Podcasts about Baghdad

We hope that you enjoyed your long Memorial Day weekend honoring the fallen. On this episode we are joined by Marine Corps veteran Josh Bates who authored "The Baghdad Shuffle," available now. It is a gritty military novel from someone who lived that life. You can follow Josh on Instagam @hardboiled_alive Follow us:http://instagram.com/battlelinepodcasthttp://x.com/battlelinepod For 15% off select Fort Scott Munitions products go to http://fsm.com & use promo code: Battleline For 20% off your first order with Bubs Naturals go to https://www.bubsnaturals.com/?discount=BATTLELINE .. All purchases help to support the Glen Doherty Memorial Foundation For full video of this episode, head over to our Youtube page: https://www.youtube.com/@battlelinepodcast    

A new regional alignment of in the Middle East, signalling a shift in power away from Iran's weakened Axis of Resistance. Moderate Sunnis now have friendly governments in Beirut, Damascus, and Baghdad, creating an “Axis of Cooperation.” Also: today's stories, including a look at current strains on and shortages faced by the Federal Aviation Administration (FAA); how USAID cuts have affected governments in Central America; and why some teachers are once again turning to blue books in the classroom. Join the Monitor's Clay Collins for today's news.

It is customary to adorn our homes and synagogues on Shabuot with flowers and greenery. This custom is recorded by the Rama (Rabbi Moshe Isserles of Cracow, 1525-1572) in his discussion of the laws of Shabout (Orah Haim 494:3). More so than on other holidays, it is appropriate on Shabuot to decorate the homes and synagogues with flowers and other vegetation, in order commemorate Matan Torah. At the time of the Revelation at Sinai, G-d warned the people not to allow their cattle to graze on the mountain ("Gam Ha'son Ve'ha'bakar Al Yir'u El Mul Ha'har Ha'hu" – Shemot 34:3), indicating that it was full of pasture. Mount Sinai is in the desert, where vegetation does not grow, but in honor of the event of Matan Torah G-d had flowers and grass grow on the mountain, and we commemorate this adorning of Mount Sinai by adorning our homes and synagogues on Shabuot. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds a deeper interpretation of this custom based on Kabbalistic teachings. He explains that Torah study has the effect of "Mituk Ha'dinim" – "sweetening" harsh judgments issued against a person. Even if G-d had issued a decree, Heaven forbid, against somebody, that decree can be annulled through the study of Torah. The divine Name associated with strict judgment is "Elokim," whereas the Name associated with "Mituk Ha'dinim" is "Havaya" (Y-H-V-H). When we spell out the names of the letters of these Names (e.g. the Alef of "Elokim" is spelled out, "Alef, Lamed, Peh"), the combined numerical value of the letters of "Elokim" is 300, and the combined numerical value of the letters of "Havaya" is 72. The letter representing the number 300 is "Seen," and the number 72 is represented by the letters "Ayin" (70) and "Bet" (2). The two letters of "Havaya," the Ben Ish Hai explains, surround the letter of "Elokim" to neutralize its effect, such that the letter "Seen" is placed in between the "Ayin" and "Bet." When the three letters are arranged in this fashion, they spell the word "Eseb" – "grass." Thus, we put out vegetation on Shabuot to symbolize the profound spiritual effect of our Torah study, how it has the capacity to annul harsh judgments. As we celebrate the event of Matan Torah, we remind ourselves of how valuable and precious Torah learning is, as alluded to in the "Eseb" with which we decorate the synagogue and home. Summary: It is customary to decorate homes and synagogues with vegetation on Shabuot to commemorate the vegetation that adorned Mount Sinai when the Torah was given. On a Kabbalistic level, vegetation alludes to the power of Torah study to protect us from harsh decrees.

Summary In this first half of Laura's conversation with Ryan, they explore why regular Bible reading is essential to spiritual growth and emotional healing. Ryan shares how understanding Scripture leads to maturity in faith and a clearer grasp of God's grace. They discuss how believers can take their thoughts captive, walk confidently in their identity as new creations, and let go of striving in favor of allowing God to move. This episode offers practical encouragement and spiritual insight for anyone seeking to deepen their relationship with God through His Word.

