Podcasts about Baghdad

Partner on this video: KYIV OF MINE Watch the trailer now: https://www.youtube.com/watch?v=arJUcE1rxY0'Kyiv of Mine' is a documentary series about Ukraine's beautiful capital, Kyiv. The film production began in 2018, and much has changed since then. It is now 2025, and this story is far from over.https://www.youtube.com/@UCz6UbVKfqutH-N7WXnC5Ykg https://www.kyivofmine.com/#theprojectKyiv of Mine is fast paced, beautifully filmed, humorous, fun, insightful, heartbreaking, moving, hopeful. The very antithesis in fact of a doom-laden and worthy wartime documentary. This is a work that is extraordinarily uplifting. My friend Operator Starsky says the film is “Made with so much love. The film series will make you laugh and cry.” ----------Colin Freeman is a former chief foreign correspondent of The Sunday Telegraph, and is now a freelance foreign affairs journalist. He writes features, comment and book reviews for The Daily Telegraph, as well as for The Spectator, The Economist, and The National in Abu Dhabi. He contributes regularly to From Our Own Correspondent on BBC Radio Four and does media punditry on foreign affairs. He is also the author of three previous books: Between the Devil and the Deep Blue Sea: The mission to rescue the hostages the world forgot (2021). Kidnapped: Life as a Somali pirate hostage (2011) about the author's own experience of being abducted in Somalia in 2008. And The Curse of the Al-Dulaimi Hotel and other half-truths from Baghdad (2008) is a book of reportage about post-Saddam Iraq.----------BOOKS: Between the Devil and the Deep Blue Sea: The mission to rescue the hostages the world forgot (2021)The Mad and the Brave: The Untold Story of Ukraine's Foreign Legion (2025)Kidnapped (2011)----------LINKS:https://colinfreemansite.wordpress.com/about/https://x.com/colinfreeman99?lang=enhttps://www.telegraph.co.uk/authors/c/ck-co/colin-freeman/https://www.spectator.co.uk/writer/colin-freeman/https://www.linkedin.com/in/colin-freeman-3a366217/https://www.amazon.co.uk/stores/author/B001KIFODOhttps://muckrack.com/colin-freeman----------DESCRIPTION: Unveiling 'The Mad and the Brave': Colin Freeman Talks Ukraine's Foreign LegionIn this episode, we sit down with Colin Freeman, former chief foreign correspondent for the Sunday Telegraph and a seasoned freelance journalist. Freeman discusses his latest book, 'The Mad and the Brave: The Untold Story of Ukraine's Foreign Legion,' which delves into the lives of foreign volunteers who have joined the fight in Ukraine. He shares insights from numerous interviews with volunteers, explores their motivations, and compares the conflict to historical precedents like the Spanish Civil War. The conversation also touches on the organizational challenges faced by the International Legion and the psychological toll on combatants. Additionally, the episode features recommendations and commentary on the documentary series 'Kyiv of Mine,' which aims to change perspectives on Ukraine beyond the war narrative. Watch as Freeman provides a detailed, humanizing look into one of the 21st century's most significant conflicts.----------

Not all hauntings are the same. Some whisper, some torment, and some leave scars that never fade. In one family's story from Baghdad in the late 1950s, the haunting was relentless—until the horrifying truth was uncovered. It began with a boy hearing a toy train moving on its own. When he looked up, he saw a little girl in old-fashioned clothes inviting him to play. She spoke in Arabic, her name was Aline, and she appeared and vanished as if she'd never existed. Soon after, the family began experiencing terrifying activity: blankets ripped away, dishes flying from shelves, and unseen hands striking them. The haunting grew darker. His brother Sam became a sleepwalker, lured by a voice telling him to climb the stairs and jump to his death. His mother was shoved down the stairs, breaking her elbow. Prayers were the only thing that seemed to calm the house, if only briefly. This isn't just a ghost story. It's a chilling reminder that some hauntings don't come from restless spirits alone—but from the dead buried beneath our feet. #TrueGhostStory #RealHaunting #BaghdadHaunting #ParanormalActivity #GhostEncounters #SupernaturalEncounter #HauntedHouse #SkeletonsInTheWell #PoltergeistActivity #TheGraveTalks #CreepyTrueStory Love real ghost stories? Don't just listen—join us on YouTube and be part of the largest community of real paranormal encounters anywhere. Subscribe now and never miss a chilling new story:

Danny and Derek recently reunited with Eleanor Janega and Luke Waters of ⁠We're Not So Different⁠ for a special mailbag episode of their cross-pod collaboration, ⁠Welcome to the Crusades: The First Crusade⁠. We have already posted ⁠Episode 1⁠ and ⁠Episode 2 ⁠in the feed, so we figured we'd give everyone the third episode to further entice you to dig into this miniseries. Enjoy! We leave the Crusaders behind temporarily to grapple with conditions in the Near East of the late 11th century. We'll discuss the emergence and disintegration of the Great Seljuk Empire in Baghdad as well as the rise of the Fatimid Caliphate in Cairo, with additional focus on the situation in Jerusalem as the Crusaders began their journey. Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to The Times of Israel's Daily Briefing, your 20-minute audio update on what's happening in Israel, the Middle East and the Jewish world. Military correspondent Emanuel Fabian and diplomatic reporter Nava Freiberg join host Amanda Borschel-Dan for today's episode. Israeli officials quoted anonymously in several Hebrew-language news sites appear to cast increasing doubt on the success of a strike in Qatar targeting the leaders of the Hamas terror group’s politburo yesterday. According to some reports, the leadership had gathered in Doha to discuss a new US-sponsored hostage-ceasefire proposal aimed at ending the war in Gaza. At recording time, reports differ as to whether the attack was successful. Fabian takes us through the strike and we learn about Qatar's military prowess. Defense Minister Israel Katz appeared to reject criticism of the decision to go after Hamas figures in US-allied Qatar, reiterating Israel's stance that the Jewish state will not allow the group to find safe haven anywhere. At the same time, the UN Security Council will meet this afternoon to discuss the attack, among a ripple effect of condemnations from across the globe. Freiberg fills us in on US President Donald Trump's reaction, as well as the statements we're hearing from Gulf states and the greater globe. Fabian updates us on what is happening on the ground in Gaza as around 150,000 Palestinians are estimated by the military to have evacuated from Gaza City, including tens of thousands in the past day. And finally, we speak about freed Israeli-Russian hostage Elizabeth Tsurkov, who is expected to be flown to Israel today and will undergo the same process as hostages freed or rescued from Hamas captivity in Gaza, after she was released to the US embassy in Baghdad yesterday. Fabian reminds us of who Tsurkov is and the events of her capture in March 2023. Check out The Times of Israel's ongoing liveblog for more updates. For further reading: Israeli officials said to doubt success of strike on Hamas leaders in Doha Israel strikes Hamas Qatar-based leadership, awaits result; Hamas claims attack failed Trump pans Israel for striking in Doha but says ‘eliminating Hamas’ is a ‘worthy goal’ Israeli-Russian graduate student Elizabeth Tsurkov freed from captivity in Iraq Subscribe to The Times of Israel Daily Briefing on Apple Podcasts, Spotify, YouTube, or wherever you get your podcasts. This episode was produced by Podwaves. IMAGE: Damage is seen after an Israeli strike targeted a compound that hosted Hamas' political leadership in Doha, Qatar, September 10, 2025. (AP/Jon Gambrell)See omnystudio.com/listener for privacy information.

Virtually all the Berachot that we are required to recite were introduced by the Sages. One notable exception is Birkat Ha'mazon – the obligation to recite a series of blessings after eating bread, which is explicitly mentioned by the Torah: "You shall eat and be satiated, and you shall bless Hashem your G-d…" (Debarim 8:10). According to some Rishonim, however, there is also another exception – Birkot Ha'Torah, the special blessing recited over Torah study each day. The Gemara (Berachot 21a) infers the obligation to recite a Beracha over the Torah from the verse in Parashat Haazinu (Debarim 32:3), "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." The Torah is comprised of the Names of Hashem; they are encoded in the text of the Torah. Thus, this verse means that when we learn the Torah – "calling" the Names of G-d – we must give praise to Hashem for granting us this precious gift. Indeed, the text of the blessing over the Torah includes a prayer that we and all our descendants should be "knowers of Your Name, and people who study Torah for its sake." By studying the Torah, we become "knowers" of Hashem's Name. Based on the Gemara's comment, the Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) maintained that this Beracha constitutes a Torah obligation. Others, however, disagree. They explain the verse to mean that when we hear someone recite G-d's Name in a Beracha, we must respond "Amen." According to this view, the Gemara does not actually point to this verse as the source of the obligation of Birkot Ha'Torah, but rather it finds a subtle allusion in the Biblical text to a law enacted later by the Sages. This is the opinion of the Rambam, who does not include Birkot Ha'Torah in his list of Torah commands. The Shulhan Aruch appears to follow this view, ruling that if someone is uncertain whether or not he recited a required Beracha, he does not recite it – except in the case of Birkat Ha'mazon. Since Birkat Ha'mazon is required on the level of Torah obligation, we apply the rule of "Safek De'Orayta Le'humra" – that we must act stringently in a situation of uncertainty when a Torah law is at stake. The fact that the Shulhan Aruch mentions Birkat Ha'mazon as the only exception clearly indicates that this is the only Beracha mandated by the Torah, and he regarded Birkot Ha'Torah as a Rabbinic obligation, such that we act leniently in a situation of doubt. This inference is made by the Hida (Rav Haim Yosef David Azulai, 1724-1806), who notes that others disagree, and follow the opinion that Birkot Ha'Torah is a Biblical requirement. Later scholars who embraced this position include the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), the Mor U'kesi'a (Rav Yaakov Emden, Germany, 1697-1776), the Yad Aharon (Rav Aharon Alfandari, d. 1774), the Hikreh Leb (Rav Raphael Yosef Hazan, 1741-1820), and the Sha'agat Aryeh (Rav Aryeh Leib Ginsburg, d. 1785). The Mishna Berura writes that given the large number of Aharonim (later scholars) who accept the view that Birkot Ha'Torah constitutes a Biblical obligation, it is difficult to rely on the lenient position in a case of uncertainty. As for the practical Halacha, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that although we follow the Shulhan Aruch's view, that Birkot Ha'Torah is required only by force of Rabbinic enactment, nevertheless, we must seek to satisfy the stringent view. Therefore, if one cannot remember whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind. This is the ruling accepted by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) and Hacham Ovadia Yosef. Summary: If a person is unsure whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind.

