Podcasts about Kavana

As a general rule, it is preferable for a person to recite all the Birkot Ha'shahar at home, before coming to the synagogue. It sometimes happens that a person, for whatever reason, was unable to recite the blessings at home, and he arrives in the synagogue late, after the Tefila had begun, and if he now recites Birkot Ha'shahar properly, he will be unable to recite Shema and the Amida with the congregation. In such a case, should he proceed directly to "Baruch She'amar" so he can catch up to the congregation, and then recite Birkot Ha'shahar later? Or is it preferable for him to follow the normal sequence, first reciting Birkot Ha'shahar, even at the expense of Tefila Be'sibur (praying together with the congregation)? Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that one must recite the service in its proper sequence. Although there are those who permitted reciting Birkot Ha'shahar after praying Shaharit, Rav Shlomo Zalman disagreed with this ruling. He thus maintained that even if one will miss the opportunity to recite the Amida together with the congregation, he must recite Birkot Ha'shahar before proceeding to Pesukeh De'zimra and the rest of Shaharit. Hacham Ovadia Yosef, however, rules differently, maintaining that one should, in fact, skip Birkot Ha'shahar so he can pray Shaharit with the congregation. Of course, one must first recite "Modeh Ani" – which should be recited immediately upon waking in the morning – as well as the Beracha over hand-washing, which should also be performed as soon as possible after waking up. Additionally, one should recite "Asher Yasar" right after using the restroom, and "Elokai Neshama" should preferably be recited immediately after "Asher Yasar." These blessings, then, should clearly be recited before Shaharit. The other Berachot, however, may be delayed until after Shaharit in the interest of Tefila Be'sibur. It goes without saying that one should do what he can to avoid this situation, and recite all the morning blessings at home, with Kavana (concentration), and arrive at the synagogue on time. If somebody skipped Birkot Ha'shahar so he could pray Shaharit with the congregation, he recites all the Berachot after Shaharit, with two exceptions. He does not recite Birkat Ha'Torah (the blessing over Torah learning), because this requirement is fulfilled through the recitation of "Ahabat Olam" before Shema. The Beracha of "Ahabat Olam" speaks about Torah learning, praying to Hashem for assistance in our understanding and observance of Torah, and thanking Him for choosing us and giving us the Torah. As such, it covers the obligation of reciting Birkat Ha'Torah. The second exception is the Beracha of "Elokai Neshama." As mentioned earlier, even if one skips Birkot Ha'shahar so he can pray with the congregation, he should still preferably recite "Elokai Neshama" immediately following "Asher Yasar" after using the restroom. If, however, one did not recite "Elokai Neshama" before Shaharit, he does not recite it afterward. The reason is that according to some Poskim, this requirement is fulfilled through the recitation of the second Beracha in the Amida, which concludes "Mehayeh Ha'metim" – "who resurrects the dead." The Beracha of "Elokai Neshama" thanks Hashem for "resurrecting" us each morning by restoring our souls – as sleep is considered a form of partial "death" – and so some Poskim ruled that this requirement is covered by the Beracha of "Mehayeh Ha'metim." Others disagreed, noting that this Beracha in the Amida refers only to the resurrection of the dead that will occur in the future, and not to the daily "resurrection" of waking up in the morning, and thus, in the view of these Poskim, one who did not recite "Elokai Neshama" before Shaharit should recite it afterward. Hacham Ovadia applied to this case the rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha if its obligation is uncertain, and therefore one should not recite "Elokai Neshama" after Shaharit in such a case. There is a minority view among the Poskim (the view of the Aruch Ha'shulhan) that a person who did not recite Birkot Ha'shahar before Shaharit does not then recite the Beracha of "Matir Asurim" ("who releases those who are bound," thanking Hashem for enabling us to get out of bed). We mention Hashem's quality of "Matir Asurim" in the second blessing of the Amida – the Beracha that concludes, "Mehayeh Ha'metim" – and so, according to this opinion, the requirement to recite the Beracha of "Matir Asurim" is fulfilled through the recitation of the Amida. However, Hacham Ovadia dismissed this opinion, arguing that although "Matir Asurim" is mentioned in this second Beracha of the Amida, this Beracha concludes with only "Mehayeh Ha'metim." In Hacham Ovadia's view, the conclusion of the blessing is the determining factor, and thus although this Beracha might fulfill the obligation of "Elokai Neshama," because it concludes with the theme of resurrection, it does not suffice to fulfill the obligation of "Matir Asurim," as these words do not appear in the Beracha's conclusion. There is also an opinion that if a person, for whatever reason, did not recite "Asher Yasar" after using the restroom, and then recited Shaharit, he may not then recite "Asher Yasar." Even if the maximum time-frame for the recitation of this Beracha (72 minutes after performing one's bodily functions) had not yet passed, the person does not, according to this view, recite "Asher Yasar," as he fulfilled this requirement through the recitation of "Refa'enu" in the Amida. The Beracha of "Asher Yasar" speaks about the wonders of the human body, praising Hashem for "healing every flesh and performing wonders" ("Rofeh Chol Basar U'mafli La'asot"), and so this requirement is fulfilled through the recitation of "Refa'enu," in which we pray to Hashem to cure the ill. Hacham Ovadia disagreed with this position, noting that whereas "Asher Yasar" praises Hashem for the wonderous functioning of the human body, the Beracha of "Refa'enu" prays to Hashem to heal those who are ill. These are two completely different Berachot, and so one does not fulfill the obligation of "Asher Yasar" through the recitation of "Refa'enu." Summary: Ideally, one should recite Birkot Ha'shahar at home and arrive on time to Shaharit. If, however, a person arrived late to the synagogue, without having recited Birkot Ha'shahar, and reciting them will cause him to miss praying the Amida with the congregation, then he should skip Birkot Ha'shahar and proceed directly to Shaharit so he can catch up. He should, however, first recite the Beracha over the morning hand-washing, as well as "Asher Yasar" after using the restroom, and "Elokai Neshama," which should preferably be recited immediately after "Asher Yasar." After Shaharit, he recites all Birkot Ha'shahar except Birkat Ha'Torah. If, for whatever reason, one had not recited "Elokai Neshama" before Shaharit, he does not recite it after Shaharit.