Unleashed! The Political News Hour with Mayor Deb – May marks Military Appreciation Month, a time to honor active-duty personnel, veterans, and their families. From nonprofits like Bunkers in Baghdad delivering golf clubs overseas to Homes for Our Troops building adapted homes for injured veterans, communities unite to support service members' sacrifices. Get involved and show gratitude this May.

The Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his work Abodat Ha'kodesh (listen to audio recording for precise citation), writes that one must make a special effort on Shabuot morning, after staying awake through the night, to pray properly. Many people tend to doze during the prayer service on Shabuot morning, such that they do not recite the words properly, skip sections of the service, and certainly do not concentrate on the meaning of the words. The Hid"a writes that "Yasa Secharam Be'hefsedam" – these people lose their reward for learning throughout the night by failing to pray properly in the morning. After staying awake studying Torah throughout the night, one must make an effort to remain fully awake and alert during the prayer service on Shabuot morning so he can pray properly. It should be noted that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) viewed the period of Sefirat Ha'omer as an extended Tikkun ("repair" of spiritual imperfections in the upper worlds) that begins on the second night of Pesah and reaches its culmination in the Musaf prayer on the first day of Shabuot. Accordingly, the Shaharit and Musaf prayers on Shabuot morning are laden with spiritual significance, and it is critical for one to recite these prayers properly. One who sleeps through these prayers, or does not recite them as he should, runs the risk of forfeiting the spiritual achievements of the entire Omer period. Therefore, it is critical after staying awake on Shabuot morning to muster all one's strength to pray properly on Shabuot morning. One who suspects that he will be unable to remain awake and alert through the end of the Musaf prayer should recite Shema and then take a nap. It is preferable to complete the prayer service later, after sleeping and rejuvenating oneself, than to risk dozing during the Tefila. When is the earliest time for reciting Shaharit on Shabuot morning? Generally speaking, one should not recite the Amida prayer of Shaharit before sunrise (Netz Ha'hama). On Shabuot morning, however, some authorities permit congregations to begin the Amida before sunrise. Since it is very difficult for people to pray properly after remaining awake throughout the night, there were some who held that the prayer may be recited earlier to help ensure that everyone will be able to properly pray the entire service. This is the ruling of the Peri Megadim (492) and the Mishna Berura (89:1, and in Sha'ar Ha'siyun 5). There are many congregations that nevertheless ensure to wait until sunrise before beginning the Amida on Shabuot morning, and though this is certainly an admirable custom, those who pray the Amida before sunrise certainly have authorities on whom to rely. Indeed, the practice of Hacham Baruch Ben Haim was to pray the Amida before sunrise on Shabuot morning, and, as mentioned, this practice is perfectly acceptable. This is the ruling of Rabbi Karp in his work Hilchot Hag Be'hag (p. 132; listen to audio recording for precise citation). It should be noted that congregations that recite the Amida before sunrise on Shabuot morning must ensure not to recite Shema before the earliest time for Shema, which occurs approximately 10-15 minutes after dawn. (Generally, however, by the time these congregations reach the Shema prayer, that time has already passed.) Summary: One must make a special effort to remain awake and alert throughout the prayer service on Shabuot morning after remaining awake through the night. If one suspects that he will be unable to remain awake and pray properly throughout the service, it is preferable to recite Shema, take a nap, and then complete the prayer service properly. Although the Amida of Shaharit generally should not be recited before sunrise, some congregations have the custom of reciting the Amida on Shabuot morning before sunrise in consideration of the difficulty entailed in remaining awake and alert throughout the prayer service. This is certainly an acceptable practice.

