Germany, The United Kingdom, The Netherlands, and Finland), will be charged a 10% Tariff on any and all goods sent to the United States of America. On June 1st, 2026, the Tariff will be increased to 25%. This Tariff will be due and payable until such time as a Deal is reached for the Complete and Total purchase of Greenland. The United States has been trying to do this transaction for over 150 years. Many Presidents have tried, and for good reason, but Denmark has always refused. Now, because of The Golden Dome, and Modern Day Weapons Systems, both Offensive and Defensive, the need to ACQUIRE is especially important. Hundreds of Billions of Dollars are currently being spent on Security Programs having to do with “The Dome,” including for the possible protection of Canada, and this very brilliant, but highly complex system can only work at its maximum potential and efficiency, because of angles, metes, and bounds, if this Land is included in it. The United States of America is immediately open to negotiation with Denmark and/or any of these Countries that have put so much at risk, despite all that we have done for them, including maximum protection, over so many decades. Thank you for your attention to this matter! DONALD J. TRUMP PRESIDENT OF THE UNITED STATES OF AMERICA https://twitter.com/ElectionWiz/status/2012627390527045862?s=20  no place in this context. Europeans will respond in a united and coordinated manner if they are confirmed. We will ensure respect for European sovereignty. It is in this spirit that I will speak with our European partner. https://twitter.com/disclosetv/status/2012879305936621840?s=20 President Trump Announces New Tariffs Against “EU Leadership” Nations Attempting to Interfere in North American Strategic Defense and Greenland Negotiations Trump is telling the EU to quit talking and start actively being responsible for their own security.  In the background Trump has bigger plans. Hans Mahncke has a solid take on the bigger picture: “The notion that America wants Greenland for its raw materials is either insanely ignorant or just engagement bait. Extracting anything in the Arctic is prohibitively expensive, and often physically impossible, with extreme cold, thick ice, equipment that won't function, and no roads, rail or ports to move anything once you have it. The real reason America needs Greenland is its immense geostrategic military value, which should be obvious to anyone with a functioning brain, especially anyone who has ever looked at a map from above, with the North Pole at the center. Sure, some tasks could be outsourced to NATO, but that alliance is on its last legs, burdened by too many countries with conflicting priorities, and has mainly served as a way for Europe to freeload on US security guarantees. Relying on it for American national security is reckless. It's far smarter to cut out the endless middlemen and take direct control.” (source) As also noted by Jim Ferguson: “Ursula von der Leyen just went on camera and declared that Greenland “belongs to Denmark and NATO” — directly rebuking President Trump. Let's translate that. This isn't about the Greenlandic people. This is about Brussels panicking because Trump is exposing the Arctic power game. Greenland controls: • the northern missile corridor • Arctic shipping lanes • and the gateway to North America That makes it one of the most important strategic territories on Earth. And Trump said the quiet part out loud: If the U.S. doesn't secure it, China or Russia will. Von der Leyen's response wasn't to protect the West, it was to protect EU control. She wrapped it in pretty words about “NATO unity” — but what she really meant was: Brussels gets a veto over American security. That's what this is about. Trump isn't breaking the alliance. he's breaking the illusion that unelected EU bureaucrats get to decide the future of the Arctic. Greenland is not a Brussels bargaining chip; it is the northern shield of the United States, and for the first time in decades, America has a president willing to say it. Ursula doesn't hate Trump because he's reckless, she hates him because he won't let Europe freeload on American security while selling the future to Beijing.” Source: theconservativetreehouse.com https://twitter.com/kadmitriev/status/2012621940402368862?s=20   War/Peace Iraq takes full control of air base after US withdrawal, defence ministry says  U.S. forces have withdrawn from Iraq’s Ain al-Asad Airbase, which housed U.S.-led forces in Western Iraq, and the Iraqi army has assumed full control, the Iraqi defence ministry said on Saturday. In 2024, Washington and Baghdad reached an understanding, opens new tab on plans for the withdrawal of U.S.-led coalition forces from Iraq and a move towards a bilateral security relationship. Source: reuters.com      As Chairman of the Board of Peace, I am backing a newly appointed Palestinian Technocratic Government, the National Committee for the Administration of Gaza, supported by the Board’s High Representative, to govern Gaza during its transition. These Palestinian leaders are unwaveringly committed to a PEACEFUL future!   With the support of Egypt, Turkey, and Qatar, we will secure a COMPREHENSIVE Demilitarization Agreement with Hamas, including the surrender of ALL weapons, and the dismantling of EVERY tunnel. Hamas must IMMEDIATELY honor its commitments, including the return of the final body to Israel, and proceed without delay to full Demilitarization. As I have said before, they can do this the easy way, or the hard way. The people of Gaza have suffered long enough. The time is NOW.   PEACE THROUGH STRENGTH. https://twitter.com/UnderSecE/status/2012860595121295443?s=20 the Union's project was unstoppable. Today, we are seeing that same spirit here: a relentless drive to push ahead with AI-scale growth and supply chain integration and investment. This is what Trump Time looks like. NONE of this would be possible without President Trump and Secretary Rubio's leadership! The work continues.   Trump Appoints Rubio, Witkoff, Kushner, And Blair To Gaza ‘Board Of Peace’ The White House announced on Jan. 16 the names of members appointed to the Gaza Board of Peace, which President Donald Trump created as part of phase two of a U.S.-backed plan to end the war in Gaza. Among the “founding executive board” members are U.S. Secretary of State Marco Rubio, presidential special envoy Steve Witkoff, Trump's son-in-law Jared Kushner, and former British Prime Minister Tony Blair. The board also includes private equity executive Marc Rowan, World Bank President Ajay Banga, and U.S. national security adviser Robert Gabriel, according to a White House statement. The board, to be chaired by Trump, will oversee the Palestinian technocratic committee—also known as the National Committee for the Administration of Gaza (NCAG)—which will be led by former Palestinian Authority official Ali Abdel Hamid Shaath. The White House said each of the members will be tasked with managing Gaza's “governance capacity-building, regional relations, reconstruction, investment attraction, large-scale funding, and capital mobilization,” which it said are vital to the enclave's stability and long-term success. The administration also named Aryeh Lightstone and Josh Gruenbaum as senior advisers to manage the board's daily strategy and operations, and appointed Nickolay Mladenov, a Bulgarian diplomat and former United Nations envoy to the Middle East, as the high representative for Gaza. Trump also tapped Maj. Gen. Jasper Jeffers to lead the International Stabilization Force, which will oversee security operations and the safe delivery of humanitarian aid and reconstruction materials to Gaza. The administration also announced a separate 11-member executive board, comprising some of the founding members, which will support both the technocratic committee and Mladenov's office. In announcing the board's formation on Jan. 15, Trump said the United States will work with Egypt, Turkey, and Qatar to secure an agreement that will require Hamas to surrender all weapons and dismantle its tunnel network. “Hamas must immediately honor its commitments, including the return of the final body to Israel, and proceed without delay to full Demilitarization,” the president said.  