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).

Can you say shehechiyanu on a new pair of tzitzit!? If you got ADHD (bar minan) can you walk around during birkat hamazon for kavana!? Can you be yotzeh with someone else's birkat hamazon!? Do you need to kiss the mezuza!? More halachot about benching..

The Berachot we recite each day can easily become a rote exercise, a text that we recite mindlessly, mechanically, to discharge our duty, without concentration and without emotion. The Misvot and Berachot that are required on rare occasions generally tend to generate a great deal of excitement, whereas those which apply each day receive far less attention and don't arouse much enthusiasm, because they are part of our regular routine. But the truth is that the daily Berachot are especially important – and it is specifically because of their unique importance that they are required each and every day. There is a Halachic principle of "Tadir Ve'she'eno Tadir, Tadir Kodem" – Misvot which apply more frequently are to precede Misvot which are observed less frequently. This shows us that the more frequent Misvot are generally more important, and thus deserve greater attention, not less. Birkot Ha'shahar, the blessings we recite each morning, pose a particularly difficult challenge by virtue of the fact that they are recited not only each day, but also early in the morning, before we are fully awake. Many people, unfortunately, fail to give these Berachot the focus and emotion that ought to accompany their recitation, and do not say them with Kavana (concentration). Rav Eliezer Papo (1785-1828), in his work Hesed La'alafim, discusses the importance of the morning blessings and why is it especially important to recite them with proper Kavana (concentration). He implores us to pause before we begin reciting these Berachot, and to contemplate the fact that Hashem, who is infinitely great and powerful, has chosen us lowly human beings, and has given us the permission to come before Him, to give Him praise, and to serve Him. We must never take for granted the extraordinary privilege we have to serve Him. Out of the billions of people in the world, Hashem chose us and invited us to be His servants. We must appreciate how blessed we are to have the ability to serve the Creator of the universe. Before we begin reciting the morning Berachot, Rav Papo writes, it is worth taking a moment to reflect on this privilege we have been given. He also writes that before we begin reciting the Berachot, we should resolve in our minds that we will recite them slowly, and enunciate each letter properly, as though we were speaking to a king. We should recite the words with both fear and love, patiently and thoughtfully. This is especially important when reciting the Birkot Ha'shahar, Rav Papo writes, because this recitation sets the tone for the rest of the day. If we recite the first Berachot of the day with feeling and concentration, then this will impact all the other Berachot and prayers that we recite throughout the rest of the day. It is important to "get on the Kavana train" right from the outset, to set the momentum for the day. Rav Papo here urges us to use a Siddur when reciting the daily Berachot, even if we already know them by heart. One of the most effective strategies for Kavana is to pray from a Siddur. Some find an allusion to this concept in the verse in Megilat Ester (9:28), "Amar Im Ha'sefer Yashub Mahashabto Ha'ra'a," which may be read to mean that the way to eliminate distracting thoughts ("Yashub Mahashabto Ha'ra'a") is to read "Im Ha'sefer" – with the book, meaning, from a Siddur. When we look at the words as we recite them, we are far less likely to be distracted, and have a better chance of praying with Kavana. Rav Papo also recommends writing for oneself a note with the concepts discussed in this passage – the gratitude we must feel for the privilege of serving Hashem, the importance of setting the momentum for the entire day etc. – and placing this note inside one's Siddur. This way, as soon as a person picks up his Siddur to begin reciting the Berachot, he will be reminded of these concepts, and this will enhance his Kavana. Not infrequently, we find ourselves wondering whether or not we forgot to recite Birkot Ha'shahar. Never are we uncertain whether or not we ate breakfast, but we sometimes cannot remember whether or not we recited the morning blessings. This shows us that, unfortunately, we do not value these Berachot to the extent that we should. Let us try to be mindful of the great importance of these daily Berachot, and to concentrate as best we can each time we recite them.

Nigel's guest today is Anthony Kavanagh, better known as pop star Kavana. Kavana was one of the most fresh faced, wholesome teen pop stars in the late 90s with songs like I Can Make You Feel Good and MFEO hitting the top 10 and making him hugely successful worldwide and the 'butter-wouldn't-melt' cover star of every pop magazine out there. But Anthony knew he was gay, a fact he hid from virtually everyone because of shame. He also became addicted to alcohol and drugs in order to function. It was an addiction that would take everything he had once wished for away from him. His brilliant book, Pop Scars, is a memoir about fame, addiction and the dark side of 90s pop.This series is a celebration of a beautiful queer community; people of all ages, people who have had to tread their own path to live their real truth, who have fought with their emotions and emerged victorious, who inspire, who aspire and always entertain. Hosted by Nigel May. Every episode Nigel speaks to a person from the LGBTQIA+ rainbow to hear their story; one person, one life, one conversation. And it always guarantees A Gay Old Time!Follow the podcast on TikTok @agayoldtime and on Instagram @agayoldtimepodcast Hosted on Acast. See acast.com/privacy for more information.

