Podcasts about machar

The UN Security Council has urged an immediate halt to the fighting in South Sudan and renewed its peacekeeping mission, UNMISS, for another year. South Sudan has formally been at peace since a 2018 agreement ended a five-year civil war between forces loyal to President Salva Kiir and First Vice President Riek Machar. But recent tensions between Kiir and Machar threaten the fragile peace.

Welcome to our daily Bitachon class as we are continue with the Haggadah, even though we're past the Seder , with important lessons that are timely. In the piece Baruch Shomer Havtachato we quote the Brit Ben HaBetarim where Hashem tells Avraham, Your children are going to be sojourners in a land that's not theirs, work for 400 years and toil. A nd also the nation that's going to work them, Dan Anokhi, I'm going to judge them." Rabbenu Yonah quotes this pasuk with an important lesson in his commentary to Pirkei Avot , Perek 1 Mishna 15 where the Tanna tells us אמור מעט ועשה הרבה. / Say a little and do a lot Rabbenu Yonah explains, כשתבטיח את חבירך לעשות בעבורו דבר, אמור לו מעט ועשה הרבה, והוא מדרך המוסר והחסידות,. /When you guarantee your friend (we're getting in the wording of Baruch Shomer Havtachato ) to do something, say a little bit and do a lot. This is the way of Musar , it's the way of Hasidut . You don't say I'm going to give you a million dollars. Say, I'll help you out with your house, I'll give you a hundred thousand and then you give the guy the million. Where do we learn this from? ולמדנו אותו מאברהם אבינו ע"ה שאמר, "ואקחה פת לחם" (בראשית יח, ה-ח) ואחר כך, "ויקח חמאה וחלב ובן הבקר אשר עשה" We learn it form Avraham Avinu , who said, I'll get some bread, and he ended up getting butter milk, and the cow. This is a very high midah. It's learned from Hashem , as are all our great Middot . Havei Domeh Lo , We have to be like Him. Hashem has these Middot . Where do we see it? Say Chazal , in Avot d'Rabbi Natan , למדוהו מהבורא ית' שלא הבטיח אלא בשתי אותיות שנאמר (בראשית טו, יד), "דן אנכי", - וגאלם בעשרים ושבעה מלות, Hashem promised Avraham Avinu with two words, Dan Anokhi , but He he ended up redeeming them with 27 words… הנסה אלקים לבוא לקחת לו גוי מקרב …גו" או I n Devarim 4,34, He uses so many words to describe how He punished the goyim . Not just the two words, Dan Anokhi . It developed into so many more words. And Rav Saadia Gaon says something unbelievable: . אם כשהבטיח את אבותינו בשני אותיות נעשה להם כמה נסים ונפלאות, על הגאולה העתידה לבוא שנכתבו בה כמה דפין וכמה קונדריסין וכמה ספרים מהבטחות, וכמה נחמות בישעיה, ירמיה, יחזקאל, ותרי עשר, על אחת כמה וכמה כי נפלאים יהיו מעשיו ונפשינו יודעת מאד, Hashem promised our forefathers with two words (Dan Anochi), And yet how many wonders, how many miracles, which are 50, which are 250, broken down over here, from two words. So on the redemption that's going to come in the future, how many pages? How many notebooks? how many books? How many promises are there? How much consolation is there? In Yeshaya, Yirmiyah, Yehezkiel and Tre Asar? The Navi is full of promises and comforts. Imagine what that's going to be- exponentially. It's going to be wondrous. How wondrous His deeds are going to be, and we're going to know it good and well. What does that have to do with us, every day of our lives? ויש לאדם לחשוב בדבר ולתת אותו אל לבו כי שכר גדול יהיה לו מפני הבטחון/ Think about this. and to put it on your heart. You get great reward from the bitachon, great reward from relying on Hashem about these things. This is something extremely important. When you sit down and learn some Navi , and you read of the promises, say , I believe that. I know Hashem is Baruch Shomei Havtachato, He keeps it. History proves it. Look what two words did! Now imagine what we're getting in the future. That is an opportunity. Rav Yerucham Levovitz, in his sefer , Daat Chochma U'Musar , volume 3, page 2, says something unbelievable. He says there is a fundamental way that Hashem acts. First, He promises. Why does He promise? Why does He guarantee? The reason is that the one that was guaranteed this will have full faith, and feel guaranteed. And that's what brings about the fulfillment. Hashem promises, and then we earn the zechut, by relying on Him. That's what makes it come true. He says, that's the only way it happens. He says this is an important understanding of the ways of Hashem, and it's a tremendous foundation. You can't get there if you don't go through the emunah and bitachon . And in order to exercise emunah and bitachon , Hashem gives us a havtacha , He gives us a guarantee , And our job is to be batuach , to feel guaranteed in His promise. He says that's what happened with Avraham Avinu . In Bereshit 15:6 .it says וְהֶאֱמִ֖ן בַּֽיהֹוָ֑ה וַיַּחְשְׁבֶ֥הָ לּ֖וֹ צְדָקָֽה׃ / This emunah gave Avraham Sedaka , meaning it gave us righteousness . And if we'd be lacking in that, we wouldn't have the fulfillment of the promise. He says we see the same concept by Yetziyat Mitzrayim . In Shemot 6,7-9 , where it says, Vyedatem Ki Ani Hashem/ And you will know I am Hashem, the Seforno says, Your job is to think and delve that all of this is going to come true. Because if I am the All-powerful, supervising God, there's no question I'll do what I promised. I'm going to bring it upon you. And when you think about this, then you'll be fit that I bring it about. So why didn't it happen right away? Because They were enslaved in work and therefore not able to have bitachon, like Avraham Avinu who did have the bitachon . Rav Yerucham says something fascinating – It was not their fault. The Torah says clearly that it was not their fault. They couldn't have bitachon because they were so oppressed. But he says, that's the system. That's the way it works. You need to have bitachon . And if you don't have bitachon , we can't bring it about. That's Darkei Hashem Yitbarach / the way of Hashem. You can't get anything unless you first rely on Hashem. That's the way Hashem works. And if you're missing a little bitachon , it's not going to come through. Rav Yerucham continues and says, every step of Yetziat Mitzrayim worked like this. He quotes another Seforno , on the pasuk in Shemot 12,11 where it talks about how to eat the korban Pesach - With girded loins, your shoes on your feet, your stick in your hand. Why? Says the Seforno, To show their reliance, without a doubt, to Hashem. They were ready to get on the road, ready to leave the jail while in the jail! Hashem set it up. Like the Gemara in Eruvim , 22A says, Hayom la'Asotam , Today we do, Machar lekabel sachar, Tomorrow we get paid off . Why did Hashem set it up that way? Because that's our Avodah , to work hard here, not to see anything and believe it's going to happen in the future. He goes on and says, when they went out into the desert, the pasuk in Shemot 12,39 says, Sedah lo Asu lahem / They did not prepare provisions for themselves. Rashi says, This tells the praise of Jewish people. They didn't say 'How can we go out to a desert without any food?' They relied on Hashem , they went out, and that's why Hashem says, I remember the kindness of youth, when you followed Me into the deser t. He says, this level of emunah only happens if a person has bitachon , bli safek klal , with no doubt at all . He has it in actuality . It's not in theory, he has it in his pocket. That's how we went out. How do you take your family out to the desert? Because I see the food in front of me.