General Tom Bussiere, the commander of Air Force Global Strike Command, discusses the modernization of the nuclear triad, including the challenges and progress of the Sentinel system, updates on the B-21 program, and the importance of long-range stand-off capabilities. He emphasizes the need for support and understanding of the nuclear enterprise and shares insights on recent operations and future goals. Gen. Thomas A. Bussiere is Commander, Air Force Global Strike Command and Commander, Air Forces Strategic - Air, U.S. Strategic Command, Barksdale Air Force Base, Louisiana. AFGSC provides strategic deterrence, global strike capability, and combat support to USSTRATCOM and other geographic combatant commands. The command is comprised of more than 33,700 professionals operating at two numbered air forces; 12 active duty, Air National Guard, and Air Force Reserve wings; and the Joint Global Strike Operations Center. Weapons systems assigned to AFGSC include all U.S. Air Force intercontinental ballistic missiles and bomber aircraft, UH-1N helicopters, E-4B National Airborne Operations Center aircraft, and the U.S. Air Force NC3 weapons system. Gen. Bussiere is a 1985 distinguished graduate of Air Force ROTC from Norwich University. He has held a variety of flying, staff and command assignments including the Deputy Director for Nuclear, Homeland Defense and Current Operations, Joint Staff; Inspector General, Headquarters, AFGSC; Advanced Programs Division, Headquarters, Air Combat Command and duty as the Deputy Chief of Staff, Multi-National Force-Iraq, Camp Victory, Baghdad. He commanded the 325th Bomb Squadron, 13th Bomb Squadron, 509th Operations Group and the 509th Bomb Wing at Whiteman AFB, Missouri. He also served as the Commander, Alaskan Command, United States Northern Command; Commander, Eleventh Air Force, Pacific Air Forces; and Commander, Alaskan North American Aerospace Defense Command Region, Joint Base Elmendorf-Richardson, Alaska; Commander, Eighth Air Force; Commander, Joint-Global Strike Operations Center, Barksdale AFB, Louisiana, and Commander, Joint Functional Component for Global Strike; Commander, Task Force 204, U.S. Strategic Command, Offutt AFB, Nebraska. Gen. Bussiere is a graduate of the School of Advanced Air and Space Studies and the U.S. Army War College Advanced Strategic Arts Program. Prior to his current position, Gen. Bussiere served as Deputy Commander, USSTRATCOM. Gen. Bussiere is a command pilot with more than 3,400 hours in the T-38 Talon, F-15C Eagle, B-2A Spirit, B-1B Lancer and F-22 Raptor. He led F-15C combat missions during operations Southern Watch and Vigilant Warrior and B-2 combat missions during operations Allied Force and Iraqi Freedom. Socials:Follow on Twitter at @NucleCastFollow on LinkedIn: https://linkedin.com/company/nuclecastpodcastSubscribe RSS Feed: https://rss.com/podcasts/nuclecast-podcast/Rate: https://podcasts.apple.com/us/podcast/nuclecast/id1644921278Email comments and topic/guest suggestions to NucleCast@anwadeter.org

PREVIEW:  Malcolm Hoenlein: Iraq accuses Iran of disguising its crude as Iraqi exports to bypass sanctions, launching a high-level probe into the oil smuggling network, signaling a major relationship shift. MORE LATER. 1900 BAGHDAD 

Guitar: Dylan Vocals: mat, greg, matt, drew, paul Mixed by Matt Mastered by Paul

Our correspondent meets Iraq's prime minister Muhammad al-Sudani to discuss the country's construction boom, its future aspirations and the obstacles that must still be overcome. Visit America's YIMBYiest neighbourhood: the place where Americans actually want to increase the local population. And how superstition in Hong Kong can haunt the economy.  Listen to what matters most, from global politics and business to science and technology—Subscribe to Economist Podcasts+For more information about how to access Economist Podcasts+, please visit our FAQs page or watch our video explaining how to link your account. Hosted on Acast. See acast.com/privacy for more information.

Our correspondent meets Iraq's prime minister Muhammad al-Sudani to discuss the country's construction boom, its future aspirations and the obstacles that must still be overcome. Visit America's YIMBYiest neighbourhood: the place where Americans actually want to increase the local population. And how superstition in Hong Kong can haunt the economy.  Listen to what matters most, from global politics and business to science and technology—Subscribe to Economist Podcasts+For more information about how to access Economist Podcasts+, please visit our FAQs page or watch our video explaining how to link your account. Hosted on Acast. See acast.com/privacy for more information.

This week's episode was recorded and broadcasted live from the Axel Contemporary Truck onto Radio Tomada in Santa Fe. Thibault talks with Mathew and Jerry about woo, and talks with Zina about the sound bath she did at Electra Gallery, living in Arkansas, and the art world. About Radio TomadaRadio Tomada 87.9 is a mobile radio broadcast project organized by Autumn Chacon for SITE Santa Fe's International Biennial curated by Cecila Alemani. Zina Al ShukriZina Al-Shukri was born in Baghdad, Iraq in 1978. She moved with her parents to the United States when she was 5 years of age. Al-Shukri received her BA from the University of Arkansas at Little Rock, and attended the California College of the Arts, receiving her MFA in 2009.Zina Al-Shukri is an emerging artist whose exhibition history includes Jack Hanley Gallery, San Francisco, and Pulliam Deffenbach Gallery, Portland, Oregon.Zina's workMatthew Chase-DanielMatthew Chase-Daniel  was born in Cambridge, Massachusetts in 1965 and lived in New York City in the 1960s. In the mid and late 1980s, Chase-Daniel studied at the Ojai Foundation in Ojai, California, at Sarah Lawrence College in Bronxville, New York (B.A.), and in Paris, France, where he studied cultural anthropology, photography, and ethnographic film production (Ecole Pratique des Hautes Etudes & Sorbonne). Since 1989, he has lived in Santa Fe, New Mexico, making family, and roaming the landscape to make his art. His photography and sculpture have been exhibited across the U.S. and in Europe.He is the co-founder, co-owner, and co-curator of Axle Contemporary, a mobile gallery of art, founded in 2010, a radio/podcast host at Coffee and Culture, curator of The Lena Wall, and a member of the Railyard Art Committee, all in Santa Fe.Jerry WellmanJerry Wellman is a Santa Fe-based artist whose cultural work includes curatorial projects, performance, writing, video and studio production. Wellman earned an MFA from CalArts. Wellman's paintings and drawings have been exhibited at the Brooklyn Museum of Art, Holly Solomon Gallery in New York City, Pierogi Gallery in Brooklyn, The Downey Museum, and The Orange County Center of Contemporary Art in California, The El Paso Museum of Art, The Revolving Museum in Boston, and The Paseo Project in Taos, NM. His drawings were selected for a traveling show sponsored by the Smithsonian. His work with Axle Contemporary has been exhibited at SITE Santa Fe, 516 Arts in Albuquerque, The. Navajo Nation Museum in Window Rock AZ, The Western Heritage Museum in Hobbs NM and the Roswell Art Center in Roswell NM. Awards of note include: Art Matters Foundation Grant, LINE Grant, Puffin Grant, and an NEA grant. Wellman has taught at the Pasadena College of Art and Design, CalArts, and New Mexico State University. He was formerly the head curator at Los Angeles Institute of Contemporary Art. He is the co-founder, co-director and co-curator of Axle Contemporary artspaceAbout The Side WooThe Side Woo podcast was created to open a frank dialogue about the overlaps of mental health, queer stories, the metaphysical (woo), and creativity as a way to understand how one builds a sustainable creative life, and to shine a light on the ways artists overcome trauma and adversity. New episodes come out on Thursdays.About ThibaultThibault² is a trans, interdisciplinary artist based in New Mexico. To learn more you can follow them on their blog, artdate.substack.com

