Podcasts about Baghdad

The year is 1258 and the Mongols march on Baghdad and the House of Wisdom. Welcome to the Very Reasonable Pilots Podcast where your hosts Charles and Jake pitch ideas for the newest and greatest film and TV shows. Follow a young Mongolian soldier and an Abbasid Scholar as the world greatest city comes face to face with the deadliest army in the world.  Listen to the full episode of the Very Reasonable Pilots Podcast on YouTube, Spotify, or wherever you get your podcasts. Weekly episodes released on Monday  Instagram: @veryreasonablepilots Reddit: r/VeryReasonablePilots Weekly episodes released on Monday Twitter: @charles_lung & @VRPpodcast YouTube Reddit This podcast is powered by Pinecast.

Hello out there Sandwich Artists! Quick announcement here from Amanda at Poirot Pod. We are delighted to see that people are still following us after our long hiatus! We wanted to let you know the book we are reading next is“They Came to Baghdad,” in case you want to read it along with us before we release that episode,  which we anticipate to be somewhere between 3 and 53 weeks from now.  (I just started it and am really enjoying it! ) Shout out to the request for the next book announcement from Selçuk in 2023. You ask, and 2 years later, PoirotPod, sort of, delivers. We do hope to remember to announce the next book at the end of each episode as well as remember to complete the Portia scale, but no promises, as you see how minimally functional we have become in the middle of the night recording these days. Relatedly, you'll be able to rely on continued butchered pronunciation, Selçuk, which I do hope I'm not doing terribly badly at this moment to your name. Special sandwich artist shout out to Trey, Selçuk, Alejandro, Chawna, Kat, Science Teacher, Aisha, and the various scammy porn bot accounts that have reached out to our email. We diligently check that account every 9 to 24 months, and are legit so happy to see your emails! Side note, I am desperately missing the original royalty free intro music we used, so if anyone out there is fluent in Riverside, which is the new app where the corporate monsters have moved us to these days, and knows how to fix it, please let us know! Yours in crime, PoirotPod! 

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** If a gentile comes into a Jew's home on Pesah with Hames, the Jew is not required to send him out of the home. A common example of such a case is a non-Jewish workman or electrician who comes to do repairs. If he brings Hames food with him, the Jew may allow him to remain in the home, and is not required to ask him to leave. Even though the Torah formulates the prohibition of Hames with the term "Lo Yera'eh" ("it shall not be seen"), the complete phrase is "Lo Yera'eh Lecha" ("it shall not be seen to you"), which our Sages interpreted as referring specifically to Hames which one personally owns. It is not forbidden to have in one's home Hames owned by a non-Jew, and thus if a non-Jewish repairman shows up in one's home on Pesah with Hames, he may be permitted to remain. Nevertheless, it is preferable, when possible, to avoid this situation, as there is the risk that the non-Jew may leave crumbs on the table that may reach one's food. Furthermore, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Rab Pe'alim (2:55), cites authorities who held that the aforementioned Halacha applies only to raw Hametz dough. According to these Poskim, although one may allow a gentile to bring dough into his home on Pesah, one may not allow baked Hametz products in his home. It is thus preferable to avoid this situation, and to respectfully ask the gentile not to bring Hametz products into the home. If, however, a non-Jewish worker did bring Hametz into the home on Pesah, no violation has been committed, and the Jew should simply clean and ensure that no crumbs were left. Summary: If a non-Jew will be coming to one's home during Pesah, such as a workman who comes to do repairs, it is preferable to respectfully ask that he does not bring Hametz into the home, but strictly speaking, the non-Jew may be allowed to enter the home with Hametz, as long as one ensures to remove any crumbs that are left.

#iIRAQ: KATAIB HEZBOLLAH DECRIES AL SHARAA OF SYRIA, AHMAD SHARAWI, BILL ROGGIO, FDD. 1917 BAGHDAD

Preview: Colleague Ahmad Sharawi of FDD reports on the disdain that the Iraqi Shiites have for Al Assad of Syria, and why. More later 1923 BAGHDAD.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Afikoman must be eaten with Heseba – meaning, while leaning on the left side. The Sages forbade eating after the Afikoman so that the taste of the Afikoman will remain in one's mouth for the duration of the night. Therefore, after one finishes eating the Afikoman, he may not eat anything else, and should immediately recite Birkat Ha'mazon. Furthermore, one may not drink anything after eating the Afikoman besides the final two cups of wine. It is permissible, however, to drink water after the Afikoman, including carbonated water, and the Halachic authorities rule that one may also drink tea or coffee. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai, writes that if one needs to add some sugar to the tea or coffee in order to be able to drink it, he may do so. Hacham Abraham Antebe (Aleppo, 1765-1858) was likewise lenient in this regard, and this was also the practice among the Jewish communities in Egypt, as documented in the work Nehar Misrayim. This ruling is mentioned by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), as well, and this is the position of Hacham Ovadia Yosef. Hacham Bension Abba Shaul (Israel, 1923-1998) recommends drinking the tea or coffee without sugar, but he rules that one may add sugar if necessary. (This is also the Halacha regarding drinking before Shaharit in the morning; one may drink tea or coffee, and he may add sugar if he needs.) Other beverages, however, may not be drunk after eating the Afikoman. In the "Ha'rahaman" section of Birkat Ha'mazon, we add the special "Ha'rahaman" for Yom Tob ("Hu Yanhilenu Le'yom She'kulo Tob"). It should be noted that the custom in Halab (Aleppo), as documented in the work Derech Eretz, was not to add special "Ha'rahaman" prayers on Shabbat or Yom Tob, and to recite only the standard prayers that are included in the regular weekday Birkat Ha'mazon. Clearly, however, our community has since adopted the widespread custom to add the special "Ha'rahaman" prayers for Shabbat and Yom Tob. Immediately after Birkat Ha'mazon, one drinks the third cup of wine while leaning on his left side. One who drank without leaning must drink another cup of wine. After drinking the third cup, some have the custom to pour a special cup in honor of Eliyahu Ha'nabi and to leave it on the table throughout the remainder of the Seder. The Rama (Rav Moshe Isserles of Cracow, 1525-1572) cites a custom among Ashkenazim to then open the door as an expression of faith that Hashem will protect us on this special night, in the hope that Mashiah will come in the merit of our faith. As Eliyahu will come to herald our redemption, a special cup is poured in his honor. However, although this is the custom in many communities, the custom among Syrian Jews is to neither pour this cup for Eliyahu nor open the door. The Hallel is then recited, slowly and with festive song. The Shulhan Aruch writes that it is preferable to arrange for a Zimun (three or more men) to be present at the Seder so that the Hallel can be recited responsively, as it was in ancient times, when one person would recite "Hodu L'Hashem Ki Tob," and the others would respond, "Ki Le'olam Hasdo." Nevertheless, if a Zimun is not present, the Hallel may still be recited. The custom among Syrian Jews is to recite the regular full Hallel, followed by the chapter of Tehillim (136) "Hodu' Le'Hashem" ("Hallel Ha'gadol"), "Nishmat," "Yishtabah" (until just before the end), and then the Beracha of "Yehalelucha." The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 12269-1343) ruled that "Yehalelucha" should be recited immediately after the standard chapters of Hallel, but our custom follows the view of the Bet Yosef (commentary to the Tur by Maran, author of the Shulhan Aruch) to recite "Yehalelucha" at the very end. After reciting the concluding Beracha of "Melech Mehulal Ba'tishbahot," we drink the fourth cup of wine, without first reciting "Boreh Peri Ha'gefen." One must drink a Rebi'it and then recite the Beracha Aharona. Some people do not drink the fourth cup until the very end of the Seder, after singing the traditional songs, but this is improper; the fourth cup should be drunk upon the conclusion of Hallel. The Shulhan Aruch writes that if one forgot to lean while drinking the fourth cup of wine, and he must therefore drink another cup, he recites a new Beracha of "Boreh Peri Ha'gefen," as this cup was not covered by the Beracha recited earlier. However, Hacham Ovadia Yosef (Hazon Ovadia – Teshubot, Siman 49) clarifies that this applies only if one realized his mistake after drinking the entire cup of wine. If some of the wine was left in the cup, then he adds some wine and drinks a new cup while leaning without first reciting a new Beracha.

Content warning: Sexual assault, cruelty to animals In this episode, We're With the Banned, our miniseries on banned or challenged comics and graphic novels, continues with a discussion of Pride of Baghdad by Brian K. Vaughan and Niko Henrichon, published by Vertigo/DC Comics! Based on a true story, this absorbing graphic novel follows four lions who escape from the Baghdad Zoo following a bombing by American forces in April of 2003. Filled with smart dialogue, sharp characterization and rousing action, it quickly makes you forget you're reading a book about talking animals as it draws you into its vividly realized world and makes you care for its four protagonists. Will Noor, Zill, Safa and Ali find food and safety on the deserted, shell-shocked streets of Baghdad? And will they at last roam free in that heavenly habitat known as … The Comics Canon? In This Episode: ·     Curt's no good, very bad day ·     Why don't more people talk about Brian K. Vaughan? ·     Why has this book been challenged? It's not because of the Iraq War ·     Three Kings ·     Four Lions ·     The New Gods by Ram V. and Evan Cagle J   Join us in two weeks as We're With the Banned continues with a discussion of Assassination Classroom Vol. 1 by Yusei Matsui! Until then:Please consider donating to the Comic Book Legal Defense FundImpress your friends with our Comics Canon merchandise! Rate us on Apple Podcasts! Send us an email! Hit us up on Facebook or Bluesky! And as always, thanks for listening!  

The "Ke'ara" is the plate which we keep on the table throughout the Seder, and it contains all the special foods eaten at the Seder. One should ensure that the plate contains all the foods throughout the Seder. Meaning, after one partakes of the Karpas, for example, he should keep some leftover Karpas on the Ke'ara. Even though one has already passed that stage of the Seder, it is important that the Ke'ara has on it all the foods, even the Karpas. The salt water, into which one dips the Karpas, does not have to be on the Ke'ara. The custom in our community is to eat specifically celery, which is the food denoted by the word "Karpas." This is the custom that one should follow, as the word "Karpas" alludes to the "Perech Samech" – the backbreaking labor endured by the 600,000 Israelite men in Egypt. Furthermore, Rav Haim Vital (1543-1620) taught that the according to Kabbalah, the numerical value of the word "Karpas" (360) is very significant and alludes to different Names of the Almighty. Before eating the Karpas, we wash our hands the way we do before eating bread. That is, we pour water three times on the right hand and then three times on the left hand. The only difference is that no Beracha is recited upon this washing. It should be noted that the requirement to wash before Karpas relates to a general Halacha that is not connected specifically to Pesah. All year round, before one eats a fruit or vegetable that is moistened with a liquid, he must first wash his hands, without a Beracha. For example, people generally wash grapes and apples before eating them. Assuming the fruit is still wet when one eats it, he must first perform Netilat Yadayim, without a Beracha, before eating. We therefore wash our hands before eating the Karpas which is dipped in salt water. The Kaf Ha'haim laments the fact that most people are unaware of this Halacha, and they wash Netilat Yadayim before Karpas but not before eating wet foods other times during the year. We dip the Karpas in salt water in order to do something unusual that will arouse the children's curiosity at the Seder. Normally, at that point in the meal we eat bread. When they see that we instead dip celery in salt water, they will find this unusual and ask questions. There are also many Kabbalistic concepts underlying the dipping of Karpas, so one must ensure to properly observe this and all customs at the Seder in accordance with tradition. Several works mention the importance of saying or singing the names of the various stages of the Seder (Kadesh, U'rhatz, Karpas, Yahatz, etc.). Before one begins each stage, he should say or sing all the stages starting from Kadesh, and then stop upon reaching the current stage. Before Karpas, for example, one would recite, "Kadesh, U'rhatz, Karpas." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) expounded upon the Kabbalistic significance of each of these words. One must not belittle or neglect these or other traditional customs, as they are all based upon profound, underlying meaning and wisdom. Summary: One washes Netilat Yadayim without a Beracha before Karpas and anytime he prepares to eat a food that is wet. One should use specifically celery for Karpas. After eating the Karpas, one should still make sure that some Karpas remains on the Seder plate. It is proper before each stage of the Seder to state all the stages from Kadesh until the current stage.