Source: zerohedge.com   https://twitter.com/TrumpWarRoom/status/2012227016418816311?s=20    https://twitter.com/RyanSaavedra/status/2012568999738163323?s=20  the slaughter of its people. His country is the worst place in the world to live because of failed leadership.” “The crime he has committed as the leader of a country is the complete destruction of the country and the use of violence on a scale that has never been seen before. To maintain the functioning of a country, even if that functioning is at the lowest possible level, a leader must focus on properly administering his country, as I do in the United States, rather than killing thousands of people to maintain control.” https://twitter.com/DonaldJTrumpJr/status/2012703384986382564?s=20   Medical/False Flags [DS] Agenda https://twitter.com/WarClandestine/status/2012657028783628755?s=20 Minnesota Governor Activates National Guard According to the Minnesota Dept of Public Safety, Governor Tim Walz has activated the national guard. However, in a statement on their X account the officials note, the guard “are not deployed to city streets at this time, but are ready to help support public safety, including protection of life, preservation of property and supporting the rights of all who assemble peacefully.” This is likely a proactive move to block President Trump from invoking the ‘insurrection act' to stop the chaos being fueled by the governor himself as well as professional leftists in the region. [SOURCE]  . The Minnesota national guard are being called to duty as a chaos management operation.  They are not being called up to stop the violence, merely facilitate the ongoing violent street protests.  The national noticing, along with the riots and violence, continues…. Source: theconservativetreehouse.com President Trump's Plan US Ends Aid to Somalia After Locals Torch and Loot Warehouse Filled with 76 Tons of US-Donated Food The United States ended taxpayer-funded food aid to Somalia after local officials torched and looted the stockpiles of food stored in a local warehouse. The US State Department released a statement after the warehouse was destroyed. https://twitter.com/USForeignAssist/status/2008980437591355644?ref_src=twsrc%5Etfw%7Ctwcamp%5Etweetembed%7Ctwterm%5E2008980437591355644%7Ctwgr%5E31d6d49d23e10c7438fba10706fbb66143259707%7Ctwcon%5Es1_c10&ref_url=https%3A%2F%2Fwww.thegatewaypundit.com%2F2026%2F01%2Fus-ends-aid-somalia-after-locals-torch-loot%2F policy for waste, theft, and diversion of life-saving assistance. Source: thegatewaypundit.com DOJ Launches a CRIMINAL Investigation into Renee Good's Widow for Her Alleged Role in ICE Self-Defense Shooting: Report The widow of Renee Good is now reportedly in legal trouble following her actions in this month's ICE self-defense shooting in Minneapolis.  Department of Justice has launched a criminal investigation into Becca Good for allegedly impeding an ICE agent in the moments before her wife's death. The probe will focus on Becca's ties to far-left activist groups and her actions leading up to her wife's fatal shooting.  n. NBC News reported:   Source: thegatewaypundit.com https://twitter.com/FBIDirectorKash/status/2011987701113786455?s=20 Trump Reportedly Puts OVER 1,000 Active Duty Soldiers on Standby For Deployment to Minnesota After Threatening to Invoke Insurrection Act – White House Responds   As The Washington Post reported, the Trump Administration has ordered roughly 1,500 active-duty soldiers to be on standby for deployment to Minnesota following the massive anti-ICE riots over the past several days. These riots have reached a new and dangerous level following the ICE self-defense shooting of leftist protester Renee Good. Here are more details on the possible deployment from The Post: Source: thegatewaypundit.com https://twitter.com/amuse/status/2012873723376799902?s=20 https://twitter.com/TheStormRedux/status/2012887587396927854?s=20  of the United States. Foreign illegal aliens who broke into this country who then raped children, who committed human trafficking, sex trafficking, drug trafficking – protected, shielded, sheltered, coddled, defended at every level by the leadership in Minnesota… Willfully aiding and abetting this violence.” Stephen Miller continued on to explain that it's all to protect their “mass migration scheme” because the illegal aliens are “the heart of the Democrat party's political power.” Deport the criminals and the D party loses their voting base. To @realDonaldTrump , pull the trigger. The American people stand behind you! https://twitter.com/WarClandestine/status/2012272658780434598?s=20  . The Military would be assisting in the deportation operation, and serving as both a physical and psychological deterrent for would-be rioters. And given that the Dems are using illegals to steal elections, this operation is literally a matter of NATSEC, so the usage of US MIL to expedite the process is more than justified. Trump will strike when the time is right. https://twitter.com/Rasmussen_Poll/status/2012878860732228047?s=20   Presidency but, when you think of it, neither did Joe Biden. The whole thing was RIGGED. There must be a price to pay, and it has got to be a BIG ONE! PRESIDENT DONALD J. TRUMP   https://twitter.com/amuse/status/2012897466685763881?s=20   backing her challenge to Bill Cassidy and formalizing a long-simmering rift with RINO leadership in the Senate. The endorsement underscores Trump's push to remake the Senate with loyal America First fighters. The move could reshape multiple races, including in Texas, where Trump has signaled support for Ken Paxton as Sen. John Cornyn's campaign continues to falter. https://twitter.com/mattvanswol/status/2012586397442416715?s=20   https://twitter.com/AwakenedOutlaw/status/2011915642543525943?s=20   understand why he has to do what he’s doing, you will.  Everyone will. https://twitter.com/Pat_Stedman/status/2012152603468034264?s=20 The emotionally incontinent on this website were screaming all year that Trump had to arrest people Day 1, not understanding this was a siege, and the route to long term political dominance lay in not only attriting the enemy before battle but developing the moral high ground to fight in the first place. The left’s choices now are lose slowly and get picked off one by one or throw it all on one last dice roll while you still have some assets to deploy. They are the ones who are desperate not Trump. And they are about to give him the political capital to deploy the military against them and destroy them utterly and completely – not just their networks, but their entire narrative. By the time it’s all over

