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When does one recite the Beracha "Al Netilat Yadayim" over the morning hand-washing? The Tashbatz (Rav Shimshon Ben Sadok, Germany, 13 th century) relates that the Maharam Me'Rutenberg (Germany, 1215-1293) would recite the Beracha over the morning washing in the synagogue, well after he washed his hands. He would wash his hands at home, after waking, but he recited the Beracha "Al Netilat Yadayim" later, together with the other Birkot Ha'shahar (morning blessings) upon arriving in the synagogue. Rabbenu Peretz (France, 13 th century), in his glosses to the Tashbatz, writes that although this was the custom in German communities, in his region the custom was to recite Birkot Ha'shahar at home, when washing one's hands. The Rambam, in one of his responsa, addresses a report that the Jews of Damascus would recite the Beracha of "Al Netilat Yadayim" in the synagogue, well after the morning washing, and he writes that the blessing recited at that point unquestionably constitutes a Beracha Le'batala – a blessing recited in vain. A well-established rule requires reciting a Beracha "Ober La'asiyatan" – before performing the Misva, and thus once a person completes the Misva, he cannot then recite the blessing over that Misva. Hence, the Rambam writes, the Beracha of "Al Netilat Yadayim" cannot be recited after one washes his hands. He adds that even if a community has a long-standing tradition to follow this practice, it must be discontinued, as this practice is incorrect. The Rambam rules that the Beracha must be recited before one begins the performance of the Misva – meaning, before he pours water over his hands. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, offers an explanation for the custom of reciting the Beracha upon arriving in the synagogue. He notes the view of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310) that the morning washing was instituted as an expression of gratitude to Hashem for restoring our souls in the morning. In response to the return of our souls, we wash our hands like Kohanim who wash their hands before entering the Bet Ha'mikdash to serve – showing that we are prepared to serve Hashem like the Kohanim. According to this understanding of the Misva, one could perceive the Beracha of "Al Netilat Yadayim" as a blessing of thanksgiving, expressing gratitude to Hashem for restoring one's soul. If so, then this Beracha indeed resembles the Birkot Ha'shahar, which give praise to Hashem for the gifts we receive each morning, such as the ability to open our eyes, to stand up straight, and to put on clothing. As such, the custom to recite "Al Netilat Yadayim" together with the other blessings in the synagogue is perhaps valid. This explanation given by the Bet Yosef appears already in the commentary of the Maharam Halawa (Spain, 14 th century) to Masechet Pesahim (7b), who supports the custom of reciting "Al Netilat Yadayim" together with the Birkot Ha'shahar in the synagogue. However, the Bet Yosef concludes his discussion by noting that the general custom among Sephardic Jewry does not follow this practice, and the more correct custom is to recite the Beracha at the time the Misva is performed. Hacham Ovadia Yosef noted that this issue could hinge on the fundamental question regarding the nature of the Birkot Ha'shahar. The Rambam maintained that each of the morning blessings must be recited at the time of the phenomenon for which it praises Hashem. For example, according to the Rambam, only if and when one hears the rooster crow does he recite "Ha'noten La'sechvi Bina." Likewise, one recites the Beracha "Poke'ah Ivrim" immediately upon opening his eyes, and one recites "Malbish Arumim" immediately when he puts on his clothes. In the Rambam's view, these blessings are recited over the personal experience of these phenomena. Others, however, viewed these blessings as expressions of praise for the general phenomena, and not of personal gratitude. This was the view of the Arizal, who maintained that one recites "Ha'noten La'sechvi Bina" even if he did not hear the rooster's crow in the morning. This is the basis for the accepted practice to recite all the morning blessings together, and not as one experiences each phenomenon. Hacham Ovadia observed that the Rambam, who viewed these blessings as expressions of personal gratitude, also argued that "Al Netilat Yadayim" must be recited at the time one washes his hands. Even if the Rambam would agree that "Al Netilat Yadayim" is recited over the gift of the soul's restoration in the morning, he requires reciting it at the time of the washing, just as he requires reciting all the morning blessings at the time one experiences each phenomenon. On the other hand, Hacham Ovadia added, the Arizal agreed that one does not recite "Al Netilat Yadayim" in the morning unless he washed his hands (and that one does not recite "Asher Yasar" in the morning unless he performed his bodily functions). And thus if one remained awake throughout the night, he does not recite "Al Netilat Yadayim" in the morning. Hence, it seems that the Arizal viewed "Al Netilat Yadayim" in the morning as a typical Birkat Ha'misva (Beracha recited over a Misva), in which case it must be recited at the time one fulfills the Misva, and not later. However, there are – surprisingly – those who require reciting "Al Netilat Yadayim" after the morning hand-washing, despite viewing this Beracha as a classic Birkat Ha'misva. The rationale behind this opinion is the fact that one cannot recite a Beracha while his hands are contaminated by the spirit of impurity that descends upon them during the night. Rabbenu David Bonafede (Spain, 13 th century), in his commentary to Masechet Pesahim (7b), draws a comparison between the Beracha over the morning hand-washing and the Beracha recited by a convert over his immersion in a Mikveh. The convert cannot recite the blessing before immersing, because he is at that point still a gentile. Therefore, the ordinary rule of "Ober La'asiyatan" is suspended, and the Beracha is recited after the fulfillment of the Misva – meaning, after the immersion. By the same token, since we cannot recite a Beracha in the morning until we dry our hands to eliminate the impurity, the rule of "Ober La'asiyatan" is suspended, as the Beracha must be recited afterward. And once the Beracha in any event cannot be recited before performing the Misva, it may be recited later, in the synagogue, together with the other morning blessings. (This brings to mind the Beracha of "Ga'al Yisrael" which we recite at the end of the Maggid section at the Seder, which many have viewed as the Beracha over the Misva to tell the story of the Exodus. When we begin the Seder, we are to see ourselves as slaves, and slaves have no Misva obligation. Hence, we cannot recite the Beracha before performing this Misva. Through the process of Maggid, we experience Yesiat Misrayim, and at that point we are then able to recite the Beracha which were unable to recite before performing the Misva.) Indeed, the Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Maharam Nigrin (16th century) as stating that the impure forces remain on the hands until after they are dried, implying that the Beracha should be recited only after one dries his hands. This is the ruling of several Sephardic Poskim, including Rav Haim Palachi (Turkey, 1788-1868), the Hesed La'alafim (Rav Eliezer Papo, 1785-1828), and the Zechor Le'Abraham (Rav Abraham Alkalai, 1750-1811). Rav Eliyahu Mani (Hebron, d. 1899) wrote that the prevalent practice was to recite the Beracha only after drying the hands, though his custom was to recite the Beracha before drying his hands. By contrast, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching that the forces of impurity leave the hands after the water is poured on them, even before they are dried, and so the Beracha should be recited at that point – right before they are dried. As this is the Arizal's opinion, this is the practice that should be followed. If, however, one is unable to recite the Beracha before drying them, then he may recite it later, relying on the opinion that the Beracha should be recited after drying. This can happen if there is a foul odor in the area where one washes – such as if there is a sewage blockage – and it is thus forbidden to recite a Beracha at that spot. Likewise, if somebody forgot to recite a Beracha before he dried his hands, he recites the Beracha afterward. If one washes his hands and cannot remember whether or not he recited the Beracha, he does not recite the Beracha, as we follow the famous rule of "Safek Berachot Le'hakel" – a Beracha is not recited when there is some uncertainty about whether it is required. The proper text of the Beracha is "Al Netilat Yadayim." If somebody mistakenly recited "Li'tol Yadayim," he does not repeat the Beracha. If one does not have a towel available for drying his hands, he may use a hot-air machine, like those stationed in many public restrooms. If one slept with gloves, then he washes his hands in the morning without reciting the Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, d. 1327) understood the morning washing as resulting from the fact that a person's hands likely touched unclean parts of the body during the night. Therefore, according to the Rosh, one who wore gloves during the night does not bear an obligation to wash his hands in the morning. Although Halacha requires the individual to wash his hands due to the other reasons given for the morning hand-washing, he should not recite a blessing, in deference to the view of the Rosh. Summary: Some Poskim maintained that in the morning, the Beracha "Al Netilat Yadayim" should be recited only after one dries his hands following the morning hand-washing, and some have the custom to recite this Beracha together with the Birkot Ha'shahar in the synagogue. The more correct practice, however, is to recite the Beracha immediately after the washing, before drying the hands. If, however, one did not recite the Beracha at that point, then he recites the Beracha afterward. One who cannot remember whether or not he recited the Beracha of "Al Netilat Yadayim" does not recite it. One who slept with gloves must wash his hands in the morning, though he does not recite the Beracha.

When one washes Netilat Yadayim upon waking in the morning, he should use enough water that it covers both sides of each hand, until the wrist. One should move his hand somewhat as he pours the water on it, to ensure that the water covers both sides, the back and the palm. If one has a limited amount of water for Netilat Yadayim, which does not suffice to cover the entire hand, then he should wash the back of the fingers, until the knuckles where the fingers meet the wrist. When one cannot wash the entire hand, this minimum amount suffices to fulfill the Misva, and he recites the Beracha as usual. The Ish Masliah (Rav Masliah Mazuz, Tunisia, 1912–1971) writes that one may – and in fact should – rely on this leniency even if he can go to a different house to bring more water. It is preferable to wash one's hands promptly in the morning with the minimum amount of water than to delay the washing until one goes elsewhere to bring the preferred amount. On Yom Kippur and Tisha B'Ab, when washing is forbidden, one washes his hands with the minimum required amount, washing only the back of the hand, until the knuckles. The Kabbalists explain that although the forces of impurity generally cling to the entirety of the hand, on these two days – Yom Kippur and Tisha B'Ab – they cling only to the fingers. On Yom Kippur, due to the high level of sanctity that a person attains, the forces of impurity are incapable of extending beyond the fingers. And on Tisha B'Ab, the forces of impurity feel overconfident in their ability to cause harm that they are content remaining on the fingers. This explanation is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad- Jerusalem, 1870-1939) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If one has a limited amount of water for Netilat Yadayim before a meal, and must wash only until his knuckles, then, according to the Ben Ish Hai, he does not recite the Beracha of "Al Netilat Yadayim" over this washing. Hacham Ovadia Yosef, however, disagreed, and maintained that the Beracha may be recited in such a case, since the person satisfies the obligation, albeit on the minimum standard.

The accepted practice when washing Netilat Yadayim in the morning is to pour water on each hand three times, in alternating fashion. Meaning, one first pours water on the right hand, then the left, a second time on the right, a second time on the left, and then a third time on the right and then the left. The Seder Ha'yom (Rav Moshe Ben Machir, Sefat, 16 th century) maintained that one should pour three times consecutively on the right hand, and then three times consecutively on the left hand. Due to the difference of opinion, there were those who washed their hand twice, once in each sequence, in order to satisfy both views. However, the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) writes that the Arizal taught that one should wash in alternating fashion, and this is the accepted practice. The Zohar explains that each hand must be washed three times because the impurity that descends upon the hands during the night is particularly difficult to remove. It has a way of "jumping" from one hand to the next, and the only way to remove it is by causing it to "tire," so-to-speak. We therefore wash three times in alternating fashion to eliminate this impurity. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef, notes a seeming contradiction between two passages in the Zohar regarding Netilat Yadayim. In Parashat Vayesheb, the Zohar writes that one first washes the right hand, before washing the left, and this is, indeed, the accepted practice, as mentioned. Elsewhere, however, in Parashat Teruma, the Zohar instructs washing the left hand first. The Bet Yosef initially suggests reconciling these two passages by distinguishing between the washing in the morning, and the washing before eating bread. In the morning, when we seek to eliminate the Tum'a (impurity) from the hands, it would be improper to begin with the left, as the forces of Tum'a are associated with the left – which is the side of Din, judgment – and giving it precedence would have the effect of empowering those forces. We therefore begin with the right, the side associated with Hesed (kindness). When washing for bread, however, the Zohar instructs starting with the left hand. But the Bet Yosef then presents a different way to reconcile the two passages in the Zohar, which he felt was more correct, and according to which one begins with the right hand for both the morning washing and Netilat Yadayim before eating bread. He explains that in Parashat Teruma, the Zohar refers to washing, but to lifting the cup, and teaches that one should not pick up the cup with the left hand. Instead, one should pick up the cup with the right hand, and then transfer it to the left, as though asking the left to serve the right, thus showing that the left side – the side of Din – is subservient to the right side, the side of Hesed. But as for the actual washing, one always begins by pouring water from the left hand onto the right hand. This sequence should be followed even by those who are lefthanded. Precedence is given to the right hand when washing Netilat Yadayim not because of the right hand's dominance – in which case we might distinguish between righthanded individuals and lefthanded individuals – but rather because of the association between the right and Hesed. This association is true regardless of whether one is righthanded or lefthanded, and so even a lefthanded person begins with the right hand when washing Netilat Yadayim. The Mishna Berura brings the opinion of the Gaon of Vilna (1720-1797) that one should wash both hands a fourth time. The Gaon maintained that the water that remains on the hands after the third washing contains impurity, and thus it should be washed off the hands. Many people follow this practice. The Yalkut Yosef writes that if one does not follow this practice, he should ensure not to touch his face with hands after the morning washing until his hands are dry. As mentioned, one should always lift the cup with his right hand and then transfer it to the left, in order to express the left's subservience to the right. One must avoid transferring the cup directly from the left hand to the right hand, as this would suggest the right's subservience to the left. Therefore, after one washes his right hand with the cup held by the left hand, he should not transfer the cup directly to the right hand, but should instead put it down, and then lift it with the right hand. The proper procedure, then, is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the next washing. Of course, this should then be repeated a third time (and a fourth for those who wish to follow the Gaon of Vilna's practice.) The Seder Ha'yom maintained that while washing Netilat Yadayim, one must ensure not to touch a moist part of the cup's handle, as this would contaminate those drops of water, which will then contaminate the other hand. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), however, disagreed. He explained that according to the Arizal, the forces of impurity do not affect a small, negligible amount of moisture, such as the droplets on the handle of a cup. Therefore, while washing Netilat Yadayim, one can touch any part of the handle. It is not necessary to use a cup with handles for Netilat Yadayim. Such a cup offers the benefit of helping to ensure that the hands do not touch each other during the process of transferring to the cup, but it is not required, as long as one sees to it that his hands do not touch. Summary: When washing Netilat Yadayim in the morning, one must wash his hands three times in alternating fashion. The proper procedure is to lift the cup with one's right hand, transfer it to the left, pour onto the right, place the cup down, lift it with the right, pour on the left, and then transfer to the left for the second washing. This should then be repeated a third time. Some then wash both hands a fourth time. Those who do not should ensure not to touch their face after Netilat Yadayim until their hands are dry. This procedure should be followed by both righthanded individuals and lefthanded individuals. It is proper to use a copious amount of water for Netilat Yadayim, to ensure that water covers the entire hand with each pouring.