Born 1004CE in present-day Tajikistan then under control of the Ghaznavid dynasty, Abū Muʿīn al-Dīn Nasir Khusraw was an Ismaili convert and missionary who became better known for his poetry.    To discuss with us today the life, works and legacy of Nasir Khusraw is Ali Hammoud. Ali Hammoud is a PhD candidate at Western Sydney University. He is broadly interested in Shīʿīsm and Islamicate intellectual history. Welcome Ustad Ali!   Q1. I think it's important we set the scene for the socio-political dynamics in which Nasir Khusraw lived. There were two major competing polities claiming to be the ultimate representatives of the Prophet's legacy: the Ismaili Shia Fatimid caliphate in Cairo and the Sunni Abbasid caliphate of Baghdad. We can imagine it as a kind of Cold War era that existed between the Soviet and the US after WWII with smaller entities in between them having to choose a loyalty or hedge their bets.   Q2. Nasir Khusraw lived in Merv in present day Turmenistan and he worked for the Sunni Turkic Seljuk administration before his conversion to Ismailism and  joining the Fatimid court. Tell us more about his life and career.   Q3. He has a number of works philosophical and literary. Describe them for us before giving us details characterising his divan.   Q4. What further readings and resources do you recommend for us on Nasir Khusrau?    Q5 Finally before we end, give us a sample of the work of Nasir Khusrau  in the original Persian and translation.   Ali Hammoud: https://x.com/AliHammoud7777 https://alihammoud7.substack.com/    We are sponsored by IHRC bookshop. Listeners get a 15% discount on all purchases. Visit IHRC bookshop at shop.ihrc.org and use discount code AHP15 at checkout. Terms and conditions apply. Contact IHRC bookshop for details. 

Rav Yosef Chaim (1835-1909), better known by his popular work Ben Ish Chai, was an important leader of the Baghdad Jewish community of the 19th century, whose influence reached across the Ottoman Empire and beyond. Having grown up in the rabbinical aristocracy of Baghdad, he succeeded his father's position in 1859, serving the Jewish community for the next half century. This was primarily through his masterful oratorical skills, which he delivered twice daily, every Shabbos and on special occasions to the entire community. He wrote tens of works on the entire gamut of Torah literature, and financed his own publication costs to have them printed in Jerusalem. He made a historic journey to the Land of Israel in 1869, and at the end of his life inspired the Calcutta based philanthropist Yosef Avraham Shalom to fund the establishment of the famed Porat Yosef yeshiva. His innovative halachic methodology influences the world of Sephardic psak until today.   Subscribe to Jewish History Soundbites Podcast on: PodBean: https://jsoundbites.podbean.com/ or your favorite podcast platform Follow us on LinkedIn, Twitter or Instagram at @Jsoundbites For sponsorship opportunities about your favorite topics of Jewish history or feedback contact Yehuda at:  yehuda@yehudageberer.com  

Mike “Flash” McVay welcomes a seasoned fighter pilot and Wild Weasel veteran to break down the evolution of the Suppression of Enemy Air Defenses mission in the Viper community. From crafting airplanes out of bobby pins as a toddler to executing real-world SEAD missions over Baghdad, this guest's career spans decades of pivotal moments in combat aviation. Listeners will hear how a single incentive flight in an F-16 transformed a lifelong dream of flying Eagles into a passion for the Viper's multi-role capabilities.The guest shares his formative years at Nellis as a maintenance officer during the transition from F-4G to F-16CJ in the Weasel role, offering a rare behind-the-scenes look at how the mission set developed. He discusses deployments supporting Operations Northern Watch and Southern Watch, including a gripping account of being in Turkey when 9/11 occurred and the following political complications. As the conversation shifts to Operation Iraqi Freedom, he recalls leading night SEAD sorties over Baghdad, vividly describing the chaos, coordination, and execution of real-time missions under fire.

Chris “Cappy” grew up in Long Island, New York. During his first year of film school he enlisted in the Army National Guard as an 11 Bravo Infantryman. He deployed to Iraq where his unit, the 56th Stryker Brigade, was responsible for an Area of Operations just north of Baghdad. After returning home he graduated from NYU and worked for the Daily Show with Jon Stewart. Chris previously worked at the Military Media publisher Task & Purpose as a video producer and on air talent.

Spices are not just about making your food taste good – they are like culinary superheroes with legit health benefits. Take turmeric, for example – it's not just a pretty color; it's got anti-inflammatory superpowers. And cinnamon? It's not just for your morning coffee kick; it might actually help regulate blood sugar. So, next time you're sprinkling those spices, you're not just adding flavor; you're doing your body a solid. It's time to rethink our spice game – they're not just taste enhancers; they're flavor-packed health boosters!