The Halacha below was derived from multiple classes orated by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio files, which are the sources for today's Halacha below. 05/14/25 ; 05/19/25 What Is the Requirement to Maintain Awareness While Wearing Tefillin—And Is It a Torah Obligation? The Tefillin are not just a physical Misva—they represent a spiritual bond between a Jew and Hashem. Because of this, Halacha includes laws about how we wear them and even how we think about them. Is there a Torah requirement to be aware of the Tefillin at all times while they are being worn? What level of mindfulness is expected, and what happens if one becomes distracted? Is There a Torah Obligation to Maintain Awareness of Tefillin? The Torah says, "Ukeshartam le'ot al yadecha"—"Bind them as a sign on your arm." The Misva is to place the Tefillin on the body, not necessarily to be constantly thinking about them. Therefore, according to many Rishonim, including the Rambam, the main obligation is the wearing of the Tefillin, not the awareness. However, the Gemara (Menahot 36a) mentions that one must not act lightheaded while wearing Tefillin—such as joking, sleeping, or entering a bathroom. These behaviors are prohibited because of the Kedusha of the Tefillin, not because of a Torah command to actively concentrate on them at all times. What Is 'Heseh HaDa'at' and Why Does It Matter? The term 'Heseh HaDa'at' means a lapse of awareness. In the context of Tefillin, this means forgetting that one is wearing them. While not sinful in itself, such forgetfulness may lead to disrespectful behavior. For example, one may lean back or act in a light manner—something that is forbidden while Tefillin are worn. According to the Mishnah Berurah, even though there is no Torah obligation to maintain constant focus, one must still be cautious not to behave in a way that shows a lack of reverence. That is why many people avoid doing work or even walking in a public place while wearing Tefillin if they know their mind will wander completely. Do I Have to Be Focused the Entire Time I Wear Tefillin? No. One does not need to meditate on the Tefillin throughout the entire Shaharit. It is expected that during Keri'at Shema and the Amida, a person will have proper Kavana (intent). Outside those moments, the level of focus may decrease, but one should avoid completely forgetting that the Tefillin are on. This is especially important for the Shel Rosh, which contains Hashem's Name in its inner scrolls. The Kedusha of the Tefillin Shel Rosh demands that one maintain a general awareness and respectful behavior the entire time it is worn. Can One Speak, Think, or Walk Around While Wearing Tefillin? Yes, it is permissible to talk, walk, and go about regular activities while wearing Tefillin—so long as one avoids behavior that is silly, disrespectful, or inappropriate. The Halacha only prohibits things like sleeping, joking, or entering a bathroom while wearing Tefillin. Hacham Ovadia Yosef writes that working, learning Torah, or even walking down the street while wearing Tefillin is allowed, as long as one remembers they are on and treats them with dignity. Summary - There is no Torah obligation to actively focus on the Tefillin at all times. - One must avoid forgetting about them entirely and behave respectfully. - The concept of Heseh HaDa'at is important for maintaining proper conduct. - Sleeping, joking, and entering inappropriate places are forbidden while wearing them. - Speaking or walking is allowed, so long as one behaves with Kedusha and awareness.

Do I Have Kavana?

The first day of Adar can fall on either Shabbat, Monday, Wednesday or Friday; these are the only days of the week on which the first of Adar can occur. These four days are represented by the acrostic "Zabdu," which consists of the letters Zayin (referring to Shabbat), Bet (referring to Monday), Dalet (referring to Wednesday) and Vav (referring to Friday). This year (5785/2025), of course, the first of Adar falls on Friday. Our Hachamim teach us that the twelve months correspond to the twelve possible configurations of the divine Name of "Havaya." This Name has four letters, which can be arranged in twelve different sequences. Each of the months is under the influence of one such configuration. The Arizal (Rav Yishak Luria of Safed, 1534-1572) taught that when one recites the middle Beracha of the Amida of Musaf on Rosh Hodesh – the Beracha that concludes, "Baruch Ata Hashem Mekadesh Yisrael Ve'Rasheh Hodashim" – he should have in mind the configuration that corresponds to that month. The configuration of the month of Adar is Heh-Heh, followed by Yod-Vav. This sequence is alluded to in Yaakob's blessing to his son Yehuda before his death, in which he says, "Oseri La'gefen Iro Ve'la'soreka Beni Atono" (Bereshit 49:11). The final letters of the words "Iro Ve'la'soreka Beni Atono" are "Heh," "Heh," "Yod," "Vav," alluding to the configuration of God's Name that corresponds to the month of Adar. One should have this configuration in mind when reciting the middle Beracha of the Amida of Musaf on Rosh Hodesh Adar. This Kavana (intention) is especially significant. The Hachamim teach us that the two Heh letters in the divine Name represent the attribute of "Din" (judgment), which is the "female" aspect of the Name. The other two letters – Yod and Vav – signify divine Mercy, the "male" aspect. When a month's configuration begins with the two Heh letters, that month is, in its purest form, under the influence of "Din." Therefore, the month of Adar, which is under the influence of Heh-Heh Yod-Vav, is, at its core, under the power of divine judgment. However, as we know from the Megila, there is the possibility of "Ve'nahafoch Hu," of reversing the power of harsh judgment to mercy through prayer, repentance, fasting and charity. Even though the essence of Adar is under the influence of "Din," it is within our power to reverse the influence to that of divine compassion. This concept is alluded to in Megilat Ester, in the seemingly peculiar decree proposed by Memuchan, an advisor of King Ahashverosh. After Vashti disobeyed the king, Memuchan – who, according to one view in the Gemara, was the prophet Daniel – suggested that the king issue a decree that all husbands in the empire should assert authority in their homes: "Lihiyot Kol Ish Sorer Be'beto" (Ester 1:22). It is possible that Daniel saw through his prophetic vision that the attribute of "Din," which is the "female" aspect of the divine Name, was gaining strength and posed a threat to the Jewish people. He sought to reverse this dangerous situation by requiring the husbands, the males, to assert their authority, thus bolstering the power of the "male" aspect of the Name, the attribute of kindness and compassion. Sure enough, his efforts were successful and the harsh judgment of Adar was transformed into mercy for the Jewish people. Thus, although the month of Adar is represented by a configuration beginning with Heh-Heh, and should therefore be a month of judgment, we are able to transform the nature of this month and bring upon ourselves divine compassion through our repentance and good deeds.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Krias Shema. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Krias Shema. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Krias Shema. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Krias Shema. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Krias Shema. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY. Parnes Hayom: Shiur dedicated LiZecher Nishmas Toba bas Reb Yisroel Tzvi A”H.