Arabic culture and literature hold a vastly rich classical history that continues to captivate scholars and readers worldwide. Renowned literary critic and Columbia University professor, Dr. Muhsin Al-Musawi, explores the depths of this heritage, from the global allure of the Arabian Nights to the historical dynamic of Baghdad's intellectual hubs. The discussion delves into how translation served as a window between cultures, the contested notion of an age of decay, and the brilliant prose of modern artists like Jabra Ibrahim Jabra. Reflecting on his own career of writing out of love and devotion rather than mere scholarship, Dr. Al-Musawi critiques how literary prizes can drive trendy imitation instead of a genuinely creative mind.   00:00 Introduction 01:57 The Roots of Passionate Scholarship 05:19 Baghdad's Layered Intellectual Landscapes 09:51 Cultural Solace & the Ambition of Translation 12:26 Confronting the Global Legacy of the Arabian Nights 14:55 Literary Taste & the Metamorphosis of Translation 19:40 The Romantic Search for Spaces Without Borders 26:27 The Vastness of Classical Traditions & the True Renaissance 28:53 Intellectual Intersections & the Republic of Letters 33:15 Challenging the Conventional Notion of an Age of Decay 39:45 Jabra Ibrahim Jabra & the Topography of an Artist 44:58 Curating a Diverse Core Arabic Fiction Curriculum 49:33 Trendy Prizes & the Necessity of the Creative Mind   Muhsin Jassim al-Musawi is Professor of Classical and Modern Arabic Literature, Comparative and Cultural Studies at Columbia University. A renowned scholar and literary critic, his teaching and research interests span several periods and genres. He is the author of 39 books (including 6 novels) and over 60 scholarly articles. He has been editor of the Journal of Arabic Literature since 2000. His publications cover theory, postcolonial discourse, the Arabic novel, poetry, Orientalism, the Arabian Nights, medieval Islamic knowledge and modern Arabic poetics. He taught for over two decades at universities in the Arab world before moving to Columbia University. He is the recipient of the Owais Award in Literary Criticism (2002), the Kuwait Prize in Arabic Language and Literature (2018), the King Faisal International Prize for Arabic Literature in English (2022), and the Sheikh Zayed Book Award (2022).   Connect with Muhsin al-Musawi

Marine Corps Sergeant Major Jean-Paul Corville served 22 years in the United States Marine Corps from 1991 to 2013, earning the Bronze Star with Valor and rising to the rank of Sergeant Major.In this episode of Urban Valor, Corville shares Marine Corps boot camp stories, infantry life, combat in Iraq, leadership lessons, disaster response in Japan, and the decision that ultimately changed the course of his career.He talks about growing up shy and overweight in Louisiana, transforming himself through training, choosing the Marines, becoming an 0331 machine gunner, serving at 29 Palms, deploying to Okinawa, becoming a drill instructor, and eventually reaching the highest enlisted levels of Marine Corps leadership.Corville also opens up about combat, loss, mistakes, consequences, and what happened when one decision cost him more than he ever expected.From hilarious Marine Corps stories to some of the darkest moments of his life, this is an unfiltered look at a 22-year military career from someone who lived it at every level.

Halacha requires washing one's hands each morning, and the Rosh explains that this is because the hands move around during the night, and likely touched an unclean part of the body. According to this explanation of the Rosh, we easily understand why Halacha requires washing only the hands, and not other parts of the body. Other sources, however, give other reasons for this obligation. The Zohar teaches that when one's soul departs as he falls asleep, he is overcome by harmful spiritual forces. Although these impurities leave when a person wakes up, they remain on the hands, and must therefore be eliminated through washing. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in the introduction to Parashat Toledot, explains that the fingers and toes are especially susceptible to the harmful spiritual forces. A person's ten fingers and ten toes, the Ben Ish Hai writes, correspond to the five Hebrew letters known as "Mansepach" – Mem, Nun, Sadi, Peh and Chaf – which are formed differently when they appear at the end of a word, for a total of ten letters. According to the teachings of Kabbalah, these letters are associated with the forces of impurity. The combined value of these letters in Gematria is 280 – the Gematria of "Par," a term which alludes to the harmful spiritual energies. Although these forces cannot descend upon a person while he is awake, they are able to cling to his fingers and toes when he sleeps. We therefore eliminate these forces with water, which represents the divine attribute of kindness that defeats the harmful spiritual energies. (The word "Mayim" – "water" – may be read as an acrostic representing the phrase "Maleh Yadenu Mi'birchotecha" – "Fill our hands with Your blessings.") If so, then we should expect Halacha to require washing both the hands and feet each morning. Why do we wash only the hands? Citing the Yefeh Sha'a, the Ben Ish Hai answered that these forces cannot be removed from the toes. They cling so tightly to the toes that washing is incapable of eliminating them. Only the Kohanim, who washed with the sacred water of the Kiyor in the Bet Ha'mikdash, had the ability to remove this impurity from their toes, which is why the Torah requires the Kohanim to wash both their hands and their feet before entering the Bet Ha'mikdash to perform the service. We, however, are unable to remove the impurity from our toes, and so we do not wash our feet in the morning. The Ben Ish Hai adds that the sanctity of Shabbat empowers us to remove some degree of this impurity by washing our feet on Friday in honor of Shabbat. As we saw in a previous installment, the Rashba gave a different reason for the morning hand-washing, explaining that as we prepare to start our day of devoted service to Hashem, we resemble the Kohanim arriving at the Bet Ha'mikdash to serve. Therefore, we wash our hands each morning just as the Kohanim washed their hands and feet before serving in the Mikdash. It is unclear why, according to the Rashba, we are required in the morning to wash only our hands, and not our feet like the Kohanim.

Michael talks with Steve Atkiss, former Special Assistant to President George W. Bush for Operations and a longtime presidential trip director, about the extraordinary security maneuver that separated President Trump from Air Force One in Turkey. Atkiss takes listeners inside the secretive world of presidential travel and continuity-of-government planning, sharing stories from Bush's surprise Thanksgiving trip to Baghdad, the Trump–Kim Jong Un summit in Singapore, and other high-stakes moments where security, secrecy and presidential decision-making collide. Hosted by Simplecast, an AdsWizz company. See https://pcm.adswizz.com for information about our collection and use of personal data for advertising.

It is clear that one must not eat or drink in the restroom, as doing so is inappropriate. But is it forbidden also to bring food into the restroom? Many people keep sucking candies or other small snacks in their pockets throughout the day. Must they remove these products from their pockets before entering the restroom? For that matter, may food or beverages be stored in the bathroom cabinets? Hacham Ovadia Yosef cites the ruling of the Shalmeh Sibur that although there are harmful forces of impurity in the restroom, these forces affect only the hands (which is why one must wash his hands after entering the restroom even if he does not perform his bodily functions). They have no effect on food products, and so one may bring food into the restroom. However, as Hacham Ovadia brings, other Poskim – including Rav Haim Palagi (Turkey, 1788-1868) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – disagree, and maintain that the impurities of the restroom indeed impact food and beverages, and they should thus not be brought into the restroom. Hacham Ovadia ruled that one should act stringently in this regard, and refrain from bringing foods or beverages into the restroom, but one may rely on the lenient position of the Shalmeh Sibur after the fact, or if one has nowhere to place the food, such as if he is in a public area. This is particularly so given that our restrooms, which are more hygienic than the restrooms of old, and from which the bodily waste is immediately expelled, may not have any impurities at all. Hacham Ovadia writes that if one must bring food into the restroom, he should preferably ensure that it is wrapped. If unwrapped, exposed food was brought into the restroom, then it should be rinsed three times before it is eaten. There is even greater room for leniency when dealing with foods given to children, as some Poskim maintain that the impure forces of the restroom pose harm only to adults, who are obligated to observe the Torah, but not children. Therefore, if a schoolteacher keeps candies in his pocket to give to the children, he may give them to the children even if the candies had been in his pocket when he used the restroom. Preferably, though, he should remove them from his pockets before entering the restroom. If a person keeps in his pocket pills which he must take at certain times, they may be brought into the restroom, as they are likely not considered food, in addition to the factors noted above (the lenient ruling of the Shalmeh Sibur, the relative cleanliness of modern restrooms, and the fact that pills are not exposed). Medications that are flavored – such as chewable tablets and sweet liquid medicine – must be treated like food, and should preferably not be brought into the restroom. Therefore, one may store ordinary pills in the bathroom cabinets, but flavored medications should preferably be stored elsewhere. Of course, if flavored medications were brought into or stored in the restroom, they may nevertheless be used, just as food which was brought into the restroom may be eaten after the fact, as discussed. Many apartments in Israel are constructed with a utility room off the bathroom, where the washing machine is located, and many people use that area for storing food products. It is permissible to bring food products to and from the utility room through the restroom. This leniency is based on the factors discussed above, as well as the fact that since the restroom was from the outset intended to serve as a passageway, and not exclusively as a restroom, it perhaps does not have impurities. A woman should preferably refrain from nursing her infant in the restroom, as the impurities could affect the milk. In fact, the Poskim write that a woman should preferably refrain from nursing her infant for 18 minutes after using the restroom, and it would thus seem that all the more so, she should not nurse in the restroom. Rav Chaim Kanievsky (1928-2022) refuted this line of reasoning, asserting that it is only after a woman uses the restroom that she should wait for 18 minutes before nursing her infant. There is thus no proof that a woman should not nurse in the restroom. Rav Chaim therefore ruled that Halacha allows nursing in the restroom, though it is preferable not to. Rav Yisrael Bitan questioned this view, noting the Shulhan Aruch's ruling (Orah Haim 4:8) that impurities are always present in the restroom, even when it is not being used for bodily functions. Therefore, a woman should avoid nursing in the restroom, though, needless to say, when she has no alternative – such as when she has no other private room – she may, in light of the grounds for leniency discussed earlier (in addition to the possibility that the impurities do not affect children). Likewise, a woman should not express milk from her body in the restroom unless this is necessary. Summary: One should not bring food or beverages into the restroom, or store food or beverages in the restroom. If a person is in a public area with food or beverages and has nowhere to keep them outside the restroom, he may bring them into the restroom, and should preferably ensure they are covered. If a food product was brought uncovered into the restroom, it should be rinsed three times before being eaten. Tasteless pills may be brought into or stored in a restroom, but flavored medications are considered food and thus should not be brought into or stored in the restroom. A woman should not nurse her infant in the restroom unless she has no other private room in which to nurse.