On October 7, 2023, Hamas launched the deadliest attack on Jews since the Holocaust, calling it Operation Al Aqsa. For journalist Yardena Schwartz, the massacre was a chilling echo of the 1929 Hebron Massacre—the brutal slaughter of nearly 70 Jews, incited by propaganda that Jews sought to seize the Al Aqsa Mosque. At the time, she was deep into writing her first book, Ghosts of a Holy War: The 1929 Massacre in Palestine That Ignited the Arab-Israeli Conflict. In this episode, Yardena shares how history repeated itself, how the October 7 attack reshaped her book, and why understanding the past is essential to making sense of the present. ___ Read:  Ghosts of a Holy War: The 1929 Massacre in Palestine That Ignited the Arab Israeli Conflict Listen – AJC Podcasts: The Forgotten Exodus: Untold stories of Jews who left or were driven from Arab nations and Iran Social media influencer Hen Mazzig on leaving Tunisia Chef Einat Admony on leaving Iran Playwright Oren Safdie on leaving Syria Cartoonist Carol Isaacs on leaving Iraq Novelist Andre Aciman on leaving Egypt People of the Pod:  Latest Episode: Higher Education in Turmoil: Balancing Academic Freedom and the Fight Against Antisemitism Held Hostage in Gaza: A Mother's Fight for Freedom and Justice Yossi Klein Halevi on the Convergence of Politics and Religion at Jerusalem's Temple Mount Follow People of the Pod on your favorite podcast app, and learn more at AJC.org/PeopleofthePod You can reach us at: peopleofthepod@ajc.org If you've appreciated this episode, please be sure to tell your friends, and rate and review us on Apple Podcasts or Spotify. __ Transcript of Interview with Yardena Schwartz: Manya Brachear Pashman: Hello, and welcome to People of the Pod, brought to you by American Jewish Committee. Each week, we take you beyond the headlines to help you understand what they all mean for America, Israel and the Jewish people. I'm your host Manya Brachear Pashman:. In October 2023 journalist Yardena Schwartz was in the middle of writing her first book exploring the rarely talked about 1929 Hebron massacre, in which nearly 70 Jews were murdered, dozens more injured by their Muslim neighbors during riots incited by the Grand Mufti of Jerusalem, who spread lies that Jews wanted to take over the Al Aqsa Mosque. When she heard reports of the October 7 terror attacks by Hamas dubbed Operation Al Aqsa, she realized just how relevant and prescient her book would be, and began drafting some new chapters. Yardena is with us now to discuss that book titled Ghosts of a Holy War: The 1929 Massacre in Palestine that ignited the Arab Israeli conflict. Yardena, welcome to People of the Pod.  Yardena Schwartz: Great to be here, Manya. Manya Brachear Pashman: So full disclosure to you and our audience. You attended Columbia Journalism School 10 years after I did, and you took Professor Ari Goldman's class on covering religions 10 years after I did that, class had always traveled to Israel, and I had hoped it would be my ticket to go to Israel for the first time, but the Second Intifada prevented that, and we went to Russia and Ukraine. Instead, your class did go to Israel, and that was your first visit to Hebron, correct?  Yardena Schwartz: So it was in 2011 and we went to Hebron for one day out of our 10 day trip to Israel, and it was my first time there. I was the only Jewish student in our class. It was about 15 of us, and I was the only one who had been to Israel. I had been all over Israel, but I had never been to Chevron. And our tour was with Breaking the Silence, an organization of former Israeli soldiers who had served in Hebron or in other parts of the West Bank and wanted Israelis to know what was happening in Hebron and how Palestinians were living there, and the various restrictions that were put in place as a result of terrorist attacks. But nevertheless, you know, those restrictions were extremely disturbing, and that brief visit in 2011 made me really never want to go back to Hebron. And when I moved to Israel two years later to become a freelance journalist there, and, you know, to move to Israel because I loved Israel, and still obviously love Israel, I didn't really go back to Chevron because I, you know, was really troubled by what I saw there. But this book took me, of course, back to Chevron hundreds of times, spending hundreds of hours there. And it came to be, you know, my expertise in this conflict, in my reporting. And you know, of course, Heron is kind of the main character in this book, Manya Brachear Pashman: Tell us how you came to find out about this massacre. Was it mentioned during that class visit in 2011 or was it later that you learned about it? Yardena Schwartz: So that was one of the most interesting things about my early adventure into writing this book, was that I had of course been to have Ron, and yet, during that day that we spent there learning so much about the history of this place, this deeply holy place to so many people, there was no mention of the massacre of 1929, so, you know, I knew that Chevron is, you know, the second holiest city in Judaism, the burial place of Abraham And the matrix and patriarchs of the Jewish people. And you know the first place where King David established his kingdom before Jerusalem. So it was holy before Jerusalem. And yet I had no idea that this ancient Jewish community in Hebron had been decimated in 1929 in one of the worst pogroms ever perpetrated. We all know about the kishineff pogrom of 1904 and yet the pogrom in 1929 in Hebron, perpetrated by the Muslim residents of Hebron, against their Jewish neighbors, was more deadly and more gruesome than the kishineff pogrom, and it effectively ended 1000s of years of Jewish presence in this holy city. And so when I was told by my mentor, Yossi Klein Halevi, the amazing writer, that there was a family in Memphis, Tennessee that had discovered a box of letters in their attic written by a young American man from. Memphis, who had traveled to Chevron in 1928 to study at the Hebron yeshiva, which was at the time, the most prestigious yeshiva in the land of Israel in what was then, of course, British Mandate Palestine. And that this young man had been killed in that massacre. Yet his letters, you know, painted this vivid portrait of what Chevron was before the massacre that took his life. I was immediately fascinated. And I, you know, wanted to meet this family, read these letters and see how I could bring the story to life. And I was introduced to them by, yes, in 2019 so that's when I began working on my book. And you know, as you mentioned, I was still writing the book in 2023 on October 7, and this book I had been writing about this massacre nearly a century ago immediately became more relevant than I ever hoped it would be.  Manya Brachear Pashman: The young American man from Memphis. His name was David Schoenberg. Give our listeners a history lesson. Tell us about this 1929 massacre. So Yardena Schwartz: On August 24 1929 also a Shabbat morning in crevorone, every Jewish family had locked their doors and windows. They were cowering in fear as 1000s of Muslim men rioted outside their homes, throwing rocks at their windows, breaking down their doors and essentially hunting down Jews, much like they did on October 7, families were slaughtered. Women and teenage girls were raped by their neighbors in front of their family members. Infants were murdered in their mother's arms. Children watched as their parents were butchered by their neighbors, rabbis, yeshiva students were castrated and Arabic speaking Jews, you know, Sephardi, Mizrahi, Jews, who composed about half of the Jewish population in Hebron at the time, and were very friendly with their Arab neighbors. You know, they went to each other's weddings and holidays, went to each other's shops, and these people were also slaughtered. It wasn't just the yeshiva students who had come from Europe or from America to study there, or, you know, the Ashkenazi Jewish families. It was, you know, Arabic speaking Jews whose families had been there for generations and had lived side by side in peace with their Muslim neighbors for centuries. They too were slaughtered. Manya Brachear Pashman: Why did their Muslim neighbors turn on them so suddenly and violently? The Yardena Schwartz: rioters that day were shouting Allahu Akbar. They claimed to be defending Islam and Al Aqsa from this supposed Jewish plot to destroy Al Aqsa in order to rebuild the Third Temple. This is what they had been told by their leaders and by Imams and their mosques and in Hebron, that Lai had also extended to the tomb of the patriarchs and matriarchs, which is known in Arabic as the Ibrahimi mosque. Imams there had told Muslims in Hebron that the Jews of Hebron were planning to conquer Ibrahimi mosque in order to turn it into a synagogue. So this incitement and this disinformation that continues to drive the conflict today. Really began in 1929 the rumors about this supposed Jewish plot to destroy Al Aqsa that began in 1928 around the same time that David Schoenberg arrived in Palestine to study at the yeshiva. Manya Brachear Pashman: So in addition to the letters that David Schoenberg wrote to his family back in Tennessee. How else did you piece together this history? How did you go about reporting and researching it? Who kept records?  Yardena Schwartz: So it's really interesting, because I was so surprised by the lack of literature on this really dramatic moment in history, in the history of Israel, the history of this conflict. And yet, despite the fact there are really no books in English, at least, about the massacre and about these riots and what led to them, there were mountains of, you know, testimony from victims and survivors. The British carried out this commission after the riots that produced this 400 page report filled with testimony of British officials, Arab officials, Jewish officials, survivors. So there was just so much material to work with. Also, survivors ended up writing books about their experiences in Hebron, very similar to David's letters, in a way, because they wrote not only about the riots and the massacre itself, but also what they experienced in Hebron before they too, wrote about, you know, the relatively peaceful relations between the city's Jewish minority and the Arab majority. And I also relied on archival newspaper reports so the. Riots really occupied the front pages of American newspapers for about a week, because it took about a week for the British to quell the riots, and they did so with an air, land and sea campaign. They sent warships and war planes from across the British Empire and sent troops from other parts of the British Empire. Because one of the reasons the riots were so effective, in a way, you know, were so deadly, especially in kharag, was because there was just no military force in Palestine. At the time, the British did not have a Palestine military force, and it was only after the 1929 riots that they did have troops in Palestine. Until then, they had the Palestine police force, and that police force was mostly Arabs. In Hebron, for example, there were about 40 policemen under the stewardship of one British police chief, and all but one of those policemen were Arabs, and many of them participated in the massacre or stood by outside of Jewish homes and allowed the mobs to enter the homes and carry out their slaughter. And Manya Brachear Pashman: I'm curious. There was a lot of newspaper coverage, but what about the international community's response beyond the British Empire? Yardena Schwartz: So there were actually protests around the world against the massacre in New York. 35,000 people marched through the streets of Manhattan to protest the British failure to protect their Jewish subjects from these riots. Most of the marchers were Jewish, but nevertheless, I mean 35,000 people. We didn't see anything like that after October 7. Of course, we saw the opposite people marching through the streets of New York and cities around the world supporting the mass of October 7. You know, I mentioned this March in New York, but similar protests were held around the world, mostly in Jewish communities. So in Poland, Warsaw and in England, there were protests against the British failure to protect Jews in Palestine from these riots. And the American government was livid with the British and they sent statements put out, statements to the press, criticizing the British inaction, the British failure to protect the Jewish subjects and the American citizens who were in Palestine at the time, there were eight Americans killed in Hebron on August 24 1929. Out of the 67 Jewish men, women and children who were killed, and all of them were unarmed. The Haganah at the time, you know, the underground Jewish Defense Force that would later become the nucleus of the IDF, the Haganah was active then, mostly in Jerusalem and Tel Aviv, there were no Haganah members in Hebron. The Hebron Jewish community was very traditional, very religious, and when Haganah came to Hebron two days before the riots erupted, they because they knew that these riots were going to happen. There had been calls from Arab officials to riot, to attack Jewish communities across Palestine. And so the Haganah came to Hebron to warn Jewish leaders of Hebron that they could either come there to protect them or evacuate them to Jerusalem to safety until the riots subsided and the Jewish leaders of Hebron were unanimous in their opposition. They said, No, you know, we're friends with our Arab neighbors. They'll never hurt us. We trust them. If anything happens elsewhere, it won't happen here. And they believed that because, not only because they had such a good relationship with their Arab neighbors and friends, but also because in previous outbursts of violence in other years, like in 1920 1921 when they were much smaller riots and much less deadly riots. When those riots reached other parts of Palestine, they didn't reach Hebron because of those relations and because they weren't fueled by incitement and disinformation, which was what led the riots of 1929 to be so massive and so deadly, and what led them to be embraced by previously peaceful neighbors. Manya Brachear Pashman: How did that disinformation travel in 1929 How did it reach those neighbors in Hebron? Yardena Schwartz: When we talk about disinformation and misinformation today, we think of it as this, you know, modern plague of, you know, the social media era, or, you know our fractured media landscape. But back in 1929 disinformation was rampant, and it also traveled through Arabic newspapers. They were publishing these statements by Arab officials, mostly the Grand Mufti Hajime Husseini, who was the leader of Palestinian Muslims under British rule, he began this rumor that the Jews of Palestine were plotting to conquer Al Aqsa mosque to rebuild their ancient temple. Of course, Al Aqsa is built upon the ruins of the ancient temples. Temple Mount is the holiest place for Jews in the world. And in 1929, Jews were forbidden from accessing the Temple Mount because it was considered, you know, a solely holy Muslim site. But the closest place they could pray was the Western Wall, the Kotel. And Jews who were demanding British protection to pray in peace at the Western Wall without being attacked by Muslims as a result of this disinformation campaign were then painted by the Arabic press as working to conquer the Western Wall, turn it into a synagogue, and then from there, take Al Aqsa Mosque.  So this disinformation traveled from the very highest of Muslim officials. So the imams in mosques across Palestine, specifically in Al Aqsa and in Hebron, were repeating these rumors, these lies about this supposed Jewish plot. Those lies were then being published in flyers that were put in city squares. Jewish officials were warning the British and telling, you know, they should have known and they should have done more to end this campaign of disinformation, not only to achieve peace in this land that they were ruling over, but also because they were responsible for installing hajamina Husseini, the Grand Mufti of Jerusalem, into his position they had chosen him for that position, that all powerful position. And so they were responsible, in a way, for all of these lies that he was spreading. And yet they took no responsibility.  And even in the commission that they sent to Palestine from London to investigate the causes of the riots, despite the fact that, you know, if you read these, you know, 400 pages, I don't recommend it. It's a tough reading. But, you know, I did that for this book. And it's so clear from all of these hearings that this disinformation campaign was very obvious, very clear and very clearly to blame for the riots. And yet, because saying so would have made the British responsible for so much death, their conclusions in this commission was that it was Jewish immigration to Palestine and Jewish land purchases at the time that had sparked the riots, and that it was this Jewish demonstration, peaceful demonstration at the Western Wall on to Shabaab in August of 1929 that had sparked these riots.  So there's just, you know, this absolute lack of accountability, not only for the Mufti, who retained his position and became even more powerful and more popular as a leader after these riots, but also for the British and instead, you know, the Jewish victims were blamed for their suffering. At the time, Jews were just 20% of the Palestinian population, which was just 1 million people. Of course, today, Israel is home to more than 10 million people. So you know, clearly there was room for everyone. And the Jews at the time were very peaceful. The Haganah was a very, you know, weak, decentralized force, and after these riots, it became much stronger, and Sephardi Jews and Mizrahi Jews, more traditional Jews who had not joined the Haganah before 1929 had not really embraced Zionism before 1929 now agreed that if Jews were going to be safe in our homeland, then we would need our own army. Manya Brachear Pashman: Can we talk a little bit about the turn toward radicalization and extremism during this time, and what role that has played in the years since? Yardena Schwartz: you know, the Zionist leadership was very adamant that Jews in Palestine should not be carrying out attacks against Arabs in Palestine. You know, it should be really about defending Jews, preventing attacks, but not carrying out retaliatory attacks. But as we've seen throughout the century, of this conflict. You know, extremism begets extremism. And you know, when violence is being used by one side, it is going to be used by the other side as well. And so the rise of a more militant form of Zionism was a direct result of 1929 and this feeling of just helplessness and this feeling of relying on this foreign power, the British, to protect them, and realizing that no foreign power was going to protect the Jews of Palestine and that Jews would have to protect themselves, and the radicalism and the extremism within the Muslim population, particularly the Muslim leadership of Palestine, really just accelerated after the massacre, because they saw that it succeeded. I mean, the British punished the Jewish population of Palestine for the riots by vastly limiting Jewish immigration, vastly limiting Jewish land purchases. Notice, I use the word land purchases because, contrary to a lot of the disinformation we hear. Much today, none of this land was being stolen. It was being purchased by Jews from Muslim land owners. Many of them were absentee landowners. Many of them were from the wealthiest families in Palestine. And many of them were members of, you know, this anti Zionist, pro Mufti circle, who were then telling their own people that Jews are stealing your land and evicting you from your land, when, in fact, it was these wealthy Arab landowners who were selling their land to Jews at exorbitant prices. Manya Brachear Pashman: Did you establish a motive for the Mufti and what were his intentions spreading this disinformation? Yardena Schwartz: Great question. So it was very clear. I mean, he never admitted this, but it was very clear what his motives were, and that was to counter the criticism and accusations of corruption that had dogged him for years, until he began this campaign of propaganda which led much of that criticism and much of those stories of his corruption within the Arabic press and among his Arab rivals to essentially disappear, because now they had a much more threatening enemy, and that enemy was the Jewish community of Palestine, who was plotting to destroy Al Aqsa, conquer Al Aqsa, rebuild their temple, take over Palestine and his campaign worked. You know, after that propaganda campaign became so successful, there were very few people willing to stand up to him and to criticize him, because after 1929 when he became so much more powerful, he began a campaign of assassinations and intimidation and violence used against not only his political rivals and dissidents, but also just Anyone who favored cooperation between Arabs and Jews in Palestine. So there were various mayors of Arab cities who wanted to work together with the Jewish community of those cities or with other Jewish leaders to bring about various economic initiatives, for instance. And some of those mayors were assassinated by the muftis henchmen, or they were just intimidated into silence and into kind of embracing his platform, which was that Palestine is and has always been and should always be, a purely Muslim land, and that there is no place for any kind of Jewish sovereignty or Jewish power in that land.  So, you know, the Mufti, in 1936 he ended up leading a violent rebellion against the British. And the British at that point, had gotten tired of ruling Palestine. They realized it was much more work than they were interested in doing, and they were interested in leaving Palestine, handing over governance to the local population to the Jews and Arabs of Palestine, and they had been interested in figuring out what could be done. Could there be a binational state with equal representation, or representative governance? If Jews are 40% of the population and Arabs are 60% then there could be some kind of governance on those ratios, all of those solutions, including a two state solution, which was presented in 1937 all of those solutions were rejected by the grand mufti, and his platform was embraced by the other Arab officials within Palestine, because if it wasn't, they could face death or violence. And he even rejected the idea of Jews remaining in Palestine under Arab rule. You know when the British said to him, okay, so what will be done with the 400,000 Jews who are in Palestine right now? He said they can't stay. So he didn't only reject the two state solution. He rejected, you know, this bi national, equal utopian society that we hear proposed by so many in pro Palestine movement today. You know, all of these solutions have been on the table for a century and always. They have been rejected by Palestinian leaders, whether it was the Grand Mufti or his apprentice, his young cousin, yas Arafat. Manya Brachear Pashman: Ah, okay, so what happened to Grand Mufti Husseini? Did he stick around? So The Mufti was eventually, finally wanted for arrest by the British after his rebellion claimed the life of a British official. Until then, it had only claimed the lives of Jews and Arabs, but once a British official was killed, then the British had decided that they'd had enough of the Mufti, and they ordered his arrest. He fled Palestine. He ended up in Iraq, where he was involved in riots there the far hood in which many Jews were massacred, perhaps hundreds, if not over 1000 Jews were slaughtered in Baghdad, which was at the time home to about. 100,000 Jews. He then fled Iraq and ended up in Berlin, where he lived from 1941 to 1945 in a Nazi financed mansion, and he led the Arab branch of Joseph Goebbels Ministry of Propaganda. He was the Nazi's leading voice in the Arab world, he spread Nazi propaganda throughout the Muslim world and recruited 10s of 1000s of Muslims to fight for the Nazis, including in the Waffen SS and when the war ended, when world war two ended, and the UN wanted him for Nazi war crimes, he was wanted for Nazi war crimes, placed on the UN's list of Nazi war criminals. Once again, he fled, first to France, then to Cairo, eventually settling in Beirut, where he continued to lead his people's jihad against the Jews of Palestine. So when, in 1947, when the UN voted to partition British Mandate Palestine into an Arab state and a Jewish state so that the British could finally leave Palestine. He declared jihad, and he rejected the Partition Plan, along with every other Arab state which also rejected it. Of course, the Jews of Palestine embraced it, celebrated it, and the very next day after the UN vote, riots erupted throughout Palestine, and he helped. He was kind of pulling the strings of that Jihad taking place in Palestine. And in fact, 1000 Muslim men who he had recruited for the Waffen. SS joined that holy war in Palestine. The Mufti helped create the army of the holy war. Yasser Arafat, who was also in Beirut at the time, also assisted the army of the holy war. He actually fought in the war that began in 1947 alongside the Muslim Brotherhood. So, you know the legacy that the Mufti had? You know, it doesn't end there. It continued to his dying day in 1974 and Arafat took over his mantle as the leader of the Palestinian people. And you know, we see how the disinformation and incitement and rejection of Jewish sovereignty in any part of the ancient land of Israel has continued to be a prominent force in Palestinian politics no matter who was in charge. You know, the Fatah, Mahmoud, Abbas and Hamas, of course, perpetuate the same lies about Al Aqsa. They perpetuate the same denial of a Jewish right to live in peace in our homeland, deny the history of Jewish presence in Israel. So, you know, it's really astounding to me how little is known about the Grand Mufti and how little is known about his impact on this conflict, and particularly in the very beginnings, the ground zero of this conflict in 1929 Manya Brachear Pashman: It's so interesting. We talk so much about Hitler, right? And his antisemitism, but we don't talk about Husseini. Yardena Schwartz: Yeah, and they were good friends. I mean, they met in 1941 shortly after the Mufti arrived, he had a private chauffeur. He was lavishly paid by the Nazis, and he was good friends with Himmler. He toured concentration camps. He knew very well about the final solution. Hitler himself considered the Mufti an honorary Aryan. I mean, the Mufti had blue eyes, fair skin, light hair. Hitler believed that Husseini had Roman blood, and he saw him as someone who could lead the Nazi forces once they arrived in the Middle East. He saw him as, you know, a great ally of the Nazis. He didn't just participate in the Nazis quest to eradicate the Jewish population of Europe and eventually arrive in Palestine, but he also the Mufti worked to convince various European leaders not to allow Jewish refugees from fleeing Europe and not allowing them to come to Palestine. He told them, send them to Poland, and he knew very well what was happening in Poland. Manya Brachear Pashman: So I want to go back to this family in Tennessee, the genesis of this story, and I'm curious. David Schoenberg's niece said that at one point in the book, she said they're Southern, so they sweep ugly under the rug in the south. And so they just didn't talk about that. And when I read that, I thought, actually, that's kind of a Jewish approach, not a southern approach, except we wouldn't say we sweep things under the rug. We move on, right? We treasure our resilience, and we move on from that pain and we build anew. But is moving on really in the Jewish community's best interest? Is that how we end up forgetting and letting this history and this very important history fade?. Yardena Schwartz: Yeah, absolutely. You know, I think it is possible to do both. It is possible to take great pride in our resilience and in our strength and our ability to experience so much devastation and suffering, and yet every time emerge stronger.  I mean, think about the Holocaust. First of all, for many years, we did sweep that under the rug. Survivors were discouraged from speaking about what they went through. They were seen as, you know, especially in Israel, they were seen as, you know, people who went like sheep to the slaughter. It wasn't something to talk about. It was something to move on from. And yet now we are able to hold both in both hands. You know. We're able to honor and commemorate the memory and speak about the atrocities that millions of Jews suffered during the Holocaust, while also celebrating where we went after the Holocaust. I mean, three years after the Holocaust, Israel was born. You know, that's just, on its own, you know, a remarkable symbol of our resilience and our strength as a people. But I think the way we commemorate the Holocaust is a really great example of how we do both how we honor the memory and use that as a lesson so that it never happens again.  And yet, I think that when it comes to the conflict and the various forces that have led us to where we are today, there is this tendency to kind of try to move on and not really speak about how we got here. And it's really a shame, because I think that this is the only way we'll ever find a way out of this tragic cycle of violence, is if we learn how we got here, the forces that continue to drive this conflict after a century, and you know, the people who brought us here. Not only the Grand Mufti, but also, you know, the leaders today who are very much capitalizing on fear and religion, exploiting religion for their own, their own interests, and utilizing disinformation to remain in power. And I think that, you know, we can't afford not to speak about these things and not to know about our own history. It's really telling that, you know, even in Jewish communities, where people know so much about Israel and about this conflict, there is just a complete lack of knowledge of, you know, the very bedrock of this conflict. And I think without that knowledge, we'll never get out of this mess. Manya Brachear Pashman: Yardena, thank you so much. This is such a wonderful book, and congratulations on writing it.  Yardena Schwartz: Thank you so much.  Manya Brachear Pashman: If you missed last week's episode, be sure to tune in for my conversation with Dr Laura Shaw Frank, Director of AJC Center for Education Advocacy. We discussed the delicate balance between combating antisemitism, safeguarding free speech, and ensuring campuses remain safe for all students.  Thank you for listening. This episode is brought to you by AJC. Our producer is Atara Lakritz. Our sound engineer is TK Broderick. You can subscribe to People of the Pod on Apple podcasts, Spotify or Google podcasts, or learn more at ajc.org/PeopleofthePod. The views and opinions of our guests don't necessarily reflect the positions of AJC. We'd love to hear your views and opinions or your questions. You can reach us at PeopleofthePod@ajc.org. If you've enjoyed this episode, please be sure to tell your friends. Tag us on social media with hashtag People of the Pod and hop on to Apple podcasts to rate us and write a review to help more listeners find us. Tune in next week for another episode of People of the Pod.

