Podcasts about Berit

Certain portions of the prayer service cannot be recited without the presence of a Minyan. These include Nakdishach, Kaddish, Barechu, Birkat Kohanim, the repetition of the Amida, the congregational reading of the Torah and the Haftara, and the Yag Middot (thirteen attributes of mercy). A "Minyan" is defined as a group of ten Jewish males who have reached the age of Bar-Misva. Nobody and nothing other than Jewish males above Bar-Misva age count toward a Minyan. If nine men are present in the synagogue, they cannot count the Sefer Torah, or the Teba or the Hechal, as the tenth "person" for the Minyan. Tradition teaches that Eliyahu Ha'nabi attends every Berit Mila. One should not think, however, that because of this tradition, a group of nine men at a Berit can be considered a Minyan given that Eliyahu is present and can thus be considered the tenth man. A Minyan requires the presence of ten men, and Eliyahu attends a Berit as an angel, not a man. Therefore, he cannot be counted. Stories are told of how Eliyahu appeared in the form of a human being, and when this happens, he can be counted toward a Minyan. However, when he arrives in the form of an angel, he does not count toward a Minyan. This applies also to the Gemara's teaching that the righteous are considered "alive" even after their passing. Some people mistakenly allow on this basis reciting Kaddish at a cemetery even without the presence of ten men, figuring that the Sadikim buried in the cemetery are considered "alive" and can thus be counted toward a Minyan. They draw proof from the Gemara's description (Ketubot 103) of how Rabbi Yehuda Ha'nasi would join his family every Friday night after his passing and recite Kiddush for them. If Rabbi Yehuda Ha'nasi could recite Kiddush for his family after his passing, this might indicate that Sadikim are truly considered alive with respect to Halacha even after their death. This inference, however, is incorrect. Firstly, there is a rule that we cannot reach Halachic conclusions based on the Aggadic sections of the Talmud, such as stories told of the Talmudic sages. Additionally, the Gemara describes Rabbi Yehuda Ha'nasi arriving in his home in the form of a living person, and so he could be halachically regarded as a human being. This cannot be said of the souls of the departed which cannot be seen. Therefore, Kaddish may not be recited in a cemetery without a Minyan, even if there are Sadikim known to be buried there. If somebody recites Kaddish in a cemetery in the presence of fewer than ten men, others should not answer "Amen," since the Kaddish is being recited inappropriately.

Vår kjære Christer Berens har bursdag - vi gjør litt stas på han, men maten må han lage selv! Anders Baasmo forteller om den store TV-snakkisen, Ølhunden Berit, og vi får høre at det tidligere har blitt juksa når det trekkes land til fotball-VM. Episoden kan inneholde målrettet reklame, basert på din IP-adresse, enhet og posisjon. Se smartpod.no/personvern for informasjon og dine valg om deling av data.

"Das Mädchen mit dem Perlenohrring" ist Johannes Vermeers berühmtestes Werk. Nur wenige seiner Bilder sind überliefert, über den 1632 in Delft geborenen Maler ist nur wenig bekannt. Aber was es über ihn zu erzählen gibt, ist spannend wie ein Krimi. Hempel, Berit www.deutschlandfunkkultur.de, Lange Nacht

Hempel, Berit www.deutschlandfunk.de, Kultur heute

Hempel, Berit www.deutschlandfunkkultur.de, Fazit

Fux og Malin rister seg prøvende ut av dvalen og får storfint besøk av serieskaper Thomas Seeberg Torjussen, for tiden hyperaktuell med NRK-serien Ølhunden Berit.Vi snakker om forbrytelse og straff, stolthet og fordom, kjønn, mannsrollen, profesjonelle latviske måker og når barsamtaler blir så kjedelige at du vil røyke crack og dra på orgie. 

Hempel, Berit www.deutschlandfunk.de, Kultur heute

Palden Jenkin in conversation with David Eastaugh  https://penwithbeyond.blog/about/ https://www.palden.co.uk/podcasts.html About Palden I was born in Hartfield in the Ashdown Forest in Sussex in 1950, in a nursing home which not long before had been the American Generals' HQ in Britain in WW2. A fine start. I grew up in 1950s Cardiff, Wales, and in 1960s Liverpool, and here my spiritual path began at age 16, tripping out on acid and beginning to see things in an entirely dfferent way. Went to university at the London School of Economics in 1969 during its time of revolution. I never looked back. This was the big change-point in my life, which set the course for all the rest of it. In today's terminology I was radicalised, thereafter dedicating my life to world change, and personal change with it, though very much tied up with it. Later I lived in the mountains of Snowdonia, Wales, then I had to leave the country in 1974, regarded by the authorities and media as a traitor and even a murderer, to live in Sweden until 1980. I'm really grateful for the safety and healing Sweden gave me. I married a Swedish lady, Berit, and we had two kids and many adventures, partly in Stockholm and partly in the forest in northern Uppland. There, as an English teacher of political refugees, inadvertently I started my later humanitarian work, in which I came to specialise in trauma recovery, social reconstruction and freelance intelligence work in conflict zones. During that time, after seven years' study, I became an astrologer. Since then I have counselled a few thousand people, writing three astrology books and founding the astrology camps in the 1980s. But I didn't easily fit into Sweden and, when I found out I was exonerated of my former alleged crimes, I returned to Britain. This involved a painful end to my marriage and the loss of two children. I landed in Glastonbury and I cried my eyes out with grief for two years in men's groups and therapy groups. This was a big change too, opening me up for something. Then came my instructions and I came alive again. In 1983-84 I started the UK camps movement – first with indoor gatherings in Glastonbury, then with summer camps, at first near Glastonbury, and later round the country. The Glastonbury Camps, spontaneously started and lasting three years, were followed from 1987 by the OakDragon Camps, from both of which many other camps organisations sprouted, in several countries.   By 1990 I was burned out, and there were quite a few people in the OakDragon who wanted to take things a different way. So, sad about that, I left and started again. I  went into book editing with an enlightened publisher called Gateway Books. In 1992 when I was asked to write The Only Planet of Choice – a book of communications from some cosmic beings called the Council of Nine. It was a privilege to write. I was also involved with editing a series of books by and about the Austrian genius Viktor Schauberger, and five books of alternative ideas about Jesus, and lots of other books too, through the 1990s.

Hybelkaninen har kastet maska i Maskorama. Inni der var det jammen meg en ny gåte, for hvilke barn aner hvem kulturministeren er? // Kjellergjengen har kommet opp til resten av gjengen i Spillet. Det blir clash of the titans mellom Lotte og Melody, og vi ringer en av dem // Danskene sier nei til dum sæd. Så da er det plutselig ikke så deilig å være norsk i Danmark da // Og vi elsker absolutt alt, alt ALT av Ølhunden Berit på NRK.

Arfan Bhatti risikerer 30 år i fengsel for medvirkning til terror i Oslo juni 2022. Selv nekter han for å ha noe med angrepet å gjøre. Vi oppsummerer nyhetene for deg, i dag også om Elon Musk som kan bli enda rikere, og den nye NRK-serien «Ølhunden Berit».

Source Sheets

Die Fans des Fc St.Gallen dürfen über den neuen Stadionnamen abstimmen. Noah und Nils geben da ihre Favoriten zum Besten. Weiter ist der Fc Winterthur so schlecht in die neue Saison gestartet wie kaum ein anderes Team bisher. Und YB-Trainer Contini legt sich mit einem Fan an. Grund genug für eine neue Folge SFL-Talk!

Kosovo, Irak, Afghanistan – die Pressefotografin Anja Niedringhaus reiste in die Krisen- und Kriegsgebiete, um der Welt zu zeigen, was dort passiert. Für ihre eindringlichen Fotos wurde sie mehrfach ausgezeichnet. Vor 60 Jahren wurde sie geboren. Hempel, Berit www.deutschlandfunk.de, Kalenderblatt

Kosovo, Irak, Afghanistan – die Pressefotografin Anja Niedringhaus reiste in die Krisen- und Kriegsgebiete, um der Welt zu zeigen, was dort passiert. Für ihre eindringlichen Fotos wurde sie mehrfach ausgezeichnet. Vor 60 Jahren wurde sie geboren. Hempel, Berit www.deutschlandfunk.de, Kalenderblatt

Hempel, Berit www.deutschlandfunkkultur.de, Fazit

Saatekülaline on Berit Kaschan, kellega räägime tema uuest luulekogust "Aprill", aga ka kirjanduse mõjust inimese vaimsele tervisele ja luule olemusest.

