Podcasts about Baghdad

A Casa de Sabedoria, epicentro do saber no Império Abássida, nos ensina que a civilização é o mosaico de um tapete tecido por vozes diversas, desafiando a noção de que o progresso seja um privilégio ocidental-europeu, e nos convida a recriar seu espírito de tradução, escutar e colaborar em um mundo fragmentado, onde o futuro depende de nossa capacidade de unir línguas, lógicas e sonhos, como fizeram os sábios de Bagdá há mais de mil anos. Venha conosco numa jornada incrível pela história! Patronato do SciCast: 1. Patreon SciCast 2. Apoia.se/Scicast 3. Nos ajude via Pix também, chave: contato@scicast.com.br ou acesse o QRcode: Sua pequena contribuição ajuda o Portal Deviante a continuar divulgando Ciência! Contatos: contato@scicast.com.br https://twitter.com/scicastpodcast https://www.facebook.com/scicastpodcast https://instagram.com/scicastpodcast Fale conosco! E não esqueça de deixar o seu comentário na postagem desse episódio! Expediente: Produção Geral: Tarik Fernandes e André Trapani Equipe de Gravação: Citação ABNT: Imagem de capa: Freepik Para apoiar o Pirulla, use o Pix abaixo: pirula1408@gmail.com Em nome de Marcos Siqueira (primo do Pirulla) [caption id="attachment_65160" align="aligncenter" width="300"] QR code PIX[/caption] Site: https://www.pirulla.com.br/ Expotea: https://expotea.com.br/https://www.instagram.com/expoteabrasil/ Referências e Indicações Sugestões de literatura: Gutas, Dimitri. Greek Thought, Arabic Culture: The Graeco-Arabic Translation Movement in Baghdad and Early Abbasid Society. Routledge, 1998. Al-Khalili, Jim. The House of Wisdom: How Arabic Science Saved Ancient Knowledge and Gave Us the Renaissance. Penguin Books, 2011. Kennedy, Hugh. When Baghdad Ruled the Muslim World: The Rise and Fall of Islam's Greatest Dynasty. Da Capo Press, 2005. Encyclopaedia of Islam, Second Edition, “Abbasids,” Brill, 2012. Kennedy, Hugh. The Prophet and the Age of the Caliphates. Routledge, 2016. O’Leary, De Lacy. How Greek Science Passed to the Arabs. Routledge, 1949. Nasr, Seyyed Hossein. Science and Civilization in Islam. Harvard University Press, 1968. Fahd, Toufic. “Botany and Agriculture.” In Encyclopedia of the History of Arabic Science, edited by Roshdi Rashed. Routledge, 1996. Morgan, Michael Hamilton. Lost History: The Enduring Legacy of Muslim Scientists, Thinkers, and Artists. National Geographic, 2007. Said, Edward W. Orientalism. Penguin Books, 1978 (para crítica ao eurocentrismo). Saliba, George. Islamic Science and the Making of the European Renaissance. MIT Press, 2007. Sugestões de filmes: Documentário: "Science and Islam" (BBC, 2009 mas disponível em plataformas como YouTube (com legendas em inglês) apresentada pelo físico Jim Al-Khalili cujo trabalho serviu de fonte, ver acima) https://www.youtube.com/watch?v=W_1RSVo3dLg&ab_channel=BanijayScience O Físico (2013) tem na Amazon Prime, filme segue um jovem cristão europeu que viaja ao mundo islâmico no século XI para estudar medicina com Ibn Sina (Avicena) em Isfahan (Irã). Sugestões de vídeos: https://www.youtube.com/watch?v=SxJ2OC7iXo0 1001 Inventions and the Library of Secrets Sugestões de links: Encyclopaedia Iranica, “Abbasid Caliphate,” disponível em: https://iranicaonline.org/articles/abbasid-caliphate. Encyclopaedia Iranica, “Bayt al-Ḥekma,” disponível em: https://iranicaonline.org/articles/bayt-al-hekma. Encyclopaedia Iranica, “Mathematics in Islam,” “Astronomy,” e “Cartography,” disponível em: https://iranicaonline.org. Encyclopaedia Iranica, “Dinawari,” disponível em: https://iranicaonline.org/articles/dinawari. Encyclopaedia Iranica, “Baghdad,” disponível em: https://iranicaonline.org/articles/baghdad. Encyclopaedia Iranica, “Bayt al-Ḥekma,” disponível em: https://iranicaonline.org/articles/bayt-al-hekma. Sugestões de games: Assassin´s Creed: Mirage Prince of Persia Age of Empires 2 Crusader Kings 2/3 See omnystudio.com/listener for privacy information.

Faisal Saeed Al Mutar joins The Winston Marshall Show for a powerful conversation on freedom, reform, and the unfinished business of the Middle East. Faisal is an Iraqi refugee who lived through the chaos of Saddam's fall and the U.S. invasion. He recounts his journey from Baghdad to America, and how those experiences shaped his mission to promote secularism, literacy, and critical thinking in the Arab world. He exposes how extremism thrives on ignorance, and why authoritarian regimes—from Iraq to Qatar—use culture, religion, and oil wealth to maintain power.They discuss the failures of U.S. foreign policy, Trump's controversial deals with Gulf states, and the ongoing struggle for genuine reform in a region caught between dictatorship and jihadism. Faisal argues that real change must come from empowering young people with ideas, not weapons.All this—the Iraq War, Qatar's influence, the dangers of authoritarianism, and one man's fight to build a freer Middle East…-----------------------------------------------------------------------------------------------------------------------To see more exclusive content and interviews consider subscribing to my substack here: https://www.winstonmarshall.co.uk/-----------------------------------------------------------------------------------------------------------------------FOLLOW ME ON SOCIAL MEDIA:Substack: https://www.winstonmarshall.co.uk/X: https://twitter.com/mrwinmarshallInsta: https://www.instagram.com/winstonmarshallLinktree: https://linktr.ee/winstonmarshall----------------------------------------------------------------------------------------------------------------------Chapters 00:00 Introduction 04:52 Christopher Hitchens' Influence and the Iraq War17:23 Obama's Foreign Policy and Its Impact on Iraq 28:22 Trump's Foreign Policy and Qatar's Role45:51 Qatar's Influence on American Institutions 52:15 Syria and the Persecution of Minorities1:05:51 Recognition of Palestine as a State 1:29:23 Conclusion and Final Thoughts Hosted on Acast. See acast.com/privacy for more information.

Il presidente statunitense annuncia misure senza precedenti contro i senzatetto e la criminalità, suscitando dubbi sulla legittimità costituzionale. Intanto si prepara l'atteso vertice in Alaska con Vladimir Putin.

مردی که با شمشیر، مذهب و سیاست، پایه‌های چیزی رو گذاشت که امروز بهش می‌گیم اروپا.متن: بهجت بندری، علی بندری | ویدیو و صدا: DASTAN GROUP - www.dastanads.comبرای دیدن ویدیوی این اپیزود اگر ایران هستید وی‌پی‌ان بزنید و روی لینک زیر کلیک کنیدیوتیوب بی‌پلاسکانال تلگرام بی‌پلاسمنابع و لینک‌هایی برای کنجکاوی بیشترThe Early Middle Ages, 284--1000: CharlemagneIntellectuals and the Court of CharlemagneCrisis of the CarolingiansEpisode 113 – Carolingian Decline | The History of ByzantiumThe Rest is History 520-521-522The Significance of the Coronation of CharlemagneCharlemagne and EuropeCharlemagne the Formation of a European Identity by Rosamond McKitterickEmperor Charlemagne_Nelson, Janet Laughland - King and emperor_ a new life of Charlemagne by Allen Lane (2019)The Legend of Charlemagne, the Franks, and Jerusalem before the First Crusade By Matthew GabrieleEmperor Charlemagne- Becoming Charlemagne Europe, Baghdad, and the Empires of A.D. 800 by Sypeck, Jeff زندگی شارلمانی، آینهارد، کاظم میقانی Hosted on Acast. See acast.com/privacy for more information.

Halacha allows one to recite the Birkot Ha'shahar (morning blessings) either standing or sitting. Strictly speaking, there is no preference, and one should therefore recite the Berachot in whichever position lends itself to greater Kavana (concentration). Rav Haim Palachi (Turkey, 1788-1868), in his Kaf Ha'haim, writes that one should preferably recite the Berachot while seated, as one is generally better able to concentrate and focus while sitting. Certainly, one should not recite the Birkot Ha'shahar while walking about, or while being involved in some other activity. The Ashkenazim have the practice of reciting Birkot Ha'shahar in the synagogue. In fact, the morning prayer service in Ashkenazic synagogues begins with the Hazan reciting the morning Berachot. The advantage of this custom is that it offers the congregation the opportunity to answer "Amen" to all these Berachot. The Sadikim teach that one should endeavor to answer "Amen" ninety times over the course of the day. Just as Halacha requires reciting one hundred Berachot each day, there is a tradition that we should strive for ninety "Amen" responses every day. Some have explained that the four letters that form the word "Sadik" – Sadi, Dalet, Yod, and Kuf – have the numerical values of 90, 4, 10 and 100. These allude to the ninety daily "Amen" responses, the four recitations of Kedusha (twice in the repetitions of the Amida – in Shaharit and Minha – once before Shema, and once in U'ba Le'sion), the ten Kaddish recitations that one should hear each day, and the one hundred Berachot. One who ensures to accomplish all this each day is considered a "Sadik." The Ashkenazic practice that the Hazan recites Birkot Ha'shahar in the synagogue helps ensure that a person reaches ninety "Amen" responses over the course of the day. This does not, however, appear to be the custom among Sephardim. The Shulhan Aruch writes that one who washes Netilat Yadayim in the morning at home should not recite the Beracha of "Al Netilat Yadayim" in the synagogue, because this results in a considerable lapse of time between the Misva and the Beracha . We may infer from the Shulhan Aruch's remark that reciting Birkot Ha'shahar at home, before arriving at the synagogue, is perfectly acceptable, as the only concern arises with regard to the particular Beracha of "Al Netilat Yadayim" which must be recited at the time one washes his hands. Indeed, the Arizal (Rav Yishak Luria, 1534-1572) made a point of reciting Birkot Ha'shahar in his home. This was also the opinion of the Kaf Ha'haim Sofer (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939), and this was the practice of Hacham Ovadia Yosef. Nevertheless, if one prefers reciting Birkot Ha'shahar in the synagogue, figuring that at home it would be more difficult to recite the Berachot with proper concentration, then he may certainly do so. However, as mentioned, he must recite the Beracha of "Al Netilat Yadayim" right after he washes his hands soon after waking up, and he must recite "Asher Yasar" immediately after using the restroom. Additionally, as it is preferable to recite "Elokai Neshama" immediately after the recitation of "Asher Yasar," this blessing, too, should be recited at home. It turns out, then, that even if one prefers reciting Birkot Ha'shahar in the synagogue, he will nevertheless recite the Berachot of "Al Netilat Yadayim," "Asher Yasar" and "Elokai Neshama" at home. As such, there might be a practical advantage to reciting all the Birkot Ha'shahar at home, because dividing them – reciting some at home and some in the synagogue – could cause confusion. Since several Berachot must be recited at home, it is preferably to recite the blessings all together, as otherwise one might be uncertain when he arrives at the synagogue about which Berachot he already recited and which he did not. The Shulhan Aruch rules that if a person attends an Ashkenazic synagogue, where the Hazan recites the morning Berachot aloud, and he hears and answers "Amen" to the Berachot, he may nevertheless then recite the Berachot himself, if he had not recited them previously. He is not considered to have fulfilled his obligation by listening to the Hazan's recitation. The reason is that a person does not fulfill his obligation by hearing another person's Beracha unless they both have in mind that the recitation should fulfill the listener's requirement. Meaning, both the person reciting the Beracha and the person listening to the Beracha must have this in mind, and if not, then the listener does not satisfy his obligation. (Some explain on this basis the custom to exclaim "Shamayim" before someone recites a Beracha on behalf of others, as this word is an acrostic representing the phrase "Shome'a Mashmia Yahdav Mechavnim" – the listener and the one reciting must together have intention for the Beracha to fulfill the listener's obligation.) Clearly, when the Hazan recites the morning blessings in the synagogue, he has no intention at all for those listening to fulfill their obligation, and the congregation similarly does not have this intention. Therefore, the listeners can – and should – recite Birkot Ha'shahar afterward if they hadn't already. This is similar to the common practice for the Rabbi to count the Omer aloud, with the Beracha, before the congregation counts, in order that everyone hears which day to count. Here, too, neither the Rabbi nor the congregation intends for his Beracha to fulfill their obligation, and so the congregation recites the Beracha themselves afterward. (By contrast, when Hallel is recited in the synagogue, the Hazan and the congregation should have in mind that his Beracha over the Hallel should fulfill their obligation, and the congregation should then proceed right to Hallel without reciting the Beracha.) If a person does not remember whether he recited one of the morning blessings, we apply the famous rule of "Safek Berachot Le'hakel" – that a Beracha is not recited in cases of uncertainty – and he does not recite the Beracha. Preferably, he should find somebody who has yet to recite the morning Berachot and listen to that person's recitation of the Beracha or Berachot about which he is uncertain, and answer "Amen," with the intention to fulfill his obligation if this is necessary. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that a person in this situation who cannot hear the Beracha recited by someone else should recite the Beracha while omitting the words "Ata Hashem Elokenu Melech Ha'olam," and think these words in his mind, without saying them. Fascinatingly, the Ben Ish Hai discusses this Halacha by envisioning the scenario of a person who had woken up in the middle of the night for Tikkun Hasot (the prayer recited by some at halachic midnight), and, because of his fatigue, is unsure whether or not he recited all the Birkot Ha'shahar afterward. It seems that the Ben Ish Hai could not countenance a situation where somebody slept normally and, due to his mindlessness, doesn't remember whether he recited all the morning blessings. It was clear to the Ben Ish Hai that people are focused when reciting Berachot in the beginning of the day, and thus the only possible case he could imagine of a Safek (doubt) was a person who arose for Tikkun Hasot… Different opinions exist as to the final point in the day by which one must recite Birkot Ha'shahar. The Derech Ha'haim (Rav Yaakob Lorberbaum of Lissa, 1760-1832) rules stringently on this matter, and maintains that one may recite the morning blessings only until the end of the fourth hour of the day – the final time by which one should recite the Amida prayer. A different opinion is taken by Rav Shlomo Kluger (1785-1869), who maintained that these Berachot may be recited until Hasot (halachic midday). However, Hacham Ovadia Yosef, in Yehaveh Da'at, cites a large number of Poskim who ruled that Birkot Ha'shahar may be recited the entire day, until sundown. According to this view, even if somebody is unwell and got out of bed in the afternoon, he can and should still recite Birkot Ha'shahar. These Poskim include the Zera Emet (Rav Yishmael of Modena, Italy, 1723-1811), the Ma'amar Mordechi (Rav Mordechai Karmi, 1749-1825), the Ben Ish Hai (in Rav Pe'alim), and the Erech Ha'shulhan (Rav Yishak Tayeb, Tunis, 1786-1830). In light of these different opinions, the Kaf Ha'haim writes that we should follow the rule of "Safek Berachot Le'hakel," and thus if a person, for whatever reason, did not recite Birkot Ha'shahar until after the fourth hour of the day, he should not recite the blessings. Hacham Ovadia Yosef, however, disagrees, noting that the vast majority of Poskim allows reciting the Berachot the entire day. Those who rule otherwise are a very small minority, such that their dissenting view is not sufficient to create a situation of Safek. Hacham Ovadia also draws our attention to the practice followed by the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797) to recite one of the morning blessings – "She'asa Li Kol Sorki" – on the night after Yom Kippur. This Beracha is recited to express gratitude over the ability to wear shoes, and so the Gaon felt that it should not be recited on Yom Kippur, when we do not wear normal shoes. On Mosa'eh Yom Kippur, however, when he put on his shoes, the Gaon recited the Beracha. According to the Gaon, then, Birkot Ha'shahar could be recited even past sundown, in the evening. Although we do not follow this opinion, it is another indication of the large consensus allowing the recitation of Birkot Ha'shahar throughout the day. Therefore, Hacham Ovadia writes, one who did not recite Birkot Ha'shahar in the morning can do so throughout the day, until sunset. Birkot Ha'shahar may be recited as early as Hasot (halachic midnight), but only if the person had gone to sleep before midnight and then woke up without intending to go back to sleep (such as those who wake up for Tikun Hasot). If a person goes to sleep after Hasot, he may not recite Birkot Ha'shahar before going to sleep. Likewise, a person who woke up after Hasot but plans to go back to sleep should not recite Birkot Ha'shahar at that point. Somebody who remains awake throughout the night should not recite Birkot Ha'shahar until daybreak (Alot Ha'shahar).