There is a widespread custom to eat a hardboiled egg at the Pesah Seder, in order to commemorate the Korban Hagiga (the "festival sacrifice"). During the times of the Bet Ha'mikdash, the Hagiga offering was brought together with the Korban Pesah (paschal offering) on Erev Pesah, and one would partake of its meat prior to eating the meat of the Korban Pesah. We commemorate this practice by eating an egg, the traditional food of mourning, in order to express our sorrow over the absence of the Mikdash, on account of which we are unable to fulfill the Misvot of the holiday as we should. An interesting question arises regarding this Halacha in a case where Erev Pesah occurs on Shabbat, such that the Seder is held on Mosa'e Shabbat. During the times of the Mikdash, when Erev Pesah fell on Shabbat the Korban Hagiga was not offered on that day. Although the offering of the Korban Pesah overrides the Shabbat restrictions, this is not true of the Korban Hagigah, and thus when Erev Pesah fell on Shabbat the Korban Hagigah was not brought together with the Korban Pesah. Perhaps, then, in such a case we should not partake of an egg at the Seder in commemoration of the Hagiga sacrifice. Tosefot address this question in Masechet Pesahim, and they conclude that one must, in fact, eat an egg at the Seder even on Mosa'e Shabbat. They cite Rabbenu Peretz (France, 13th century) as explaining that if we would not eat an egg in this case, we would give the impression that in other years we actually partake of the Hagiga sacrifice, rather than a symbolic commemoration. This impression was especially likely in communities that would eat meat – rather than an egg – to commemorate the Korban Hagiga. In order to avoid giving this impression, we eat the egg at the Seder even in situations where the Korban Hagiga would not be offered, thus making it clear that the egg serves merely as a symbolic commemoration. The Rosh (Rabbi Asher Ben Yehiel, Germany-Spain, 1250-1327) cites a different theory in the name of Rabbi Yishak of Courbeil (the "Samak," France, 13th century). He suggested that one should eat an egg at the Seder even on Mosa'e Shabbat because when Erev Pesah occurred on Shabbat the Hagiga was offered on Friday. Since the Hagiga was brought even in years when Erev Pesah fell on Shabbat – albeit on the previous day – it is appropriate to include a commemoration of this sacrifice at the Seder. The Rosh, however, rejects this theory, noting that when the Hagiga was brought on Friday, its meat would no longer be permissible for consumption on Mosa'e Shabbat. Seemingly, then, there should be no reason to commemorate the Hagiga at the Seder on Mosa'e Shabbat. In any event, in light of the comments of Tosefot cited above, Halacha requires partaking of a hardboiled egg at the Seder even on Mosa'e Shabbat. This is indeed the ruling of the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), the Kaf Hahayim, and the Mishna Berura (commentary to the Shulhan Aruch by Rabbi Yisrael Meir Kagan, 1839-1933). Summary: One should eat a hardboiled egg at the Seder to commemorate the Hagiga sacrifice, even when the Seder is held on Mosa'e Shabbat.