Folk devotional songs

B"H Emotions are running high as we approach the hostage deal. The morning blessing, ‘Who frees the imprisoned,' has a profound meaning today. Let's pray with extra Kavana today for the hostages being reunited with their families. But for the families of those who are not coming home, the pain remains unimaginable. This moment is bittersweet, a blend of relief and heartache, hope and grief. We hold space for every life impacted and pray for a future where no more lives are torn apart, no more hostages taken, and healing and salvation can begin for all. May we see the day when peace and redemption become the reality for all of Am Yisrael and the world. #hostage #hostagedeal #amyisrael #israel #pray #daven #redemption #peace #hope #blessing #pain #hashem #jewish To watch Torah Thoughts in video format, click HERE Subscribe to the Torah Thoughts BLOG for exclusive written content! Please like, share and subscribe wherever you find this!

Explore the future of real estate with Jordan Kavana, a trailblazer in the single-family rental market. In this episode of Invest in Sqft, Jordan shares his transition from multifamily investments to building innovative, tenant-focused communities using AI, predictive analytics, and wellness programs. Packed with actionable strategies for scaling, market gap identification, and personal productivity, this episode offers invaluable insights for investors and entrepreneurs alike. Don't miss out on Jordan's revolutionary approach to real estate success—tune in now!

The Shulhan Aruch, in Siman 6, delineates the Halachot of "Asher Yasar"-the Beracha recited after using the facilities. The Shulhan Aruch, which as a rule is a code of law, makes a rare exception and not only presents the Halachot of the Beracha, but also offers interpretations of its text as well. This indicates that the Beracha is of supreme importance, and Maran wanted to insure that the reader would also recite it with proper Kavana. Maran offers three interpretations of the first phrase of the Beracha: "Asher Yasar Et Ha'Adam B'Hochma-Who created humans with wisdom." First, "B'Hochma-With Wisdom" connotes that Hashem made the human body in a wondrous way, which he explains with the analogy of a balloon, which only holds the air inside if it remains whole. If punctured, the balloon loses its air. Yet the human body contains air in the lungs, despite the many holes in the body. This is the magical wisdom and the wonder of Hashem's creation, which we see every day, but rarely pay attention to. The second interpretation is that "wisdom" refers to wise sequence in which Hashem created man. First he created the world, with the vegetation and animal to serve as a food chain for humans, and only once the "table was set" did he create man, at the end of the sixth day. The third interpretation of the Shulhan Aruch is that the wisdom in the creation of man refers to the amazing human biology. From the respiratory system to the neurological system to the digestive system-they are all so intricate and detailed. Professors of biology can devote their entire lives just to studying one specific system. One doctor of pediatric neurology once said that he had studied the brain for over fifty years, and science has only barely scratched the surface of the unknown potential of the brain. This is the praise of the Asher Yasar. There is additional interpretation brought by Rabbi Mordechai HaCohen of Tsfat, one of the Arizal's disciples. One of the greatest spiritual and moral challenges of the human being is overcoming his ego. When untamed, the ego leads to arrogance and promotes the Yesser HaRah. On the other hand, humility leads to the greatest accomplishments, for example, Moshe Rabbenu, was the humblest of all men. Moshe said about himself, "Va'Anachnu Mah? -What are we worth, when compared to God?" The Beracha of "Asher Yasar" enables one to humble himself, because it forces him to contemplate his lowly nature as demonstrated by the fact that he can't go more than a few hours without having to relieve himself. When considering that he has all these wastes in his body that must be expelled, how arrogant can he become, knowing his limitations? Thus, the Hochmah-wisdom is to be humble, as conveyed by the word "Hochmah" whose letters can be rearranged to spell "Koach Mah"-meaning, "What power do I have?" just as Moshe said "Va'Anachnu Mah"- "what are worth?"

The Seder Hayom (Rabbi Moshe ben Machir, 16th Century, Tsfat) makes a remarkable statement regarding the Beracha of Asher Yasar. He first writes that one should reciter the Beracha carefully, word by word, having full intent and concentration on the meaning of the words, which are a praise to the perpetual kindness of Hashem who enables our bodies to function by expelling wastes. If not for this ability, no sum of money to pay the greatest doctors could help a person, and he would die. Hashem formed the various cavities and compartments in the body to retain the beneficial nutrients and expel the harmful waste, so that we could live in health and stand before Him. He continues and declares that one who is scrupulous in reciting Asher Yasar with this Kavana will never get sick his entire life and will not need the services of doctors or their treatments.