If a person hears a Beracha for the purpose of fulfilling an obligation, and he listens attentively and responds "Amen," then hearing this Beracha counts toward the required recitation of 100 blessings each day. Thus, for example, when a person hears Kiddush on Friday night to fulfill the Misva of Kiddush, those two Berachot – "Ha'gefen" and "Mekadesh Ha'Shabbat" – count as two of the 100 Berachot which he is obligated to recite each day. The same is true of the Misva over the Shofar blowing on Rosh Hashanah ("Li'shmoa Kol Shofar") and the Berachot recited over the Megilla reading on Purim ("Al Mikra Megilla," "She'asa Nissim," and – at night – "She'hehiyanu"). By listening to these Berachot and responding "Amen," one adds to his total number of Berachot recited that day. If a person recites a Beracha for others to fulfill their obligation, then, according to the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995), this Beracha counts toward his recitation of 100 blessings. Thus, for example, if someone works as a chaplain in a hospital, and on Friday night he goes around the hospital making Kiddush for patients, all those Berachot can be counted toward his obligation. Even though he had already fulfilled the Misva of Kiddush, and he is reciting Kiddush solely for the sake of others, nevertheless, since he is, after all, reciting these Berachot, they count toward his 100 daily blessings. An interesting question arises in the case of somebody who recited the Amida, and then realized that he did not concentrate on the meaning of the words during the first Beracha. The Shulhan Aruch ruled that although we must of course endeavor to pray the entire Amida with Kavana (concentration), one fulfills his obligation even if he prayed without Kavana, as long as he recited the first blessing with Kavana. If, however, one did not concentrate on the meaning of the words while reciting the first Beracha, then he did not fulfill his obligation. Nevertheless, the accepted practice follows the ruling of the Rama (Rav Moshe Isserles, Cracow, 1530-1572) that one does not repeat the Amida in such a case, given the likelihood that he will not have Kavana the second time, either. The Poskim posed the question of whether these 19 Berachot – the blessings that comprise the Amida – can be counted toward one's required 100 daily Berachot in such a case. Seemingly, since it turns out that the person did not fulfill his obligation through the recitation of the Amida, the Berachot are considered to have been recited in vain, and thus they cannot count toward the required 100 blessings. Rav Shlomo Zalman Auerbach, however, ruled that these Berachot do, in fact, count toward the 100 Berachot. He proves this from the fact that if a person realizes during the recitation of the Amida that he did not have Kavana while reciting the first Beracha, he nevertheless continues reciting the Amida. Although he cannot fulfill the Amida requirement, as he recited the first blessing without Kavana, nevertheless, he completes the Amida. This proves that the Berachot of the Amida are not considered to have been recited in vain even if one had not concentrated while reciting the first Beracha. Rav Shlomo Zalman explains that although the person does not fulfill his obligation in this case, his prayer still formally qualifies as a valid Amida prayer. Thus, for example, the prohibition against walking in front of someone praying the Amida applies even if someone prays the Amida and did not have Kavana during the first blessing. Since the remainder of his Amida qualifies as an Amida – notwithstanding the fact that the individual does not fulfill his prayer obligation through this Amida – one may not pass in front of him. By the same token, Rav Shlomo Zalman rules, the Berachot can be counted toward the obligatory 100 blessings. Rav Shlomo Zalman applies this ruling also to the case of somebody who mistakenly omitted "Ya'aleh Ve'yabo" from the Amida on Rosh Hodesh, or recited "Ve'ten Tal U'matar" in the summer, and thus needs to repeat the Amida. Although the Amida was invalid, and the individual did not fulfill his obligation, Rav Shlomo Zalman maintained that these blessings count toward the 100 required daily Berachot. Rav Shlomo Zalman writes that if someone hears his fellow make such a mistake in his Amida prayer without realizing it, and the fellow continues the Amida, the person may not walk in front of him, as the one reciting the Amida is still considered to be praying the Amida. As in the case of one who did not concentrate during the first Beracha, the Amida still qualifies as an Amida prayer, even though the person does not fulfill his prayer obligation through the recitation of this prayer. (Regarding "Ya'aleh Ve'yabo," there is a debate among the Rishonim as to whether one who mistakenly omits this addition is considered not to have prayed at all, or has simply not fulfilled the obligation of "Ya'aleh Ve'yabo." According to one view, if one forgets "Ya'aleh Ve'yabo" at Minha on Rosh Hodesh, and he realizes his mistake only that night, when it is no longer Rosh Hodesh, he must recite an extra Amida at Arbit, even though he will not be adding "Ya'aleh Ve'yabo," since he is considered not to have prayed Minha. The other view maintains that this fellow has fulfilled his obligation of Minha, but failed to fulfill his obligation to recite "Ya'aleh Ve'yabo," and so there is no value in adding an Amida at Arbit, since he will not be reciting "Ya'aleh Ve'yabo." At first glance, it seems that Rav Shlomo Zalman's ruling was said specifically according to this second view, though in truth, it applies according to all opinions. A comprehensive analysis of this subject lies beyond the scope of our discussion here.) The Poskim offer different solutions for reaching a total of 100 Berachot on Shabbat and Yom Tob, when the Amida prayer is much shorter than the weekday Amida. The Amida prayer on Shabbat and Yom Tov consists of only seven blessings, as opposed to the weekday Amida, which contains 19. The Musaf prayer – with its seven Berachot – is added on Shabbat and Yom Tob, but nevertheless, one is left with 19 fewer Berachot – and these become 20 Berachot once we consider that one does not recite the Beracha over Tefillin on Shabbat and Yom Tob. Several of these missing Berachot are supplied by reciting and listening to Kiddush, but nevertheless, one is missing a considerable number of Berachot. The Shulhan Aruch writes that this problem can be solved by listening attentively and answering "Amen" to the Berachot recited over the Torah reading. On Shabbat morning, eight people are called to the Torah (seven regular Aliyot, and Maftir), and another three are called to the Torah at Minha – and each of these 11 men recite two Berachot. If a person listens to these Berachot and recites "Amen," he adds 22 Berachot to his total. The Magen Abraham (Rav Avraham Gombiner, 1633-1683) writes that this solution should be relied upon only if one has no other possibility of reaching a total of 100 Berachot. Preferably, one should fulfill the obligation in other ways. This is the position taken by others, as well, including the Shulhan Aruch Ha'Rav (Rav Shneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), and the Mishna Berura. This was also the view taken by Hacham Ovadia Yosef in his earlier works. However, in his Hazon Ovadia, which he wrote later in life, he cites the Magen Giborim as stating that one can rely on this solution even Le'chatehila (on the optimal level of Halachic observance), and this is the Halacha. By listening attentively to the Berachot recited before and after the Haftara reading, one adds even more Berachot to his total. Hacham Baruch Ben-Haim taught us an allusion to this Halacha in the final verses of Shir Hashirim, which speak of the fruit of King Shlomo's vineyard. The Gemara tells that if someone slaughtered a chicken, and before he fulfilled the Misva of Kisui Ha'dam (covering the blood), somebody else came along and covered the blood, the person who covered the blood owes the Shohet (slaughterer) 100 gold coins. The reason, the Gemara explains, is that this person caused the Shohet to lose the opportunity to recite the Beracha over this Misva, and so he owes compensation. It thus turns out that a Beracha is worth 100 gold coins – such that the 100 Berachot we recite each day have a total value of 1000 gold coins. The verse in Shir Hashirim says, "A thousand for you, Shlomo, and 200 for those who guard the fruit." The name "Shlomo" in Shir Hashirim sometimes refers to Hashem, and thus this verse alludes to the 1000 gold coins we are to earn through the recitation of 100 Berachot each day. The phrase "and 200 for those who guard the fruit" alludes to the 20 missing Berachot on Shabbat – valued at 200 gold coins – which some people achieve through "fruit," by eating extra delicacies on Shabbat so they add more Berachot. The next verse then says, "Haberim Makshibim Le'kolech" – "friends heeding your voice," alluding to attentively listening to the Torah reading, which is the other method of reaching the required 100 blessings. Rabbi Bitan notes that in light of this Halacha, it seems that one should not respond "Baruch Hu U'baruch Shemo" to Hashem's Name in the blessings recited over the Torah reading. Since one needs to be considered as though he recites these Berachot, so he can reach a total of 100 blessings, he should listen silently without saying "Baruch Hu U'baruch Shemo." Moreover, those who are called to the Torah should ensure to recite the Berachot loudly and clearly, so that everyone can hear the recitation. The Mishna Berura writes that if one listens attentively to the Hazan's repetition of the Amida, then he is considered to have recited those Berachot, and they count toward his total of 100 Berachot. The Abudarham (Spain, 14 th century), quoted by the Bet Yosef, goes even further, saying that one is considered to have recited the Hazan's blessings by listening to them, and then, by answering "Amen," he receives credit again for all those Berachot. According to the Abudarham, then, one can be credited with 57 Berachot at each weekday Shaharit and Minha. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) finds an allusion to this concept – that listening to the Hazan's repetition counts as the recitation of Berachot – in the verse, "L'Hashem Ha'yeshu'a Al Amcha Birchatecha Sela" (Tehillim 3:9). This could be read to mean that G-d's salvation is upon those who bless Him "Sela" – who recite 95 blessings, the numerical value of "Sela." By listening to the Hazan's repetition, one is considered as though he recites 38 Berachot (19 X 2) at Shaharit, another 38 at Minha, and 19 at Arbit (when the Hazan does not repeat the Amida), for a total of 95. However, the Shulhan Aruch clearly disagreed with this opinion. In presenting the way to reach 100 Berachot each day, he makes no mention at all of the Hazan's repetition, indicating that he did not feel that this counts toward the required 100 daily blessings. Some Poskim proposed that one can be considered to have recited 100 Berachot simply by reciting the blessing of "Modim" in the Amida with concentration. The word "Modim" in Gematria equals 100, and thus reciting this Beracha properly, with Kavana, is equivalent to reciting 100 blessings. Others suggest that this can be achieved through the recitation in Shaharit, after Shema, of the phrase "Ve'yasib Ve'nachon Ve'kayam…Ve'yafeh." This clause consists of 15 words which begin with the letter Vav, which in Gematria equals 6, for a total of 90. The next two words – "Ha'dabar Ha'zeh" – both begin with the letter Heh, which in Gematria equals 5, thus adding another 10, for a total of 100. By reciting these words with this in mind, one can perhaps be considered to have recited 100 Berachot. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham, Rome, 13 th century) writes that the recitation of "En K'Elokenu" adds an additional 12 Berachot to one's total. This prayer begins, "En K'Elokenu, En K'Adonenu, En Ke'Malkenu, En Ke'Moshi'enu" – four phrases that begin with the word "En." It continues with the same four phrases but that begin with "Mi," followed by these four phrases beginning with the word "Nodeh." The first letters of "En," "Mi" and "Nodeh" are Alef, Mem and Nun, which spell "Amen." Reciting this hymn, therefore, is akin to answering "Amen," and by answering "Amen" one is considered to have recited a Beracha. These three lines, then, can qualify as 12 Berachot (as each line contains four phrases). Other Poskim, however, are skeptical as to whether this recitation is really effective to be considered as the recitation of Berachot. The Ben Ish Hai, in Parashat Vayesheb, brings a source that suggests a different way of reaching 100 Berachot: reciting seven or ten times each day the verses of "Va'yebarech David" (Divrei Hayamim I 29:10-12), which contains a Beracha ("Baruch Ata Hashem Elokeh Yisrael…") and reciting after each time the verse "Baruch Ata Hashem Lamedeni Hukecha" (Tehillim 119:12). This recitation qualifies as the recitation of 100 Berachot. This practice is recommended for women, who do not recite as many Berachot as men, and thus face a challenge trying to reach a total of 100 Berachot each day. (As we saw in an earlier installment, Hacham Ovadia maintained that women are included in the obligation to recite 100 daily Berachot.) Hacham Ovadia Yosef had the practice of smelling different fragrant items over the course of Shabbat in order to add more Berachot. One who smells Hadas branches recites "Boreh Aseh Besamim"; before smelling mint leaves one recites "Boreh Asbeh Besamim"; over the scent of a fragrant fruit one recites "Ha'noten Re'ah Tob Ba'perot"; and over perfume one recites "Boreh Mineh Besamim." By smelling different items at different points over the course of Shabbat, one can add more Berachot. One can recite a new Beracha over a fragrance after "Heseh Ha'da'at" – meaning, when he smells it again after it was no longer on his mind. Normally, if a person has a fragrant plant requiring the Beracha of "Aseh Besamim," another which requires "Asbeh Besamim," and a third whose Beracha is uncertain, he simply recites the Brachot over the first two, having mind to cover the third. However, Hacham Ben Sion Abba Shaul (Jerusalem, 1924-1998) writes that on Shabbat, one should first recite the generic blessing of "Boreh Mineh Besamim" over the questionable plant, and then recite the Berachot over the other two, in order to have the opportunity to recite an additional Beracha. Although we generally discourage unnecessarily putting oneself into a position to recite a Beracha ("Beracha She'ena Sericha"), this is permitted on Shabbat for the purpose of reaching a total of 100 blessings.

LightSpeed VT: https://www.lightspeedvt.com/ Dropping Bombs Podcast: https://www.droppingbombs.com/ Trapped in a broken healthcare system? On this episode of Dropping Bombs, Brad Lea sits with Dr. Remina Panjwani—board-certified internal medicine physician, Air Force veteran, and functional medicine trailblazer—who pulls no punches exposing Big Pharma corruption, COVID hospital lies, and vaccine scandals. From surviving a Baghdad rocket attack to battling panic attacks and burnout, Dr. Remina reveals raw truths on lab-made viruses, opioid epidemics, and why conventional medicine keeps you sick for profit. She drops game-changing biohacking bombs like sound healing, grounding, and nervous system resets to optimize health without drugs. Ready to hack your way to peak performance and longevity? This episode will wake you up and arm you with the tools to take control!  

Fourteen centuries of enslavement, from the Prophet Muhammad's day to modern Mauritania. Justin Marozzi's fascinating book "Captives and Companions"  has as its subject the complex history of slavery across the Islamic world, challenging simplistic narratives and revealing uncomfortable truths about power, race, and religion.Our conversation touches on how Islam didn't invent slavery but incorporated existing practices while encouraging manumission. We talk about the huge diversity of slavery - from the devastating Zanj Rebellion when East African slaves revolted in Iraq, to the paradoxical power of Mamluk slave-soldiers who became sultans. I particularly liked how Justin managed to balance the brilliance and the cruelty of the concubines at the court in Baghdad at the height of its power. We also spent a lot of time discussing eunuchs. What purpose they served, the way Islam got round the prohibition on the practice and how and why the use of eunuchs lasted so long.The racial side of things was a surprise to me. Primary sources from Islam's greatest medieval intellectuals expose deeply racist attitudes toward black Africans, while white Circassian slaves commanded premium prices. And the Barbary Corsairs provided another surprise, with a surprising number of Europeans who "turned Turk" to join Muslim pirates enslaving fellow Christians across the Mediterranean.When we reach abolition, Marozzi talked about how external Western pressure, not internal Islamic reform, primarily drove formal emancipation. And his interviews with people in Mali and Mauritania document hereditary slavery continuing today, with miserable stories of those fighting for freedom in the 21st century.You can send a message to the show/feedback by clicking here. The system doesn't let me reply so if you need one please include your email.

Robert Young Pelton first became aware of the phenomenon of hired guns in the War on Terror when he met a covert team of contractors on the Afghanistan/Pakistan border in the fall of 2003. Pelton soon embarked on a globe-spanning odyssey to penetrate and understand this shadowy world, ultimately delivering stunning insights into the way private soldiers are used.Enter a blood-soaked world of South African mercenaries and tribal fighters backed by ruthless financiers. Drop into Baghdad's Green Zone, strap on body armor, and take a daily high-speed ride with a doomed crew of security contractors who dodge car bombs and snipers just to get their charges to the airport. Share a drink in a chic hotel bar with wealthy owners of private armies who debate the best way to stay alive in war zones.Licensed to Kill spans four continents and three years, taking us inside the CIA's dirty wars; the brutal contractor murders in Fallujah and the Alamo-like sieges in Najaf and Al Kut; the Deep South contractor training camps where ex–Special Operations soldiers and even small town cops learn the ropes; the contractor conventions where macho attendees swap bullet-punctuated tales and discuss upcoming gigs; and the grim Central African prison where contractors turned failed mercenaries pay a steep price.The United States has encouraged the use of the private sector in all facets of the War on Terror, placing contractors outside the bounds of functional legal constraints. With the shocking clarity that can come only from firsthand observation, Licensed to Kill painstakingly deconstructs the most controversial events and introduces the pivotal players. Most disturbingly, it shows that there are indeed thousands of contractors—with hundreds more being produced every month—who've been given a license to kill, their services available to the highest bidder.https://amzn.to/3HWKcwVBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.