Many historians call the Abbasid caliphate ‘the Golden Age of Islam' but in this episode I want to analyse the contradiction in this description since, at a time when Islam underwent an undisputed cultural flowering, it also collapsed politically.For a free ebook, maps and blogs check out my website nickholmesauthor.comFind my latest book, The End of Antiquity, on Amazon. For German listeners, find the German translation of the first book in my series on the 'Fall of the Roman Empire', Die römische Revolution, on Amazon.de. Finally check out my new YouTube videos on the fall of the Roman Empire.

If a Minyan consists of precisely ten men, and one of them falls asleep, is the group still considered to comprise a Minyan, allowing them to recite Kaddish, Nakdishah, the Hazan's repetition of the Amida, and so on? The Shulhan Aruch writes that the sleeping individual may be counted as part of the Minyan. In the Bet Yosef, he explains that this is based on a ruling of the Maharam Me'Rutenberg (Germany, d. 1293). The Tureh Zahab (Rav David Segal, Poland, d. 1667), however, disagreed. He maintained that since sleep constitutes a kind of partial death, a sleeping individual is not fully "alive," and thus he cannot be counted toward a Minyan. This view was taken also by the Peri Hadash (Rav Hizkiya Da Silva, d. 1695), and, later, by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The Mishna Berura writes that in light of the different opinions, it is best to try waking the fellow. If this is not possible, the Mishna Berura rules, then he may be counted for the recitation of Kaddish, but not for the repetition of the Amida. Hacham Ovadia Yosef, however, refutes the argument advanced by the Taz, and thus rules that a person who is asleep can be counted even for the repetition of the Amida. While it is certainly preferable to try waking the fellow up, he may be counted for the Minyan. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Bet David as asserting that this entire discussion relates specifically to the case of one person who is asleep. If, however, more than one person is sleeping, then they cannot all be counted toward the Minyan. The Mishna Berura follows this position, as well. In an earlier installment, we discussed the situation of a Minyan of ten people, some of whom are still praying the Amida. Rav Yisrael Bitan concluded that at Arbit, if at least six men (including the Hazzan) have completed the Amida, then the Hazzan may proceed to Kaddish. During the other prayers, however, when the Hazzan repeats the Amida, he should not begin the repetition unless nine men (including him) have finished the Amida, except in situations of great need, such as if someone in the Minyan has some urgent matter to attend to and cannot wait. Applying this conclusion to our discussion, it emerges that Kaddish may be recited even if several men are sleeping, as long as at least six (including the Hazzan) are awake. The repetition of the Amida, however, should not be recited if more than one person is asleep, except in situations of great need. Summary: If a Minyan consists of precisely ten men, and one of them falls asleep, he should preferably be woken up, but if not, he may nevertheless be counted as part of the Minyan. If several men fall asleep, then Kaddish may be recited as long as at least six men (including the Hazzan) are awake, but the repetition of the Amida should not be recited if fewer than nine men are awake, except in situations of great need.

If a Minyan consists of precisely ten men, and one of them falls asleep, is the group still considered to comprise a Minyan, allowing them to recite Kaddish, Nakdishah, the Hazan's repetition of the Amida, and so on? The Shulhan Aruch writes that the sleeping individual may be counted as part of the Minyan. In the Bet Yosef, he explains that this is based on a ruling of the Maharam Me'Rutenberg (Germany, d. 1293). The Tureh Zahab (Rav David Segal, Poland, d. 1667), however, disagreed. He maintained that since sleep constitutes a kind of partial death, a sleeping individual is not fully "alive," and thus he cannot be counted toward a Minyan. This view was taken also by the Peri Hadash (Rav Hizkiya Da Silva, d. 1695), and, later, by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). The Mishna Berura writes that in light of the different opinions, it is best to try waking the fellow. If this is not possible, the Mishna Berura rules, then he may be counted for the recitation of Kaddish, but not for the repetition of the Amida. Hacham Ovadia Yosef, however, refutes the argument advanced by the Taz, and thus rules that a person who is asleep can be counted even for the repetition of the Amida. While it is certainly preferable to try waking the fellow up, he may be counted for the Minyan. The Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Bet David as asserting that this entire discussion relates specifically to the case of one person who is asleep. If, however, more than one person is sleeping, then they cannot all be counted toward the Minyan. The Mishna Berura follows this position, as well. In an earlier installment, we discussed the situation of a Minyan of ten people, some of whom are still praying the Amida. Rav Yisrael Bitan concluded that at Arbit, if at least six men (including the Hazzan) have completed the Amida, then the Hazzan may proceed to Kaddish. During the other prayers, however, when the Hazzan repeats the Amida, he should not begin the repetition unless nine men (including him) have finished the Amida, except in situations of great need, such as if someone in the Minyan has some urgent matter to attend to and cannot wait. Applying this conclusion to our discussion, it emerges that Kaddish may be recited even if several men are sleeping, as long as at least six (including the Hazzan) are awake. The repetition of the Amida, however, should not be recited if more than one person is asleep, except in situations of great need. Summary: If a Minyan consists of precisely ten men, and one of them falls asleep, he should preferably be woken up, but if not, he may nevertheless be counted as part of the Minyan. If several men fall asleep, then Kaddish may be recited as long as at least six men (including the Hazzan) are awake, but the repetition of the Amida should not be recited if fewer than nine men are awake, except in situations of great need.

The Abbasid Caliphate stood as a vibrant center of commerce, technology, and learning from the 8th to the 13th centuries.  At the heart of this Islamic dynasty was the House of Wisdom. It was an extraordinary institute that drew scholars from across the known world, which made Baghdad an unrivaled center of learning. It also preserved much of the knowledge of the ancient world when Europe was in decline. Learn more about the House of Wisdom and how it shaped the world on this episode of Everything Everywhere Daily. Sponsors Quince Go to quince.com/daily for 365-day returns, plus free shipping on your order! Mint Mobile Get your 3-month Unlimited wireless plan for just 15 bucks a month at mintmobile.com/eed Chubbies Get 20% off your purchase at Chubbies with the promo code DAILY at checkout! Aura Frames Exclusive $35 off Carver Mat at https://on.auraframes.com/DAILY. Promo Code DAILY DripDrop Go to dripdrop.com and use promo code EVERYTHING for 20% off your first order. Uncommon Goods Go to uncommongoods.com/DAILY for 15% off! Subscribe to the podcast!  https://everything-everywhere.com/everything-everywhere-daily-podcast/ -------------------------------- Executive Producer: Charles Daniel Associate Producers: Austin Oetken & Cameron Kieffer   Become a supporter on Patreon: https://www.patreon.com/everythingeverywhere Discord Server: https://discord.gg/UkRUJFh Instagram: https://www.instagram.com/everythingeverywhere/ Facebook Group: https://www.facebook.com/groups/everythingeverywheredaily Twitter: https://twitter.com/everywheretrip Website: https://everything-everywhere.com/  Disce aliquid novi cotidie Learn more about your ad choices. Visit megaphone.fm/adchoices

In which we talk Gracie Abrams in A24, Sydney Sweeney and Israel, Nene Leakes returning to Bravo, Mar-a-Lago on Netflix, and Erika Jayne's new BF 'The Sheriff of Baghdad'. JOIN US ON PATREON BONUS EPISODES + TV TALK EVERY WEEK About Eating For Free: Hosted by journalists Joan Summers and Matthew Lawson, Eating For Free is a weekly podcast that explores gossip and power in the pop culture landscape: Where it comes from, who wields it, and who suffers at the hands of it. Find out the stories behind the stories, as together they look beyond the headlines of troublesome YouTubers or scandal-ridden A-Listers, and delve deep into the inner workings of Hollywood's favorite pastime. The truth, they've found, is definitely stranger than any gossip. You can also find us on our website, Twitter, and Instagram. Any personal, business, or general inquires can be sent to eatingforfreepodcast@gmail.com  Joan Summers' Twitter, Instagram Matthew Lawson's Twitter, Instagram  