Shiur given by Rabbi Bezalel Rudinsky on Halacha Sukkah. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Nach Koheles. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Today, the fifth day of Av, is the Yahrzeit of Rabbenu Ha'ari, Rabbi Yishak Luria (1534-1572, Tsfat). Last night in Tsfat, thousands of people came to his grave to pray and perform Tikunim. Therefore, it is appropriate today to study a teaching of the Ari. When one learns the Torah of the Sadikim on the day they passed away, the lips of that Sadik move in his grave. It is a Zechut to activate the Sadikim from the grave to extend their influence over those who study their teachings. Until the Ari, the teachings of the Kabbala were hidden from most of the world. He was the one who revealed these secrets of the Torah. The Gaon of Vilna said that at the end of time, these secrets will be revealed on an even broader scale. Today, Baruch Hashem, there is a greater awareness of these concepts. Today, we will study one subject that even regular people like ourselves can undertake. It is not only for Kabbalists. We will uncover one of the "Kavanot"(esoteric intents) taught by the Ari. Performing a Misva with these Kavanot adds new "flavor" to the Misva and prevents it from becoming a mechanical act, performed by rote. Even if a person can only achieve one out of ten Kavanot, he should not feel that it is "all or nothing." Every additional Kavana transforms the Misva exponentially. Furthermore, doing so opens the heavenly gates to bring down a Shefa (Heavenly abundance) for our Neshama. The Kavanot unlock hidden treasures, and we are the beneficiaries. In Sha'ar HaKavanot, the Ari discusses the mystical intents of immersing in the Mikveh on Ereb Shabbat. Going to the Mikveh on Ereb Shabbat is a very important and powerful practice. It may sound like a difficult undertaking, however, it is really quite fast and simple. Anyway, we tend to waste time on Friday. We should utilize a few minutes and go to the Mikveh. When a person immerses on Ereb Shabbat, the Kedusha of Shabbat can already be seen on his forehead. While a layman can't detect it, Sadikim like the Baba Sali, could see one thousand lights radiating from him. The Ari reveals the Kavana to be used before immersing, while immersing and after immersing. While standing in the water, before immersing, one should focus on the Divine Name "EHYH," which has the numerical equivalent of 151, the same as the word "Mikveh." This has the Segula to help a person control his anger, as the Hebrew word KaAS (anger) also has the numerical equivalent of 151, the same as Mikveh and the Divine Name. There is a deep connection between this specific Divine name and the Mikveh. The word "EHYH" literally means, "I will become." The Mikveh is the gateway for a person to become a new person by purifying himself of his past transgressions and leaving his old self behind. Also, the name "EHYH" is associated with a certain spiritual realm known as "Ima" (mother). Just as the mother cleans and diapers the soiled baby, while the father generally plays with the child after he is already clean, so too the purifying power of the Mikveh draws on this spiritual force of "Ima." The next step is to spiritually prepare the waters of the Mikveh for immersion. The Ari reveals that one should have Kavana to immerse in the "NaCHaL Elyon" (the supernal river), which refers to the heavenly Mikveh capable of purging the soul of its impurities. The details of the Kavana consist of focusing on the four configurations of the divine name YHVH and the three configurations of the divine name EHYH, in addition to the name YH, which represents the "secret of Shabbat." Through a sequence of combinations and permutations, these names form the numeric equivalent of the word "NaCHaL," (river) which is 88, and the word MaYiM (water), which is 90. This Kavana actually fills the earthly Mikveh with the Heavenly water of the Nachal Elyon. After that, one should have intention that all of this is "L'ChVOD Shabbat", in honor of Shabbat. Each part of this phrase has mystical significance and is connected to the divine names associated with the Mikveh. Upon emerging from the water, the Ari teaches not to dry oneself with a towel. The Mikveh water remaining on the body is "holy water of the Shabbat." Let the body absorb them, and the holiness of the water will remain with him. The Ben Ish Hai says that if this is too difficult, because of the cold or because it is uncomfortable, one may dry his body, but leave one area undried, preferably his arms, to absorb the water. When he leaves the Mikve, he should say the Pasuk "Im Tashiv M'shabbat Raglecha, Asot Hefsecha B'Yom Kadshi etc." It is not proper to recite the Pasuk while still in the dressing room in the presence of undressed men and without a head covering. Therefore, he should wait until he actually exits the Mikveh room. The proper time for using the Mikveh on Ereb Shabbat, according to the Ari, is from the fifth hour of the day, one hour before Hasot, after reading "Shnayim Mikra V'Echad Targum" (The weekly Torah portion twice, with one reading of the translation). Of course, if a person cannot go at this time, it is better to go earlier than not to go at all. One who practices the Kavanot for immersion on Ereb Shabbat experiences a qualitatively different level of immersion than everyone else. It's a different Shabbat.

Rabbi Brown is a Maggid Shiur at Yeshivas Etz Chaim in Chicago. Click HERE for Marei Mekomos.