Seguimos con la segunda parte de la audioserie titulada "Érase una vez el Este", en ese viaje que realizaron a África los protagonistas de nuestra historia. Como ya sabéis esta serie o audioserie consiste en varios capítulos en los que se mezclan la realidad y la ficción y en los que hablamos de hechos históricos y de sucesos que están de plena actualidad. Y este proyecto de "Érase una vez el Este", es idea, como ya sabéis, de dos grandes amigos de LA BIBLIOTECA DE LA HISTORIA, como son Juan Lamas, malagueño, historiador, escritor y guionista, y Verónica, barcelonesa, actriz y cantante amateur y gran apasionada por la historia. Ellos son los artífices de esto y les agradezco su trabajo. Os dejo con el undécimo capítulo titulado "La caza de Joseph Kony. Seguimos en África. Porque hablar de otras zonas en el mundo que son el foco de atención global es ir a lo fácil. Nos salimos del camino trillado informativo y eso es incómodo para todos: para nosotros y para vosotros.. porque no estamos redundando en lo mismo y muchos de vosotros, quizá comprensiblemente, buscaréis otro Podcast que oír, sobre una temática más familiar y sobre lo que seguro que tenéis una opinión formada. Respecto a esos problemas geopolíticos globales.. ya sea Trump, Rusia/Ucrania encontramos ríos de información y desinformación. Pero hay lugares de los que cuesta mucho recabar cualquier información válida, como pasa con Uganda. Un país aunque no lo creáis, de la mayor importancia en el Continente Africano por su situación. Hoy además os hablaremos de su desconocida historia reciente y de un verdadero criminal. Un verdadero monstruo asesino. Su nombre es Joseph Kony. Él mismo se autodefine como un Luchador por la libertad y lo justifica todo por su oposición a Yoweri Museveni, presidente de Uganda desde 1986 al que a su vez califica como monstruo. Por desgracia Uganda en marzo de 2025 volvió a ser noticia: Por si no fueran preocupantes las noticias que vienen del Congo, el gobierno del presidente ugandés Museveni afirma haber desplegado unidades de operaciones especiales en la capital de Sudán del sur. Y os preguntaréis.. "Pero... A quién importa eso, si ni siquiera sabemos el nombre de esa capital de Estado?" Pues tened en cuenta que al desplegar sus soldados en la ciudad de Yuba, el presidente de Uganda, Yoweri Museveni, actúa como garante de la paz en la guerra civil que afecta al joven país entre Salva Kiir y el vicepresidente Machar, que gobernaban juntos en un delicado gabinete de unidad nacional. Y tened en cuenta que Uganda no actúa sola. La Unión Africana respalda aparentemente dicho movimiento. Es decir.. que sin la necesidad de injerencias de poderes extranjeros (Wagners, o la CIA) África trata de autogestionarse antes que sumirse en el caos. África sigue bañada en sangre: Sudán, Sudán del Sur, República del Congo, Mali.. y en esa convulsión nacen animales que creen ser Mesías, como Joseph Kony. Os hablamos de él y de los intentos rusos de cazarle en la República Centroafricana. Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Hamas makes peace efforts despite Israel 's Gaza bloodbath Israel has killed at least 29 Palestinians in fresh air strikes on besieged Gaza amid its carnage on the blockaded enclave. Meanwhile, Palestinian sources close to Hamas have said that talks were underway between the resistance group and mediators from Egypt and Qatar to revive a ceasefire and prisoner exchange deal for Gaza. Rubio defends visa cancellation of Turkish scholar " US Secretary of State Marco Rubio has confirmed the revocation of Turkish PhD student Rumeysa Ozturk's visa and defended her arrest following an article she co-authored criticising Israel. Ozturk's friends and family say she was arrested following a campaign by Canary Mission, a pro-Israel website that blacklists pro-Palestinian students and activists. Without providing any evidence linking the Turkish student to violence, Rubio defended the decision, saying those who are “vandalizing universities, harassing students and taking over buildings” will not be granted a US visa. " South Sudan peace deal collapses after Machar's arrest " South Sudan's main opposition party has said that a peace agreement that ended a five-year civil war has collapsed, following the arrest of its leader, Riek Machar. The United Nations has warned on that the country was teetering on the edge of a renewed civil war following fighting in the north between an armed group allied to Machar and government forces. " Turkish Foreign Minister Fidan holds key talks during US visit " Turkish Foreign Minister Hakan Fidan has held a series of high-level meetings during his two-day visit to Washington, engaging with US officials on critical bilateral and regional matters. Fidan met US Congressman Joe Wilson at the Turkish Embassy in the US capital. Fidan also received representatives of the American Coalition for Syria at the Turkish mission." Carney labels Trump's auto tariffs 'direct attack' on Canada Canadian Prime Minister Mark Carney has said that US President Donald Trump's auto tariffs are a "direct attack" on his country and that the trade war is hurting Americans, noting that American consumer confidence is at a multi-year low. Carney also said he needs to see the details of Trump's executive order before taking retaliatory measures.

Congo, la guerra infinita: tra promesse tradite e nuove mediazioniSud Sudan sull'orlo del collasso: arrestato Machar, accordo di pace in frantumiLibertà sotto attacco: in Algeria condannato Boualem SansalTanzania, l'evoluzione riscritta: trovati utensili in osso di 1,5 milioni di anni faQuesto e molto altro nel notiziario Africa a cura di Elena L. Pasquini

A Parigi si è tenuto il “summit dei volenterosi”, coalizione di Paesi europei (Italia inclusa) a sostegno dell'Ucraina, con idee di truppe in loco e nuove sanzioni alla Russia. Intanto emerge un clima da riarmo e preparazione bellica nell'UE, mentre USA e Russia sembrano flirtare attorno a Marte, e la Cina si ritaglia un ruolo ambiguo. In Italia esplode il Caso Paragon: i servizi segreti spiavano attivisti e giornalisti con uno spyware israeliano. E in Sud Sudan l'arresto del vicepresidente Machar rischia di far saltare l'accordo di pace del 2018.INDICE:00:00:00 - Sommario00:00:51 - Come è andato il summit dei "volenterosi"00:11:21 - Il caso Paragon, spiegato00:17:48 - Caos in Sud SudanFonti: https://www.italiachecambia.org/podcast/coalizione-dei-volenterosi/Iscriviti alla newsletter: https://bit.ly/3ZcEw

Malebná scenéria barokovej kalvárie zasadenej na kopčeku obkolesenej romantickým okolím je výhľad, ktorý poznáme všetci. A pritom pred pár rokmi bola Štiavnická Kalvária doslova na spadnutie. Za svoje obnovenie vďačí nadšencom a dobrovoľníkom, pod odborným pamiatkovým dohľadom Kataríny Voškovej. Ako Občianske združenie Kalvársky fond dokázalo zvládnuť takýto ambiciózny projekt, prezradí v relácii DÁSATO Martin Macharík, ktorý má na celom projekte nemalú zásluhu. Prajem inšpiratívne sledovanie a nezabúdajte, že ❤️DÁSATO.