In a world full of quick fixes, what if the key to better mental health was simpler—and more human?On this episode of The Mental Health & Wellness Show, I, Dr. Tomi Mitchell, sit down with psychiatrist Dr. Ahmed Al-Katib for a real conversation on how movement, environment, and authentic connection shape our emotional well-being.Together, we explore why burnout and disconnection are on the rise, how social media fuels anxiety, and why mental fitness matters just as much as mental health. Dr. Al-Katib shares practical, down-to-earth strategies to improve focus, regulate emotions, and build resilience—without overcomplicating the process. Drawing from his diverse background growing up in Baghdad, training in Europe, and practicing psychiatry in Brooklyn, Dr. Al-Katib cuts through the noise to focus on what truly matters in mental health.In this episode, you'll learn:How movement and daily habits can reset your nervous system and boost emotional resilienceWhy mental fitness—not just mental health—is key to lasting well-beingPractical ways to combat burnout, social media overload, and disconnection through authentic connection and self-awarenessDr. Ahmed Al-Katib is a board-certified psychiatrist, founder of Psychiatry in Motion, and an advocate for raw, real dialogue around mental health. He believes that when we move our bodies and open our hearts, healing follows. He encourages a shift from diagnosis to connection—and from isolation to community-based support. His work dismantles the stigma around mental illness by making mental wellness something we practice, not something we only talk about when we're in crisis.Join me, Dr. Tomi Mitchell, and Dr. Ahmed Al-Katib for a lively, honest conversation that will help you rethink what it means to be mentally well—and show you how small, intentional actions can change everything.Catch Dr. Ahmed on:LinkedInInstagramYoutubeTiktokWebsite________________________________________________________________________________________________

