Podcasts about Baghdad

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

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

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

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

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

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

We are away for Christmas, so this is a repeat of a previous episode. Are we living through the slow death of reading - replaced by an addictive screen culture that fragments our attention and floods us with trivial or unreliable information? Writer and voracious reader James Marriott believes we are entering a post-literate age with profoundly negative consequences for education, culture and democracy itself. In today's episode, James traces how an 18th century ‘reading revolution' shaped the modern-world - and what might follow its sudden decline. Producers: Aron Keller and Sam Chantarasak Editor: James Shield Mix: Travis Evans Senior news editor: China Collins Photo: The al-Nahda al-Arabiya library (Arab Renaissance Library) in central Baghdad. AHMED JALIL/EPA.

fWotD Episode 3163: Al-Muti' Welcome to featured Wiki of the Day, your daily dose of knowledge from Wikipedia's finest articles.The featured article for Thursday, 1 January 2026, is Al-Muti'.Abū ʾl-Qāsim al-Faḍl ibn al-Muqtadir (913/14 – September/October 974), better known by his regnal name of al-Mutīʿ li-ʾllāh (lit. 'Obedient to God'), was the Abbasid caliph in Baghdad from 946 to 974, ruling under the tutelage of the Buyid emirs.Al-Muti's reign represented the nadir of the Abbasid caliphate's power and authority. In previous decades, the secular authority of the caliphs had shrunk to Iraq, and even there had been curtailed by powerful warlords; with the Buyid conquest of Baghdad, it was now abolished entirely. Al-Muti' was raised to the throne by the Buyids and was effectively reduced to a rubber-stamp figurehead, albeit with some vestiges of authority over judicial and religious appointments in Iraq. The very fact of his subordination and powerlessness helped restore some stability to the caliphal institution: in stark contrast to his short-lived and violently deposed predecessors, al-Muti' enjoyed a long and relatively unchallenged tenure, and was able to hand over the throne to his son al-Ta'i'.Al-Muti's prestige as the nominal leader of the Muslim world sharply declined during his tenure. Regional rivals to the Buyids delayed their recognition of al-Muti's caliphate, seeing in him only a Buyid puppet, and his inability to respond effectively to Byzantine advances tarnished his reputation. More importantly, the rise of Shi'a regimes across the Middle East directly challenged Sunni and Abbasid predominance. The Buyids themselves were Shi'a, but they retained the Abbasid caliphate out of expedience. Further west, the expanding Fatimid Caliphate posed a direct ideological and political challenge to the Abbasids. During al-Muti's reign, the Fatimids conquered Egypt and started to expand into the Levant, threatening Baghdad itself.This recording reflects the Wikipedia text as of 00:21 UTC on Thursday, 1 January 2026.For the full current version of the article, see Al-Muti' on Wikipedia.This podcast uses content from Wikipedia under the Creative Commons Attribution-ShareAlike License.Visit our archives at wikioftheday.com and subscribe to stay updated on new episodes.Follow us on Mastodon at @wikioftheday@masto.ai.Also check out Curmudgeon's Corner, a current events podcast.Until next time, I'm neural Stephen.

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

VOV1 - Mới đây Iraq phải ký thỏa thuận hợp tác với Thổ Nhĩ Kỳ, dùng nguồn thu từ dầu mỏ để đổi lấy các dự án và cam kết về nước, hay nói nôm na là thỏa thuận “đổi dầu lấy nước”.Liệu đây có phải lối thoát trước mắt cho một quốc gia đang khan hiếm nước? Thỏa thuận “đổi dầu lấy nước” phản ánh điều gì về thế cân bằng quyền lực và quản trị tài nguyên xuyên biên giới ở Trung Đông hiện nay?Từ bao đời nay, người dân Iraq sinh sống dọc theo sông Tigris luôn tin rằng nước là cốt lõi của đức tin và mọi dấu mốc quan trọng trong cuộc đời họ đều gắn liền với dòng chảy ấy. Họ tin rằng chừng nào con sông còn chảy thì nguồn nước vẫn còn tinh khiết. Thế nhưng thực tế đang phủ một gam màu u ám: có thể chẳng bao lâu nữa, dòng sông ấy sẽ không còn chảy như trước. Con sông Tigris trứ danh của Iraq hiện đang bị ô nhiễm nghiêm trọng và đứng trước nguy cơ cạn kiệt chưa từng có. Ông Diyaa Karim al-Wuthaj từng canh tác trên những cánh đồng rộng lớn được truyền lại qua nhiều thế hệ. Giờ đây, tất cả những gì còn sót lại của vườn chà là và ruộng lúa mì của ông chỉ là bụi đất. “Không có nước là không có sự sống. Ở đây, nông thôn đã mất hết nguồn sinh kế. Suốt tám năm qua, chúng tôi thiếu nước, không còn nông nghiệp, không còn chăn nuôi, và cũng không còn thu nhập. Những vườn chà là trăm năm tuổi từng nuôi sống bao thế hệ. Nhưng giờ đây, mùa màng không còn, cây cối chết dần, và để khôi phục lại như trước sẽ phải mất hàng trăm năm nữa," ông Diyaa Karim al-Wuthaj buồn bã chia sẻ.Sông Tigris là một trong hai con sông nổi tiếng đã nuôi dưỡng vùng Lưỡng Hà và từng là một phần của “vành đai màu mỡ”. Con sông bắt nguồn từ đông nam Thổ Nhĩ Kỳ, chảy dọc chiều dài Iraq, đi qua hai thành phố lớn nhất là Mosul và Baghdad, trước khi hợp lưu với sông Euphrates.  Khi nguồn nước ngày càng phụ thuộc vào các quyết định bên ngoài, bài toán an ninh nguồn nước của Iraq cũng trở thành bài toán về chủ quyền, quản trị và thích ứng với biến đổi khí hậu. Từ câu chuyện của Iraq, có thể thấy rõ rằng nước đang dần trở thành một loại tài nguyên chiến lược không kém gì dầu mỏ ở Trung Đông. Và trong bối cảnh đó, những giải pháp bền vững chỉ có thể đến từ hợp tác khu vực thực chất, cải cách quản lý trong nước và tầm nhìn dài hạn cho tương lai.Sông Tigris chảy qua Mosul, phía Bắc Iraq ghi nhận mực nước thấp. Ảnh: AFP