The boys discuss John "Shrek" Mcphee, aka "The Sheriff Of Baghdad." Brent Tucker breaks down Shrek's interview on the Shawn Ryan Show. From character witnesses to Shrek's own testimonies...something doesn't add up... Please consider joining our Patreon!! https://patreon.com/TheAntiheroPodcast?utm_medium=unknown&utm_source=join_link&utm_campaign=creatorshare_creator&utm_content=copyLink Check out our sponsors!! Apollo https://forms.office.com/r/eauM2vc082 Human Performance Team (promo code "HERO" for 20% off!) https://hp-trt.com/ GhostBed (promo code "ANTIHERO" for 10% off!) https://www.ghostbed.com/pages/antiheroutm_source=podcast&utm_campaign=antihero Cloud Defensive (promo code "ANTIHERO15" for 15% off!) https://clouddefensive.com Tasty Gains (promo code "ANTIHERO" for 20% off!) https://tastygains.com/collections/supps?ref=antihero Zero 9 Holsters (promo code "ANTIHERO10Z9" for 10% off!) https://zero9holsters.com/ Venjenz (promo code "ANTIHERO" for 15% off!) https://venjenz.com/ Counter Culture Inc. (promo code "ANTIHERO" for 15% off!) https://countercultureincthreads.com First Responders Coffee Company (promo code "FRCC15" for 15% off!) https://frccoffee.com Learn more about your ad choices. Visit megaphone.fm/adchoices

After reciting the lengthy Beracha of "Ha'ma'abir Hebleh Shena," which concludes with "Ha'gomel Hasadim Tobim Le'amo Yisrael," it is customary to then recite a "Yehi Rason" prayer. This is not a Beracha, but rather a beautiful prayer in which we beseech G-d to save us from many different kinds of misfortune and hardships. We begin by asking Hashem to protect us today and every day from "Azeh Panim" – brazen people, who can inflict harm upon us. We then ask for protection from "Azut Panim" – brazenness, meaning, that we ourselves should not act arrogantly and harshly toward other people. We proceed to ask that Hashem save us from "Adam Ra" – evil people; "Yeser Ha'ra" – the evil inclination; "Haber Ra" – a bad friend; "Shachen Ra" – a bad neighbor; "Pega Ra" – harmful events; "Ayin Ha'ra" – the evil eye; "Lashon Ha'ra" – either negative speech spoken about us, or that we should not speak negatively about others; "Din Kasheh" – harsh judgments against us; and "Ba'al Din Kasheh" – a difficult adversary who wages a legal battle against us. In all, this prayer lists 11 harmful or otherwise undesirable phenomena from which we wish to be spared. Some texts also add "Isha Ra'a" – a "bad woman." However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that the proper text one should recite is the one which lists precisely 11 forms of harm, as according to Kabbalah, there is great significance to the number 11. (Some claim that this list is associated with the 11 ingredients that comprised the Ketoret – the incense offered in the Bet Ha'mikdash.) If one wishes to add more requests, then he should introduce a new prayer by reciting "Ve'chen Yehi Rason Milefanecha…" ("And so may it be Your will…"). Indeed, many have the custom to add such a prayer, asking to be protected from "Malshinut" – people who report their fellow to the government; "Edut Sheker" – false testimony; "Sin'at Ha'beriyot" – people's hatred; "Alila" – libelous accusations; "Mita Meshuna" – unnatural death; "Hola'im Ra'im" – illnesses; "Mikrim Ra'im" – unpleasant experiences; "Satan Ha'mash'hit" – the Satan, which brings destruction; and "Dinah Shel Gehinam" – the punishments of Gehinam in the afterlife. It is worthwhile to recite these prayers with concentration and feeling, as with these prayers we ask for protection from many different kinds of adversity that we all wish to avoid.

Chacham Yosef Chayim of Baghdad was the greatest rabbi and sage of the Iraqi Jewish community and perhaps the entire Sephardic world in the 19th century. Chacham Yosef Chayim's became known by the name of one of the countless books he authored Ben Ish Chai. He became famous as a master scholar, Halachic (legal) expert, Kabbalist, preacher, author and Jewish leader. 

Robert Young Pelton first became aware of the phenomenon of hired guns in the War on Terror when he met a covert team of contractors on the Afghanistan/Pakistan border in the fall of 2003. Pelton soon embarked on a globe-spanning odyssey to penetrate and understand this shadowy world, ultimately delivering stunning insights into the way private soldiers are used.Enter a blood-soaked world of South African mercenaries and tribal fighters backed by ruthless financiers. Drop into Baghdad's Green Zone, strap on body armor, and take a daily high-speed ride with a doomed crew of security contractors who dodge car bombs and snipers just to get their charges to the airport. Share a drink in a chic hotel bar with wealthy owners of private armies who debate the best way to stay alive in war zones.Licensed to Kill spans four continents and three years, taking us inside the CIA's dirty wars; the brutal contractor murders in Fallujah and the Alamo-like sieges in Najaf and Al Kut; the Deep South contractor training camps where ex–Special Operations soldiers and even small town cops learn the ropes; the contractor conventions where macho attendees swap bullet-punctuated tales and discuss upcoming gigs; and the grim Central African prison where contractors turned failed mercenaries pay a steep price.The United States has encouraged the use of the private sector in all facets of the War on Terror, placing contractors outside the bounds of functional legal constraints. With the shocking clarity that can come only from firsthand observation, Licensed to Kill painstakingly deconstructs the most controversial events and introduces the pivotal players. Most disturbingly, it shows that there are indeed thousands of contractors—with hundreds more being produced every month—who've been given a license to kill, their services available to the highest bidder.https://amzn.to/3HWKcwVBecome a supporter of this podcast: https://www.spreaker.com/podcast/the-opperman-report--1198501/support.

New York Times correspondent Edward Wong has reported from Beijing to Baghdad, covering the rise of China and the reach of American power. In his new book At the Edge of Empire: A Family's Reckoning with China, Wong blends geopolitics with personal history, from his father's time in Mao's army to his own years navigating censorship and nationalism in modern China. Mike talks with Wong about ideology, disillusionment, and what China's trajectory means for the United States and the world. Plus: On the 20th anniversary of Hurricane Katrina, Mike reflects on how rumors and misinformation shaped the disaster response, and what lessons still echo in today's media landscape. Use Code gist at the link to get an exclusive 60% off an annual incogni plan: https://incogni.com/gist Come See Mike Pesca at Open Debate Produced by Corey Wara Production Coordinator Ashley Khan Email us at ⁠⁠⁠⁠thegist@mikepesca.com⁠⁠⁠⁠ To advertise on the show, contact ⁠⁠⁠⁠ad-sales@libsyn.com⁠⁠⁠⁠ or visit ⁠⁠⁠⁠https://advertising.libsyn.com/TheGist⁠⁠⁠⁠ Subscribe to The Gist: ⁠⁠⁠⁠https://subscribe.mikepesca.com/⁠⁠⁠⁠ Subscribe to The Gist Youtube Page: ⁠⁠⁠⁠https://www.youtube.com/channel/UC4_bh0wHgk2YfpKf4rg40_g⁠⁠⁠⁠ Subscribe to The Gist Instagram Page: ⁠⁠⁠⁠GIST INSTAGRAM⁠⁠⁠⁠ Follow The Gist List at: ⁠⁠⁠⁠Pesca⁠⁠⁠⁠ ⁠⁠⁠⁠Profundities | Mike Pesca | Substack⁠⁠⁠⁠   

We recite in the morning a special Beracha thanking Hashem for enabling us to wake up refreshed and reinvigorated after a night's sleep – "Ha'ma'abir Hebleh Shena Me'enai U'tnufa Me'af'apai." We then proceed immediately to the "Vi'yhi Rason" prayer, which concludes, "Baruch Ata Hashem Ha'gomel Hasadim Tobim Le'amo Yisrael." The Beracha of "Ha'ma'abir Hebleh Shena" and the subsequent "Vi'yhi Rason" prayer are considered a single, lengthy blessing. Therefore, somebody who hears another person reciting the Beracha of "Ha'ma'abir Hebleh Shena" does not answer "Amen" when that person completes the words "Al Af'apai," because this blessing continues with "Vi'yhi Rason." One answers "Amen" only at the end, after hearing the recitation of "Ha'gomel Hasadim Tobim Le'amo Yisrael." There is a general rule requiring that when a lengthy Beracha is recited, the conclusion must resemble the beginning; meaning, the end of the Beracha must speak of the same theme with which the Beracha opened. At first glance, the lengthy Beracha of "Ha'ma'abir Hebleh Shena" violates this rule, as it begins by speaking of Hashem allowing us to wake up refreshed in the morning, and concludes with the more general statement that Hashem performs kindness for the Jewish People ("Ha'gomel Hasadim Tobim…"). Tosafot, cited by the Bet Yosef, explains that in truth, the beginning and conclusion of this Beracha are indeed the same, only that the Beracha begins with a specific kindness that Hashem performs, and concludes with a general statement about Hashem's kindness. We open this Beracha by mentioning Hashem's restoring our strength and alertness in the morning, and we end by thanking Him for always acting kindly toward us. Further insight into this Beracha may be gleaned from the Midrash Tehillim (25:2), which teaches that Hashem returns our souls to us in the morning in better condition than when we went to sleep. Normally, the Midrash states, when somebody lends an object, he receives it back in slightly worse condition; it experienced at least some degree of-wear and-tear in the borrower's possession. But after we entrust our souls to G-d at night, He cleanses them for us, and returns them to us pure and pristine. This is, indeed, a great act of kindness that we experience each and every morning, warranting the recitation of a special Beracha. The text of this Beracha that appears in the Talmud is written in the singular form ("Me'enai… Me'af'apai," etc.), and this is the text brought by the Rif, Rambam and Rosh. Accordingly, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939) ruled that this Beracha should be recited in the singular form. The Ben Ish Hai adds that in the Siddur of the Rashash (Rav Shalom Sharabi, 1720-1777), which was written based on deep Kabbalistic teachings, this Beracha appears in the singular form. By contrast, the Mishna Berura brings several Poskim (the Kenesset Ha'gedola, Magen Abraham and Mateh Yehuda) as stating that this blessing should be recited in the plural form. Hacham Ovadia Yosef, in Halichot Olam, refutes the proofs brought by the Ben Ish Hai, noting that we do not always follow the precise text of Berachot that appears in the Gemara. (For example, we recite the Beracha of "Ha'noten La'sechvi Bina," which appears in the Gemara in past tense – "Asher Natan La'sechvi Bina.") And as for the Siddur of the Rashash, there are different versions of this work, as according to tradition, the original manuscript was buried by the Rashash's son. Therefore, no proof can be brought from the Siddur of the Rashash. Accordingly, Hacham Ovadia ruled that those communities who have the custom to recite this Beracha in the plural form should follow their custom. This was, in the fact, the custom among the Jewish community of Damascus. This is also the practice among Ashkenazim. Most Sepharadim, however, recite this Beracha in the singular form, following the opinion of the Ben Ish Hai and Kaf Ha'haim.

Anche quest'anno il 19 agosto si è celebrata la Giornata Mondiale dell'Aiuto Umanitario, istituita dall'ONU dopo l'attentato del 19 agosto 2003 al Canal Hotel di Baghdad, in Iraq, che uccise 22 operatori umanitari. Per Gianluca Ranzato è stata un'opportunità di sensibilizzare il pubblico sui rischi sempre maggiori di questa professione.