The Army told Paul Benfield he was colorblind. That left him two job options: mortician, or truck driver. So he enlisted as a human resources clerk instead. On purpose. Because the human resources clerk is the person who files the transfer paperwork. Retired US Army Major Paul Benfield served 21 years, from a broke peacetime Army in 1997 to the Pentagon in 2018. He enlisted, went to war, came back, commissioned as an officer, and did it all again. He was in a hangar in Hungary on September 11th, 2001, five days after his first daughter was born. He took an RPG to his truck in Fallujah. He raided the wrong house in Baghdad. And he is one of the few people who can tell you honestly what changed across the entire Global War on Terror, because he saw it from the bottom and from the top. Michael Schwartz has known him since high school. They were next door neighbors. Michael tried to talk him out of enlisting, and says so on the record. This is not a special operations highlight reel. It is a career, start to finish, told by a friend. Chapters: 0:00 Cold open 2:28 Why this interview, 25 years after 9/11 5:33 Meet retired US Army Major Paul Benfield 6:36 The peacetime Army: saying "bang bang" because there was no money for blanks 11:03 He went to Airborne School before he ever joined the Army 13:33 Colorblind: your choices are mortician or truck driver 16:11 The loophole: enlist as the clerk who files the paperwork 16:56 Korea, the 82nd, and the plan backfiring 18:20 The phone call from JSOC, February 2001 19:58 What JSOC was actually doing before 9/11 26:51 September 11th: a hangar in Hungary and a colonel who thought it was a drill 31:16 Tracking casualties, and six hours total in Afghanistan 35:41 "Done by Christmas," and the whack-a-mole that followed 38:02 Afghan small arms: AKs, PKMs, and a British Enfield 42:47 Becoming an officer, and curing his own colorblindness 48:15 What "human resources" means at a tier one unit 52:23 M16 to M4: the rail system that changed everything 55:22 Ranger, Green Beret, Delta: who is who 1:00:29 Why nobody can tell you how Delta picks 1:04:30 Hollywood and the broken veteran myth 1:09:22 Ranger School, and the vendetta that backfired 1:15:50 Sadr City during the surge 1:20:52 The RPG that hit his truck and did not go off 1:29:45 "We shot him on purpose. He was just the wrong guy." 1:38:19 Two definitions of corruption 1:41:15 Kabul falling 1:44:07 1997 to 2018: what actually changed 1:45:38 Twenty one years, four kids, and a marriage that survived it 1:49:33 "I told him it was the stupidest idea. I was wrong." 1:51:29 Is the war on terror even over? If you served, if you have a kid thinking about enlisting, or if you have only ever seen this war through a movie, this one is worth your time. New episodes premiere every Sunday at 5 PM PT. More at gunownersradio.com #GunOwnersRadio #Veterans #WarOnTerror #ArmyVeteran #MilitaryHistory

In this episode we spoke with Marian Scheuer Sofaer, Esquire, and Dr. Einav Yehuda-Shnaidman about The Expulsion of Jews from Iraq, 20th Century: The Agonies of Redemption (Brill, 2024), by Dr. Zvi Yehuda, and translated by Sofaer. Dr. Zvi Yehuda, born in Iraq in 1936, immigrated to Israel as a teenager during Operation Ezra and Nehemiah and went on to complete a PhD in History at the Hebrew University of Jerusalem, later founding and heading the research institute at the Babylonian Jewry Heritage Center. He began to write the book in 1984, in a conversation with former Knesset Speaker Shlomo Hillel, and grew into a forty-year project of archival research across Israel, the United Kingdom, France, the United States, and Iraq, conducted in Hebrew, English, French, German and Judeo-Arabic. Yehuda passed away before he could complete editing the English translation; his daughter, Dr. Einav Yehuda-Shnaidman, together with Sofaer, brought the English edition to completion. The book situates the modern Iraqi Jewish community within a more discontinuous history than is often assumed. Yehuda's research identified a substantial gap, from the fourteenth through the eighteenth centuries, in which no functioning Jewish community existed in Iraq; the community that flourished into the twentieth century instead descended from waves of immigration beginning after 1740, drawing Jews from Kurdistan, Iran, and Europe, and developing its own distinct Judeo-Arabic dialect. Following Israel's establishment and victory in 1948, Sofaer and Yehuda-Shnaidman described the systematic persecution that followed: mass dismissals of Jews from government employment, punitive import-export regulations, and new restrictions on real estate and mortgages. Yehuda-Shnaidman emphasized that Prime Minister Nuri al-Said was a central architect of this policy, proposing to the United Nations a plan to force Iraq's Jews to leave within four months, stripped of citizenship and property—a plan ultimately abandoned only after Jordan refused to allow the deportation convoys to cross its territory. Central to Yehuda's research is his conclusion that the expulsion was not, as long assumed, a response to Zionist activity, but a deliberate, state-directed policy to remove Iraq's Jews and seize their assets. The book also overturns the long-standing claim that bombs thrown at Jewish targets in Baghdad in 1950–51 were planted by Zionists to encourage emigration; evidence uncovered only in 2013 by an Iraqi journalist instead implicates Arab extremists, and points to the wrongful execution of Jews framed for the attacks.  Altogether, the book documents the expulsion and dispossession of some 150,000 Jews from Iraq, part of the roughly one million Jews forced from Muslim-majority countries across the twentieth century—a history Yehuda insisted be established on primary evidence rather than inherited assumption. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In this episode we spoke with Marian Scheuer Sofaer, Esquire, and Dr. Einav Yehuda-Shnaidman about The Expulsion of Jews from Iraq, 20th Century: The Agonies of Redemption (Brill, 2024), by Dr. Zvi Yehuda, and translated by Sofaer. Dr. Zvi Yehuda, born in Iraq in 1936, immigrated to Israel as a teenager during Operation Ezra and Nehemiah and went on to complete a PhD in History at the Hebrew University of Jerusalem, later founding and heading the research institute at the Babylonian Jewry Heritage Center. He began to write the book in 1984, in a conversation with former Knesset Speaker Shlomo Hillel, and grew into a forty-year project of archival research across Israel, the United Kingdom, France, the United States, and Iraq, conducted in Hebrew, English, French, German and Judeo-Arabic. Yehuda passed away before he could complete editing the English translation; his daughter, Dr. Einav Yehuda-Shnaidman, together with Sofaer, brought the English edition to completion. The book situates the modern Iraqi Jewish community within a more discontinuous history than is often assumed. Yehuda's research identified a substantial gap, from the fourteenth through the eighteenth centuries, in which no functioning Jewish community existed in Iraq; the community that flourished into the twentieth century instead descended from waves of immigration beginning after 1740, drawing Jews from Kurdistan, Iran, and Europe, and developing its own distinct Judeo-Arabic dialect. Following Israel's establishment and victory in 1948, Sofaer and Yehuda-Shnaidman described the systematic persecution that followed: mass dismissals of Jews from government employment, punitive import-export regulations, and new restrictions on real estate and mortgages. Yehuda-Shnaidman emphasized that Prime Minister Nuri al-Said was a central architect of this policy, proposing to the United Nations a plan to force Iraq's Jews to leave within four months, stripped of citizenship and property—a plan ultimately abandoned only after Jordan refused to allow the deportation convoys to cross its territory. Central to Yehuda's research is his conclusion that the expulsion was not, as long assumed, a response to Zionist activity, but a deliberate, state-directed policy to remove Iraq's Jews and seize their assets. The book also overturns the long-standing claim that bombs thrown at Jewish targets in Baghdad in 1950–51 were planted by Zionists to encourage emigration; evidence uncovered only in 2013 by an Iraqi journalist instead implicates Arab extremists, and points to the wrongful execution of Jews framed for the attacks.  Altogether, the book documents the expulsion and dispossession of some 150,000 Jews from Iraq, part of the roughly one million Jews forced from Muslim-majority countries across the twentieth century—a history Yehuda insisted be established on primary evidence rather than inherited assumption. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/jewish-studies

In this episode we spoke with Marian Scheuer Sofaer, Esquire, and Dr. Einav Yehuda-Shnaidman about The Expulsion of Jews from Iraq, 20th Century: The Agonies of Redemption (Brill, 2024), by Dr. Zvi Yehuda, and translated by Sofaer. Dr. Zvi Yehuda, born in Iraq in 1936, immigrated to Israel as a teenager during Operation Ezra and Nehemiah and went on to complete a PhD in History at the Hebrew University of Jerusalem, later founding and heading the research institute at the Babylonian Jewry Heritage Center. He began to write the book in 1984, in a conversation with former Knesset Speaker Shlomo Hillel, and grew into a forty-year project of archival research across Israel, the United Kingdom, France, the United States, and Iraq, conducted in Hebrew, English, French, German and Judeo-Arabic. Yehuda passed away before he could complete editing the English translation; his daughter, Dr. Einav Yehuda-Shnaidman, together with Sofaer, brought the English edition to completion. The book situates the modern Iraqi Jewish community within a more discontinuous history than is often assumed. Yehuda's research identified a substantial gap, from the fourteenth through the eighteenth centuries, in which no functioning Jewish community existed in Iraq; the community that flourished into the twentieth century instead descended from waves of immigration beginning after 1740, drawing Jews from Kurdistan, Iran, and Europe, and developing its own distinct Judeo-Arabic dialect. Following Israel's establishment and victory in 1948, Sofaer and Yehuda-Shnaidman described the systematic persecution that followed: mass dismissals of Jews from government employment, punitive import-export regulations, and new restrictions on real estate and mortgages. Yehuda-Shnaidman emphasized that Prime Minister Nuri al-Said was a central architect of this policy, proposing to the United Nations a plan to force Iraq's Jews to leave within four months, stripped of citizenship and property—a plan ultimately abandoned only after Jordan refused to allow the deportation convoys to cross its territory. Central to Yehuda's research is his conclusion that the expulsion was not, as long assumed, a response to Zionist activity, but a deliberate, state-directed policy to remove Iraq's Jews and seize their assets. The book also overturns the long-standing claim that bombs thrown at Jewish targets in Baghdad in 1950–51 were planted by Zionists to encourage emigration; evidence uncovered only in 2013 by an Iraqi journalist instead implicates Arab extremists, and points to the wrongful execution of Jews framed for the attacks.  Altogether, the book documents the expulsion and dispossession of some 150,000 Jews from Iraq, part of the roughly one million Jews forced from Muslim-majority countries across the twentieth century—a history Yehuda insisted be established on primary evidence rather than inherited assumption. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/middle-eastern-studies

In this episode we spoke with Marian Scheuer Sofaer, Esquire, and Dr. Einav Yehuda-Shnaidman about The Expulsion of Jews from Iraq, 20th Century: The Agonies of Redemption (Brill, 2024), by Dr. Zvi Yehuda, and translated by Sofaer. Dr. Zvi Yehuda, born in Iraq in 1936, immigrated to Israel as a teenager during Operation Ezra and Nehemiah and went on to complete a PhD in History at the Hebrew University of Jerusalem, later founding and heading the research institute at the Babylonian Jewry Heritage Center. He began to write the book in 1984, in a conversation with former Knesset Speaker Shlomo Hillel, and grew into a forty-year project of archival research across Israel, the United Kingdom, France, the United States, and Iraq, conducted in Hebrew, English, French, German and Judeo-Arabic. Yehuda passed away before he could complete editing the English translation; his daughter, Dr. Einav Yehuda-Shnaidman, together with Sofaer, brought the English edition to completion. The book situates the modern Iraqi Jewish community within a more discontinuous history than is often assumed. Yehuda's research identified a substantial gap, from the fourteenth through the eighteenth centuries, in which no functioning Jewish community existed in Iraq; the community that flourished into the twentieth century instead descended from waves of immigration beginning after 1740, drawing Jews from Kurdistan, Iran, and Europe, and developing its own distinct Judeo-Arabic dialect. Following Israel's establishment and victory in 1948, Sofaer and Yehuda-Shnaidman described the systematic persecution that followed: mass dismissals of Jews from government employment, punitive import-export regulations, and new restrictions on real estate and mortgages. Yehuda-Shnaidman emphasized that Prime Minister Nuri al-Said was a central architect of this policy, proposing to the United Nations a plan to force Iraq's Jews to leave within four months, stripped of citizenship and property—a plan ultimately abandoned only after Jordan refused to allow the deportation convoys to cross its territory. Central to Yehuda's research is his conclusion that the expulsion was not, as long assumed, a response to Zionist activity, but a deliberate, state-directed policy to remove Iraq's Jews and seize their assets. The book also overturns the long-standing claim that bombs thrown at Jewish targets in Baghdad in 1950–51 were planted by Zionists to encourage emigration; evidence uncovered only in 2013 by an Iraqi journalist instead implicates Arab extremists, and points to the wrongful execution of Jews framed for the attacks.  Altogether, the book documents the expulsion and dispossession of some 150,000 Jews from Iraq, part of the roughly one million Jews forced from Muslim-majority countries across the twentieth century—a history Yehuda insisted be established on primary evidence rather than inherited assumption. Learn more about your ad choices. Visit megaphone.fm/adchoices

It is clear that one may not pray, recite a Beracha, or learn Torah in a restroom or in the presence of bodily waste. But is one allowed to perform a Misva, or to make plans for performing a Misva, in such a place? One example might be Sedaka (charity). Is a person permitted to write checks to charity while in the restroom, or to go over his finances to calculate how much to donate to different organizations? Another example is a person who is in prison, and the toilet is in his cell. If the Jewish chaplain was able to bring him a Lulab and Etrog during Sukkot, may he perform the Misva of Arba Minim (the four species) – of course without reciting a Beracha – there in the cell, which also serves as his restroom? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that one may not make plans for performing a Misva while in the inner chamber of the bathhouse (which has the same status as a restroom). This includes planning his Shabbat preparations, his purchase of the four species, or distribution of charity. Hacham Ovadia Yosef, however, challenged this ruling, in light of a passage in the Talmud Yerushalmi (Demai 1:4) which permits separating Ma'aserot (tithes) in a bathhouse in situations where no Beracha is required (namely, when one tithes Demai – produce which must be tithed as a precautionary measure). This clearly demonstrates that although Berachot may not be recited in a bathhouse, Misvot may be performed. Clearly, one should preferably strive to perform all Misvot in a clean area, out of respect for the Misva. When, however, a person has no choice – such as in the case of a prison inmate – he may perform Misvot even in the presence of filth. Additionally, while a Misva should preferably not be performed in an unclean place, one may make preparations for performing Misvot in such a place. Moreover, Hacham Ovadia ruled that when it comes to a Misva like charity, which one can fulfill without thinking of spiritual matters – because the essence of the Misva is the practical assistance given – one may fulfill such Misvot even in the presence of filth. Therefore, one may write checks to charity organizations while in the restroom. Summary: Although it is preferable to perform Misvot in a clean area, one may, when necessary, perform a Misva in an unclean place. Thus, for example, a prison inmate who is brought the four species on Sukkot may perform the Misva in his cell even though his toilet is there. One may make plans in the restroom for a Misva – such as planning Shabbat preparations, the building of his Sukka, and so on. One may also write checks for Sedaka while in the restroom.