We are to begin our day, each day of our lives, by expressing our gratitude to Hashem for all the blessings He has granted us. Immediately upon awakening, we recite "Modeh Ani," thanking Hashem for restoring our souls, and we are then required to recite a series of Berachot known as "Birkot Ha'shahar" – the morning blessings. These Berachot thank Hashem for our ability to open our eyes to see, the ability to get out of bed and walk, and other basic functions of the body. They also thank Hashem for spiritual blessings, such as His having chosen us and given us the Torah. As parents, we know how much it means when a child expresses gratitude. The more our children acknowledge what we do for them and thank us, the more we want to do for them. But when children act ungratefully, and do not thank their parents, the parents will be less inclined to give them what they want. We are Hashem's children, and we owe Him an enormous debt of gratitude for the countless blessings He gives us each day, starting with life itself. The more we thank Him for the blessings we have received, the more He will continue blessing us. We therefore thank Hashem each morning for some of the precious gifts that He has given us. Rav Natrunai Gaon (9 th century, Babylonia) traces the origins of the Birkot Ha'shahar to the obligation to recite one hundred Berachot each day. This obligation was taught as a "Halacha Le'Moshe Mi'Sinai" – a law that Moshe heard at Mount Sinai and has since been transmitted orally from one generation to the next. In ancient times, there were no fixed Berachot, and everyone was expected to recite Berachot on his own, until reaching a total of one hundred each day. However, without a fixed text of Berachot, and without specific Berachot required at certain times and on certain occasions, people became lax, and failed to recite the obligatory one hundred Berachot. In fact, the Midrash relates that when a devastating plague ravaged the Jewish Nation during the time of King David, killing one hundred people a day, King David determined that this was caused by the people's failure to fulfill this obligation of reciting one hundred Berachot every day. He therefore issued an edict to ensure that people recite the required number of Berachot, and the plague suddenly stopped. Still, this obligation was not always fulfilled. Therefore, the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), a group of scholars and prophets that was formed at the beginning of the Second Commonwealth, established fixed Berachot that we are required to recite every day, thus ensuring that we recite one hundred blessings over the course of the day. Included in these Berachot are the eighteen Birkot Ha'shahar that we must recite each morning. Indeed, the Shulhan Aruch discusses the Birkot Ha'shahar in the same Siman (chapter) in which he mentions the obligation to recite one hundred Berachot each day – indicating that, as Rav Natrunai Gaon explained, the Birkot Ha'shahar are related to this obligation. They were instituted to help ensure that a person recites the required amount of Berachot every day. As mentioned earlier, underlying the requirement of Birkot Ha'shahar is our debt of gratitude to Hashem. Not surprisingly, we find a close connection between the obligation to recite one hundred Berachot each day and the concept of gratitude. First, the 100 th chapter of Tehillim is the chapter "Mizmor Le'toda" – the song which was sung to express gratitude to Hashem, thus establishing an association between the number 100 and gratitude. And, the first two letters of the word "Modim" ("We thank") are Mem and Vav, which together in Gematria equal 46 – the Siman in the Shulhan Aruch that speaks of the obligation of one hundred Berachot. We might wonder, why is it necessary to recite these Berachot each and every day? Why does it not suffice for us to occasionally praise and thank Hashem for all He gives us and does for us? An important answer to this question is offered by the Rashba (Rav Shlomo Ben Aderet, Barcelona, Spain, 1235-1310). He writes that every morning, we must see ourselves as born anew. As the verse says (Echa 3:23), "Hadashim La'bekarim, Rabba Emunatecha" – G-d performs great kindnesses for us each and every morning by restoring our consciousness, by giving us a new day, showing us His trust in our capacity to achieve and accomplish. Yesterday's blessings do not suffice today, because today we have been created anew, and so we must express gratitude to G-d anew. The Berachot that comprise Birkot Ha'shahar thank Hashem for many things – such as our vision, our ability to stand up straight and walk, our clothing, our having been chosen by Hashem – but does not appear to be exhaustive. Rav Haim Palachi (Turkey, 1788-1868) raised the question of why the Sages did not institute a Beracha thanking Hashem for the ability to speak. It goes without saying that the faculty of speech is one of the human being's most important capabilities. In fact, the Torah says that when G-d created Adam, He infused within Him "Nishmat Haim" – "a living soul" (Bereshit 2:7), and Targum Onkelos translates this expression to mean "Ru'ah Memalela" – "a spirit that speaks." The power of speech can be said to be our defining characteristic, the quality that distinguishes the human being from other creatures in the animal kingdom. Why, then, do we not have a special blessing thanking Hashem for this most precious gift? An answer to this question appears in the work Petah Ha'debir by Rav Binyamin Pontremoli (Turkey, d. 1784). He notes the aforementioned verse, and Onkelos' translation, which teaches us that the faculty of speech is a function of the Neshama, the human soul. Now the Sages instituted as one of the Birkot Ha'shahar a special Beracha thanking Hashem for the soul which He has given us – the blessing of "Elokai Neshama." Hence, as the ability to speak stems from the Neshama, this Beracha which thanks Hashem for giving us our soul also thanks Hashem for the power of speech. (It would thus seem that if parents have a child who, G-d forbid, is not developing the ability to speak, or struggles with speech issues, they should have special intention when reciting the Beracha of "Elokai Neshama," and have in mind the child's soul through which they wish that he develop the faculty of speech.) Moreover, Rav David Abudarham (Spain, 14 th century), in explaining the Beracha of "Elokai Neshama," cites the verse in Tehillim (115:17), "Lo Ha'metim Yehalelu Y-ah" – "It is not the dead that will praise G-d." Once a person's soul is taken, he is no longer able to express Hashem's praises. Rav Abudarham notes the implication of this verse that the primary purpose of speech is to praise G-d. (This is indicated in the text of "Elokai Neshama," in which we say, "As long as the soul is within me, I give thanks before You…") Accordingly, it stands to reason that when we recite "Elokai Neshama" and give thanks to Hashem for giving us a soul, this includes an expression of gratitude for our ability to speak. A second answer to this question was offered by Rav Shmuel Alexander Unsdorfer (1920-2002), who explained that we express gratitude for the faculty of speech by reciting Birkat Ha'Torah – the blessing over Torah learning. The Misva of learning Torah includes the obligation to speak words of Torah and to transmit them to others, and so when we thank Hashem for this precious Misva, we automatically thank Him also for the gift of speech. A different question was asked regarding the omission of the faculty of hearing from the Birkot Ha'shahar. Clearly, our hearing is exceedingly important. In fact, if somebody injured another person and caused him to lose his hearing, he must pay compensation for the damages. Why, then, is this capability not included in our morning blessings? One answer given is that the ability to hear is included in the Beracha of "Ha'noten La'sechvi Bina Le'havhin Ben Yom U'ben Layla" – thanking Hashem for granting the rooster the knowledge to crow in the morning, thus waking people up. Of course, the rooster's crow is effective in waking people only because of the ability to hear, and so this Beracha implicitly expresses gratitude for the sense of hearing. Another answer is that the morning blessings thank Hashem only for those abilities which we lost, as it were, during the night when we slept, and were restored in the morning. Thus, for example, we thank Hashem for restoring our vision after our eyes were closed throughout the night, and for allowing us to get out of bed, stand upright and walk, after we spent the night lying down. Our sense of hearing, however, is unaffected by sleep; we can still hear while sleeping, and so this capability is not included in Birkot Ha'shahar. (Interestingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Mi'kavse'el, cites a Rabbi who wanted to apply this theory to explain why we do not recite a Beracha over the ability to speak. This Rabbi noted that some people talk in their sleep, and so this capability is not technically "lost" at night, such that we should give thanks for it when we wake up in the morning. The Ben Ish Hai dismissed this answer, noting that some people sleepwalk, and yet we still recite each morning the Beracha of "Ha'mechin Mis'adeh Gaber," thanking Hashem for the ability to walk. One might, however, distinguish between talking in one's sleep and sleepwalking, as a person who sleepwalks is not actually sleeping as he walks, whereas those who talk in their sleep really are still asleep and have not woken up to talk.) The Sefer Hasidim (Rabbenu Yehuda Ha'hasid, Germany, 1150-1217) writes that he once met an exceptionally pious individual who recited additional blessings each morning, thanking Hashem for each and every part of the body, and the Sefer Hasidim expressed great admiration for this practice. He noted the verse in Tehillim (84:3), "Libi U'bsari Yeranenu El Kel Hai" – "My heart and my flesh shall sing praise to the living G-d" – implying that each and every part of the body which functions properly is a sufficient reason to give praise to Hashem. A different verse in Tehillim (35:10) states, "Kol Asmotai Tomarna, Hashem Mi Kamocha" – "All my bones shall declare: G-d, who is like you?" Indeed, it is worthwhile to express our gratitude to the Almighty for each and every limb and organ in the body. The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his commentary to Sefer Hasidim, asserts that this righteous man could not have actually recited additional Berachot, for a Beracha that was not instituted by the Sages constitutes a Beracha Le'batala – a Beracha recited in vain, which is forbidden. Undoubtedly, this man expressed his gratitude to Hashem for all his working body parts without reciting formal Berachot. By contrast, Rav Meir Mazuz (1945-2025) suggested that this righteous man followed the opinion that one is permitted to create his own Beracha to give praise to Hashem. In any event, the truth is that we do not need additional Berachot – formal or informal – to express our gratitude to Hashem for everything in our body that works properly. The Tur (Rabbenu Yaakov Ben Asher, Spain, 1270-1340) notes that in the Beracha of "Asher Yasar," which one recites after using the restroom, we say that Hashem created "Halulim Halulim" (hollow spaces in the body). The Gematria of the word "Halulim," the Tur observes, is 124, and we recite this word twice, for a total of 248 – the number of limbs and organs in a person's body. This expression, then, alludes to all our body parts. Thus, when we recite "Asher Yasar," we give thanks to Hashem not only for the wondrous ability to eliminate the waste from our body, but also for each and every body part. The Rishonim (Medieval scholars) debate the question of whether a person recites a Beracha that is not applicable to him, because he unfortunately does not have the ability for which that Beracha gives thanks. For example, does a blind person recite the Beracha of "Poke'ah Ivrim," in which we thank Hashem for the gift of vision? The Rambam (Hilchot Tefila 7:7-8) writes explicitly that a person recites each of these Berachot only after performing the action referred to by that Beracha. For example, after standing upright, one recites the Beracha of "Zokef Kefufim" ("Who makes the bent upright"), and after getting dressed, one recites the Beracha of "Malbish Arumim" ("Who clothes the naked"). The Rambam writes that if, for whatever reason, a person did not experience that which a given Beracha speaks of, then he does not recite that Beracha. In the Rambam's opinion, the Birkot Ha'shahar resemble the Berachot recited over food, which one recites only when eating. By the same token, one recites each of the morning blessings only after receiving the benefit for which each blessing gives praise. The Shulhan Aruch follows this opinion. By contrast, the Kolbo (anonymous work from the period of the Rishonim), citing several of the Geonim, writes that every person recites all the Birkot Ha'shahar, regardless of whether or not he personally experiences these phenomena. According to this opinion, the morning blessings express gratitude not for one's personal experience, but rather for the general phenomena mentioned by these Berachot. Even if one is not, Heaven forbid, able to see, for example, he still recites the Beracha of "Poke'ah Ivrim" to praise Hashem for the phenomenon of vision. Common practice follows this view of the Kolbo. One of the interesting questions asked regarding the Birkot Ha'shahar relates to the Halachic principle that applies in situations of a "Beracha Semucha La'haveratah" – a Beracha which is recited immediately following another Beracha. Normally, when a Beracha is recited right after another Beracha, it does not begin with the word "Baruch." Thus, for example, the text of Birkat Ha'mazon consists of four Berachot recited in immediate succession of one another, and thus only the first Beracha begins with "Baruch." The three subsequent Berachot are covered, so-to-speak, by the "Baruch" which begins the first Beracha, and so they do not require the introductory word "Baruch." In the Amida prayer, too, only the first Beracha begins with the word "Baruch," whereas all the subsequent Berachot do not, because they are recited immediately after the first Beracha. When it comes to Birkot Ha'shahar, however, the blessings all begin with the word "Baruch," despite the fact that they are recited as a series of Berachot, one right after the other. Tosafot in Masechet Berachot (46) offer two answers. First, they explain, unlike the blessings of Birkat Ha'mazon and the Amida, the blessings of Birkot Ha'shahar were not instituted as a series of Berachot. The Sages did not require reciting them together in a particular sequence. As we saw, the Rambam maintained that one recites each Beracha as he experiences the phenomenon referred to by each Beracha, and the Rambam writes explicitly that there is no set order for these Berachot. The rule of "Beracha Semucha La'haveratah," Tosafot write, applies only to a series of Berachot which were instituted to be recited together in a particular order, and so it does not apply to Birkot Ha'shahar. Secondly, Tosafot suggest, this rule applies only to relatively lengthy Berachot, such as the Berachot of Birkat Ha'mazon and the Amida. The Birkot Ha'shahar, however, are very brief, and thus they require the introduction of "Baruch Ata Hashem." A person should not unnecessarily get involved in other matters before reciting the Birkot Ha'shahar. Ideally, the Hesed La'alafim (Rav Eliezer Papo, 1785-1827) writes, the first words that come out of a person's mouth in the morning should be words of praise and gratitude to Hashem. One should not write text messages, make phone calls and the like before reciting the morning blessings. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) warns that according to the Kabbalah, unnecessarily delaying the recitation of Birkot Ha'shahar has the effect of allowing the Kelipot (negative spiritual energies) access to the person's soul, which can cause great harm. One should not be doing anything else while reciting a Beracha. This applies not only to Birkot Ha'shahar, but to all blessings that we recite. The Ben Ish Hai writes that "Lo Tiheyeh Ka'zot Be'Yisrael" – it should never happen that a Jew recites a Beracha while being involved in some other activity. And the Ben Ish Hai laments the fact that many people make this mistake. One common example is Netilat Yadayim – many people mistakenly recite the Beracha while drying their hands. One must ensure not to begin reciting the Beracha of "Al Netilat Yadayim" until after he finished drying his hands. Another common mistake is people reciting Birkot Ha'shahar while rushing to get to shul. This is improper. One should recite a Beracha while standing in place and doing nothing else, focusing his attention fully on the Beracha. The Taz (Rav David Ha'levi Segal, Poland, 1586-1667) writes that one who recites a Beracha while performing other activities is included in the Torah's harsh warnings against serving Hashem "Be'keri" – in a casual, haphazard manner, without focus and attentiveness. Rav Chaim Brim (1922-2002) tells that he once went to visit Rav Moshe Yehoshua Landau in the middle of the night. Rav Landau was in the restroom when he arrived, and so he waited. When Rav Landau came out, he recited the Beracha of "Asher Yasar" without realizing that he was being watched. Rav Brim said that at 2am, without realizing that anyone was around, Rav Landau recited "Asher Yasar" with greater concentration and emotion than most people have while reciting Ne'ila in the synagogue on Yom Kippur. We start our day by thanking Hashem for all the great blessings He has granted us. I had the occasion during my trips to Israel to visit Israeli soldiers who, unfortunately, sustained injuries that necessitated the amputation of limbs. They do not have the ability that the rest of having to easily get out of bed and move about. We need to appreciate these great blessings that Hashem gives us anew each morning, and try, as much as possible, to recite the Berachot with thought and concentration, truly appreciating all that Hashem does for us.

You probably know Mary Louise Kelly's voice as the co-host of NPR's All Things Considered. But you may not know that the veteran journalist has faced her fair share of challenges – from discovering she had severe hearing loss at 40 to making an agonizing choice between work and motherhood while reporting from a Black Hawk helicopter over Baghdad. In this episode, recorded live at the 2025 Aspen Ideas Festival, Sophie dives deep with the former national security correspondent, whose tales from the front lines are almost as exciting as her tales of falling madly in love in her fifties. Here are her songs: Debbie Gibson - Only in My Dreams James Baskett - Zip a Dee Doo Dah Aerosmith - Sweet Emotion Oasis - Champagne Supernova Natasha Bedingfield - Unwritten Ylvis - The Fox What Does The Fox Say Bellamy Brothers - Let Your Love Flow Tracy Chapman - Give Me One Reason

The lecture will examine the pros and cons of democracy in today's world, focusing on the importance of domestic and international rule of law to maintain democratic ideals, which are fragile in times of conflict. There will be examples given, highlighting the current War in Ukraine and the political situation in the United States, the influence of other players and the legacy of the Cold War.Lastly, there will be an observation on the ways that the principal judicial organs operate, their challenges, and a prediction of their future. Sir Howard Morrison will provide some suggestions as to how things might be contained by means of persuasive soft power.This lecture was recorded by Howard Morrison on the 9th of June 2025 at Barnard's Inn Hall, London.Sir Howard Morrison KC was called to the Bar by Grays Inn in 1977. He is now a Master of the Bench. He was commissioned as a TAVR infantry officer. He practised on the Midland and Oxford Circuit until 1986 when he went to Fiji as a Resident Magistrate , later promoted Chief Magistrate and Senior Magistrate of Tuvalu. Appointed OBE for services to the judiciary following military coups. He then served as Attorney General for Anguilla before returning to UK practice at 1 King's Bench Walk. He was appointed  Recorder sitting in crime, civil and family and defended at the United Nations Criminal Tribunals for the Former Yugoslavia in The Hague and the Rwanda Tribunal in Arusha in Tanzania before taking Silk in 2001 and was subsequently appointment to the Circuit Bench in 2004.In 2005 he was seconded to advise the judges of the Iraqi Higher Tribunal trying Saddam Hussein, spending a year in Baghdad after which he was appointed CBE. In 2009 he was appointed as the UK Judge for the Special Tribunal for the Lebanon and then as the UK Judge for the Yugoslavia Tribunal where he was a trial judge in the seminal case of Radovan Karadzic. In 2011 he was elected as the UK Judge at the International Criminal Court until 2021 where he served two terms as President of the Appeals Chamber being appointed KCMG in 2016. He is a Senior Fellow of the Lauterpacht Centre of Cambridge University and a visiting professor at the universities of Leicester ( appointed Hon LLD), Warwick and Northumbria.  He has lectured in international criminal and humanitarian law at some 25 universities worldwide. He is currently an associate tenant at Doughty Strert chambers, the UK Independent Advisor to the Ukrainian Prosecutor General, President of the Court of Appeal of the British Indian Ocean Territories and trains counter-terrorism judges and prosecutors in Iraq.The transcript of the lecture is available from the Gresham College website: https://www.gresham.ac.uk/watch-now/grays-inn-25Gresham College has offered free public lectures for over 400 years, thanks to the generosity of our supporters. There are currently over 2,500 lectures free to access. We believe that everyone should have the opportunity to learn from some of the greatest minds. To support Gresham College's mission, please consider making a donation: https://www.gresham.ac.uk/get-involved/support-us/make-donation/donate-today Website:  https://gresham.ac.ukX: https://x.com/GreshamCollegeFacebook: https://facebook.com/greshamcollegeInstagram: https://instagram.com/greshamcollegeBluesky: https://bsky.app/profile/greshamcollege.bsky.social TikTok: https://www.tiktok.com/@greshamcollegeSupport Us: https://www.gresham.ac.uk/get-involved/support-us/make-donation/donate-todaySupport the show

A Pentagon satellite detected an energy-shielded chamber beneath Romania's Bucegi Mountains. When an identical site in Baghdad activated simultaneously, world powers realized they faced an active ancient network. Only a psychic Romanian intelligence officer could breach the lethal barriers. Inside, holographic technology revealed secrets that shadow organizations had sought for centuries. The discovery triggered Romania's immediate NATO admission after years of rejection. The story comes from a single intelligence source with no verification, yet archaeological sites worldwide remain under military protection. Something is being hidden from the public - but what?