Rabbi Brown is a Maggid Shiur at Yeshivas Etz Chaim in Chicago. Click HERE for the Marei Mekomos

Rav Haim Palachi (Turkey, 1788-1869), amid his discussion of the month of Sivan in his Mo'ed Le'chol Hai (listen to audio recording for precise citation), writes that it is proper to allocate money for charity on Ereb Shabuot. He says that one should designate 91 coins for charity, and then add 13 additional coins, one coin at a time, for a total of 104 (twice the numerical value of the word "Ben"). The money should then be given to a worthy, needy Torah scholar. Rav Haim Palachi writes that through this practice one rectifies the sin of Adam Ha'rishon, the sin of the golden calf, and sins involving the Berit Mila, and also brings children to those who are childless and brings the redemption closer. (Those who wish to observe this practice can bring me a bag of coins, such as quarters, and appoint me their agent to distribute the money to needy Torah scholars before Shabuot.) In discussing the customs of Shabuot, Rav Haim Palachi writes that if someone remains awake throughout the night of Shabuot, then his Mazal (fortune) will likewise never "sleep" throughout the year, and he is guaranteed to live throughout the year. He also is rewarded with sons who are Talmideh Hachamim. Additionally, Rav Haim Palachi writes, this merit atones for sins involving viewing inappropriate sights. He cites the comments of the Hida (Rav Haim Yosef David Azulai, 1724-1807) in his work Simhat Ha'regel that many things which happen to a person over the course of the year are the result of his conduct on the night of Shabuot. Accordingly, he writes, one must avoid speaking about mundane matters on this night, and even when he needs to interrupt his learning for some important matter, he should ensure to speak in Lashon Ha'kodesh. He adds that the Rabbi bears the responsibility of warning his congregants against wasting time with idle chatter, frivolity and the like, and that if one wastes time on Shabuot night, he should preferably go to sleep. Rav Haim Palachi further writes that if one feels he will be unable to pray with Kavana (concentration) in the morning if he remains awake all night, he should take a nap during the night. Despite the immense benefits of remaining awake throughout the night, it is far more important to ensure to pray properly in the morning. Summary: There is a custom to set aside 104 coins for charity before Shabuot, and donate them to a needy Torah scholar. The practice of remaining awake throughout the night of Shabuot is very significant and valuable, but one must ensure not to waste any time throughout the night, and to devote himself exclusively to Torah study. If one feels he will be unable to pray with concentration in the morning if he remains awake all night, he should take a nap to ensure that he prays properly.

Paying tribute to my old mate Ron Kavana, who died last Saturday in Cork. He was such an inspirational man, with solid roots in the Blues, Cajun Music, and Rock, as well as one of the most versatile band leaders in contemporary and traditional Irish music. Plus loads of new music from across Canada and beyond, including some especially tasty previews of performers coming to the Vancouver Folk Music Festival in July, and some exotic new sounds from places like Norway, Poland, Ukraine, and Africa.

Send us a Text Message.In the first post-Passover chat, Rabbi Yisroel Bernath and Dr. Kenny Friedman discuss their experiences during the Passover holiday and their mutual enjoyment of the Dalton Pet Nat wine. They explore the interesting process of Pét-Nat, or Pétillant Naturel, a sparkling wine made through a single fermentation process right in the bottle. They discuss the history and origins of Pét-Nat and its refreshing and fun characteristics. They also touch on the unique quality of Israeli Pét-Nat and the potential for Israeli winemakers to excel in this style. They answer a fan question on the bracha over cognac and brandy and the conversation concludes with a discussion on the significance of kavana (intention) in winemaking and the enjoyment of receiving feedback from listeners.Takeaways---Pét-Nat is a sparkling wine made through a single fermentation process in the bottle.---Israeli winemakers have the potential to excel in producing Pét-Nats due to the country's climate and the preferences of the young and energetic population.---Dalton Pét-Nat is a unique and enjoyable wine that stands out during the Passover holiday.---Kavana, or intention, plays a significant role in winemaking and can be tasted in the final product.Support the Show.Email your questions and comments to kosherwinepodcast@gmail.com

Kavana Sports Talk marks an exciting addition to the Kavana Broadcast Network's lineup which already features The Co & Bro Opinion Show. signaling the network's expansion and commitment to diverse content. With its debut tonight @ 6:30 pm est, Kavana Sports Talk aims to captivate audiences with insightful commentary, engaging discussions and expert analysis on the latest in the sports world. Kavana Sports Talk is hosted by The OutSider & Blankenship and promises to bring a fresh perspective and dynamic energy to sports enthusiasts everywhere.

The highest rated show in all of wrestling? The Rock made perhaps his final scheduled appearance before Wrestlemania but the rest of the show left me feeling like WWE owed me more. Unfortunately, the card for this episode of Smackdown did not feel like we were on the road to the biggest Wrestlemania ever. On the bright side, Wade Barret really brought the energy on this episode of Smackdown and we got to see a major return of FLEX KAVANA! Here is the card that we are going to be going over on this episode of SNUG WRESTLING!Legado del Fantasma vs. The LWO – WrestleMania XL Tag Team Championship Qualifying MatchRandy Orton vs. Grayson WallerSantos Escobar vs. Dragon LeeNew Catch Republic vs. Pretty Deadly – WrestleMania XL Tag Team Championship Qualifying MatchBayley vs. Dakota Kai