James Canton is an author and lecturer whose writing is mainly concerned with the ties between nature, literature and the environment. Often involving exploring the distant past, his books include Ancient Wondering, From Cairo to Baghdad, and The Oak Papers. His most recent book Grounded takes him on a journey through England, considering the private markers in the landscape which are sacred to individuals and which connect us to the people from our past. In this episode of Nature Revisited, James reveals how our ancient ancestors were not as primitive as we might imagine, as well as what we can learn from - and how we're connected to - the sacred sites and grounds of our landscapes. [Originally published Oct 17, 2023. Ep 106] James Canton's website: https://jamescanton.co.uk Grounded book: https://www.amazon.com/Grounded-Journey-into-Landscapes-Ancestors-ebook/dp/B0B6YBF5YN?ref_=ast_author_mpb Listen to Nature Revisited on your favorite podcast apps or at https://noordenproductions.com Subscribe on Spotify: https://tinyurl.com/bdz4s9d7 Subscribe on Apple Podcasts: https://tinyurl.com/5n7yx28t Podlink: https://pod.link/1456657951 Support Nature Revisited https://noordenproductions.com/support Nature Revisited is produced by Stefan van Norden and Charles Geoghegan. We welcome your comments, questions and suggestions - contact us at https://noordenproductions.com/contact

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ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.   7/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1829 FOUNDING PERTH

ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.   1/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1936 UGANDA BRUSHFIRE

ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.  2 /8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1910 SOUTH AUSTRALIA LIMESTONE MINING

ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.   3/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1916 BATTLE OF THE SOMME

ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.   4/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1841 WESTERN AUSTRALIA

ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.   5/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1894 PERTH

ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.   6/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1905 RAVENSWOOD MINES

ENTHUSIASTIC SPRINGTIME TRANSFORMATION IN NEW ENGLAND.   8/8: Nature and Human History: The Earth Transformed: An Untold History Hardcover  by  Peter Frankopan  (Author) 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. 1899 COPPER MINING NSW

Retired Royal Marine Commando Lee West joins us on Urban Valor to recount the moments when he was nearly kidnapped by Al Qaeda at a checkpoint in Baghdad. Lee served from 2003 to 2020, rising to the rank of Color Sergeant, and brings a firsthand account of frontline combat in Iraq and Afghanistan. During his second deployment to Afghanistan, Lee was ambushed and blown off his feet by a massive IED blast. His story includes undercover work in the Calais migrant camps while still on active duty, revealing shocking flaws in UK border security.Watch as Lee opens up about brotherhood, trauma, and the sacrifices soldiers make—both on and off the battlefield.

On Erev Pesah, Halacha forbids partaking of Masa with which one may fulfill his obligation of Masa at the Seder. (This is to the exclusion of egg Masa, which may not be used for the Misva at the Seder, and which one may therefore eat on Erev Pesah.) This prohibition results in an interesting Halacha in a situation when Erev Pesah falls on Shabbat. Since Masa is not suitable for consumption on this day, it serves no functional purpose and is therefore deemed "Mukse," something that one may not handle on Shabbat. Several authorities, including the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), Rav Haim Palachi (Turkey, 1788-1869) and Hacham Ovadia Yosef, have indeed ruled that it is forbidden to handle Masa on Erev Pesah when it occurs on Shabbat. It should be noted, however, that this prohibition applies only to "Shemura Masa" – Masa made from grain that had been carefully protected from water from the time it was harvested. Shemura Masa, which is what we use at the Seder, is particularly costly, and one therefore generally reserves it specifically for the Seder. Other Masa, however, which is less expensive, is often used on Erev Pesah to feed young children. As such, it serves a purpose even on Erev Pesah and may therefore be handled even when Erev Pesah falls on Shabbat. If one must move Shemura Masa on Erev Pesah that falls on Shabbat, he should place an item that may be handled – such as some other food product – on top of the Masa. The Masa then becomes a "Basis Le'davar Ha'mutar" – a "base" for a permissible item – which Halacha allows one to move on Shabbat. Summary: When Erev Pesah falls on Shabbat, it is forbidden to handle Shemura Masa on that Shabbat. Other Masa may be handled. If one must move Shemura Masa on such a Shabbat, he should place a permissible item on the Masa and then move the Masa.

Scott interviews Gary Vogler about the book he published last year with the Libertarian Institute: Israel, Winner of the 2003 Iraq Oil War. Vogler explains his background managing oil in Iraq on behalf of the Pentagon. They then dive into Vogler's insights about how the oil trade—especially the secret oil trade between Israel and its regional neighbors—lies at the heart of the geopolitical dynamic in the Middle East and all the American interventions there in recent decades.    Discussed on the show: Israel, Winner of the 2003 Iraq Oil War: Undue Influence, Deceptions, and the Neocon Energy Agenda by Gary Vogler Iraq and the Politics of Oil: An Insider's Perspective by Gary Vogler Treacherous Alliance: The Secret Dealings of Israel, Iran, and the United States by Trita Parsi Rumsfeld: His Rise, Fall, and Catastrophic Legacy by Andrew Cockburn “Plan B” (The New Yorker) Private Empire: ExxonMobil and American Power by Steve Coll Gary Vogler is a 1973 West Point graduate, retired army reserve lieutenant colonel, retired ExxonMobil executive with 21 years, five months of Iraq oil planning at Pentagon followed by 75 months in Iraq under DOD - appointed Oil Minister during first 10 days in Baghdad in April 2003. This episode of the Scott Horton Show is sponsored by: Roberts and Robers Brokerage Incorporated; Tom Woods' Liberty Classroom; Libertas Bella; ExpandDesigns.com/Scott. Get Scott's interviews before anyone else! Subscribe to the Substack. Shop Libertarian Institute merch or donate to the show through Patreon, PayPal or Bitcoin: 1DZBZNJrxUhQhEzgDh7k8JXHXRjY Learn more about your ad choices. Visit megaphone.fm/adchoices

 Download Episode. Scott interviews Gary Vogler about the book he published last year with the Libertarian Institute: Israel, Winner of the 2003 Iraq Oil War. Vogler explains his background managing oil in Iraq on behalf of the Pentagon. They then dive into Vogler's insights about how the oil trade—especially the secret oil trade between Israel and its regional neighbors—lies at the heart of the geopolitical dynamic in the Middle East and all the American interventions there in recent decades.    Discussed on the show: Israel, Winner of the 2003 Iraq Oil War: Undue Influence, Deceptions, and the Neocon Energy Agenda by Gary Vogler Iraq and the Politics of Oil: An Insider's Perspective by Gary Vogler Treacherous Alliance: The Secret Dealings of Israel, Iran, and the United States by Trita Parsi Rumsfeld: His Rise, Fall, and Catastrophic Legacy by Andrew Cockburn “Plan B” (The New Yorker) Private Empire: ExxonMobil and American Power by Steve Coll Gary Vogler is a 1973 West Point graduate, retired army reserve lieutenant colonel, retired ExxonMobil executive with 21 years, five months of Iraq oil planning at Pentagon followed by 75 months in Iraq under DOD - appointed Oil Minister during first 10 days in Baghdad in April 2003. This episode of the Scott Horton Show is sponsored by: Roberts and Robers Brokerage Incorporated; Tom Woods' Liberty Classroom; Libertas Bella; ExpandDesigns.com/Scott. Get Scott's interviews before anyone else! Subscribe to the Substack. Shop Libertarian Institute merch or donate to the show through Patreon, PayPal or Bitcoin: 1DZBZNJrxUhQhEzgDh7k8JXHXRjY

This week, we go straight to the front lines with veteran war correspondent Philip Ittner, joining us from downtown Kyiv, Ukraine. With over 30 years of experience covering conflict zones—from Baghdad to Afghanistan to now Ukraine—Philip brings raw, unfiltered insight into the war's devastating impact on everyday Ukrainians, the shifting global order, and what Western media isn't telling you. If you want the ground truth about Ukraine, you need to hear this. Philip Ittner Resources:  https://philipittner.com/ https://www.youtube.com/channel/UCtYcuDzGux4cGLyTsjmi_Wg https://www.instagram.com/ittnerphil

In this episode, we kick off We're With the Banned – a miniseries on banned or challenged comics and graphic novels – with a discussion of This One Summer by Mariko Tamaki and Jillian Tamaki, published by First Second Books! In this delightful, finely detailed coming-of-age story, friends Rose and Windy contend with their impending adolescence during a summer beach trip, set against a pair of contrasting conflicts revolving around pregnancy, communication and depression. Will Rose get over her crush on store clerk Dunk and realize she's backing the wrong horse? Will Windy ever slow down and take a breath? And can they prevail in that high-stakes game of Beach Blanket Bingo known as … The Comics Canon? In This Episode: ·       Please consider donating to the Comic Book Legal Defense Fund ·       We welcome a surprise guest ·       Petit Maman ·       The Power Fantasy Vol. 1: The Superpowers Join us in two weeks as We're With the Banned continues with a discussion of 2006's Pride of Baghdad by Brian K. Vaughan and Niko Henrichon! Until then:Impress your friends with our Comics Canon merchandise! Rate us on Apple Podcasts! Send us an email! Hit us up on Facebook or Bluesky! And as always, thanks for listening!

Send us a textIn this episode, Ricardo Karam meets Serwan Baran, an Iraqi Kurdish artist whose life has been a series of challenges and transformations, which are reflected in his work that embodies conflict, pain, and belonging.Born in Baghdad in 1968, he developed a passion for painting from a young age, which led him to study fine arts at Babylon University, where he graduated in 1992 as the first in his class.  After graduating, he began his career as a professor at the Faculty of Fine Arts at Baghdad University for seven years, but he soon realized that teaching limited his creative energy and decided to devote himself to his art. From being arrested at the age of 16 for a political joke, to the years of economic siege in the 1990s when he earned a salary of only $4 per month, to leaving Iraq and living in Syria and Jordan before later settling outside his homeland, Baran's life has been marked by difficult experiences that have characterized his life. His work was influenced by these stages, moving from realistic painting to a more abstract style, using visual symbols that reflect violence, power, and psychological brokenness.  Join this in-depth interview with Serwan Baran, as he tells his stories of art, freedom, and exile, and talks about the challenges he has faced in his artistic and personal journey.في هذه الحلقة، يلتقي ريكاردو كرم مع سيروان باران، الفنان الكردي العراقي الذي شكّلت حياته سلسلة من التحديات والتحولات، فانعكست على أعماله التي تجسّد الصراع، الألم، والانتماء. وُلِد في بغداد عام 1968، وبرز منذ صغره بشغفه بالرسم، ما دفعه إلى دراسة الفنون الجميلة في جامعة بابل، حيث تخرّج عام 1992 كالأول على دفعته.  بعد تخرّجه، بدأ مسيرته كأستاذ في كلية الفنون الجميلة بجامعة بغداد لمدة سبع سنوات، لكنه سرعان ما أدرك أنّ التدريس يحدّ من طاقته الإبداعية، فقرر التفرغ لفنه. شارك في أكاديمية الصيف في دار الفن بعمّان عام 2000، حيث تتلمذ على يد الفنان السوري الحداثي ماروان كاسب باشي، ما كان له أثر كبير في تشكيل أسلوبه الفني.  عاش سيروان باران تجارب صعبة طبعت حياته، بدءاً من اعتقاله في سن السادسة عشرة بسبب نكتة سياسية، مروراً بسنوات الحصار الاقتصادي في التسعينيات حيث كان يتقاضى راتباً لا يتجاوز 4 دولارات شهرياً، وصولاً إلى مغادرته العراق والعيش في سوريا والأردن قبل أن يستقر لاحقًا خارج وطنه.تأثرت أعماله بهذه المحطات، فانتقل من الرسم الواقعي إلى أسلوب أكثر تجريداً، مستخدماً رموزاً بصرية تعكس العنف، السلطة، والانكسار النفسي.  انضموا إلى هذا اللقاء العميق بين ريكاردو كرم وسيروان باران، حيث يروي الأخير قصصه عن الفن، الحرية، والمنفى، ويتحدث عن التحديات التي واجهها في رحلته الفنية والشخصية.