Often, when a small Minyan is praying, one or several of the men in attendance take longer than the others to complete the Amida. The question then arises as to whether or not the Hazzan must wait for ten men to finish before proceeding to Kaddish – in the case of Arbit – or to the Hazara (repetition of the Amida), in the case of Shaharit, Minha or Musaf. And, if the Hazzan does not need to wait for ten men, what is the minimum number of men that must have completed the Amida before the Hazan may begin? The Poskim discuss this question at length, in light of seemingly contradictory rulings of the Shulhan Aruch. In one context (Orah Haim 55:6), the Shulhan Aruch writes that a person who is still reciting the Amida, or even sleeping, may be counted toward the Minyan. Elsewhere (Orah Haim 124:4), however, the Shulhan Aruch warns that at least nine men must be listening attentively to the Hazan's repetition of the Amida and answering Amen, and if not, the Hazan's blessings might be considered Berachot Le'batala (blessings recited in vain). Rav Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812) reconciles these rulings by drawing a distinction between Arbit and the other prayers. During Arbit, the Hazan does not repeat the Amida, and the issue is thus only the recitation of Kaddish. The Shulhan Aruch allows reciting Kaddish if ten men are present even if one of them is still reciting the Amida, and so at Arbit, the Hazzan may proceed to Kaddish once eight men – besides him – have completed the Amida. During the other prayers, however, the Hazzan repeats the Amida, and this requires at least nine men who are listening and responding "Amen" to the blessings. Therefore, during Shaharit, Musaf and Minha, the Hazzan may not begin the Hazara until nine other men have completed the silent Amida and are able to answer "Amen." This approach is taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). Hacham Ovadia Yosef, however, disagreed. From the comments of Maran (author of the Shulhan Aruch) in the Bet Yosef, Hacham Ovadia noted, it emerges that in his view, a person who is reciting the Amida may be included in the Minyan even for the Hazan's repetition of the Amida. As for the Shulhan Aruch's remark that nine men must be listening attentively to the Hazara, Hacham Ovadia cited the Derisha as clarifying that the Shulhan Aruch does not actually require nine men to be listening and responding to the Hazara. Indeed, the Shulhan Aruch wrote not that the Hazan's blessings are in vain if nine men are not listening and responding, but rather that they are "close to being recited in vain." The Derisha draws further proof from the Halacha allowing the Hazan to continue the repetition of the Amida if some of the ten men left the synagogue. As long as nine other men were present when he began the Hazara, he may continue and complete the Hazara after the Minyan was lost (as long as at least six remain). This compellingly proves that it is not necessary for nine men to be listening to the Hazan's repetition of the Amida. Hacham Ovadia likewise cited Hacham Yishak Attia (Aleppo, Syria, 1755-1830) as explaining that the Shulhan Aruch warned that people who do not listen and respond to the Hazan's repetition are denigrating the blessings he recites, as though they recite blessings in vain. He did not mean that the Hazan cannot recite the Hazara with fewer than nine people listening and responding. Accordingly, Hacham Ovadia concluded that even during Shaharit, Minha or Musaf, the Hazzan does not need to wait for nine men (besides him) to complete the Amida before beginning the repetition. Even if only eight have completed the Amida, the Hazan may proceed to the Hazara. Of course, it is preferable to wait for everyone to finish – both in the interest of satisfying the stringent opinion, and to give everyone the opportunity to recite Nakdishach. But if the ninth man is taking a long time to finish the Amida, the Hazzan is not required to wait for him. Interestingly enough, although – as we saw – the Ben Ish Hai rules stringently with regard to the repetition of the Amida, he seems to have changed his mind in a later work – Mi'kabse'el. There he writes that in a situation of necessity, where the tenth man recites an excessively long Amida, and the others cannot wait, there is room to allow the Hazzan to begin the Hazara with only eight men listening and responding. This resembles Hacham Ovadia's ruling, though Hacham Ovadia allowed the Hazzan to begin with only eight men listening even when this is not a dire necessity. By contrast, the Hida (Rav Haim Yosef David Azula, 1724-1806) maintained that the Shulhan Aruch cites two different opinions, which are disagreement with one another. The Hida concluded that we may follow the lenient position, and allow the Hazzan to begin even if one of the ten men is still praying the Amida, both at Arbit and when the Amida is repeated. In the opposite direction, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) asserted that the Shulhan Aruch changed his view on the matter, and he followed the stringent view. According to Hacham Bension, then, the Hazzan must wait for nine other men to finish the Amida not only during Shaharit, Minha and Musaf, but even during Arbit, when there is no repetition of the Amida. Since Halacha follows the view that a person reciting the Amida does not count toward a Minyan at all, the Hazzan may not even recite Kaddish if one of the ten men in the synagogue has yet to complete the Amida. Another issue addressed by the Poskim is the minimum required number of men who have completed the Amida. Assuming that a person who is still reciting the Amida may be counted (whether it's only in Arbit, or in any prayer, depending on the different views cited above), does this apply only if the ninth man (besides the Hazzan) is still reciting the Amida? Or can we allow the Hazzan to begin even if several men are still reciting the Amida? Rav Levi Ibn Habib (Jerusalem, c. 1480-c. 1545) maintained that Halacha draws no distinction between a situation where one person has yet to complete the Amida, and a case of several people who are still reciting the Amida. As long as at least five men in addition to the Hazzan have completed the Amida, the Hazzan may proceed. By contrast, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) was of the opinion that this discussion pertains only to the case where eight men, not including the Hazzan, have completed the Amida, but the tenth man has not. According to the Magen Abraham, this Halacha cannot be extended to a case where fewer than eight men (besides the Hazzan) have completed the Amida. Hacham Ovadia's view on this matter is not entirely clear. With regard to Arbit, he writes that as long as five men besides the Hazzan have completed the Amida, the Hazzan may begin Kaddish, since a majority of a Minyan – six men – have finished. In discussing the case of the other prayers, however, he speaks only of a situation where eight men besides the Hazzan have completed the Amida, but the tenth has yet to finish. The implication of his wording is that when it comes to the repetition of the Amida, Hacham Ovadia did not go so far as to allow the Hazzan to begin when fewer than eight other men have completed the Amida. However, Hacham David Yosef, in Halacha Berura, asserted that in Hacham Ovadia's view, there is no distinction between Kaddish and the Hazara in this regard, and therefore, even if only five men besides the Hazzan have completed the Amida, the Hazzan may begin the Hazara, just as with regard to Kaddish at Arbit. Rav Yisrael Bitan cites the work Netivot Ha'haim as claiming that he heard Hacham Ovadia issue this ruling verbally. In conclusion, Rav Bitan concludes that there is certainly room to permit the Hazan to begin the Hazara if only five men besides him have finished the Amida. (We might add that often, those who have yet to complete the Amida have already reached the end, where additional personal prayers are recited, at which point they may respond to Nakdishach. This gives us an additional basis for leniency.) However, Rav Bitan added, this leniency should be relied upon only when absolutely necessary. Otherwise, the Hazan should not begin the repetition until at least eight other men have completed the Amida. Summary: If there are only ten men in a Minyan for Arbit, the Hazzan may begin the Kaddish after the silent Amida as long as at least five other men – besides him – have completed the Amida. At all other prayers, when the Hazzan repeats the Amida, he should not begin the repetition until at least eight men – besides him – have completed the Amida. In situations of great need, he may begin the repetition even if at least five men – besides him – have completed the Amida. Of course, it always preferable to wait to allow the others to respond to Kaddish or to the repetition.