My guest today is Valerie David. NYC-based performer/playwright Valerie David wrote and performs her award-winning solo show, The Pink Hulk: One Woman's Journey to Find the Superhero Within, to inspire and empower others through the courage and inner strength she found to become a 3-time cancer survivor—Stage III Non-Hodgkin's Lymphoma, Stage II Breast Cancer, and Stage IV Metastatic Breast Cancer. Through medical advancements, Valerie currently has no evidence of disease. The Pink Hulk has been accepted into over 60 different play festivals and 25 different cities worldwide, including England, Sweden, Iceland, and Finland, garnering multiple awards. Valerie and her show have impacted audiences since its 2016 debut with its motto: NEVER GIVE UP HOPE! She received the President's Lifetime Achievement Award: Resilience in Action for her patient advocacy work from the Biden administration. Her second award-winning solo show, Baggage From BaghDAD: Becoming My Father's Daughter, is about her Middle Eastern Jewish family's true inspirational journey of being forced to flee from religious persecution during the 1941 “Farhud” pogrom in Baghdad. It is the story of Valerie's father and his family's struggle to transcend their harrowing past and build a new home in America. It celebrates the resiliency of the human spirit and finds humor, even in the darkest of times. In this episode we discuss cancer, self-advocacy, speaking your truth, healing and performance.Website: https://pinkhulkplay.com/LinkedIn - https://www.linkedin.com/in/valeriedavid/FB - https://www.facebook.com/pinkhulkplay/ https://www.facebook.com/valerie.david.96558/IG - https://www.instagram.com/valeriedavid_pinkhulkplay/YouTube - https://www.youtube.com/channel/UCyDPITlLi5AwO_1beXL2Ogw https://www.youtube.com/channel/UCXRTfJ7EdCBEjlhsZw3bI-wIn this episode you will learn:1. The power of laughter to help get through immense challenges.2. The importance of finding and using your voice to advocate for yourself .3. How empathy can help lead to opening your heart and understanding others. “I think what inspired me was the fact that I had two different cancers. So in breast cancer, according to the American Cancer Society, less than 1% of all men get breast cancer."- 00:07:35“If you're not in perpetual motion Then there's something wrong and I think that's the opposite because you need time to take a break You need time for yourself." - 00:25:46“I think it taught me to be in the now, in the present moment what can I do now and not to worry, look too much into the future because you don't, you're only in control of what you can do now.” 00:47:33

Don't Give Up: Hope in Bleak TimesBismillah.The past few weeks have been incredibly difficult for the Ummah — especially for our brothers and sisters in Gaza.And it's not just these few weeks. It's been 23 months. Almost two years of relentless destruction. Every time we think we've seen the worst, we're proven wrong. Every time we think we've hit rock bottom, Israel and the powers that support her prove that evil has no limit.We are now witnessing full-blown famine. Starvation. Infants with nothing between their skin and bones. And on top of that — we hear of America burning 500 tonnes of food rather than allowing it to reach Palestine.At times like this, it's tempting to throw in the towel. To say:“We've done everything we can.”“We've shouted, we've protested, we've boycotted, we've flooded social media.”And yet, the powers that be… remain.But when that sense of despair starts creeping in, we must pause. We must take a step back and remember:We are looking through the lens of our short lives.We live 60, 70 years — maybe 50 as adults — and from that narrow perspective, it feels like there's no hope. But history tells a different story. When we zoom out, we see a sunnah of Allah unfold:Evil never wins in the end.No matter how powerful. Fir'aun claimed he was God Most High — Allah destroyed him. Yet many lived and died under his tyranny and may have thought:“Where is Allah's help?”“Where is our du‘a?”Allah addresses this feeling directly in the Qur'an — in the verse I opened with. He speaks of previous nations, believers who were so shaken by hardship that even their Prophets asked, “When will the help of Allah come?”And Allah replies:“Indeed, the help of Allah is near.”But near from whose perspective? Not always ours.That's why in Surah Ibrahim, Allah reminds us:“Do not think that Allah is unaware of the actions of the oppressors. He is merely delaying them for a Day when eyes will stare in horror.”We are people of hope. We do not despair when times get tough. And in this brief khutbah, I want to share three points in history to remind us: we carry the torch of hope.1. The Trench in the Cold of MedinaYear 5 after Hijrah.The Battle of the Trench.After the losses at Uhud, Quraysh saw an opportunity to wipe out Islam. They gathered the largest army Arabia had ever seen: 10,000 strong. They were backed by Banu Ghatafan from the north, and allied with Jews from Khaybar, including Banu Qurayzah from within Medina.Rasulullah ﷺ had only 3,000 companions to defend the city. It was winter. The Sahaba were hungry, cold, and exhausted. Salman al-Farisi suggested digging a trench — a Persian military tactic. And they did. Day and night. Starving, shivering, digging non-stop.Then they hit a boulder they couldn't break. They called the Prophet ﷺ. He struck it once — a spark flew.“Allahu Akbar!” he cried.A second strike — another spark.“Allahu Akbar!”Third strike — the boulder shattered.“Allahu Akbar!”The companions asked: What was the takbir about?Rasulullah ﷺ said:* With the first spark, I saw Persia falling to the Muslims.* With the second, Rome.* With the third, Yemen.In the darkest moment, he gave them light. He gave them vision.He didn't just say “Have hope.”He gave them reasons to hope.And history proved him right. Islam triumphed. Not through numbers, but through divine help — a storm that forced the enemy to retreat. A month-long siege broken without a single full-scale battle.2. The Fall of Baghdad (1258 CE)Hulagu Khan — grandson of Genghis Khan — invaded Baghdad.Within days, 800,000 were slaughtered.Libraries burned. Books tossed into the Tigris until the river ran black with ink.Muslim writers thought it was the end of time.Non-Muslim historians wrote:“This is the day Islam died.”But Islam didn't die.Baghdad fell, but Cairo rose. So did Damascus. The Delhi Sultanate grew. And from these ashes, the Ottomans would eventually rise.Even Hulagu's cousin, Berke Khan, accepted Islam.Within a generation, the very dynasty that destroyed Baghdad became a Muslim dynasty.And amidst all of this — scholars kept working.* Imam al-Nawawi, who focused on preserving and teaching knowledge.* Ibn Taymiyyah, the scholar-warrior.* Ibn Ata'illah, who focused on tazkiyah and purifying hearts.* Al-‘Izz ibn ‘Abd al-Salam, who spoke truth to power and engaged with the rulers .Despite the devastation, they didn't stop. They carried on.3. The Fall of Apartheid (1994)From 1948 — the same year Israel was created — South Africa began enforcing apartheid. For decades, the people resisted: boycotts, protests, global pressure.In 1994, apartheid fell.The same Nelson Mandela who was once branded a terrorist by the West was now hailed as a hero — by the very same powers that had supported the apartheid regime.Let that sink in.The same powers that supported apartheid in South Africa are the ones supporting apartheid in Palestine today.And just like before — they can be defeated.Social Media: Double-Edged SwordToday, we have a powerful tool: social media. It's helped shift global opinion. It's brought awareness.But it's also draining us.We doomscroll.We see starvation, death, suffering — again and again.Two things happen:* We either fall into despair…* Or we become numb.We start thinking this is normal.So yes — use social media, but set a limit. 15 minutes. Half an hour. Post, share, amplify — and then get back to work. Real work.Know Your Role, Play Your PartNot all resistance looks the same.Imam al-Nawawi didn't fight with swords. He wrote books that still strengthen the Ummah today.Ibn Taymiyyah led at the frontlines.Ibn Ata'illah focused on hearts.Al-‘Izz ibn ‘Abd al-Salam engaged with the rulers.Some of us are better behind the scenes. Some are activists, some are scholars, some are thinkers, some are organisers. Some are better on the mic, others behind a pen.Don't judge someone's contribution just because it's not the same as yours. We need all hands on deck.“Allah will not ask you about what you couldn't do — but He will ask what you did with what you could.”May Allah give victory to the oppressed.May He feed the hungry, clothe the exposed, and strengthen the weak.May He unite our ranks and guide our efforts.May He grant us clarity, discipline, and sincere hearts in service of this Ummah. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

It is forbidden to sew brand new garments during the Nine Days, starting from Rosh Hodesh Ab. Repairing garments, however, such as mending tears, sewing a patch or sewing a button that had fallen, is allowed. One should not purchase new garments or new shoes during the Nine Days. Before the Nine Days, starting from Shiba Asar Be'Tammuz, it is customary not to wear new garments, as we do not recite the Beracha of "She'hehiyanu" during this somber period, but one may purchase new garments to wear them after Tisha B'Ab. Starting from Rosh Hodesh Ab, however, one should not purchase new garments even if he does not intend to wear them until after Tisha B'Ab. This Halacha applies only to significant articles of clothing. Items such as hosiery, socks and undergarments, the purchase of which does not bring special joy, may be bought during the Nine Days. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that if a garment becomes available at a bargain price during the Nine Days, and the item will be more expensive after Tisha B'Ab, then one may purchase it during the Nine Days. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if one's shoes were torn during the Nine Days, he may purchase a new pair. If a person realized before Tisha B'Ab that he does not have footwear for Tisha B'Ab – meaning, shoes or slippers that don't contain leather – then he may buy a pair of shoes to wear on Tisha B'Ab. He may wear them for the first time on Tisha B'Ab, because he wears them for the purpose of mourning, and this does not bring him special joy. If he has other shoes that are permissible for Tisha B'Ab, then he should preferably wear that other pair rather than purchase a new pair. But if he would otherwise need to go barefoot, he may certainly purchase a new pair of shoes. Regardless, Rav Yaakob Haim Sofer (Baghdad-Jerusalem, 1870-1939) writes in Kaf Ha'haim (551:96) that already before Rosh Hodesh Ab, one should make sure that he has suitable shoes for Tisha B'Ab. If somebody makes clothing for a living, he may continue working until the onset of the week of Tisha B'Ab, at which point he must refrain. However, if a tailor is very poor and needs to continue working so he can afford his basic necessities, then he may continue working even during the week of Tisha B'Ab, and, if necessary, even on Tisha B'Ab itself. If somebody owns a factory that manufactures clothing, and he would incur a loss by shutting the factory down during the Nine Days, as he would still be required to pay his employees, he may keep the business running. Even on Tisha B'Ab itself, a person is permitted to work when this is necessary to avoid a substantial financial loss, and so certainly during the Nine Days, one may continue manufacturing new clothing when a considerable loss is at stake. Generally, it is forbidden to knit or embroider during the Nine Days. However, if a woman is learning to knit in order to pursue knitting as a profession and earn a livelihood, then she may knit as part of her training during the Nine Days. Hacham Ovadia Yosef explained that teaching young women skills that they can use to earn a living and support their families is an important Misva – especially if these skills allow them to work from home and thus avoid compromises in Seniut (modesty) that are sometimes made when working outside the home. Therefore, it is entirely permissible to teach these classes during the Nine Days. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) was asked whether girls' summer camps that offer sewing and embroidery as activities may allow these activities to continue during the Nine Days. He replied that given the importance of attracting youngsters to summer programs run under religiously observant auspices, this may be allowed. If even a single knitting class is cancelled, Rav Shlomo Zalman said, it is possible that a girl or several girls will not want to join such a program, and will thus end up participating in programs that are not run in accordance with Halacha and Torah values. Therefore, the knitting activities can proceed as usual during the Nine Days. Women who knit for their emotional wellbeing, such as to keep themselves busy or as a way to effectively handle feelings of anxiety and the like, may knit during the Nine Days. Knitting for Misva purposes is allowed during the Nine Days. It is thus permissible to prepare threads for Sisit. Hacham Ovadia also ruled that if a pillow needs to be sewn to be used at a Berit Mila, this may be done during the Nine Days. Women who spin thread for a living may continue their work during the Nine Days. Producing threads does not bring joy like producing articles of clothing, and so this is permissible.