To reflect on what we've spoken about, we have a problem. We are bothered by the dog singing a song, and yet not by the snake singing a song. In truth, both the dog and the snake represent Amalek. So why is the dog a bigger question for Rav Yeshaya than the snake? We see that the snake represents Amalek from a pasuk in Yeshaya that says, מִשֹּׁ֤רֶשׁ נָחָשׁ֙ יֵ֣צֵא צֶ֔פַע/ From the roots of the snake came out a viper. The Mekubalim say that the / צפע viper , is has same numerical value as עמלק /Amalek , which means that Amalek is a continuation, or manifestation of the snake. Thus, Haman, who came from Amalek, is also rooted in the snake. And Haman המן / is Rasheh Tevot/ an acronym for ה וא מ שרש נ חש / He is from the root of the snake . So we have an Amalek/Haman source in the snake . We also have a source that Amalek is represented by the dog , as we said, that God puts the Jewish people down, and the dog, who's Amalek, comes to bite. Furthermore, when Esther Hamalka is praying to be saved, she says (Tehilim 22) מִיַּד־כֶּ֝֗לֶב יְחִידָתִֽי׃ /from the clutches of the dog. And we said, the dog is Haman, and the dog is Amalek. So is the Amalek the dog, or is it the snake? And why are we okay with a song from the snake but we're not okay with the song of the dog? And we have another question. As we said in our lesson on the snake, the snake says, Somech Hashem L'Kol Noflim/God will pick up those that fall down, which refers to the snake, whose legs were cut off. We were bothered by this. Isn't there no hope for the snake? The snake is Amalek, and it says that eventually he's going to be totally wiped out. The answer we said was that there were two punishments that happened to the snake. One of them was that his legs were cut off, and he's now flat on his face, because he refused to bow to God, and recognize His Hashgacha Pratit, which is the opposite of Modim. The other punishment was that he eats the dust of the earth, which was because of his sin of speaking Lashon Hara against God. One of these sins will be fixed in the future, and he will no longer be bent over. The sin of not recognizing God's Hashgacha will be fixed, and he will stand up straight. He will bow and recognize God. That's the snake-like aspect of Amalek. The dog-like aspect of Amalek is the fact that Amalek barks and speaks Lashon Hara. And that is where Rabi Yeshaya had the question. We can understand that the aspect of Amalek, that he doesn't believe in Hashgacha Pratit was fixed. But the fact of his Lashon Hara, barking like the dog, the brazenness, the עזות דטומאה, Azut D'Tumah/the brazenness of contamination that Amalek had, שמעו עמים ירגזון, when the whole world was petrified, and Amalek just jumped into the boiling bath and cooled it off, that is called an Azut of Tumah/, brazenness of Tumah , that he doesn't bend and doesn't give in. That Azut can't be fixed. That ttrait of Azut is unfixable. That's why it says say, עז פנים לגיהנום. The Brazen- faced goes to Gehinom. So there was an aspect of Amalek that could be fixed. We could fix the fact that he denies God's presence. That's fixable. The kofer/the heretic , we can fix him. That is the snake-like aspect of Amalek. But the dog-like, the barking, there's no hope for that. And that's what Rabi Yeshaya was questioning. How could it be that the brazenness was being fixed? Interestingly, as we have said, the Germans represent Amalek, as it says in the Gemara , in Masechet Megillah, that Yaakov Avinu prayed, Hold back the desires of Esav , referring to a part of Esav called Garmamiah , which Rabbi Yaakov Emden says is is Germania ,. The Germans were from Amalek. The Germans were that aspect that wanted out to wipe out the Jewish people. And part of the German sadism was using barking dogs. That brazenness will never be fixed. It's interesting that Guard your tongue is the end of that Rav Yeshaya piece, where he says, Now that you asked, go back and don't ask about it again. Don't ask any more about the dogs or Amalek . As it says, One who guards his mouth and tongue, protects himself from any evil. So we see that this final discussion of the dog connects back to Lashon Hara That is the trait of the snake that can't be fixed. He spoke Lashon Hara against God. He told us that God doesn't want to do good for you. God doesn't want you to enjoy this world. God doesn't want you to eat from the tree, because He ate from the tree. That's the Lashon Hara of the snake. And we also have Lashon Hara from Haman. It says, in Masechet Megila, No one knew how to speak Lashon Hara better than Haman, He claimed, " The Jews are not worth keeping. Every day is a holiday by them..." That's the trait of Haman. As we said, the dog's song is, בֹּאוּ נִשְׁתַּחֲוֶה וְנִכְרָעָה נִבְרְכָה לִפְנֵי יְיָ עֹשֵׂנוּ: (תהילים צה ו) The dog song is all about bowing , which means Amalek says, OK, I'm bowing, I'm good. And we tell him, You're bowing? That's not enough. Yes, you fixed the fact that you realize God's in charge of the world. That's fine. But your brazenness, the עזות הטומאה, the brazenness that you don't want to change, that, we can't fix. That's why Yeshaya was so bothered. And it's only due to once in their history, when the dogs didn't bark as Bnei Yisrael left Mitzrayim, that dogs have the zechut to do even a little bit of praising. So what exactly is this concept of Azut D'Tumah/ brazenness that can't be fixed? Rav Wolbe discusses the concept of Azut D'Kedusha- Jewish people are brazen in a positive way . We don't give up, we keep on doing the right thing. But Amalek is Azut D'Tumah. They're brazen in the fact that they won't give up on Tumah/impurity So even though there might be a momentary blip, where the dog doesn't bark, as happened at Yetziat Mitzrayim, they always come back to their regular trait of Azut/brazenness . That is the negativity of Amalek. That's why it says when we come to fight against Amalek, it's מחר , Machar/ tomorrow . Why tomorrow ? Because we know that maybe for a second they're going to be good, but by tomorrow it's gone. It says that similarly about Izevel, when she fought against Eliyahu, Eliyahu HaNavi had this great revelation and surge, but she said, let's wait until tomorrow and see what's going to happen tomorrow . Amalek has an Azut . They might be momentarily impacted, but they keep their Azut going, and that can't be fixed.

“Sudan is on the brink of a return to full-scale civil war - and this civil war could be on a much larger scale than we've seen in the past.”What's going on in South Sudan? This week alarm bells have been ringing after leading allies of the Vice President, Riek Machar, were arrested – and Machar's own home in Juba was surrounded temporarily by troops.It follows clashes between a militia called the ‘White Army' which fought alongside Machar during the civil war, with government troops in Upper Nile state, close to the Ethiopian border.The relationship between Machar and President Salva Kiir has always been fractious and in 2013 a bloody civil war broke out after their political differences spiralled. 400,000 people were killed and 2 and a half million were displaced.So is the peace deal which ended that war in 2018 now under threat?Presenter: @Mpholakaje Guest: Daniel Akech Thiong of the Crisis Group.

Letos si připomínáme 175. výročí narození prvního československého prezidenta T. G. Masaryka. Hluboký vhled do jeho nitra nabízí v minulém roce dokončená čtyřsvazková edice korespondence, kterou od roku 1893 do roku 1932 udržoval s básníkem Josefem Svatoplukem Macharem. Připravil ji sedmičlenný tým expertek a expertů z Masarykova ústavu a Archivu Akademie věd.

Letos si připomínáme 175. výročí narození prvního československého prezidenta T. G. Masaryka. Hluboký vhled do jeho nitra nabízí v minulém roce dokončená čtyřsvazková edice korespondence, kterou od roku 1893 do roku 1932 udržoval s básníkem Josefem Svatoplukem Macharem. Připravil ji sedmičlenný tým expertek a expertů z Masarykova ústavu a Archivu Akademie věd.Všechny díly podcastu Ex libris můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

In this episode, Dr. Dru Johnson interviews Rabbi Dr. Ari Lamm about a provocative interpretation of the Joseph narrative: Joseph's brothers did not sell him into slavery. Rabbi Lamm explains that while the brothers planned to sell Joseph, they never completed the act. Instead, Midianite merchants discovered Joseph in the pit and sold him to Ishmaelites, creating ambiguity in the biblical text. Rabbi Lamm delves into the narrative techniques of the Hebrew Bible, emphasizing its minimalist yet profound storytelling. He discusses how key Hebrew words and repeated motifs, such as “sell” (Machar), link the Joseph story to broader biblical themes of chosenness, rejection, and familial dynamics. Joseph's perception of rejection by his father, Jacob, is also explored, tying his emotional journey to the larger narrative of Genesis. The discussion highlights the development of key characters, including Judah's moral growth and Reuben's failure to lead. These arcs foreshadow the future roles of the tribes of Israel, underscoring Genesis's role as a foundational text for understanding biblical theology and history. This episode invites listeners to engage deeply with scripture, appreciate its narrative sophistication, and consider alternative interpretations that illuminate its enduring relevance. Find Ari Lamm at: https://twitter.com/arilamm https://twitter.com/gfaitheffort https://www.instagram.com/holy_landings For more articles: https://thebiblicalmind.org/ Social Links: Facebook: https://www.facebook.com/HebraicThought/ Instagram: https://www.instagram.com/hebraicthought/ X: https://www.twitter.com/HebraicThought/ Bluesky: https://bsky.app/profile/hebraicthought.org Chapters 00:00 Introduction 02:40 Understanding Joseph's Silence 05:19 The Role of Dreams in Joseph's Life 08:12 The Emotional Revelation of Family 10:39 The Complexity of Selling Joseph 13:30 The Brothers' Journey of Growth 16:07 The Consequences of Actions 18:52 The Legacy of the Tribes 21:42 The Moral Implications of the Sale 24:37 The Brothers' Guilt and Recognition 25:58 The Brothers' Guilt and Joseph's Plea 27:38 The Pit: A Place of Despair 30:10 The Brothers' Plan and Reuben's Dilemma 33:36 The Caravan and the Brothers' Decision 37:07 Reuben's Return and the Aftermath 41:42 The Complexity of Joseph's Journey 45:28 Understanding the Text: Insights and Interpretations 45:51 Learning Hebrew: Resources and Recommendations

A South Sudan official has confirmed that Kenya will host peace talks between the government and the so-called holdout armed groups. The holdouts have yet to ratify the 2018 Revitalized Comprehensive Peace Agreement. The talks have been taking place in recent years in Rome. Nathaniel Oyet Pierrino, the Deputy Chairman of the SPLM-IO lead by South Sudan First Vice President Riek Machar, tells VOA's James Butty, he's disappointed that the Kenyan mediator visited Juba and did not meet with Machar who also plays a key role in the Revitalized Transitional Government of National Unity.