Often, when a small Minyan is praying, one or several of the men in attendance take longer than the others to complete the Amida. The question then arises as to whether or not the Hazzan must wait for ten men to finish before proceeding to Kaddish – in the case of Arbit – or to the Hazara (repetition of the Amida), in the case of Shaharit, Minha or Musaf. And, if the Hazzan does not need to wait for ten men, what is the minimum number of men that must have completed the Amida before the Hazan may begin? The Poskim discuss this question at length, in light of seemingly contradictory rulings of the Shulhan Aruch. In one context (Orah Haim 55:6), the Shulhan Aruch writes that a person who is still reciting the Amida, or even sleeping, may be counted toward the Minyan. Elsewhere (Orah Haim 124:4), however, the Shulhan Aruch warns that at least nine men must be listening attentively to the Hazan's repetition of the Amida and answering Amen, and if not, the Hazan's blessings might be considered Berachot Le'batala (blessings recited in vain). Rav Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812) reconciles these rulings by drawing a distinction between Arbit and the other prayers. During Arbit, the Hazan does not repeat the Amida, and the issue is thus only the recitation of Kaddish. The Shulhan Aruch allows reciting Kaddish if ten men are present even if one of them is still reciting the Amida, and so at Arbit, the Hazzan may proceed to Kaddish once eight men – besides him – have completed the Amida. During the other prayers, however, the Hazzan repeats the Amida, and this requires at least nine men who are listening and responding "Amen" to the blessings. Therefore, during Shaharit, Musaf and Minha, the Hazzan may not begin the Hazara until nine other men have completed the silent Amida and are able to answer "Amen." This approach is taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). Hacham Ovadia Yosef, however, disagreed. From the comments of Maran (author of the Shulhan Aruch) in the Bet Yosef, Hacham Ovadia noted, it emerges that in his view, a person who is reciting the Amida may be included in the Minyan even for the Hazan's repetition of the Amida. As for the Shulhan Aruch's remark that nine men must be listening attentively to the Hazara, Hacham Ovadia cited the Derisha as clarifying that the Shulhan Aruch does not actually require nine men to be listening and responding to the Hazara. Indeed, the Shulhan Aruch wrote not that the Hazan's blessings are in vain if nine men are not listening and responding, but rather that they are "close to being recited in vain." The Derisha draws further proof from the Halacha allowing the Hazan to continue the repetition of the Amida if some of the ten men left the synagogue. As long as nine other men were present when he began the Hazara, he may continue and complete the Hazara after the Minyan was lost (as long as at least six remain). This compellingly proves that it is not necessary for nine men to be listening to the Hazan's repetition of the Amida. Hacham Ovadia likewise cited Hacham Yishak Attia (Aleppo, Syria, 1755-1830) as explaining that the Shulhan Aruch warned that people who do not listen and respond to the Hazan's repetition are denigrating the blessings he recites, as though they recite blessings in vain. He did not mean that the Hazan cannot recite the Hazara with fewer than nine people listening and responding. Accordingly, Hacham Ovadia concluded that even during Shaharit, Minha or Musaf, the Hazzan does not need to wait for nine men (besides him) to complete the Amida before beginning the repetition. Even if only eight have completed the Amida, the Hazan may proceed to the Hazara. Of course, it is preferable to wait for everyone to finish – both in the interest of satisfying the stringent opinion, and to give everyone the opportunity to recite Nakdishach. But if the ninth man is taking a long time to finish the Amida, the Hazzan is not required to wait for him. Interestingly enough, although – as we saw – the Ben Ish Hai rules stringently with regard to the repetition of the Amida, he seems to have changed his mind in a later work – Mi'kabse'el. There he writes that in a situation of necessity, where the tenth man recites an excessively long Amida, and the others cannot wait, there is room to allow the Hazzan to begin the Hazara with only eight men listening and responding. This resembles Hacham Ovadia's ruling, though Hacham Ovadia allowed the Hazzan to begin with only eight men listening even when this is not a dire necessity. By contrast, the Hida (Rav Haim Yosef David Azula, 1724-1806) maintained that the Shulhan Aruch cites two different opinions, which are disagreement with one another. The Hida concluded that we may follow the lenient position, and allow the Hazzan to begin even if one of the ten men is still praying the Amida, both at Arbit and when the Amida is repeated. In the opposite direction, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) asserted that the Shulhan Aruch changed his view on the matter, and he followed the stringent view. According to Hacham Bension, then, the Hazzan must wait for nine other men to finish the Amida not only during Shaharit, Minha and Musaf, but even during Arbit, when there is no repetition of the Amida. Since Halacha follows the view that a person reciting the Amida does not count toward a Minyan at all, the Hazzan may not even recite Kaddish if one of the ten men in the synagogue has yet to complete the Amida. Another issue addressed by the Poskim is the minimum required number of men who have completed the Amida. Assuming that a person who is still reciting the Amida may be counted (whether it's only in Arbit, or in any prayer, depending on the different views cited above), does this apply only if the ninth man (besides the Hazzan) is still reciting the Amida? Or can we allow the Hazzan to begin even if several men are still reciting the Amida? Rav Levi Ibn Habib (Jerusalem, c. 1480-c. 1545) maintained that Halacha draws no distinction between a situation where one person has yet to complete the Amida, and a case of several people who are still reciting the Amida. As long as at least five men in addition to the Hazzan have completed the Amida, the Hazzan may proceed. By contrast, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) was of the opinion that this discussion pertains only to the case where eight men, not including the Hazzan, have completed the Amida, but the tenth man has not. According to the Magen Abraham, this Halacha cannot be extended to a case where fewer than eight men (besides the Hazzan) have completed the Amida. Hacham Ovadia's view on this matter is not entirely clear. With regard to Arbit, he writes that as long as five men besides the Hazzan have completed the Amida, the Hazzan may begin Kaddish, since a majority of a Minyan – six men – have finished. In discussing the case of the other prayers, however, he speaks only of a situation where eight men besides the Hazzan have completed the Amida, but the tenth has yet to finish. The implication of his wording is that when it comes to the repetition of the Amida, Hacham Ovadia did not go so far as to allow the Hazzan to begin when fewer than eight other men have completed the Amida. However, Hacham David Yosef, in Halacha Berura, asserted that in Hacham Ovadia's view, there is no distinction between Kaddish and the Hazara in this regard, and therefore, even if only five men besides the Hazzan have completed the Amida, the Hazzan may begin the Hazara, just as with regard to Kaddish at Arbit. Rav Yisrael Bitan cites the work Netivot Ha'haim as claiming that he heard Hacham Ovadia issue this ruling verbally. In conclusion, Rav Bitan concludes that there is certainly room to permit the Hazan to begin the Hazara if only five men besides him have finished the Amida. (We might add that often, those who have yet to complete the Amida have already reached the end, where additional personal prayers are recited, at which point they may respond to Nakdishach. This gives us an additional basis for leniency.) However, Rav Bitan added, this leniency should be relied upon only when absolutely necessary. Otherwise, the Hazan should not begin the repetition until at least eight other men have completed the Amida. Summary: If there are only ten men in a Minyan for Arbit, the Hazzan may begin the Kaddish after the silent Amida as long as at least five other men – besides him – have completed the Amida. At all other prayers, when the Hazzan repeats the Amida, he should not begin the repetition until at least eight men – besides him – have completed the Amida. In situations of great need, he may begin the repetition even if at least five men – besides him – have completed the Amida. Of course, it always preferable to wait to allow the others to respond to Kaddish or to the repetition.