Introduction: What Does It Mean to Be an Occupier?An occupier is an authority that controls a place where the people under it feel the power is not legitimate. In wars, it is the army that holds foreign land. In colonies, it is the empire that rules without consent. When some communities in America call the U.S. government an occupier, they are expressing how it feels to live under laws and police they see as outside forces. This idea is not only about crime or order; it is about who gets to make the rules and who decides how life should be lived.To explain this, think of two overlapping worlds. Dimension A is the enclave—the neighborhood or community that runs itself with its own customs and expectations. Dimension B is the broader system of state and federal law. Both occupy the same physical space but live by different moral codes. When the two intersect, sparks fly. A routine police action for Dimension B may feel like an invasion for Dimension A.Enclaves are everywhere. Black neighborhoods, Latino districts, Orthodox Jewish suburbs, Mormon towns, Chinatowns, and even rural mountain communities—all have their own internal order. Inside, people trust local rules more than outside law. Outsiders may pass through but are not part of the system. This is why these areas can feel like independent worlds, even though they lie under the U.S. flag.Why do these communities see outside police as occupiers? Because enforcement comes from beyond their boundary. The classic movie scene of an outsider cop stepping onto a reservation shows this clearly. To the community, this is not protection but intrusion. Slogans like “All Cops Are Bastards” or “Snitches Get Stitches” are warnings: loyalty belongs to the enclave, not to the outside world.After Saddam fell, Baghdad became a map of warlords. Each ruled his turf by his own rules. The U.S. Army represented another layer of authority above them but not part of them. When Americans attacked a warlord, locals saw it as outside interference, even if they disliked the warlord. The same dynamic plays out in U.S. cities: two authorities share space until one pierces the other, and then the clash is seen as occupation.When state or federal law crosses into enclaves, it can look like colonialism. The state sees itself as upholding order; the enclave sees it as domination. Acts of defiance, to one side crime, to the other loyalty, become statements of identity. These moments feel like small-scale wars between two systems claiming the same ground.Some enclaves resist openly. Sanctuary cities ignore federal immigration enforcement. The CHAZ in Seattle declared independence from police. Across the country, refugee and migrant groups—Syrian, Afghan, Somali, Persian—create tight-knit zones with their own codes. Latin American communities in the Southwest develop “for us, by us” policing. Even music, like Go-Go in DC, defines cultural territory. When a local once warned me, “You can come in, but I wouldn't,” he was explaining that some spaces are not meant to be crossed.Enclaves defend themselves like small kingdoms. They are not always violent, but they are territorial. They have their own unwritten law: this is our turf. When outsiders enforce external rules, residents often respond as if facing an occupier. What looks like chaos to the outside is loyalty to the inside.The United States is one nation on paper but many cultures in practice. Federal and state governments see themselves as the ultimate authority. Enclaves see them as outsiders. Until these two dimensions reconcile, every enforcement action will feel like colonizer versus colonized. The cry of occupation is not exaggeration; it is how autonomy survives. America is not one world—it is two, and they constantly collide.

In this episode of Crazy Wisdom, host Stewart Alsop sits down with astrologer and researcher C.T. Lucero for a wide-ranging conversation that weaves through ancient astrology, the evolution of calendars, the intersection of science and mysticism, and the influence of digital tools like AI on symbolic interpretation. They explore the historical lineage from Hellenistic Greece to the Persian golden age, discuss the implications of the 2020 Saturn-Jupiter conjunction, touch on astrocartography, and reflect on the information age's shifting paradigms. For more on the guest's work, check out ctlucero.com.Check out this GPT we trained on the conversationTimestamps00:00 Stewart Alsop introduces C.T. Lucero; they begin discussing time cycles and the metaphor of Monday as an unfolding future.05:00 Astrology's historical roots in Hellenistic Greece and Persian Baghdad; the transmission and recovery of ancient texts.10:00 The role of astrology in medicine and timing; predictive precision and interpreting symbolic calendars.15:00 Scientism vs. astrological knowledge; the objective reliability of planetary movement compared to shifting cultural narratives.20:00 Use of AI and large language models in astrology; the limits and future potential of automation in interpretation.25:00 Western vs. Vedic astrology; the sidereal vs. tropical zodiac debate and cultural preservation of techniques.30:00 Christianity, astrology, and the problem of idolatry; Jesus' position in relation to celestial knowledge.35:00 The Saturn-Jupiter conjunction of 2020; vaccine rollout and election disputes as symbolic markers.40:00 The Mayan Venus calendar and its eight-year cycle; 2020 as the true “end of the world.”45:00 Media manipulation, air-age metaphors, and digital vs. analog paradigms; the rise of new empires.50:00 Astrocartography and relocation charts; using place to understand personal missions.Key InsightsAstrology as a Temporal Framework: C.T. Lucero presents astrology not as mysticism but as a sophisticated calendar system rooted in observable planetary cycles. He compares astrological timekeeping to how we intuitively understand days of the week—Sunday indicating rest, Monday bringing activity—arguing that longer astrological cycles function similarly on broader scales.Historical Continuity and Translation: The episode traces astrology's lineage from Hellenistic Greece through Persian Baghdad and into modernity. Lucero highlights the massive translation efforts over the past 30 years, particularly by figures like Benjamin Dykes, which have recovered lost knowledge and corrected centuries of transcription errors, contributing to what he calls astrology's third golden age.Cultural and Linguistic Barriers to Knowledge: Lucero and Alsop discuss how language borders—historically with Latin and Greek, and now digitally with regional languages—have obscured access to valuable knowledge. This extends to old medical practices and astrology, which were often dismissed simply because their documentation wasn't widely accessible.Astrology vs. Scientism: Lucero critiques scientism for reducing prediction to material mechanisms while ignoring symbolic and cyclical insights that astrology offers. He stresses astrology's predictive power lies in pattern recognition and contextual interpretation, not in deterministic forecasts.Astrology and the Digital Age: AI and LLMs are starting to assist astrologers by generating interpretations and extracting planetary data, though Lucero points out that deep symbolic synthesis still exceeds AI's grasp. Specialized astrology AIs are emerging, built by domain experts for richer, more accurate analysis.Reevaluating Vedic and Mayan Systems: Lucero asserts that Western and Vedic astrology share a common origin, and even the Mayan Venus calendar may reflect the same underlying system. While the Indian tradition preserved techniques lost in the West, both traditions illuminate astrology's adaptive yet consistent core.2020 as a Historical Turning Point: According to Lucero, the Saturn-Jupiter conjunction of December 2020 marked the start of a 20-year societal cycle and the end of a Mayan Venus calendar “day.” He links this to transformative events like the vaccine rollout and U.S. election, framing them as catalysts for long-term shifts in trust, governance, and culture.

Thor Pedersen has been to every country in the world   Hey now, I am your host, Ric Gazarian. Thor returns for the 4th time to Counting Countries in addition to 7 other episodes for patrons.  During this conversation, we speak about his newly published book, The Impossible Journey ().  Despite knowing his journey well, this book shares more stories and additional context to his quest.  We also overview what he has been doing over the last 2 years since his return from his nearly 10 year journey.     I would like to thank everyone for their support of Counting Countries, especially my Patrons.  You know them, you love them!  Bisa “fully nomadic” Myles, Ted Nims, Adam “one-away” Hickman, Steph “Phuket” Rowe, Simen Flotvik Mathisen, Ed Hotchkiss, Barry Hoffner, Katelyn Jarvis, Philippe “BC” Izedian, Gin Liutkeviciute, Sunir Joshi, Carole Southam, Sonia Zimmermann, Justine, Per Flisberg, Jorge Serpa, Sam Williams, Scott Day, Dana Mahoutchian, Mihai Dascalu and Ryan Knott for supporting this podcast.  You can support this podcast by going to .  My patrons will hear the entire conversation with Thor.      And, we also have partnered with Ahmed at Aknaf Tours in Iraq who offers monthly fixed date trips from Baghdad to the marshes.  Of course it is a bit too hot.  But start planning those trips starting in September and beyond.  .  And ask me for the discount code.      Remember to keep up to date with the Extraordinary Travel Festival by joining our Instagram and Facebook groups and signing up for the .  I do have some news to share at this time … a save the date, ETF will be October 22-25, 2026.  Destination to be announced soon.  So if interested in the ETF, block those dates off.     And speaking of the ETF, one of the sponsors of the ETF in Bangkok was Visit Mogadishu, a well known provider for travelers going to Somalia.  I am sorry to share that Omar and Visit Mogadishu are unfortunately untrustworthy.  Omar, the founder, when he came to Bangkok informed me he could not pay the full amount of his sponsorship.  I accommodated Omar for many months, and unfortunately after 8 months, Visit Mogadishu never settled their bill, continually making excuses on why they were unable to fulfill their commitments.  This is a poor reflection on their organization and would make me second guess traveling with them to a volatile region.  Just my two cents on why you might want to avoid them for any future trips to the region.      I was in Bangkok and Thor was in Copenhagen for this recording. Please listen in and enjoy.    Thank you to my - you rock!! … Bisa Myles, Ted Nims, Adam Hickman, Steph Rowe, Simen Flotvik Mathisen, Ed Hotchkiss, Barry Hoffner, Katelyn Jarvis, Philippe Izedian, Gin Liutkeviciute, Sunir Joshi, Carole Southam, Sonia Zimmermann, Justine, Per Flisberg, Jorge Serpa, Sam Williams, Scott Day, Dana Mahoutchian, Mihai Dascalu, and Ryan Knott.        And now you can listen to ! And Alexa!   And write a review! More About Thor Pedersen Counting Countries Instagram: The Impossible Journey (Amazon US Kindle (affiliate)): Other book options:   About Counting Countries Counting Countries is the only podcast to bring you the stories from the dedicated few who've spent their lives on the singular quest of traveling to every country in the world. Less people have traveled to every country in the world than have been to outer space. Theme music for this podcast is Demeter's Dance, written, performed, and provided by .  About GlobalGaz Ric Gazarian is the host of Counting Countries. He is the author of three books: , , and .  He is the producer of two travel documentaries: and .   Ric is also on his own quest to visit every country in the world. You can see where he has and keep up with his journey at How Many Countries Are There? Well… that depends on who you ask!  The United Nations states that there are . The British Foreign and Commonwealth office states that there are . The Traveler's Century Club states that there are . The Nomad Mania The Most Traveled Person states that there are 1500 . SISO says there are .     Me? My goal is the 193 countries that are recognized by the UN, but I am sure I will visit some other places along the way. Disclaimer: There are affiliates in this post. Thor Pedersen Counting Countries   