An oil slick off Oman has begun contaminating beaches as it edges closer to shore. It came from the Russia-linked tanker, Caroline Bezengi, which was under sanctions and disabled by an explosion in June. Environmentalists are also warning about the long-term impact of pollution to the region caused by the Iran war. Iraq and the US have reached a final agreement on the withdrawal of the international force set up to fight ISIS. The move comes as Baghdad also seeks to disarm militia groups and shift its relationship with the US towards economic and security co-operation. Lebanon's parliament has passed a contentious amnesty law aimed at easing overcrowding in the country's prisons. But some critics fear that it would spare prisoners convicted of attacking or killing members of the Lebanese army, allowing them to escape their full punishment. Syria has formally protested to the UN after Colombia recognised Israeli sovereignty over the occupied Golan Heights. New Colombian President Abelardo de la Espriella – a staunch supporter of Israel – made the announcement days after being sworn in. And in the UAE, stargazers headed for the desert early on Thursday morning to watch the Perseid meteor shower light up the sky. Trending Middle East is AI-assisted, using original reporting published in The National and curated and edited by humans.

Send us Fan Mail This week Greg welcomed Eli Hedo in the studio. They sat down and talked about growing up as a Christian in Baghdad as an Iraqi citizen, being extorted and threatened with murder, fleeing to Syria, and eventually coming to America and starting a successful business. This is truly an amazing story and will give us Americans an inside look at the refugee perspective and how it really is in middle eastern countries. Enjoy! In the Temperance, MI area and need a shave and haircut? Stop by and see Eli! Dominion Wealth Strategists are the only Kingdom minded company that you need to use. Set up a free consultation here today! You need to protect your sword! Beautiful, classic, and one of a kind! Design your bible rebind from Deus Vult today! 10% for all Dead Men listeners with the code "DEADMANWALKING" Covenant Real Estate: "Confidence from Contract to Close" Facebook: Dead Men Walking PodcastYoutube: Dead Men Walking PodcastInstagram: @DeadMenWalkingPodcastTwitter X: @RealDMWPodcastExclusive Content: PubTV AppSupport the show Check out out the Dead Men Walking snarky merch HERE! Build something for God's glory through Covenant Real Estate! Greg Moore Jr. can help you buy, sell, and invest! Call him at (734) 731-GREG or visit www.covenant.realestate 10% off a rebound bible from Deus Vult Rebinding with the code DEADMANWALKING

The Gemara (Berachot 62a) relates that Rabbi Ami and Rabbi Assi would go out to the restroom alone, despite the fact that in those days, restrooms were out in the open fields, where one was exposed to harmful spirits. Rabbi Ami and Rabbi Assi explained that by remaining silent and conducting themselves appropriately in the restroom, they ensured their protection from harmful spirits. Later (62b), the Gemara tells that Rabbi Abba made a noise outside to restroom to see if anyone was inside before he entered. Rav Safra was in the restroom, and responded, "Come in." Afterward, Rabbi Abba reprimanded Rav Safra for speaking while in the restroom, as he should have instead made a sound to indicate that the restroom was occupied. (It appears that Rav Safra spoke because he did not want Rabbi Abba to delay using the restroom for even a moment.) The Or Zarua (Rav Yishak of Vienna, 1200-1270), based on these stories, writes that speaking while using the restroom is inappropriate. This is cited by the Rama, in his glosses to the Shulhan Aruch (Orah Haim 3:1). The Rambam (Hilchot De'ot 5:6) similarly included refraining from speaking while using the restroom in his list of behaviors that Torah scholars must practice in the interest of Seniut (discretion and propriety). The Lehem Mishnah commentary (Rav Abraham di Boton, d. 1588) clarifies that although the Rambam mentioned this as a practice observed by Torah scholars, it is proper for all people to adopt this practice. Whereas these sources speak of refraining from speech as required for the purpose of Seniut, the Sefer Haredim (Rav Elazar Azikri, Sefat, 1533-1600) writes that this is required to avoid the danger posed by the harmful spirits that lurk in the restroom, as indicated by one of the aforementioned stories told in the Gemara. Hacham Ovadia Yosef was asked about a situation where one is expecting an urgent phone call, and receives a call while using the restroom. Is it permissible to answer the phone in such a case? Hacham Ovadia replied that if a considerable financial loss is potentially at stake, or if there is some other urgent matter, then there is a basis for allowing one to answer the call while using the restroom, though he should speak only the minimum amount necessary. This leniency is based on the fact that the concern for harmful spirits likely does not pertain to modern-day restrooms. Rav Yaakob Emden (Germany, 1697-1776) writes that harmful spirits lurked in the restrooms in the times when the restrooms were located out in the fields, but not in our times, when restrooms are located in the city. (Rav Yaakob Emden explained on this basis why we are not accustomed to reciting "Kabedu Mechubadim" – the declaration that a person would make before entering the restroom asking the angels that accompanied him to wait outside the restroom.) Secondly, the Maharshal (Rav Shlomo Luria, Poland, 1510-1573) wrote that Tum'a (impurity) no longer descends upon the hands as it did in ancient times. According to this opinion, we may assume that there is no longer spiritual impurity in the restroom, for the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that the impurity on the hands is more harmful than the impurity in the restroom. Hence, if we no longer need to be concerned about the impurity on the hands, we certainly do not need to worry about the impurity of the restroom. Thirdly, because of modern plumbing, the bodily waste is immediately expelled from the restroom, whereas in ancient times it remained there in the restroom, and it is thus possible that no harmful spirits lurk in modern-day bathrooms. Therefore, speaking in the restroom does not pose any danger. As mentioned, speaking in the restroom is forbidden also for a second reason – that this constitutes a breach of Seniut. Hacham Ovadia writes that nevertheless, when a considerable financial loss is at stake, we may allow one to speak, as long as he keeps the conversation as brief as possible. The Yalkut Yosef writes that it is permissible to speak in the restroom about matters related to using the restroom – such as if one needs to ask somebody to bring him more toilet paper, or to bring him water for cleaning himself. Summary: It is inappropriate to speak when in the restroom. If somebody is expecting an urgent phone call, and the phone rings when he is using the restroom, he may answer if a considerable financial loss is at stake, but he must speak as briefly as possible. It is permissible while using the restroom to ask somebody to bring more toilet paper or water that one needs for cleaning himself.

Send us Fan MailThis week Greg welcomed Eli Hedo in the studio. They sat down and talked about growing up as a Christian in Baghdad as an Iraqi citizen, being extorted and threatened with murder, fleeing to Syria, and eventually coming to America and starting a successful business. This is truly an amazing story and will give us Americans an inside look at the refugee perspective and how it really is in middle eastern countries. Enjoy! In the Temperance, MI area and need a shave and haircut? Stop by and see Eli! Dominion Wealth Strategists are the only Kingdom minded company that you need to use. Set up a free consultation here today! You need to protect your sword! Beautiful, classic, and one of a kind! Design your bible rebind from Deus Vult today! 10% for all Dead Men listeners with the code "DEADMANWALKING" Covenant Real Estate: "Confidence from Contract to Close" Facebook: Dead Men Walking PodcastYoutube: Dead Men Walking PodcastInstagram: @DeadMenWalkingPodcastTwitter X: @RealDMWPodcastExclusive Content: PubTV App

Send us Fan Mail This week Greg welcomed Eli Hedo in the studio. They sat down and talked about growing up as a Christian in Baghdad as an Iraqi citizen, being extorted and threatened with murder, fleeing to Syria, and eventually coming to America and starting a successful business. This is truly an amazing story and will give us Americans an inside look at the refugee perspective and how it really is in middle eastern countries. Enjoy! In the Temperance, MI area and need a shave and haircut? Stop by and see Eli! Dominion Wealth Strategists are the only Kingdom minded company that you need to use. Set up a free consultation here today! You need to protect your sword! Beautiful, classic, and one of a kind! Design your bible rebind from Deus Vult today! 10% for all Dead Men listeners with the code "DEADMANWALKING" Covenant Real Estate: "Confidence from Contract to Close" Facebook: Dead Men Walking PodcastYoutube: Dead Men Walking PodcastInstagram: @DeadMenWalkingPodcastTwitter X: @RealDMWPodcastExclusive Content: PubTV AppSupport the show Check out out the Dead Men Walking snarky merch HERE! Build something for God's glory through Covenant Real Estate! Greg Moore Jr. can help you buy, sell, and invest! Call him at (734) 731-GREG or visit www.covenant.realestate 10% off a rebound bible from Deus Vult Rebinding with the code DEADMANWALKING

www.patreon.com/theconspiracypodcastMost people, when they hear "World Trade Center," think of one date. But eight years before September 11th, the Twin Towers were already a target — and the man behind it wanted to bring down both buildings at once.On February 26, 1993, Ramzi Yousef detonated a truck bomb in the parking garage beneath the North Tower, hoping to topple it sideways into the South Tower and kill a quarter of a million people at lunchtime. He failed — but not by much. Six people died, over a thousand were injured, and roughly 50,000 people evacuated through smoke-filled stairwells in what was, at the time, the largest evacuation in American history.In this episode, Eric, Sean, and Jorge dig into the story almost nobody remembers: the co-conspirator who got caught because he wanted his $400 deposit back, the FBI informant whose secretly recorded tapes suggest the bombing could have been stopped, the now-debunked Iraq conspiracy theory that helped shape a war, and the bomb-maker who vanished into Baghdad and has never been found. They also trace the single $660 wire transfer that connects this attack to Yousef's uncle — a man named Khalid Sheikh Mohammed, who would return eight years later to finish what his nephew started.This is Episode 163, and the official start of the show's lead-in to the 25th anniversary of 9/11.Patreon members get early access to every episode in this series, plus exclusive bonus content not available anywhere else.

Host Meg Greer interviews Dennis Blocker, a military war dog trainer and handler with experience in Iraq and Afghanistan and author of three books. Dennis shares a story from his time guarding the US Embassy construction site in Baghdad along the Tigris River. He explains how he and his German shepherd Taurus identified a suspicious motorcyclist with explosive residue on his hands — using the concepts of "JND" (Just Noticeable Difference) and "COB" (Change of Behavior) in dog handling. He draws a parallel to faith: just as a handler must spend time with their dog to recognize subtle behavioral cues, we must spend consistent time with God to recognize when He's communicating with us. The episode closes with a reflection on relying on God the way dogs rely on their owners. 0:00 Show intro — "God and Our Dogs" on Bernie Radio 0:07 Mission statement & show overview 0:38 Guest intro — Dennis Blocker, war dog trainer & author 1:10 Welcome & conversation begins; favorite stories from three books 1:56 Dennis introduces the theme of trust — in God and in your dog 2:21 Reading dog body language — how dogs communicate through movement 3:22 Explains JND (Just Noticeable Difference) and COB (Change of Behavior) 4:22 Connects JND/COB to recognizing when God is speaking to us 5:07 Story begins — Checkpoint Miami, guarding the US Embassy in Baghdad 5:58 Suspicious motorcyclist arrives; Taurus begins growling 6:34 Dennis positions Taurus downwind; reads the dog's cues 7:28 Taurus alerts on handle grips — explosive odor detected 8:09 Suspect's hands test positive for multiple explosive residues 8:56 Meg draws the spiritual lesson — time with God = recognizing His signs 9:36 Discussion on growing closer to God over time 9:51 Book three update — Dennis's son handles publishing to Amazon Host: Meg Grier - Stories@GodAndOurDogs.com Website: www.facebook.com/profile.php?id=100072683640098 God and Our Dogs airs every Saturday at 11:15am on Boerne Radio 103.9FM - www.boerneradio.com. Air Date: 08/08/26See omnystudio.com/listener for privacy information.

These are the top headlines from Arab News, the Middle East's leading English-language daily, on Saturday August 8th at 6am GMT. - US official: We expect a deal soon between Iran and Oman on Strait of Hormuz - Saudi minister: Makkah defence agreement with Turkiye, Pakistan not a ‘military axis or sectarian bloc' - Yemeni forces target Houthi positions across multiple fronts - UN Security Council condemns Houthi attacks on Saudi Arabia, commercial shipping - Saudi intelligence chief visits Baghdad for talks on regional security Check out the latest updates on arabnews.com

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes (Parashat Vayeseh) that the modern practice of cleaning oneself after defecating with dry paper, without using water, is Halachically incorrect. Halacha forbids praying, reciting Berachot or earning if even a tiny amount of excrement is present on the body, and it is impossible to ensure the complete elimination of all traces of excrement from the surface of one's body without water. It is therefore strongly advisable when possible to have a bidet installed in one's restroom so he can clean himself with water. If one does not have a bidet, or uses a restroom that does not have a bidet, he must at least use moist toilet paper, or moisten the toilet paper before cleaning himself, so he ensures to clean himself properly. If one has no possibility of cleaning himself with water, then he must take the time to clean himself very well with paper. The Shulhan Aruch (Orah Haim 3:11), based on the Gemara (Shabbat 82a), writes that one should not use a flammable material to clean himself after defecating, as this could pose danger. The Rama (Rav Moshe Isserles, Poland, 1530-1572) cites the Sefer Ha'aguda (Rav Alexander Suslin, Germany, d. 1349) as claiming that this applies only when one is outside a city, where there is a risk of evil spirits. Under normal circumstances, however, there is no concern when cleaning oneself with a flammable material. The Rama writes that he does not understand the rationale of this distinction, but he acknowledges that common practice is to disregard this warning and allow using flammable material for cleaning oneself. The Magen Abraham (Rav Avraham Gombiner, Poland, d. 1682) suggests that in open areas, outside the city, one is exposed to spells cast by magicians, and this is the reason for the distinction drawn by the Sefer Ha'aguda. In any event, the Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) writes that as these magicians are no longer common in the modern world, we need not be concerned, and thus people do not hesitate to use flammable paper to clean themselves.