  It's time to build your family's future on a foundation of true health and freedom. Join us at Future Foundations—because your future generations deserve the best start to the mission that will outlive us… Check it out here. Use code FREEDOM25 for 25% off!    Whether you're looking for tinctures, topicals or teas or a deeper connection to your INNATE healing capacity, Noble Task Homestead is here to serve you. Join the movement. Visit NobleTaskHomestead.com/noblestan today and enjoy a 10% discount on your order.   San Diego area residents, take advantage of our special New Patient offer exclusively for podcast listeners here. We can't wait to experience miracles with you!   Welcome to a new episode of the Future Generations Podcast! In this conversation, Dr. Stanton Hom sits down with Mark Burr of Primary Water Technologies, a global operator helping landowners and communities tap into deep, earth-generated water sources. Mark shares his incredible journey from international business and Wall Street fundraising into the hidden world of "primary water" — water created within the earth and rising from deep rock, not just recycled rain. They unpack the history of primary water pioneers like Stephen Reese and Paul Power, how political and corporate interests shaped the "water scarcity" narrative, and why so much of our water law is built to control, not liberate, this resource.The episode weaves together geology, health, sovereignty, and an abundance mindset that challenges everything you've been told about drought and "running out" of water.   Highlights: "The Earth creates water. It's there in abundance. If that's true, it has enormous implications."   "You and I can't wake up and say, 'I don't like my water, I'll go to the Verizon of water.' You have your monopoly, and they'll charge you 12% more every year."    "Scarcity is one of the most viral belief systems destroying humanity and nature. Primary water is a literal wellspring of abundance under our feet."    "Ninety percent of the time we're getting water out of the ground, and 80% of that you can drink without filtration."    Timestamps: 00:00 – Introduction 03:20 – "The Earth Creates Water" 05:56 – Who Was Stephen Reese? 09:15 – California Water Wars & Control 13:57 – Lahaina, Fires, and Water Politics 17:06 – How They Actually Find Primary Water 24:12 – Drilling Stanton's Well 31:38 – Contaminated Layers vs. Deep Sources 38:22 – Structured Water, Charge & Health 50:28 – From Scarcity Psy‑Op to Abundance   Resources:   Remember to Rate, Review, and Subscribe on iTunes and Follow us on Spotify!   Learn more about Dr. Stanton Hom on:   Instagram: https://www.instagram.com/drstantonhom  Website: https://futuregenerationssd.com/    Podcast Website: https://thefuturegen.com Twitter: https://twitter.com/drstantonhom  LinkedIn: https://www.linkedin.com/in/stanhomdc      Stay Connected with the Future Generations Podcast:   Instagram:  https://www.instagram.com/futuregenpodcast      Facebook: https://www.facebook.com/futuregenpodcast/    Links:    https://www.thehivemethod.co/ https://www.instagram.com/thehivemethod.co   About Mark Burr Mark Burr is an international development and water exploration leader with a global career spanning diplomacy, business, and applied science. A former U.S. Marine and State Department diplomat, he has worked across the Middle East, Africa, Latin America, and Asia in international sales, post-war reconstruction, and advisory roles, including service in Baghdad. He is the founder of Primary Water Technologies, a pioneering global Water E&P company using advanced geophysical and remote-sensing methods to locate and produce earth-generated water, with projects and partners operating across five continents and growing demand throughout North America.   The desire to go off grid and have the ability to grow your own food has never been stronger than before. No matter the size of your property, Food Forest Abundance can help you design a regenerative layout that utilizes your resources in the most synergistic and sustainable manner. If you are interested in breaking free from the system, please visit www.foodforestabundance.com and use code "thefuturegen" to receive a discount on their incredible services.   Show your eyes some love with a pair of daylight or sunset (or both!) blue-light blocking glasses from Ra Optics. They have graciously offered Future Generations podcast listeners 10% off any purchase. Use code FGPOD or click here to access this discount, and let us know how your glasses are treating you!   One of the single best companies whose clean products have supported the optimal wellness of our family is Earthley Wellness. Long before there was a 2020, Kate Tetje and her team have stood for TRUTH, HEALTH and FREEDOM in ways that paved the way for so many of us. In collaboration with this incredible team, we are proud to offer you 10% off of your first purchase by shopping here.   Are you concerned about food supply insecurity? Our family has rigorously sourced our foods for over a decade and one of our favorite sources is Farm Match and specifically for San Diego locals, "Real Food Club PMA". My kids are literally made from their maple breakfast sausage and the amazing carnitas we make from their pasture raised pork. We are thrilled to share 10% off your first order when you shop at this link.   Another important way to bolster food security is by supporting local ranchers. Our favorite local regenerative ranch is Perennial Pastures. They have the best nutrient-dense meats that are 100% grass-fed and pasture-raised. You can get $10 off of your first purchase when you use the code: "FUTUREGENERATIONS" at checkout. Start shopping here.    

THE HOSTAGE CRISIS, THE IRAN-IRAQ WAR, AND THE CARTER DOCTRINE Colleague Brandon Weichert. Focusing on the aftermath of the 1979 revolution, this segment explores the American hostage crisis and the subsequent Iran-Iraq War initiated by Saddam Hussein in 1980. Hussein attacked to exploit Iran's post-revolutionary chaos and seize the Shatt al-Arab waterway, fearing the spread of radical Islamism. Weichert explains the Carter Doctrine, which committed the US to military intervention to protect Persian Gulf interests, a policy expanded by the "Reagan Corollary." The discussion notes that neither the American public nor the administration fully grasped the deep-seated grievances fueling the Iranian revolution. SHADOW WAR BY BRANDON WEICHERT NUMBER 21917 BAGHDAD