Con el auge de Instagram y Tiktok, las islas Lofoten en Noruega, han cobrado una notoriedad inesperada, atraen anualmente a más de un millón de turistas pese a tener una población de 25 mil habitantes. Este sobreturismo empieza ya a tener efectos nocivos, la degradación de áreas naturales, el excremento de humanos en jardines y cementerios, pero también la pérdida de identidad. El rorbur, la típica casita roja de los pescadores se ha convertido en el símbolo máximo del airbnb ocultando poco a poco siglos de tradición pesquera. Reportaje elaborado con la colaboración de Edoardo Malvenuti A principios del siglo XIX, cuando el invierno llegaba a Noruega, los pescadores del extremo norte del país sabían que había llegado la hora de dejar las labores de la tierra para dirigirse a Lofoten y, a punta de remo, empezar la temporada del bacalao. La travesía duraba días en los que, envueltos en pieles y alumbrados por las auroras boreales y las pocas horas de luz que el invierno nórdico les permitía, ellos remaban y remaban hasta tocar puerto. Exhaustos, volteaban sus botes y se protegían allí de los vientos invernales; otros, los más afortunados entraban en unas casitas rojas, el color más barato de la época y cerraban los ojos a la espera del inicio del día de pesca. Hoy, dos siglos después, las mismas islas que antes hervían de comercios, de vida y de pescadores, han ido vaciándose poco a poco, las fábricas pesqueras desapareciendo y los residentes locales han visto llegar a nuevos pescadores: turistas pescadores de instantes y repetidores de experiencias. Hoy, capturar lo bello con una ráfaga de fotos, congelar y maximizar con filtros el instante de un lugar remoto para soltarlo luego en el mar de las publicaciones de Instagram o de la red social de preferencia, se ha vuelto la norma. Publicar, consumir y ser consumido, parece ser el lema de hoy y del turismo de masa que inunda hasta los lugares más remotos del mundo como las islas Lofoten, pese a encontrarse a 150 kilómetros del círculo polar ártico.  Tal vez, la maldición de Lofoten empezó hacia el 2005 cuando la National Geographic catalogó la playa de Uttakleiv como el lugar más romántico del mundo. Desde entonces, todo fue cuesta arriba - o cuesta abajo-  y solo se acentuó con la masificación de las redes sociales y el auge las compañías lowcost.  Esta playa que antes solo recibía a sus 12 residentes y a algunos visitantes esporádicos, de pronto llegó a recibir, en un solo verano, hasta 250 mil personas. Un caso similar es el de la montaña de Reinebringen, pese a no ser de las más altas de Noruega es muy famosa por las vistas espectaculares desde sus cimas. Ella recibía en 2020 a unos 50 mil turistas, en 2024, la cifra aumentó drásticamente a 250 mil visitantes.  Sin embargo, en Lofoten el sobreturismo no golpea visualmente como en las grandes ciudades. Al ser un territorio vasto con una población pequeña y diseminada, su presencia se percibe en detalles, al principio sutiles,  para luego imponerse con toda su fuerza sin dejar espacio a dudas. En Stamsund, una ciudad de mil habitantes perteneciente a la isla de Vestvagoy, donde ni siquiera existe una farmacia, la imposición del airbnb como modelo de negocio se revela a través de pequeñas cajas negras de seguridad colocadas sistemáticamente al lado de las puertas de los rørburs, las casas típicas de los pescadores que hoy se han convertido en el hotel de moda de los turistas de todo el mundo. Los rørburs, sobrevivientes del pasado y símbolo del airbnb Estas casitas que son hoy la foto postal más conocida de Lofoten dan cuenta en realidad de la historia de las islas y de una identidad que parece tambalearse a medida que el turismo de masa se impone. Jack, un carpintero y residente de Stamsund, observa los cambios en las islas sin mayor apego, sabe que en las condiciones económicas actuales, el turismo es necesario para la población, pero lo que sí parece conmoverlo es la madera y las construcciones actuales que utilizan el nombre de "rørbur" Llaman rorbur, a todas estas casas nuevas que están cerca del mar. Pero no es un rorbur en lo absoluto. Tienen azulejos en el baño y calefacción en el piso y tienen ventanas ventanas. Así que ni siquiera es una copia. Solo tienen el mismo color. Son pequeños hoteles. Es solo un nombre Actualmente, Jack tiene un proyecto importante, renovar un rorbur de unos 100 años de antiguedad y que se encuentra en la bahía de Steine. Amante de la madera y del trabajo delicado de las antiguos carpinteros, Jack observa que cada pieza de ese antiguo rørbur fue elegida y unida con cuidado. Un cuidado y un tiempo de trabajo que casi parecen incompatibles con el ritmo vertiginoso de hoy.  Creo que este (rørbur) es bastante especial porque es de madera y está muy bien hecho … La madera ha sido trasladada desde el sur en barcos. Las trajeron aquí desde Trondelag y Helgeland, porque aquí en esta isla no tenemos madera ni bosques como estos (...)  Soy carpintero de profesión. Y me encantan estas cosas antiguas. Yo podría utilizar mi motosierra y hacer lo que tengo que hacer, Pero veo que lo han hecho todo a mano y apenas hay espacio entre las vigas. Y han trabajado mucho para que quede tan bonito. Así que, por ejemplo, ahora que voy a hacer esta puerta, tengo que usar mi motosierra y quitar la pared de madera, y ay, me duele tener que matar esta pared. Pero quedará bonito       Silent Steine: revivir una bahía y revivir a los rørburs El trabajo de Jack se enmarca en un proyecto más grande, forma parte del ambicioso deseo de repoblar una antigua bahía de pescadores que hoy se encuentra deshabitada. Repoblar es, tal vez, una palabra muy grande, por lo pronto, el proyecto de Evan, amigo de Jack, implica restaurar y renovar los rørburs que han sobrevivido los embates del tiempo. El objetivo, dice, Evan, no es turístico, él como otros residentes advierte que con la llegada del turismo de masa, lugares como Steine pueden convertirse rápidamente en estaciones turísticas y enterrar la memoria de la isla. Es particular, pero tanto la memoria de los pescadores y de la época del bacalao como otros eventos que marcaron la vida de los habitantes de entonces, siguen presentes en el discurso de hoy. Una de las primeras cosas que recibe al foráneo al llegar a Steine es una inmensa placa conmemorativa en honor a personas que fallecieron en 1906. Escrito en Noruego es difícil obtener más detalles, sin embargo, al poco tiempo de conversar con Jack y sin que se lo hubiésemos pedido, la explicación aparece.  La montaña se derrumbó. Fue una avalancha. Nieve, rocas y todo eso cayó sobre Steine. ¿Ves esa piedra? Esa roca enorme cayó en esa época. Fallecieron diecinueve personas que tenían entre 16 y 60 años. La tormenta se llevó la iglesia y también el hospital se quemó o se volcó. La carretera estaba antes en la costa, en el mar. Esa era la carretera. Mi viejo amigo venía desde lejos en su bote trayendo la leche a Steine. Dos veces al día venía. Hoy, todo eso ha quedado atrás, los rørburs de hoy - que no lo son - incluso tienen su propia televisión con cable y todo.   Frente al temor de que una nueva avalancha de turistas se lleve definitivamente lo que queda de Antigua Steine, Evan ha ido comprando los rørburs de la zona con un solo objetivo:  Preservar la memoria. Sí, eso es lo que estoy tratando de hacer. Renovar algunas de las cabañas y, tal vez más adelante, alojar a algunas personas y decirles que pueden vivir como pescadores durante unos días, pero no como turistas. Quiero renovarlo tal y como era antes, pero hacerlo de la manera correcta y no poner una televisión ni todas esas cosas.   Robert Capa también pasó por Stamsund Hoy en Stamsund solo existen dos supermercados para los mil habitantes permanentes. No existe ni farmacia ni hospital ni un bar. El único que cumple esas funciones el hotel del pueblo que es también el único y donde los precios no necesariamente invitan a multiplicar la clientela. Existe también un salón de té con un carrot cake buenísimo que es, probablemente, el único punto de encuentro social en Stamsund.  ¿Ves ese salón de té? Ningún lugar ha sido tantas cosas como ese salón de té. Al principio fue un prostíbulo, luego fue una farmacia, luego ni me acuerdo qué fue, pero ahora es un salón de té, dice Berit una residente de Steine, a unos 10 minutos en auto de Stamsund. Berit creció con los pescadores y los rørburs, ella recuerda los tiempos previos a 1980, cuando el mar de Noruega aún hervía de bacalao y cómo eso atraía a miles de pescadores. La bonanza de las islas y de Stamsund era tal que la tía de Berit logró que el famosísimo reportero de guerra y fotógrafo Robert Capa desvíe su trayectoria y vaya a Stamsund a observar la pesca del bacalao  No sé si él trabajaba para la revista Life o para quién. Era 1952, los Juegos Olímpicos se celebraban en Oslo y él ya estaba aburrido, quería volver a casa, pero le dijeron que no, que tenía que ir a cubrir la pesca del bacalao en las islas, y en realidad se suponía que debía ir a Svolvaer, porque es la capital de Lofoten. Siempre ha habido rivalidad entre Svolvaer y Stamsund... Cuando iba de camino, conoció a mi tía en el barco. Probablemente ella era tan habladora como yo. Así que ella le dijo: «No, no vas a ir a Svolvaer, vas a ir a Stamsund y te vas a quedar con mi familia», y así lo hizo. Se quedó aquí y tomó muchas fotos (...) se quedó con mi familia durante mucho tiempo. Como forma de retribución, invitó a mis padres y a mi tío y tía a París. Les dijo: «Cuando vayan a París, búsquenme». Así que fueron a París para reunirse con él, pero a él lo habían enviado a una reunión o algo así y les dejó un mensaje para que fueran a la agencia de fotografía Magnum y tomaran todas las fotos que quisieran. Escogieron algunas y Robert Capa también les dijo que podían ir a un restaurante y que pusieran todo en la cuenta de él. Así fue como estas fotos llegaron a Lofoten. El teatro y la cultura para preservar la memoria La memoria en Stamsund se mantiene viva no solo por el relato de historias como las de Berit o iniciativas como las de Evan sino también por la producción cultural activa del lugar. En Stamsund existen tres teatros en un radio menor a un kilómetro y para una población local de mil habitantes. Uno de los directores de teatro es Andreas Eilersten, él dirige el teatro Eilersten - Granados Alguien tiene que contar las historias. Y es. Es necesario. Uno de los primeros trabajos que hicimos aquí fue buscar historias, investigar para tener como un archivo para hacer teatro. Eso todavía está vivo. Que tenemos esos mitos, esa música, esas tradiciones, esas danzas y hay que transformarlo. Hay que intentar eso. Yo quiero que esa sea una inspiración para los artistas que vienen aquí a nuestro teatro, porque así sigue vivo, que la cultura, el arte no se quede parado. Andreas llegó a Stamsund hace 35 años y ha ido observando el cambio vertiginoso que ha desatado el turismo de masa. Él no está en contra del turismo, como todos los residentes de las islas saben que el ingreso de la industria turística es necesario para evitar que más ciudades sigan despoblándose. Andreas comenta que la isla de su padre también pescador, ahora está completamente deshabitada, pese a que durante la época del auge del bacalao habían barcos directos que lo conectaban con Londres. Uno podía ver a la gente de Lofoten con la misma moda que en Londres o en París, dice Andres quien advierte acerca del crecimiento acelerado del turismo Stamsund todavía no es de lo más turistificados, pero se nota que la gente está construyendo cada vez más casas para el turismo y más Airbnb. (...) Y esos problemas son no son únicos para Lofoten, es igual en Barcelona. Me gusta también ver gente aquí. Tampoco podemos tener pueblo de fantasmas. Pero hay maneras de hacer las cosas y el crecimiento demasiado rápido no está bien. Estamos hablando del tema del turismo porque realmente es algo que ha subido muy rápido en pocos años. El ejemplo de la montaña en Reinebringen que en 2020 tenía 50.000 visitantes subiendo la montaña y en 2024 250.000. Es un crecimiento muy muy, muy grande en muy poco tiempo y. Hay que preparar un poquito antes de abrir la puerta y decir Bienvenidos La basura, el principal problema Para un territorio con una población de 25 mil habitantes, recibir un flujo superior al millón de turistas al año implica una serie de enormes desafíos. El principal es el manejo de los desechos, de la basura y de los excrementos humanos que se acumulan en diferentes lugares. No es, felizmente, aún el caso de Stamsund donde los únicos paneles que vimos advierten contra el uso indiscriminado de drones y contra el hecho de acampar en cualquier lugar. Las autoridades saben, sin embargo que es una realidad y es por ello que el año pasado se aprobó una impuesto a los turistas, como un intento de empezar a paliar los primeros síntomas del sobreturismo. No se trata de un impuesto obligatorio sino a potestad de los municipios que pueden decidir si aplican o no esta tasa que no podrá superar el 5 % del precio del alojamiento. El sector hotelero critica una medida que penalizará a los noruegos sin resolver los problemas y que tal vez no se adapta a la realidad pues el problema de los desechos tiene que ver con que no existe suficiente infraestructura para recibir la avalancha turística.  Al respecto, el vice alcalde de Vestvagoy expresa también sus preocupaciones:  Nos gustaría tener más control sobre las personas que pasan la noche aquí. Si están haciendo turismo o acampando, nos gustaría organizar mejor las cosas para que puedan parar donde quieran pero que por la noche vayan a otros lugares, que estén preparados para acogerlos. Y el principal problema es que los baños y la basura se están desbordando con esta acampada salvaje. Es un problema, sí. No es un problema enorme, pero existe. Por lo tanto, le corresponde a la comunidad hacer mejores arreglos con los baños, con el lavado y la información, dónde se puede ir al baño, dónde se puede lavar, dónde se puede hacer esto y aquello, para que los turistas sepan cómo deben actuar. Así que estábamos trabajando desde el municipio en este tema. Y las empresas privadas también están estudiando esto. Frente a destinos turísticos cada vez más saturados, las islas Lofoten se convierten en una elección sin pierde. Pese a encontrarse casi al extremo del mundo, sus temperaturas en verano bordean los 24 grados centígrados, las vistas desde las montañas son mágicas, el mar ha vuelto a ser generoso, el skrei o bacalao noruego ha regresado a las corrientes del mar de Noruega, y a medianoche es posible ir a la playa a observar el mágico espectáculo de un sol que jamás duerme. En Lofoten, los animales se pasean aún con los humanos, las gaviotas, las águilas, las nutrias, los peces, las ballenas, los salmones; en pleno siglo XXI, en Lofoten los niños aún salen por la noche a manejar bicicleta, y el turista sabe que puede recorrer largas y solitarias carreteras sin temor alguno, ni a la oscuridad ni a otros humanos pues en estas tierras todo el mundo se conoce y aún se saluda al cruzarse en el camino. Como antes frente a la fiebre del bacalao, hoy las islas Lofoten enfrentan un nuevo desafío, pero tal vez han aprendido ya la lección: cuotas y moderación y no pescar ni turistas ni bacalao más de lo permitido.