Josh Tolley is the Chairman and CEO of Tribal Holdings. There, Josh oversees a portfolio of businesses spanning industries such as real estate, health clinics, broadcast media, beverage, insurance, business advisory, and publishing. Most recently, with his newest venture, Josh has set his eyes on the spirits industry with the launch of an ultra-premium rum brand called Kavana where he serves as Chairman and CEO. Josh started his first business the same week he graduated from high-school and hasn't looked back. From his early business failings to the successes he now generates for his companies, Josh truly believes that entrepreneurship is the best way to spread equality. His leadership brand of ‘blunt, yet loving' certainly draws a lot of attention, but it also gets amazing results. Josh has been an Amazon #1 best-selling author whose books have been implemented as course work for college and high-school students, a top ranked business trainer, and the host of a nationally syndicated talk-show for more than eight years. As a media figure Josh has been featured in top-tier outlets like Newsmax, Fox Business, CRTV, Sirus/XM, A9 (in Turkey), Dealer News, and NPR. Josh also served as a television anchor for a 2012 Presidential debate featuring Larry King. Connect with Jon Dwoskin: Twitter: @jdwoskin Facebook: https://www.facebook.com/jonathan.dwoskin Instagram: https://www.instagram.com/thejondwoskinexperience/ Website: https://jondwoskin.com/LinkedIn: https://www.linkedin.com/in/jondwoskin/ Email: jon@jondwoskin.com Get Jon's Book: The Think Big Movement: Grow your business big. Very Big!   Connect with Josh Tolley: Website: http://www.joshtolley.com/ Youtube: https://www.youtube.com/channel/UCA5hOHgxCuXdQsg99Yd7HFw Twitter: https://twitter.com/JoshTolley Instagram: https://www.instagram.com/officialjoshtolley/ Podcast: https://podcasts.apple.com/us/podcast/josh-tolley-show/id1491849071   *E – explicit language may be used in this podcast.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Purim. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Purim. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Wrong kavana in birkat hamazon

Today’s episode is with Azrya and Bee Bequer, the Co-Founding Stewards of KAVAN , a 30-acre retreat center on the South-Pacific coast of Mexico that serves as a nexus of gathering for a community committed to personal and social transformation. The husband and wife duo are also Co-Stewards of MUSA, a 500+acre, beachfront residential development. The Bequers have dedicated the past decade to their passionate desire to put power and resources into the hands of purpose-driven entrepreneurs and creatives. To support this work they co-authored the BEQOMING book and developed the BEQOMING Process, a unique and powerful methodology that integrates Transpersonal Psychology, Sociology, Systemic Theories, Leadership, Coaching, Breathwork, Neuroscience, and other embodiment practices.We talk about the following and so much more: ✅ What does spirituality mean to them and what role does it play in their lives? ✅ Why did they decide to write the book Beqoming, and the themes that readers have resonated most with? ✅ Their desire to build community and act as a catalyst for others ✅ Some of the themes about their courses on spiritual awakening, and what they’ve seen as a moment of transformation for individuals✅ What is “Kavana”If you’d like to join the waitlist for my next coaching program, sign up @ www.InnerKnowingSchool.com Please tag us and tell us what you loved! You can follow @Gateways_To_Awakening on Instagram or Facebook if you’d like to stay connected. سماع بودكاست ‪Power of Culture‬ على انغامي:https://hakawati.fm/power-of-culture

¿Se evalúa la Kavana (intención) de los toros?

The Poskim discuss whether a man who is away from home in a hotel may light Hanukah candles with a Beracha, if his wife is at home lighting for the family. Is he automatically included in the lighting done at home, in which case his Beracha would be L'vatala (in vein)? The Trumat HaDeshen (Rabbi Yisrael Isserlein, 1390-1460, Ashkenaz) in Siman 101 deals with such a case and rules that he may light with a Beracha. He has the right to light with the Beracha under the category of "Mehadrin Min HaMehadrin" which mandates that every single member of the house lights, which means, in this case, even if he is not in the house. The Maharil (Rabbi Yaakov ben Moshe Levi Moelin, 1365-1427, Germany) also rules that he may light, but for a different reason. He can consciously exclude himself from being subsumed in his wife's lighting. By having Negative Kavana (intent) he cannot be forced to be included in her Beracha. The Rema (Siman 677) rules in accordance with this Maharil. The Mishna Berura there says that while one cannot object to someone following this Rema, it is preferable not to recite the Beracha himself but to hear it from somebody who is certainly obligated. On the other hand, the Peri Hadash (Rav Hizkiya Da Silva, 1656-1695) and the Hida (Rabbi Hayim Yosef David Azulai,1724-1807) rule that one should not recite a Beracha when away from home. They argue that negative Kavana does not work in this case because the Misva is on the house, and once they lit at home, it is no longer in his control; his house and him have already fulfilled the Misva. The consensus of Hacham Bension and Hacham Ovadia in the name of Hacham Ezra Atiya is NOT to recite a Beracha when away from home. If he wants to light without a Beracha, that is his prerogative. However, there is a case in which he would be obligated to light without a Beracha: If one did not know this Halacha and had negative Kavana to exclude himself from his wife's lighting, he has put himself in a debacle. Now, according to the Maharil and Rema he has not fulfilled his Misva, yet according to the other authorities he has. His only solution is to light, to fulfill the Maharil's opinion, but not recite a Beracha, in deference to the other opinions. SUMMARY If one is away from home on Hanukah in a hotel, if his wife is lighting at home, he may light but not recite a Beracha.

What Is My Kavana?