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

Hacham Ovadia Yosef ruled that if a person needs to undergo surgery during the Nine Days (from Rosh Hodesh Ab through Tisha B'Ab), and the procedure could be delayed until after Tisha B'Ab without endangering his health, then he should postpone the operation so as not to have it done during the Nine Days, which is an inauspicious time. Although it is customary not to make weddings during the three-week period from Shiba Asar Be'Tammuz through Tisha B'Ab, it is permissible to get engaged during this period, and even during the Nine Days – and even on Tisha B'Ab itself. One may also host an event to celebrate the engagement, though without a festive meal. If a couple is getting married after Tisha B'Ab, wedding-related purchases may not be made during the Nine Days. These include clothes and other items for the wedding, as well as furniture and utensils for the couple's home. If, however, there will not be enough time after Tisha B'Ab to make the necessary purchases, or if the products might not be available after Tisha B'Ab, and the groom has yet to fulfill the Misva of Periya Ve'ribya (procreation) – and thus the wedding should not be delayed – then the purchases may be made during the Nine Days. One should not have his house painted or redecorated during the Nine Days. Work that is necessary for basic living – such as repairing plumbing, doors or windows – is allowed, but work that merely enhances the home, such as painting, wallpaper and carpeting, should not be done during this period. It goes without saying that building luxury items such as a tennis court or swimming pool may not take place during the Nine Days. In a synagogue, however, even work to enhance the building is permitted during the Nine Days, as it is a Misva to glorify the house of prayer. If a Jewish painter has no other source of income, and if he does not work during the Nine Days he will have no money for his basic necessities, then according to some Poskim – including Hacham Ovadia Yosef – he may be allowed to work during this period. If a Jewish painter was unable to complete before Rosh Hodesh Ab a job for which he was hired, and he if does not complete it during the Nine Days he would suffer a financial loss – as he has other jobs lined up for after Tisha B'Ab – there may be room to allow him to finish the painting work during the Nine Days. In such a case, a competent Posek should be consulted for guidance. If one hired a non-Jewish painter, and he wishes to continue working during the Nine Days so he can complete the job, the Jewish customer should try to convince him to agree to postpone the work until after Tisha B'Ab, even if this entails paying some compensation. If the painter cannot be convinced, then he may be allowed to complete the work during the Nine Days. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings from an earlier source that one should not purchase wood during the Nine Days, in commemoration of the loss of the "Aseh Ha'ma'aracha" – the firewood on the altar in the Bet Ha'mikdash. Since we mourn in this period the destruction of the Bet Ha'mikdash, and the loss of the ability to offer sacrifices on the altar, it is appropriate to refrain from purchasing wood. Hacham Ovadia Yosef writes that according to this explanation of the custom, it applies only to the purchase of firewood, since it commemorates the loss of the firewood on the altar. However, Hacham Abdullah Somech (Baghdad, 1813-1889), in his Zibheh Sedek, writes that one should refrain from purchasing firewood during this period because we lost on Tisha B'Ab the building of the Bet Ha'mikdash, which was made from wood. According to this reason, purchasing wood even for building purposes should be forbidden. Hacham Ovadia Yosef concludes that since the Ben Ish Hai did not mention the reason given by Hacham Abdullah, it seems that it was not accepted. Therefore, although one may not purchase firewood during the Nine Days (such as if he wishes already then to prepare for the winter), he may purchase wood for construction purposes, or to build furniture, if he is planning to build after Tisha B'Ab. Hacham Ovadia Yosef ruled that in Israel, contractors who build homes with the intent of selling them for a profit may continue their work during the Nine Days, due to the housing shortage in Israel. Generally, one should not build during the Nine Days for the purpose of earning a profit, but Hacham Ovadia felt that given the urgent need for more homes in Eretz Yisrael, construction on residential buildings should not be suspended during the Nine Days. Rav Yisrael Bitan clarified that although Hacham Ovadia wrote this in the early years of the State of Israel, when the country saw a very large influx of immigrants, creating a dire housing shortage, this is true even today, when, thank G-d, many new couples are marrying and need homes. On Tisha B'Ab itself, however, the work should be discontinued. One whose new home becomes ready during the Nine Days may move in, assuming that this is his primary residence into which he is moving to more comfortably accommodate his family, and he is not moving for luxury purposes. He may even host a Hanukat Ha'bayit celebration during the Nine Days after moving in– and he in fact should do so rather than delay the celebration. Although it is customary to conduct the Hanukat Ha'bayit within a year of moving into a new home, it is nevertheless preferable to have the event as soon as possible, and so one who moves into a new home during the Nine Days should host the Hanukat Ha'bayit immediately. Light refreshments may be served at the event, but music may not be played. Normally, when hosting a Hanukat Ha'bayit, the homeowner wears a new garment and recites the Beracha of "She'hehiyanu." When the event is held during the Nine Days, one should wear the new garment and recite "She'hehiyanu" after Tisha B'Ab, as it is customary not to recite this Beracha during the Three Weeks. One should not purchase fine jewelry during the Nine Days. Nevertheless, a jeweler may continue operating his business during the Nine Days. Since people purchase jewelry more frequently nowadays than in the past, such purchases do not bring special joy as they used to, and so there is room to be lenient for somebody who earns a livelihood from selling jewelry. One may purchase a new car during the Nine Days if he needs it for his livelihood. If, however, he wishes to buy a new car as a luxury, not as a necessity, then he should wait until after Tisha B'Ab, unless the car will cost more money if he delays. It would seem that there is no distinction between buying and leasing in this regard. One may purchase new Torah books during the Nine Days, and if he needs more space for the new books, he may buy new bookshelves. In general, one may purchase furniture that is needed for basic living, but not furniture that is needed for luxury purposes. One may buy simple clothing, such as socks, but one may not buy more significant garments, such as a suit. However, this is permissible if the price will be significantly higher after Tisha B'Av. One may buy material during the Nine Days to be used for making clothing after Tisha B'Ab.

Food and medicine levels are critically low in Sweida, Syria. Deadly clashes in Iraq have fuelled anger across the country. Wildfires rage in Turkey, Greece and Albania. On today's episode of Trending Middle East: Sweida running out of supplies under Syrian government siege Public fury in Iraq after clashes between militia and security forces Ten killed in Turkey as forest fires rage in soaring heat This episode features Khaled Yacoub Oweis, Jordan correspondent; and Sinan Mahmoud, Baghdad correspondent. Editor's note: We want to hear from you! Help us improve our podcasts by taking our 2-minute listener survey. Click here.

The Gemara in Masechet Ta'anit (29b) states that if a Jew has a court case against a gentile, he should try to avoid scheduling the case for the month of Ab, which is a time when our nation's "Mazal" ("luck") is compromised. He should instead try to schedule the hearing for the joyous month of Adar, which is a time of good "Mazal" for the Jewish Nation. A number of commentators raised the question of how to reconcile this teaching with the rule famously established by the Gemara elsewhere, in Masechet Shabbat (156a), "En Mazal Le'Yisrael" – the Jewish Nation is not governed by the forces of "Mazal" that affect the rest of the world. If, indeed, three is no such thing as "Mazal" as far as Am Yisrael is concerned, then why are we told that we have good "Mazal" during Adar and poor "Mazal" during Ab? The Ritba (Rav Yom Tob of Seville, Spain, 1250-1330) answers that Adar and Ab are exceptions to the rule. Although the Jewish Nation is generally not subject to the forces of "Mazal," Hashem decreed that these influences indeed affect us during these two months. Alternatively, the Ritba suggests, the Jewish People are indeed not influenced at all by "Mazal" at any time, and the Gemara in Ta'anit borrows the term "Mazal" to refer to Hashem's governance of His nation during the months of Adar and Ab. During Adar, He deals with us more graciously and compassionately, whereas in Ab, He deals with us more strictly and exactingly, and this is the Gemara's intent when it speaks of the "Mazal" during these months. A different answer was offered in light of Tosafot's comments to the Gemara's teaching "En Mazal Le'Yisrael." Tosafot explain that indeed, we, like all people on earth, are subject to the powers of "Mazal," but we have the ability to negate these forces through the merits of our Misvot. Accordingly, the Gemara in Maseches Ta'anit might be understood to mean that we require additional merits to overcome the harsh "Mazal" of the month of Ab. We are never helplessly at the mercy of "Mazal," as we always have the ability to earn Hashem's favor through out merits irrespective of our "Mazal," but during the month of Ab this is somewhat more difficult. In conclusion, it is worth noting the Gemara's startling comment in Masechet Mo'ed Katan (28a) that a person's lifespan, his ability to beget children, and his livelihood depend not on his merits, but rather on "Mazal." This seems to explicitly contradict the aforementioned rule of "En Mazal Le'Yisrael." In truth, however, Rav Menahem Meiri (Provence, 1249-1315) comments that the Gemara's statement in Mo'ed Katan reflects a minority view among the Sages, and has been resoundingly rejected. Therefore, the Meiri writes, one should never cease praying for everything he needs and wants, because our merits and G-d's mercy can overcome any "Mazal." Hacham Ovadia Yosef noted that the Rambam similarly followed this view, firmly stating that we are not affected at all by the forces of astrology. This is the position taken by many other Rabbis, as well. Until when specifically should a person delay his court hearing? The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) writes (551:1) in the name of Rabbenu Yeruham (Provence, 1290-1350) that one should delay the hearing until the onset of the month of Elul. According to this view, the inauspicious quality of the month of Ab extends throughout the entire month. By contrast, Rav Levi Yitzhak of Berditchev (1740-1809), in his work Kedushat Levi (Parashat Va'et'hanan) writes that the Gemara refers only to the first half of the month. Starting from the 15 th of Ab – Tu B'Av, which is a festive day – the remainder of the month is not considered inauspicious. Accordingly, some have ruled that already from Tu B'Ab there is no concern going to court. An allusion to this concept is the configuration of the divine Name associated with this month. The Kabbalists teach that the four letters that comprise the Name of "Havaya" (spelled Yod, Heh, Vav and Heh) can be arranged in twelve different sequences, and each sequence is associated with a different month. The month of Tammuz is associated with the reverse spelling – Heh, Vav, Heh and Yod – and this month is thus a month of calamity. The month of Ab is associated with the spelling Heh, Vav, Yod and Heh – with the first two letters reversed, and the second two letters in proper sequence. This alludes to the fact that the first half of the month of Ab is one of misfortune and tragedy, but the second half – starting from Tu B'Ab – is joyous. Hacham Ovadia Yosef, in Hazon Ovadia (p. 166), follows a third view, based on a passage in the Zohar (Yitro, 78b) stating that Esav took control of the month of Tammuz and the first nine days of the month of Ab. According to the Zohar, it seems, it is only through Tisha B'Ab that one should avoid a court hearing against a gentile, but already from the 10 th of Ab there is no concern. This is, indeed, the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Debarim, 1). Summary: The Gemara teaches that a person who has a court case against a gentile should try to avoid scheduling the hearing for the month of Ab, which is a time of bad "Mazal." The commentators clarified that this does not mean we are helplessly subject to the forces of astrology and the like. We are always able to earn G-d's favor and compassion through prayer and good deeds, but in the month of Ab He deals with us somewhat more harshly, making it more difficult to earn His kindness. Different views exist as to when specifically one should avoid going to court. Hacham Ovadia Yosef rules that the concern is only through Tisha B'Ab; starting already on the 10 th of the Ab, one may go to court without any worry.

Podcaster Ben Naddaff-Hafrey dives into the legal tussle hidden in the nooks and crannies of Thomas' English muffins. Artist and cook Linda Dangoor leaves a trail of recipes from Baghdad and Beirut to Ibiza and Paris. Fátima Juárez and Conrado Rivera of Komal explain that the secret to great masa starts with great corn. It's peak summer fruit season, which means it's time for recipe developer and stylist Rebecca Firkser to explore the art of the galette. With all the recent closures of classic LA restaurants, reporter Jennifer Swann explains why crowds are lining up around the block to get one last taste of Cole's. At Lucia, chef Adrian Forte shares how he uses shado beni (aka culantro, not to be confused with culantro) in his Caribbean dishes.

Although Good Food loves pie, we're also Team Galette! Podcaster Ben Naddaff-Hafrey dives into the legal tussle hidden in the nooks and crannies of Thomas' English muffins Artist and cook Linda Dangoor leaves a trail of recipes from Baghdad and Beirut to Ibiza and Paris Fátima Juárez and Conrado Rivera of Komal explain that the secret to great masa starts with great corn It's peak summer fruit season, which means it's time for recipe developer and stylist Rebecca Firkser to explore the art of the galette With all the recent closures of classic LA restaurants, reporter Jennifer Swann explains why crowds are lining up around the block to get one last taste of the past At Lucia, chef Adrian Forte shares how he uses shado beni (aka culantro, not to be confused with culantro) in his Caribbean dishes Sign up for our weekly Good Food newsletter!

Morgan Lerette didn't grow up dreaming about being a private military contractor. Like a lot of veterans, one thing led to another. He got pulled into Blackwater during the height of the Iraq War, rolling through Baghdad with no real rules of engagement, no clear mission beyond keeping people alive, and making more money than he ever thought possible. In this episode, Morgan talks openly about what contracting was really like. Driving armored SUVs through war zones, making split-second decisions, and dealing with the consequences afterward. He explains how contractors operated alongside the military, why so many signed up, and how the people of Iraq saw it all from their side. We also get into what happened after he left that world. Morgan shares what helped him figure out the next steps after war and contracting, how he finally built a steady life, and what advice he has for vets who are trying to do the same. This is the kind of honest conversation you only get from someone who's actually been there. Timestamps 00:02:00 - From Air National Guard to Blackwater by word of mouth 00:06:00 - Transitioning from contractor back to the Army 00:10:45 - Inside Blackwater culture and the "Guns, Girls, and Greed" mindset 00:19:00 - Why the government keeps using PMCs and the real costs 00:37:30 - Actionable advice for veterans finding their next step Links & Resources Veteran Suicide & Crisis Line: Dial 988, then press 1 Follow Morgan Lerette on Instagram: https://instagram.com/blackwaterDude1 Follow Morgan Lerette on TikTok: https://tiktok.com/BlackwaterDude1 Follow Morgan Lerette on Twitter/X: https://x.com/blackwaterdude1 Follow Morgan Lerette on LinkedIn: http://linkedin.com/in/morgan-lerette-73b01352 Transcript View the transcript for this episode.

Three travelers, three eras, countless miles—and not one of them racing to a finish line. From Marco Polo's China, Benjamin of Tudela's regal Baghdad, to the Chida's street debates in Livorno and rejected snacks in Amsterdam, none sought fame or fortune. They gathered meaning, moment by moment. Because sometimes, the journey _is_ the destination.