Have you ever made one too many mistakes? You know, you get to a point where you think, That's it! God must be done with me? Well, Abraham was a man of faith who made plenty of mistakes along the way. Yet God seemed to overlook, even o compensate for them. Why was that?   Life Changing Moments As we travel through life we all kind of experience these moments and often they are seemingly insignificant events that in fact, turn out to change the whole course of our lives. It's amazing when you think about it! We all have a plan for our lives but there are things just around the next corner or just over the next rise that can change everything – good things and bad things, happy things and sad things. Some people think, "Well, it's all a matter of chance." Well, I don't believe in chance. I remember a brochure that changed my life. I was attending a little church – I had not long become a Christian and it was a Sunday service like every other Sunday. At the end of the service I walked to the back of the little church and I saw a brochure for a particular Bible College, Tabor College in Sydney. It wasn't a particularly attractive brochure or a well designed brochure – I picked it up and that was a defining moment – I took it home, I read about this ministry degree, I prayed and I felt this incredibly strong tug in my heart. Now in my mind I am thinking, "There's no way. You know Berni, you have been a Christian for five minutes" but in my heart I knew. So I rang them, I applied, I went to see the Principal, I felt like such a fraud. "They are never going to accept me." They did! And there I learned so much but also, by chance again, I came into contact with my predecessor in this ministry; the former CEO of Christianityworks and one thing led to another. And today I'm doing what I am doing because I picked up that little brochure at the back of the church. Now I had no idea that morning that something would happen that would change the course of my life. This week we are starting a new series on Christianityworks, it's called "Defining Moments". It's really exciting! I want to look at this from a different perspective; from God's perspective. See when we look back on our lives most of us can pick three or four, maybe half a dozen defining moments – those little things that seemed to change the whole course of our lives. Now, sure we can see them from our natural human perspective – after all, we are people; we're human, but if we do that I think we miss the point. I want to look at some defining moments in the lives of four people in the Bible – Abraham, Joseph, David and Josiah over the next four weeks and we are starting today with Abraham. I want to see if we can discover how God reaches into our lives with miracles - great and small to define the very course of our lives because God does have a plan. Psalm 139, verse 16, says: Your eyes beheld my unformed substance. In Your book were written all the days that were formed for me when none of them as yet existed. And when we at least expect it, and even despite what you and I do or fail to do, His plan is worked out through His grace for His glory. God brings those defining moments. Let's start with Abraham - the man with whom God's engagement of His chosen people began. He was living comfortably in a place called Ur, east of Israel – of course Israel didn't exist back then. Ur was the land of the Chaldeans, later it was called Babylon – it's just south of modern day Baghdad. And he travelled with his father up to Haran and then God called him to leave his comfort and follow this really crazy, absolutely incredulous promise. Let's pick it up – if you have got a Bible, grab it; open it up at Genesis chapter 12. We are going to look at the story of Abraham – it's too much to look at it all in one programme but we are going to have a look at part of his story. Genesis chapter 12, beginning at verse 1: Now the Lord said to Abram, "Go from your country and your kindred and your father's house to the land that I will show you. I will make of you a great nation. I will bless you and make your name great so that you will be a blessing. I will bless those who bless you and the one who curses you I will curse. And in you all the families of the earth shall be blessed. So Abram when as the Lord had told him and Lot when with him. Abram was seventy five years old when he departed form Haran." Seventy five years old! "He and Sarai his wife and they were childless." You see, you have to remember, in the Old Testament, blessing; God's blessing, you knew you had it when you had lots of land and lots of children. They had neither, so they didn't have God's blessing on their lives. Now the word "Abram" means "exalted father". So even his name was a joke, but still he went, off into the never never, based on what – some intangible, crazy call from God? Remember Abram had no Bible; he had no Scriptures to reveal who God was. He had no church tradition, or Jewish tradition – nothing like that. All the other nations had their gods; idols – they worshipped them, they believed all sorts of weird and wonderful things but Abram put his faith; he put his whole life and all his possessions in this God who came up with this incredulous promise. How did God say this to Abram - through an audible voice, a dream, a vision, a whisper of the Spirit in his heart? We don't know but he just heard the call and he trusted in the promises of God and off he went, into the blue yonder. Now God's plan A, remember, is to bless Abram with land and children – impossible of course! Oozes fantasy, not faith – could never happen. And then begins Abram's comedy of errors – pretty tragic actually. We don't have time to look at them all today but we are going to look at some of them. It's a journey where Abram and Sarai his wife, made plenty of mistakes along the way. Take Lot for instance, his nephew – if you look at Genesis chapter 12 again, did God tell Abram to take Lot with him? Not at all – it was Abram's idea. No doubt, this was plan B for Abram. "Well, if God doesn't come through on this promise of a son, at least I'll have a relative to be my heir" and Lot…..Lot causes him all sorts of grief. Let's have a look – Genesis chapter 13, verse 5: Now Lot who went with Abram, also had flocks and herds and tents so that the land couldn't support both of them living together, for their possessions were so great that they could not live together. And there was strife between the herders of Abram's stock and the herders of Lot's stock. At that time the Canaanites and the Perizzites lived in the land. Then Abram said to Lot, "Let there be no strife between you and me – between your herders and my herders for we are kindred. Is not the whole land before you? Separate yourself from me. If you take the left hand, then I'll go to the right; of you take the right hand, then I will go to the left." Lot looked about him and saw the plain of the Jordan that was well watered everywhere like this garden of the Lord; like the land of Egypt, in the direction of Zoar - this was before the Lord had destroyed Sodom and Gomorrah. So Lot chose for himself all the plain of Jordan and Lot eastward thus he separated from Abram. Gee, plan B worked really well for Abram didn't it? Obviously God didn't know what He was promising Abram and needed a back up! And look how it turned out! Strife, separation and then Abram gave away the best half of the Promised Land. And if you read on in chapter 14, Abram risks his life and God's plan because he has to fight a battle to save Lot's life. Lot was not part of plan A and in chapter 19 of Genesis (we won't go there for now for time reasons) but he ends up sleeping with his own daughters and fathers the Moabites and the Ammonites; both nations that became enemies of Israel. Huh – well done Abram! God obviously needed your help!!   Who Can Blame Him? Well, who can blame Abram? He is in his late seventies now on a journey to nowhere and Sarai is no spring chicken either, I have to tell you. And God gives him this utterly incongruous, impossible promise and Abram is aching inside. "God, what are You doing?"  Can you relate to that? I can! Let's have a look at the defining moment in Abram's journey. It begins in Genesis chapter 15, verse 1: After these things the Word of the Lord came to Abram in a vision: "Don't be afraid, Abram, I am your shield. Your reward shall be very great." But Abram said, "Lord God, what will You give me for I continue childless and the heir of my house is Eliezer, son of Damascus?" And Abram said, "You have given me no offspring and so a slave born in my house is to be my heir." But the Word of the Lord came to him, "This man shall not be your heir. No one but a son coming from your very own body shall be your heir." God brought him outside and said, "Look toward the heaven and count the stars, if you are able to count them." Then the Lord said to him, "So shall your descendants be!" And Abram believed the Lord and the Lord reckoned it to him as righteousness. I reckon this is one of the most beautiful passages in the Bible. Is Abram a man of faith? Absolutely! But he is struggling – he has tried everything he can do in his own strength and he can't make this promise from God happen and time is marching on. So through his doubt, he ends up with plan C or D or whatever he is up to. How does God respond – with rebuke, with punishment, with discipline? God brought him outside and said, "Look toward the heaven and count the start, if you are able to count them." Then God said "So will your descendants be! Isn't it beautiful? You know, the Milky Way when you get away from the smog and the lights of the city is just the most awesome thing – there are so many stars out there – it almost looks like clouds. Trillions of stars – this is the love of God! And he believed the Lord and the Lord reckoned it to him as righteousness. Abram's faith meant that God's righteousness became part of who he was. It's a theme the Apostle Paul picks up in Romans chapter 4 and in Galatians chapter 3 in the New Testament, much later. See I struggle with the rose coloured glasses that Paul and others in the New Testament use to look back on Abraham. They paint him as this paragon of virtue; this great man of faith. Hebrews chapter 11, beginning at verse 8: By faith Abraham, when he was called to go to a place he would later receive as an inheritance, obeyed and went, even though he didn't know where he was going. By faith he made his home in the Promised Land like a stranger in a foreign country, for he was looking forward to the city with foundations, whose architect and builder is God. By faith Abraham, even though he was past age and Sarah herself was barren, was enabled to become a father. That's great but what about all of Abraham blunders? What about his lack of faith? He goes to God and says to God, "What will You give me? What will You show me? I can't see it – I'm losing hope." See, Abraham was human – Abraham had human failures and he made mistakes just like you and me - but the answer is in what we just read in Genesis. How is it that despite all of Abraham's blunders and doubts, God's plan still came to fruition? Because Abraham: "believed the Lord and the Lord reckoned it to him as righteousness." Abraham believed – he didn't do it perfectly – but he believed and this was counted by God as righteousness. The righteousness of God when we believe, He forgives our sins – He forgets them. "As far as the east is from the west, so far does He remove our transgressions from us." You see, that's why in the New Testament it doesn't talk about Abraham's mistakes because God has forgiven them and they are not relevant. That's how God deals with Abraham's human failings. This is the defining moment in Abraham's journey: he believed the Lord and the Lord reckoned it to him as righteousness. This night that was like any other; he was in his tent; he was struggling; he was praying; he was saying, 'God, what are you doing?' And God just touches him and brings him outside and says, "Look up at the stars; as many as are there so numerous will be your descendants." It's not about what Abraham did or didn't do. The defining moment is about God's grace! And come and look with me exactly how imperfectly Abraham believed. Come and see with me how human and frail his faith actually is. He is credited with righteousness – God speaks to him and right on the back of that, just two verses later, in Genesis chapter 15, verse 8, begins this: But he said "O Lord, God, how am I to know I shall possess it?" And God said to him, "Bring Me a heifer three years old, a female goat three years old, a ram three years old, a turtle dove and a young pigeon." He brought God all those things and cut them in two, laying each half over against the other but he did not cut the birds in two. And when the birds of prey came down on the carcasses, Abraham drove them away. As the sun was going down, a deep sleep fell upon Abraham and a deep and terrifying darkness descended upon him. Then the Lord said to Abraham, "Know this for certain that your offspring shall be aliens in a land that is not theirs and they shall be slaves there and they shall be oppressed there for four hundred years but I will bring judgement on the nation that they serve and afterward they shall come out with great possessions. As for you yourself, you shall go with your ancestors in peace and you shall be buried in a good old age. And they shall come back here in the fourth generation for the iniquity of the Amorites is not yet complete." When the sun had gone down and it was dark, and a smoking fire pot and a flaming torch passed between these pieces. On that day (listen to this) On that day the Lord made a covenant with Abraham, saying, "To your descendants I give this land – from the river of Egypt to the great river, the River Euphrates and the land of the Kenites and the Kenizzites and the Kadmonites and the Hittites and the Perizzites and the Raphaim and the Amorites and the Canaanites and the Girgashites and the Jebusites." See, in the face of further doubt from Abraham, God gives him this vision and he makes an unbreakable promise; a covenant; a promise from God Himself to Abraham.   The Last Laugh Just as well, this covenant from God was an unbreakable promise because what happens next, after the stars thing and the vision and the promise, would have been the final straw for me if I had been God. Have a look at the next Now Sarai, Abram's wife, bore him no children. She had an Egyptian slave girl whose name was Hagar and Sarai said to Abram, "You see the Lord has prevented me from bearing children. Go into my slave girl; it may be that I shall obtain children by her." Abram listened to the voice of his wife Sarai, so after Abram had lived ten years in the land of Canaan, Sarai Abram's wife took Hagar the Egyptian; her slave girl and gave her to her husband Abraham as a wife. He went into Hagar and she conceived and when she saw that she had conceived, she looked with contempt on her mistress. Then Sarai said to Abram, "May the wrong done to me be on you. I gave my slave girl to you to embrace and when she saw that she had conceived, she looked on me with contempt. May the Lord judge between you and me." Ok, men had more than one wife in those days but people haven't changed that much. Wives, how happy would you be with this outcome? Your husband sleeping with a slave girl and then all of a sudden the slave girl is pregnant. Can you see how perverted this is? And the son that Hagar bore was Ishmail and he became the father of the Arab world! Gee, that worked out brilliantly, didn't it? And so Abram, left to his own devices would have lurched from one blunder to the next but now the bit that really gets me about this story, is the ending. Both Abram and Sarai get to the point – I mean this has been going on for years now; decades where they just end up laughing at God's promises. I mean they are so ridiculous; they are so impossible – have a look – Abram first in Genesis chapter 17, verse 15: God said to Abram, "As for Sarai your wife, you shall not call her Sarai anymore but Sarah shall be her name. I will bless her and moreover I will give you a son by her. I will bless her and she will give rise to nations; kings of peoples shall come from her." Then Abraham fell on his face and laughed and said to himself, "Can a child be born to a man who is a hundred years old? Can Sarah who is ninety years old bear a child?" And Abraham said to God, "O that Ishmail might live in Your sight." And God said, "No, but your wife Sarah shall bear you a son and you shall name him Isaac. I will establish My covenant with him as an everlasting covenant for his offspring after him." And then Sarah's turn next! God appears to Abraham in the form of three men and those men said to him, "Where is your wife Sarah?" And he said, "There, in the tent." Then one of them said, "I will surely return to you in due season and your wife Sarah shall have a son." And Sarah was listening at the tent entrance, behind them. Now Abraham and Sarah, they were old and advanced in age; it had ceased to be with Sarah after the manner of women. So Sarah laughed to herself, "After I have grown old and my husband is old, shall I have the pleasure?" See, can you blame Abraham and Sarah for laughing at God? I mean if you don't laugh you will cry. It has been twenty five years – they headed away on this fool's errand into the blue yonder. Abraham is over a hundred – Sarah is over ninety – come on God, what do You think You are doing? But let's see how it ends! Genesis chapter 21: The Lord dealt with Sarah just as He had said and the Lord did for Sarah as He had promised. Sarah conceived and bore Abraham a son in his old age, at the time of which God had spoken. Abraham gave the name Isaac to his son whom Sarah had borne. Do you know what the word "Isaac" means? It means "he laughs" – you see God had the last laugh! They both laughed at God's promises and God gives them a son called Isaac and God has the last laugh! It's the laughter of God's grace. And when you look back on this journey, what was the defining moment? See, what you and I want to look at is say: "What do I have to do….what do I have to do? What do I have to do to get God's favour?" Isn't that what we are always thinking? And you look at all of Abraham's blunders and you see all the mistakes he made but in his heart he believed and it was reckoned unto him by God as righteousness. His faith trumped his failures! Let me say that again ... Abraham's faith trumped his failures! People came to Jesus years later and they said, "What must we do to perform the works of God?" And Jesus answered them, "This is the work of God: that you believe in the One whom He has sent." Do you get it? The defining moment for Abraham was God's gracious, loving, powerful, impossible, unbreakable, ridiculous, only God could ever do it, take it forever….promise. And in his heart Abraham believed. That's the bit that God saw and took and used and blessed Abraham through. That's why the New Testament writers can completely ignore the failures of Abraham because God….God had forgotten them a long time ago. God had decided to overlook them a long time ago. Abraham was not a perfect man – Abraham was human just like you and me. You make blunders in your life; I make blunders in my life. What does God look at? He looks at whether we put our trust in Him through Jesus Christ. God not only forgave Abraham and Sarah but He cleaned up their mess along the way so that His plan would be fulfilled and realised for His glory. Look again at the defining moment in Abraham's life…Genesis chapter 15, verses 5 and 6: God brought Abraham outside and said, "Look up toward the heaven. Count the stars if you are able to count them." Then God said to him, "So shall your descendants be. And Abraham believed the Lord and the Lord reckoned it to him as righteousness. What do I have to do to do the works of God? To believe in the One whom He sent; His Son, Jesus Christ!

We follow the custom to recite the Mishna of "Rabbi Hananya Ben Akashya" just before the recitation of Kaddish that precedes Baruch She'amar in the morning. The reason for this practice is that sometimes, the prayer service begins before a Minyan has arrived, and the tenth man comes in right after La'menase'ah, before the Kaddish that precedes Baruch She'amar. In order to allow the recitation of Kaddish, a Minyan must have been present for the reading of words of Torah. We therefore recite "Rabbi Hananya Ben Akashya" to allow the recitation of Kaddish if the tenth men arrived right at that point, before Kaddish. If fewer than ten men are present in the synagogue when it is time to begin Minha, the congregation may begin reciting the sections of the Tamid and the Ketoret, but they should not begin Ashreh before the tenth man arrives. According to some opinions, the half-Kaddish following Ashreh can be recited only if a Minyan was present for Ashreh, and so the congregation should wait for a Minyan to arrive before beginning Ashreh. However, if they recited Ashreh without a Minyan, and the tenth man then arrived, then, according to some Poskim, Kaddish may nevertheless be recited, because our custom is for the Hazzan to recite two verses – "Tikon Tefilati Lefanecha" (Tehillim 141:2) and "Hakshiba Le'kol Shav'i" (Tehillim 5:3) – just before the half-Kaddish preceding the Amida at Minha. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the custom in his time was to recite Ashreh while waiting for the tenth man, and to then rely on the recitation of these two verses before Kaddish once the tenth man arrives. However, the Mishna Berura ruled that at least three verses must be read to allow the recitation of Kaddish. Moreover, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai (Parashat Vayakhel), indicates that an entire chapter of Tehillim should be recited with a Minyan before Kaddish. Therefore, it is preferable to wait for a Minyan before reciting Ashreh, though if Ashreh was recited without a Minyan, and the tenth man arrived after Ashreh, the congregation may rely on the two verses of "Tikon Tefilati" and "Hakshiba." If the entire morning Pesukeh De'zimra service was recited without a Minyan, and the tenth man arrived after Yishtabah at the conclusion of Pesukeh De'zimra, the Hazzan may recite at that point the half-Kaddish preceding Barechu. Likewise, if, during Arbit, the tenth man arrived only after the reading of Shema and all its blessings, the Hazzan may recite the half-Kaddish before the Amida.

It is customary for Kaddish to be recited after a group reads Tehillim or learns Torah. If only verses from Tanach were read, then Kaddish Yeheh Shelama Rabba is recited. If the learning included Torah She'be'al Peh, then Kaddish Al Yisrael – which includes a prayer for the Sages of Israel, who developed the Torah She'be'al Peh – is recited. Of course, the recitation of Kaddish requires the presence of a Minyan. Sometimes, when fewer than ten men were learning, and one wishes to recite Kaddish, they will bring in men to complete the Minyan to allow for the recitation of Kaddish. May Kaddish be recited immediately in such a case, or must another verse be read, or some more material learned, so that the newcomers read or learn something before Kaddish is recited? This issue is subject to a debate among the Poskim. The Taz (Rav David Segal, Poland, d. 1667) maintained that the newcomers do not need to participate in the learning, and so Kaddish may be recited immediately upon their arrival. The Lebush (Rav Mordechai Yoffe, Prague, d. 1612), by contrast, maintained that the men who are brought in must, in fact, learn something before Kaddish may be recited. He reached this conclusion on the basis of the ruling of the Rama (Rav Moshe Isserles, Cracow, d. 1572) that at Minha, the congregation should not recite Ashreh without a Minyan. The Lebush understood that if a Minyan is not present for Ashreh, then even if the tenth man arrives immediately afterward, the half-Kaddish cannot then be recited, since there was no Minyan during the recitation of Ashreh. This indicates that a Minyan must be present not only for Kaddish, but for the learning or reading preceding the Kaddish. The Taz disagrees with this understanding of the Rama's ruling, and explains that Kaddish must be recited immediately after Ashreh, without any interruption, and so the congregation should not recite Ashreh without a Minyan, as they might then need to wait after Ashreh for a Minyan to arrive before saying Kaddish. The Magen Abraham (Rav Abraham Gombiner, Poland, 1633-1682) concurred with the ruling of the Lebush, explaining that Kaddish is recited after Torah learning because public Torah study, in the presence of ten men or more, creates a Kiddush Hashem (a glorification of Hashem's Name). After creating such a Kiddush Hashem, we declare, "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's great name shall continue to be honored and glorified. As this is the reason for reciting Kaddish after learning, it follows that Kaddish is recited only if a Minyan was present during the learning. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) concludes that it is proper to abide by the stringent opinion, and thus if a tenth man arrives after the reading of Tehillim or Torah study, another chapter should be read, or another piece of Torah She'ba'al Peh should be learned, before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael following the study of Torah. In principle, this is not necessary, as the learning itself suffices to warrant the recitation of Kaddish. However, since sometimes the tenth man arrives only after the learning, it became customary to always add this brief Mishna just before Kaddish to ensure that a Minyan is present for the learning and not only for Kaddish. There is some discussion in the Poskim as to how many people must read a passage before Kaddish once the tenth man arrives. The general consensus seems to be that it suffices for just one person to read a passage, and this is, indeed, the common practice. Even someone who did not actually learn or read any verses may then recite Kaddish. Summary: If a group consisting of fewer than ten men read Tehillim or learned Torah, and then a Minyan arrived for Kaddish, someone must read another passage in the presence of the Minyan before the recitation of Kaddish. It is for this reason that the custom developed to recite the Mishna of "Rabbi Hananya Ben Akashya" before the recitation of Kaddish Al Yisrael after Torah study.