Moshe said to Yehoshua, “Choose people for us and go do battle with Amalek; tomorrow I will stand on top of the hill”. (17:9) וַיֹּ֨אמֶר מֹשֶׁ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בְּחַר־לָ֣נוּ אֲנָשִׁ֔ים וְצֵ֖א הִלָּחֵ֣ם בַּעֲמָלֵ֑ק מָחָ֗ר אָנֹכִ֤י נִצָּב֙ עַל־רֹ֣אשׁ הַגִּבְעָ֔ה וּמַטֵּ֥ה הָאֱלֹהִ֖ים בְּיָדִֽי׃ בחר לנו אנשים. היה עמלק גדול בחכמת האצטגנינות ובחר אנשי מלחמתו אנשים שלא יוכלו למות בשנה ההיא כי הוא ידע זה בחכמת הכוכבים והמזלות ועל כן אמר משה ליהושע בחר לנו אנשים כיוצא בהם שלא יוכל להתחכם עלינו שיהרוג הוא מישראל וישראל לא יהרוג אחד מהם וזהו שכתוב ויחלש יהושע ולא אמר ויהרוג, ומה שאמר בחר לנו שהשוה אותו לעצמו ולא אמר בחר לי דרשו רז'ל מכאן יהי כבוד תלמידך חביב עליך כשלך. בחר לנו אנשים, “choose men for us!” The Amalekites were expert astrologers (compare Rashi; our edition מכשפים, sorcerers). Moses meant that Joshua should select men who according to their horoscopes would not die during the current year, something Moses was aware of due to his own knowledge of astrology. The two armies facing each other would all consist of soldiers who according to their respective horoscopes would not die during that year. As a result of these considerations neither army inflicted fatal casualties on the other during this encounter. This is what is meant when the Torah reports the outcome of the battle as: “Joshua weakened Amalek and his people by the sword.” The Torah carefully refrained from mentioning that the Israelites actually killed any of the Amalekites. When Moses said to Joshua “choose for us,” he compared Joshua to himself and did not say: “choose for me!” Mechilta Amalek section 1 uses this phrase to teach: “the honor of your student should be as dear to you as your own honor.” https://www.sefaria.org/Rabbeinu_Bahya,_Shemot_17.9.1 https://www.sefaria.org/Exodus.17.9 In the Talmud Yoma 52b, Chazal say that the word machar, tomorrow, which is found in the above pasuk, can be interpreted as belonging to the previous phrase: “Choose people for us and go to do battle with Amalek tomorrow.” Alternatively, it can refer to the second half of the pasuk: “Tomorrow I will stand on top of the hill.” We wonder what is the significance of the word, “tomorrow”? What message regarding the war with Amalek is being taught to us via the word “tomorrow”? Horav Yosef Chaim Sonnenfeld, z.l., explains that the concept of “tomorrow” plays a crucial role in Amalek's fight against Klal Yisrael. Amalek denotes evil. He represents the forces of evil within a human being – the yetzer hara, evil inclination, whose function it is to ensnare a person and lead him to sin. Outright incitement does not work. The yetzer hara has to use guile to convince a person that the sin is really not so bad; in fact, it might even be the right thing to do. It is very sinister in its methods to convince a person to renege against the Torah, to abrogate mitzvah observance and to perform outright transgressions. In order for the yetzer hara to convince an observant Jew to act against the Torah, it must apply patience and discretion. One of its most potent tools is that of “tomorrow.” It assures its victim, “Yes, of course, you should act appropriately. Very definitely, you must perform this mitzvah. Do not do it today, however, start tomorrow. Study Torah – tomorrow. Give tzedakah – tomorrow. Do whatever good you plan on doing, but do it tomorrow. Thus, the yetzer hara grabs hold of a person and leads him to neglect the mitzvos and eventually to become a full-fledged baal aveirah, sinner. This is the disease called “Amaleikism” that the Torah instructs us to expunge from our midst. When the opportunity to perform a mitzvah presents itself, one should not dawdle, but he should take immediate action and carry out his responsibility. One who slacks off in the area of positive mitzvah performance, will soon end up taking the initiative in a sinful manner. This, says Rav Yosef Chaim, is the idea behind Moshe Rabbeinu's “lifting his hands,” an action that catalyzed Klal Yisrael's victory, as opposed to his lowering his hands, which gave strength to Amalek. Raising his hands symbolizes action, our way of defeating the yetzer hara and its personification in this world – Amalek. Allowing our hands to drop sustains the evil of Amalek, who takes his strength from our weakness. Hashem's name is hidden throughout Megillat Esther. Yet, the Rabbis of Kabbalah found the acronym of His name in the pasuk “yavo hamelech v'haman hayom- the king and Haman shall come today” (ibid. 5:4). Through the last word of the phrase, hayom (today), Esther stressed the proper use of the antidote to Haman's machar (ibid.:12). Indeed, the battle against Amalek starts with the desire to serve Hashem with enthusiasm and without delay. Parashat Zachor, the section that appears at the conclusion of our parasha, and which presents the obligation to remember Amalek's attack against Benei Yisrael, is among the most important sections in the entire Torah. It is of such importance that there rests upon each and every one of us an obligation to hear the reading of this parasha once a year, thereby fulfilling the obligation to eradicate the nation of Amalek. The question arises in this context, why did the Torah view Amalek as the eternal enemy of the Jewish people? After all, we find throughout the Torah many other nations that also waged war against Am Yisrael, peoples who sought to destroy us and deny us our existence. In order to answer this question, we must, in my humble opinion, carefully examine two terms that appear in virtually every instance in Tanach where we find mention of Amalek. I refer to the term “mikreh” (happenstance, coincidence), which comes up repeatedly in the context of Amalek, and the word “machar” (tomorrow), which we often find in reference to the Jewish people. Let us survey these instances and then assess their significance: 1. In the first battle against Amalek, Moshe asks Yehoshua, “Moshe said to Yehoshua… go fight against Amalek tomorrow…“ (Shemot 16:9). 2. At the end of our parasha, Hashem commands us never to forget what Amalek did: “… that they chanced upon you along the way” (Rashi explains the word “karcha” as a derivative of the word “mikreh”). 3. King David battled against the Amalekites who plundered his city of Tziklag: “David smote them from morning until evening on the following day“ (Shemuel I 30:17). 4. A young Amalekite informs David that he killed Shaul on MountGilboa: “The youngster who informed him said to him: ‘Ihappened to have been on MountGilboa…”(Shemuel II 1:6). 5. In Megillat Ester we meet the descendant of the Amalekite king, Aggag – Haman. Ester invites Haman to her feast and says: “If it pleases the king… the king and Haman shall come to the feast that I will prepare for them, and tomorrow I will do as the king requests.” 6. Mordechai, dressed in sackcloth, sends the royal messenger Hatach to tell Ester of the edict against the Jews: “Mordechai told him all that happened to him… “ We thus find numerous sources related to Amalek, and they all make reference to one of these concepts – “machar” or “mikreh.” I believe that these two concepts can help us answer the question with which we began. The Torah affords great importance to the perpetuation of the memory of Amalek's attack because Amalek, by its very essence, expresses the notion of “mikreh” – happenstance. “Mikreh” in effect means the absence of Hashem's providence in the world. Amalek represents coincidence – the lack of faith in hashgacha peratit – divine providence, the belief that no being oversees world affairs, everything happens here purely by coincidence. Of this the Torah wishes to remind us every year; it is forbidden for us to allow “Amalekism,” the theology of “mikreh,” to take hold. In contradistinction to the Amalekite “mikreh” is the Jewish “machar.” “Tomorrow” expresses the hope, the hashgacha, the idea that there is Someone in the heavens who looks after each and every one of His creatures on earth. “Machar” is the notion that there is something for which to wake up in the morning, the world does not progress at random, without a guiding hand. Everything is foreseen from the outset, and we are granted the power to act as we wish. “Machar” is about our free will to decide what to achieve, what to make of our lives. In Hebrew, the letters of the word “Machar,” tomorrow, are the same as the letters for Rechem, or womb. The word for mercy, Rachamim, is also from the same word. The womb is always about mercy, about nurturing hope for another day, about pushing further toward continuation and reaching a goal. Amalek cannot abide that. Rav Hutner writes that Machar refers to the ultimate Tomorrow, that off Olam HaBa. We Klal Yisroel do not exist for the today of Olam HaZeh. We delay our gratification for the tomorrow of Olam HaBa. Amalek exists in in this world only of today. They exist for the simple today, the immediate gratification, and they deny the ultimate tomorrow. Their existence in the world obscures the ability to see the next world. So long as Amalek exists, we cannot see the tomorrow. So long as there are people in the world who claim there is not Olam HaBa and live like that and seem to exist with no problems, they obscure Olam HaBa for the rest of the world.
We can overcome them on the day of Tomorrow. When we live our lives with an eye on Tomorrow then we are victorious. we read Zachor on Shabbat. r Rave Rudman 
Shabbos is a day of tomorrow, of Olam HaBa. This world is, “Today to work”. Olam HaBa is the tomorrow to receive the reward.” Shabbos is one-sixtieth of Olam HaBa . Erev Shabbos is the ‘today' to work. Shabbos is the ‘tomorrow' to receive the reward. One has to read the Parsha of Amalek on Shabbos. Only on Shabbos can one truly eradicate Amalek. It is the antithesis of Amalek. It is the day of Tomorrow. 
But you can only see that if you realize that the entire world is directed and guided by HaShem. If in this world you can see the hidden hand of HKB”H. 
Only on Shabbos, and only in Olam HaBa can we see that all of this world is truly one. Only on Shabbos can we see that HaShem is the King. Therefore, on Shabbos, we read Parshas Zachor. 
This is to prepare for Purim when we read the Megillah where all of this came true. Purim also has within it a day of Machar. When Esther asks the king for one more day for the Jews of Shushan, she asks that let tomorrow be like today. The king is the King, as is well known in the Megilah. And the tomorrow is the Tomorrow of Olam HaBa. 
Maybe that is the connection between the walled cities specifically from the time of Yehoshua. We want to mention his merit in the connection to the Machar. Yehoshua was the one who had the first battle of Machar against Amalek. We ask that in his merit let us be able to have another Machar, and be able to complete his battle.
And we daven for all of this to once again be seen speedily in our times! 'ושמתי פדות בין עמי ובין עמך למחר יהיה האות הזה' (שמות ח, יט), נראה לי בסיעתא דשמיא 'מחר' אותיות רמ'ח ואותיות 'רחם', והענין הוא כי ישראל כל אחד מהם צריך לקיים רמ'ח מצות, וזה אי אפשר שיעשה כל אחד רמ'ח מצוות עשה אך ע'י אהבה שיש בישראל בין זה לזה כל אחד יהיה נשלם ברמ'ח ממעשה חבירו, ולכן רמ'ח הם אותיות 'רחם' כי 'רחם' הוא תרגום של אהבה לרמוז רמ'ח מצות נשלמין אצל כל אחד ואחד על ידי 'רחם' שהוא אהבה שיש בין זה לזה, וידוע כי שלימות קיום רמ'ח עשה מסוגלים לגאולה כי רמ'ח עשה הם בסוד החסדים, והם בסוד ו'ה שבשם, ושס'ה לא תעשה הם סוד הגבורות והם בסוד י'ה שבשם, והגאולה תהיה מתגבורת החסדים ועל ידי שלימות תיקון ו'ה שבשם, גם ידוע על ידי מדת האהבה שתהיה שלימה בישראל תהיה הגאולה, לזה אמר 'ושמתי פדות בין עמי ובין עמך למחר' אותיות 'לרמ'ח' ואותיות 'לרחם' רוצה לומר על ידי זכות רמ'ח עשה שעתידין לקבל בסיני ועל ידי זכות רחם שיש בינהם יהיה האות הזה של הפדות: או יובן בסיעתא דשמיא ידוע דקריאת שמע יש בה רמ'ח תיבות מפני כי כוחה גדול להכרית את אויבי ישראל הקליפות והתחתונים שברשותם והיא תהיה להם כמו רומח לדקור וכמו חרב להרוג כמו שכתוב' רוממות אל בגרונם' (תהלים קמט, ו) זו קראית שמע ועל ידי כן יהיה 'חרב פיפיות בידם' להרוג את אויביהם, ולכן גבי פנחס כתיב 'ויקח רמ'ח בידו' ואמרו רבותינו ז'ל זכות רמ'ח תיבות דקריאת שמע וגבר בזה על הסטרא אחרא, וזהו דשאמר 'ושמתי פדות בין עמי ובין עמך למחר יהיה האות הזה' לרמ'ח הלמד משמש במקום בעבור כלומר בעבור זכות רמ'ח תיבין דקריאת שמע יהיה האות הזה של פדות עמי מיד אויביהם וגבר ישראל, ולכן אנחנו אומרים בסוף הברכה של הקריאת שמע 'הבוחר בעמו ישראל באהבה' דתרגום 'אהבה' 'רחם' ואז אנחנו מתחילין לומר רמ'ח תיבות דקריאת שמע דזכינו לרמ'ח תיבות דקריאת שמע שתהיה רומ'ח וחרב בידינו נגד אויבינו על ידי 'רחם' שהוא אהבה שיש לנו זה על זה: https://www.sefaria.org/Ben_Ish_Hai,_Halachot_1st_Year,_Vaera,_Introduction.1