In this Bible Caddie Classic from Episode 89, William Kane, Ben Crane, and Webb Simpson sit down with 12 time PGA Tour winner and two time Masters champion Bubba Watson. Bubba shares the story behind both Masters wins, adopting Caleb and Dakota, his darkest season, and how he finally realized golf was just the way that God got him to where he wanted him to be.Topics covered:- 12 time PGA Tour winner, two time Masters champ, great friend to both Webb and Ben- Webb's favorite Bubba memory: Presidents Cup 2011, thanking God after a win and after a loss- Bubba singing Golf Boys on the microphone at Waste Management while in contention to win- I said, what would Jesus do? And Angie said, all right, what time are you flying out?- Being passed over for the Presidents Cup team as the seventh ranked player in the world and showing up as vice captain to serve- Golf is great, but being able to be a part of something bigger than me on earth, that's bigger than me- It's like the 12 disciples. There's 12 guys on the team and you're like washing their feet. That's the vision I had in my head.- Growing up in Baghdad, Florida hitting plastic golf balls around the house and how that taught Bubba every shot he knows- I had a nine iron for the first year. I was six years old and had a nine iron.- Getting turned down for adoption three times and getting the call on Tuesday of Bay Hill week- My whole focus over the last few months leading up to the Masters was becoming a husband and wife family with a baby- From four down on the back nine at Augusta to winning in a playoff on 10- Man, I got a swing, I got a shot- Winning the 2014 Masters on the back nine with Caleb in his arms high fiving the crowd- Going through mental struggles in 2015, 2016, 2017 and moving back to Pensacola- I got down on my knees and prayed and as soon as I said that in my head I was like, oh my gosh, get off the floor, what are you doing? And that's where my faith really started growing.- Golf was just the way that God got me to where he wanted me to be- I finally realized I'm giving all the glory to God- Why Bubba joined LIV and what he is trying to pour into his teammates- Romans 15:7: therefore welcome one another as Christ has welcomed you for the glory of God- No matter where you've been, no matter what you've done, no matter how many mistakes you've made, Almighty God wants to welcome you through Jesus ChristFollow Bible Caddie:Instagram: @biblecaddieTikTok: @biblecaddieX: @biblecaddieListen and subscribe: https://www.biblecaddie.com/podcastInterested in starting a Bible Caddie Featured Group? groups@biblecaddie.comQuestions or inquiries: info@biblecaddie.comShop Bible Caddie: https://www.biblecaddie.com

Kicking off our annual What the Hell summer book series, Hussain Abdul-Hussain discusses his new book, “The Arab Case for Israel: And Other Essays from a Distant Conflict”. Having grown up in Beirut and in Baghdad surrounded by anti-Israel rhetoric, Hussain recounts his journey from accepting the region's conventional wisdom to concluding that normalization with […]

Kicking off our annual What the Hell summer book series, Hussain Abdul-Hussain discusses his new book, "The Arab Case for Israel: And Other Essays from a Distant Conflict". Having grown up in Beirut and in Baghdad surrounded by anti-Israel rhetoric, Hussain recounts his journey from accepting the region's conventional wisdom to concluding that normalization with Israel is one of the Arab world's greatest strategic opportunities. He argues that economic cooperation, not perpetual conflict, offers the best path to a more prosperous and stable Middle East, and that the Abraham Accords demonstrated what is possible when governments prioritize the future over a mythical past. WTH is preventing more countries from following that path? And can the promise of the Abraham Accords still be realized?Hussain Abdul-Hussain is a research fellow at the Foundation for the Defense of Democracies (FDD) and the author of the book The Arab Case for Israel (Wicked Son/Post Hill Press 2026). He champions immediate, unconditional, and comprehensive peace between every Arab nation and the Jewish state. Hussain's research focuses on Arab affairs, spanning Lebanon, Syria, Iraq, Saudi Arabia, Yemen, and Sudan. His career launched as a reporter, and later managing editor, at Beirut's The Daily Star. In Washington, he helped launch and manage the congressionally funded Arabic satellite network Alhurra Iraq before leading the Washington bureau of the Kuwaiti daily Alrai. He has also served as a Visiting Fellow at London's Chatham House. His latest book is The Arab Case for Israel and Other Essays from a Distant Conflict (2026).Read the transcript here.Subscribe to our Substack here.

Stijn Schmitz welcomes back Colonel Douglas Macgregor to the show. Doug is a Retired U.S. Army Colonel and Decorated Combat Veteran. He offers a stark assessment that the Middle East conflict is fundamentally a Jewish war with no vital strategic interest for the United States, describing it as already regional and increasingly merging with other global flashpoints. He argues that the recent halt in hostilities is merely a pause, not a resolution, as no underlying issues have been settled. The conversation highlights how three conflicts—Ukraine, the Gulf region, and the cold war with China—are converging into a larger, dangerous alignment of Russia, China, and Iran against US and Israeli interests. Macgregor warns that Iran has effectively weaponized the Strait of Hormuz, and a potential Houthi blockade could cripple Saudi Arabia's ability to export oil, threatening the existence of Gulf states unless they expel American forces. He contends that the US has been militarily defeated by Iran's strategic use of new technology and space-based surveillance, yet political pressure from Zionist billionaires and the Israel lobby prevents President Trump from disengaging. This dynamic, he argues, will likely restart the bombing campaigns. The discussion shifts to the profound economic implications, with Macgregor predicting severe market fragility, potential bank runs, and even a depression. Against this backdrop, he sees gold becoming more valuable than ever, propelled by central bank buying, de-dollarization, and monstrous US debt. He cites predictions of gold reaching $13,000 to $15,000 per ounce, possibly sooner than 2031 if conflict reignites. Macgregor reveals his personal investment philosophy of holding cash and precious metals exclusively, emulating J.D. Rockefeller's strategy of maintaining liquidity to capitalize on distressed opportunities. He praises Palisades Goldcorp for its strong cash position and strategic investments in gold, uranium, and other critical minerals, positioning it for substantial upside in a deteriorating global economy. He concludes by emphasizing the decline of US hegemony and the urgent, yet ignored, need to accept a new world order. Timestamps: 00:00:00 – Introduction 00:01:22 – Israel Iran Conflict Update 00:03:02 – Three Merging Global Conflicts 00:09:08 – China Cold War Risks 00:12:28 – Houthi Implications 00:14:30 – A Jewish War 00:23:36 – Conflicts & Impacts on Oil 00:30:44 – Joining Palisades Gold Board 00:32:37 – Gold Price Predictions 2031 00:38:12 – Gold Vs. Aliens/Other Commodities 00:44:41 – Doug’s Personal Finance Strategy 00:48:09 – Wrap Up and Resources Guest Links: Website: https://douglasmacgregor.com X: https://x.com/DougAMacgregor Substack: https://substack.com/@coloneldoug YouTube: https://www.youtube.com/@macgregorwarriordiplomacy Articles: https://breakingdefense.com/author/doug-macgregor/ Douglas Macgregor is a decorated combat veteran, an author of five books, a PhD, and a defense and foreign policy consultant. Macgregor was commissioned in the Regular Army in 1976 after 1 year at VMI and 4 years at West Point. In 2004, Macgregor retired with the rank of Colonel. In 2020, the President appointed Macgregor to serve as Senior Advisor to the Secretary of Defense, a post he held until President Trump left office. He holds an MA in comparative politics and a PhD in international relations from the University of Virginia. Macgregor is widely known inside the U.S., Europe, Israel, Russia, China and Korea for both his leadership in the Battle of 73 Easting, the U.S. Army's largest tank battle since World War II, and for his ground breaking books on military transformation: Breaking the Phalanx (Praeger, 1997) and Transformation under Fire (Praeger, 2003). Macgregor's recommendations for change in Force Design and “integrated all arms-all effects” operations have profoundly influenced force development in Israel, Russia and China. In 2010, Macgregor traveled to Seoul, Korea to advise the ROK Ministry of Defense on force design. In 2019, Transformation under Fire was selected by Lt. Gen. Aviv Kohavi, Chief of the Israeli Defense Force (IDF), as the intellectual basis for IDF transformation. His fifth book, Margin of Victory: Five Battles that Changed the Face of Modern War from Naval Institute Press is available in Chinese, as well as, English and will soon appear in Hebrew. In 28 years of service Macgregor taught in the Department of Social Sciences at West Point, commanded the 1st Squadron, 4th Cavalry, and served as the Director of the Joint Operations Center at SHAPE during the 1999 Kosovo Air Campaign for which he was awarded the Defense Superior Service medal. In January 2002, at Secretary of Defense Donald Rumsfeld's insistence the USCENTCOM Commander listened to Colonel Macgregor's concept for the offensive to seize Baghdad. The plan was largely adopted, but assumed no occupation of Iraq by U.S. Forces. Macgregor has also testified as an expert witness before the Senate and House Armed Services Committees and appeared as a defense analyst on Fox News, CNN, BBC, Sky News and public radio. He is fluent in German.

The Shulhan Aruch (Orah Haim 3:2) writes that when one uses the restroom, he should not reveal his private parts until he sits down, and he should not stand up until after covering himself. This Halacha was relevant in the time when people would crouch on the ground to perform their bodily functions, and they were thus to lift their robes only after crouching. Nowadays, of course, people move their bowels while sitting on a toilet seat, and it is thus impossible to reveal oneself only after sitting, or to cover oneself before standing up. Nowadays, then, the practical application of this Halacha is that one should expose himself right before he performs his bodily functions, and then cover himself immediately afterward. However, one must ensure not to cover oneself after urinating until ensuring that no more drops need to exit the body. Just as one should minimize the duration of his exposure, he should also minimize the amount of his body that he exposes. The Halachic sources mention revealing only one Tefah (handbreadth) when defecating, and slightly more when urinating, to ensure that no drops fall on one's clothing. (The concern was that if people see someone with urine stains on his garment, they might conclude that he suffers from a urological condition, and thus suspect that his children were fathered by a different man.) Once again, in today's reality, this Halacha is not applicable, though one must make an effort to ensure that no bodily waste ends up on his garments. Likewise, although the Halachic sources forbid urinating while standing – due to the concern that some drops will ricochet from the ground back onto the person – this does not apply in modern-day bathrooms, which are specifically engineered to maximize sanitation when relieving oneself. One should ensure to close the door to the restroom even if nobody is home. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that if there is an intolerable odor in the restroom, then one may leave the door open as long as nobody is present at home. Otherwise, the door must remain closed. The requirement of modesty when performing one's bodily functions overrides the prohibition against restraining oneself and delaying relieving oneself. Therefore, it is proper to restrain oneself when necessary until he finds a private place for performing his bodily functions. The accepted position is that the prohibition against restraining oneself was introduced by the Sages, and is not a matter of Torah law. Hence, it is overridden by the concern of Kebod Ha'beriyot (preserving human dignity). The Ben Ish Hai distinguished in this regard between defecation and urination, maintaining that one who needs to urinate may not restrain himself until he finds a private restroom, and must, if necessary, relieve himself in public view. Hacham Ovadia Yosef, however, ruled that since nowadays public urination is considered indecent – and is even a punishable crime in many countries – it is clear that one may not do so, and must instead restrain himself until he finds a private place. Rav Moshe Feinstein (1895-1986) maintained that if a man uses a public restroom, and can choose between using a urinal or a private stall, he should use the private stall in the interest of maximizing privacy. If, however, no stall is available, then he should use the urinal and not wait for a stall to become available. When constructing public restrooms, Rav Moshe added, it is proper to build dividers between the urinals for the purpose of privacy. Two people should not use a private restroom together at the same time. Children, too, must be accustomed to use the restroom alone, with the door closed. One should not have conversations while using the restroom. The Shulhan Aruch writes that one should not push too hard when moving his bowels, as this could be harmful to the body. If a person must take a urine test, he is allowed to restrain himself before his visit to the medical office to ensure that he will be able to provide the required sample.

If a person must perform his bodily functions out in the open – such as if he is hiking or camping, or is driving and needs to relieve himself on the roadside – he should ensure to move away from the view of people. It suffices for him to be far enough that his private parts are not visible, even he can be seen. If one goes behind a wall, such that he is not visible to others, this suffices even if he can be heard. Although he might prefer not to be heard, this would not constitute a breach of modesty from a halachic standpoint, as long as he cannot be seen. If one must defecate in the open, he must position himself facing either the north or the south, and not the east or west. This is because the Kodesh Ha'kodashim – the inner sanctum of the Bet Ha'mikdash – was positioned on the western side of the Bet Ha'mikdash, and thus the line of west-east is associated with the Bet Ha'mikdash. Defecating with one's back facing westward – the direction of the Kodesh Ha'kodashim – would clearly be disrespectful to the Bet Ha'mikdash, and since the sanctity of the Kodesh Ha'kodashim affects also the east, it would be similarly disrespectful if one's back faced the east. This Halacha applies only when moving one's bowls; when urinating in the open, there is no concern, and one may face whichever direction he wishes. Additionally, this discussion relates only when one must defecate out in the open; if he is within walls or a fence, then there is no concern. This distinction is made by Tosafot in Masechet Berachot (61) and by the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, d. 1327). The Rambam makes no mention of such a distinction, but Maran (author of the Shulhan Aruch), in Bet Yosef, writes that the plain reading of the Gemara supports the lenient view of Tosafot, and this is his ruling in the Shulhan Aruch. Rav Shneur Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812) recommended when building a home to construct the restroom in such a way that the toilet faces to the north or south, following the stringent view, and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that this was the practice in Baghdad. Nevertheless, Hacham David Yosef, in Halacha Berura, writes that the accepted custom is to follow the lenient ruling of the Shulhan Aruch. Hence, one who moves his bowls indoors does not need to be concerned about the direction he faces, and one does not need to design the restroom in his home with the toilet facing to the north or south. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) extended this rule to the situation of a person who needs to relieve himself in an open area within a walled city. Since he is surrounded by walls, he may face whichever direction he wishes. By contrast, the Magen Abraham (Rav Abraham Gombiner, Poland, d. 1682) ruled that one is considered "out in the open" even within a walled city, and so unless he is inside a walled structure, he must face either north or south. Hacham David Yosef follows the stringent view of the Magen Abraham. Summary: If one is camping, hiking or the like, and needs to perform his bodily functions out in the open, he should move far enough away from people – or behind a wall – so his private parts are not visible to anyone. When defecating out in the open, one should face either to the north or south. Inside a structure, however, he may face whichever direction he chooses.