Eliot and Eric welcome John Spencer, Chair of Urban Warfare Studies with the Madison Policy Forum and Co-Director of the Urban Warfare Project and author of numerous articles and studies of urban and subterranean warfare. They discuss the unique characteristics of urban warfare, the traditional U.S. military approach to urban warfare as well as historical examples from the U.S.-Mexican War in the 19th Century to more recent examples like the Battle of Aachen in World War II and the Battles of Baghdad, Fallujah, and Sadr City during the Iraq War. Based on Spencer's multiple trips to Israel and Gaza, they also discuss how the Israeli Defense Forces have attempted to deal with the even more difficult urban warfare conditions in Gaza including the more than 400 miles of tunnels that created enormously complicated problems for Israeli forces attempting to destroy Hamas's 24 battalions of some 30 to 40 thousand fighters and the inevitable impact that has on civilian populations. They also discuss the information or cognitive warfare dimension of fighting on urban terrain and the difficulties Israel has had in that regard. Shield of the Republic is a Bulwark podcast co-sponsored by the Miller Center of Public Affairs at the University of Virginia.

Islam's complex relationship with arts and culture across Africa, the Middle East, and Asia presents special paradoxes and intrigue in the realm of music. Islam has been used both to nurture and curtail musical expression. This program delves into the historic roots of this debate, all the way back to Baghdad in the early centuries of Islam. Case studies highlight sublime and ecstatic music from Iraq, Iran, Morocco, Algeria, Egypt, Pakistan and more. Author and Middle East specialist Joseph Braude discusses the history and issues with two Islamic scholars. (originally aired 2008) Produced by Banning Eyre APWW #561

Michael Ware witnessed some of the most violent battles in Baghdad; and was kidnapped three times.He was one of the few Western journalists to live full-time in Iraq during the war, embedded with U.S. forces, insurgents, and terrorists. Leaving the war zone and resettling in Brisbane, Michael has had to 'consciously attempt to reclaim his life'.Further informationOriginally broadcast July 2012.Content warning: This interview contains distressing content. Please listen with care.Michael released a film in 2015, Only The Dead, based on more than 250 hours of his personal footage from the front lines. If you need help, you can call Open Arms, 24-hour crisis support for Veterans and their families on 1800 011 046https://www.openarms.gov.au/Or you can call Lifeline on 13 11 14.https://www.lifeline.org.au/This episode was produced by Michelle Ransom-Hughes. The Executive Producer was Pam O'Brien. Carmel Rooney is the Executive Producer of the 20th Anniversary Collection.You can read all about the Conversations origin story on the ABC News website.https://www.abc.net.au/news/2025-08-03/richard-fidler-reflects-on-20-years-of-conversations/105495784This episode of Conversations touches on Saddam Hussein, ISIS, IS, Islamic State, embedding, Australian Defence Force, ADF, Baghdad bad boys and Al-Qaida.To binge even more great episodes of the Conversations podcast with Richard Fidler and Sarah Kanowski go the ABC listen app (Australia) or wherever you get your podcasts. There you'll find hundreds of the best thought-provoking interviews with authors, writers, artists, politicians, psychologists, musicians, and celebrities.

Our Patron Book Club joins us to discuss Howard Andrew Jones's "The Desert of Souls", Hannibal from Carthage, first-person narratives, medieval Baghdad, Harold Lamb, the outsider vs the insider as the protagonist, making prayers at the proper times, fire magic, Oriental Adventures, historically-grounded fantasy, using perspective to spice up situations, Sign of the Labrys, and much more!

One of morning blessings we are required to recite each day is "She'asa Li Kol Sorki" – "who Has made for me all that I need." This Beracha expresses gratitude for the ability to wear shoes, as it is only because we have shoes that we can go about and do all that we need to do. On a personal note, I gained greater appreciation for this Beracha after a bizarre experience I had during a trip to Mexico City. I was invited by the Syrian-Jewish community there to come as a guest speaker, and I stayed in a hotel. In the hotel room, I noticed that the hotel offered a shoe-polishing service, whereby the guest gives in his shoes before going to sleep, and they are placed outside his door freshly-polished the next morning. I gave in my shoes, but the next morning, after I got dressed, they were not by my door. I had no choice but to go down the lobby – where the leaders of the community were meeting me to bring me to the synagogue – without my shoes. I explained to them what happened, and we spoke to the hotel staff. They brought me to the room where the shoes are kept, and I had to rummage through piles of shoes for quite some time until I found mine. That morning, I understood the significance of this Beracha that we recite each morning – "She'asa Li Kol Sorki." We tend to take it for granted that we can put on shoes every morning, but this is, in truth, a wonderful gift that we must appreciate. This message applies as well to the Beracha of "Malbish Arumim" which we recite each morning to thank Hashem for having clothing. This blessing, too, should never be taken for granted. Every so often it happens that a fire breaks out in a home or building during the night, forcing the residents to go outside in their bathrobes, as all their clothing goes up in flames. We must always appreciate the fact that Hashem provides us with clothing and shoes to wear each and every day. Grammatically, the word "She'asa" in the phrase "She'asa Li Kol Sorki" should be pronounced with the emphasis on the second syllable: "She-A-sa." This Beracha is unique in that it is formulated in the past tense – "She'asa" ("who has made"), as opposed to the present tense – "Ha'oseh" ("who makes"). The reason why this Beracha is formulated in the present tense might be that people sometimes recognize how Hashem has fulfilled their needs only in retrospect, after the fact. Often, things happen in life that make us feel that Hashem is specifically not fulfilling our needs, that He is ignoring us, or withholding our necessities from us. For example, when a person loses his job, or when his business takes a downturn, he might not recognize how "Oseh Lo Kol Sorki," that G-d is currently taking care of him. But later, when he finds a better job, or when he finds a different business opportunity, he realizes that everything was for the best, and that Hashem was always doing what was best for Him. Therefore, it is only afterward when we can look back and say, "She'asa Li Kol Sorki," recognizing in hindsight that Hashem was caring for us all along, even when it seemed like He wasn't. Our custom is to recite the Beracha of "She'asa Li Kol Sorki" after the Beracha of "Ha'mechin Mis'adeh Gaber" (as opposed the custom to reverse the order). Furthermore, we pronounce the final word of this blessing "Sorki," and not "Sorkai." There are two days on the Jewish calendar – Tisha B'Ab and Yom Kippur – when Halacha forbids wearing regular shoes. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayesheb, thus writes that the Beracha of "She'asa Li Kol Sorki" is not recited on these days. Since this Beracha expresses gratitude for the ability to wear shoes, it is omitted on days when wearing shoes is forbidden. Citing the Sha'ar Ha'kavanot, the Ben Ish Hai explains that although the Arizal taught that there are deep mystical concepts underlying the morning blessings, and their meaning thus extends beyond the actual phenomena which they mention, nevertheless, this is relevant only when other Jews benefit these phenomena. If a person himself does not benefit from a certain phenomenon mentioned by one of the Birkot Ha'shahar, he nevertheless recites that Beracha because others are benefitting. On Tisha B'Ab and Yom Kippur, however, nobody is allowed to wear shoes, and so the Beracha of "She'asa Li Kol Sorki" cannot be recited. Hacham Ovadia Yosef, in a responsum in Yabia Omer, questions this ruling of the Ben Ish Hai, presenting several reasons why this Beracha should be recited even on days when wearing shoes is forbidden. Firstly, Halacha permits wearing shoes on Tisha B'Ab and Yom Kippur to protect against potential harm, such as if there may be scorpions on the ground where one walks. Therefore, we indeed benefit from the protection provided by shoes even on Tisha B'Ab and Yom Kippur. Secondly, we recite Birkot Ha'shahar to thank Hashem for "Minhago Shel Olam" – the natural order which He created that allows us to live and function, irrespective of whether we actually benefit from these phenomena on a particular day. Therefore, even on days when we do not wear shoes, we should thank Hashem for the blessing of shoes from which people normally benefit. Another argument is that Halacha does not forbid all shoes on Tisha B'Ab and Yom Kippur, only those made from leather. Therefore, there is reason to recite the Beracha of "She'asa Lo Kol Sorki" even on these days. Additionally, at night, after the conclusion of Tisha B'Ab and Yom Kippur, we are permitted to wear shoes, and as Birkot Ha'shahar are recited only in the morning, they clearly cover the entire day and also the following night. Hence, even if we would understand Birkot Ha'shahar as expressing gratitude for the benefit we receive, we should still recite "She'asa Li Kol Sorki" on Yom Kippur and Tisha B'Ab, because we can wear shoes at night. (The Gaon of Vilna had the practice of reciting "She'asa Li Kol Sorki" when he put on his shoes upon the conclusion of Yom Kippur. We, however, follow the view that Birkot Ha'shahar can be recited only during the day, and the Beracha covers the rest of the day and the following night.) Finally, whereas the Arizal maintained that Birkot Ha'shahar thank Hashem specifically for the blessings that He grants us, the Jewish Nation, others, including Rabbenu Nissim, felt that these Berachot refer to the natural order that benefits all mankind. Hence, even though Jews do not wear shoes on Tisha B'Ab and Yom Kippur, the Beracha of "She'asa Li Kol Sorki" should perhaps be recited since gentiles benefit from shoes on these days. Indeed, Rav Yosef Karo (author of the Shulhan Aruch, 1488-1575), in one of his published responsa (Abkat Rochel, 54), writes explicitly that the accepted custom is to recite the Beracha of "She'asa Li Kol Sorki" even on Tisha B'Ab and Yom Kippur, and emphasizes that this custom should be followed. Accordingly, Hacham Ovadia Yosef ruled that if somebody asks whether or not to recite this Beracha on Tisha B'Ab and Yom Kippur, he should be told not to recite it, given the different views that exist. If, however, a person does recite the Beracha, he should not be corrected, because this practice has strong Halachic basis. This ruling of Hacham Ovadia appears in the first edition of Yalkut Yosef (p. 55). But in a later work – Halichot Olam (vol. 1, p. 53) – the Hacham changed his position, and ruled that the Beracha of "She'asa Li Kol Sorki" should be recited on Yom Kippur and Tisha B'Ab. This was his final ruling, and this is the Halacha that should be followed. Hacham Ovadia's son, Hacham David Yosef, writes in Halacha Berura that his father would make a point of wearing his regular leather shoes at night after Tisha B'Ab and Yom Kippur, in order to strengthen the case for reciting the Beracha of "She'asa Li Kol Sorki" on these days. It goes without saying that a mourner, Heaven forbid, recites "She'asa Li Kol Sorki" even though he does not wear regular shoes, since everybody else is wearing shoes. Summary: The Beracha of "She'asa Li Kol Sorki" – which thanks Hashem for the gift of shoes – should be recited after the Beracha of "Ha'mechin Mis'adeh Gaber." The emphasis in the word "She'asa" should be on the second syllable ("She-A-sa"). We pronounce the final word "Sorki," and not "Sorkai." The Beracha should be recited even on days when shoes are not worn – during mourning, on Tisha B'Ab, and on Yom Kippur.

One of the Berachot that we recite each morning as part of the Birkot Ha'shahar series of blessings is "Roka Ha'aretz Al Ha'mayim." This text is based on a verse in Tehillim (136:6) in which King David gives praise to G-d for the wonder of the earth being spread over the water. Water lies underneath the earth, and since earth is much heavier than water, the earth should sink into the water, making the world uninhabitable. If we throw a mound of earth into water, it will of course sink to the bottom of the water, and yet, miraculously, the earth remains afloat, allowing us to live here. This is an ongoing miracle which we are unlikely to be cognizant of, because we don't see the water. King David appreciated this wondrous phenomenon because he saw what could happen without it. The Gemara relates that when David laid the foundations for the Bet Ha'mikdash, the underground water began rising, and threatened to flood the entire earth. He needed to utilize one of the Names of G-d to make the water return to place. We catch glimpses of the threat that would be posed by the underground waters when we see or hear of a tsunami, whereby the ocean waters expand into the shoreline. The Sages wanted us to appreciate this miracle on a daily basis, and so they instituted a special blessing for us to recite each morning praising Hashem for keeping the earth above the underground waters. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) notes that this Beracha is unique in that, as opposed the other morning blessings, it does not speak of a phenomenon that is renewed each day. The other Berachot we recite in the morning praise Hashem for blessings He grants us anew every day – such as the ability to get out of bed, to open our eyes, to put on our clothing, and so on. The earth's floating on the underground waters, however, is a continuous condition that never ceases; this is not something which is discontinued during the night and then resumes in the morning. The Ben Ish Hai writes that precisely for this reason the Sages deemed this phenomenon worthy of a special Beracha – because it is a constant miracle, as at any moment the earth would sink if not for Hashem's kindness. The Rabbis instituted this Beracha to draw our attention to this wondrous reality so we recognize our enormous debt of gratitude to the Almighty.