The Shulhan Aruch (Orah Haim 99:1) rules that if a person has become inebriated such that he cannot articulate his words properly, and is not fit to appear before a king, then he may not pray, and if he does pray in such a condition, his prayer is considered an "abomination." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Bet Yehuda (Rav Yehuda Ayash, Algeria, 1700-1759) as ruling that a person in this state cannot be counted toward a Minyan. Interestingly, the Ben Ish Hai adds that since people in such a condition do not necessarily appear drunk, it is important to ensure that the ten men who comprise a Minyan are in fact sober and worthy of being counted. Hacham Ovadia Yosef, however, noted that this is not, in fact, what the Bet Yehuda wrote. The Bet Yehuda wrote that a person cannot be counted toward a Minyan if he had reached the point of "Shichruto Shel Lot" – the level of intoxication reached by Lot, who was so inebriated that he had intimate relations with his daughters, as he did not recognize them. It is only if a person is drunk to this extent, that he is entirely unaware of what is happening and is not thinking straight at all, that he may not be counted toward a Minyan. Such a person is exempt from Misvot due to his temporary state of mental impairment, and so he cannot be counted toward a Minyan. If, however, a person is merely tipsy, then although he should not pray, he may nevertheless be counted toward a Minyan. Hacham Ovadia noted that even somebody who is asleep can be counted toward a Minyan, so certainly somebody who is drunk can be counted, as long as he has not reached the point of "Shichruto Shel Lot." Apparently, Hacham Ovadia writes, the Ben Ish Hai saw a faulty edition of the Bet Yehuda which mistakenly stated that even mild inebriation disqualifies a person from being counted. Hacham Ovadia noted that a number of other Poskim also cited the Bet Yehuda as disqualifying even a mildly inebriated person, as they, too, evidently used the faulty edition of this work. The Mishna Berura writes that if necessary, a mentally challenged individual may be counted toward a Minyan if he has enough understanding to pray properly and recognize that he prays to Hashem. If there is no other option, then such a person may be counted. Rav Yisrael Bitan writes that this would apply also to a mildly inebriated individual, who may be counted toward a Minyan when necessary. This situation often arises on Purim, when people drink and become inebriated. Summary: A person who is so drunk that he is entirely unaware of what he is doing may not be counted toward a Minyan. If a person is tipsy and cannot enunciate his words properly, then he should not pray, but he may be counted toward a Minyan, especially if he is needed for forming the Minyan.

The Shulhan Aruch (Orah Haim 99:1) rules that if a person has become inebriated such that he cannot articulate his words properly, and is not fit to appear before a king, then he may not pray, and if he does pray in such a condition, his prayer is considered an "abomination." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) cites the Bet Yehuda (Rav Yehuda Ayash, Algeria, 1700-1759) as ruling that a person in this state cannot be counted toward a Minyan. Interestingly, the Ben Ish Hai adds that since people in such a condition do not necessarily appear drunk, it is important to ensure that the ten men who comprise a Minyan are in fact sober and worthy of being counted. Hacham Ovadia Yosef, however, noted that this is not, in fact, what the Bet Yehuda wrote. The Bet Yehuda wrote that a person cannot be counted toward a Minyan if he had reached the point of "Shichruto Shel Lot" – the level of intoxication reached by Lot, who was so inebriated that he had intimate relations with his daughters, as he did not recognize them. It is only if a person is drunk to this extent, that he is entirely unaware of what is happening and is not thinking straight at all, that he may not be counted toward a Minyan. Such a person is exempt from Misvot due to his temporary state of mental impairment, and so he cannot be counted toward a Minyan. If, however, a person is merely tipsy, then although he should not pray, he may nevertheless be counted toward a Minyan. Hacham Ovadia noted that even somebody who is asleep can be counted toward a Minyan, so certainly somebody who is drunk can be counted, as long as he has not reached the point of "Shichruto Shel Lot." Apparently, Hacham Ovadia writes, the Ben Ish Hai saw a faulty edition of the Bet Yehuda which mistakenly stated that even mild inebriation disqualifies a person from being counted. Hacham Ovadia noted that a number of other Poskim also cited the Bet Yehuda as disqualifying even a mildly inebriated person, as they, too, evidently used the faulty edition of this work. The Mishna Berura writes that if necessary, a mentally challenged individual may be counted toward a Minyan if he has enough understanding to pray properly and recognize that he prays to Hashem. If there is no other option, then such a person may be counted. Rav Yisrael Bitan writes that this would apply also to a mildly inebriated individual, who may be counted toward a Minyan when necessary. This situation often arises on Purim, when people drink and become inebriated. Summary: A person who is so drunk that he is entirely unaware of what he is doing may not be counted toward a Minyan. If a person is tipsy and cannot enunciate his words properly, then he should not pray, but he may be counted toward a Minyan, especially if he is needed for forming the Minyan.

Islam is often treated as a civilisation apart — self-contained, resistant to modernity, and fundamentally at odds with the West. In this episode, Thomas speaks to Oxford professor James McDougall about why that framing is misleading, and how Islamic history is inseparable from the making of the modern world itself. Drawing on his new book Worlds of Islam: A Global History, McDougall explains: Why Islamic and Western histories are deeply intertwined rather than civilisationally opposed The extent to which Islam is an imperial and political project Islam's role in shaping global modernity before European dominance What made European power different in the nineteenth century How the Mongol sack of Baghdad reshaped the geography of the Islamic world The importance of Central Asia, Indonesia, and West Africa to Islamic history The debate over early Islamic sources and why scholarly scepticism has softened Whether today's tensions reflect a clash of civilizations — or a clash of perspectives Follow James on Instagram: www.instagram.com/jamesrobertmcdougall Follow James on Substack: substack.com/@mcdougalljames Follow James of Bluesky: https://bsky.app/profile/jamesrmcd.bsky.social Join the Conflicted Community here: https://conflicted.supportingcast.fm  Find us on Twitter: https://twitter.com/MHconflicted And Facebook: https://www.facebook.com/MHconflicted And Instagram: https://www.instagram.com/conflictedpod Learn more about your ad choices. Visit megaphone.fm/adchoices Conflicted is a Message Heard production. Executive Producers: Jake Warren & Max Warren. This episode was produced by Thomas Small and edited by Lizzy Andrews. Learn more about your ad choices. Visit podcastchoices.com/adchoices

The Earth Transformed. An Untold History (Knopf, 2023) is a captivating and informative book that reveals how climate change has been a driving force behind the development and decline of civilizations across the centuries. The author, Peter Frankopan, takes readers on a journey through history, showcasing how natural phenomena such as volcanic eruptions, El Niño, and solar flare activity have shaped the course of human events. Frankopan's extensive research, coupled with his accessible writing style, makes for an engaging read that reframes our understanding of the world and our place in it. One of the strengths of The Earth Transformed is the way in which Frankopan connects seemingly disparate events to highlight the far-reaching impact of climate change. For example, he explains how the Vikings emerged as a result of catastrophic crop failure, and how the collapse of cotton prices due to unusual climate patterns led to regime change in eleventh-century Baghdad. Through such connections, Frankopan demonstrates how past empires that failed to act sustainably were met with catastrophe, providing valuable lessons for our current environmental crisis. Overall, The Earth Transformed is a timely and important book that sheds light on the enduring relationship between humans and the natural world. It challenges readers to reckon with our species' impact on the environment and to consider how we can act sustainably to prevent further harm. Frankopan's interdisciplinary approach, combining historical research with scientific insights, makes for a compelling and thought-provoking read that will leave readers with a new perspective on the world around us. Javier Mejia is an economist at Stanford University who specializes in the intersection of social networks and economic history. His research interests also include entrepreneurship and political economy, with a particular focus on Latin America and the Middle East. He holds a Ph.D. in Economics from Los Andes University. Mejia has previously been a Postdoctoral Associate and Lecturer at New York University-Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is also a frequent contributor to various news outlets, currently serving as an op-ed columnist for Forbes Magazine. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/world-affairs