John has extensive experience in both the Military and Civilian realms. He has 35 years in Active Duty, Reserve and National Guard service and 22 straight months in Iraq and Kuwait.  While deployed to OIF I and II, he served in various positions on the staffs of Lt Generals David McKiernan, Rick Sanchez, GEN George Casey, Under Secretary of the Navy (Admiral) Greg Slavonic, and Major General Erv Lessel.  His assignments included handling media during Saddam Hussein's arraignment, numerous press conferences, and serving as the Intelligence Liaison to the Interim Iraqi Government under MG Barb Fast.  He developed U.S. media strategy for addressing anti-coalition press and propaganda in Arab media during the battles of An Najaf and Fallujah, as well as many other special assignments in Baghdad.

The World's #1 Personal Development Book Podcast! ———————————————————————————————— In today's episode, we have the pleasure to interview Milan Kordestani, author of Moonshot Moments: Ushering in the Next Human Renaissance Through AI, Transhumanism, and Psychedelics.Milan is a Gen Z tech founder, journalist, and bestselling author who's spent the last decade building startups, investing in early-stage companies, and exploring the frontier of human potential. Through his work at Ankord Labs and Ankord Media, he's shaping the way we think about design, innovation, and the future of work.In this episode, you'll learn how psychedelics, AI, and transhumanism connect to unlock a new era of human flourishing, how to organize your digital knowledge to fuel personal moonshot moments, and why cultivating curiosity may be the single most important skill of our time.We hope you enjoy this incredible conversation with Milan Kordestani.To learn more about Milan and buy his books visit: The Book: https://a.co/d/1DnOXmDWebsites/Socials:https://www.milankordestani.com/https://www.instagram.com/milankordestani https://www.instagram.com/moonshotmoments/ https://www.youtube.com/@MilanKordestani Chapters: 1:26 – Discovering Psychedelic Mental Health4:16 – Merging AI & Mental Health8:28 – Envisioning AI Moonshots10:14 – Human Evolution Through Space12:43 – Lessons from Baghdad's House of Wisdom15:55 – Influence of Robert Greene17:44 – Embracing Automation & UBI24:06 – Set & Setting in Psychedelics30:56 – Personal Knowledge Management for Pessimists34:53 – Daily Cultivation of Curiosity35:27 – Mapping & Questioning for CuriosityJoin the world's largest non-fiction Book community!https://www.instagram.com/bookthinkers/The purpose of this podcast is to connect you, the listener, with new books, new mentors, and new resources that will help you achieve more and live better. Each and every episode will feature one of the world's top authors so that you know each and every time you tune-in, there is something valuable to learn. If you have any recommendations for guests, please DM them to us on Instagram. (www.instagram.com/bookthinkers)For more BookThinkers content, check out our Instagram or our website. Thank you for your time!

Sara Al-Hadithi is a Baghdad-born, London-raised dance artist, cultural consultant, and autism advocate currently based in the USA. Deeply connected to her Iraqi heritage, Sara brings a unique perspective to Middle Eastern dance, particularly Iraqi styles, informed by both her personal background and the legacy of her father—a renowned Iraqi vocalist and folkloric authority. She has become a respected voice in the global dance community, offering students not only technical training but also a rich understanding of cultural context and significance. Beyond the stage, she is the founder of Autism Care Los Angeles (ACLA), an initiative inspired by her journey as a devoted mother to a non-speaking autistic son. With each role she embraces—dancer, educator, mother, and advocate—Sara channels her passion into creating spaces of cultural understanding, artistic depth, and compassionate care.In this episode you will learn about:- Key differences between Iraqi dance and belly dance, including their movement philosophies and cultural contexts- Common misconceptions about Iraqi dance- The meditative and trance-like essence of Iraqi dance movement- How Iraqi dance has evolved in recent years- Modern trends and pop influences of dance and entertainment scene in IraqShow Notes to this episode:Find Sara Al-Hadithi on FB, Instagram and website. Our previous interview with Sara Al-Hadithi:Ep 108. Sara Al-Hadithi: About Popularization of Iraqi DanceVisit Bellydance.com today: you'll always find something fresh, whether you're looking for costumes, practice wear, veils, hip scarves, jewelry, or music.Follow Iana on Instagram, FB, and Youtube . Check out her online classes and intensives at the Iana Dance Club.Find information on how you can support Ukraine and Ukrainian belly dancers HERE.Podcast: www.ianadance.com/podcast