Gad Ben-Meir was born in Baghdad in 1931. He has published two collections of poetry in classical Arabic, Nightingales of Intimacy (2004) and Dialogue of the Hearts (2008), and one collection in the Egyptian dialect, Ya Manal Ya Manali (2004). After more than fifty years of living in England and Australia, his first collection of poetry in English, Siren of the Heart (2020), celebrates his appreciation and insight into love and friendship and their repercussions.Siren of the Heart (Westphalia Press, 2020) is available here: https://www.amazon.com.au/Siren-Heart-Gad-Ben-Meir-ebook/dp/B0856WWRML/r...(link is external) Production & Interview : Dr Tina Giannoukos

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** When baking Masot for the Misva of Masa at the Seder, one must use "Mayim She'lanu" (pronounced with a "Dagesh" in the "Lamed") – meaning, water that has been left overnight. This means that if a person plans to bake Masa for the Misva on Tuesday, then the water that he will knead with the dough should be drawn on Monday, preferably just before sundown, when, the Rabbis teach, water is at its coldest. When drawing the water, one should verbally declare that he draws the water for the purpose of the Misva of Masa ("Hareni Sho'eb Le'shem Misvat Masa"). The water should then be placed in a special utensil where it will remain until the next day. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (listen to audio recording for precise citation) that one should wash his hands before drawing the water for the Masot. Furthermore, he writes that the water should be drawn specifically by a Jew; one should not ask or hire a gentile to draw the water for the baking of the Masot for Pesah. The water must be left to sit throughout the entire night, and therefore, as the Ben Ish Hai writes, one should not begin kneading the Masot until after Alot Ha'shahar (daybreak) the next morning. If one begins the process earlier than Alot Ha'shahar, then the water is not considered to have been left to sit throughout the entire night, and the Masot are thus invalid for the Misva. Therefore, one who bakes Masot must ensure to draw the water used for the baking the previous day before sundown, and leave it to sit throughout the night until daybreak. Summary: The water used for baking Masot for the Misva of Masa at the Seder must be drawn the day before baking, and left to sit throughout the night until daybreak. The water should be drawn specifically by a Jew, who before drawing the water should wash his hands and announce that he draws the water for the purpose of the Misva.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Gemara in Masechet Yoma emphasizes the importance of taking three steps back after completing the Amida, commenting that if one did not do this properly, then it would have been preferable for him not to have prayed at all. In a sense, failing to take three steps back after the Amida almost invalidates the prayer. After stepping back, one recites, "Oseh Shalom Bi'mromav…" The simple understanding of the requirement to take three steps back is that it displays respect and reverence to G-d. After standing in the Almighty's presence, we cannot just leave; this would be disrespectful. We instead reverently step backwards, facing Hashem. We step back first with our left foot, showing that we are reluctant to leave, and we do so starting with our weaker foot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) offers a different explanation, based on Kabbalistic teaching. When we stand before G-d and recite the Amida, he writes, we are in the realm of "Asilut." And once we finish, we must pass through the realms of "Beri'a" and "Yesira" to return to our world, the realm of "Asiya." We thus take three steps, corresponding to the three stages of our return to this realm. After one take the three steps back and recites "Oseh Shalom," he remains in place with his feet together until the time for the recitation of "Nakdishach." At that point, one takes three steps forward – starting with his right foot – and keeps his feet together for "Nakdishach." The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that if "Nakdishach" begins immediately after one takes his three steps back, then he should right away take his three steps forward for "Nakdishach," without waiting. If, before "Nakdishach," he needs to step outside, such as to use the restroom, then he does not first take three steps forward. He leaves, and returns to the spot where he was standing, and then takes three steps forward. If one prays privately, and thus "Nakdishach" is not being recited, then after he takes three steps back and recites "Oseh Shalom," he remains in place for the amount of time needed to walk four Amot – approximately 3-4 seconds – and then takes three steps forward, starting with his right foot. The Gemara strongly condemns one who takes three steps forward immediately, without pausing several seconds, as this shows that his three steps back were not taken out of respect and reverence. Ideally, before one begins the Amida, he should ensure that he has enough room to take three full steps – toe to heel – backwards after the Amida. However, the Ben Ish Hai writes, if one does not have enough room to take three full steps back, then he takes three smaller steps. Summary: After one completes the Amida, he takes three steps back, starting with his left foot, recites "Oseh Shalom," and remains in place with his feet together until "Nakdishach," at which point he takes three steps forward, starting with his right foot, for "Nakdishach." If he prays privately, he should wait 3-4 second and then take three steps forward. Ideally, before one begins the Amida, he should ensure that he has enough room to take three full steps – toe to heel – backwards after the Amida. However, if one does not have enough room to take three full steps back, he takes three smaller steps.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** Which is the proper way to recite the Amida – silently, or audibly? The Shulchan Aruch writes (101) that when praying the Amida one must move his lips and enunciate the words; thinking the words in one's mind does not fulfill the obligation, as indicating in the verse describing the prayer of Chana, mother of the prophet Shemuel: "Only her lips were moving…" (Shemuel I 1:13). This ruling of the Shulchan Aruch is shared by all authorities. There is, however, disagreement among the authorities as to how loudly the Amida should be recited. The Shulchan Aruch rules that one should recite the Amida softly enough so that those standing near him will not hear his prayer, but loudly enough to allow him to hear his own prayer. Among the Kabbalists, however, we find different traditions in this regard. The Chid"a (Rabbi Chayim Yosef David Azulai, Israel, 1724-1806), in his work "Birkei Yosef" (a commentary to the Shulchan Aruch), records a tradition he heard in the name of students of the Arizal (famed Kabbalist, Israel, 1534-1572) that the Amida must be prayed silently. If one's prayer is even slightly audible, the "Chitzonim" (harmful spiritual forces) are capable of disrupting the prayer's efficacy and preventing it from reaching its destination. By contrast, the Siddur Beit Oveid (in Hilchot Tefila, 75), after recording these comments of the Chid"a, cites a ruling from the Kabbalist Mahari Seruk, a student of the Arizal, that one must pray loudly enough to hear his own prayer. Thus, different traditions exist as to the proper way to recite the Amida according to the Kabbalah. The Ben Ish Chai (Rabbi Yosef Chayim of Baghdad, 1833-1909), in his work "Od Yosef Chai" (Parashat Mishpatim, 3; listen to audio for precise citation), rules that the Halacha on this issue depends on the individual's ability to properly pronounce the words and concentrate on his prayer. One who feels that he can accurately enunciate the words and pray with concentration reciting the Amida inaudibly, then he should do so, in accordance with the tradition cited by the Chid"a. If, however, one suspects that he might swallow his words or experience difficulty concentrating unless he recites the Amida audibly, then he should follow the Shulchan Aruch's ruling and pray the Amida loudly enough to hear his words. The Ben Ish Chai adds that his father followed the practice to recite the Amida audibly. Chacham Ovadia Yosef, in his work Halichot Olam (vol. 1, p. 157), writes that the Halacha follows the position of the Shulchan Aruch, that the Amida should be recited audibly. This will enhance his concentration and ability to pronounce the words properly. Of course, those who recite the Amida audibly must ensure to recite it softly enough that only they – and nobody else in the synagogue – can hear their prayer. Summary: According to all authorities, one must recite the Amida with his lips, and not merely think the words in his mind. One should recite the Amida audibly, such that he – but nobody else – can hear his prayer. If he feels capable of properly enunciating the words and concentrating while praying silently, the Ben Ish Chai says to pray silently.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The widespread custom among all Sephardic communities is to recite "Viduy," or confession, immediately following the Amida both at Shaharit and at Minha. This custom is based upon passages in the Zohar (the principal text of Kabbala) and the writings of the Arizal (Rabbi Yishak Luria, 1534-1572). We introduce "Viduy" with the recitation of "Ana Hashem Elokenu V'Elokeh Abotenu…" After "Viduy," we proceed to the recitation of the Thirteen Attributes of Mercy ("Hashem, Hashem…") and Nefilat Apayim ("Le'David…"). The Arizal instructed that the "Viduy" should be recited according to the sequence of the Hebrew alphabet. We thus begin with "Ashamnu" – a word that starts with the letter "Alef" – followed by "Bagadnu," and so on. When we come to the letters that take on a different form when appearing at the end of a word ("Kaf," "Mem," "Nun," "Peh" and "Sadi"), we recite two words with that letter. Thus, for example, for "Kaf" we recite "Kizabnu" and "Ka'asnu," and for the letter "Mem" we recite "Maradnu" and "Marinu Debarecha." This was the position of the Arizal, and the custom in Yeshivat Bet El, as documented by the Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Ki-Tisa. The entire confessional text in recited in plural form. For example, we recite "Ashamnu" ("We bear guilt"), as opposed to "Ashamti" ("I bear guilt"), and so on. The Sha'ar Hakavanot writes that one must recite the entire "Viduy" even if he knows with certainty that he has not transgressed one or several of the violations enumerated in the "Viduy" text. It is possible that he has transgressed the given violation in a previous Gilgul (incarnation of the soul), or that a person whose soul is connected to his soul is guilty of that transgression. He may have also unwittingly caused others to violate the sin, or perhaps violated a sin resembling the transgression in question. For all these reasons, one should not skip any part of the "Viduy" even if he thinks he has not violated one of the sins mentioned. "Viduy" must be recited while standing (Masechet Yoma 87). During the "Viduy" recitation, one may not lean on a wall or piece of furniture in a manner such that he would fall if that object would be suddenly moved. While reciting the list of sins ("Ashamnu…"), one should bow slightly as an expression of humble submission. It is customary for both the Hazan and the congregation to recite "Viduy" in a whisper, rather than in a loud, audible voice. Even a person praying privately, who does not recite the Thirteen Attributes, recites "Ana" and the "Viduy." If a person who had already recited "Viduy" happens to be present in a synagogue when the congregation recites "Viduy," he is not required to join them, though it is proper for him to recite the words, "Hatati Aviti Pashati" while they recite "Viduy." One may recite "Viduy" during the nighttime hours, except on Mosa'eh Shabbat, until Hasot (midnight as defined by Halacha). In fact, according to Kabbalistic teaching, one should recite "Viduy" before he goes to sleep, along with his recitation of the bedtime Shema. The Kaf Ha'haim (Rabbi Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites this custom (in 239:2) in the name of the Arizal. It is customary, however, not to recite "Viduy" with the bedtime Shema on a night following a day when Nefilat Apayim is omitted. Thus, for example, on the night following Shabbat, Rosh Hodesh or holidays, one should not recite "Viduy" with the bedtime Shema. The Ben Ish Hai mentions this Halacha in Parashat Ki Tisa (7). This discussion relates only to the recitation of "Viduy," and not to the Thirteen Attributes or Nefilat Apayim, which one should not recite at nighttime. Needless to say, "Viduy" should not be recited on Shabbat or holidays.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in Parashat Vayigash (1; listen to audio recording for precise citation), discusses the laws pertaining to the recitation of the verse, "Hashem Melech" in the prayer service. He writes that whenever we recite this verse, we recite it twice. This verse expresses our acceptance of God as King over us, and we recite it twice to emphasize that we accept the Almighty's kingship over both our bodies and our souls. (The Ben Ish Hai cites a passage from the Zohar as the source for this Halacha.) Precedent for this practice is found in the Book of Melachim I (18:39), where we read that Beneh Yisrael declared their loyalty to God by declaring, "Hashem Hu Ha'Elokim Hashem Hu Ha'Elokim" ("Hashem is God, Hashem is God"). Just as Beneh Yisrael repeated this declaration, so must we repeat "Hashem Melech" in order to express our commitment of both body and soul to the Almighty. The Ben Ish Hai further writes that one must stand while reciting "Hashem Melech." In fact, even if one is reciting Shema or another part of the prayer service when the congregation recites "Hashem Melech," he should stand for the recitation. One should not, however, interrupt his prayer to join in the recitation of "Hashem Melech." He simply stands together with the congregation. This applies even if one recites a part of the prayer service where Halacha allows interruptions, such as the Akeda or the Korbanot. Although he must stand together with the congregation, he should not interrupt his recitation to recite "Hashem Melech." Certainly, however, if one is not in the middle of prayer, but is rather learning or just sitting in the synagogue, he should stand and join in the recitation of "Hashem Melech." This applies also to the recitation of "Hashem Melech" during the Selihot service. The exception to this rule, the Ben Ish Hai writes, is the recitation of "Hashem Melech" during Hakafot on Simhat Torah. As that recitation is merely a Minhag (custom), and not required according to the strict Halacha, one who is in the synagogue during Hakafot and hears "Hashem Melech" is not required to stand or join in the recitation. Finally, the Ben Ish Hai writes that an adult must lead the recitation of "Hashem Melech." In congregations where minors are invited to lead the Pesukeh De'zimra service, an adult must replace the minor for the recitation of "Hashem Melech." The Ben Ish Hai emphasizes that congregations in which minors are allowed to lead the recitation of "Hashem Melech" must change their practice and see to it that specifically an adult leads this important part of the prayer service. Summary: When we recite "Hashem Melech" in the prayer service, we recite it twice, and we stand for this recitation. If one hears the congregation reciting "Hashem Melech" while he prays a different part of the service, he should rise with the congregation, though he should not interrupt his prayer. Minors should not be allowed to lead the recitation of "Hashem Melech," even in congregations which allow minors to lead the Pesukeh De'zimra service.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** There is a prevalent custom among the Sepharadim to gesture with one's hands to the right and to the left before beginning the Amida prayer. The custom is to gesture three times to the individual standing to one's right, and then three times to the person to the left. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) records this custom in Parashat Beshalah and writes that this is done for reasons based on Kabbalistic teachings. Additionally, however, the Ben Ish Hai provides a reason on the level of "Peshat" (the simple, straightforward understanding). We describe in the prayer service the procedure by which the angels in heaven praise God, and how the angels would receive permission from one another before beginning the praise, so that the praise would be recited in unison ("Ve'notenim Reshut Ze La'ze"). As we begin our prayer service, we seek to resemble the heavenly angels, and we therefore turn to those standing next to us as though asking permission to begin our prayer, just as the angels do before beginning their praise of God. Rav Haim Palachi (Turkey, 1788-1869), in his Kaf Ha'haim, suggests a slightly different explanation. Just before the Amida service in Shaharit and Arbit, we recall the miracle of the splitting of the sea, and the song of praise sung by Beneh Yisrael after the miracle. We emphasize the fact that the entire nation sang this song of praise in unison ("Yahad Kulam Hodu Ve'himlichu…"). At Minha, too, we recite just before the Amida the verse, "Vi'barech Kol Basar Shem Kodsho" ("All flesh shall bless His holy Name" – Tehilim 145:21), emphasizing the fact that all people join together in praising God. We therefore turn to each other before beginning the Amida as an expression of this theme of joint, collective praise for the Almighty. It should be noted that during Minha and Arbit, these gestures should be made not immediately before the Amida, but rather during the Kaddish, as one answers "Yeheh Shemeh Rabba Mebarach…" This is as opposed to Shaharit, when one should make the gestures just before he begins the Amida prayer. Hacham Ovadia Yosef, in his Halichot Olam, writes that when gesturing during "Yeheh Shemeh Rabba" one must ensure not to become so preoccupied with gesturing that he does not properly concentrate on what he says. Even while gesturing, one should make a point to concentrate on the words of "Yeheh Shemeh Rabba…" Summary: The Sephardic custom is to gesture with one's hands three times to the right and then three times to the left before beginning the Amida. At Shaharit, this is done just before one begins the Amida, and during Minha and Arbit one gestures while reciting "Yeheh Shemeh Rabba" during the Kaddish before the Amida.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