There are moments in a person's life when Hashem is calling upon him to elevate himself to true greatness. At times, Hashem will give a person an extremely difficult test, one that requires him to summon every ounce of inner strength to withstand it. Some people fail the test and never realize the tremendous potential that lay within them. Others seize the moment, rise to the challenge, and are catapulted to heights they could never have reached otherwise. The sefer Even Sapir brings a powerful story that illustrates this idea. There was a young man, seventeen years old, named Shalom, from Teiman. He was already a budding Torah scholar and was exceptionally handsome. To earn a living, he worked as a spice merchant, going door to door selling his goods. One day, a non-Jewish woman called out to him and asked him to bring in some spices so she could look at them. Shalom stepped just slightly inside, making sure to leave the door wide open. Suddenly, the woman shut the door and told him that her husband was the head of the city. She threatened him that if he did not sin with her immediately, she would have him put to death. In that moment, Shalom was faced with a test similar to that of Yosef HaTzaddik. He asked the woman if he could use the restroom, and she showed him where it was. The apartment was on the third floor of the building. Inside the bathroom, Shalom noticed an open window. He turned to Hashem and said that he would rather jump out of the window than commit the aveirah. He vowed that if he survived, he would make aliyah to Eretz Yisrael. He jumped. Miraculously, he landed on his feet, unharmed, and immediately began running. From there, his journey took him through India, Baghdad, and Damascus, until he finally arrived in Yerushalayim. Once there, he went to Rav Gedaliah Chayon, the head of Yeshivat Beit El, the great yeshivah for Kabbalah, and asked if he could serve as the caretaker. He asked for nothing in return other than a roof over his head and food to eat. His thirst for Torah was so great that he wanted nothing more than to hear the holy words of Torah spoken by the great chachamim of the yeshivah. As he cleaned the bet midrash and served the rabbis, he listened carefully to the shiurim and absorbed every word. One day, the rosh yeshivah posed an exceptionally difficult question. None of the rabbis in the beit midrash could answer it. There were scholars there in their sixties and seventies who had devoted their lives to Torah, yet no one could offer a satisfactory response. That night, before the rabbis returned to learn at chatzot, Shalom, the caretaker, took out a pen and began writing a detailed teshuvah to answer the rosh yeshivah's question. He quoted numerous sources and wrote a masterful explanation. He quietly placed the paper inside the rosh yeshivah's sefer and returned to his work. When the rosh yeshivah opened his sefer to begin his shiur, he was astonished. After reading the teshuvah, he asked who among them had written it. No one answered. He said that such writing could only have come from a sage of earlier generations—perhaps even from Eliyahu HaNavi. A week later, the same thing happened again. Another brilliant teshuvah appeared. Again, no one claimed authorship. The entire yeshivah buzzed with speculation about the mysterious Torah giant in their midst. The rosh yeshivah lived across from the yeshivah, and his daughter, aware of her father's deep curiosity, began watching the bet midrash late at night. One evening, she saw Shalom, the caretaker, writing a teshuvah. She told her father what she had seen. Rav Gedaliah approached Shalom and demanded the truth. Shalom admitted that he was the one writing the teshuvot. The rosh yeshivah was stunned that someone so young possessed such mastery, especially in the hidden wisdom of Torah. Although Shalom tried to conceal his greatness, it was now revealed. He eventually married the rosh yeshivah's daughter, and when Rav Gedaliah passed away, he appointed Shalom as the new rosh yeshivah—at the age of twenty-seven. This Shalom was none other than Rav Shalom Sharabi, known as the Rashash, one of the greatest mekubalim who ever lived. Rav Chaim Palachi wrote that the Rashash possessed the neshamah of the Arizal. Rav Yitzchak Kaduri said that one who has not learned the writings of the Rashash has not yet entered the true realm of Kabbalah. When Rav Shalom Sharabi was later asked about the source of his extraordinary greatness in Torah, he attributed it to that moment of test with the woman. After overcoming it, he said, his mind opened, and Torah began to flow from him like a wellspring. When Hashem sends a person an especially difficult test, it may very well be His way of calling that person to greatness. The test may feel overwhelming, but if a person perseveres and follows Hashem, he will reap rewards that last for all eternity.

The Earth Transformed. An Untold History (Knopf, 2023) is a captivating and informative book that reveals how climate change has been a driving force behind the development and decline of civilizations across the centuries. The author, Peter Frankopan, takes readers on a journey through history, showcasing how natural phenomena such as volcanic eruptions, El Niño, and solar flare activity have shaped the course of human events. Frankopan's extensive research, coupled with his accessible writing style, makes for an engaging read that reframes our understanding of the world and our place in it. One of the strengths of The Earth Transformed is the way in which Frankopan connects seemingly disparate events to highlight the far-reaching impact of climate change. For example, he explains how the Vikings emerged as a result of catastrophic crop failure, and how the collapse of cotton prices due to unusual climate patterns led to regime change in eleventh-century Baghdad. Through such connections, Frankopan demonstrates how past empires that failed to act sustainably were met with catastrophe, providing valuable lessons for our current environmental crisis. Overall, The Earth Transformed is a timely and important book that sheds light on the enduring relationship between humans and the natural world. It challenges readers to reckon with our species' impact on the environment and to consider how we can act sustainably to prevent further harm. Frankopan's interdisciplinary approach, combining historical research with scientific insights, makes for a compelling and thought-provoking read that will leave readers with a new perspective on the world around us. Javier Mejia is an economist at Stanford University who specializes in the intersection of social networks and economic history. His research interests also include entrepreneurship and political economy, with a particular focus on Latin America and the Middle East. He holds a Ph.D. in Economics from Los Andes University. Mejia has previously been a Postdoctoral Associate and Lecturer at New York University-Abu Dhabi and a Visiting Scholar at the University of Bordeaux. He is also a frequent contributor to various news outlets, currently serving as an op-ed columnist for Forbes Magazine. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

‼️Blown up in Baghdad. Saved by Archangel Michael. Reinserted w/a Mission from GOD‼️ The Super Soldier programs. Healing Miracles. Stories of SEAL Team 6 missions. And now…unleashing our GOD Code discussion + LifeWave's Star-Trek inspired Nikola Tesla-like healing tech which drives healing miracles for him, our host Brad Wozny and people across the planet. .