Is it permissible according to Halacha for a man to shake a woman's hand? The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909) addresses this question in his work Od Yosef Hai (Parashat Shofetim, 22; listen to audio for precise citation). He records there the practice that had become customary in Europe for guests to tightly grasp the hands of the host and hostess upon arriving in the home. The Ben Ish Hai writes that since a handshake serves to express mutual feelings of friendship and affection, it falls under the Halachic category of "Derech Hiba" – affectionate contact with a member of the opposite gender – and is forbidden. In this context the Ben Ish Hai cites a comment of Rabbi Yehuda Ha'Hasid (Germany, late 12th-early 13th century), in his Sefer Hasidim (1090), forbidding shaking hands with a gentile woman, even if the woman's hand is covered with a glove. The Ben Ish Hai explained that although the Sefer Hasidim speaks here specifically of gentile women, it did not intend to permit shaking hands with Jewish women. Rather, the Sefer Hasidim seeks to dispel the possible misconception that one would be allowed to shake a gentile woman's hand in order to avoid the ridicule that might result from refusing to shake her hand. The Sefer Hasidim thus emphasized that a man may not shake hands even with a gentile, but it goes without saying that shaking hands with a Jewish woman is forbidden. Thus, it is strictly forbidden for a man to shake a woman's hand, regardless of whether or not she is Jewish; this prohibition applies even in professional contexts, where the accepted protocol is to shake hands even with members of the opposite gender.

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

In this episode of the Mixtape 615 podcastAustin and Logan are joined by Nashville soccer mainstay Valair Shabilla for a jam-packed conversation on all things NSC. From analyzing standout MLS performances to celebrating grassroots growth and rising young stars, the crew explores how Nashville SC is building something bigger—both on and off the field.Valair Shabilla, co-founder of Pharmaceutical Soccer and Kicking It 615, brings a wealth of experience as a journalist, community leader, and lifelong fan of the beautiful game. Originally from Baghdad, Iraq, Valair shares how soccer helped him connect to life in the U.S., and how he's now helping others do the same—whether through nonprofit work or thoughtful coverage of the club he loves.Dan Lovitz emerges as an unlikely offensive contributor and one of MLS's most productive defenders this seasonHany Mukhtar's game evolves from Golden Boot winner to team-first creator with nine different goal scorers benefitingNashville earns a gritty road point against Atlanta United in a high-pressure match at Mercedes-Benz StadiumUS Open Cup recap: NSC advances past Chattanooga with help from depth players like Josh Bauer and Matt CorcoranThe youth movement is real: debuts and starts from homegrowns and Huntsville standouts signal a new era for Nashville SCJoin the DOPEST Nashville SC Supporters Group at mixtape615.comTake our podcast on the road. Listen on Apple Podcasts, Spotify or wherever you get podcasts. Just search Mixtape 615!#nashvillesc #nashville #mls

The brothers welcome preeminent British Israeli historian Avi Shlaim to the show to discuss the richness of Arab Jewish identity, and how the ideology of Zionism is based on the negation and denial of this identity and coexistence, his own family's migration from Iraq to newly-created Israeli state, the reception they received there, and the wider story of Jewish minorities in Iraq and other Arab countries. Shlaim discusses the role Mossad played in the uprooting of Baghdad's historic Jewish community in the early 1950s and what he sees as the undeniable signs of the implosion from within Zionism. Watch the video edition on our YouTube channel Date of recording: April 15, 2025. Follow us on our socials: X: @MakdisiStreet YouTube: @MakdisiStreet Insta: @Makdisist TikTok: @Makdisistreet Music by Hadiiiiii *Sign up at Patreon.com/MakdisiStreet to access all the bonus content, including the latest one*