The Shulhan Aruch (in Bet Yosef) presents a list of Berachot which a Jew recites as part of his daily routine, showing that at least on weekdays, one will generally reach the required sum of 100 daily Berachot without difficulty. In this list, he includes the nighttime Shema (which includes the Beracha of "Ha'mapil") as part of the total of the following day's Berachot – clearly indicating that the "day" with regard to this requirement begins in the evening. Meaning, when Halacha requires one to recite 100 Berachot each day, this means that one must recite 100 Berachot from after sunset until sunset the following day. The Torat Haim Sofer disagrees, noting that the Birkot Ha'shahar (morning blessings) cover the period from the morning through the next night. These Berachot thank Hashem for various phenomena that we experience each day, and we recite them in the morning, not at night. By the same token, the Torat Haim Sofer asserts, the requirement of 100 Berachot applies to the period from the morning through the following nighttime. According to this view, we have a partial solution to the problem discussed in a previous installment regarding Shabbat, when the Amida consists of only seven Berachot – as opposed to the 19 Berachot of the weekday Amida – making it more difficult to reach the total of 100 Berachot. If the "day" begins in the morning, then the 19 Berachot during the Amida on Mosa'eh Shabbat count toward that day's total, making it at least somewhat less difficult to reach a total of 100. This point reinforces our previous inference that the Shulhan Aruch did not accept this opinion, as the Shulhan Aruch did not mention the Mosa'eh Shabbat prayer as a partial solution to this problem. (As we saw, the Shulhan Aruch writes that listening to the Berachot over the Torah reading counts toward the sum of 100 Berachot.) Regardless, Hacham Ovadia Yosef ruled that the "day" begins at sundown, and thus one must ensure to recite 100 Berachot from the period between sundown until sundown the following day. The period in between sunset and Set Ha'kochavim – nightfall, when the stars become visible – is called Ben Ha'shemashot. (There is considerable discussion regarding the length of Ben Ha'shemashot, but let us assume for our purposes that it extends for 13 minutes after sunset.) This is a time of Halachic uncertainty, as it is unknown whether this period is considered daytime or nighttime. The question thus arises as to whether Berachot recited during this period count toward the previous day's total number of Berachot, or the next day's total. The answer emerges from a position taken by Hacham Ovadia Yosef in numerous contexts regarding the status of Ben Ha'shemashot, applying the principle of "Sefek Sefeka" (literally, a "double doubt"). This principle says that when there is a Halachic uncertainty, but one of the two possibilities is itself uncertain, as there is another doubt at play, then this second doubt tips the scales, so-to-speak, in favor of the other side of the initial uncertainty. In the case of Ben Ha'shemashot, we are uncertain whether this period qualifies as daytime or nighttime – but the possibility that it qualifies as nighttime is subject to a different question. Rabbenu Tam (France, 1100-1171) maintained that halachic sunset occurs not what we consider sunset – when the sun dips below the western horizon – but nearly an hour later. Accordingly, there are two reasons why we might consider the period of Ben Ha'shemashot daytime: 1) perhaps Ben Ha'shemashot really is part of the day; 2) perhaps Halacha follows Rabbenu Tam's opinion, that what we consider Ben Ha'shemashot is actually the period preceding sundown, and Ben Ha'shemashot begins much later. (Hacham Ovadia also noted a third factor – a view that Ben Ha'shemashot begins a half-minute after the period we consider to be Ben Ha'shemashot.) On this basis, Hacham Ovadia ruled that as a practical matter, one may assume that Ben Ha'shemashot is still Halachic daytime. Thus, for example, on Ereb Yom Kippur, if someone was unable to put on his Tallit before sunset, he may still do so – and recite the Beracha – during the period of Ben Ha'shemashot after sunset, based on the assumption that it is still daytime. Likewise, if a person did not read the Megilla reading on Purim before sundown, he may do so after sundown, during Ben Ha'shemashot, and recite the Berachot over the reading. Another example is Berit Mila on the child's eighth day– if the Mohel was delayed, and arrived right after sunset, he may perform the Berit and recite the Berachot, as long as it is still within the period of Ben Ha'shemashot. This applies also to the "Hefsek Tahara" inspection that a married woman must perform to establish the cessation of bleeding so she can begin the "Shib'a Nekiyim" (seven clean days). This inspection must be made before sundown, but if a woman was unable to do so before sunset, she may perform the inspection during the period of Ben Ha'shemashot. Applying this principle to our subject, Berachot recited during the period of Ben Ha'shemashot after sunset are counted toward the previous day's total of Berachot, as we assume that this period has the status of Halachic daytime. Summary: The obligation to recite 100 Berachot each day means that one must recite 100 Berachot from sundown until sundown the next day. Berachot which one recites during Ben Ha'shemashot – the 13-minute period after sundown – count toward the previous day's total.