Joey takes a look at Christmas from Baghdad, the 2003 Tribute to the Troops. Paypal (https://paypal.me/cupofjoepod) Patreon (https://patreon.com/BabyKangarooMedia) Email: cupofjoewrestlingshow@gmail.com Twitter (https://x.com/cupofjoepod)

Llewellyn Sanchez-Werner is a remarkable Rock Star concert pianist. He was a child prodigy. He began studying piano at 2. His First recital was at 4. He began college at 5. And he began performing regularly with orchestras at 6. At 16 he performed at the Kennedy Center in an Inauguration Concert for President Obama. He was the first American soloist to perform with the Iraqi National Symphony Orchestra in Baghdad, raising money for the Children's Cancer Hospital. And he's the youngest person ever admitted to Juilliard. My featured song is “Out Of Tahini”, from the album Play by my band Project Grand Slam. Spotify link.—-----------------------------------------------------------The Follow Your Dream Podcast:Top 1% of all podcasts with Listeners in 200 countries!Click here for All Episodes Click here for Guest List Click here for Guest Groupings Click here for Guest TestimonialsClick here to Subscribe Click here to receive our Email UpdatesClick here to Rate and Review the podcast—----------------------------------------CONNECT WITH LLEWELLYN:www.llewellynsanchezwerner.com—----------------------------------------ROBERT'S LATEST RELEASE:“MA PETITE FLEUR STRING QUARTET” is Robert's latest release. It transforms his jazz ballad into a lush classical string quartet piece. Praised by a host of classical music stars.CLICK HERE FOR YOUTUBE LINKCLICK HERE FOR ALL LINKS—---------------------------------------ROBERT'S RECENT SINGLE“MI CACHIMBER” is Robert's recent single. It's Robert's tribute to his father who played the trumpet and loved Latin music.. Featuring world class guest artists Benny Benack III and Dave Smith on flugelhornCLICK HERE FOR YOUTUBE LINKCLICK HERE FOR ALL LINKS—--------------------------------------ROBERT'S LATEST ALBUM:“WHAT'S UP!” is Robert's latest compilation album. Featuring 10 of his recent singles including all the ones listed below. Instrumentals and vocals. Jazz, Rock, Pop and Fusion. “My best work so far. (Robert)”CLICK HERE FOR THE OFFICIAL VIDEOCLICK HERE FOR ALL LINKS—----------------------------------------Audio production:Jimmy RavenscroftKymera Films Connect with the Follow Your Dream Podcast:Website - www.followyourdreampodcast.comEmail Robert - robert@followyourdreampodcast.com Follow Robert's band, Project Grand Slam, and his music:Website - www.projectgrandslam.comYouTubeSpotify MusicApple MusicEmail - pgs@projectgrandslam.com  

When one counts a group of Jews to determine how many they are, he should do so indirectly. This Halacha is inferred from the Torah law of "Mahasit Ha'shekel," which requires that when a census of the nation is taken, this should be done by having every member donate a half-shekel, and this money is then counted to determine the number of people in Beneh Yisrael. The Torah warns, "Ve'lo Yiheyeh Bahem Negef Bi'fkod Otam" – counting directly could lead to a plague, Heaven forbid (Shemot 30:12). The commentaries explain that counting directly invites the "Ayin Ha'ra" ("evil eye"), and thus poses danger. This applies even when counting for the purpose of a Misva. Therefore, when one counts the men present in the synagogue to determine whether they comprise a Minyan, he should not count directly, saying, "One, two, three" and so on. Some people mistakenly think that it suffices to count people while saying, "Not one, "Not two," "Not three," and so on. This is incorrect, as saying "Not one" is no different from simply saying "one." The two commonly accepted methods for counting people are to either count silently in one's mind, without saying the numbers, or to use a verse consisting of ten words and count each person by saying a word from the verse. One such verse is "Hoshi'a Et Amecha U'barech Et Nahaletecha, U're'em Ve'nas'em Ad Ha'olam" (Tehillim 28:9). Hacham Baruch Ben-Haim would use the verse, "Masmi'ah Hasir La'behema Ve'eseb La'abodat Ha'adam, Le'hosi Lehem Min Ha'aretz" (Tehillim 104:14). Others use the blessing of Ha'mosi, which consists of ten words ("Baruch Ata Hashem Elokenu Melech Ha'olam Ha'mosi Lehem Min Ha'aretz"). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Mi'kabse'el (Parashat Vayehi), writes that the custom in Baghdad was to use a bead bracelet to count the people in the synagogue, separating one bead for each man in attendance.

What does radical inclusion really look like – and what would change if dignity, access and belonging were built into our systems from the start?Marking the UN's International Day of Persons with Disabilities, this episode of Our World, Connected explores how societies can move beyond charity and good intentions towards a rights-based approach to disability inclusion – one that centres listening, participation, and meaningful action.Host Christine Wilson is joined on this episode by Nada Ehab, a youth development specialist and advisor to the British Council's Inclusive Youth Empowerment Programme in Egypt. Nada reflects on her journey from empathy-driven inclusion to a collective rights-based, participatory model, and shares insights from her work supporting young people with disabilities to engage in advocacy, social entrepreneurship, and community-led change. Together, they discuss the barriers that still exist in education, public spaces and digital environments, and why inclusion must be embedded across systems, not treated as a quota.We also hear a personal story from Saja Mohammed Alkadhimi, a 19-year-old student from Baghdad, UN Youth Advisory Council member, and disability rights advocate. Saja shares her experiences navigating education as a wheelchair user, the importance of accessible infrastructure, and why inclusive schools matter not just for learning, but for belonging. Her story brings the conversation to life, reminding us that inclusion is about unlocking potential, not lowering expectations.From education and policy to technology and leadership, this episode asks how we turn conversations about inclusion into concrete change - and why the responsibility for removing barriers must sit with society as a whole.Listen to Our World, Connected, the award-winning podcast from the British Council, exploring culture, communication, and the power of collaboration in a changing world.

Today's guest is Nate Hankes – US Army drone operator turned soil scientist then sales engineer at a cutting-edge agricultural sensor manufacturer. Nate spent 14 months in Baghdad during the 2007 troop surge, watching chaos unfold from a screen thousands of feet above, feeling both omniscient, at times, and impotent. He came home carrying a weight of the war he didn't know he had, spent nine years writing a book to process it, and took five months to hike the Appalachian Trail to figure out who he was after the uniform came off. As Nate says, “I called it the Bagdad hangover. I lost a decade of my life to it.” His path into agriculture wasn't some romantic calling—it was practical advice from his dad during the Great Recession and a college program that didn't require calculus. But somewhere between a Monsanto internship at an Idaho phosphate mine, graduate research on a selenium-accumulating plant that killed livestock, and learning hydroponics in a Bob Marley-playing, barefoot California office, Nate found something he didn't expect: Purpose through Science. Now he's at Apogee Instruments in Utah, working with researchers and growers who are trying to do everything from grow plants in space to monitor the distribution of light in their greenhouses. The company was founded by his former graduate advisor, Dr. Bruce Bugbee, who's been manufacturing high-fidelity environmental sensors for nearly 30 years. In this conversation, we get into: The moral weight of remote warfare Leadership failures that push good people out, and Why the precision of measuring photons matters when you're trying to feed people Nate doesn't sugarcoat the hard parts, and he's not interested in wrapping his military service in nostalgia. He's just trying to do work that matters. Enjoy!

The Pesukeh De'zimra section of the prayer service concludes with the blessing of Yishtabah. This section begins with a Beracha – Baruch She'amar – and then concludes with a Beracha, the special Beracha of Yishtabah. One of the things that make Yishtabah so unique is that, according to tradition, it was composed by Abraham Abinu, whose name is alluded to in the text of this Beracha. Toward the end of Yishtabah, we read the words "Kel Ha'hoda'ot Adon Ha'nifla'aot Boreh Kol Ha'neshamot Ribon Kol Ha'ma'asim Ha'boher Be'shireh Zimra Melech…" The first letters of the words "Kel," "Adon," Boreh," "Ribon," "Ha'boher" and "Melech" spell the name "Abraham." Rav Haim Vital (1543-1620) taught that the beginning of Yishtabah was composed by King Shlomo, whose name is alluded to in the first line of this blessing. The first letters of the words "Shimcha," "La'ad," "Malkenu." "Ha'kel" spell "Shelomo." In this blessing, we list thirteen different expressions of praise for Hashem: "Shir," "Shebaha," "Hallel," "Zimra," "Oz," "Memshala," "Nesah," "Gedula," "Gebura," "Tehila, "Tiferet," "Kedusha" and "Malchut." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that these thirteen expressions correspond to G-d's thirteen attributes of mercy. He further wrote that it is proper to count these thirteen words on one's fingers, adding that he himself followed this practice. Ashkenazim have the custom to stand during the recitation of Yishtabah, though the practice among Sepharadim is to remain seated. There were some communities that would add various songs and hymns before Yishtabah, after the recitation of Az Yashir. However, according to the teachings of the Arizal and his disciple, Rav Haim Vital, this practice is incorrect, as no interruption should be made in between Az Yashir and Yishtabah.

The Pesukeh De'zimra section of the prayer service concludes with the blessing of Yishtabah. This section begins with a Beracha – Baruch She'amar – and then concludes with a Beracha, the special Beracha of Yishtabah. One of the things that make Yishtabah so unique is that, according to tradition, it was composed by Abraham Abinu, whose name is alluded to in the text of this Beracha. Toward the end of Yishtabah, we read the words "Kel Ha'hoda'ot Adon Ha'nifla'aot Boreh Kol Ha'neshamot Ribon Kol Ha'ma'asim Ha'boher Be'shireh Zimra Melech…" The first letters of the words "Kel," "Adon," Boreh," "Ribon," "Ha'boher" and "Melech" spell the name "Abraham." Rav Haim Vital (1543-1620) taught that the beginning of Yishtabah was composed by King Shlomo, whose name is alluded to in the first line of this blessing. The first letters of the words "Shimcha," "La'ad," "Malkenu." "Ha'kel" spell "Shelomo." In this blessing, we list thirteen different expressions of praise for Hashem: "Shir," "Shebaha," "Hallel," "Zimra," "Oz," "Memshala," "Nesah," "Gedula," "Gebura," "Tehila, "Tiferet," "Kedusha" and "Malchut." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that these thirteen expressions correspond to G-d's thirteen attributes of mercy. He further wrote that it is proper to count these thirteen words on one's fingers, adding that he himself followed this practice. Ashkenazim have the custom to stand during the recitation of Yishtabah, though the practice among Sepharadim is to remain seated. There were some communities that would add various songs and hymns before Yishtabah, after the recitation of Az Yashir. However, according to the teachings of the Arizal and his disciple, Rav Haim Vital, this practice is incorrect, as no interruption should be made in between Az Yashir and Yishtabah.