Lessons from the SeerahWhen we look at the sīrah, in the seventh year of Prophethood, the challenges facing the Muslims were unbearable.At first, the Quraysh mocked and insulted. But when insults failed, by the fifth year they turned to violence—abusing, torturing, even killing some of the early Muslims. When that too didn't stop the daʿwah, they escalated further: a total boycott against the Muslims and Banū Hāshim, the Prophet's own tribe.No one was allowed to buy from them, sell to them, marry them, or even speak to them. Forced into the valley of Abū Ṭālib, the Muslims suffered starvation. At night, the Quraysh could hear the cries of hungry children echoing from the valley. It became so unbearable that some of the Quraysh nobles themselves—polytheists, not Muslims—like Muṭʿim ibn ʿAdī and Zuhayr ibn Abī Umayyah, stood up and said: This is not right. These are our people, even if we differ in religion.One day Zuhayr stood with his back to the Kaʿbah, facing the leaders of Quraysh. He declared: Our brothers and sisters are starving in the valley because of us. I will not sit down until this boycott is broken. And not long after, the boycott was lifted.A Parallel to TodayBrothers and sisters—this was 1,400 years ago. Today, history repeats itself. Our brothers and sisters in Gaza are starving—not because of food shortage, but because food is blocked, burned, or left to rot. Just last month, 500 tonnes of food were discarded because of the blockade.If Quraysh—who did not believe in lā ilāha illā Allāh—could act out of nothing more than blood ties, then what excuse do we have, we who claim faith? We say faith is thicker than blood—so why aren't we doing more?Acting Within Our MeansYes, our anger is real. But we are Muslims—we act with discipline, bound by the Sharīʿah. That means we work within the legal framework of the country we live in. We don't take matters into our own hands violently. Instead, we use the means available to us—and al-ḥamdu lillāh, here in Australia, there are means.And we've seen this before in our history. When Jerusalem fell to the Crusaders in 1099, the Khalīfah in Baghdad was doing nothing. It was a single qāḍī, Abū Saʿd al-Ḥarawī, who mobilised the people. After Jumuʿah prayer, he gave speeches, organised protests, and led the masses to demand action from the Khalīfah. Week after week, protest after protest, until the Khalīfah was forced to act.Power of ProtestThat's how politics works. Leaders move when people move.We saw this not long ago in Sydney—hundreds of thousands marched across the Harbour Bridge. And within a week, the Australian government shifted its diplomatic stance. Suddenly, they were talking about recognising Palestine. Suddenly, they were criticising Israel—something unimaginable just months before. Why? Not because the Prime Minister had a dream, but because the people marched.Call to Action – Perth RallySo brothers and sisters, this Sunday, we have the chance to stand up and be counted. Yes, the weather forecast says it will rain. But what is rain? Just water. Al-ḥamdu lillāh, Allah created our skin waterproof.Our brothers and sisters are rained upon with bombs and bullets. We will only be rained upon with water. So bring an umbrella, bring a jacket—and bring your friends. Convince those who've never attended a rally before. Come shoulder to shoulder with your fellow Australians, Muslim and non-Muslim alike, demanding justice for Palestine.On SalahuddīnEvery time a calamity strikes Palestine, people ask: Where is our Ṣalāḥuddīn?But Ṣalāḥuddīn did not appear in a vacuum. He didn't descend from the sky with angels. He was the product of decades of groundwork. It started with people like Abū Saʿd al-Ḥarawī, who mobilised the grassroots. Then came Imām al-Ghazālī, who strengthened the ummah spiritually. Then Nūruddīn Zengī, who prepared the armies. All three passed away before Palestine was liberated. Ṣalāḥuddīn simply completed the work.So the real question is not Where is Ṣalāḥuddīn? but What are we doing to build a Ṣalāḥuddīn for our time?AccountabilityOn Yawm al-Qiyāmah, Allah will not ask us whether we liberated Palestine—that's beyond our means. But He will ask: What did you do with what you could?And even before the Day of Judgment, our children and grandchildren will ask us: You were alive during the genocide. What did you do? Will we say, I was busy on social media?The Quraysh only heard the cries of hungry children. We see those cries broadcast live to our phones. If that doesn't move us, what will?Hope, Not DespairYes, the ummah is weak. Yes, we feel surrounded. But Allah reminds us: Do you think you will enter Jannah without being tested like those before you, until even the Messenger and those with him cried out: When will the help of Allah come? Verily, the help of Allah is near.We are a people of hope, not despair. Even today we see results: countries shifting, governments changing tone, and even the most Islamophobic nations being forced to recognise Palestine.ClosingSo I end with the same question that Zuhayr once asked the Quraysh: Are we eating our food while our brothers and sisters are starving?May Allah allow us to attend the rally in huge numbers this Sunday. May it be peaceful, impactful, and successful. May Allah open the hearts of our fellow Australians, and may He grant victory and liberation to our brothers and sisters in Palestine. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

>Join Jocko Underground< Apache pilot, Dan McClinton recounts the harrowing mission over Baghdad that claimed the lives of two fellow crew members. Through vivid memories and raw emotion, he shares the bond of the Crazy Horse team, the reality of combat in the skies, and the enduring weight of loss.Support this podcast at — https://redcircle.com/jocko-podcast/exclusive-content

One of the Berachot we recite each morning as part of Birkot Ha'shahar is "Malbish Arumim," with which we express gratitude to Hashem for the gift of clothing. The clothing that we wear protects us from the elements, and maintains our dignity. As such, it is a precious gift that we must never take for granted, and the Sages therefore instituted a special blessing to thank G-d for the garments that we are privileged to wear in the morning. The literal meaning of the words "Malbish Arumim" is "who clothes the naked." Grammatically, the letter Mem has a "Dagesh" (a dot for emphasis), such that it is to be pronounced as a strong "m," as opposed to a Mem without a "Dagesh" which is pronounced as a softer "m." One should pronounce the word properly, with a "Dagesh" in the Mem, because the word "Arumim" with a soft Mem, without a "Dagesh," means "clever people." It would thus sound as though G-d provides clothing only to the wise, which is, of course, not true. We want to emphasize that Hashem provides clothing to all His creatures, and so we must ensure to recite the word "Arumim" correctly. In several sources, the text of this Beracha is "Malbish Ha'arumim" (as opposed to "Malbish Arumim," without "Ha-"). This is the text found in Sha'ar Ha'kavanot (by Rav Haim Vital, 1542-1620), and this was the view also of Rav Haim Palachi (Turkey, 1788-1868). The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) writes that he taught his students to recite this text. The reason given is that if one recites, "Baruch Ata…Melech Ha'olam Malbish Arumim," he might pronounce the words "Ha'olam" and "Malbish" as one long word. Since the word "Ha'olam" ends with a Mem, and the word "Malbish" begins with a Mem, a separation must be made to avoid combining them into a single long word that has no meaning. This problem is avoided by adding the prefix "Ha-" before "Malbish." (Some also suggest proving this text from a phrase in the Book of Shmuel II 1:24.) Nevertheless, the common custom is to recite "Malbish," and not "Ha'malbish," and this is the text that appears in the ancient Siddur of Rav Amram Gaon (Babylonia, 810-875). Another Beracha which we recite each morning is "Ha'noten La'ya'ef Koah," thanking Hashem for "giving strength to the weary." G-d created our bodies with the ability to rejuvenate itself through sleep, such that we can regain our strength and energy, and so we thank Him each morning for granting us the physical strength we need to function. Interestingly enough, this Beracha appears nowhere in the Gemara. When the Gemara lists the blessings that one should make in the morning, it makes no mention of "Ha'noten La'ya'ef Koah." Therefore, the Shulhan Aruch (Orah Haim 46) writes that the custom to recite this Beracha is incorrect, as we do not have the authority to introduce new Berachot that the Sages in the Talmud did not institute. This Beracha does not appear in Rav Amram Gaon's Siddur, either. The question thus arises as to why the widespread practice is to recite this Beracha, which does not appear anywhere in the Talmud, and which the Shulhan Aruch thus opposed. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although the Shulhan Aruch opposed reciting this Beracha, the Arizal maintained that this Beracha should be said. In the view of the Hida, the teachings of the Arizal are authoritative and binding, even when they conflict with the rulings of the Shulhan Aruch. The Hida even speculates that if the Shulhan Aruch had been aware of the Arizal's teaching, requiring the recitation of this Beracha, he would have concurred. This is the position taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) – that we must always follow the Arizal's opinions, regardless of which and how many Rabbis rule differently. Hacham Ovadia Yosef does not accept this approach. In his view, the Arizal's opinions are not necessarily more authoritative than those of other Poskim. And in the case of "Ha'noten La'ya'ef Koah," Hacham Ovadia notes, the Ashkenazim also recite this Beracha, even though they do not always follow the Arizal's teachings. Hacham Ovadia therefore gives a different explanation for the widespread practice to recite this Beracha. He shows that this Beracha appears in early sources – such as in Mahzor Vitri, and in the writings of Rav David Abudarham (Spain, 14 th century), and the Tur (Rabbenu Yaakob Ben Asher, 1270-1340) – indicating that this practice earned widespread acceptance well before the Shulhan Aruch. And when there is an accepted Minhag (custom), Hacham Ovadia writes, we follow the custom even if it runs counter to the ruling of the Shulhan Aruch. Rav Haim Vital cites the Arizal as explaining the deeper meaning underlying the two Berachot we have been discussing – "Malbish Arumim" and "Ha'noten La'ya'ef Koah." The Arizal taught that our sins have the effect of removing, or tearing, the "garments" that cover our souls. The missing garment, or the missing portion of the garment, is replaced by the "Kelipot" – harmful spiritual energies. A relatively minor sin wears out this "garment," whereas a grievous sin causes the garment to be removed entirely. When a person goes to sleep at night, his soul ascends to the heavens, where Hashem, in His infinite mercy and kindness, "repairs" the damaged "garment" for us, so we will not be subject to the harmful effects of the "Kelipot." When our souls are restored in the morning, they are newly clean and pristine. The Arizal taught that the two Berachot of "Malbish Arumim" and "Ha'noten La'ya'ef Koah" thank Hashem for this precious gift. The Beracha of "Malbish Arumim" refers to the new "garments" that Hashem grants to those who had committed severe sins which caused the complete loss of their soul's "garment." The Beracha of "Ha'noten La'ya'ef Koah" speaks of the "weary" souls, those which had been tainted by minor transgressions, and whose garments thus needed "mending." These two blessings, then, thank Hashem for His mercifully cleansing and repairing our souls each and every night. In light of this teaching of the Arizal, some have suggested that we should reverse the order, and recite "Ha'noten La'ya'ef Koah" before "Malbish Arumim." After all, once we thank Hashem for replacing a lost "garment," this encompasses also His repairing the damaged "garments." Common practice, however, is to first recite "Malbish Arumim." These Berachot thank Hashem not for our personal experience of these phenomena, but rather for the phenomena themselves, for the fact that Hashem has made them part of the natural order. As such, the sequence of these blessings is not important, as both the replacement of lost spiritual "garments" and the repair of the damaged "garments" occur regularly, warranting our expression of praise and gratitude to the Almighty.