Zwei Paare finden auf Island die Liebe. Sie trennen 100 Jahre, doch es verbindet sie die Frage nach der Zugehörigkeit. Berit Glanz erzählt in ihrem Roman "Unter weitem Himmel" Beziehungen über zeitliche und kulturelle Grenzen hinweg. Glanz, Berit www.deutschlandfunkkultur.de, Lesart

Hempel, Berit www.deutschlandfunkkultur.de, Studio 9

Zwei Paare finden auf Island die Liebe. Sie trennen 100 Jahre, doch es verbindet sie die Frage nach der Zugehörigkeit. Berit Glanz erzählt in ihrem Roman "Unter weitem Himmel" Beziehungen über zeitliche und kulturelle Grenzen hinweg. Glanz, Berit www.deutschlandfunkkultur.de, Lesart

Jim Knopf, Momo und der Drache Fuchur – mit seinen Romanfiguren fesselte Michael Ende Generationen. Seine Bücher verkaufen sich millionenfach und wurden verfilmt. Doch glücklich war er damit nicht. Ende wollte mehr sein als ein Kinderbuchautor. Hempel, Berit www.deutschlandfunk.de, Kalenderblatt

Zwei Paare finden auf Island die Liebe. Sie trennen 100 Jahre, doch es verbindet sie die Frage nach der Zugehörigkeit. Berit Glanz erzählt in ihrem Roman "Unter weitem Himmel" Beziehungen über zeitliche und kulturelle Grenzen hinweg. Glanz, Berit www.deutschlandfunkkultur.de, Lesart

Berit Hoffmann, CEO and co-founder of Korl, joins The Tech Trek to share her candid journey from big tech leader to late-stage startup founder. With a resume that includes Google, Dell, and Sisu, Berit could have landed any top role—but she chose the riskier path of building her own AI company while raising two kids and fundraising while seven months pregnant. In this episode, she opens up about the internal tug-of-war, the realities of balancing family and founder life, and how she's navigating the fast-moving, hype-driven world of AI. If you're a tech professional wondering when—or whether—to make your own leap, this one's for you.Key Takeaways:Experience doesn't remove fear—but it can sharpen your confidence in taking big risksAI founders must constantly recalibrate as models evolve and moats evaporateThe best startups fall in love with the problem, not the initial solutionYou don't have to wait for perfect timing—it might never comeExecution and clarity win over buzzwords in a crowded AI marketTimestamped Highlights:00:44 — What Korl actually does and why it's different from other AI presentation tools02:30 — Why Berit waited to found a startup and how early roles shaped her confidence07:03 — The hidden opportunity costs and fears of starting later in life11:38 — Her zero-to-one playbook: validate the problem deeply before writing a line of code15:50 — Fundraising in the age of AI hype and navigating the balance between clarity and buzz20:33 — How she processes new AI releases and adapts strategy without spinning out24:45 — What it was really like to raise VC funding while visibly pregnant30:11 — Her honest take on founder-parent balance: sometimes 80% has to be enoughQuote of the Episode:“There's still such a gap between what many AI tools promise and what they actually deliver. Closing that gap is all about execution—and that's where startups win.”Resources Mentioned:Koral: https://www.getkoral.comConnect with Berit on LinkedIn: https://www.linkedin.com/in/berithoffmann/Call to Action:Enjoyed the conversation? Follow The Tech Trek for more real stories from tech builders and startup leaders. Share this episode with someone who's debating their next leap—you never know what might spark them to go for it.