These days, having a child out of wedlock is pretty much a valid lifestyle choice in many cultures. I'm not saying that it's right, just that that's how it's perceived. But back in Jesus' day … man it was a huge scandal. Seriously.   A MISCONCEPTION Well, here we are hurtling towards Christmas. You know, it's interesting when you look at the candy cane – you know that simple little cane with the white and then the three small stripes and then the big stripe – and we think of it as a candy cane, but the confectioner who first created it, didn't create it as a candy cane. He created it as a "J" for Jesus and the white was there to symbolise the holiness of God and the three small stripes were there to symbolise the stripes on His back when He was beaten and the one thick stripe, the red stripe was there to symbolise the blood of Jesus. Isn't it funny how we take symbols to do with Christmas and a whole bunch of other things and we change their meaning – we re-interpret them – and I think it's really true of this thing that we call Christmas. You know, as I look at my four years studying at Bible College, the most profound thing that I learned was this – that theologians, and I can class myself as one of those – we love to take the stories of God in the Bible and snip them up and put them in little piles which we call doctrines. You know, the doctrine of the Trinity; the doctrine of original sin; the doctrine of the incarnation and so we think, "WOW, you know, I've sorted out God; I've got Him is little piles; I have a systematic theology and now I understand God." Well, in a sense that's good, because it's good to know what we believe and why we believe it and look at the whole council of God in His Word. But you know something, if that's all we do, I think maybe, we missed the point because God's chosen way of revealing Himself to us is mostly through stories. Stories throughout history of His engagement with His chosen people, Israel, and then in the New Testament, stories of His new promise; stories of His grace as the church grew out of a revelation of God through Jesus Christ. God speaks to us through His story in history and to me that's the most profound insight that I got after four years of Bible College. And no where is that more true than in Jesus. John in his Gospel calls Jesus the Word, "In the beginning was the Word." Jesus is God talking to us saying, "This is what I'm like." Jesus is a message in a bottle. And Jesus is unique – He is the only person in history, as the Son of God, who could have chosen the place, the time and the circumstances of His birth. Let's just think about that for a minute. It's true isn't it? If Jesus is who He says He is – the Son of God – He is the only person in history that could have chosen the circumstances of His birth. Well, if that's true; if it was a deliberate choice, what is God saying to us about Himself through the manner in which Jesus came into the world, through this story that we now call Christmas. See, it's not some neat doctrine; it's not some neat theology of the incarnation. We learn about Christmas through the stories in Matthew and Mark and Luke and John and I guess, in a sense, many of us know them backwards. But Matthew begins, after the great, long genealogy that we looked at the other week – Matthew now begins with this story – if you've got a Bible, grab it, open it – we are going to Matthew, chapter 1, beginning at verse 18. It says this: "Now the birth of Jesus the Messiah took place in this way." So in other words, here's the story. "When His mother Mary had been engaged to Joseph, but before they lived together, she was found to be with child from the Holy Spirit. Her husband, Joseph, being a righteous man and unwilling to expose her to public disgrace, planned to dismiss her quietly. But just when he decided to do that, an angel of the Lord appeared to him in a dream and said, "Joseph, son of David, don't be afraid to take Mary as your wife for the child conceived in her is from God the Holy Spirit. She will bear you a son and you are to name Him Jesus, for He will save His people from their sins." All this took place to fulfil what had been spoken by the Lord through the prophet: "look the virgin shall conceive and bear a Son and they shall name Him Emmanuel, which means "God is with us". When Joseph awoke from the sleep he did as the angel of the Lord commanded him. He took her as his wife but had no marital relations with her until she had borne a Son and he named Him Jesus." So here's Mary, pregnant from the Holy Spirit. How? Well, Luke tells us the angel appeared to her and said, "Fear not!" Have you ever seen a Christmas card with "Fear not!" plastered across the front? Not really! So how to you think Mary felt? She gets spoken to by an angel; she gets told not to be afraid, "you're going to be pregnant because God the Holy Spirit is going to make you pregnant." Now how do you think it went when Mary told Joseph? Here's this single teenage girl from this place called Nazareth; Nowheresville and she wanders in with her belly swollen and she says to her fiancee, "Well, Joe, it's like this – I didn't sleep with anyone – God did this!" WOW! Would you believe her? Joseph didn't – he planned to dismiss her quietly because this was a society where getting pregnant out of wedlock was a disgraceful thing. I mean, the Hebrew law commanded the women who were caught in adultery be stoned to death so the social context was that it wasn't a life style choice; it was something that you stoned someone to death for. But Joseph has a dream. Remember he doesn't have a New Testament; he doesn't know how it's going to turn out. He has this subjective thing called a dream and even if it were true, what incredible pain. How many times would Mary have gone over the angel's words? How many times do you think Joseph would be second guessing his dream? How breathtakingly reckless was God to allow the whole future of humanity to hang on the responses of these two poorly educated, hapless, rural teenagers? I mean, we know Him as Lord, the Christ, the Son of God but His parents and family friends; Mary's little illegitimate baby; the bastard; the stigma. Yet that's what Jesus chose for Himself. That's why I've called this message, "The Illegitimate God". You and I, we read this story of Christmas with a sense of wander and awe and we know how it ended. Then, back then and there? Well, for them it was a scandal; it was a fantasy; it was, "Is God really doing this?"   SOME VISITORS So here we are looking at this story of Christmas – firstly, the way that this baby was conceived – the sense of scandal that would have followed Him around when He was a little child – but then He was born into this brutal, political climate. Let's read on the story; this space and time and situation that God chose for His Son to be born into. We are going to pick it up in Matthew, chapter 2, beginning at verse 1: In the time of King Herod, after Jesus was born in Bethlehem of Judea, wise men from the East came to Jerusalem asking, "Where is this child that has been born the King of the Jews, because we observed His star at it's rising and we have come to pay homage." When King Herod heard this, he was frightened and all Jerusalem with him. And calling together all the chief priests and the scribes and the people, he enquired of them, 'where the Messiah was to be born?' And they told him, "In Bethlehem of Judea, for so it has been written by the prophet, "And you Bethlehem in the land of Judea, are by no means the least amongst the rulers of Judea, for from you shall come a ruler who is to be the Shepherd of His people, Israel." And the story goes on that Herod secretly called for the wise men and he told them, "Go and find this Jesus and come and tell me", because he wanted to kill Jesus. We look at the politics of Palestine and Israel today – the mess – there seems to be no solution – they just keep shooting each other and blowing each other up. Back then it wasn't much different! You had a brutal Roman empire and the Roman Emperor ruled over a whole bunch of countries including this little country called Israel. And under him you had a despot; an Herodian King. And then this Herodian dynasty – we know about Herod – they were sort of half breeds and they were illegitimate and they were in cahoots with the Romans – together they oppressed the people. The religious leaders were part of all that and there was this sense of hopelessness amongst the people. It was every bit as messy then as it is today. And into this malaise is born Jesus, the Son of God and then these wise men – these Magi (a Magi was an astrologer; a sooth sayer). All of this was forbidden in the Old Testament – people who worshipped the stars were to be stoned to death. And they came from where? From the East; from Babylon – eighty kilometres south of what today is Baghdad. And remember, Babylon was a place of horror and evil for first century Israelites because that's where in 587 and 586 BC they were exiled into slavery. So God invites the Magi; these astrologers from hell to come to the birth of His Son and to worship Him. If you and I were God would we have invited them? I don't think so. And yet God doesn't just invite them but how does He go and get them from Babylon to Bethlehem? Does He send them a prophet? Does He send them John the Baptist? Does He send them a letter? Does He send them the Scriptures? He doesn't do any of those, He sends them a star. You see, God chooses a symbol that they can understand and follow and brings them to worship this child. Babylon who once destroyed the temple and exiled the chosen people is now worshipping the true God. God may well have hated their sin but He loved them much more that He hated their sin. And then one night in a dream – if you flick over the page to Matthew, chapter 2, beginning at verse 13 – Joseph has another dream, it says this: Now after the Magi had left, an angel of the Lord appears to Joseph in a dream and says: "Get up and take this child and His mother and flee to Egypt and remain there until I tell you, for Herod is about to search for the child and destroy Him. So Joseph got up, took the child and His mother by night and went to Egypt and remained there until the death of Herod. This was to fulfil what had been spoken by the Lord, through the prophet: "Out of Egypt I have called My Son." See, here we go again – Joseph is having another dream – this subjective thing. It's not like he sits down and he reads the New Testament; he reads the Old Testament and God speaks to him through His Word. No, God spoke to Joseph through a dream and so Joseph and Mary and Jesus all became refugees. They had no rights; they had no land; they had no possessions; they were fleeing for their lives. There are thirty two point nine million refugees in the world today. That's grown by almost fifty percent in just twelve months. Jesus, the Son of God becomes a refugee. How long? What would they live on? Where would they live? Where would they go? Would they be safe? They had to endure hardship for the first few years of His little life. Would you or I, if we were God, have put our son through this? And you read on in Matthew, chapter 2, verses 16 to 18. "When Herod saw that he had been tricked by the wise men, he was infuriated and he sent and killed all the children in and around Bethlehem who were two years old or under, according to the time that he had learned from the wise men. This massacre of the infants – have you ever seen a Christmas card about the massacre of the infants? See, we turn Christmas into this little pantomime, but the birth of Jesus into this world; the time when God stepped into this world and became man was a brutal time; it was a tough time and it was the time God chose for His Son. I mean, today we see suicide bombers in the Middle East and the shelling of targets and the shooting by snipers – imagine if you added to that the slaughter of all the children under two in and around Bethlehem – you don't see that on a Christmas card do you? What was God thinking by sending His Son into such a mess?   SO WHAT DO WE LEARN ABOUT GOD? And then of course, after they returned from Egypt, Jesus and His family moved to Nazareth – you can read it in Matthew, chapter 2, beginning at verse 19. When Herod died, an angel of the Lord suddenly appeared in a dream to Joseph in Egypt and said, "Get up and take the child and His mother and go to the land of Israel for those who are seeking the child's life are now dead. So Joseph got up, took the child and His mother and he went to the land of Israel. But when he heard that Archelaus was ruling over Judea, in place of his father Herod, he was afraid to go there and after being warned in a dream, he went to the district of Galilee. There he made his home in a town called Nazareth so that what had been spoken through the prophet might be fulfilled: "He will be called a Nazarene." God allowed, indeed, constructed the circumstances so that the Son of God would grow up in the backblocks of nowhere – in Nazareth. Does anything good come out of Nazareth? And He became a carpenter; not the King; not the head of theology at Jerusalem seminary; not the chief grand whatever in the synagogue or the temple – a lowly carpenter. So what do we learn about God? If God chose the circumstances into which Jesus would be born; if He chose these two young teenagers; if He chose the stable in Bethlehem; if He chose Herod and the persecution and the flight, what does that tells us about God? If Jesus came to reveal God to us, what do we learn about God from the first Christmas? When you read through the Old Testament about God you see His sovereignty; His power; His hugeness; His transcendence. Isaiah says: To whom will you compare Me? Who is My equal," says the Holy One. Lift up your eyes and see who created all these stars. See, God is great. Here at Christmas we see this greatness reduced to the size of the single fertilised egg – not even visible to the human eye. Born in the stable with the stench of cow dung and urine on the floor, hunted down, a refugee, the massacre of these infants around Him and then slinking back to Nazareth to eek out an ignominious existence as a carpenter, relying on two uneducated teenage bumpkins for safety and nurture – with always the hint of scandal – Mary's little illegitimate child. Well may God be great but hang on a minute, when you look at Christmas, my God is also small. My God is also humble. If you look at this theological doctrine of incarnation, Jesus the Son of God and the Son of Man – He's different to us yet He's the same as us. But if we really ask ourselves the question, we would mostly conclude that Jesus was fundamentally different from you and me. But like Luther, I believe that if we are even to begin to understand what God is saying in Jesus, we have to draw the conclusion that Jesus is God, deep graven into the flesh. Like the candy cane – on the one hand, white and pure and blameless and different, but with a red stripe; with the blood, suffering like us, He lived, He suffered, He cried, He struggled, like us. That's the point of Christmas; that's the point of Jesus being born into these brutal circumstances, in such humble surrounds. This is God saying, "Jesus is like us". We can have the best doctrine of the incarnation and completely miss the point. God is humble. He shows us that in a profound way at Christmas. He chose the time. He chose the circumstances. He chose the stable and the animals in it. He connects with us. That's why Jesus says later in Matthew, chapter 11, verse 28: Come to Me all you who are weary and carrying heavy burdens and I will give you rest. Take My yoke upon you and learn from Me for I am gentle and humble of heart and you will find rest in your souls." And later in John, chapter 16, verse 33: "I've said these things to you that in Me you might have peace for in this world you will have tribulations but be of good cheer for I have overcome the world." What a contradiction! God, the sovereign God who created all the universe through Jesus, all things that were created were, in fact, created. And yet He calls Himself humble; He makes Himself low at Christmas time. But then everything about Jesus is a contradiction. On the one hand He's the Lion of Judah; on the other hand He's the Lamb of God. When I look at the Christmas story – just the way it is, just plain and simple – look at the circumstances that Jesus was born into, you know what I see? I see something that rings true; I see an authenticity; I see a Jesus who comes humbly into this world and then says, "Come to Me because I'm gentle, I'm humble of heart." I see a Jesus who was prepared to be a refugee; who is prepared to be under threat of death. It's an amazing thing, Christmas and you know, if we just look at it as a pantomime; if we just sing the wonderful little songs and still look at it as children, I think we miss the point. God chose an amazing time for Jesus to be born and we look at Christmas by knowing how it all ended up. We've read the whole New Testament; we have the benefit of knowing that He died and rose again and the church grew up out of that and two thousand years on, you know, we are living the life. So we look back at Christmas through a whole bunch of history and stuff that those people, at that time, simply didn't have. Philip Yancey sums it up this way – I love what he says. This is what he writes: "He is the image of the invisible God; the first born over all creation," an apostle would later write, "He is before all things and in Him all things hold together," But the few eye witnesses on Christmas night saw none of those things. They saw an infant struggling to work never before used lungs. It's the story of a God who steps out of heaven, powerful, transcendent, able to choose anything He wants – He chooses Mary and Joseph; He chooses a stable; He chooses for His Son to become a refugee; He chooses for His Son to grow up in Nazareth as a carpenter. God speaks to us through this Christmas story. God went to extraordinary lengths to say this: "I am humble of heart. I have come to be one of you. I have come to walk in your shoes, in your skin, to experience all the things that you experience." It's the message of Christmas. A God who reaches out in the most amazing way; in the most startling way; in a way that we would never have done if we were God – and speaks to us His love and His desire to have a relationship with us. That is what Christmas is about.