Baghdad, 2003. In an effort to establish some semblance of order in the war-torn city, Florida cop-turned-military consultant Chris Henry has been assigned to train cadets in law enforcement. But good intentions are not immune to the chaos found in the post-9/11 Middle East. When one of Henry's trainees is found dead, he's forced to ally himself with Nassir, the last policeman in Baghdad, to unravel a bloody mystery. While Henry and Nassir search for answers, forces in the shadows are pulling strings that these men don't even know they're tied to. News 00:41 The Sheriff of Babylon 12:05 Back Matter Matters 44:04 The Pull-List 49:30 Linktr.ee/tradewaiters Follow Us!

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The thirteenth of Adar – the day before Purim – is observed as a fast called Ta'anit Ester. This fast commemorates the fast that the Jews observed during the time of Mordechai and Ester on the day they waged war to defend themselves against those in the Persian Empire who sought to annihilate them. By commemorating that fast, we remind ourselves that God listens to our prayers and accepts our repentance during times of distress and saves us from calamity. The Maggid (angel) who taught Torah to Rabbi Yosef Karo revealed to him another aspect of Ta'anit Ester. Our indulgence in food, drink and merriment on Purim could potentially lead us to sin. We therefore observe a fast day which is a Segula against sin, to help ensure that the Satan will not have the power to cause us to sin during the Purim festivities. Ta'anit Ester is thus a crucial part of the Purim celebration, as it helps guarantee that our observance will be pure. Furthermore, by observing a fast before Purim we demonstrate that we eat and drink on Purim not to satisfy our physical drives, but rather for the sacred purpose of fulfilling God's will. The work Kav Ha'yashar (chapter 99; listen to audio recording for precise citation) writes that the day of Ta'anit Ester is an especially auspicious time for our prayers to gain acceptance in the merit of Ester and Mordechai. The Kav Ha'yashar therefore advises those in need of divine compassion to set aside some time on Ta'anit Ester and recite the 22nd chapter of Tehillim ("Lamenase'ah Al Ayelet Ha'shahar"), followed by a prayer for whatever it is that they need. In this prayer one should explicitly invoke the merit of Mordechai and Ester. Ta'anit Ester has been accepted by the Jewish people as an obligatory fast day, and, as such, one does not have to declare a formal acceptance the previous day. Although some people have the practice to refrain from bathing on a public fast day (as mentioned by the Mishna Berura, in the laws of Ta'anit Sibur), all agree that bathing is allowed on Ta'anit Ester. Since Ta'anit Ester does not commemorate any tragic event and is not observed in response to a dangerous situation, it is not an unhappy day, and bathing is entirely permissible according to all views. The fast begins at Amud Ha'shahar, or approximately 72 minutes before sunrise, and it concludes at Set Ha'kochavim, which occurs anywhere from 20 to 40 minutes after sunset (one should consult with his Rabbi for personal guidance in this regard). In truth, the precise time of Set Ha'kochavim with regard to Ta'anit Ester is generally irrelevant, since the fast in any event is observed until after the nighttime Megila reading, which ends after the latest possible time for Set Ha'kochavim. According to the Shulhan Aruch, it is permissible to stipulate before going to sleep the night before Ta'anit Ester that one wishes to eat and drink before the onset of the fast. This stipulation must be made verbally, and one cannot rely on a stipulation made before a previous fast day. But if a verbal declaration is made before one goes to sleep, one may, according to the Shulhan Aruch, eat and drink if he wakes up before Amud Ha'shahar. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572), however, based on the Zohar, maintained that once one goes to sleep the night before a fast, he may no longer eat, even if he made a verbal stipulation. He may, however, drink, even according to the Arizal's view. Therefore, it is certainly permissible to wake up early before the fast begins to drink a cup of coffee, for example, as long as one made a verbal declaration before he went to sleep. One who is not well, or feels that he will be unable to complete the fast if he does not eat in the morning before the fast begins, may rely on the Shulhan Aruch's ruling and make a stipulation before going to sleep. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Ateret Tiferet (198), writes that it is proper to immerse thirteen times on any fast day and in times of crisis. These thirteen immersions correspond to the thirteen divine attributes of mercy. If possible, one should recite the corresponding attribute each time he immerses, while he is in the water. (Obviously, this assumes that the conditions allow for reciting matters of sanctity.) Summary: Ta'anit Ester is a very meaningful occasion and an auspicious time for having one's prayers answered. The fast begins 72 minutes before sunrise, and ends after the nighttime Megila reading. If necessary, one may verbally stipulate before going to sleep the night before the fast that he plans on eating and drinking before the fast begins. Preferably, though, this stipulation should be made only for drinking, but not for eating. It is permissible to bathe on Ta'anit Ester, even according to the custom to refrain from bathing on other fasts. There is a custom to immerse thirteen times in a Mikveh on every fast day.

"Ibn Zakarya was born in the western mountains of Persia, when silk merchants from the east still plied their trade. Even as a half-naked child playing in a dust, he proved himself a prodigy, scratching the shape of the moon in the yellow earth."   A tale of ancient deserts where the boundary between science and magic is blurred. A young man's genius is not always valued. What exactly is "wisdom"?

In this episode of Hold Your Fire!, Richard Atwood is joined by Crisis Group experts Berkay Mandıracı, Lahib Higel and Dareen Khalifa to discuss the Kurdistan Workers' Party (PKK)'s announcement of a ceasefire with Türkiye following imprisoned PKK leader Abdullah Öcalan's call for the group to disarm and dissolve. They discuss the motivations behind the Turkish initiative to end the 40-year conflict with the PKK (a group designated as terrorist by Ankara and several Western capitals). They unpack how the PKK's leadership in northern Iraq's Qandil Mountains has reacted to Öcalan's call and how the conflict has influenced Ankara's relations with Baghdad. They discuss implications for north-eastern Syria, where the PKK-linked Syrian Democratic Forces have clashed with Türkiye-backed groups, whether the efforts by Syria's new leadership to integrate the SDF into a new state structure can address Ankara's security concerns and Israel's potential support for the SDF. They also assess how the public in Türkiye has reacted to the latest initiative to end the conflict and where the process might be headed next.Click here to listen on Apple Podcasts or Spotify. For more, check out our visual explainer “Türkiye's PKK Conflict: A Visual Explainer”, our latest War & Peace podcast “After Assad – Implications for Türkiye in Syria and Beyond” and our Türkiye country page. Hosted on Acast. See acast.com/privacy for more information.