Dr. Ezra Schwartz (@ezraschwartz10) interviews Dr. Firas Moussa and Mr. Jake Howitt to discuss the IMPROVE-AD Trial, a landmark, multi-institutional study investigating treatment strategies for uncomplicated Type B Aortic Dissection (uTBAD). The IMPROVE-AD Trial is a multicenter randomized trial funded by the NIH/NHLBI that compares thoracic endovascular aortic repair (TEVAR) plus optimal medical therapy (OMT) vs. OMT and surveillance with selective TEVAR in patients with uncomplicated TBAD. The trial aims to address critical gaps in evidence left by prior studies (INSTEAD-XL, ADSORB), with a unique focus on quality of life, cost-effectiveness, and genetic data. Dr. Firas Mussa is a professor and the Chief of Vascular and Endovascular Surgery at McGovern Medical School at UTHealth Houston. He previously served as the Director of the Vascular Surgery Residency and Fellowship programs at NYU Langone Health. Dr. Mussa earned his medical degree from the University of Baghdad, followed by general surgery training at Johns Hopkins University and a vascular surgery fellowship at Baylor College of Medicine. His research focuses on complex aortic pathology, and he serves as the principal investigator of the IMPROVE AD trial. Mr. Jake Howitt is the Community Engagement Co-Chair of the IMPROVE AD trial and a leading patient advocate within the PCORI-funded Aortic Dissection Collaborative. As a survivor of aortic dissection, he is passionate about improving patient-provider communication and raising awareness of hereditary aortic disease. His work emphasizes the importance of education, empathy, and community-building in clinical research and care delivery. Special thank you to Jacob Soucy (@JacobWSoucy). Resources: ·       Treatment of Uncomplicated Type B Aortic Dissection: Optimal Medical Therapy vs TEVAR + Optimal Medical Therapy- https://journals.sagepub.com/doi/10.1177/15385744231184671?url_ver=Z39.88-2003&rfr_id=ori:rid:crossref.org&rfr_dat=cr_pub%20%200pubmed  ·       INSTEAD Trial - https://pubmed.ncbi.nlm.nih.gov/19996018/ ·       INSTEAD-XL 5-Year Follow-Up - https://pubmed.ncbi.nlm.nih.gov/23922146/ ·       ADSORB Trial - https://pubmed.ncbi.nlm.nih.gov/24962744/ ·       Feasibility of a proposed randomized trial in patients with uncomplicated descending thoracic aortic dissection: Results of worldwide survey - https://pubmed.ncbi.nlm.nih.gov/27823685/ ·       Treatment of AD: Meta-Analysis - https://pubmed.ncbi.nlm.nih.gov/29066151/ ·       TEVAR vs Medical Therapy- https://pubmed.ncbi.nlm.nih.gov/36334259/ ·       IMPROVE AD Trial website - https://improvead.org ·       John Ritter Foundation for Aortic Health - https://johnritterfoundation.org ·       Think Aorta US - https://thinkaorta.us   Follow us @audiblebleeding Learn more about us at https://www.audiblebleeding.com/about-1/ and provide us with your feedback with our listener survey.  *Gore is a financial sponsor of this podcast, which has been independently developed by the presenters and does not constitute medical advice from Gore. Always consult the Instructions for Use (IFU) prior to using any medical device.      