Send us a textThe bombs fell again on downtown Baghdad. This time in retaliation for the Iraqi Intelligence Agency's attempt to kill former President George H. W. Bush. Bush had gone to Kuwait to celebrate the anniversary of the victory by the United States of liberating the tiny Arab Nation. The Iraqi leader Saddam Hussein thought it was the perfect time to get even with his former nemesis. It would prove to be an enormous mistake on his part. The assassination attempt failed and after discovering that it was indeed sponsored by the government of Iraq, President Bill Clinton was swift in retribution. He ordered airstrikes on Iraq to send a clear message that this type of behaviour would not be tolerated. We would retaliate in a measured and deliberate way, bombing the Intelligence headquarters located in downtown Baghdad. An act that would be witnessed by Iraqis' everywhere. We bombed the portion of the building in charge of this type of intelligence gathering and it served notice to Saddam that we could "reach out and touch someone" if we had to do so.  Questions or comments at , Randalrgw1@aol.com , https://twitter.com/randal_wallace , and http://www.randalwallace.com/Please Leave us a review at wherever you get your podcastsThanks for listening!!

Genghis Khan, born as Temujin in 1162 on the harsh steppes of Mongolia, rose from the shadows of tribal betrayal and childhood adversity to become one of the most formidable conquerors in world history. Orphaned as a boy, hunted by enemies, and shaped by struggle, he united the scattered Mongol tribes with unmatched charisma, strategy, and brutal determination. Under his leadership, the Mongols transformed from nomadic warriors into an unstoppable military force that built the largest contiguous land empire the world has ever seen. Genghis Khan's empire stretched from the Pacific Ocean to Eastern Europe, rewriting the map of the known world. He shattered ancient kingdoms, crushed powerful armies, and introduced military tactics that changed warfare forever. Yet he was more than just a warrior—he established laws, promoted trade, welcomed diverse faiths, and created a postal system that rivaled modern networks. Feared by many and admired by others, he was a paradox of cruelty and vision. His name struck terror in his enemies and continues to echo through the centuries. Genghis Khan did not just build an empire—he built a legacy. His story is not only about conquests, but about survival, resilience, and transformation. From the plains of Mongolia to the gates of Baghdad and beyond, his impact was seismic. Few names in history carry such raw power and mystique. This is the incredible story of the man who rose from nothing to rule everything—the thunder from the steppes, Genghis Khan. This is Part 2 of 2 Part series.

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 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

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/islamic-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

After Revelation: The Rabbinic Past in the Medieval Islamic World offers a dynamic new perspective on medieval Jewish legal thought and its integration in the wider Islamic world. Here, Marc D. Herman demonstrates that Jews were fully conversant in their contemporaries' ideas about revelation, law, and legal interpretation. Bookended by the two luminaries of medieval Judaism--Saadia Gaon and Moses Maimonides--After Revelation analyzes the legal theory that medieval Jews produced in Islamic lands, mostly in Arabic, and reveals previously unrecognized commonalities between Jewish and Islamic constructions of religious law. Herman tackles one of the central doctrines of post-biblical Judaism: that God had supplemented the written Hebrew Bible with an Oral Torah. Tracing this idea from Baghdad to Córdoba to Cairo, he shows that the Oral Torah took many new forms in the medieval Islamic world. After Revelation makes plain that medieval Judaism took the shapes that it did largely because of contact with Islam. You can pre-order this book now, and it will be published on August 5, 2025 Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Ryan McDermott, Army veteran of the 2003 invasion of Iraq and author of Downriver: Memoir of a Warrior Poet,  joins the show to talk about his combat experiences. ▪️ Times      •      01:13 Introduction     •      01:55 Seeking purpose      •      04:11 West Point       •      06:48 9/11      •      08:41 3rd Infantry Division            •      10:12 Platoon tactics         •      14:51 “Crossing tonight”     •      18:08 Preparing for combat     •      23:40 Tired       •      29:37 Baghdad     •      35:51 Thunder Runs Follow along on Instagram, X @schoolofwarpod, and YouTube @SchoolofWarPodcast Find a transcript of today's episode on our School of War Substack

Genghis Khan, born as Temujin in 1162 on the harsh steppes of Mongolia, rose from the shadows of tribal betrayal and childhood adversity to become one of the most formidable conquerors in world history. Orphaned as a boy, hunted by enemies, and shaped by struggle, he united the scattered Mongol tribes with unmatched charisma, strategy, and brutal determination. Under his leadership, the Mongols transformed from nomadic warriors into an unstoppable military force that built the largest contiguous land empire the world has ever seen. Genghis Khan's empire stretched from the Pacific Ocean to Eastern Europe, rewriting the map of the known world. He shattered ancient kingdoms, crushed powerful armies, and introduced military tactics that changed warfare forever. Yet he was more than just a warrior—he established laws, promoted trade, welcomed diverse faiths, and created a postal system that rivaled modern networks. Feared by many and admired by others, he was a paradox of cruelty and vision. His name struck terror in his enemies and continues to echo through the centuries. Genghis Khan did not just build an empire—he built a legacy. His story is not only about conquests, but about survival, resilience, and transformation. From the plains of Mongolia to the gates of Baghdad and beyond, his impact was seismic. Few names in history carry such raw power and mystique. This is the incredible story of the man who rose from nothing to rule everything—the thunder from the steppes, Genghis Khan. This is Part 1 of 2 Part series.

Contested City: Citizen Advocacy and Survival in Modern Baghdad (Stanford UP, 2025) offers a history of state-society relations in Baghdad, exploring how city residents managed through periods of economic growth, sanctions, and war, from the oil boom of the 1950s through the withdrawal of US troops in 2011. Interactions between citizens and their rulers shaped the social fabric and political realities of the city. Notably, low-ranking Ba'th party officials functioned as crucial intermediaries, deciding how regime policies would be applied. Charting the social, economic, and political transformations of Iraq's capital city, Alissa Walter examines how national policies translated into action at the local, everyday level. With this book, Walter reveals how authoritarian governance worked in practice. She follows shifts in mid-century housing and urban development, the impact of the Iran–Iraq and Gulf Wars on city life, and the manipulation of food rations and growth of black markets. Reading citizen petitions to the government, Walter illuminates citizens' self-advocacy and the important role of low-ranking party officials and state bureaucrats embedded within neighborhoods. The US occupation and ensuing sectarian fighting upended Baghdad's neighborhoods through violent displacement and the collapse of basic state services. This power vacuum paved the way for new power brokers, including militias and neighborhood councils, to compete for influence on the local level. Alissa Walter is Associate Professor of History at Seattle Pacific University. 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

Contested City: Citizen Advocacy and Survival in Modern Baghdad (Stanford UP, 2025) offers a history of state-society relations in Baghdad, exploring how city residents managed through periods of economic growth, sanctions, and war, from the oil boom of the 1950s through the withdrawal of US troops in 2011. Interactions between citizens and their rulers shaped the social fabric and political realities of the city. Notably, low-ranking Ba'th party officials functioned as crucial intermediaries, deciding how regime policies would be applied. Charting the social, economic, and political transformations of Iraq's capital city, Alissa Walter examines how national policies translated into action at the local, everyday level. With this book, Walter reveals how authoritarian governance worked in practice. She follows shifts in mid-century housing and urban development, the impact of the Iran–Iraq and Gulf Wars on city life, and the manipulation of food rations and growth of black markets. Reading citizen petitions to the government, Walter illuminates citizens' self-advocacy and the important role of low-ranking party officials and state bureaucrats embedded within neighborhoods. The US occupation and ensuing sectarian fighting upended Baghdad's neighborhoods through violent displacement and the collapse of basic state services. This power vacuum paved the way for new power brokers, including militias and neighborhood councils, to compete for influence on the local level. Alissa Walter is Associate Professor of History at Seattle Pacific University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

Contested City: Citizen Advocacy and Survival in Modern Baghdad (Stanford UP, 2025) offers a history of state-society relations in Baghdad, exploring how city residents managed through periods of economic growth, sanctions, and war, from the oil boom of the 1950s through the withdrawal of US troops in 2011. Interactions between citizens and their rulers shaped the social fabric and political realities of the city. Notably, low-ranking Ba'th party officials functioned as crucial intermediaries, deciding how regime policies would be applied. Charting the social, economic, and political transformations of Iraq's capital city, Alissa Walter examines how national policies translated into action at the local, everyday level. With this book, Walter reveals how authoritarian governance worked in practice. She follows shifts in mid-century housing and urban development, the impact of the Iran–Iraq and Gulf Wars on city life, and the manipulation of food rations and growth of black markets. Reading citizen petitions to the government, Walter illuminates citizens' self-advocacy and the important role of low-ranking party officials and state bureaucrats embedded within neighborhoods. The US occupation and ensuing sectarian fighting upended Baghdad's neighborhoods through violent displacement and the collapse of basic state services. This power vacuum paved the way for new power brokers, including militias and neighborhood councils, to compete for influence on the local level. Alissa Walter is Associate Professor of History at Seattle Pacific University. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

Rediscover a classic from the vaults with Andrew Kirsch - a Special Operations officer with the Canadian Security Intelligence Service. True Spies work in all sorts of far-flung locales - but some assignments are closer to home. For Andrew, the suburbs of Toronto hold as much intrigue as Moscow or Baghdad. Vanessa Kirby joins Andrew on a nail-biting infiltration mission to unmask a home-grown terrorist, right in his back yard. Could YOU spy in suburbia? From SPYSCAPE, the home of secrets. A Cup And Nuzzle production. Series producers: Gemma Newby, Joe Foley. Produced by Morgan Childs. Music by Nick Ryan. Learn more about your ad choices. Visit megaphone.fm/adchoices

Jeff Stanfield and Andy Shaver are joined by Aaron Moore, retired Force Recon Marine and author of the new apocalyptic novel Fractured States. The story imagines an EMP strike that collapses the U.S. power grid, forcing a former Marine to fight his way home from the U.S. Embassy in Baghdad. Aaron shares what inspired his leap into writing after 22 years in the Marine Corps, how his deployments shaped the realism in his storytelling, and why America's infrastructure may be more vulnerable than most realize. The guys also dive into prepping, survival, and how fast society can unravel when the lights go out.

Send us a text30 min of free dragging of Aaron Phypers LIVE from the stunning Amalfi Coast, I dive deep into this weeks Reality TV scandals that has everyone talking, starting with Aaron Phypers' messy divorce filing from Denise Richards over Fourth of July and the devastating lawsuit that reveals he allegedly defrauded a cancer patient out of $62,000 at his wellness clinic while promising miracle cures with a "98% success rate." Needless to say, she died. I expose the pattern of questionable relationships this man has with successful women, from his brief marriage to Nicollette Sheridan (complete with mysterious recordings he was court-ordered to delete) to his financial dependency on Denise throughout their six-year marriage. But that's just the beginning – I reveal the most jaw-dropping excerpt from Scheana Shay's upcoming memoir "My Good Side" where she finally opens up about discovering Brock Davies cheated on her while she was pregnant, including the disturbing letter he wrote detailing every sordid aspect of his affair. RHOBH new cast discussions beside Rachel Zoe. Brandi Glanville drops the tea I have been saying for years LOL. Plus, I spill exclusive tea about Erika Jayne's surprising new romance with a Delta Force veteran known as "The Sheriff of Baghdad," and what is being said about him. A story about Next Gen NYC Gia Giudice drops and it lines up with some gossip I have heard recently about her mother. I tell you the whole story. Paige Desorbo is in Capri....To listen to all my shows and support my Youtube channel pay $6.00 per month here. https://www.patreon.com/DishingDramaWithDanaWilkeySupport the showDana is on Cameo!Follow Dana: @Wilkey_Dana$25,000 Song - Apple Music$25,000 Song - SpotifyTo support the show and listen to full episodes, become a member on PatreonTo learn more about sponsorships, email DDDWpodcast@gmail.comDana's YouTube Channel