The 7th of Adar (which this year will be March 7th 2025) marks the Yartzheit of Moshe Rabbenu, and there is a custom among many to observe a fast on this day. The custom to fast on 7 Adar is mentioned already by Maran in the Shulhan Aruch (Orah Haim 580:2). The rationale behind this custom is the fact that it is customary to fast on the Yartzheit of one's primary Rabbi, as the Mishna Berura (Rabbi Yisrael Meir Kagan, 1839-1933) cites (in 568:46) from the Shela (Rabbi Yeshayahu Horowitz, 1558-1630). The Mishna Berura explains that one is obligated to honor his Rav Mubhak (primary Rabbi) even more so than his parent, and thus just as it is customary to fast on a parent's Yartzheit, it is appropriate to fast on the Yartzheit of one's Rabbi, as well. Moshe Rabbenu is, without question, the Rav Mubhak of the entire Jewish people, and it is therefore appropriate to observe a fast on his Yartzheit, 7 Adar. It goes without saying that merely refraining from food and drink is not as important as praying and studying Torah, which are the primary means of Teshuba. Therefore, it is proper on 7 Adar for communities to assemble for Torah classes in observance of this special day. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the introduction to his Tikkun (service) for 7 Adar, writes that it is also customary to light candles in memory of Moshe Rabbenu on this day. There is a special custom for the Hevra Kadisha (benevolent society) of every community to observe 7 Adar together as a Ta'anit Sibur (communal fast day). They recite Selihot, wear Tefillin at Minha, and conduct the standard Ta'anit Sibur prayer service. Then, after the fast, they have a meal together. The Hevra Kadisha members observe this fast as atonement in case they were neglectful in their sacred duty to give proper respect to the deceased. The Yartzheit of Moshe Rabbenu was chosen as the appropriate occasion for this observance because his burial site remains unknown ("Ve'lo Yada Ish Et Keburato" – Debarim 34:6). Although the fast of 7 Adar is mentioned in the Shulhan Aruch, it is nevertheless preferable to declare a formal acceptance of the fast the previous day, just as is done before a voluntary private fast. If one makes a formal acceptance the day before the fast, he can then add the paragraph of "Anenu" in the Amida on the fast day. The acceptance should be declared on the afternoon of the day before the fast, at the end of the Amida of Minha, just before "Oseh Shalom." The Mishna Berura (562:27) writes that this should preferably be done at Minha Ketana – meaning, during Minha recited in the late afternoon, as opposed to early Minha (Minha Gedola). Certainly, the acceptance should not be made before Minha, and if it is made before Minha, it is ineffective. The proper text of the acceptance, as printed in many Siddurim, based upon the Hid"a (Rav Haim Yosef David Azulai, 1724-1807) in his work Moreh Be'esba (3:186), is, "Hareni Mekabel Alai Ta'anit Yahid Me'alot Ha'shahar Ad Set Ha'kochavim" – "I hereby accept upon myself a private fast from daybreak until nightfall." It is important that one accept the fast of 7 Adar as a private fast (Ta'anit Yahid), and not a communal fast (Ta'anit Sibur). The acceptance is valid even if it was made silently, in one's mind (Shulhan Aruch, Orah Haim 562:6). One should not add the words "Beli Neder" or "Beli Kabala," because he indeed intends to formally accept the fast upon himself. However, one may add a stipulation that he accepts the fast only on condition that he has the physical strength to observe the fast, and that if he feels unable to complete the fast, he will recite the chapter of Tehillim "Mizmor Le'David Hashem Ro'i" and will then be allowed to eat. If one did not make the acceptance during Minha, he may still accept the fast until sundown, and even after sundown, during the period of Ben Ha'shemashot. If one knows that observing a fast will adversely affect the quality of his prayers, or hamper his ability to study Torah properly, then it is preferable not to fast so that he could pray and study to the best of his ability. Similarly, it is improper to fast if this would cause one to feel arrogant and superior to other people. Humility and proper study and prayer are for more valuable than fifty fast days. Therefore, if observing this fast will have an adverse effect on these or other areas of Torah observance, it is far preferable not to observe the fast. Certainly, though, 7 Adar is a very significant day that should be commemorated as such in all communities.

Saher Haddad was a nominal Christian in Baghdad. He fled Iraq as a refugee and settled in the Netherlands, where he lost his faith. Over time, Saher came back to Christ, and in this episode tells the story of his faith journey. Saher lives in the Netherlands with his family.Episode on the church in the Middle East: This is the 257th episode of Anabaptist Perspectives, a podcast, blog, and YouTube channel that examines various aspects of conservative Anabaptist life and thought. Sign-up for our monthly email newsletter which contains new and featured content!Join us on Patreon or become a website partner to enjoy bonus content!Visit our YouTube channel or connect on Facebook.Read essays from our blog or listen to them on our podcast, Essays for King JesusSubscribe on your podcast provider of choiceSupport us or learn more at anabaptistperspectives.org.The views expressed by our guests are solely their own and do not necessarily reflect the views of Anabaptist Perspectives or Wellspring Mennonite Church.

Ever wondered what it takes to fly straight into danger and make it out the other side? Well, strap in because today’s guest, Kim 'KC' Campbell, knows exactly what that feels like. Kim is a retired US Air Force fighter pilot who spent 24 years defying expectations, leading missions in Iraq and Afghanistan, and navigating some of the most intense situations imaginable. She’s flown over 100 combat missions in the A-10, including one that saw her aircraft severely damaged over Baghdad, forcing her to make a split-second decision that could have meant life or death. We dive deep into that moment, the mental and physical resilience it took to stay in control, and how her training kicked in when everything seemed to be falling apart. Kim shares what it was like growing up with a dream that didn’t seem possible, pushing through barriers in a male-dominated field, and how those lessons in courage, discipline, and leadership have shaped her life ever since. This is a conversation about grit, mindset, and what it really means to face fear head-on. Whether you’re flying high in your career, navigating personal challenges, or just looking for a jolt of inspiration, Kim’s story is one you won’t forget. SPONSORED BY TESTART FAMILY LAWYERS Website: testartfamilylawyers.com.au KIM 'KC' CAMPBELL Website: kim-kc-campbell.com/ TIFFANEE COOK Linktree: linktr.ee/rollwiththepunches/ Website: tiffcook.com LinkedIn: linkedin.com/in/tiffaneecook/ Facebook: facebook.com/rollwiththepunchespodcast/ Instagram: instagram.com/rollwiththepunches_podcast/ Instagram: instagram.com/tiffaneeandco See omnystudio.com/listener for privacy information.

Buy merch and books today! https://www.10percenttrue.com/product-page/baotdSupport me with a coffee! https://www.buymeacoffee.com/10percenttrue Discussion on Discord: https://discord.gg/9vJ3hPYFQh0:00 Starbaby commits felony1:22 Light Attack intro3:05 career route to the “other” skunkworks7:20 in the Pentagon for 9/11 and setting up a dustoff pad17:38 orders orders orders21:40 EWO knowledge expiring and pentagon exploits in planning 30:00 a word from our sponsor30:45 invading Canada?33:20 results of the Army spoiling for a fight in Iraq and orders back to the Strike Eagle, but…..38:30 volumetric SAR capabilities and other potential tasking43:00 justification and means to re task the asset out from under a 4star general? 46:05 beyond Predator and flexible recon49:15 something else 52:35 fired54:30 mc-12 loss55:12 the result of the liberty project 59:50 MC-12 specs and capabilities 1:01:50 forensic?1:03:50 army asymmetric ops precipitated air force counterpart1:07:20 Columbia for an air power assessment 1:09:20 “all the chicken you need” and Columbia's air force fleet 1:14:52 Macho1:17:28 Baghdad, pistol comps and Al Faw palace 1:26:30 slideshow, bike shed rocket attack and uniform violations1:40:45 excited to be deployed, but emotionally prepared?

Serving in Special Forces isn't supposed to be easy. In fact, becoming a Green Beret is rewarding because it's supposed to be hard. If it was easy, anyone could do it; but not everyone can, or should, be considered elite. Retired Sergeant Major John McPhee is one of America's most distinguished and experienced Special Operators. For decades he led America's most lethal units in the Army's elite Delta Force. The self proclaimed Sheriff of Baghdad, John tells it like it is and leaves nothing up to interpretation.The Jedburgh Podcast, the Jedburgh Media Channel and the Green Beret Foundation are proud to announce our partnership with the University of Health and Performance outside of Bentonville, Arkansas. UHP is dedicated to building the world's most elite fitness and nutrition entrepreneurs out of our Veterans. To kick off our partnership, John and Host Fran Racioppi climbed into the back of an armored Humvee to reminisce about the impact of the wars in Iraq and Afghanistan, what America did right, what we did wrong, and why the counter-terrorism battle is far from over. John also shares his thoughts on the Army today, how to fix recruiting, the Israeli pager war, and why we must never forget that a Special Operator's job is to close with and destroy the enemy.Watch, listen or read our conversation from a vehicle many of us spent too much time in. Don't miss our full Veterans Day coverage from UHP. Follow the Jedburgh Podcast and the Green Beret Foundation on social media. Listen on your favorite podcast platform, read on our website, and watch the full video version on YouTube as we show why America must continue to lead from the front, no matter the challenge.HIGHLIGHTS0:00 Introduction1:50 Welcome to UHP2:39 Rangers to Green Beret4:00 Special Forces in the 90s5:57 How 9/11 changed Special Forces10:16 Legacy of Afghanistan13:12 Sheriff of Baghdad15:35 Disbanding the Iraqi government18:20 The difference in Syria19:42 Israel-Iran Pager War25:30 Army Recruiting Challenges27:05 Is the Army woke?29:55 Next generation of NCOs32:35 The PTSD debate37:18 Wear yourself out everydayQUOTESWe had no bullets. No money to go train. The Army didn't have a budget. The 90s Special Forces sucked.”“This is where nations go to die. What did we think was going to happen?”“You can't do that. You can't just get rid of the whole army like that.”“We had enough money to buy where Saddam was without ever firing a shot.”“Syria can never be tamed and it will always be a problem for us.”“War is only a failure of politicians and politics.”“We didn't have an Army before WWII. We fielded 6 million men quick. When America gets pissed off, you're done.”“The Army needs to do two things only. Kill the bad guys and break their shit.” “I would tell anybody to try to be the smartest guy in the room because generally the smartest guy in the room is going to be the best Commando.”“I personally don't believe in PTSD. You get stuck in the same chapter of your book.”“Every human being should be taking an hour to two hours a day on themselves.”The Jedburgh Podcast and the Jedburgh Media Channel are an official program of The Green Beret Foundation.The opinions presented on the The Jedburgh Podcast and the Jedburgh Media Channel are the opinions of my guests and myself. They do not necessarily reflect the opinions of the Green Beret Foundation and the Green Beret Foundation assumes no liability for their accuracy, nor does Green Beret Foundation endorse any political candidate or any political party.

When Ret. Master Sergeant Darrell Utt set his sights on joining the legendary Green Berets, he could never have anticipated the journey that would take him to the heart of Baghdad during one of the deadliest periods of the war in Iraq. Known for his tactical acumen and strategic thinking, Utt's leadership at 10th Special Forces Group was pivotal during his '06-'07 deployments. Over the course of his ten combat deployments, Utt earned five Bronze Star Medals, one with valor for heroism in Baghdad (2006), and the Larry Thorne Award for best operational detachment. In his hard-hitting memoir, 'Grit to Glory: A Green Beret's Journey from West Virginia to the Streets of Baghdad' Utt revisits his journey through the treacherous streets of Baghdad during his 2006 rotation as the team sergeant of ODA 043 - recounting eight months of brutal unconventional warfare and revealing the raw realities of combat. Subscribe to the Mike Drop Patreon Page to see Ad-Free Episodes Early + Bonus Content at https://www.patreon.com/mikedrop ---------- Support Darrell Utt - Get Your Copy of Darrell's Book 'Grit to Glory: A Green Beret's Journey from West Virginia to the Streets of Baghdad' at https://www.amazon.com/Grit-Glory-Journey-Virginia-Streets/dp/1964934125 Facebook: https://www.facebook.com/DUttRowdy7/ Instagram: https://www.instagram.com/darrell.utt/ LinkedIn: https://www.linkedin.com/in/darrell-utt/ ---------- Sponsors: 120Life Go to https://www.120life.com - that's https://www.120life.com - and remember to use code, “DROP” D-R-O-P to support the show and save 15%! ---------- Lumen Head to http://lumen.me/MIKEDROP for 20% off your purchase. ---------- Beam Take advantage of Beam's biggest sale of the year and get up to 40% off for a limited time when you go to https://www.shopbeam.com/MIKEDROP and use promo code MIKEDROP at checkout! ---------- TEAM DOG FOOD, TREATS & SUPPLEMENTS Be Your Dog's Hero: Veteran-owned by a former Navy SEAL and Special Operations K9 Trainer, Team Dog provides a complete diet of science-backed premium dog food, treats, and supplements to optimize your dog's health, forged from rigorous standards and real-world expertise. https://www.teamdog.shop TEAM DOG ONLINE TRAINING Mike Ritland – a former Navy SEAL & Special Operations K9 trainer – shares his simple and effective dog training program to build trust and control with your dog. Based on Mike's bestselling book “Team Dog, Train the Navy SEAL Way”, join tens of thousands of families that successfully trained their way to a better dog. https://www.teamdog.pet SHOP ALL THE MIKE RITLAND BRANDS Get all your Mike Ritland branded gear - Mike Drop | Trikos | Team Dog https://shop.mikeritland.com/ Learn more about your ad choices. Visit podcastchoices.com/adchoices