Although it is customary to refrain from eating meat during the Nine Days (from the 2 nd of Ab through Tisha B'Ab), Hacham Ovadia Yosef ruled that eating meat is allowed for health purposes. For example, if a physician advised a patient to eat meat for his health, or if a patient is recovering from illness or from a procedure and he wishes to eat meat to make him feel stronger, he may do so. In fact, Hacham Ovadia ruled that since meat during the Nine Days is forbidden by force of custom, and not according to the strict Halacha, there is room to allow anyone who feels a medical need to eat meat to do so. However, Hacham Ovadia cautioned that a healthy person who has no need for meat, but simply wants to eat some meat during the Nine Days, must not do so, and violating this custom without a valid reason constitutes a grievous sin. Additionally, if a patient's medical need can be met by eating fish, then this should be preferred. A pregnant woman who experiences a craving for meat may – and, in fact, must – be given meat, as failing to satisfy a craving for a particular food during pregnancy could endanger the fetus. A woman within thirty days after childbirth, and a woman who is nursing an infant, may eat meat in order to maintain her strength. Hacham Ovadia considered the possibility of allowing even a woman during menstruation to eat meat if she feels the need, as she might be weakened by the loss of blood, though he remained uncertain about this leniency. One who eats meat during the Nine Days for medical reasons does not require Hatarat Nedarim (annulment of vows) before eating meat. Normally, one who discontinues a custom must first perform Hatarat Nedarim, but in this case, since the custom allows eating meat for health purposes, the patient does not break the "vow" by eating meat. However, a patient with a chronic condition that will always require him to eat meat during the Nine Days, who thus needs to permanently discontinue the practice of refraining from meat, should perform Hatarat Nedarim. Is it permissible to feed meat to children during the Nine Days? When it comes to non-kosher food, there is a debate among the Rishonim as to whether one may feed children food that is forbidden Mi'de'rabbanan – by force of Rabbinic enactment. All agree that one may not feed a child food that the Torah itself forbids, but the Rashba (Rav Shlomo Ben Aderet of Barcelona, Spain, 1235-1310) maintained that foods proscribed by the Rabbis may be fed to children. According to the Rashba, it would certainly be permissible to feed children meat during the Nine Days, as meat is forbidden in this period only by force of custom. The Rambam, however, ruled that no forbidden food may be fed to children, even food which the Torah permits but the Sages prohibited. Accordingly, the Mishna Berura ruled that one may not feed meat even to very young children during the Nine Days. Hacham Ovadia Yosef, however, disagreed, arguing that meat is not forbidden at all during the Nine Days, and we refrain from meat only by force of custom. Moreover, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) maintained that the custom to refrain from meat during the Nine Days from the outset did not include children. Another reason to permit feeding meat to children is that according to some opinions, this custom has the status of a vow, and children are allowed to eat food proscribed merely by force a vow. Additionally, a number of Poskim noted the frailty of children, particularly in modern times, such that denying meat to children who are accustomed to eating meat could adversely affect their health. And, it is permissible to feed children food whose permissibility is subject to a debate among the Poskim, and the practice to refrain from meat during the Nine Days is not universally accepted. For all these reasons, Hacham Ovadia maintained that children should not be denied meat during the Nine Days. The only exception he made was for a twelve-year-old boy, who, since he will soon become a bar-mitzvah, should be trained not to eat meat during this period. (It is worth noting that when it comes to fasting, Hacham Ovadia felt very strongly that children should not be allowed to fast, as they require food for their health. He ruled that children under the age of bar-mitzvah – even twelve-year-olds – should not fast, even on Yom Kippur, and that Rabbis should announce in the synagogue on Yom Kippur that parents should return home to make sure their children eat.) It is permissible during the Nine Days to eat meat and drink wine at a Se'udat Misva – meaning, a meal that constitutes a Misva. One who wishes to eat meat at a Se'udat Misva does not require Hatarat Nedarim, because the custom itself allows eating meat at such an event, and thus the "vow" is not being broken. One example is the meal celebrating a Berit Mila. All guests who were invited to participate in the meal may partake of meat and wine, but clearly a person who does not know the family cannot just show up at the meal in order to enjoy meat and wine. Although it is permissible to eat meat at a Berit, one may not take some meat home from the meal; eating meat is allowed only at the meal itself. The leftover meat should either be frozen or distributed to the needy. However, the infant's father, the Mohel and the Sandak are allowed to eat meat that entire day. For them, the day of the Berit is a Yom Tob, and so they may eat meat at any point during that day, even after the meal. Meat may be eaten at a Berit even in the case of a "Mila She'lo Bi'zmanah" – a Berit that was performed after the infant's eighth day because he was sick and unfit for circumcision on the eighth day. However, if the baby was deemed healthy enough for a Berit Mila before the Nine Days, the Berit may not be delayed until the Nine Days for the purpose of serving meat and wine, as it is forbidden to unnecessarily delay a Berit. And if the Berit was unnecessarily postponed until the Nine Days, meat and wine may not be eaten at the meal. Hacham Bension Abba Shaul (Israel, 1924-1998) ruled that if the Berit was cancelled at the last minute because the infant became sick and unfit for circumcision, the meat that was prepared for the Se'uda may be eaten, despite the fact that no Berit took place. He bases this ruling on the principle that if a person genuinely tried performing a Misva, but was unsuccessful due to circumstances beyond his control, he is nevertheless credited with the fulfillment of a Misva. Since he planned to perform the Misva and attempted to do so, he receives credit for a Misva despite the outcome. Hence, if the infant suddenly became unfit for Berit Mila, the parents are nevertheless considered to have fulfilled the Misva of giving him a Berit that day, and thus the meal qualifies as a Se'udat Misva, where meat and wine may be served. The customary Zohar recitation conducted on the night before a Berit does not qualify as a Se'udat Misva, and thus meat may not be eaten at this event. This is the ruling of Hacham Ovadia Yosef. The meal at a Pidyon Ha'ben is considered a Se'udat Misva, and thus meat is allowed. If a boy turns thirteen during the Nine Days, and a meal is held on his birthday to celebrate the occasion, then this meal qualifies as a Se'udat Misva, and meat may be served. However, if the meal is held on a different day, and not on his birthday, then meat may not be eaten at the meal. If the boy's birthday is Ereb Rosh Hodesh Ab, the meal should be postponed until after Tisha B'Ab. A Siyum celebration following the completion of the study of a Masechet (tractate of Gemara) constitutes a Se'udat Misva, and meat may be eaten at such an event. All those invited to participate in the meal may eat meat, even if they were not involved at all in the learning of the Masechet. If a Siyum is made in a meat restaurant, those who happen to be in the restaurant may listen to the Siyum and eat meat (though it would certainly be inappropriate to intentionally go around to meat restaurants in the hope of finding a Siyum). Hacham Ovadia Yosef ruled that it is permissible to specifically schedule the completion of a Masechet for the Nine Days, though one who finished a Masechet before the Nine Days may not intentionally leave the final line for the Nine Days for the purpose of eating meat. Although some people look askance at the widespread practice to arrange Siyum celebrations for the Nine Days in order to permit meat, many great Rabbis not only approved of this practice, but even encouraged it. Some explained that by celebrating Torah learning we actually make a significant contribution to the rebuilding of the Bet Ha'mikdash. And it is told that the Ba'al Shem Tob (founder of Hasidism, 1698-1760) specifically arranged his Torah learning such that he would make a Siyum during the Nine Days – not because he craved meat and wine, but rather because this weakened the power of the Satan. The Satan wields great strength during this time of year, and one way we overpower the Satan is by increasing our Torah learning and celebrating our learning accomplishments. In fact, the letters that spell Satan's name – Samech, Mem, Alef and Lamed – can be read as an acrostic representing the phrase "Siyum Masechet En La'asot" – "Do not make a Siyum of a Masechet," or "Se'udat Misva En La'asot" – "Do not make a Se'udat Misva." The Satan specifically does not want us to conduct Siyum celebrations, and so we are encouraged to do so during this period when the Satan's strength is at its height. Thus, as many great Sages encouraged making Siyum celebrations during the Nine Days – and especially in light of the fact that to begin with, meat and wine are forbidden during this period only by force of custom – one should not object to those who make Siyumim for the sake of permitting meat and wine. Hacham Ovadia writes that it is improper for several people to divide a Masechet between them, such that each studies only a small portion, for the sake of conducting a joint Siyum. The Jewish community of Izmir, Turkey, had the custom not to allow meat at a Siyum during the Nine Days, and to eat fish, instead. Hacham Ovadia ruled that members of that community who settled in Eretz Yisrael may adopt the lenient practice of eating meat at a Siyum. A mourner in the twelve-month period of mourning for a parent, Heaven forbid, may attend a Siyum celebration as long as no music is played. As music is not permitted at a Se'udat Misva during the Nine Days, a mourner is allowed to attend and partake of meat and wine.