What happens when you refuse to let the world put you in a box? Marine Corps officer Riley Compton reveals the extraordinary journey that unfolded when she decided to pursue every passion without limitation.Riley's story begins in the Midwest, where she never saw women serving in the military while growing up. After earning a Division I softball scholarship, a chance encounter with a Marine recruiter opened doors she never knew existed. What followed was a remarkable balancing act—commissioning as a Marine officer while simultaneously pursuing a spot on Team USA's bobsled team.For five years, Riley competed internationally in bobsled, achieving a world ranking of 14th and winning a North American Cup gold medal, all while maintaining her active duty status. When a deployment opportunity to Baghdad arose, she volunteered for a billet typically filled by officers ranking above her. Upon returning from deployment, she went straight from the combat zone to competing on the world's fastest bobsled track in Canada—a testament to her unwavering dedication and resilience.The conversation explores Riley's difficult decision to step away from bobsledding to focus on her Marine Corps career, her upcoming marriage to a Royal Marine, and her bestselling children's book "If You Can Dream It, Be It." With refreshing candor, she shares the behind-the-scenes struggles of publishing, including countless rejections, while maintaining her "never quit" mentality.What makes Riley's perspective particularly valuable is her humility. Despite her achievements across multiple domains, she emphasizes that anyone can follow a similar path with enough courage and persistence. As she puts it, "Your job, the things you do, is what you do. It's not who you are." Her definition of wealth—measured in relationships, experiences, and discipline rather than financial gain—offers a refreshing counterpoint to conventional success metrics.Ready to break out of your own self-imposed limitations? Listen now to discover how one Marine officer's story might just inspire you to dream bigger than you ever thought possible.Support the showVisit my website: https://thehello.llc/THERESACARPENTERRead my writings on my blog: https://www.theresatapestries.com/Listen to other episodes on my podcast: https://storiesofservice.buzzsprout.comWatch episodes of my podcast:https://www.youtube.com/c/TheresaCarpenter76

The Beracha of "Matir Asurim," which we recite each morning, praises G-d for the ability He grants us to move our body. While we sleep, our body remains "trapped" in place, without moving. Although we might move a little during the night, these motions are involuntary. In the morning, we have the ability to voluntarily move our limbs, and it is for this gift that we recite the Beracha of "Matir Asurim," which literally means, "He who releases those who are bound." Upon waking in the morning, we are "freed" from our "shackles" and able to move our body. The next Beracha we recite is "Zokef Kefufim," praising Hashem for allowing us to stand upright. The term "Kefufim" means "those who are bent," and "Zokef" means "make upright." Hashem gives us the ability each morning to not only move our arms and legs, but also to get out of bed and stand up straight. A person who is sick and bedridden, unable to stand up, nevertheless recites the Beracha of "Zokef Kefufim." This is because common custom follows the view of Rav Natrunai Gaon (9 th century) that the morning blessings are recited to praise Hashem not for personally experiencing these phenomena, but rather for the phenomena themselves. Thus, for example, we recite the Beracha "Ha'noten La'sechvi Bina" – thanking Hashem for granting the rooster the wisdom to crow at daybreak – even though we do not hear the rooster's crow. These Berachot refer to "Minhago Shel Olam" – the features that G-d built into the natural order from which mankind in general derives benefit, and not to thank Him for the benefit that we personally experience. Therefore, even if someone is unable to get out of bed due to illness, he recites the Beracha of "Zokef Kefufim," thanking Hashem for granting people the ability to stand up straight. At first glance, it would follow from this line of reasoning that even somebody who is, G-d forbid, permanently paralyzed should recite this Beracha. In truth, however, this is not clear. Hacham Ovadia Yosef, in discussing the question of whether a blind person recites the Beracha of "Poke'ah Ivrim," which thanks Hashem for the gift of sight, raises the possibility that even according to our practice, a blind person might not recite this blessing. Perhaps, the Hacham writes, we recite "Ha'noten La'sechvi Bina" because although we do not actually hear the rooster's crow, we have the ability to do so. A blind person, however, is not able to see, and one could thus argue that he cannot recite the Beracha of "Poke'ah Ivrim," which speaks of a phenomenon which he is incapable of experiencing. Due to this uncertainty, Hacham Ovadia concludes that a blind person should not recite "Poke'ah Ivrim." Seemingly, this same rationale should apply to the question of a person with paralysis reciting the Beracha of "Zokef Kefufim." There is no record of Hacham Ovadia's ruling on this subject, and so it remains uncertain whether such an individual recites this Beracha. (Of course, we hope and pray that this question will always remain theoretical.) The Poskim address the question of whether these two Berachot – "Matir Asurim" and "Zokef Kefufim" – can be recited out of order. Meaning, if a person mistakenly recited "Zokef Kefufim" before having recited "Matir Asurim," may he then recite "Matir Asurim"? (These questions often arise when people recite the morning blessings mindlessly, by rote, without proper concentration, and without looking in a Siddur. Particularly in the morning, when people tend to be less focused and attentive, it is crucial to recite these Berachot patiently and from a Siddur to avoid mistakes.) Rav Amram Gaon (810-875) ruled that once a person recites "Zokef Kefufim," thanking Hashem for the ability to stand upright, it is too late to recite "Matir Asurim," which thanks Hashem for the ability to move one's limbs. The ability to move one's arms and legs is, quite obviously, included in the ability to get out of bed and stand up straight. Hence, when one recites "Zokef Kefufim," this Beracha covers also the ability referred to in the Beracha of "Matir Asurim," and it is therefore too late to recite "Matir Asurim." The Bah (Rav Yoel Sirkis, Poland, 1561-1640), however, disagreed, and maintained that these two Berachot may be recited out of order. In his view, then, one who mistakenly recited "Zokef Kefufim" before "Matir Asurim" still recites "Matir Asurim." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) initially followed the position of Rav Amram Gaon, ruling that the Beracha of "Matir Asurim" cannot be recited after "Zokef Kefufim." However, in a later work – Od Yosef Hai – the Ben Ish Hai retracted this ruling, and concluded that one may, in fact, recite "Matir Asurim" after "Zokef Kefufim." He presents three reasons for this ruling. First, as mentioned earlier, we recite these Berachot to thank Hashem not for our personal benefit from the phenomena they mention, but rather for "Minhago Shel Olam" – for His making these phenomena part of the natural order, which help mankind generally. Therefore, the fact that one moves his arms and legs before getting out of bed has no bearing whatsoever on the required sequence of the Berachot that thank Hashem for these capabilities. Secondly, the Ben Ish Hai noted the teaching of the Arizal that these blessings encompass profound Kabbalistic concepts, beyond their straightforward, literal meaning, and these are relevant to all people, regardless of how and when they experience the phenomena mentioned in the text of the Berachot. Therefore, the Beracha of "Matir Asurim" retains its value and relevance even after one has recited "Zokef Kefufim." The Ben Ish Hai's third argument is the simple fact that the Sages instituted two separate blessings – one for the ability to move our limbs, and a second blessing for the ability to stand up straight. If the Beracha of "Matir Asurim" were subsumed under the Beracha of "Zokef Kefufim," then there would be no reason for the Rabbis to institute two separate blessings; it would have sufficed to simply recite "Zokef Kefufim," which includes both our ability to move our limbs and our ability to stand up straight. An analogy might be reciting "She'hakol" over the cheese before reciting "Ha'mosi" over the cheese sandwich. Since "Ha'mosi" covers the entire sandwich, there is clearly no reason to first recite a Beracha over the cheese by itself. Similarly, there would be no value in reciting "Matir Asurim" before "Zokef Kefufim" if the Beracha of "Zokef Kefufim" covers the ability to move one's limbs. Evidently, the Beracha of "Matir Asurim" must have significance that extends beyond that which is covered by "Zokef Kefufim," and so even if one first recited "Zokef Kefufim," he then recites "Matir Asurim." Hacham Ovadia Yosef, in Halichot Olam, refutes these three arguments advanced by the Ben Ish Hai. He makes the interesting observation that Rav Amram Gaon, who ruled that one cannot recite "Matir Asurim" after "Zokef Kefufim," was a disciple of Rav Natrunai Gaon – who, as mentioned, maintained that the morning blessings praise Hashem for these phenomena, and not for one's personally benefitting from them. This shows that Rav Amram's ruling does not hinge upon the issue of how one understands the nature and purpose of Birkot Ha'shahar, that even if they praise Hashem for "Minhago Shel Olam," the sequence of "Matir Asurim" and "Zokef Kefufim" must nevertheless be followed. As for the Ben Ish Hai's proof from the very fact that two separate Berachot were instituted, Hacham Ovadia counters that we cannot know the reasons why the Sages chose to institute the various blessings, and so this does not provide any proof. Given the uncertainty surrounding this issue, Hacham Ovadia writes, one who mistakenly recited "Zokef Kefufim" before "Matir Asurim" does not then recite "Matir Asurim," in light of the rule of "Safek Berachot Le'hakel" – we do not recite a Beracha when it is questionable whether it is required. A person in this situation should preferably find somebody who had yet to recite Birkot Ha'shahar and listen to his recitation of the Beracha of "Matir Asurim," so he can satisfy the view that he must still recite the Beracha, without running the risk of reciting a Beracha in vain. If this is not possible, then he should recite "Baruch Ata," think silently in his mind the words "Hashem Elokenu Melech Ha'olam," and then conclude "Matir Asurim." If a person recited "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of concluding "Zokef Kefufim," and at that moment he realized he had not yet recited "Matir Asurim," he should conclude with "Zokef Kefufim" as he had intended. Although he will then be unable to recite the Beracha of "Matir Asurim," as discussed, nevertheless, this is preferable to concluding with "Matir Asurim" after having recited the first part of the Beracha with the intention of concluding "Zokef Kefufim." This is the ruling of Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He explains that according to the Rambam, the critical component of the recitation of a Beracha is the intention one has while reciting "Baruch Ata Hashem Elokenu Melech Ha'olam." In the Rambam's view, once a person recited these words with the intention of conclude "Zokef Kefufim," he will be credited with the recitation of this Beracha even if he then recites "Matir Asurim." It is therefore preferable to conclude, "Zokef Kefufim" even though he will then be unable to recite "Matir Asurim." Summary: A person who is ill and bedridden in the morning recites the Beracha of "Zokef Kefufim" even though this blessing speaks of the ability to stand up straight. It is uncertain whether this applies also to somebody who is paralyzed, Heaven forbid. If a person mistakenly recited "Zokef Kefufim" before reciting "Matir Asurim," he should not then recite "Matir Asurim." Preferably, he should find somebody who had yet to recite Birkot Ha'shahar and listen to his recitation of the Beracha of "Matir Asurim." If this is not possible, he should recite "Baruch Ata," think silently in his mind the words "Hashem Elokenu Melech Ha'olam," and then conclude "Matir Asurim." A person who recited "Baruch Ata Hashem Elokenu Melech Ha'olam" with the intention of reciting "Zokef Kefufim," and then realized he did not recite "Matir Asurim," should conclude "Zokef Kefufim," and should not switch to "Matir Asurim."