In this highlight episode, embark on a journey to unravel the secrets behind a thriving rental housing business model. Join us as we delve into the core strategies that have propelled Jordan Kavana, a seasoned business scaling expert and the visionary behind ARK Homes for Rent, to success. Learn about innovative approaches such as bulk home acquisitions that form the bedrock of ARK Homes for Rent's accomplishments.Explore Jordan's commitment to affordable housing, specifically his groundbreaking practice of exclusively renting newly constructed homes. Uncover the transformative impact ARK Homes for Rent has on fostering community connections and promoting well-being through their cutting-edge Arc Living app. Gain exclusive insights into the company's expansion plans post-merger with a prominent real estate investor.The conversation takes a deep dive into the indispensable role of adaptability in business triumph. Navigate through the challenges and opportunities inherent in reshaping a real estate investment firm, with Jordan candidly sharing the tough decisions made in the face of team members resistant to change. Emphasizing the pivotal role of honesty and integrity, he underscores the non-negotiable nature of adaptability for sustained success.So, buckle up, hit that subscribe button, and join us on this thrilling expedition toward real estate investment success. For the full episode and exclusive insights, click the link below and tune in to the complete conversation. Don't miss out on the strategies, challenges, and expert advice that can transform your approach to the rental housing business.https://lifebridgecapital.com/2023/09/06/unique-single-family-rental-strategy-jordan-kavana/https://lifebridgecapital.com/2023/09/07/navigating-hard-decisions-to-drive-business-growth-jordan-kavana/VISIT OUR WEBSITEhttps://lifebridgecapital.com/Here are ways you can work with us here at Life Bridge Capital:⚡️START INVESTING TODAY: If you think that real estate syndication may be right for you, contact us today to learn more about our current investment opportunities: https://lifebridgecapital.com/investwithlbc⚡️Watch on YouTube: https://www.youtube.com/@TheRealEstateSyndicationShow

Mitzvot NEED Kavana!!!! And the Famous “Chayei Adam”that saves Klal Yisrael?!?

Prepare for an enlightening masterclass in business resilience, growth, and expansion with the indomitable Jordan Kavana . Dive into the intricate details of his rigorous journey, merging his enterprise with a larger Israeli public company. Learn from his exposure to tough decisions, swift operational shifts – from team augmentation to retraining, and the priceless lessons absorbed along the way. Navigate the tumultuous waters of business change under Jordan's guidance, discovering how tenacity and a proficient team can help you conquer any obstacle.Transition with us into the second segment of our dialogue as Jordan tackles a distinct challenge: talent acquisition amid market volatility. Leveraging his abundant experience, he provides actionable guidance on safeguarding employees, nurturing a positive corporate environment, and appealing to contemporary talent. But there's more – Jordan also predicts the future trajectory of the real estate market, sparking intriguing discussions. Concluding our conversation, we delve into the virtues of venturing beyond comfort zones, making calculated gambles, and capitalizing on partnerships to escalate a business. Intrigued? Connect directly with Jordan Kavana  using the contact details he generously shares. Embark on this episode for a profound investigation into entrepreneurial triumph, business amplification, and beyond. Don't miss this captivating exploration of the business terrain with Jordan Kavana.Connect directly with Jordan Kavana and continue the conversation! Don't hesitate to reach out to him via email. Embrace this unique opportunity to learn from his rich experience and insights. Click below to send your questions, thoughts, or simply to say hello.  jordan@timgmt.comVISIT OUR WEBSITEhttps://lifebridgecapital.com/Here are ways you can work with us here at Life Bridge Capital:⚡️START INVESTING TODAY: If you think that real estate syndication may be right for you, contact us today to learn more about our current investment opportunities: https://lifebridgecapital.com/investwithlbc⚡️Watch on YouTube: https://www.youtube.com/@TheRealEstateSyndicationShow

Unlock the reality of affordable, wellness-centric living with ARK Homes for Rent. Spearheaded by CEO Jordan Kavana, ARK Homes is revolutionizing the rental market, combining budget-friendly housing with a comprehensive wellness package through their unique app, ARK Living.In our exclusive discussion with Jordan, we explore this game-changing approach to real estate. ARK Homes goes beyond being a mere property investment platform. It empowers tenants to take control of their health and wellness right at home, via ARK Living's six key health dimensions. From modern townhouses to detached single-family homes, ARK Homes is diversifying its housing portfolio while facilitating smooth transitions between multi-family and single-family residences.But there's more. Jordan provides an insider's view into the competitive world of affordable housing, discussing how ARK Homes has distinguished itself through strategic land acquisitions, infrastructure development, and fostering resident communities. The company's vertically integrated model stands out from traditional third-party management firms, offering numerous advantages which we delve into.However, in the heart of every successful business lies its people. Jordan emphasizes the imperative role of quality customer service and highlights three pivotal roles that drive business success. We also gain valuable insights into cash flow management, process efficiency, and the strategic use of technology.Join us in this enlightening dialogue with Jordan Kavana, as he unveils his trailblazing vision for affordable housing that puts health and well-being at the forefront. Connect with Jordan Kavana and start your journey towards a better lifestyle. Send an email to Jordan today and let him guide you to your dream home. jordan@timgmt.com VISIT OUR WEBSITEhttps://lifebridgecapital.com/Here are ways you can work with us here at Life Bridge Capital:⚡️START INVESTING TODAY: If you think that real estate syndication may be right for you, contact us today to learn more about our current investment opportunities: https://lifebridgecapital.com/investwithlbc⚡️Watch on YouTube: https://www.youtube.com/@TheRealEstateSyndicationShow

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Rosh Hashana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.

Shiur given by Rabbi Bezalel Rudinsky on Dvar Halacha Rosh Hashana. Shiur recorded in Yeshivas Ohr Reuven, Monsey, NY.