The withdrawal of the last US troops from Erbil marks the end of an era in which the Kurds were the United States' closest ally in Iraq, says Victoria Taylor, former deputy assistant secretary of state for Iraq and Iran affairs.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The Gemara (Berachot 60b) teaches that before entering the restroom, one should make a declaration (beginning with the words "Hitkabedu Mechubadim") asking the angels that accompany him to wait outside, and to protect him, while he performs his bodily functions. As the angels do not enter the restroom, the individual respectfully addresses them before he enters, explaining that he needs to briefly leave them so he can tend to his bodily needs. Maran (Rav Yosef Karo, author of the Shulhan Aruch), in Bet Yosef (Orah Haim 3), cites Rav David Abudarham (Spain, 14 th century) as commenting that this prayer was instituted only for the exceptionally pious, who are indeed accompanied by angels wherever they go. For other people, making this declaration would be a display of arrogance. The Bet Yosef writes that it is thus improper to make this declaration nowadays, as nobody can honestly claim to have achieved such spiritual greatness that he is accompanied at all times by angels. Maran rules accordingly in the Shulhan Aruch. By contrast, the Hida (Rav Haim Yosef David Azulai, 1724-1806) cites the Masat Shimurim (Rav Natan Shapira of Jerusalem, 17 th century) as asserting that this Beracha should be recited even nowadays, as it helps block harmful spirits and improper thoughts, thereby assisting a person in maintaining his purity. Additionally, the Hida cites Maharam Papirash (Rav Meir Poppers, d. 1662) who claimed that the Arizal reinstated the recitation of this prayer before using the restroom. What's more, Rav Haim Palachi (Turkey, 1788–1868) notes in his work Ru'ah Haim that the angel who would learn with Maran instructed him to recite this declaration (Maggid Mesharim, Matot), even though Maran ruled in the Shulhan Aruch that it should not be said. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), after bringing these sources, concludes that a person who devotes himself exclusively to Torah study should make this declaration, but all others should not. He then advances a different approach, suggesting that since those who discouraged the recitation did so because it would be a display of arrogance, all people may recite this declaration when they are in the privacy of their homes, as there is then no concern of appearing arrogant. Rav Yaakov Emden (Germany, 1697-1776), cited by the Hida, claimed that although the Arizal instructed people to recite it, this was only when people would perform bodily functions outdoors in open fields, where evil spirits are found, and so even the Arizal would not encourage its recitation nowadays. And even the Arizal's closest disciple, Rav Haim Vital (1543-1620), writes (in his commentary to Tehillim) that the custom is not to recite this declaration. The Hida similarly observes that even Kabbalists do not make this declaration. Amidst his discussion of this topic, the Hida cites Rav Yehiel Kasteltz as challenging the Shulhan Aruch's ruling that this declaration should not be made. He notes the famous tradition that we are all accompanied by angels on Friday night as we return from the synagogue, and they bless us if they see that the home is properly prepared for Shabbat. It is for this reason that the "Shalom Alechem" hymn is sung in every Jewish home on Friday night to welcome the angels. Rav Yehiel objected to Maran's assumption that people nowadays are not worthy of the divine presence or of being accompanied by the angels. The Hida responds by sharply criticizing Rav Yehiel for dismissing Maran's comments, noting that Maran merely observed the widespread practice not to make this declaration, and offered his explanation. As for the angels that accompany us on Friday night, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Od Yosef Hai, explains that these angels come not for our honor, but for the honor of Shabbat – just as Eliyahu Ha'nabi attends every Berit Mila out of respect for this precious Misva, and not to give honor to the people. Hence, we are not generally accompanied by angels, but angels join us on Friday night in honor of the sacred day of Shabbat. Anyone who nowadays feels that he is worthy of being accompanied by angels is guilty of arrogance. Interestingly, the Ben Ish Hai further writes that on Yom Kippur, when our sins are forgiven and we conduct ourselves on a very high spiritual level, one may make this declaration before using the restroom, and this would not be a display of arrogance. The Yalkut Yosef observes that from Hacham Ovadia Yosef's comments in a responsum in his work Yabia Omer, it appears that he concurred with this view. In practice, however, Hacham Ovadia was never seen making this declaration, not even on Yom Kippur. Regardless, the widespread custom is not to make this declaration anytime.

“Blackwater” gets used as shorthand for everything people fear or fantasize about in modern war, but the real work was often simpler and darker: move a diplomat through Baghdad and make sure they come back alive. We sit down with Morgan Lorette, a former Blackwater contractor, and trace the whole path from Air National Guard Security Forces to Iraq convoy life, including the money, the culture shock, and the gut-level truth of what changes when you're operating outside a normal military justice system.We talk candidly about what Blackwater actually did for the State Department, why “combat Uber” is a more accurate label than Hollywood's raid-and-rescue myth, and how protective security decisions got made when car bombs were common and seconds mattered. Morgan breaks down team dynamics, the mix of elite veterans with regular troops, and the uncomfortable reality that some people freeze while others go too far. We also get into contractor pay, bonuses, taxes, and why the paycheck can feel addictive, especially when lifestyle inflation, divorce, and debt start stacking up back home.After the interview, we pivot to modern policing and accountability: a town hall clip that raises real First Amendment questions, a taser failure that shows why distance and hands-on skills matter, and a body-cam shooting in a nightlife district where split-second judgment has life-changing consequences. If you care about use of force, executive protection, police training, and the human cost of high-risk work, this one stays with you.Subscribe for more long-form conversations, share this with a friend who needs the real version of these stories, and leave a review so more people can find the show.send us a message! twocopsonedonut@yahoo.comSupport the showPlease see our Youtube channel https://www.youtube.com/c/TwoCopsOneDonut Join our Discord!! https://discord.gg/BdjeTEAc *Send us a message! twocopsonedonut@yahoo.com

//The Wire//2100Z July 31, 2026// //ROUTINE// //BLUF: GIBRALTAR CRISIS CONTINUES AS 60,000 MIGRANTS FLOOD INTO SPAIN. ITALY TO SUSPEND SCHENGEN AGREEMENT WITH SPAIN DUE TO MIGRANT CRISIS. IRAN CONTINUES TARGETING KUWAIT AS UNITED STATES CONSOLIDATES POSITIONS IN MIDDLE EAST AMID IRANIAN TARGETING EFFORTS.// -----BEGIN TEARLINE------International Events-Spain: The situation regarding the migrant wave has continued to deteriorate sharply. After the perimeter fence was breached yesterday, the sheer waves of people crossing the border have devastated the enclave of Ceuta. Spanish authorities estimate that over 60,000 people have crossed the border since the perimeter breach last night, and most residents of the peninsula have been barricading themselves inside their homes as the sheer number of people in this small town is staggering. Home invasions and forced-squatting instances have been reported all around the peninsula, along with mass looting and destruction taking place. Throughout this morning, many migrants have also been observed crossing back into Morocco, after realizing that the small peninsula cannot sustain this many people, as water and food sources have been expended throughout much of the city.Analyst Comment: Additionally, videos surfaced overnight confirming that this effort is not entirely organic. Truckloads of migrants are deliberately being driven to the border fence and released into Spain with the active participation of the Moroccan government. Moroccan border guards have also been observed opening the fence from their side as well, allowing large crowds through gates separating the peninsula from the mainland.Europe: This morning, the Italian government has suspended their Schengen Agreement with Spain, cutting off free travel between the two nations. The Interior Minister for Finland also voiced support for Italy's decision, urging other EU member states to likewise close their borders with Spain.Analyst Comment: Spain losing visa-free access to Italy is a big deal, as Italy one of the largest economies in Europe and cross-border trade between Spain and Italy amounts to roughly €70 billion per year. The Schengen agreement does specifically allow for the temporary halting of the pact as a measure of last resort, which Italy has enacted. If more nations follow suit, Spain could be in quite a tough spot that will probably result in a complication of trade in the short term. -----END TEARLINE-----Analyst Comments: In the Middle East, the war remains much the same as before, with most strikes targeting American bases in Kuwait. No strikes have been reported in Jordan yet today, but satellite imagery is still pending coverage since the strikes on al Salti a few days ago. The United States has reportedly turned around a few vessels in the Gulf of Oman, which if true, confirms that the American blockade is still in effect to some degree. Similarly, Iranian sources claim to have struck two more tankers somewhere in the Gulf or Strait of Hormuz, but the UKMTO has not confirmed this yet (which they might not do, as they also underreported successful strikes a few weeks ago). In Iraq, Arab news sources are reporting that the drawdown of the American presence in Erbil is nearly complete, and that all missile defenses have been withdrawn from this installation and relocated elsewhere. Though the scale of the American withdrawal in Iraq is not exactly being openly advertised, moving the remains of that Patriot battery are a big clue that the U.S. is looking to cede Iraq to Iran's sphere of influence. The Erbil airport was the last official American position in the nation (aside from the Embassy in Baghdad), so if the US has departed this base, this would be the first time in 23 years the US has not had a conventional military presence in Iraq. Now, the closest positions to Iran (from the western side), are in Kuwait. This is probably why Iranian strikes continue to focus on Kuwait, and the American bases within. This is not just intended to reduce the potential for more American ATACMS missile launches from the border region, but also to keep pressure on the United States, preventing the staging of aircraft at the handful of airbases in Kuwait.Analyst: S2A1 Research: https://publish.obsidian.md/s2underground NomadNet: 5fa68c88be727a0e1a250a75e5e79269 Disclaimer: No LLMs were used in the writing of this report. //END REPORT//

⚡ Pete rode out the storm glamping in his own driveway—Starlink dish up, house running off his truck—while much of Lake Forest sat in the dark with no power, internet, or reliable cell service. He could communicate. The City couldn't.Rick Lesser joins from his office (Comcast's out at the condo) to work through what happened Monday night—and what didn't. One City advisory went out at 3:03 PM, before the worst hit. Then silence, as limbs came down and live wires hit residential streets.The morning after, Pete goes to the Chamber's mayor's breakfast looking for one thing: a straight answer. Is there a disaster plan? "We don't like to call it a plan. We like to call it a playbook." Yes or no—do you have one? "We got a draft."From there it opens up: the council-manager form of government and who's actually accountable when the lights go out. Smart911—which the City's own website says sends emergency texts, emails, and phone calls—and which, when Pete asked a few thousand local Facebook followers whether anyone got one during the storm, produced a simple answer: no one reported getting one. The episode also digs into cell coverage, the City apps rolled out with fanfare that went quiet the one night they were needed, and whether something as simple as a group text could have made the difference.Public Works and the first responders worked through the night, and they get their due here. This was never about the crews clearing the roads. It's about who's standing at the front of the room when it matters.The mayor? The city manager? The communications director? Or is nobody in charge?We document. You decide.