Shalom Truth-Seekers in Yeshua Messiah. This is the first installment in a series of detailed teaching on the Hebrew concept of “covenant” (or “Berit”) and its foundational role in the faith and salvation of God's (i.e. Yehovah's) chosen ones. In this installment we introduce the Hebrew concept of covenant by exploring the term's meaning. We also emphasize its significance as a sacred, legally binding relationship between Yehovah (God) and His chosen people, Yisra'el/Yasharal, with its physical and spiritual implications for all humanity. The teaching critiques denominational misunderstandings and highlights covenant's Torah roots and its wider scriptural (i.e. both Tanach and Brit HaDashah) importance. Introduction to the Covenant Series We begin by recalling a previous post on Genesis 12:3. The title of that post is: Does "I Will Bless Those Who Bless and Curse Those Who Curse," Apply to the Modern Nation of Israel? (If you've not had the opportunity to listen to or read that post, we humbly invite you to do so by clicking this link https://www.themessianictorahobserver.org/2025/06/28/does-i-will-bless-those-who-bless-and-curse-those-who-curse-apply-to-the-modern-nation-of-israel/) In that post we clarified that the verse is not a command to bless the modern nation-state of Israel. But rather the verse is a prescriptive covenant provision. This provision states that those who treat God's chosen people, according to Torah principles, receive Yah's favor, while those who mistreat them face divine harm. And thus, covenant is central to God's relationship with His covenant people, Israel/Yisra'el/Yasharal. And it was that post that has prompted this covenant teaching series. In this series, we will explore the refined and broader principles of covenant that link it to God's/Yah's Grand Plan of Salvation, Restoration, and Redemption through the Person and Ministries of Yeshua HaMashiyach. Also in this post, we stress that denominational Christianity often fails to grasp the true Hebrew concept of covenant's significance because of their overall rejection of Torah and Hebraic principles. Because of denominationalism's wholesale rejection of Torah and Hebraic principles, they fail to recognize that the covenant is the sole pathway to a true relationship with God/Yehovah. That God-human relationship was established originally with Abraham and came to its fullest realization in the Person and Ministries of Yeshua Messiah. We will see that faithfulness to Torah and covenant obedience are essential for salvation and entry into the Kingdom of Heaven (Mat 7.22-23). Understanding the Hebrew Concept of Covenant Covenant, or "Berit" (in Hebrew), is a set apart, legally binding relational agreement between God/Yehovah and His chosen people. (Later on in this series we will see that Yah's chosen people are not limited to just the biological descendants of Avraham, Yitschaq, and Ya'achov.) But covenant frames the established relationship between God and His chosen ones with rules/behavioral expectations, obligations, and promises. Secularists may view a covenant much like a contract. But we will see as we delve deeper into the covenant Yah established/cut with His chosen ones that the concept of covenant is deeper. It's akin to a marriage-like partnership that is characterized by love, grace, and mercy. Both parties of the relational covenant agreement are bound to uphold the tenets of the established covenant. But God's faithfulness ensures the covenant's integrity, even when the covenant's human-signatory to the covenant, fail to keep their end of the covenant agreement. This faithfulness on God's/Yehovah's part is an immutable trait of God. Moseh described this character trait accordingly:  “Yehovah/God is not a man that He should lie, nor a son of man (i.e. a human being) that He should repent (i.e. change His mind). Has He said and will He not do it? Or has He spoken, and will He not establish it?” (Numbers 23:19; LSB) The covenant (sometimes referred to as a blood covenant) is solemnly "cut" or established through an ancient middle eastern ritual that involves animal sacrifices. This bloody, solemn act symbolizes the serious and binding nature of the agreement (Gen 15). The Hebrew word "Berit" pictographically combines elements representing family, leadership, work, and consent. These elements underscore the covenant's relational and purposeful dimensions. Key Biblical Covenants We furthermore outline the five major expansions of Yah's covenant with His chosen ones: The Noahic Covenant (Genesis 6 and 9) The Patriarchal Covenant with Abraham and his descendants (Genesis 12, 15, 17) The National Covenant given through Moses at Sinai (Exodus 19-24) The Davidic Covenant with King David (2 Chronicles, Psalms, Isaiah) The New or Renewed Covenant prophesied by Jeremiah and Ezekiel (Jeremiah 31:31-34; Ezekiel 36:26-38) Each covenant expansion reveals aspects of God's/Yah's immutable character and the love He has for His set apart people. These expansions include expectations Yah for His covenant people. These expansions of covenant shape Israel's identity and sacred mission on the earth. The Commonness and Uniqueness of Covenants While covenants were common in the ancient Near East, often understood by scholars as treaties that various kings established with their vassals, the Hebrew covenant is unique. For we find that it is initiated solely by God acting from a position of sovereignty. God/Yah offers to His chosen ones a non-negotiable invitation to enter into a relationship with Him that is based on grace and love. Humans may accept or reject that invitation, but they cannot alter the terms of that covenant. Why? Because it is God/Yah Who carries the covenant's weight. Not from a position of subjugating His people, but from an expression of His desire for loving communion with His people. The covenant is thus a sacred bond with rules that both parties must honor. Those who accept the terms of the covenant commit to loving God (and loving God/Yah comes through faithful obedience to Him) and loving one another (Luk 10:27). The prophet Jeremiah's words to the Babylonian captives illustrate God's faithfulness to His covenant despite Israel's failures (chapter 29). Because of Yah's steadfastness to His Covenant, He promises Judah restoration and a future of peace. Greek Understanding of Covenant and Terminology In this teaching we also contrast the Hebrew "Berit" with the Greek "diatheke" that is used in the New Testament and in the LXX/Septuagint. While "diatheke" can refer to a “will” or “testament,” the Greek version of covenant does not capture the rich spiritual depth of the Hebrew, which involves an enduring, intimate relationship that has far-reaching implications for humanity's salvation. Varying Definitions of Covenant We list several scholarly definitions for covenant, some of which emphasize covenant as an alliance, compact, treaty, or sacred kinship bonds. The Hebrew understanding of covenant, however, centers on relationship, promises, and expectations established uniquely by God/Yehovah with Israel/Yisra'el/Yasharal. Conclusion We conclude our discussion by emphasizing the necessity of understanding covenant from a Hebrew perspective that is rooted in Torah, the Prophets, and the Writings. A Greek-only or New Testament-only view limits comprehension of this critical concept and the one that embraces it from that Greek perspective risks missing the covenant's full significance for individual believers and the collective identity of Israel. The covenant remains the foundation for humanity's salvation and our entry into the Kingdom of God (i.e. the Malchut Ahlohim).  

Sommerferiespecial #3: Berit Freyheit fra Bag om Købehavn mødes med Kalle Kühlmann fra De Røde Fjer - og de fortæller hinanden om fire københavnske skæbnestunder - i tre episoder. København er ikke bare bygninger og gader – den er mennesker og begivenheder midt i stormen. Berit og Kalle dykker ned i 8 øjeblikke, hvor byen ændrer sig. Se mere om De Røde Fjer her Facebook: Bag om Københavns podcast + nyhedsbrev

Sommerferiespecial # 2: Berit Freyheit fra Bag om Købehavn mødes med Kalle Kühlmann fra De Røde Fjer - og de fortæller hinanden om fire københavnske skæbnestunder - i tre episoder. København er ikke bare bygninger og gader – den er mennesker og begivenheder midt i stormen. Berit og Kalle dykker ned i 8 øjeblikke, hvor byen ændrer sig. Se mere om De Røde Fjer her Facebook: Bag om Københavns podcast + nyhedsbrev

Sommerferiespecial #1: Berit Freyheit fra Bag om Købehavn mødes med Kalle Kühlmann fra De Røde Fjer - og de fortæller hinanden om fire københavnske skæbnestunder - i tre episoder. København er ikke bare bygninger og gader – den er mennesker og begivenheder midt i stormen. Berit og Kalle dykker ned i 8 øjeblikke, hvor byen ændrer sig. Se mere om De Røde Fjer her Facebook: Bag om Københavns podcast + nyhedsbrev

Can Tefillin Be Worn Again After Musaf on Rosh Hodesh for a Berit Mila? Rosh Hodesh presents a unique halachic situation. On one hand, it is a semi-Yom Tob , and thus many customs are softened or adjusted. On the other hand, Tefillin are not typically worn during Musaf , as the spiritual "Ot" (sign) of the day is already present in the Musaf offering itself. So what happens when a Berit Mila takes place after Musaf on Rosh Hodesh —can the Tefillin be worn again? Tefillin and Musaf on Rosh Hodesh: What's the Rule? On Rosh Hodesh: Tefillin are worn throughout Shaharit until Musaf . Before Musaf begins , it is customary to remove Tefillin out of respect for the added sanctity of the day. This is based on the idea that Rosh Hodesh has its own "sign"—its Korban Musaf —and we do not "add a sign upon a sign." This is the standard Halacha practiced in both Ashkenazi and Sephardi communities. But What If There Is a Berit Mila After Musaf? If a Berit Mila takes place after Musaf , the question arises: may one put Tefillin back on to enhance the Misva? The answer is: Yes . Hacham Ovadia Yosef, the Ben Ish Hai, and many Poskim rule that one may put Tefillin back on after Musaf for the sake of a Berit Mila . Since the Berit Mila itself is a sign ( Ot ), the Tefillin complement and enhance it. This is not considered adding a sign upon a sign because the Misva of the Berit changes the framework—you're wearing Tefillin not for the day, but for the ceremony. How Should One Do This? Wash hands (Netilat Yadayim) before putting the Tefillin back on. Say Shema Yisrael or learn a small amount of Torah while wearing them. Remove them immediately after the ceremony concludes. Important: One does not recite a new Beracha when re-wearing the Tefillin in this context. The act is an enhancement, not a fresh fulfillment of the daily obligation. What If Someone Already Removed Their Tefillin? If the person already removed Tefillin after Shaharit or Musaf, he may still put them back on for the purpose of the Berit , as long as it's shortly thereafter and not hours later. However, it's ideal to delay removing Tefillin until after the Berit if one knows in advance that a Brit will be taking place. Summary: On Rosh Hodesh, Tefillin are removed before Musaf. If a Berit Mila occurs after Musaf, one may re-wear Tefillin for the ceremony. No Beracha is recited, and they should be removed after the Berit ends.