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EPISODE 86 -  “ANNA MAY WONG: CLASSIC CINEMA STAR OF THE MONTH” - 5/5/2025 Anna May Wong was once the most famous Chinese woman in the world. The trailblazing actress, philanthropist, and fashion icon appeared in over 60 films and was a celebrated star, yet, at the time, she was not allowed to kiss a Caucasian man on screen, which limited the roles she could take, and she was not allowed to buy a house in Beverly Hills. A strange dichotomy, indeed. In recent years, she has enjoyed a much-deserved resurgence. Known as a Trailblazer and a cultural icon, she paved the way for generations of Asian and Asian American actors by proving that talent and perseverance could transcend racist casting conventions. Her life and career continue to influence conversations about diversity, representation, and the politics of race in Hollywood. This week, she is our Star of the Month. SHOW NOTES:  AVA GARDNER MUSEUM: If you would like to make a donation to help support the Ava Gardner Museum in Smithfield, N.C. (Ava'a hometown!), please click on the following link: https://ava-gardner-museum.myshopify.com/products/donations Sources: Not Your China Doll (2924), by Katie Gee Salisbury; Anna May Wong: From Laundryman's Daughter to Hollywood Legend (2012), by Graham Russell Gao Hodges; Anna May Wong: A Complete Guide to Her Film, Stage, Television, and Radio Work (2010), by Philip Leibfried and Chei Mi Lane; Perpetually Cool: The Many Lives of Anna May Wong (2003), by Anthony B. Chan; “Anna May Wong: 13 Facts About Her Trailblazing Hollywood Career,” April 30, 2024, By Minhae Shim Roth; “Anna May Wong's Long Journey from Hollywood to the Smithsonian,” March 2024, by Ryan Lintelman, Natural Museum of American History; “Anna May Wong Will Be the First Asian American on US Currency,” October 18, 2022, by Soumya Karlamangla; “Anna May Wong is Dead At 54; Actress Won Movie Fans in '24; Appeared with Fairbanks in ‘Thief of Bagdad,' Made Several Films Abroad,” February 4, 1961, The New York Times; Wikipedia.com; TCM.com; IBDB.com; IMDBPro.com; Movies Mentioned:  Phantom Of The Opera (1943), starring Claude Rains, Eddy Nelson, & Suzanna Foster; The Spider Woman Strikes Back (1946), starring Gale Sondergaard & Brenda Joyce; White Savage (1943), starring Maria Montez, Jon Hall, and Sabu; Ali Baba and the Forty Thieves (1944), starring Maria Montez & Jon Hall; It Grows On Trees (1952), Irene Dunne & Dean Jagger; Impact (1949), starring Brian Donlevy, Ella Raines, Helen Walker, & Anna May Wong; The Red Lantern (1919), starring Alla Nazimova; The Toll of the Sea (1922), staring Kenneth Harlan & Anna May Wong; The Thief of Baghdad (1924), starring Douglas Fairbanks & Anna May Wong; Picadilly (1929), starring Gilda Gray & Anna May Wong; Daughter of the Dragon (1931), starring Anna May Wong and Warner Orland; Shanghai Express (1932), starring Marlene Dietrich & Anna May Wong; The Hatchet Man (1932), starring Loretta Young; The Mask of Fu Manchu (1932), starring Myrna Loy; The Son-Daughter (1932), starring Helen Hayes; Tiger Bay (1934), starring Anna May Wong; Chu Chen Chow (1934), starring Anna May Wong; Java Head (1934), starring Anna May Wong; Limehouse Blues (1934), starring George Raft, Jean Parker, & Anna May Wong; The Good Earth (1937), starring Paul Muni & Luise Rainer; Daughter of Shanghai (1937), starring Anna May Wong & Philip Ahn; King of Chinatown (1939), starring Anna May Wong & Sidney Toler; Dangerous to Know (1938), starring Gail Patrick & Anna May Wong;  Island of Lost Men (1939), starring Anna May Wong & J. Carrol Naish; Bombs Over Burma (1942), starring Anna May Wong; Lady From Chungking (1942), starring Anna May Wong; Portrait in Black (1960), starring Lana Turner, Anthony Quinn, & Sandra Dee; Learn more about your ad choices. Visit megaphone.fm/adchoices

How do you lead when every answer you give might be wrong—but silence would be worse? In this episode, we dive into General David Petraeus's leadership during the height of the Iraq War, where urban warfare and political scrutiny collided. Learn how to communicate clarity when certainty isn't an option—and why your presence, tone, and timing can make all the difference.Conversation Prompts:When have you had to lead a team without all the facts?How do you communicate confidently without overpromising?What are the risks of waiting too long to speak in high-stakes environments?Series: Leading Through the Fog: Thriving Amid Uncertainty and ChangeEpisode 3 of 4