When no one seems to be listening, how far do you go to be heard? In December 2008, George W. Bush made a surprise visit to Baghdad for a press conference. And at the very end of his remarks, a shoe came flying past his head.  It was “the shoe heard around the world,” and countless jokes and memes ensued.  But in the pandemonium, many missed the story of the man at the center: Muntadhar Al-Zaidi, a weary journalist trying to get the world to see the Iraq War in a different light. Even fewer people know what happened to him after.  Nearly two decades later, Radiolab reporter Sarah Qari tracked Al-Zaidi down to learn the story of his life. What she found was a story about grief, anger, and the line where journalism ends and protest begins. Special thanks to Azmat Khan and Mustafa Salim. EPISODE CREDITS: Reported by - Sarah Qari, with help from Mariam Dwedar Translation by - Mais Al-Bayaa and Mariam Dwedar Produced by - Sarah Qari Sound design contributed by - Sarah Qari  Mixed by - Jeremy Bloom Fact-checking by - Emily Krieger and Heba ElorbanyLATERAL CUTS: If you liked this episode and want to hear more fascinating deep dives we've done on The War on Terror, check out our episode: 60 Words (https://radiolab.org/podcast/60-words), or our series The Other Latif (https://www.wnycstudios.org/podcasts/other-latif) EPISODE CITATIONS:Collaborator's Work -  Mariam Dwedar  Made in Palestine (https://zpr.io/JBAuqi5zyZMT) - a documentary short @mariamdwedar - Instagram handle Mais Al-Bayaa Iraq Uncovered (https://zpr.io/ebuUcjSFcUJp) - documentary Iraq's Secret Sex Trade (https://zpr.io/u9HnCWmnQggG) - documentary Go Back to Where You Came From (https://zpr.io/J8rxafGCCgUA) - documentary @maisalbayaa - Instagram Journal Articles _ The Art of Shoe-Throwing: Shoes as a Symbol of Protest and Popular Imagination (https://zpr.io/6gmuuavLWuHu),  by Yasmin Ibrahim Films -  The President's Cake (https://zpr.io/bjFeNa2qFYvD) - The story of life in Iraq under sanctions during the 1990s. Inspired by the shoe throw -  Photos of shoe protests around the world (https://zpr.io/QsMGyWeK8MRR) This music video (https://zpr.io/Xi5XhHYmWFHv) This Halloween costume (https://zpr.io/fH97iB4fjL9U) This play (https://zpr.io/Naj7vWaYfzpv) If you want more fun facts that didn't make it into the story, follow Sarah at @bysarahqari on Instagram, where she'll be sharing more in the coming weeks. Sign up for our newsletter!! It includes short essays, recommendations, and details about other ways to interact with the show. Signup (https://radiolab.org/newsletter)! Radiolab is supported by listeners like you. Support Radiolab by becoming a member of The Lab (https://members.radiolab.org/) today. Follow our show on Instagram, Twitter and Facebook @radiolab, and share your thoughts with us by emailing radiolab@wnyc.org.Leadership support for Radiolab's science programming is provided by the Simons Foundation and the John Templeton Foundation. Foundational support for Radiolab was provided by the Alfred P. Sloan Foundation. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

he Yalkut Yosef cites a source addressing the case of a healthy individual who frequently feels the need to move his bowls even though this need does not really exist. There is a kind of inflammation that triggers a sensation as though one needs the restroom when in fact he does not. The cure for this condition is to accustom oneself to restraining the urge to use the restroom. Although Halacha generally forbids delaying the performance of bodily functions, nevertheless, in a case where there is a medical need to do so, this is allowed. As we have seen, the prohibition against delaying bodily functions is rooted in the command, "Ve'lo Teshakesu Et Nafshotechem" – "You shall not make yourselves repulsive" (Vayikra 20:25), and when one delays for a medical reason, this is not considered "repulsive," and so it is allowed. Later writers brought proof to this Halacha from the story told in Masechet Shabbat (108a) of one of the Sages who sought to help his colleague who suffered from constipation. He fed him foods and beverages that caused his colleague to feel a need to relieve himself, and then obstructed the entrance to the restroom so that the need would be intensified, thus curing the condition. This demonstrates that delaying using the restroom is allowed when this is done for a medical purpose. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) addresses the case of a person who feels the need to use the restroom while learning Torah. He writes that if the person continues learning – even just to complete the paragraph or section – before using the restroom, this falls under the category of "Misva Ha'ba'a Ba'abera" – a Misva performed by committing a sin, which is not considered a Misva. One must rather immediately discontinue his learning in order to perform his bodily functions. The Ben Ish Hai does not specify the level of urgency at which one must discontinue his studies, implying that as soon as he feels even the slightest need, he is required to stop and use the restroom. Hacham Ovadia Yosef, in his Halichot Olam (a work discussing the rulings of the Ben Ish Hai), notes that the Hafetz Haim, in Bi'ur Halacha 92:2), disagrees with this position. The Shulhan Aruch there ruled that if, during the recitation of the Amida prayer, one feels the need to use the restroom, he should continue praying as long as he is capable of restraining himself. The Bi'ur Halacha applies this ruling to a person who feels this need during the Torah reading, the recitation of Hallel, the reading of the Megilla, the recitation of Birkat Ha'mazon, or a similar situation. As long as one did not feel a need when he began, he is not required to interrupt if he begins to feel a need during the reading. The Bi'ur Halacha explicitly extends this ruling even to one who begins to feel a need to relieve himself while he learns Torah. Moreover, the Bi'ur Halacha rules that the person may restrain himself even if he feels that he would be unable to delay for another 72 minutes. Even then, he may nevertheless continue until the need becomes urgent. This is in clear disagreement with the ruling of the Ben Ish Hai, who maintained that one must immediately discontinue his Torah study once he feels even a slight need to perform his bodily functions. Hacham Ovadia accepted the opinion of the Bi'ur Halacha, except that he limited this leniency to situations where a person thinks he might be able to restrain himself for 72 minutes. If the person is certain that he will not be able to restrain himself for this duration, then he must discontinue his learning to use the restroom. There is some controversy, however, surrounding Hacham Ovadia's position on this matter. Hacham Yishak Yosef, in Yalkut Yosef, claims that the editor of Halichot Olam misconstrued Hacham Ovadia's position, and in truth Hacham Ovadia accepted the Bi'ur Halacha's lenient ruling in its entirety, such that even if a person determines that he will be unable to restrain himself for 72 minutes, he may continue learning Torah. Rav Yisrael Bitan maintains that the Halacha as it appears in Halichot Olam is correct, and thus if one is certain that he cannot restrain himself for 72 minutes, he must immediately interrupt his learning to use the restroom. An exception is made, however, in the case of somebody who feels a need to use the restroom while teaching Torah. Since leaving to use the restroom would cause a disruption to the entire group, the teacher should continue and complete the class before using the restroom. It goes without saying that one should preferably take care of his bodily needs prior to praying, reciting Birkat Ha'mazon, Megilla reading, learning Torah, or any similar Misva activity in order to try to avoid this situation. In separate context (Mi'kabse'el, Parashat Vayeseh, 2), the Ben Ish Hi observes that for some people, the prohibition against postponing bodily functions can be very disruptive. There are those who require a great deal of time in the restroom each time they move their bowels, and some people need to relieve themselves very frequently. Such people might feel that it is preferable for them to delay using the restroom in order to limit the disruptions to their Torah learning and other important activities. Citing the Hesed La'alafim (Rav Eliezer Papo, 1785-1828), the Ben Ish Hai writes that these individuals should not view using the restroom as wasted time, for this is fulfilling G-d's wishes. Our time is to be spent in service of G-d, and when somebody feels the need to use the restroom, he serves G-d by tending to this need as G-d commanded. Therefore, even if fulfilling this requirement consumes a considerable amount of a person's time, he should not try to minimize this time by restraining himself, and should instead faithfully serve G-d by obeying the Halacha to use the restroom without delay. Summary: If someone began experiencing the need to use the restroom in the middle of prayer, Torah reading, Torah learning, Birkat Ha'mazon, or some other religious activity, he may continue his prayer or study, unless he knows that he will be unable to restrain himself for 72 minutes, in which case he should interrupt. If he is delivering a Torah class, then even if he is unable to restrain himself for 72 minutes, he should complete the class. If one has a medical condition that necessitates spending a great deal of time in the restroom when moving his bowls, or that causes a frequent need to use the restroom, he should nevertheless use the restroom as soon as he needs to, without delay, recognizing that he thereby fulfills the will of his Creator.

Tequila and Champagne: Love Bombing Revisited — True Malice, Trauma Responses, or Pop-Psychology Misdiagnosis? Is fast-paced affection a dangerous red flag or just hyper-enthusiasm? This week on Tequila and Champagne, George and Shae Laraun revisit one of the most talked-about topics in modern relationship dynamics: Love Bombing. We're peeling back the layers of pop-psychology buzzwords to dissect the actual psychological and sociological root causes of intense early-stage relationships. From its historical origins in cult recruitment to modern dating dynamics, we look at whether love bombing is always driven by malicious control or if it's often an anxious attachment style overcompensating for a fear of abandonment. Plus, we break down how love bombing presents differently in men vs. women, how dopamine withdrawal affects victims after the "comedown," and how to tell if social media has ruined harmless gestures of affection. In this episode:

The Torah value of Seni'ut – modesty – applies even in private, and even when one uses the restroom. Although one might intuitively assume that G-d is not present in the restroom, and does not descend into places of filth, the truth is that G-d is present everywhere. He is incapable of getting dirty, or becoming contaminated, and so He is present even in the lowliest and dirtiest locations, including the restroom. As such, Halacha requires conducting oneself appropriately even when using the restroom. The importance of this concept can be seen in the Gemara's discussion in Masechet Berachot (62b) about the story of King Shaul when he was pursuing David. As we read in the Book of Shemuel I (24), David was hiding from Shaul in a cave, and as Shaul passed near the cave, he needed to perform his bodily functions, and so he looked for a private place. He went deep into the cave, far from the entrance, and he exposed the minimum amount needed to relieve himself. While he was in the cave, David's men urged him to kill Shaul, who was trying to kill him. David, however, refused, and he instead secretly cut the corner of Shaul's garment, which he later showed to Shaul to inform him that he had the ability to kill him but refrained from doing so. The Gemara comments that it was Shaul's high standards of modesty when performing his bodily functions that provided the merit in which he was not killed during those moments. Earlier (Berachot 62a), the Gemara teaches that one who conducts himself modestly even in the restroom is saved from the poisonous snakes and scorpions, and also from "demons." Back then, people used outhouses, which exposed a person to harmful creatures such as snakes and scorpions. As Rashi explains, by acting modestly in the outhouse, one avoids drawing the attention of those creatures. And the demons, Rashi writes, respect those who act in a modest way, and so they do not seek to harm such a person. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Israel, 1870-1939) cites the Yafeh La'leb as teaching that modest behavior in the restroom is one of the practices through which a person earns long life. The Mishna Berura cites the Sefer Misvot Katan (Rav Yishak of Corbeil, France, d. 1280) as maintaining that modest conduct when performing bodily functions constitutes a Torah obligation, established by the verse in the Book of Debarim (23:15), "Ve'haya Mahanecha Kadosh" – "Your camp shall be holy." Others maintain that this verse speaks specifically of a military camp, and the Sages extended this requirement to all times and places. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1873) writes that as this question is subject to a debate among the Rishonim, we must treat the obligation of modesty in the restroom as a possible Torah obligation and thus apply the same stringencies that we apply to other Torah obligations. The Gemara (Makkot 16b) teaches that it is forbidden to postpone performing one's bodily functions, and one should instead relieve himself as soon as he feels the need. The Torah (Vayikra 20:25) commands, "Ve'lo Teshakesu Et Nafshotechem," which the Gemara interprets to mean that one may act in a revolting manner. The Gemara gives the example of drinking water from the cup used to collect the blood when bloodletting. (The modern-day equivalent would be drinking water from the utensil used to collect one's blood when he takes a blood test.) Another example given by the Gemara is restraining oneself when he needs to relieve himself. One who does so is, essentially, carrying bodily waste around with him wherever he goes, which is disgusting, and it is thus forbidden. The Rambam, in Hilchot De'ot, adds that restraining oneself is also unhealthful, and adversely affects a person's health. As one is required to maintain his physical strength so he can properly learn Torah and serve Hashem, this is yet another reason why one must not delay using the restroom when he needs to. Additionally, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that delaying using the restroom makes it more difficult to maintain the purity of one's thoughts. It is improper to leave the door to the restroom open when one uses it, even if nobody is home, because, as the Zohar teaches, harmful spirits are in the restroom at that time. The Ben Ish Hai emphasizes this point, noting that only if the odor in the restroom is unbearable, one is allowed to leave the door open, provided that privacy can be assured. The Ben Ish Hai writes that if one needs to perform his bodily functions in an open field, such as if he has no restroom available, then he should face north or south, but not east or west.

I dust off my Arabic for some weird scenes in Silk Road–era Baghdad: a story of drugs and ego death, deadly secrets and the workers who keep them. The only tragic love story in the Nights, the story of the Persian prince Ibn Bakkār and the courtesan Shams-al-Nahār also features, only in this earliest available Arabic manuscript tradition, a meta-narrative device whereby first-person interviews with certain characters—such as would be collected by a prosecutor as evidence for a trial—are interspersed throughout this story of elite parties, exotic drugs, and forbidden obsessions. Hosted on Acast. See acast.com/privacy for more information.