This week on DANGER CLOSE, Jack Carr is joined by Alex Berenson—former New York Times reporter, bestselling thriller author, and investigative journalist.Alex began his career as a journalist after graduating from Yale with degrees in history and economics, joining The Denver Post and later becoming one of the first reporters at TheStreet.com. He spent more than a decade at The New York Times, where he covered everything from Big Pharma to Hurricane Katrina—including two assignments reporting from Iraq. Those experiences inspired his debut spy novel, THE FAITHFUL SPY, which won the Edgar Award for Best First Novel.Alex went on to write twelve bestselling novels in the John Wells series—gritty, high-stakes thrillers centered on a rogue CIA operative who infiltrates al Qaeda and operates in the shadows of global terrorism – and a standalone thriller titled THE POWER COUPLE.  Berenson eventually stepped away from the series, pivoting back to journalism and nonfiction with TELL YOUR CHILDREN and PANDEMIA. In this episode, Alex discusses the personal and professional journey that shaped his fiction, his thoughts on the thriller genre today, and what he's working on next.FOLLOW ALEXInstagram: @alberenX: @AlexBerensonFacebook: @AlexBerensonAuthorWebsite: https://alexberenson.com/ FOLLOW JACKInstagram: @JackCarrUSA X:  @JackCarrUSAFacebook:  @JackCarr YouTube:  @JackCarrUSASPONSORSCRY HAVOC – A Tom Reece Thriller https://www.officialjackcarr.com/books/cry-havoc/Bravo Company Manufacturing - https://bravocompanyusa.com/ and on Instagram @BravoCompanyUSATHE SIGs of Jack Carr:Visit https://www.sigsauer.com/ and on Instagram @sigsauerinc Jack Carr Gear: Explore the gear here https://jackcarr.co/gear 

On June 13, military veterans and their families and supporters protested in front of the US Supreme Court in Washington, DC, demanding that taxpayer dollars for Donald Trump's ill-fated military parade and his decision to send troops to Los Angeles should be used instead for housing, healthcare, food, and taking care of veterans. Around 60 demonstrators were arrested by Capitol police. In this episode of The Marc Steiner Show, Marc speaks with veterans Michael  T.  McPhearson, Kevin Benderman, and Amber Mathwig, two of whom were arrested on June 13, about the duty they feel to oppose the Trump administration's actions and the vital role veterans have to play in the larger fight against the Trump agenda.Guests:Michael T. McPhearson enlisted in the US Army Reserve while in high school at age 17 in 1981. A distinguished military graduate, McPhearson received an ROTC commission from Campbell University. He served five years on active duty as a field artillery officer in the 24th Mechanized Infantry Division during Operation Desert Shield/Storm (the Gulf War). McPhearson separated from the US Army as a Captain in 1992. He is a member and the Executive Director of Veterans for Peace. He lives in Seattle, Washington.Kevin Benderman served in the US Army for ten years of active duty, eventually reaching the rank of E-5. He deployed to Iraq in 2003. He became opposed to the continued occupation of Iraq after his initial deployment, and he filed for conscientious objector status and was eventually court-martialed. He is a disabled veteran and lives in Augusta, Georgia. Kevin is a longtime member of About Face: Veterans Against the War.Amber Mathwig enlisted in the US Navy in 2002, serving 10 years in various duty stations, including a deployment to Baghdad, Iraq, in 2008-2009 and a deployment to the Middle East in 2010-2011 on a ship that participated in the bombing of Libya. These experiences, combined with what she witnessed in regards to the culture of sexism and sexual assault in the military, sparked her journey to understanding the stranglehold the military-industrial complex has on our country. In addition to being a longtime member of About Face: Veterans Against the War, she is a member of Teamsters Local 638, and an organizer who focuses on the intersection of labor and the military-industrial complex. Additional resources:Veterans for Peace websiteAbout Face: Veterans Against the War websiteKatie Bauer, HuffPost, “Storming the steps of the Capitol: Why I got arrested with other veterans to protest Trump”Credits:Producer: Rosette SewaliStudio Production: David HebdenAudio Post-Production: Stephen FrankFollow The Marc Steiner Show on Spotify Follow The Marc Steiner Show on Apple PodcastsHelp us continue producing The Marc Steiner Show by following us and becoming a monthly sustainer.Sign up for our newsletterFollow us on BlueskyLike us on FacebookFollow us on TwitterDonate to support this podcast

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From childhood adventures to post-trauma recovery, explore how our parks support our well-being— and why access to them matters.Summary: Nature has long been a source of wonder, healing, and connection. But access to those green spaces—from neighborhood parks to national treasures—are increasingly at risk. In this episode of The Science of Happiness, we hear how awe-inspiring outdoor experiences can help us feel more alive and less alone, and what we can do to protect those spaces.How To Do This Practice:  Step outside with intention, even if it's just to your backyard, a nearby park, or a patch of grass. Pause and take a few deep breaths to ground yourself and shift your attention from doing to simply being. Notice the details around you. The movement of leaves, the pattern of clouds, the sound of birds or distant traffic. Look for something that surprises or moves you, no matter how small, like a weed blooming through concrete or shifting light on a tree. Let yourself feel whatever arises, whether it's wonder, calm, grief, or joy—there's no right way to experience awe. Before you return indoors, take a moment to reflect on what you saw or felt, and how it might shift your day or perspective. Scroll down for a transcription of this episode.Today's Guests:STACY BARE is a climber, mountaineer, and skier. Climbing helped Stacy recover from PTSD from a year in Baghdad as a Civil Affairs Team Leader in the Army. He is the recipient of the Bronze Star for merit and a combat action badge and named one of National Geographic's Adventurers of the Year for 2014.​Follow Stacy on Instagram: @stacyabareAdd Stacy on Linkedin: https://tinyurl.com/49zazw8fRelated The Science of Happiness episodes:  The Healing Effects of Experiencing Wildlife: https://tinyurl.com/bde5av4zHow to Do Good for the Environment (And Yourself): https://tinyurl.com/5b26zwkxExperience Nature Wherever You Are, with Dacher: https://tinyurl.com/mrutudehRelated Happiness Breaks:How To Ground Yourself in Nature: https://tinyurl.com/25ftdxpmPause to Look at the Sky: https://tinyurl.com/4jttkbw3A Walking Meditation: https://tinyurl.com/mwbsen7aTell us about your experience with this practice. Email us at happinesspod@berkeley.edu or follow on Instagram @HappinessPod.Help us share The Science of Happiness! Leave us a 5-star review on Apple Podcasts and share this link with someone who might like the show: https://tinyurl.com/2p9h5aapTranscription: https://tinyurl.com/3fv7695k

POTUS ENDING OF GREENING MARKET, BEGINNING OF ADAPTATING MARKET:    4/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 1848 HUNTING THE FLIGHTLESS DODO TO EXTINCTION https://www.amazon.com/Earth-Transformed-Untold-History/dp/0525659161/ref=tmm_hrd_swatch_0?_encoding=UTF8&qid=&sr= Global warming is one of the greatest dangers mankind faces today. Even as temperatures increase, sea levels rise, and natural disasters escalate, our current environmental crisis feels difficult to predict and understand. But climate change and its effects on us are not new. In a bold narrative that spans centuries and continents, Peter Frankopan argues that nature has always played a fundamental role in the writing of history. From the fall of the Moche civilization in South America that came about because of the cyclical pressures of El Niño to volcanic eruptions in Iceland that affected Egypt and helped bring the Ottoman empire to its knees, climate change and its influences have always been with us. Frankopan explains how the Vikings emerged thanks to catastrophic crop failure, why the roots of regime change in eleventh-century Baghdad lay in the collapse of cotton prices resulting from unusual climate patterns, and why the western expansion of the frontiers in North America was directly affected by solar flare activity in the eighteenth century. Again and again, Frankopan shows that when past empires have failed to act sustainably, they have been met with catastrophe. Blending brilliant historical writing and cutting-edge scientific research, The Earth Transformedwill radically reframe the way we look at the world and our future.

POTUS ENDING OF GREENING MARKET, BEGINNING OF ADAPTATING MARKET:    1/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 1873 VULURE BISON https://www.amazon.com/Earth-Transformed-Untold-History/dp/0525659161/ref=tmm_hrd_swatch_0?_encoding=UTF8&qid=&sr= Global warming is one of the greatest dangers mankind faces today. Even as temperatures increase, sea levels rise, and natural disasters escalate, our current environmental crisis feels difficult to predict and understand. But climate change and its effects on us are not new. In a bold narrative that spans centuries and continents, Peter Frankopan argues that nature has always played a fundamental role in the writing of history. From the fall of the Moche civilization in South America that came about because of the cyclical pressures of El Niño to volcanic eruptions in Iceland that affected Egypt and helped bring the Ottoman empire to its knees, climate change and its influences have always been with us. Frankopan explains how the Vikings emerged thanks to catastrophic crop failure, why the roots of regime change in eleventh-century Baghdad lay in the collapse of cotton prices resulting from unusual climate patterns, and why the western expansion of the frontiers in North America was directly affected by solar flare activity in the eighteenth century. Again and again, Frankopan shows that when past empires have failed to act sustainably, they have been met with catastrophe. Blending brilliant historical writing and cutting-edge scientific research, The Earth Transformedwill radically reframe the way we look at the world and our future.

POTUS ENDING OF GREENING MARKET, BEGINNING OF ADAPTATING MARKET:    2/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 1871  https://www.amazon.com/Earth-Transformed-Untold-History/dp/0525659161/ref=tmm_hrd_swatch_0?_encoding=UTF8&qid=&sr= Global warming is one of the greatest dangers mankind faces today. Even as temperatures increase, sea levels rise, and natural disasters escalate, our current environmental crisis feels difficult to predict and understand. But climate change and its effects on us are not new. In a bold narrative that spans centuries and continents, Peter Frankopan argues that nature has always played a fundamental role in the writing of history. From the fall of the Moche civilization in South America that came about because of the cyclical pressures of El Niño to volcanic eruptions in Iceland that affected Egypt and helped bring the Ottoman empire to its knees, climate change and its influences have always been with us. Frankopan explains how the Vikings emerged thanks to catastrophic crop failure, why the roots of regime change in eleventh-century Baghdad lay in the collapse of cotton prices resulting from unusual climate patterns, and why the western expansion of the frontiers in North America was directly affected by solar flare activity in the eighteenth century. Again and again, Frankopan shows that when past empires have failed to act sustainably, they have been met with catastrophe. Blending brilliant historical writing and cutting-edge scientific research, The Earth Transformedwill radically reframe the way we look at the world and our future.

POTUS ENDING OF GREENING MARKET, BEGINNING OF ADAPTATING MARKET:    3/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 1868 HUNTING SPANIELS https://www.amazon.com/Earth-Transformed-Untold-History/dp/0525659161/ref=tmm_hrd_swatch_0?_encoding=UTF8&qid=&sr= Global warming is one of the greatest dangers mankind faces today. Even as temperatures increase, sea levels rise, and natural disasters escalate, our current environmental crisis feels difficult to predict and understand. But climate change and its effects on us are not new. In a bold narrative that spans centuries and continents, Peter Frankopan argues that nature has always played a fundamental role in the writing of history. From the fall of the Moche civilization in South America that came about because of the cyclical pressures of El Niño to volcanic eruptions in Iceland that affected Egypt and helped bring the Ottoman empire to its knees, climate change and its influences have always been with us. Frankopan explains how the Vikings emerged thanks to catastrophic crop failure, why the roots of regime change in eleventh-century Baghdad lay in the collapse of cotton prices resulting from unusual climate patterns, and why the western expansion of the frontiers in North America was directly affected by solar flare activity in the eighteenth century. Again and again, Frankopan shows that when past empires have failed to act sustainably, they have been met with catastrophe. Blending brilliant historical writing and cutting-edge scientific research, The Earth Transformedwill radically reframe the way we look at the world and our future.

POTUS ENDING OF GREENING MARKET, BEGINNING OF ADAPTATING MARKET:    6/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 1916 https://www.amazon.com/Earth-Transformed-Untold-History/dp/0525659161/ref=tmm_hrd_swatch_0?_encoding=UTF8&qid=&sr= Global warming is one of the greatest dangers mankind faces today. Even as temperatures increase, sea levels rise, and natural disasters escalate, our current environmental crisis feels difficult to predict and understand. But climate change and its effects on us are not new. In a bold narrative that spans centuries and continents, Peter Frankopan argues that nature has always played a fundamental role in the writing of history. From the fall of the Moche civilization in South America that came about because of the cyclical pressures of El Niño to volcanic eruptions in Iceland that affected Egypt and helped bring the Ottoman empire to its knees, climate change and its influences have always been with us. Frankopan explains how the Vikings emerged thanks to catastrophic crop failure, why the roots of regime change in eleventh-century Baghdad lay in the collapse of cotton prices resulting from unusual climate patterns, and why the western expansion of the frontiers in North America was directly affected by solar flare activity in the eighteenth century. Again and again, Frankopan shows that when past empires have failed to act sustainably, they have been met with catastrophe. Blending brilliant historical writing and cutting-edge scientific research, The Earth Transformedwill radically reframe the way we look at the world and our future.