Although technically Pesukeh De'zimra ends after the verses of "Baruch Hashem Le'olam Amen Ve'amen," at which point we should, in principle, proceed to Yishtabah – the concluding blessing of Pesukeh De'zimra – it is customary to add Va'yebarech David as well as Shirat Ha'yam. This is an ancient practice, instituted around one thousand years ago. The section of Va'yebarech David consists of verses from the Book of Dibreh Ha'yamim I (29:10-13) and a series of verses from the Book of Nehemya (9:5-11). The section of Shirat Ha'yam, of course, is the song sung by Beneh Yisrael after crossing the sea (Shemot, chapter 15), preceded by two introductory verses ("Va'yosha Hashem…"). The Sha'ar Ha'kavanot writes that one should stand while reciting the first 40 words of Va'yebarech David, meaning, through the words "Ata Hu Hashem Ha'Elokim." He adds that the first letters of these final five words – Alef, Heh, Yod and Heh – spell the Name of Hashem ("E-heyeh") associated with "Keter," the highest of the Sefirot (emanations). As standing during the recitation of these forty words is only customary, and not a strict requirement, one who finds it difficult to stand may certainly sit. While reciting the words "Ve'ata Moshel Ba'kol" in Va'yebarech David, one should give some money to charity. Specifically, one gives three coins – he should first give two coins together, and then a third coin by itself. This practice was taught by the Arizal, but there are indications that its origins date back even earlier. One indication is a testimony that the Rama (Rav Moshe Isserles, 1520-1572) followed this custom of giving charity during Va'yebarech David in his synagogue in Cracow, and the Rama did not have access to the Arizal's teachings. By giving charity during Pesukeh De'zimra, before praying the Amida, one fulfills the custom of Rabbi Elazar, mentioned by the Gemara (Baba Batra 10a), to give charity before praying. The commentaries explain that this should be done so that the charity acts as an advocate on the individual's behalf, helping to ensure the acceptance of his prayers. It has been noted that if Rabbi Elazar, a righteous sage, felt that he needed an advocate, then certainly we, who are on a much lower level, should avail ourselves of such an advocate by giving charity before praying. Some had the custom to give charity each morning twice – when they first entered the synagogue, and then a second time while reciting the words "Ve'ata Moshel Ba'kol." This custom is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who tells the story of a person who consistently followed this practice, but one day failed to do so. That night, he dreamt that he was harshly chastised for deviating from this practice. Interestingly enough, Rav Ben Sion Mussafi brings a tradition among Iraqi Jews that whenever the Kaf Ha'haim tells a story about somebody without naming him, this story is actually about himself. We may thus conclude that the Kaf Ha'haim personally observed this custom to give charity when entering the synagogue and then a second time during the recitation of "Ve'ata Moshel Ba'kol." In any event, the consensus among the Poskim is that it suffices to give charity only once, during the recitation of "Ve'ata Moshel Ba'kol," because, as mentioned, the purpose is to give charity before one presents his requests in the Amida prayer. One should preferably give charity not only at Shaharit, but also before Minha and Arbit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the act of giving charity is associated with the divine Name of Havaya (which is spelled Yod, Heh, Vav and Heh). The small coin resembles Yod – the smallest letter in the alphabet – and the giver holds it in his hand, with his five fingers, alluding to the letter Heh, which in Gematria equals 5. When he extends his arm, he forms the letter Vav, which is long and straight, and the coin is then received in the poor individual's hand, which represents the second Heh in the Name. The Ben Ish Hai adds that if a poor person is not present, and one is setting aside the money for charity, then he should place the coin with his right hand into a pouch in his left hand. In his work Od Yosef Hai (Parashat Vayigash), the Ben Ish Hai writes that there were Sadikim who fulfilled this custom even on Shabbat. Before Shabbat, they would prepare two envelopes – one with two coins, and another with one coin, and place them in a designated location. Then, on Shabbat, while reciting "Ve'ata Moshel Ba'kol," they would think of those envelopes, allocating them for charity. They would then give these coins to the poor after Shabbat. Even one who did not designate these envelopes before Shabbat can fulfill this practice on Shabbat by pledging in his mind during the recitation of "Ve'ata Moshel Ba'kol" to donate three coins to Sedaka after Shabbat. The Kaf Ha'haim writes that if a person has a bill, and he cannot exchange it for coins, then he should hold it and have in mind to donate the value of two coins within this bill for charity, and then the value of one coin. After several days, when he has donated the full amount of the bill, he should give the bill to charity. If one wishes to give charity from the bill before Minha and Arbit, when speaking is permissible, he should make this pledge verbally.

Although technically Pesukeh De'zimra ends after the verses of "Baruch Hashem Le'olam Amen Ve'amen," at which point we should, in principle, proceed to Yishtabah – the concluding blessing of Pesukeh De'zimra – it is customary to add Va'yebarech David as well as Shirat Ha'yam. This is an ancient practice, instituted around one thousand years ago. The section of Va'yebarech David consists of verses from the Book of Dibreh Ha'yamim I (29:10-13) and a series of verses from the Book of Nehemya (9:5-11). The section of Shirat Ha'yam, of course, is the song sung by Beneh Yisrael after crossing the sea (Shemot, chapter 15), preceded by two introductory verses ("Va'yosha Hashem…"). The Sha'ar Ha'kavanot writes that one should stand while reciting the first 40 words of Va'yebarech David, meaning, through the words "Ata Hu Hashem Ha'Elokim." He adds that the first letters of these final five words – Alef, Heh, Yod and Heh – spell the Name of Hashem ("E-heyeh") associated with "Keter," the highest of the Sefirot (emanations). As standing during the recitation of these forty words is only customary, and not a strict requirement, one who finds it difficult to stand may certainly sit. While reciting the words "Ve'ata Moshel Ba'kol" in Va'yebarech David, one should give some money to charity. Specifically, one gives three coins – he should first give two coins together, and then a third coin by itself. This practice was taught by the Arizal, but there are indications that its origins date back even earlier. One indication is a testimony that the Rama (Rav Moshe Isserles, 1520-1572) followed this custom of giving charity during Va'yebarech David in his synagogue in Cracow, and the Rama did not have access to the Arizal's teachings. By giving charity during Pesukeh De'zimra, before praying the Amida, one fulfills the custom of Rabbi Elazar, mentioned by the Gemara (Baba Batra 10a), to give charity before praying. The commentaries explain that this should be done so that the charity acts as an advocate on the individual's behalf, helping to ensure the acceptance of his prayers. It has been noted that if Rabbi Elazar, a righteous sage, felt that he needed an advocate, then certainly we, who are on a much lower level, should avail ourselves of such an advocate by giving charity before praying. Some had the custom to give charity each morning twice – when they first entered the synagogue, and then a second time while reciting the words "Ve'ata Moshel Ba'kol." This custom is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who tells the story of a person who consistently followed this practice, but one day failed to do so. That night, he dreamt that he was harshly chastised for deviating from this practice. Interestingly enough, Rav Ben Sion Mussafi brings a tradition among Iraqi Jews that whenever the Kaf Ha'haim tells a story about somebody without naming him, this story is actually about himself. We may thus conclude that the Kaf Ha'haim personally observed this custom to give charity when entering the synagogue and then a second time during the recitation of "Ve'ata Moshel Ba'kol." In any event, the consensus among the Poskim is that it suffices to give charity only once, during the recitation of "Ve'ata Moshel Ba'kol," because, as mentioned, the purpose is to give charity before one presents his requests in the Amida prayer. One should preferably give charity not only at Shaharit, but also before Minha and Arbit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the act of giving charity is associated with the divine Name of Havaya (which is spelled Yod, Heh, Vav and Heh). The small coin resembles Yod – the smallest letter in the alphabet – and the giver holds it in his hand, with his five fingers, alluding to the letter Heh, which in Gematria equals 5. When he extends his arm, he forms the letter Vav, which is long and straight, and the coin is then received in the poor individual's hand, which represents the second Heh in the Name. The Ben Ish Hai adds that if a poor person is not present, and one is setting aside the money for charity, then he should place the coin with his right hand into a pouch in his left hand. In his work Od Yosef Hai (Parashat Vayigash), the Ben Ish Hai writes that there were Sadikim who fulfilled this custom even on Shabbat. Before Shabbat, they would prepare two envelopes – one with two coins, and another with one coin, and place them in a designated location. Then, on Shabbat, while reciting "Ve'ata Moshel Ba'kol," they would think of those envelopes, allocating them for charity. They would then give these coins to the poor after Shabbat. Even one who did not designate these envelopes before Shabbat can fulfill this practice on Shabbat by pledging in his mind during the recitation of "Ve'ata Moshel Ba'kol" to donate three coins to Sedaka after Shabbat. The Kaf Ha'haim writes that if a person has a bill, and he cannot exchange it for coins, then he should hold it and have in mind to donate the value of two coins within this bill for charity, and then the value of one coin. After several days, when he has donated the full amount of the bill, he should give the bill to charity. If one wishes to give charity from the bill before Minha and Arbit, when speaking is permissible, he should make this pledge verbally.

The heart of the Pesukeh De'zimra section consists of the final five chapters of Tehillim, each of which begin and end with the word "Halleluy-ah." While all five of these chapters are significant, the third and fifth chapters (Psalm 148 & Psalm 150) – "Halleluy-ah Halelu Et Hashem" and "Halleluy-ah Halelu Kel Be'kodsho" – are the most important. Therefore, if a person arrives late, and is unable to recite all five chapters, he should try to recite at least these two. We present here a number of insights into these chapters in order for us to get a glimpse of the unlimited depth and countless layers of meaning underlying the words. In the first of these chapters, we proclaim, "Ahalela Hashem Be'hayai, Azamera L'Elokai Be'odi" – "I shall praise G-d in my lifetime; I shall sing to my G-d while I still exist." The word "Be'hayai" ("in my lifetime") has been understood to mean when we are still healthy and functioning. As long as we are physically capable of speaking and giving praise to the Almighty, we are obliged to do so. Rav Chaim Brim (Jerusalem, 1922-2002) noted the implication of this verse that one of the most important things in life, one of our most central obligations, is to give praise to Hashem. Among the purposes of our existence here in this world is to recognize Hashem's goodness, to express our gratitude, and to sing His praises. If a person would be asked what he would do if, after his passing, he could be resurrected for five minutes, his response should be that he would use this time to praise Hashem. This concept is emphasized further in the next chapter, which begins, "Halleluy-ah Ki Tob Zamera L'Elokenu" – we should praise Hashem because "it is good to sing to our G-d." One of the greatest privileges we have is the opportunity to praise Hashem each and every day. The fourth of these five chapters exclaims, "Shiru L'Hashem Shir Hadash" – "Sing a new song to G-d." This verse uses the masculine term for song – "Shir" – as opposed to the feminine form – "Shira." The difference between the masculine and feminine form is that the feminine form implies succession, that there will be other songs, just as a woman produces children, whereas the masculine form refers to a song that does not produce more songs. The masculine term "Shir" is used in this Psalm because it speaks of the final song, the song that we will sing at the time of Mashiah's arrival. Indeed, the end of this chapter talks about G-d taking revenge from Israel's enemies – "La'asot Nekama Ba'goyim" – as it refers to the final redemption, when our enemies will be vanquished. The final of these chapters, "Halleluy-ah Halelu Kel Be'kodsho" – concludes with the verse, "Kol Ha'neshama Tehalel Y-ah Halleluy-ah" – "Every soul shall praise G-d, Halleluy-ah" – and it is customary to recite this concluding verse twice. One of the reasons given is that by repeating this verse, we end up recite the verb "Hallelu"/"Tehalel" twelve times, an allusion to the custom to recite Hallel on Rosh Hodesh, at the beginning of each of the twelve months of the year. The Arizal taught that the first letters of the words "Kol Ha'neshama Tehalel" – Kaf, Heh and Tav – spell a Name of Hashem associated with protection from danger. Having this intention while reciting these words can help protect a person from harm. It is likewise recommended to recite these words with this intention anytime one fears some sort of danger. The Arizal noted that this also helps protect pregnant women from miscarriage. Rav David Abudarham (Spain, 14 th century) writes that the Pesukeh De'zimra service is constructed in a manner that corresponds to the "Asara Ma'amarot" – the ten pronouncements through which G-d brought the world into existence. Pesukeh De'zimra begins with the blessing of Baruch She'amar, which corresponds to the first pronouncement. It is followed by Mizmor Le'toda – which parallels the second pronouncement, that of "Va'yehi Or" ("There shall be light"), and so on. The chapter of "Halleluy-ah Halelu Kel Be'kodsho" corresponds to the final pronouncement, the creation of Adam, and thus concludes, "Every soul shall praise G-d," emphasizing the point that the human being is the only one among the world's creatures capable of giving praise to G-d. After completing these five chapters of Tehillim, we recite four verses: "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53); "Baruch Hashem Mi'sion, Shochen Yerushalayim…" (Tehillim 135:21); "Baruch Hashem Elokim Oseh Niflaot Le'bado U'baruch Shem Kebodo Le'olam…" (72:18-19). The first of these verses marks the conclusion of the third of the five books of Tehillim, and the fourth and fifth verses mark the conclusion of the second book. We thus recite these verses as a fitting conclusion to our recitation of Tehillim in Pesukeh De'zimra. Additionally, the first verse has five words, corresponding to the congregation's five-word response to Barechu – "Baruch Hashem Ha'meborach Le'olam Va'ed." The second verse consists of six words, alluding to the six words of the verse "Shema Yisrael Hashem Elokenu Hashem Ehad." Finally, the third and fourth verses contain a total of 19 words, paralleling the 19 blessings of the Amida prayer. The first and final verses conclude with "Amen Ve'amen." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) explains that the word "Amen" is repeated to affirm the eternal truth of our praise of Hashem, both in this world and the next. One should not add other chapters of Tehillim or other verses in Pesukeh De'zimra. For example, if somebody completed Pesukeh De'zimra before the Hazan, he should not add recitations while he waits for the Hazan to finish. Neither should a person repeat any of the text of Pesukeh De'zimra. Even if one realized that he had recited Pesukeh De'zimra without Kavana (concentration), he should not repeat it. (The exception is the verse "Pote'ah Et Yadecha U'masbi'a…" which should be repeated if it was recited without Kavana, as we discussed in a previous installment.)