Recept: Lokše s kachními játry od Šárky Koprdové. Rada z etikety Ladislava Špačka: Ubrousek na podšálku polévky nebo kávy má svůj význam. Macharův dort od Myšáka.

Cukrárna Myšák byla otevřená v roce 1904 v pražské Vodičkově ulici, na místě dnešní pasáže divadla ABC. V bývalé cukrárně pana Jandy se František Myšák vyučil a zůstal tam 20 let. Po svatbě s Anežkou Holubovou cukrárnu převzali.

Cukrárna Myšák byla otevřená v roce 1904 v pražské Vodičkově ulici, na místě dnešní pasáže divadla ABC. V bývalé cukrárně pana Jandy se František Myšák vyučil a zůstal tam 20 let. Po svatbě s Anežkou Holubovou cukrárnu převzali.

Recept: Lokše s kachními játry od Šárky Koprdové. Rada z etikety Ladislava Špačka: Ubrousek na podšálku polévky nebo kávy má svůj význam. Macharův dort od Myšáka.

After entertaining young and old alike on the idiot box for more than a decade. the iconic animated heroes – Bade and Chote will now infiltrate the podcast scene with their brand of nonsensical ‘bakwaas' that is guaranteed to make your day!

Haftarah for Shabbat Machar Chodesh When Rosh Chodesh is on Sunday הפטרת שבת מחר חדש כמנהג ‏ארם צובה

Esta faixa foi extraída do CD FESTA JUDAICA, contendo as mais conhecidas e alegres músicas do repertório judaico para sua festa de Bar e Bat Mitsvá, casamento, e muito mais. Sucesso! FICHA TÉCNICA Voz: Shimon Lavie Arranjos, piano, sintetizador, derbake e direção musical: Eduardo Felenbok Trompete: José Granata Flugelhorn: Oscar Serrano Saxofone alto e clarineta: Luis Alberto “Chachi” Ferreira Bateria: Ezequiel Finger Projeto gráfico: Dagui Design Masterização: Domínio Digital Produção executiva: Jairo Fridlin Realização: Editora e Livraria Sêfer Ltda. Acompanhe as letras com a pronúncia fonética e breve tradução para o português, para você cantar junto e se deliciar: Haleluia (Sh. Or – K. Oshrat) Haleluia laolam, haleluia iashiru culam, Bemila achat bodeda, halev male bahamon toda, Veholem gam hu eize olam nifla. Haleluia im hashir, haleluia al iom shemeir, Haleluia al ma shehaia, Uma sheod lo haia, haleluia. Haleluia laolam, laleluia iashiru culam, Vehainbalim hagdolim iehadhedu bahamon tslilim, Veitanu hem iomru, haleluia. Cantemos Haleluia para o mundo, Cantemos Haleluia para mais um novo e lindo dia. Uma única palavra que enche o coração de gratidão. Para tudo que já foi e para tudo que será, Haleluia. Louvemos a Deus! -- Shalom al Israel (D. Barak – E. Netzer) Hadlicu or barechovót, veshir zamrú bair, Machar al pnê col haticvot iaftsía iom bahir. Mishovachim iagbia az ribo ionei lavan, Veshémesh nekiá mipaz ticrá mitoch anán. Shalom, shalom, shalom al israel. Imru shirê halel, shalom al Israel. Acendam luzes nas ruas e cantem, Amanhã será um dia maravilhoso. Mil pombas brancas voarão no céu, Um sol radiante brilhará entre as nuvens. E todos cantarão: Shalom, shalom, Paz, paz sobre Israel

Why does Erev Rosh Chodesh have its own Haftarah? It doesn't even have its own Maftir. Is it just because we found a place in Navi where someone says, 'Machar Chodesh'-'tomorrow is Rosh Chodesh'? What does that have to do with us today, when it's not yet Rosh Chodesh? What does the story of Dovid, Shaul, and Yonasan teach us about the apparently unique hours of 'Machar Chodesh'?