Jaridani leo tunakuletea mada kwa kina inayotupeleka nchini Kenya kumulika umuhimu wa wahisani. Pia tunaangazia siku ya Wahudumu wa Kibinadamu Duniani tukikuletea ujumbe wa Umoja wa Mataifa unaomulika haki zao, na hali ya usalama nchini DRC.Leo ni Siku ya Wahudumu wa Kibinadamu Duniani na Umoja wa Mataifa unasema mwaka 2024 ulikuwa mbaya zaidi, baada ya wahudumu 383 kuuawa kote duniani, hasa Gaza na Sudan. Mratibu wa misaada ya dharura wa Umoja wa Mataifa, Tom Fletcher, amesema “Hata shambulio moja dhidi ya mhudumu wa misaada ni shambulio dhidi yeto sote.” Naye Katibu Mkuu António Guterres ameongeza kuwa “Shambulio dhidi ya wahudumu wa misaada ni shambulio dhidi ya ubinadamu hebu tuchukue hatua kwa ajili ya ubinadamu.Huko Geneva Katika hafla maalum ya kuadhimisha siku hii, Kamishna Mkuu wa Haki za Binadamu, Volker Türk, amewakumbuka waliopoteza maisha, wakiwemo wahudumu 22 waliouawa Baghdad mwaka 2003, na kuongeza “Kamwe hatutaacha kusisitiza kwamba serikali au nchi wanachama wa Umoja wa Mataifa wafanye kazi pamoja kuhakikisha wanatoa fursa ya ufikiaji wa kibinadamu kwa watuwenye uhitaji na kunakuwepo na uwajibikaji wa ukiukwaji mkubwa wa sheria za kibinadamu zikijumuisha ulinzi kwa wahudumu wa kibinadamu na wa Umoja wa Mataifa”.Ujumbe wa Umoja wa Mataifa wa kulinda amani nchini Jamhuri ya Kidemokrasia ya Congo, MONUSCO, leo umelaani vikali mashambulizi ya kundi la waasi wa Allied Democratic Forces, ADF kati ya tarehe 9 na 16 Agosti, katika maeneo ya Beni na Lubero, mkoa wa Kivu Kaskazini, yaliyoua raia 52, wakiwemo wanawake na watoto. Mashambulizi hayo yamehusisha utekaji nyara, uporaji, na uchomaji wa nyumba na magari, na kuwaacha wakazi ambao tayari wako katika hali ngumu ya kibinadamu katika mateso zaidi.Na katika mashinani na ikiwa leo ni siku ya wahudumu wa binadamu, huduma na kujitolea kwa wanachama 270 wa Kikozi cha Polisi cha walinda amani kutoka Ghana wanaohudumu katika Ujumbe wa Umoja wa Mataifa nchini Sudan Kusini (UNMISS), wakiwemo maafisa wanawake 63, ilitambuliwa kwa kutunukiwa Nishani ya Umoja wa Mataifa ya Heshima kwa juhudi zao, zikiwa ni pamoja na kuwalinda raia, kuwezesha uwasilishaji salama wa misaada ya kibinadamu, kukuza haki za binadamu na kujenga amani. Bismark Achaab, Msimamizi Mkuu wa Kitengo hicho anatoa shukrani.Mwenyeji wako ni Anold Kayanda, karibu!

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

Follow us on X: @americasrt1776 @ileaderssummit @NatashaSrdoc @JoelAnandUSA @supertalk Join America's Roundtable (https://americasrt.com/) radio co-hosts Natasha Srdoc and Joel Anand Samy with Colonel Tim Hoffman, a brave, courageous and principled leader who served our country in some of the most difficult places in the world including the Middle East. The conversation focuses on lessons learned from the war in Iraq, the future of the Middle East, and President Trump's policies in affirming peace through strength. In focusing on the Department of Defense, reform leader Col. Tim Hoffman presents principled ideas. This is a timely discussions, as ending the war on the European continent led by President Trump and the efforts implemented by Israel to eliminate Hamas terrorists are taking place in real time. What are the lessons learned - as the "day after the war" becomes the real focus? Conservative leader Col. Tim Hoffman shares his insights and also brings to the forefront America's leadership during WWII, and the vital role our nation played after the axis forces surrendered. Colonel Tim Hoffman (Ret.) Tim Hoffman obtained a bachelor's degree in engineering at the U.S. Military Academy, West Point, in 1973, completed his Master's Degree at the University of Massachusetts and studied at Harvard University -- The Weatherhead Center for International Studies Fellowship. After 29 years in uniform, the West Point graduate retired from the Army in 2002 as Army colonel and served as a senior executive in the U.S. Department of Defense. His service took him to Baghdad, Iraq and his insights on America's military intervention in the Middle East are brought to the forefront in a written anthology titled “Effective Legitimate Secure” - “Insights for Defense Institution Building,” in which Colonel Hoffman wrote a chapter titled “Lessons from Iraq.” Follow us on X: @americasrt1776 @ileaderssummit @NatashaSrdoc @JoelAnandUSA @supertalk America's Roundtable is co-hosted by Natasha Srdoc and Joel Anand Samy, co-founders of International Leaders Summit and the Jerusalem Leaders Summit. America's Roundtable (https://americasrt.com/) radio program focuses on America's economy, healthcare reform, rule of law, security and trade, and its strategic partnership with rule of law nations around the world. The radio program features high-ranking US administration officials, cabinet members, members of Congress, state government officials, distinguished diplomats, business and media leaders and influential thinkers from around the world. Tune into America's Roundtable Radio program from Washington, DC via live streaming on Saturday mornings via 68 radio stations at 7:30 A.M. (ET) on Lanser Broadcasting Corporation covering the Michigan and the Midwest market, and at 7:30 A.M. (CT) on SuperTalk Mississippi — SuperTalk.FM reaching listeners in every county within the State of Mississippi, and neighboring states in the South including Alabama, Arkansas, Louisiana and Tennessee. Tune into WTON in Central Virginia on Sunday mornings at 6:00 A.M. (ET). Listen to America's Roundtable on digital platforms including Apple Podcasts, Spotify, Amazon, Google and other key online platforms. Listen live, Saturdays at 7:30 A.M. (CT) on SuperTalk | https://www.supertalk.fm

One of the blessings we recite each morning is "Poke'ah Ivrim," praising Hashem for "opening the eyes of the blind." The idea underlying this Beracha is that we must never take for granted the ability we have each morning to open our eyes and see. The eye is an especially fragile organ, and even the slightest disorder can cause it to malfunction and deny us the ability to see, Heaven forbid. Vision is a precious gift which we must appreciate anew each and every day, and so our Sages instituted the recitation of a special Beracha to thank Hashem for granting us the ability to see. Unfortunately, however, not everyone is able to see, and some people are blind. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) ruled that since a blind person cannot see, he does not recite the Beracha, as he is unable to thank Hashem for "opening his eyes" and granting him the gift of vision. At first glance, this Halacha depends on a fundamental question regarding the nature of the Birkot Ha'shahar obligation. The Rambam maintained that one recites each of the Birkot Ha'shahar only upon benefitting from the phenomenon referred to in that Beracha. Meaning, upon hearing the rooster's crow, one recites, "Ha'noten La'sechvi Bina"; upon opening one's eyes, one recites, "Poke'ah Ivrim"; upon getting out of bed, one recites, "Matir Asurim," and so on. If one does not experience one of these phenomena, then, according to the Rambam, he does not recite the corresponding Beracha. The Magen Abraham's ruling appears to follow this perspective, that one who does benefit from the phenomenon mentioned by one of the morning blessings does not recite that blessing. Hence, a blind person does not recite "Poke'ah Ivrim." Others, however, disagreed, and understood that we recite these Berachot to praise Hashem not for the benefit we personally receive from these phenomena, but rather for the phenomena themselves, for the very fact that He made them part of the natural order. Additionally, the Arizal explained these Berachot as having deep mystical meanings, which are relevant to everyone, irrespective of whether or not one experiences the phenomena mentioned in these blessings. According to this perspective, it would seem that a blind person should, in fact, recite Birkot Ha'shahar. Indeed, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching and concludes on this basis that even a blind person recites the Beracha of "Poke'ah Ivrim." Moreover, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that a blind person should recite "Poke'ah Ivrim" because although he himself cannot see, he benefits from the vision of others. People are able to help him – bringing him where he needs to go, and bringing him what he needs – because of their gift of vision, and so he must praise Hashem for this gift. This line of reasoning led Rav Moshe Zakut, cited by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) in Shiyureh Beracha, to conclude that even the Rambam would require a blind person to recite "Poke'ah Ivrim" each morning, as he indeed directly benefits from the precious gift of vision. One may, however, question this assertion in light of the fact that the Rambam's son, Rabbenu Abraham ben Ha'Rambam (1186-1237), in one of his responsa, sharply criticizes a certain congregation that hired a blind Hazan, who recited aloud the morning blessings, including "Poke'ah Ivrim." Rabbenu Abraham presumably followed his father's rulings, and his objection thus indicates that in the Rambam's view, a blind person does not recite this Beracha. Another argument for allowing a blind person to recite "Poke'ah Ivrim" is advanced by the Shalmeh Sibur, who asserts that the blessing of "Poke'ah Ivrim" does not actually refer to the ability to see. After all, even while we sleep, we are able to see; our eyes are closed, but not dysfunctional. Therefore, it cannot be said that our vision is restored in the morning, warranting a Beracha over our regaining the ability to see. The Shalmeh Sibur thus explains this blessing differently, as referring to our ability to notice things, to live with an awareness of what's happening around us, a quality metaphorically described as the opening of our eyes. (Clearly, however, this is not the commonly accepted understanding of the blessing.) As for the final Halacha, we might have assumed that since we recite the morning blessings together, and not when we benefit from each phenomenon, we follow the view that these blessings praise Hashem for the phenomena in general, and for our personal benefit. Moreover, we recite the Beracha of "Ha'noten La'sechvi Bina" even though we do not hear the rooster's crow. Although the Shulhan Aruch accepts the aforementioned ruling of the Rambam, that one should recite each Beracha as he experiences the phenomenon it speaks of, the common custom is to recite them all even if, for whatever reason, we do not experience one of the blessings. Seemingly, then, it should follow that a blind person recites "Poke'ah Ivrim" even though he cannot see. However, Hacham Ovadia Yosef writes that the case of a blind person differs in that the individual is not capable of enjoying the gift of sight. It is possible that we recite even the blessings over phenomena which we do not personally experience only because we are potentially able to enjoy these features which Hashem built into the natural world. Hence, this does not prove that a blind person – who has no possibility of enjoying the gift of sight – recites "Poke'ah Ivrim." In light of the different opinions, Hacham Ovadia rules that it is preferable for a blind person not to recite this Beracha, following the general rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain if it is warranted. However, Hacham Ovadia writes, if a blind person recites the Beracha, he does not have to be told not to.

Over the past few months, classified document releases related to Russiagate, the deep state, and other scandals have shown us just how frightening the government can be. But as Gina Keating has proven, it is NOT invincible. Gina — an investigative journalist and lifelong liberal — was forced to question everything she knew when she discovered that the DOJ under Obama, at the urging of Secretary of State Hillary Clinton, was wrongfully prosecuting four Blackwater contractors for allegedly staging a massacre at Nisour Square in Baghdad, Iraq. Gina joins Glenn Beck to tell the story of these men, as documented in her new book, “Raven 23: How the Department of Justice Betrayed American Heroes.” She and Glenn discuss why the government really prosecuted these men, how Wikileaks helped expose the truth, and how Pete Hegseth helped convince President Trump to pardon them. But perhaps just as concerning was the media's response to this story. Gina describes how her fellow journalists wouldn't touch the case on “moral” grounds and provides solutions to help get partisan politics out of journalism.   Sponsors: Relief Factor Tired of pain controlling your life? Try Relief Factor's three-week QuickStart for only $19.95. Visit ⁠⁠https://www.relieffactor.com/⁠⁠ or call 800-4-RELIEF.   American Financing If you're a homeowner and frustrated with debt, give American Financing a call. Their salary-based mortgage consultants are saving their customers an average of $800 a month. Call now at 800-906-2440, or visit ⁠⁠https://www.americanfinancing.net⁠⁠. Learn more about your ad choices. Visit megaphone.fm/adchoices

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

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

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

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

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

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

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

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

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

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

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

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