This week on Pastor's Point of View (PPOV) Pastor Andy Woods breaks down the latest developments in prophecy—from Supreme Court decisions reshaping America to Babylon's stunning economic revival. Justice Clarence Thomas warns of a "repurposing" that threatens our constitutional foundation. Meanwhile, 58 miles south of Baghdad, billions are pouring into Babylon's restoration as a global tourism hub—exactly as Revelation 17-18 predicts. One-world religion meetings now converge near the ancient Tower of Babel site. "The woman which you saw is the great city which reigns over the kings of the earth." (Revelation 17:18) From persecution rising in the UK to apostasy spreading through mainline denominations, the signs are converging. But there's hope: "Looking for the blessed hope and the appearing of the glory of our great God and Savior, Jesus Christ" (Titus 2:13). Are you watching? Are you ready? #ProphecyUpdate #BabylonRising #Revelation17 #EndTimes #BlessedHope

The Shulhan Aruch (91:5) brings the opinion among the Rishonim that it is forbidden to recite a Beracha with one's head uncovered. Others, however, including the Maharshal (Rav Shlomo Luria, Poland, 1510-1573), ruled leniently, and maintained that it is technically permissible to recite a Beracha bareheaded. Some drew proof to this opinion from the Gemara's listing of the morning blessings, which, it appears, were recited in Talmudic times not all together (as we recite them today), but as one experienced each phenomenon – such as reciting "Poke'ah Ivrim" upon opening one'is eyes, "Zokef Kefufim" when standing out of bed, and so on. One of the blessings on this list is "Oter Yisrael Be'Tifara," which one recites when covering his head – seemingly indicating that the previous blessings were recited bareheaded, before the head-covering was placed. Hacham Ovadia Yosef noted that the Shulhan Aruch himself appears to contradict his stringent ruling. The Hida (Rav Haim Yosef David Azulai, 1724-1806) claims that the Shulhan Aruch did not definitively forbid reciting a Beracha bareheaded, as he merely mentions that there were those who maintained this opinion. In light of all of this, Hacham Ovadia concluded that although one should certainly abide by the stringent view and wear a Kippa whenever he recites a Beracha or prays, after the fact, if one prayed or recited a Beracha bareheaded, he does not need to repeat the prayer or Beracha. Thus, for example, if someone prayed alone at home (where there was nobody to point out to him that he was bareheaded), and afterward he realized that he was not wearing a Kippa, he does not need to repeat the prayer. This was also the position of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995). Rav Moshe Feinstein (1895-1986) ruled stringently in this regard, maintaining that a prayer recited bareheaded is unacceptable and must therefore be repeated with a head-covering. This is not, however, the consensus opinion. An interesting question arises in the case of a person who hears thunder or sees lightening while bareheaded. Halacha requires reciting the Beracha "She'koho U'gburato Maleh Olam" upon hearing thunder, and the Beracha "Oseh Ma'aseh Bereshit" upon seeing lightening. Our custom, based on the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), is to recite these Berachot without the Name of Hashem (omitting the words "Hashem Elokenu Melech Ha'olam"). The Ben Ish Hai reasoned that since the Beracha needs to be recited within a second or two of hearing the thunder or seeing the lightening, one is very likely to miss the time for its recitation, and if he recites it after the time, his blessing would constitute a Beracha Le'batala (blessing recited in vain). It is therefore preferable as a measure of caution to always recite these Berachot without Hashem's Name. Hacham Ovadia Yosef, however, disagreed, and maintained that one should make an effort to recite the Beracha immediately after hearing thunder or seeing lightening, and recite the entire text of the Beracha. If a person hears thunder or sees lightening while he is bareheaded, he will likely miss the time for reciting the Beracha if he first puts on his Kippa. Hacham Ovadia ruled that in such a case, one may rely on the opinion that permits reciting a Beracha bareheaded, in order not to lose the opportunity to recite a Beracha. Preferably, though, one should put his hand on his head when reciting the Beracha, because there is a view among the Poskim that one's own hand qualifies as a head-covering. Although Halacha does not follow that view, it is preferable to use one's hand as a head-covering if he does not have the opportunity to put on a Kippa. As mentioned, however, our practice is to recite these Berachot without Hashem's Name, in which case it is certainly acceptable to recite them before putting on a Kippa. Summary: If one realized after praying that his head was bare during his prayer, the prayer is nevertheless valid and does not need to be repeated.

SPONSORS: 1) AMENTARA: Go to amentara.com/go/julian and use Code: JDP22 for 22% off your first purchase. 2) MOOD: Get 20% off your first order of federally legal cannabis gummies, flower, and more at https://mood.com with promo code JULIAN. 3) DOSE: Head to dosedaily.co/JULIAN or enter JULIAN to get 35% off your first subscription. JOIN PATREON FOR EARLY UNCENSORED EPISODE RELEASES: https://www.patreon.com/JulianDorey CLIPPERS DISCORD: https://discord.gg/8QmWEKJ3BT (***TIMESTAMPS in Description Below) ~ Joe Kent is an American politician, former United States Army warrant officer, and former Central Intelligence Agency paramilitary officer who served as the director of the National Counterterrorism Center from 2025 to 2026. JOE's LINKS - X: https://x.com/joekent16jan19 - IG: https://www.instagram.com/joekent16jan19/?hl=en - BOOK: https://shorturl.at/PS195 FOLLOW JULIAN DOREY INSTAGRAM (Podcast): https://www.instagram.com/juliandoreypodcast/ INSTAGRAM (Personal): https://www.instagram.com/julianddorey/ X: https://twitter.com/julianddorey JULIAN YT CHANNELS - SUBSCRIBE to Julian Dorey Clips YT: https://www.youtube.com/@juliandoreyclips - SUBSCRIBE to Julian Dorey Daily YT: https://www.youtube.com/@JulianDoreyDaily - SUBSCRIBE to Best of JDP: https://www.youtube.com/@bestofJDP ****TIMESTAMPS**** 0:00 - Resignation Over Israel 10:41 - Fatherhood, Grief & Trump 22:22 - Trump, Iran & Tulsi Gabbard 31:35 - Midnight Hammer & Netanyahu's Influence 44:06 - Venezuela & Israel's Secret Plan 58:35 - Petrodollar & Intelligence Atrophy 1:04:31 - Foreign Money Buying American Policy 1:15:00 - Petrodollar, Sanctions & Trump MOU 1:25:35 - Hot War & Restraining Israel 1:34:50 - Butler Assassination & FBI Failures 1:44:30 - Ayatollah Assassination Intent & Government Rot 1:54:35 - Mossad, CIA & JD Vance 2:04:37 - Vance, Rubio & the Dead MOU 2:14:30 - Energy Crisis & King of Jordan 2:24:35 - China, Saudis & Iran Going Nuclear 2:34:30 - Nukes, ISIS, Syria & Turkey 2:44:30 - Green Berets, Rangers & 9/11 Reality 2:54:38 - Baghdad, Saddam's Nukes & Combat Truth 3:03:56 - Mortality, Fatherhood & Iraqi Sentiment 3:14:40 - Al Qaeda & How We Created Terrorists 3:28:00 - Yemen, Combat & His Late Wife 3:40:00 - Syria, Suicide Bomber & Grief 3:44:30 - CIA Paramilitary & Africa Deployment 3:54:40 - Tulsi, JFK Files & Epstein 4:03:10 - Epstein, CIA & Ukraine War 4:11:31 - Kirk Assassination & FBI Tension 4:15:19 - Joe's Work CREDITS: - Host, Editor & Producer: Julian Dorey - COO, Producer & Editor: Alessi Allaman - https://www.youtube.com/@UCyLKzv5fKxGmVQg3cMJJzyQ - In-Studio Producer: Joey Deef Julian Dorey Podcast Episode 452 - Joe Kent Music by Artlist.io Learn more about your ad choices. Visit podcastchoices.com/adchoices

The Zechor Le'Abraham (Rav Abraham Alkalai, 1750-1811) observes that some people ensure to keep their heads covered while walking about in the Mikveh, and not only when they actually immerse. He writes that this is an unfounded stringency that has no basis or reason. He explains that the Shechina does not reside in the bathhouse, and so there is no need to cover one's head, an act which is intended to make us aware of G-d's presence above us. The Hida (Rav Haim Yosef David Azulai, 1724-1806) similarly writes that there is no reason to cover one's head while in a Mikveh. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) clarifies that this refers to the interior part of the Mikveh. In the outer room, where people get changed, it is proper to keep one's Kippa on his head. One should keep his Kippa on until he leaves to the interior room to shower and immerse, and should put it back on his head immediately upon returning to the outer room to get dressed. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) recommends placing one's hand over his head while walking about in the Mikveh, though the consensus does not follow this view. The Yalkut Yosef writes that the beach has the status of a bathhouse in this regard, and thus one may keep his head uncovered at the beach not only when he is in the water, but also when walking about or relaxing near the water. Of course, he should put his Kippa back on upon returning to the lounge. And it goes without saying that if a person wishes to eat while at the beach, he must wear a Kippa for the recitation of the Berachot and while he eats. (Incidentally, if a person wishes to eat bread at the beach, he may dip his hands in the ocean water in lieu of Netilat Yadayim, and recite the Beracha "Al Tebilat Yadayim.") This applies to a pool, as well. One may keep his head uncovered even while sitting at the poolside, except when eating. The Yalkut Yosef cites Rav Chaim Kanievksy as ruling stringently in this regard, and requiring one to wear a Kippa at the beach or pool when he is not in the water, but Halacha follows the lenient position. Summary: One is not required to wear a Kippa at the Mikveh, at the beach, or at the pool, even when he is not in the water. In the Mikveh, one should cover his head only in the outer room, where he changes. One who wishes to eat at the beach or at the poolside must wear a Kippa for reciting the Berachot and eating.

JD sits down with Dan DuBose from Motobilt for a deeper look at the person behind one of the most recognized names in Jeep armor, off-road fabrication, and the sport itself. Dan walks through his early days building bumpers because he could not afford to buy them, the Blue Torch FabWorks era, his reality TV detour, and the long road to building Motobilt into a serious Made-in-USA manufacturing operation. The conversation hits Jeep Wrangler mods, rock crawler builds, Sand Hollow, BILTCON, off-road business lessons, and why quality parts matter when you are actually using your rig. Dan also talks about family, burnout, a major health wake-up call, and the difference between building a product catalog and building a company that can support real people. If you care about Jeep armor, off-road fabrication, rock crawling, or the humans behind the brands we trust on the trail, this one is worth the listen.

On this episode, we talk about some crowdfunding projects we are watching, but mostly, we talk games. One game has us mapping the land, waterways and heavens around Baghdad, circa 820. One has us searching for a mysterious boy dressed in red and white stripes. Another involves some creative mapping and building of a perfect neighborhood, and another the westward build of the railroad network in the late 19th century. Finally, with the rail system in place, we explore the American Wild West and the colorful characters it produced,in our first look at Western Legends!Donate to the Children's Miracle Network / Extra Life at www.meeplesociety.comCheck us out on Patreon at patreon.com/themeeplesocietyIf you have comments or questions, please do not hesitate to post them in the comments below. Follow us on social media: https://linktr.ee/themeeplesocietyInstagram: themeeplesocietyX @MeepSociety Tiktok: @themeeplesociety Like us on Facebook: The Meeple Societyor our Board Game Geek Guild #3821 The Meeple SocietyTo join our Discord Channel, follow this link:https://discord.com/channels/791084155726987284/791084158109614081

Ghost spends serious time with Trump's Oval Office meeting alongside Iraq's brand new prime minister, a 41-year-old banker turned political outsider making his very first foreign trip. Between the jokes about being "young and handsome," there's real substance: oil pipeline deals, militia disarmament deadlines, and Trump's abrupt about face on charging a fee to protect the Strait of Hormuz after a round of calls from Gulf state leaders. Ghost also digs into the new PM's banking past, a sanctioned Islamic bank, and a CIA-adjacent investigations firm that vetted him. Along the way, Trump fields a pointed question about the FBI's interest in Lindsey Graham's death and gives his own explanation. It is a dense, detail heavy episode that connects Baghdad boardrooms to Beltway intrigue, with Ghost doing his usual work of reading between every line.

For 24 years, Saddam Hussein ruled Iraq with an iron fist—silencing dissent through torture, execution, and the infamous Republican Guard. But in 2003, the regime that seemed untouchable came crashing down in just three weeks. Today we trace the final days of one of history's most brutal dictators: from the shock and awe of Baghdad to Saddam's humiliating capture in a spider hole near Tikrit. Watch the ⁠⁠⁠⁠podcast⁠⁠⁠⁠ Fight me at ⁠⁠⁠⁠⁠⁠⁠war of the barons⁠⁠⁠⁠⁠⁠⁠ Travel to Estonia with me here Travel to China with me here Check out other trips with me here Check out my merch here Check out our sister podcast the ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Mystery of Everything⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Coffee Collab With The Lore Lodge ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠COFFEE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Bonus episodes as well as ad-free episodes on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Find us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Join us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Discord⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Submit your relatives on our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website Learn more about your ad choices. Visit megaphone.fm/adchoices

When Dallas Sanchez was stationed in Iraq, he saw danger every single day. But one night on patrol, when his small team took over a house in Baghdad, an unseen force had a message for them: Get. Out. Thanks Dallas for sharing your story with us! Produced by Anna Sussman, original score by Leon Morimoto, artwork by Sanaa Khan.  Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

Saddam Hussein with nothing. Born to a poor peasant family in a mud-brick village. Abandoned by his father before he was born. Raised by an abusive uncle who beat him daily. By thirty, he was an assassin. By forty, he controlled one of the world's most oil-rich nations. By fifty, he was called the "Butcher of Baghdad." How does someone climb from absolute obscurity to absolute power? How do you build a dictatorship in a world that's supposed to have moved on from strongmen and tyrants? Today we're going back to the beginning. From Saddam's brutal childhood to the 1968 Ba'athist coup. From his CIA connections to the 1979 purge that cemented his reign of terror. Watch the ⁠⁠⁠⁠podcast⁠⁠⁠⁠ Fight me at ⁠⁠⁠⁠⁠⁠⁠war of the barons⁠⁠⁠⁠⁠⁠⁠ Travel to Estonia with me here Travel to China with me here Check out other trips with me here Check out my merch here Check out our sister podcast the ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Mystery of Everything⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Coffee Collab With The Lore Lodge ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠COFFEE⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Bonus episodes as well as ad-free episodes on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Patreon⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Find us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Instagram⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Join us on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠Discord⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. Submit your relatives on our ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠website Learn more about your ad choices. Visit megaphone.fm/adchoices

Before Dustin Chappel ever stepped onto the battlefield, he had already spent his childhood fighting to survive.Separated from his mother at just two years old, Dustin endured years of abuse, instability, homelessness, and constant moves before eventually dropping out of school and earning his GED. After witnessing the attacks of September 11th, he felt called to serve and joined the U.S. Army as a 12B Combat Engineer.During two deployments to Iraq, Dustin conducted route-clearance missions, hunted insurgents, executed raids alongside infantry units, and survived some of the most dangerous streets in Baghdad. He describes a deployment where every patrol felt like "Russian roulette," facing complex ambushes, sniper fire, RPGs, and one of the most disturbing traps of the entire war... a body rigged to explode.But this story doesn't end on the battlefield. Dustin opens up about the sniper round that was meant for him, dragging his wounded squad leader out of the line of fire, and the long road home — his fight with PTSD, checking himself into treatment, rebuilding his life, and the work he does today mentoring fellow veterans.