Should Tefillin Be Worn During a Berit Mila—and Do All Attendees Share in the Misva? A Berit Mila is one of the holiest events in Jewish life, symbolizing the covenant between Hashem and Am Yisrael. Tefillin, too, are a sign of this covenant. So when a Berit Mila takes place during or after Shaharit, should one continue wearing Tefillin for the ceremony? And is the Misva of the Berit shared by all who are present? Are Tefillin and Berit Mila Connected? Yes. Both Tefillin and Berit Mila are called an "Ot"—a sign of the Jewish people's bond with Hashem: Berit Mila is the physical covenant, marked on the body. Tefillin are a daily reaffirmation of that covenant, worn on the body as a public declaration. The Zohar teaches that these "signs" complement each other, and the greater the combination of "Otot" present, the stronger the spiritual impact. Should One Keep Tefillin On During the Berit? Yes— ideally, a person should keep his Tefillin on during the entire Berit Mila ceremony , even if it takes place after Shaharit has ended. This applies even if the Berit occurs after Musaf on a weekday or Rosh Hodesh (more on that in the next Halacha). Keeping the Tefillin on during the Berit adds to the holiness of the moment. Many great Rabbis, including Hacham Ben Zion Abba Shaul, would be careful not to remove their Tefillin until the Berit was completed. Exception: If it is extremely late and the person must go to work or is in discomfort, he may remove them after Tefilla—but if possible, it is praiseworthy to wait. Does Every Attendee Share in the Misva? Absolutely. According to many Rishonim and Aharonim: The Misva is not only on the father and Mohel. All those present —men standing respectfully and celebrating the moment— are rewarded for participating in the Misva . Rav Hida writes that being present for a Berit Mila is like joining in a public Kiddush Hashem. Therefore, remaining in Tefillin and treating the Berit with reverence—even as a bystander—brings spiritual reward. Extra Care During the Ceremony Because the Tefillin are on during the Berit: One should avoid casual chatter. Try to stand respectfully and listen to the Berachot. If possible, recite verses of Torah quietly or say Tehillim until the ceremony concludes. Summary: Tefillin should remain on during a Berit Mila whenever possible—even after Shaharit. All those present share in the Misva—not just the father or Mohel. Wearing Tefillin during the ceremony enhances its holiness and connects the covenant of the body (Berit) with the covenant of the mind and heart (Tefillin).

Nun machen wir eine kleine Zeitreise: wir lernen den Musikproduzenten Nick Launay kennen – dank der aus Österreich stammenden und in Los Angeles lebenden Künstlerin Berit Gilma. Berit Gilma ist selbst Musikerin und arbeitet als Art Direktor mit dem Filmkomponisten Danny Elfman zusammen, 2023 war sie für einen Grammy nominiert in der Kategorie Grafik Design für das Boxset zum Danny Elfman Album BIG MESS. Bei ihrer Grammy Nomination Party war Nick Launay zu Gast und die beiden haben sich angefreundet. Wie wir gleich hören werden ist Nick ein toller Geschichtenerzähler und als Produzent war und ist Nick Launey beteiligt an zahlreichen legendären Alben der Musikgeschichte.Wie wurde ein punkbessesenener Teenager aus London zu einem gefragten Musikproduzenten? Jemand der nicht nur mit Johnny Rotten von den Sex Pistols zusammenarbeitet, sondern auch mit Nick Cave, den YeahYeahYeahs und Paris Jackson? Sendungshinweis: FM4. Homebase, 23.06.2025, 20 Uhr

In this episode of the Crack House Chronicles we discuss the murder of 18 year old Berit Beck from Sturtevant Wisconsin. Berit heads out of town for job training and disappears before she arrives. Two decades pass with no answers but soon after, that would change. https://www.crackhousechronicles.com/ https://linktr.ee/crackhousechronicles https://www.tiktok.com/@crackhousechronicles https://www.facebook.com/crackhousechronicles Check out our MERCH! https://www.teepublic.com/user/crackhousechronicles Sources: https://www.postcrescent.com/story/news/2016/06/10/timeline-berit-beck-murder-case/85700072/ https://www.postcrescent.com/story/news/2018/02/11/reflecting-untimely-horrifying-death-berit-beck/320899002/ https://www.postcrescent.com/videos/news/investigations/2015/04/29/25900221/  

In this second episode of our two-part series for early career educators, long-time teacher and author, Berit Gordon, explores practical, compassionate strategies that center both teacher growth and administrator sustainability.Berit, author of The New Teacher Handbook, highlights how bite-sized professional development and human-centered leadership can shift the culture for new educators and the students they serve. She explains how her book serves as a recipe guide for creating supportive, manageable routines, and why giving yourself and others permission to be good enough is sometimes the most powerful leadership move of all.If you're invested in teacher retention, this episode is for you. Berit is in conversation with her Heinemann editor, Zoë Ryder White, who opens the conversation.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

In this episode, Berit Gordon dives into the real challenges facing new teachers. A longtime educator in New York City public schools, and author of The New Teacher Handbook: 110 Strategies to Problem-Solve the Hard Parts of Teaching, Berit talks about the daily pressures, emotional strain and hurdles that often push passionate educators to the brink. But she doesn't just name the problem, she offers solutions.You'll hear strategies for managing behavior, building routines, and protecting your energy when the system feels stacked against you. It's honest, it's hopeful, and it's exactly the kind of conversation new teachers and those who support them need right now. Berit is joined by her editor at Heinemann, Zoe Ryder White, and begins by reflecting on how the teaching profession has changed.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Hempel, Berit www.deutschlandfunkkultur.de, Fazit

Velkommen til en ny episode av Overskuddsliv!I dag har jeg med meg min aller første gjest i studio – nemlig legen, forfatteren og formidleren Berit Nordstrand. Sammen snakker vi om kosthold, tarmflora og hvordan maten vi spiser påvirker både kropp og sinn. Berit er kjent for å gjøre kompleks forskning lett å forstå, og i denne episoden deler hun raust av sin kunnskap om hvordan tarmen vår faktisk spiller en nøkkelrolle i hvordan vi har det – både fysisk og mentalt. Du får høre om:

Tunes: From A Selkie's Progress: The Traveler to the Forest, “Cha ‘n ‘eil Cailleach agam fhein” (I am Alone Since my Wife Died), The Storm Rescue, Lord Bateman, Corrienessan's Salute, Selkie's Lament, Resolve, Dundee, Clark Colven, Fa La La, Shoals of Herring, Robin Hood's Preferment (The Noble Fisherman) Ewan MacColl: The Shoals or Herring Berit Allison: Selkie's Lament Arthur Knevett: Lord Bateman, Sung Ballad by Me: Clark Colven, Robin Hood's Preferment, On Monday, April 7th, A Selkie's Progress will be available here: https://jeremykingsbury.bandcamp.com/album/a-selkies-progress Here are some ways you can support the show: You can support the Podcast by joining the Patreon page at https://www.patreon.com/wetootwaag You can also take a minute to leave a review of the podcast if you listen on Itunes! Tell your piping and history friends about the podcast! Checkout my Merch Store on Bagpipeswag: https://www.bagpipeswag.com/wetootwaag You can also support me by Buying my Albums on Bandcamp: https://jeremykingsbury.bandcamp.com/ You can now buy physical CDs of my albums using this Kunaki link: https://kunaki.com/msales.asp?PublisherId=166528&pp=1 You can just send me an email at wetootwaag@gmail.com letting me know what you thought of the episode! Listener mail keeps me going! Finally I have some other support options here: https://www.wetootwaag.com/support Thanks! Listen on Itunes/Apple Podcasts: https://podcasts.apple.com/us/podcast/wetootwaags-bagpipe-and-history-podcast/id129776677 Listen on Spotify: https://open.spotify.com/show/5QxzqrSm0pu6v8y8pLsv5j?si=QLiG0L1pT1eu7B5_FDmgGA

Der Kulturpodcast Lakonisch Elegant verabschiedet sich und macht Platz für etwas Neues in der Zukunft. Doch bevor er verschwindet, geht es im Gespräch auf der Leipziger Buchmesse noch über das Thema "Comeback" - zunächst in der Literatur. Watty, Christine; Harrabi, Kais; Glanz, Berit; Franzen, Johannes; Sahner, Simon

Da er det endelig offisielt. Niklas har fått seg kjæreste! Og ikke nok med det, for Baas har også vært på date! Og ikke nok med det, vi har også sluppet en ny låt. Og ikke nok med det, Baas elsker en lytter og trang forhud er kjipt liksom.