Základem dobrého bytu je kvalitní dispozice, na ní se nedá šetřit, říkají Pavel Machar a Radek Teichman. Navrhli už přes tři sta bytů a vždycky se snažili „vyjít z toho se ctí.“Všechny díly podcastu Bourání můžete pohodlně poslouchat v mobilní aplikaci mujRozhlas pro Android a iOS nebo na webu mujRozhlas.cz.

In 2018, South Sudan's main warring parties signed a peace deal which today should have already concluded with national elections. However, mid-2022, after years of implementation delays and stalled politics, South Sudan's power-sharing government announced a two-year extension of its term in office and pushed elections until December 2024. Even with the extended timeline, South Sudan's roadmap to elections looks steep and littered with pitfalls. The current failure to implement the peace agreement and an almost non-existing voting infrastructure have raised doubts about whether South Sudan can be ready for elections any time soon. With violence raging across much of the country, many also question whether South Sudan can hold elections safely. This week on The Horn, Alan Boswell speaks with Edmund Yakani, executive director of the Community Empowerment for Progress Organization, about South Sudan's political malaise and the country's fraught road to elections. They first address the implications of South Sudan's latest political crisis after President Salva Kiir relieved Angelina Teny, the wife of First Vice President Riek Machar, of her position as defence minister. They then identify critical steps that must be taken to ensure the viability of the upcoming election, including a credible new constitution. They also discuss why surveys show South Sudanese overwhelmingly want elections even though they also predict such elections will cause more violence. They then also discuss what approaches could help foster more stability in South Sudan's political system in the long-run, and whether Kiir or Machar would ever consider retirement. This episode of The Horn is produced in partnership with the Friedrich Ebert Stiftung.For more in-depth analysis on the topics discussed in this episode, check out Crisis Group's South Sudan country page. Hosted on Acast. See acast.com/privacy for more information.

Interviewing Machar Reid, Head of innovation at Tennis Australia and General partner at Wildcard Ventures Wildcard Ventures is a venture capital fund focused on SportsTech startups, led by Tennis Australia and supported by prominent figures in the tennis industry. In this conversation, Machar discusses the Australian Open's objective of becoming the most accessible and enjoyable sports event globally. To accomplish this objective, they continuously invest in innovation. He elaborates on how, a decade ago, the Australian Open perceived innovative ideas from a client's perspective, but now they view these ideas from the lens of an investor. This strategy allows them to achieve higher returns rather than expending resources to adopt new innovations. Machar, also discusses the startups that AO Startups & Wildcard ventures has invested in and how they are not limited to supporting tennis but also emerging racquet sports. To learn more, visit https://www.wildcardventures.vc/ and https://aostartups.ausopen.com/ Hosted by Rohn Malhotra from SportsTechX - Data & Insights about SportsTech startups and the surrounding ecosystem.

Des conflits intercommunautaires ont déplacé des dizaines de milliers de civils au cours de l'année 2022, dans différentes régions du Soudan du Sud. Et ce, alors que le pays tente de mettre un terme à la guerre civile qui avait éclaté en 2013, seulement deux ans après son indépendance. En août 2022, des centaines de femmes et d'enfants Nuer débarquent à Old Fangak, dans l'État du Jonglei, après avoir fui l'attaque des milices Shilluk sur leurs villages au bord du Nil. Cet assaut marque le début d'un conflit intercommunautaire, qui se résumait au départ à des rivalités politiques entre deux généraux, le Shilluk Johnson Olony et le Nuer Simon Gatwech. Mais, suite à cette attaque en août dernier, des milliers de bergers Nuer de la « White Army » sont à leur tour mobilisés et lancent une offensive brutale contre le Royaume Shilluk, dans l'État voisin du Haut-Nil. En vertu de l'accord de paix de 2018, un gouvernement d'unité nationale et de transition a été formé en 2020, réunissant Salva Kiir et son rival Riek Machar. Mais, malgré cette unité de façade, des voix s'élèvent pour dénoncer la continuation de la guerre à travers ces violences communautaires. « La plupart des affrontements communautaires au Sud-Soudan sont arrangés par des politiciens avec des calculs politiques précis. Il s'agit d'une guerre par procuration entre Kiir et son vice-président Machar », dénonce le père Paolino Tipo Deng, président de l'Initiative religieuse du Haut-Nil pour la paix et la réconciliation.  Le prélat estime que les Églises ont un rôle à jouer pour apaiser les esprits : « Les chefs religieux feront toujours de leur mieux pour éduquer et réconcilier les communautés divisées, et aussi éduquer tous les citoyens pour pouvoir éviter d'être victimes de manipulations et d'ambitions politiques égoïstes. » Mi-décembre, une autre offensive de la White Army visait cette fois les habitants de la région du Grand Pibor, les Murle, faisant des dizaines de milliers de déplacés et au moins 50 victimes. Pour l'activiste Bol Deng Bol, qui dirige le Jonglei State Civil Society Network, cette violence est le fruit des luttes de pouvoir qui se sont « intensifiées depuis la signature de l'accord de paix » de 2018. « Un autre facteur de cette violence, c'est le désœuvrement des communautés. Il n'y a pas d'hôpitaux, pas de routes, pas de jobs, rien du tout ! Les jeunes, qu'on appelle la White Army, n'ont rien à faire de positif. Et donc c'est un avantage utilisé par les acteurs politiques mécontents de la mise en œuvre de l'accord de paix. Ils se servent des jeunes pour saboter le processus de paix. » Le gouvernement sud-soudanais a nié toute implication dans les violences. Arrivera-t-il pour autant à stopper les cycles de vengeance ? Le mercredi 4 janvier, deux femmes et un enfant Nuer ont été tués « par de jeunes Murle armés », dans le nord du Jonglei, selon l'Association des Jeunes de Uror, un comté de la région.

Domestic Violence is a difficult and painful issue. Unfortunately it is all too common. This is an important episode. It may be your first introduction, or you may have personal experience. In either case, know that the statistics of domestic violence are staggering, and there is a great intersection point between God, the world, and the church at this issue. At least there should be. To learn a little bit, get inspired, or fund the training and commissioning of leaders like Lisa, take your time, and listen. Then act. Lead a study, invite Lisa to speak, donate. Pray. What ever you do. Act. When we proclaim the Kingdom of God is near, we proclaim it's healing, salvation, and deliverance. The National Domestic Violence Hotline 1−800−799−7233 https://www.thehotline.org/ To help Lisa grow a ministry, donate at www.intersectpodcast.org For statistics: https://www.socialsolutions.com/blog/domestic-violence-statistics/

In which we discuss the events, immediate impact and aftermath of one of the most famous trials in Canadian history. Get 2 months of free podcast hosting by going to: https://signup.libsyn.com/?promo_code=CANLIT --- Support: Patreon (https://www.patreon.com/historiacanadiana); Paypal (https://www.paypal.com/paypalme/historiacanadiana); the recommended reading page (https://historiacanadiana.wordpress.com/books/) --- Contact: historiacanadiana@gmail.com, Twitter (@CanLitHistory) & Facebook (https://www.facebook.com/CanLitHistory). Further Reading: Archibald-Barber, Jesse. “A Poetics of Place and Apocalypse: Conflict and Contradiction in Poetry of the Red River and Northwest Resistances.” Indigenous Poetics in Canada. Ed. Neal Mcleod. Wilfred Laurier Press, 2013. Belshaw, John Douglas. Canadian History: Post-Confederation, BC Open Textbook, 2012. https://opentextbc.ca/postconfederation/ “Final Statement of Louis Riel at his Trial in Regina”. http://law2.umkc.edu/faculty/projects/ftrials/riel/rieltrialstatement.html Machar, Agnes Maule. “Quebec to Ontario: A Plea for the Life of Riel, September, 1885.” Lays of the "True North": And Other Canadian Poems, 1902. https://archive.org/details/laystruenorthan01machgoog/page/n50/mode/2up?view=theater Macleod, R. C. “North-West Rebellion.” The Oxford Companion to Canadian History, Oxford University Press, 2004. Riel, Louis. Poems Written in Prison. https://en.wikisource.org/wiki/Poems_written_in_jail Teillet, Jean. The North-West Is Our Mother, Patrick Crean Editions, 2019.