The heart of the Pesukeh De'zimra section consists of the final five chapters of Tehillim, each of which begin and end with the word "Halleluy-ah." While all five of these chapters are significant, the third and fifth chapters (Psalm 148 & Psalm 150) – "Halleluy-ah Halelu Et Hashem" and "Halleluy-ah Halelu Kel Be'kodsho" – are the most important. Therefore, if a person arrives late, and is unable to recite all five chapters, he should try to recite at least these two. We present here a number of insights into these chapters in order for us to get a glimpse of the unlimited depth and countless layers of meaning underlying the words. In the first of these chapters, we proclaim, "Ahalela Hashem Be'hayai, Azamera L'Elokai Be'odi" – "I shall praise G-d in my lifetime; I shall sing to my G-d while I still exist." The word "Be'hayai" ("in my lifetime") has been understood to mean when we are still healthy and functioning. As long as we are physically capable of speaking and giving praise to the Almighty, we are obliged to do so. Rav Chaim Brim (Jerusalem, 1922-2002) noted the implication of this verse that one of the most important things in life, one of our most central obligations, is to give praise to Hashem. Among the purposes of our existence here in this world is to recognize Hashem's goodness, to express our gratitude, and to sing His praises. If a person would be asked what he would do if, after his passing, he could be resurrected for five minutes, his response should be that he would use this time to praise Hashem. This concept is emphasized further in the next chapter, which begins, "Halleluy-ah Ki Tob Zamera L'Elokenu" – we should praise Hashem because "it is good to sing to our G-d." One of the greatest privileges we have is the opportunity to praise Hashem each and every day. The fourth of these five chapters exclaims, "Shiru L'Hashem Shir Hadash" – "Sing a new song to G-d." This verse uses the masculine term for song – "Shir" – as opposed to the feminine form – "Shira." The difference between the masculine and feminine form is that the feminine form implies succession, that there will be other songs, just as a woman produces children, whereas the masculine form refers to a song that does not produce more songs. The masculine term "Shir" is used in this Psalm because it speaks of the final song, the song that we will sing at the time of Mashiah's arrival. Indeed, the end of this chapter talks about G-d taking revenge from Israel's enemies – "La'asot Nekama Ba'goyim" – as it refers to the final redemption, when our enemies will be vanquished. The final of these chapters, "Halleluy-ah Halelu Kel Be'kodsho" – concludes with the verse, "Kol Ha'neshama Tehalel Y-ah Halleluy-ah" – "Every soul shall praise G-d, Halleluy-ah" – and it is customary to recite this concluding verse twice. One of the reasons given is that by repeating this verse, we end up recite the verb "Hallelu"/"Tehalel" twelve times, an allusion to the custom to recite Hallel on Rosh Hodesh, at the beginning of each of the twelve months of the year. The Arizal taught that the first letters of the words "Kol Ha'neshama Tehalel" – Kaf, Heh and Tav – spell a Name of Hashem associated with protection from danger. Having this intention while reciting these words can help protect a person from harm. It is likewise recommended to recite these words with this intention anytime one fears some sort of danger. The Arizal noted that this also helps protect pregnant women from miscarriage. Rav David Abudarham (Spain, 14 th century) writes that the Pesukeh De'zimra service is constructed in a manner that corresponds to the "Asara Ma'amarot" – the ten pronouncements through which G-d brought the world into existence. Pesukeh De'zimra begins with the blessing of Baruch She'amar, which corresponds to the first pronouncement. It is followed by Mizmor Le'toda – which parallels the second pronouncement, that of "Va'yehi Or" ("There shall be light"), and so on. The chapter of "Halleluy-ah Halelu Kel Be'kodsho" corresponds to the final pronouncement, the creation of Adam, and thus concludes, "Every soul shall praise G-d," emphasizing the point that the human being is the only one among the world's creatures capable of giving praise to G-d. After completing these five chapters of Tehillim, we recite four verses: "Baruch Hashem Le'olam Amen Ve'amen" (Tehillim 89:53); "Baruch Hashem Mi'sion, Shochen Yerushalayim…" (Tehillim 135:21); "Baruch Hashem Elokim Oseh Niflaot Le'bado U'baruch Shem Kebodo Le'olam…" (72:18-19). The first of these verses marks the conclusion of the third of the five books of Tehillim, and the fourth and fifth verses mark the conclusion of the second book. We thus recite these verses as a fitting conclusion to our recitation of Tehillim in Pesukeh De'zimra. Additionally, the first verse has five words, corresponding to the congregation's five-word response to Barechu – "Baruch Hashem Ha'meborach Le'olam Va'ed." The second verse consists of six words, alluding to the six words of the verse "Shema Yisrael Hashem Elokenu Hashem Ehad." Finally, the third and fourth verses contain a total of 19 words, paralleling the 19 blessings of the Amida prayer. The first and final verses conclude with "Amen Ve'amen." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) explains that the word "Amen" is repeated to affirm the eternal truth of our praise of Hashem, both in this world and the next. One should not add other chapters of Tehillim or other verses in Pesukeh De'zimra. For example, if somebody completed Pesukeh De'zimra before the Hazan, he should not add recitations while he waits for the Hazan to finish. Neither should a person repeat any of the text of Pesukeh De'zimra. Even if one realized that he had recited Pesukeh De'zimra without Kavana (concentration), he should not repeat it. (The exception is the verse "Pote'ah Et Yadecha U'masbi'a…" which should be repeated if it was recited without Kavana, as we discussed in a previous installment.)

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The section of Ashreh, which we recite three times each day, contains the famous verse, "Pote'ah Et Yadecha U'masbi'a Le'chol Hai Rason" – "You open Your hands and willfully satiate every living creature" (Tehillim 145:16). This verse is especially significant, and, in fact, it is one of the reasons why we are to recite this chapter of Tehillim three times each day (Berachot 4b). It must therefore be recited with concentration, and it behooves us to properly understand its meaning. While the verse's meaning is generally straightforward, the final word – "Rason" – requires explanation. This word means "will," that which a person wishes for. What exactly did King David mean when he said that Hashem satiates all living beings "Rason"? One explanation is that Hashem does not just give us a livelihood – but He does so willfully, lovingly. Just as a parent loves giving to his or her children, and wants to give them as much as possible, Hashem similarly loves us and wants very much to give us a livelihood. It is his pleasure, so-to-speak, to sustain us. Others explain "Rason" as referring to our will, the will of the beneficiaries of Hashem's kindness. He fills our needs and grants us what we wish for. There is also another possible interpretation of the word "Rason" in this verse. Very often, financial success results from a person's likeability, his finding favor in other people's eyes. He earns other people's respect and fondness, and it is because of this that they buy his product or solicit his services. It is not always the product itself which attracts buyers; sometimes it's the seller's character and demeanor. The phrase "U'masbi'a Le'chol Hai Rason" thus might refer to G-d's providing a livelihood by granting a person "Rason" – a certain charm and likeability. Hashem often helps a person succeed by giving him this quality whereby he attracts customers and his products or services are eagerly sought after. The scholars of Kabbalah have unearthed numerous additional layers of interpretations underlying this verse. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the vast majority of people should not try to have deep kabbalistic intentions while praying, and should instead ensure to concentrate on the plain, straightforward meaning of the words. Seeking to pray with these deep intentions could lead one to overlook the plain meaning, and the Kaf Ha'haim warns that this could be harmful to the person's Tefila. Nevertheless, there are two relatively straightforward kabbalistic allusions in this verse which are worthwhile for even us to learn and have in mind while reciting it. The first letters of the words "Pote'ah Et Yadecha" – Peh, Alef, Yod – spell a Name of Hashem that is associated with His providing us with Parnasa. Another Name is formed by the final letters of these words – Het, Tav, Chaf. It is recommended, when possible, to have these Names in mind while reciting this verse in the Tefila. If one recites this verse in Ashreh and then realizes that he recited it without Kavana (concentration), then he must repeat it. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). If the person realized his mistake before he completed Ashreh, then he simply returns to the verse of "Pote'ah Et Yadecha" and continues from there. If he did not realize his mistake until he began the next chapter of Tehillim ("Hallelu-ya Haleli Nafshi"), then he should complete that chapter and then recite "Pote'ah Et Yadecha…" before beginning the following chapter ("Hallelu-ya Ki Tob Zamra"). Meaning, the verse should be inserted in between the subsequent chapters, and not in the middle of a chapter. If a person realized his mistake only later, after Pesukeh De'zimra, then he should ensure to have Kavana when reciting this verse in Ashreh before U'ba Le'sion. And if he failed to have Kavana also at that point, then he should try again while reciting Ashreh at Minha. Some Poskim maintained that one who did not recite this verse with Kavana and realized his mistake only later should repeat it after the Amida, but Hacham Ovadia Yosef ruled that it suffices to ensure to recite it with Kavana in Ashreh before U'ba Le'sion. The Ben Ish Hai and the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) write that when one needs to repeat this verse, he should begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." From the Shulhan Aruch and other Poskim, however, it appears that it suffices to recite just "Pote'ah Et Yadecha…" This is the view of Hacham Ovadia Yosef, in Yalkut Yosef. Nevertheless, if time allows, it is recommended to begin from "Somech Hashem Le'chol Ha'nofelim." Some noted the distinction drawn by Halacha between one who recites "Pote'ah Et Yadecha" without Kavana, and one who recites the first blessing of the Amida without Kavana. While one of course must endeavor to concentrate throughout the entire Amida, one must minimally have Kavana while reciting the first Beracha. Nevertheless, the Halacha is that if one did not have Kavana during the first blessing, he does not repeat the Amida, because of the likelihood that he will not concentrate the second time, either. When it comes to "Pote'ah Et Yadecha," however, as we have discussed, one who recited this verse without Kavana is required to repeat it. Two explanations are given for this distinction. First, quite simply, it is far easier to concentrate while reciting a single verse, and so there is little reason to think that one who did not have Kavana while reciting this verse during Ashreh will not have Kavana when he repeats it. Additionally, Halacha is always more careful when it comes to the recitation of Berachot, given the prohibition against reciting a Beracha in vain. Therefore, a person who did not have Kavana during the first Beracha of the Amida is told not to repeat the Amida due to the concern that he will not concentrate the second time, and the blessings of the Amida will then have been recited in vain. When reciting a verse from Tehillim, however, there is no such concern, and thus the person should repeat the verse despite the possibility that he will not concentrate. It is customary to open one's hands when reciting this verse, which speaks of Hashem opening His hands to give us our livelihood. This is done to symbolize our preparedness to receive the blessing that G-d bestows. Of course, we do not need to actually open our hands to receive the Beracha, but we nevertheless perform this action as a visual expression of our desire to receive Hashem's blessings. The Ben Ish Hai writes that one should open his hands horizontally, side to side, without lifting them up in the air. Some stand for the recitation of "Pote'ah Et Yadecha," but this is not our practice. Summary: One must have Kavana (concentration) when reciting the verse "Pote'ah Et Yadecha…" in Ashreh during the prayer service. If one realized during Ashreh that he had recited this verse without Kavana, then he must go back to recite it with Kavana, and then proceed from there. If he remembers after Ashreh, then he should add this verse in between chapters of Pesukeh De'zimra. According to some opinions, if the person did not realize his mistake until after Pesukeh De'zimra, then he should repeat the verse after the Amida. Others maintain that he should just ensure to have Kavana during Ashreh before U'ba Le'sion. If one needs to repeat this verse, it is preferable to begin two verses earlier, from "Somech Hashem Le'chol Ha'nofelim." It is customary to open one's hands while reciting "Pote'ah Et Yadecha." They should be opened only horizontally, side to side, and not lifted in the air.