Mark Turnbull has spent thirty-five years as a geopolitical communications strategist, working behind the scenes to shape some of the most consequential political moments of modern times. It's a career that's taken him from the American invasion of Iraq to the final days of apartheid South Africa — from the inner sanctum of a leading KGB defector to the cockpit of Cambridge Analytica.In this episode, Mark talks about the physical dangers and reputational risks of his trade — and the pressure it put on his family. From being ambushed by insurgents in Baghdad and battling Somali warlords, to taking on Putin's propaganda machine and the sting operation that would bring down Trump campaign agency Cambridge Analytica. Along the way, it cast him as a poster boy for data theft and dirty tricks.He reveals the chilling moment when Alexander Litvinenko warned him about the KGB's preferred method of assassination and lifts the lid on the Cambridge Analytica sting operation that made global headlines—explaining how it unfolded, what the media got wrong, and the cost to his professional and personal life. Finally, he reflects generously on his terminal cancer diagnosis and how as a self-proclaimed "incurable optimist" he remains fiercely upbeat about his life and how he continues to lead it, with purpose, resilience and courage.Host: Andy Coulson CWC team: Jane Sankey, Hana Walker-Brown, Bill GriffinWith special thanks to Ioana Barbu and the brilliant people at Global For all PR and guest approaches please contact – podcast@coulsonpartners.com

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** The Shulhan Aruch writes amidst his discussion of Sefirat Ha'omer that during the Omer period, one may not sit down to a large meal within a half-hour of nightfall, the point at which he becomes obligated to count. Thus, for example, if the time for counting begins at 8:30 pm, one may not sit down to a large meal from 8:00 pm until he counts the Omer. The Rabbis were concerned that if one begins a large meal within a half-hour of the time when he must count, his involvement in the meal may cause him to forget to count. This Halacha applies only to a meal consisting of 2 oz. or more of bread. One may eat other foods or lesser amounts of bread within a half-hour of the time of Sefirat Ha'omer. The Ben Ish Hai (Rabbi Yosef Haim of Baghdad, 1833-1909), in his commentary to the Haggada, writes that it is possible to circumvent this Halacha by appointing a "Shomer" (literally, "watchman"), somebody to remind him to count the Omer. If a person designates somebody to remind him about the obligation to count, he may then sit down to a large meal within a half-hour of the time for counting. However, as the Ben Ish Hai emphasizes, this Halacha is subject to a number of conditions. Firstly, the "Shomer" cannot be eating a meal at the same time. If the "Shomer" also eats a meal, then we must be concerned that he will also forget to count the Omer, and his designation thus does not help ensure that the individual who appointed him will remember to count. Furthermore, the "Shomer" must be somebody who is obligated to count the Omer; otherwise, the "Shomer" is not thinking about the counting and therefore cannot be relied upon for a reminder. Therefore, a woman cannot serve as a "Shomer," since women are not obligated in the Misva of Sefirat Ha'omer. The Ben Ish Hai raises the interesting question of whether a person who had missed a complete day of counting may serve as a "Shomer." If one missed an entire night and day of counting, he continues counting the Omer but without a Beracha. The question thus arises as to whether or not we consider him somebody obligated to count, such that he is qualified to serve as a "Shomer." The Ben Ish Hai concludes that such a person may, in fact, serve as a "Shomer," since he is, after all, required to count the Omer. Some authorities maintain that each day of the Omer count constitutes a separate obligation, and therefore one who misses a day must still continue to count. For this reason, one who missed a day should continue counting, albeit without a Beracha. Since he must continue counting, the obligation is indeed on his mind, and he may therefore serve as a "Shomer" appointed to remind somebody to count after his meal. Summary: Within a half-hour of the time for Sefirat Ha'omer, one may not begin a meal in which he will eat 2 oz. or more of bread, unless he first appoints a man to remind him to count the Omer when the time arrives. That man whom he appoints must be somebody who is not eating a large meal at that point. It does not suffice to appoint a woman to remind one to count the Omer, since women are not included in the obligation of Sefirat Ha'omer.

The Sacking of Baghdad & Mamluk Resistance - Ml Ali Desai by Radio Islam

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.

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

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.   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.   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

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.   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.   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.   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.   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

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!

**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.