After entertaining young and old alike on the idiot box for more than a decade. the iconic animated heroes – Bade and Chote will now infiltrate the podcast scene with their brand of nonsensical ‘bakwaas' that is guaranteed to make your day!

Prophetic Vision in the 21st Century: The Message of Neviim Rishonim: The Story of the Book of Shmuel The Series will focus on how Shmuel Hanavi, the author of the Book of Shmuel sent us many messages for our times.The Series will be dedicated in Memory of הרב ירחמיאל בן אהרן מאיר

The new month is tomorrow, Yehonatan and Dovid's friendship ends in sorrow. As a sign for Dovid, 3 arrows were released, Yehonatan tells Dovid to go to peace!

Tennis Australia, the governing body for Tennis in Australia since 1904, organizes national and international Tennis tournaments, including the Australian Open, the Australian Open Series, Davis Cup, Fed Cup, ATP Cup, and Australian Pro Tour.  Its core mission is to create a playful world through tennis for everyone. In addition, the association has also been on the innovation journey for several years now as they work to grow the connection with SportTech and tennis. For this new episode, we welcomed one of its leading voices in the field of sports science and innovation: Machar Reid.  Machar has a PhD in Biomechanics, has published over 100 peer-reviewed articles and books, and is currently the Head of Innovation at Tennis Australia. During this episode, we have been through his activities within Tennis Australia and WildCard Ventures to understand how the innovation process is handled in both companies. Episode timeline:  - Presentation of Machar  - Machar's passion for mentorship - What does innovation mean to Machar? - The innovation process within Tennis Australia: a long term vision  - How does innovation prevent injuries? - Machar's three favorite technologies - WildCard Ventures: missions and duties - WildCard Venture's due diligence process - How does Machar perceive the Australian sports tech market compared to Europe or the US? - Recommendations: Podcast: Business Wars If you had good time listening this episode, do not hesitate to support us: 1. By subscribing, it's just a small click

Viongozi hasimu wa Sudan Kusini Rais Salva Kiir na Riek Machar katika kile ambacho kimepongezwa ni mafanikio makubwa walikamilisha makubaliano Jumapili kuhusu kipengele muhimu cha kijeshi katika mkataba wa amani uliokwama na kuapa kunyamazisha bunduki zao

South Sudan rivals have signed an agreement on the formation of a unified armed forces command, a key pillar of a peace agreement signed in 2018. Tensions between President Salva Kiir and First Vice-President Riek Machar had recently led to clashes between their respective forces. The deal sets out terms for integrating opposition commanders into the armed forces. President Kiir's faction will have a 60% representation in key positions in the army, police and security forces while Mr Machar's SPLM-IO and other opposition groups will occupy the remaining 40%.

South Sudanese security forces have withdrawn from First Vice-President Riek Machar's residence in the capital, Juba, after being deployed there on Saturday. Plus, Kenya signs a deal that will see seized money being returned and used to buy life-saving health equipment. And we are track-side for the first-ever all female motor rally race in Sub-Saharan Africa.

South Sudan's government has deployed security forces around First Vice President Riek Machar's house in Juba. Government spokesperson Michael Makuei says the South Sudan People's Defense Forces and national security forces are being deployed for Machar's own safety; A signatory to the South Sudan 2018 peace agreement says the implementation of the deal has stalled. Rajab Mohandis says the main body monitoring the deal has done very little to report recent attacks by the South Sudan army on opposition bases across the country; Some SPLM-IO officials and supporters are calling on the brokers of the revitalized peace deal to intervene immediately, arguing that agreement is on the verge of collapse

Visit eshelpublications.com for more shiurim, live shiurim, seforim and more.For questions, comments, or for sponsorship opportunities email us at office@eshelpublications.com