After completing the paragraph of Yehi Chebod, one should proceed immediately to the recitation of Ashreh. Ashreh consists of the 145 th chapter of Tehillim – "Tehila Le'David" – which is introduced by two other verses from Tehillim: "Ashreh Yosheveh Betecha…" (84:5) and "Ashreh Ha'am She'kacha Lo…" (144:15). While one must of course avoid interruptions at any point during Pesukeh De'zimra, the Kabbalists taught that one must be especially careful not to make any interruption between the end of Yehi Chebod and the beginning of Ashreh. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) ruled that if one hears Kaddish right when he concludes Yehi Chebod, then he should respond to Kaddish but then repeat the final three verses of Yehi Chebod so he can connect the end of Yehi Chebod with Ashreh without any interruption. Alternatively, if one hears during his recitation of Yehi Chebod that Kaddish will soon be recited, he should pause in the middle of Yehi Chebod so he can respond to Kaddish then, and not at the end of Yehi Chebod. Hacham Ovadia Yosef disagreed, and maintained that responding to Kaddish does not constitute a Hefsek (interruption). In his view, then, if one hears Kaddish between Yehi Chebod and Ashreh, he responds to Kaddish and then proceeds to Ashreh as usual. Summary: It is critically important to proceed to Ashreh immediately after concluding the recitation of Yehi Chebod. According to some opinions, if one hears Kaddish between Yehi Chebod and Ashreh, then although he should respond to Kaddish, he should repeat the final three verses of Yehi Chebod before beginning Ashreh. Others disagree and maintain that the person in this case simply proceeds to Ashreh as usual.

Are we living through the slow death of reading - replaced by an addictive screen culture that fragments our attention and floods us with trivial or unreliable information? Writer and voracious reader James Marriott believes we are entering a post-literate age with profoundly negative consequences for education, culture and democracy itself. In today's episode, James traces how an 18th century ‘reading revolution' shaped the modern-world - and what might follow its sudden decline. Producers: Aron Keller and Sam Chantarasak Editor: James Shield Mix: Travis Evans Senior news editor: China Collins Photo: The al-Nahda al-Arabiya library in central Baghdad. (Credit: Ahmed Jalil/EPA)

The surge years in Afghanistan sit at the center of this episode. We start in Marjah and Sangin, where canals, poppy fields, and mud walls turned into kill zones. The story follows the grinding losses of the 3rd Battalion 5th Marines and the slow shift from clearing ground to advising Afghan units. It ends at Kabul's airport in 2021, with Marines holding Abbey Gate as the war comes apart around them. From there, the chapter turns west, back to where this generation first learned to fight. The invasion of Iraq, the drive on Baghdad, An Nasiriyah's Ambush Alley, and the twin battles of Fallujah show Marines learning urban war along the Euphrates. Together, Helmand and Iraq become one story, a long arc of patrol bases, city fights, and withdrawals that never feel like closure. Support the Series Listen ad-free and a week early on historyofthemarinecorps.supercast.com Donate directly at historyofthemarinecorps.com Try a free 30-day Audible trial at audibletrial.com/marinehistory Social Media Instagram - @historyofthemarines Facebook - @marinehistory Twitter - @marinehistory

Subscribe now to listen to the entire episode. Iraqi leaders now face the difficult task of building a governing coalition, after parliamentary elections gave no single bloc an adequate victory to form a government independently. The Associated Press reports the Reconstruction and Change coalition, led by Prime Minister Mohammed Shia al-Sudani, won the highest number of seats in 8 of 18 provinces. In this episode, Adam Weinstein of the Quincy Institute for Responsible Statecraft says Iraq still finds itself caught between Washington and Tehran, as pro-Iran militias exert influence in Baghdad.

Eminem comes to Hitman in a promotional opportunity that feels at least a year late! Also, Sektori seems to be very red, Timesplitters gets a cool new fangame, the Xbox 360 turns 20, Far Cry gets a TV series, Black Ops 7 sales seem down (and with good reason), and the Steam Machine is certainly not going to be like 400 bucks. EXCLUSIVE NordVPN Deal: https://nordvpn.com/jeffgerstmann Try it risk-free now with a 30-day money-back guarantee Learn more about your ad choices. Visit podcastchoices.com/adchoices

My guest today is a woman on a mission to preserve the language of her grandparents. Playwright, screenwriter and novelist Samantha Ellis is the author of one of my personal favourites How To Be A Heroine. Sam was in her early 40s and a new mum when it dawned on her that her mother tongue - or milk language - was on the verge of dying out. The daughter of Iraqi-Jewish refugees, Sam grew up surrounded by the noisy vivid hot sounds of Judeo-Iraqi Arabic, but when she tried to tell her son he was chopping onions on her heart, she realised she couldn't find the words - and even if she could, he wouldn't understand them. In her evocatively titled book of the same name, Sam goes back through the lives of her parents and grandparents, from Iraq to Israel to London and in so doing discovers far more about herself than she could ever have imagined. Sam takes us on a journey back to 1950s Baghdad to share what she discovered about herself and her family heritage and how it's shaped her as she heads towards 50. We also discussed intergenerational trauma, uses for coriander, cooking as a cure for overthinking, learning to belly dance and the unexpected joy of not being allowed to hold your stomach in! * You can buy all the books mentioned in this podcast at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠The Shift bookshop on Bookshop.org⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠, including Chopping Onions on My Heart by Samantha Ellis as well as the book that inspired this podcast, The Shift: how I lost and found myself after 40 - and you can too, by me. * If you enjoyed this episode and you fancy buying me a coffee, pop over to my page on ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠buymeacoffee.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠. • And if you'd like to support the work that goes into making this podcast and get a weekly newsletter plus loads more content including exclusive transcripts of the podcast, why not join The Shift community, come and have a look around at ⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠www.theshiftwithsambaker.substack.com⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠⁠ Learn more about your ad choices. Visit megaphone.fm/adchoices

Assassin's Creed Mirage: Valley of Memory takes our hero Basim ibn Ishaq from the glory of Baghdad in the Abbasid era to the remote oasis at Al-Ula. There, he discovers mysteries hidden in the mountains and ancient dwellings of civilisations that fell long ago.Even though the oasis at AlUla has provided sustenance to people living there throughout history, that doesn't entirely explain why so many civilisations wanted to rule it. Instead, the answer may lie in its position on the trade routes that carried spices and incense from Arabia to the rest of the world. Where did the Incense Route travel to and from? How did it influence life in Al-Ula? And what relevance does the Route have to today's spice trade?To answer these questions, Matt Lewis is joined by Dr Sterenn Le Maguer., whose expertise in Islamic archaeology, trade and pilgrimage routes in Arabia makes her the perfect person to explore the Incense Route.Echoes of History is a Ubisoft podcast, brought to you by History Hit. Hosted by: Matt LewisEdited by: Michael McDaidProduced by: Robin McConnellSenior Producer: Anne-Marie LuffProduction Manager: Beth DonaldsonExecutive Producers: Etienne Bouvier, Julien Fabre, Steve Lanham, Jen BennettMusic by Brendan AngelidesIf you liked this podcast please subscribe, share, rate & review. Take part in our listener survey here.Tell us your favourite Assassin's Creed game or podcast episode at echoes-of-history@historyhit.com Hosted on Acast. See acast.com/privacy for more information.

The Qadiriyya is often called the most widespread Sufi order in the world — but how did one 12th-century mystic in Baghdad inspire a global movement that still thrives today?This episode explores the life and legacy of Abd al-Qadir al-Jilani, the saint revered across the Muslim world as Ghaus al-A‘zam — “the greatest helper.”From medieval Baghdad to North Africa, Turkey, South Asia, and beyond, we trace how his teachings spread across continents, shaping Islamic spirituality for nearly 900 years.Find me and my music here:https://linktr.ee/filipholmSupport Let's Talk Religion on Patreon: https://www.patreon.com/letstalkreligion Or through a one-time donation: https://paypal.me/talkreligiondonateSources/Recommended Reading:Abun-Nasr, Jamil M. (2007). "Muslim Communities of Grace: The Sufi Brotherhoods in Islamic Religious Life". C Hurst & Co Publishers Ltd.Knysh, Alexander (2012). "Islamic Mysticism: A Short History". BRILL. Malik, Hamza (2018). "The Grey Falcon: The Life and Teaching of Shaykh 'Abd Al-Qadir Al-Jilani". BRILL.Trimingham, John Spencer (1971). "Sufi Orders in Islam". Oxford University Press. Hosted on Acast. See acast.com/privacy for more information.

Abū Muḥammad Musharrif al-Dīn Muṣliḥ b. ʿAbd-Allāh, better known as Saadi is called simply as the Master in Persian for his place in classical Persian poetry. His Bustan and Gulistan takes pride of place in the canon of Islamic literary creations. Saadi was born in Shiraz 1210CE. He was alive during the Mongol sack of Baghdad in 1258 who took over his homeland. What more can we say about his socio-political and cultural context? Saadi appears to have travelled extensively: Baghdad, India, Syria. What more can we say about his personal biography? Saadi's Bustan and Gulistan are well-known. Give us a guide to reading those works and tell us about his other works. He also has an elergy to the fallen caliphate. What translations and secondary resources would you recommend on Saadi? And finally let's end with a sample and translation.    Further Reading: Sa'di: The Poet of Life, Love and Compassion by Homa Katouzian Gulistan (translated by Wheeler Thackston Bustan (translated by G.M. Wickens)   Ali Hammoud: https://alihammoud7.substack.com/    We are sponsored by IHRC bookshop. Listeners get a 15% discount on all purchases. Visit IHRC bookshop at shop.ihrc.org and use discount code AHP15 at checkout. Terms and conditions apply. Contact IHRC bookshop for details. 

In some editions of the Siddur, several words are added to the text of Baruch She'amar on Shabbat. However, these additions are incorrect. The text of Baruch She'amar – which, according to tradition, was revealed to the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) on a piece of paper that fell from the heavens – contains precisely 87 words, and this is the exact text that we should recite. There are some editions of the Siddur in which additions for Shabbat appear before Baruch She'amar. One may recite these additions, though he should ensure to have in mind that they are not said as part of Baruch She'amar, but rather comprise a separate text. The custom is to stand during the recitation of Baruch She'amar. However, since standing is required only by force of custom, and not as a strict Halachic obligation, one who is ill or otherwise frail may sit. Our custom is to hold the front two Sisit of the Tallit in our hand during the recitation of Baruch She'amar. This is based on a Kabbalistic teaching mentioned in the Sha'ar Ha'kavanot (a work based on the teachings of Rav Haim Vital, 1542-1620), according to which there is a deep connection between Baruch She'amar and Sisit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds that one should kiss the Sisit upon concluding Baruch She'amar, as an expression of love and affection for the Misva of Sisit. In the phrase "Ha'mehulal Be'feh Amo," there are some who say "Be'fi" instead of "Be'feh." However, this is incorrect. The proper text is "Be'feh." Significantly, the word "Be'feh" in Gematria equals 87 – the number of words in Baruch She'amar. The correct pronunciation of the final word of Baruch She'amar is "Ba'tishbahot," and not "Ba'tushbahot." One who arrives in the synagogue late, and skips Pesukeh De'zimra in order to recite the Amida together with the congregation, does not recite Baruch She'amar afterward. This Beracha is to be recited only before the Amida. (This applies also to Yishtabah, the concluding Beracha of Pesukeh De'zimra.) The first four words of Baruch She'amar are "Baruch She'amar Ve'haya Ha'olam," the first letters of which (Bet, Shin, Vav, Heh) spell the word "Be'shaveh" – "equal." This has been understood as alluding that reciting Baruch She'amar properly earns us rewards equal to the rewards granted to the angels for serving G-d. Moreover, these four words express praise to Hashem for bringing the world into existence – and so reciting this blessing properly helps us tap into G-d's creative powers. So often, we need Hashem to bring us a salvation, to "create" a solution for us. People frequently approach me asking how they can earn something that they so desperately need. One thing we can do is to recite Baruch She'amar properly, slowly, from the Siddur, and with concentration, thinking about how Hashem created the world from sheer nothingness, and in this merit we will, please G-d, be worthy of Him "creating" the solutions that we all need in our lives.

Today, Jess, Les, Matt, and Algene discuss Iraq's parliamentary elections, where Prime Minister Mohammed Shia' al-Sudani's coalition claimed victory, though history suggests the post-election power struggles are just beginning. With half of Iraq's population under 25, voter turnout strong, and political violence relatively low, this election could mark a step forward for Iraqi democracy.What do the results mean for U.S. strategy in the region as Washington prepares to reduce its troop presence by 2026? Can Iraq resist deepening Iranian influence at a time when Syria's landscape is shifting? And as the U.S. pushes to expand the Abraham Accords and secure energy stability, will Baghdad emerge as a partner for regional progress — or a pressure point for America's Middle East policy?Check out this source that helped shape our fellows' discussion: https://www.wsj.com/world/middle-east/iraqs-prime-minister-iran-backed-militias-set-for-difficult-negotiations-after-election-4668abb8?gaa_at=eafs&gaa_n=AWEtsqfwA1yCAZTvMYMMp3i22_AkbCNDrQA-Ipis82JTDlJhiWMQ7gXCr_20BU6k91s%3D&gaa_ts=6916447b&gaa_sig=A231zbhaHMgoOWVXiVlE9kmZm1YmZvrIr9lVtai7yGoudpX6Xg-xoN3621z8UoZoEU1mt7i5d4OsmTh2rcb7JA%3D%3D4dd7f26b8e98 @nottvjessjones@lestermunson@AlgeneSajery@WMattHaydenLike what we're doing here? Be sure to rate, review, and subscribe. And don't forget to follow @faultlines_pod and @masonnatsec on Twitter!We are also on YouTube, and watch today's episode here: https://youtu.be/94KRBnShAKY Hosted on Acast. See acast.com/privacy for more information.