The Gemara teaches in Masechet Ta'anit (29), "Mi'shenichnas Adar Marbim Be'simha" – "When Adar comes, we increase our joy." Rashi explains, "Because of the miracles that were performed for Israel – Purim and Pesah." According to Rashi, then, the special joy of Adar is due to two miracles – the Purim miracle, and the miracle of the Exodus which we celebrate on Pesah. It thus emerges that the obligation to be joyful applies not only during Adar, but also during Nissan, in which we celebrate the miracle of Yesi'at Misrayim. Our Rabbis explain this observance on the basis of the concept of "Hazaka." When something happens once, it could be just a fluke, and does not necessarily reflect a consistent pattern. But when it happens twice (according to one view in the Gemara), then this establishes a "Hazaka," a pattern. And thus if the Jewish people experienced great miracles on just one month, this would not necessarily prove that we are blessed with good Mazal (fortune). But once we have two consecutive months of great miracles, we have a "Hazaka" of favorable Mazal which warrants joy and celebration. Besides the miracles of Purim and Pesah, there is also an additional reason for the special joy of Adar. Rav Levi Yishak of Berditchev (Ukraine, 1740-1809), in his Kedushat Levi (Parashat Mishpatim), notes that the month of Adar always begins immediately following the period of "Shobabim," the six weeks when we repent and seek to correct sins associated with the Berit. During this period, we attempt to retrieve the sparks of holiness that had been seized by the Sitra Ahara, by the forces of impurity associated with Esav. The Torah describes Esav at his birth as "Ke'aderet Se'ar" ("as though dressed in a cloak of hair" – Bereshit 25:25). And thus when the Sages teach, "Mi'shenichnas Adar Marbim Be'simha," it means that when we retrieve the sparks from "Adar" – from Esav, who is referred to as the "Aderet" – we are joyful. We celebrate in Adar because we have restored the sparks of holiness through our repentance during "Shobabim," and we are thus able to serve Hashem with greater purity. Indeed, the month of Adar is associated with Yosef Ha'sadik, who embodies the ideal of Shemirat Ha'yesod, preserving the sanctity of the Berit. It is therefore written that one should be especially careful during the month of Adar to avoid wine (except on Purim day, of course), which could lead to inappropriate conduct, and to ensure that he does not stumble upon sin, Heaven forbid. The constellation of the month of Adar is the fish (Pisces). The word "Dagim" ("fish") represents the phrase "Yod Gimal Mechilan De'rahameh" – the thirteen attributes of compassion. The month of Adar is a special month of mercy and kindness for the Jewish people, when we are able to receive direct influence from the highest levels in the heavens. This opportunity – to be at the level of Keter and receive blessings from the highest levels of sanctity – is normally reserved for Minha time on Shabbat, but we also have access to this power during the month of Adar, and especially on Purim day itself. This is a month that is especially well-suited for prayers, for striving for holiness, and for receiving Hashem's great blessings. For this reason, our Sages teach that if one has a court case against a gentile, he should try to schedule the trial for the month of Adar, as this is a special month of joy, blessing and good fortune.

Das politische Sachbuch, ein Roman, Cozy Crime oder Gedichte: Welche Literatur hilft gegen Doomscrolling, Nachrichten-Burnout oder schlicht Angst und Stress, die aktuelle News auslösen können? Ein Gespräch auch über persönlichen Lese-Erfahrungen. Watty, Christine; Glanz, Berit; Franzen, Johannes; Sahner, Simon

Have you ever found yourself staring at your alarm clock, desperate for a day to just hit pause, maybe to catch up on sleep, tackle the mountain of laundry, or just breathe. In this episode, Berit talks through ways to show up at school for your students, even on those days when you just want to call it in and have a day to catch up. She has tips for how to do this without burning out, and most importantly, you'll save your sick days for when you are actually sick. Whether you're a new teacher wondering how you'll make it to spring break or a seasoned educator looking for a refresh, this episode is for you.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Island, das Land der Vulkane, Fjorde, Geysire. Wer sich durch Social Media scrollt, kann der Schönheit der Insel einfach nicht entkommen. Dass ausgerechnet Island als Sehnsuchtsort inzwischen so abgeht im Netz, ist Teil einer unglaublichen Comeback-Story. Vor ein paar Jahren noch war Island pleite. Aber die Macht der Influencer hat die Insel wieder auf die Beine gebracht. Wie sie das geschafft haben - das erklären uns Nordeuropa-Korrespondent Christian Blenker und die Buch-Autorin Berit Glanz, die seit vielen Jahren auf Island lebt. Die beiden waren für eine neue Weltspiegel-Doku unterwegs. Im Podcast erzählen sie unserem Host Philipp Abresch von ihren erstaunlichen Begegnungen mit Celebrity- Influencern, die auch mal mit dem Heli über die Gletscher fliegen und von ihren eigenen Abenteuern im eisigen Wasser der isländischen Fjorde. Berit und Christian erklären, wie modernes Tourismus-Marketing heutzutage funktioniert und auch, wie der Massentourismus Island verändert hat. ----- Moderation: Philipp Abresch Redaktion: Udo Schmidt, Philipp Weber Redaktionsschluss: 10. Januar 2025 Foto: ARD Studio Stockholm ----- Hier findet ihr die neue Weltspiegel Doku von Christian Blenker "Island: Die Macht der Influencer" in der ARD Mediathek: https://1.ard.de/Island_Macht_der_Influencer_WeltspiegelDoku?p=wsp ----- Unser Podcast-Tipp: Amerika wir müssen reden: https://1.ard.de/Amerika_wir_muessen_reden?p=wsp ----- Diese und alle weiteren Folgen vom Weltspiegel Podcast findet ihr hier: https://www.ardaudiothek.de/sendung/weltspiegel-podcast/61593768/ Tags:

Island, das Land der Vulkane, Fjorde, Geysire. Wer sich durch Social Media scrollt, kann der Schönheit der Insel einfach nicht entkommen. Dass ausgerechnet Island als Sehnsuchtsort inzwischen so abgeht im Netz, ist Teil einer unglaublichen Comeback-Story. Vor ein paar Jahren noch war Island pleite. Aber die Macht der Influencer hat die Insel wieder auf die Beine gebracht. Wie sie das geschafft haben - das erklären uns Nordeuropa-Korrespondent Christian Blenker und die Buch-Autorin Berit Glanz, die seit vielen Jahren auf Island lebt. Die beiden waren für eine neue Weltspiegel-Doku unterwegs. Im Podcast erzählen sie unserem Host Philipp Abresch von ihren erstaunlichen Begegnungen mit Celebrity- Influencern, die auch mal mit dem Heli über die Gletscher fliegen und von ihren eigenen Abenteuern im eisigen Wasser der isländischen Fjorde. Berit und Christian erklären, wie modernes Tourismus-Marketing heutzutage funktioniert und auch, wie der Massentourismus Island verändert hat. ----- Moderation: Philipp Abresch Redaktion: Udo Schmidt, Philipp Weber Redaktionsschluss: 10. Januar 2025 Foto: ARD Studio Stockholm ----- Hier findet ihr die neue Weltspiegel Doku von Christian Blenker "Island: Die Macht der Influencer" in der ARD Mediathek: https://1.ard.de/Island_Macht_der_Influencer_WeltspiegelDoku?p=wsp ----- Unser Podcast-Tipp: Amerika wir müssen reden: https://1.ard.de/Amerika_wir_muessen_reden?p=wsp ----- Diese und alle weiteren Folgen vom Weltspiegel Podcast findet ihr hier: https://www.ardaudiothek.de/sendung/weltspiegel-podcast/61593768/ Tags:

Today, we bring you a new episode from Berit Gordon's year-long series for new or newer teachers on the Heinemann Podcast. Berit, author of The Joyful Teacher: Strategies for Becoming the Teacher Every Student Deserves, shares tips for practicing routines with your students, even at the secondary level.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today, we have the second episode in Berit Gordon's year-long series for new, or newer teachers, here on the Heinemann Podcast. Berit is the author of the book, The Joyful Teacher: Strategies for Becoming the Teacher Every Student Deserves. In this episode, she'll explore tips for classroom management, specifically how to quickly deal with dysregulation so you can better maintain the tone and focus of your classroom. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Today, Berit Gordon kicks off her year-long series for new or newer teachers here on the Heinemann Podcast. Berit is the author of the book, The Joyful Teacher: Strategies for Becoming the Teacher Every Student Deserves. In this episode, she'll explore specific tips for time management, like the Pomodoro Technique for focused work sessions. Discover how to manage your workload, protect your time, and maintain your energy and optimismSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

How do you allow yourself space to grieve without fighting your feelings? This is something my Mom Goes On client, Berit Van Neste, had to learn when she lost her husband, Roy, to dementia and began slowly putting the pieces of her life back together.   Berit shares her journey through love, loss, and finding herself again, and the surprising lessons she's learned about navigating grief.   Get full show notes and more information here: https://www.coachingwithkrista.com/272

A young woman heads out for job training and disappears before she arrives. Two decades pass with no answers but soon after, that would change. For episode information and photos, please visit https://anatomyofmurder.com/Can't get enough AoM? Find us on social media!Instagram: @aom_podcast | @audiochuckTwitter: @AOM_podcast | @audiochuckFacebook: /listenAOMpod | /audiochuckllc