At just 27 years old, fighter pilot Kim Campbell was flying a combat mission over Baghdad when a barrage of anti-aircraft fire struck her A-10 Warthog. Her hydraulics failed instantly. Ground troops shifted from receiving air support to preparing a rescue. But instead of ejecting, Kim did the unthinkable—manually flying the crippled aircraft for 45 harrowing minutes before landing safely in southern Iraq.That flight earned her the nickname “Killer Chick.” But Kim joins me to share the deeper story, including what trauma taught her about resilience, the preciousness of human life, and the power of teams—lessons that apply far beyond the battlefield, from leadership to family life.Submit a question for or raise your hand join the Listeners Episode:https://forms.gle/yf9aRU7BokGUTAFj6 Learn more about Kim's journey and her book, Flying in the Face of Fear:https://kim-kc-campbell.comContact me at silverliningshandbookpod@gmail.comCheck out the Silver Linings Handbook website at:https://silverliningshandbook.com/Check out our Patreon to support the show at:https://www.patreon.com/thesilverliningshandbookJoin our Facebook Group at:https://www.facebook.com/groups/1361159947820623Visit the Silver Linings Handbook store to support the podcast at:https://www.bonfire.com/store/the-silver-linings-handbook-podcast-storeVisit The True Crime Times Substack at:https://truecrimemessenger.substack.comThe Silver Linings Handbook podcast is a part of the ART19 network. ART19 is a subsidiary of Wondery and Amazon Music.See the Privacy Policy at https://art19.com/privacy and the California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

2 - Lieutenant Colonel Scott Rutter joins us on this Veterans' Day to reflect on his service, as he has a new book, “Damn Fine Soldiers: The Epic Story of Task Force 2-7 Infantry and the 21-Day Attack to Baghdad That Changed Modern Warfare”, that details exactly what the title indicates. What was it like receiving that intel and then going out and defeating our enemies in Baghdad? Who is Scott really proud of for his service to this country? How much did terrain affect the war in Afghanistan? How do we pay tribute to those lost in that war? Should there be more veterans in our government positions? Are we yearning for more military men? When will his book be hitting shelves? What's his biggest memory of being a “fixer” at Guantanamo Bay? 215 - Dom's Money Melody! 220 - Does this city really need more red light cameras? How many are in the city now? 235 - Your calls. 250 - The Lightning Round!

12 - President Trump gives his remarks on Veterans' Day to start today's show. 1220 - Side - best war movie character 1230 - Congressman Jeff Van Drew joins us today, and he pays tribute to a veteran who didn't understand why he was getting so much praise for his service. Are we out of the shutdown? What is the outlook on when things will go back to some sense of normalcy? Can we ever come to terms on some key issues? 1250 - Your calls to round out the first hour. 1 - Legendary investigative journalist, Gerald Posner, joins the program today. Why doesn't he have a Pulitzer Prize yet? Why has Gerald focused his energy on the gender dysphoria problem in his journalism career? Why are the Olympics now moving to ban transgender athletes from competing with the opposite sex? What have they realized regarding physiological differences in women and transgender women? What is the funny thing about Twitter/X for Gerald? 120 - Who in our government was in the military? Why is that amount dwindling? Your calls. 130 - Will we elect more military personnel to offices? 140 - Josh Shapiro goes after JD Vance over his background and how he is turning his back on his people. Isn't that hypocritical of Josh to say? 150 - Will Henry be able to fly on Thursday? Your calls. 2 - Lieutenant Colonel Scott Rutter joins us on this Veterans' Day to reflect on his service, as he has a new book “Damn Fine Soldiers: The Epic Story of Task Force 2-7 Infantry and the 21-Day Attack to Baghdad That Changed Modern Warfare”, that details exactly what the title indicates. What was it like receiving that intel and then going out and defeating our enemies in Baghdad? Who is Scott really proud of for his service to this country? How much did terrain affect the war in Afghanistan? How do we pay tribute to those lost in that war? Should there be more veterans in our government positions? Are we yearning for more military men? When will his book be hitting shelves? What's his biggest memory of being a “fixer” at Guantanamo Bay? 215 - Dom's Money Melody! 220 - Does this city really need more red light cameras? How many are in the city now? 235 - Your calls. 250 - The Lightning Round!

2. The Islamic World's Scientific Contributions and Mars in Medieval Thought. Matthew Shindell highlights an intellectual renaissance in the Islamic world—specifically Baghdad and Damascus—between the 10th and 16th centuries, which was vital while Europe was experiencing its "Dark Ages." Through translation and original work, Islamic scholars built upon ancient knowledge, fueling a great intellectual transformation. In the medieval period, Mars was widely associated with vices like war, violence, and disaster. However, the renowned poet Dante Alighieri, in The Divine Comedy, transformed this negative association into the virtue of fortitude. Since Dante was charting a path through the heavens, where all planets had to represent virtues, Mars was designated as the sphere housing martyrs and those who died in holy war, becoming a highly important symbol for Christian Europe. 1962

2. The Islamic World's Scientific Contributions and Mars in Medieval Thought. Matthew Shindell highlights an intellectual renaissance in the Islamic world—specifically Baghdad and Damascus—between the 10th and 16th centuries, which was vital while Europe was experiencing its "Dark Ages." Through translation and original work, Islamic scholars built upon ancient knowledge, fueling a great intellectual transformation. In the medieval period, Mars was widely associated with vices like war, violence, and disaster. However, the renowned poet Dante Alighieri, in The Divine Comedy, transformed this negative association into the virtue of fortitude. Since Dante was charting a path through the heavens, where all planets had to represent virtues, Mars was designated as the sphere housing martyrs and those who died in holy war, becoming a highly important symbol for Christian Europe. 1920 JOHN CARTER

It is customary to add on every Yom Tob a special chapter of Tehillim associated with that Yom Tob. The chapter is recited immediately after the recitation of "Yosheb Be'seter Elyon," which is one of the chapters of Tehillim added before Baruch She'amar on Shabbat and Yom Tob. This custom is mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayigash, though he notes that the custom among the Kabbalists in Yeshivat Bet-El in Jerusalem was not to add this recitation on Yom Tob. It is reported that many Kabbalists omitted this recitation because the Arizal did not instruct adding a special chapter of Tehillim on Yom Tob. In any event, the accepted custom today is to add this chapter every Yom Tob. There were some communities who recited the chapter in Tehillim (19) "La'menase'ah Mizmor Le'David" before Baruch She'amar on Hol Ha'mo'ed. This was the custom in Yeshivat Bet-El, though the Ben Ish Hai did not follow this practice in Baghdad. The accepted custom is not to add this chapter on Hol Ha'mo'ed. Some Poskim recommend to add this chapter privately on Hol Ha'mo'ed after reciting "La'menase'ah Bi'neginot" before Baruch She'amar, but this is not our community's custom.

Today's guest is Billy Birdzell, founder of Horatius Group, an independent investment bank focused on creating exceptional outcomes for founder-led and family-owned businesses, and Horatius Impact, a non-profit dedicated to training and equipping scouts to defend endangered species like rhino and lion from poachers in Africa.  Billy began his career as an infantry and special operations officer in the United States Marine Corps. On September 11, 2001, he was in New York City — an event that would forever shape his path. Soon after, he deployed to Iraq, meeting his platoon in combat and leading Marines through the fight to Baghdad. In this conversation, Billy and Jack discuss what it means to lead in the chaos of war, the relentless push to “just keep moving forward,” and the weapons and gear that defined those early battles.They revisit the Battle of Najaf in August 2004 and the historic January 2005 elections in Iraq, reflecting on the cost and meaning of those moments. Billy shares his journey from conventional infantry operations to Marine Special Operations Command (MARSOC), his experiences training for special operations, attending French language school, and deploying to Africa.The two also look back on their long friendship and Jack's transition from the Teams to becoming an author, before diving into Billy's post-military mission — building Horatius Group and Horatius Impact, and his ongoing work in Africa protecting wildlife and empowering local defenders on the frontlines of conservation.FOLLOW BILLYLinkedIn: @BillyBirdzellWebsite: https://www.horatiusgroup.com FOLLOW JACKInstagram: @JackCarrUSA X:  @JackCarrUSAFacebook:  @JackCarr YouTube:  @JackCarrUSASPONSORSCRY HAVOC – A Tom Reece Thriller Bravo Company Manufacturing - https://bravocompanyusa.com/ and on Instagram @BravoCompanyUSATHE SIGs of Jack Carr:Visit https://www.sigsauer.com/ and on Instagram @sigsauerinc Jack Carr Gear: Explore the gear here https://jackcarr.co/gear

5. Maliki's Corruption and Road to ISIS During 2011-2013, Baghdad was unrecognizable, divided by concrete walls into sectarian neighborhoods, with Maliki pursuing sectarian policies targeting Sunni figures while building government on corruption and patronage. Military became money-making machine with "ghost soldiers," weakening army before ISIS emerged. Al-Qaeda resurrected amid Syrian chaos while Sunni leaders aligning with jihadis during 2012 "Friday of Anger" demonstrations proved disastrous as Maliki's forces collapsed, allowing ISIS to present as "liberator."

6. Ramadi's Infighting and ISIS Infiltration Ramadi saw tragic infighting among Sunni tribal elders utilizing outside powers to increase influence, unable to form coherent political project while US treated them monolithically. Market scenes devolved into chaos with 14 factions fighting simultaneously. After Al-Qaeda's defeat, no one expected jihadis' return, but Maliki's sectarianism and security forces' corruption created societal crack that disciplined ISIS forces infiltrated, while Iran's influence existed since Americans entered Baghdad.

1. The American Invasion and Start of Chaos The April 2003 American arrival in Baghdad saw Saddam's statue toppled before foreign journalists rather than Iraqi crowds, with contradiction between heavily armed US presence and citywide looting while the Iraqi Museum was ransacked but Ministry of Oil secured. Iraqis initially believed Americans would bring prosperity, leading to disappointment over "criminal negligence," with Abdullahad becoming an accidental journalist after bribing his way out of detention.

1. The American Invasion and Start of Chaos The April 2003 American arrival in Baghdad saw Saddam's statue toppled before foreign journalists rather than Iraqi crowds, with contradiction between heavily armed US presence and citywide looting while the Iraqi Museum was ransacked but Ministry of Oil secured. Iraqis initially believed Americans would bring prosperity, leading to disappointment over "criminal negligence," with Abdullahad becoming an accidental journalist after bribing his way out of detention. 1600

Daniel P. Driscoll is the 26th Secretary of the Army, sworn in on February 25th, 2025, following his nomination by President Donald J. Trump and confirmation by the United States Senate. As Secretary of the Army, he oversees operations, modernization, and resource allocation for nearly one million Active, Guard, and Reserve Soldiers and more than 265,000 Army Civilians. A former Army officer and business leader, Secretary Driscoll brings experience spanning military service, law, and the private sector. Secretary Driscoll was commissioned in 2007 as an Armor Officer through the U.S. Army Officer Candidate School. While on active duty, he led a cavalry platoon in the 10th Mountain Division at Fort Drum, New York, and deployed to Baghdad, Iraq, in support of Operation Iraqi Freedom in 2009. His military awards include the Army Commendation Medal, Ranger Tab, and Combat Action Badge. After departing active duty, Secretary Driscoll attended Yale Law School and worked in Yale's Veterans Legal Services Clinic. He has held leadership roles in investment banking, private equity, and business operations, including as Chief Operating Officer of a $200 million venture capital fund. Secretary Driscoll holds a Bachelor of Science in Business Administration from the University of North Carolina at Chapel Hill and a Juris Doctor from Yale Law School. He is a member of the North Carolina State Bar, the Rotary Club, VFW Post 1134, and Iraq and Afghanistan Veterans of America. A native of Boone, North Carolina, Secretary Driscoll comes from a family with a legacy of military service. His grandfather served in the Army during World War II as a decoder, and his father served during Vietnam as an infantryman. He is married to his high-school sweetheart, and they have two children. Shawn Ryan Show Sponsors: ⁠https://betterhelp.com/srs⁠ This episode is sponsored. Give online therapy a try at betterhelp.com/srs and get on your way to being your best self. ⁠https://bruntworkwear.com⁠ – USE CODE SRS ⁠https://calderalab.com/srs⁠ Use code SRS for 20% off your first order. ⁠https://meetfabric.com/shawn⁠ ⁠https://shawnlikesgold.com⁠ ⁠https://helixsleep.com/srs⁠ ⁠https://www.hulu.com/welcome⁠ ⁠https://ketone.com/srs⁠ Visit https://ketone.com/srs for 30% OFF your subscription order. ⁠https://moinkbox.com/srs⁠ ⁠https://patriotmobile.com/srs⁠ ⁠https://rocketmoney.com/srs⁠ ⁠https://ROKA.com⁠ – USE CODE SRS ⁠https://ziprecruiter.com/srs Dan Driscoll Links: X - https://x.com/SecArmy U.S. Army Bio - https://www.army.mil/leaders/sa/bio Learn more about your ad choices. Visit podcastchoices.com/adchoices