“Account of the exalted Sultan Muhammad Uzbak Khan.  His name is Muhammad Uzbak, and Khan in their language means ‘sultan.' This sultan is mighty in sovereignty, exceedingly powerful, great in dignity, lofty in station, victor over the enemies of God, the people of Constantinople the Great, and diligent in the jihad against them. His territories are vast and his cities great; they include al-Kafa, al-Kirim, al-Machar, Azaq, Sudaq and Khwarezm, and his capital is al-Sara. He is one of the seven kings who are the great and mighty kings of the world. [...] this sultan when he is on the march, travels in a separate mahalla, accompanied by his mamluks and his officers of state, and each one of his khatuns travels separately in her own mahalla. When he wishes to be with any one of them, he sends to her to inform her of this, and she prepares to receive him.”   So the great traveller Ibn Battuta describes Özbeg, Khan on the Golden Horde, during his visit to that khan's camp. From 1313 until his death in 1341, Özbeg enjoyed the lengthiest of reigns of a Mongol ruler, second only to his distant cousin Khubilai Khaan. The powerful Özbeg would be long remembered as the mightiest of Jochid rulers, and his life was  a watershed for the Horde. After him, all khans were Muslims, and his life would be a model, the marker of the Horde's Golden Age. Yet, despite the proclamations of his excellence, tensions bubbled under the surface, and Özbeg's great power did not translate into great success. In today's episode, we take you through the transformation of the Golden Horde under Özbeg, looking specifically at islamization and urbanization. I'm your host David, and this is Kings and Generals: Ages of Conquest.   Özbeg was a son of To'rilcha, a grandson of Möngke-Temür Khan, a great-great-grandson of Batu, a great-great-great-grandson of Jochi, and thereby a descendant of Chinggis Khan. Özbeg's father To'rilcha had been a part of the four-wary princely junta that ruled the Horde from 1287 to 1291 under Tele-Buqa Khan. As one of the top princes of this union, and one of the sons of the prestigious Möngke-Temür Khan, To'rilcha had certainly been a powerful prince within the horde. It seems Özbeg drew much of his initial legitimacy from this, and retained a great distaste for his uncle Toqta Khan, who had To'rilcha and the other princes  killed in the 1291 coup with the aid of Nogai. Toqta then married Özbeg's stepmother, To'rilcha's chief wife Bayalun Khatun, and apparently exiled Özbeg to Khwarezm, which cemented Özbeg's hatred for his uncle. It's not surprising then that Özbeg is often accused of being behind Toqta's somewhat mysterious death in 1312. As we covered in our episode last week, the sources are contradictory over what immediately followed. Though Mamluk sources tend to have Toqta's sons predecease him, a number of other accounts have Özbeg battle one of Toqta's surviving sons. Regardless, by the start of 1313 Özbeg was duly enthroned as Khan of the Golden Horde, and if he had not done so already, made public his conversion to Islam.    Özbeg had a particular view on how to hold onto power, which involved executing a great number of potential rivals to the throne. At least one hundred princes and members of the military elite were killed in perhaps the largest princely massacre of the Mongol Empire and its successor khanates. The justification for many of the deaths was the failure of the given princes to convert to Islam, but this was almost certainly little more than an excuse to substantially trim the branches of the aristocracy. Özbeg wanted to ensure that there would be not only no rivals to his own position, but that only his own sons would be able to succeed him.   Certainly, islamization was a key part of Özbeg's reign. There can be no doubt over its spread amongst the Jochid elite from these years onwards, and accounts like Ibn Battuta not only stress the piety of Özbeg and his court, but how islamic institutions were now seeped into the actual administration of the Golden Horde. This ranged from readers of the quran accompanying the royal family everywhere, to Islamic qadi courts now operating alongside the initial justice system established by the dynasty, the jarquchi courts. From Özbeg's coinage, we know he took the Islamic title and name of Sultan Ghiyath al-Din Muhammad, and in his contacts with the Mamluk Sultanate he expressed loudly the notice of his conversion, and his success in converting the nomads of his empire to Islam. The specific mentions of him killing shamans and Buddhist lamas also indicates an effort to actively uproot the old ways.   Yet there remains considerable evidence to continued religious plurality within the Golden Horde and for Özbeg himself. For example, at the very start of his reign he wedded his step-mother, Bayalun Khatun, a widow of both Toqta and his father To'rilcha. An experienced political player with many contacts, her support was important in Özbeg's ascension. Yet wedding his own step-mother was quite against Islamic law and practice. Here Özbeg's qadis conveniently found a loophole; as neither of her previous husbands had  been Muslims, neither marriage was thus legal, and hence technically Özbeg was not marrying his own step-mother. We can't know if that convinced anyone, but noone had the power to tell Özbeg “no.”    Moreover, we know that Özbeg did not seek to convert the Christian populations of his realm to Islam. The Rus' chronicles mention no effort on the part of Özbeg to do so, and only rarely do they even remark on his status as a Muslim. One of his earliest actions as khan, even in the midst of the most zealous period after his conversion, was going out of his way to welcome the Genoese back to Caffa, and in 1332 granted the Venetians right to build a quarter at Tana, on the mouth of the Don River. In quick order he confirmed tax exemptions for the local Franciscan community and gave them permission to build a cathedral in Caffa. Even when a nominal order went out banning the ringing of church bells, it seems there was little enforcement of it, given that this Franciscan cathedral continued to ring them according to other sources. These were not the only privileges they were granted, for the Franciscans were also given freedom to perform missionary activities deep within Horde lands. A Franciscan letter from 1320 indicates that their missionaries had reached as far as Bashkiria, only six years into Özbeg's reign.  A number of extant Franciscan letters survive speaking of the success of their missions due not just to Özbeg's tolerance, but of even his family. Özbeg's chief khatun after Bayalun's death was Taydula, who was specifically noted for her patronage of Christian communities. In fact, letters remain from Pope John XXII and Pope Benedict XII thanking Özbeg and Taydula for their favourable treatment of Christians in the Horde.   Though Christians received privileges from Özbeg, there is also references to his treatment of other religious groups. During his trip to the Golden Horde, Ibn Battuta met a Jewish person from Spain. Buddhist Uyghurs remained a part of Özbeg's court. And from other evidence too we know of the continued practice of non-Islamic beliefs well after Özbeg. The Golden Horde's powerful beylerbeyi, Edigü, who took power some fifty years after Özbeg's death, also made a name for himself having to stamp out Buddhism and shamanism. And in the fifteenth century a few eye witness reports, such as Johann Schiltberger, indicate a limited presence of traditional folk religions. In other lands of the former Golden Horde, such as in what is now Kazakhstan, the advance of Islam among the Kazakhs remains a topic of debate, with some arguing that it was not until late in the nineteenth century that the islamization was really complete among the nomads there. Özbeg, much like his predecessors Berke and Töde-Möngke, could make a show of the islamization of their states in diplomacy with the Mamluks, but nomads clung, often quite stubbornly, to their old ways.   Yet no mistake should be made; for Özbeg and his successors, their government was now Islamic, and there was no question about that. Özbeg's active promotion of Islam, and invitation of Islamic administrators to his cities and government did a considerable amount to promote the religion and bring more converts. Moreover, Özbeg actively had much of his support come from Islamic beys within the Horde, such as his powerful ally Qutlugh-Temür, the governor of Khwarezm. And the effort stuck. Every khan to succeed Özbeg seems to have been a Muslim. According to the Mamluk chroniclers ibn Taghriberdi and al-Safadi, Özbeg ceased to wear his hair in traditional Mongol fashion or to Mongolian hats. Contemporary accounts from the Ilkhanate written before the 1330s such as Wassaf and Qashani portray Özbeg as a pious Muslim, who strictly punished soldiers who harassed sufis. Özbeg's first embassy to the Mamluks arrived in Cairo in April 1314 and loudly proclaimed their lord's conversion to Islam. And of course Ibn Battuta, traveling and meeting Özbeg in the 1330s, present Özbeg unambiguously as a Muslim, albeit one who enjoyed large feasts and drinking during ramadan.  The image that comes across then, is a relatively adaptable monarch when it came to religion, who knew how to press hard when he could and thus promote Islam, but when necessary to remain flexible to local custom, and keep his empire running smoothly.  The fact that Özbeg would sit on the Jochid throne for thirty years speaks much to his success in these matters, compared to the very short reigns of many contemporary khans.    Of course, nothing can be said about Özbeg's islam without mentioning Baba Tükles. This famous sufi became, in legend, the man who converted Özbeg to Islam. The story goes that he and Özbeg's shamans were to hold a competition to prove whose religion was true by seeing who could survive inside a hot oven. The shaman, as most humans would, burnt to death, but when they checked on Baba Tükles, he was sitting comfortably in the oven wearing nothing but a suit of maille and reciting prayers. Seeing that they had opened the oven's entrance, Baba Tükles asked what the hurry was. Thus was everyone amazed at this miracle, and converted happily to Islam, mashallah.  This conversion narrative, masterfully explored in an excellent monograph by Devin DeWeese, became hugely popular in Turkic and Tatar accounts from the sixteenth century onwards. However, Baba Tükles is a mythic figure, not appearing until centuries after Özbeg's death. Sources contemporary to Özbeg name several other individuals, such as a Bukharan sufi named Ibn ‘Abd-ul-Hamid, as the leading men who converted Özbeg. Perhaps one of them became the inspiration for Baba Tükles, though no fourteenth century account references men burnt inside ovens.   After the massacres of the Jochid princes, Özbeg set about reorganizing the Jochid administration.  In short, the power of the princes was broken, and Özbeg ruled through the non-Chinggisid noyad. For Özbeg, these were the four ulus emirs, called also qarachu begs or ulus begs. Essentially, the four most powerful clan leaders within the Golden Horde not of the dynasty of Chinggis Khan. The head of these four was the beylerbeyi,  who acted like the viceroy of the khan. Essentially, these four men discussed and carried out policy with the khan, and their stamp or signature was necessary on all official documents. The origins of the institution are unclear. Similar institutions are recorded in the other khanates; in the Ilkhanate, we know that chancellery documents had to be signed off by the heads of the keshig day guards, powerful, prestigious and hereditary positions. There is some argument that the positions actually were always a part of the Mongol Empire, while others see it as an innovation of Khubilai Khaan, and during the detente between the various khanates after 1304, it spread to other khanates. In the Golden Horde though, the qarachu begs appear distinct from the keshig, and appears as a formal institution throughout all of its successor khanates. For Özbeg, his first beylerberyi was Qutlugh-Temür, the skilled governor of Khwarezm who had been such a stalwart ally of Özbeg in his rise to power. Until his death in the 1330s, Qutlugh-Temür was the number two man in the Golden Horde. Together they led an administrative transformation, redistributing lands, islamicizing parts of government and greatly strengthening the central might of the khan.  The Blue Horde, the khanate of the line of Orda east of the Ural River, was nearly totally subsumed in this period and lost its autonomy.    Özbeg's new government also fostered the growth of cities within the steppe. The urbanisation of the Horde in the Volga Steppes had been ongoing steadily for years. In a trade network based along the major rivers of the steppe, important camps of the khans and princes, or those few-existing steppe settlements, had flourished under the stability wrought by the Jochids. It should be noted that the nomads of the Golden Horde did not aimlessly wander from one side of the khanate to another. Instead, the entire empire was divided into appanages, and allotted to minghaans. A given minghaan, meaning a thousand men and their families, was given access to pastures and natural resources within that appanage to provide for themselves. When nomadizing, they travelled between these allotted pastures, and were forbidden from accessing those of another minghaan without permission or paying a fee. These minghaans were placed under the control of princes and the military elite, essentially like a feudal estate. What this meant was that the lands of the Eurasian steppe were kept remarkably stable, and no longer divided between warring factions where each sought to claim more land from another.   No longer concerned about raiding by Qipchaps, and rivers now marked by permanent ferries sponsored by the khans, merchants moved relatively freely across the steppes, paying taxes and tribute but able to make a tidy profit for a bit of work. With then came either imports from Europe, Mediterranean, Central Asia or China, to exports, such as grains, horses, glass, beads, pottery Siberian furs, honeys, horses and slaves, which travelled to the Rus', Ilkhanate, Mamluk Egypt and as far as India. Indeed, as the Horde's cities grew, so did its ability to manufacture goods for both internal and external trade. And industries grew around them to support these networks, either by importing the materials needed for manufacture, to feeding the employees and housing the merchants who transported it. A wetter climate in the early fourteenth century coupled with the careful control the Jochids kept of land allowances also allowed for a wider cultivation of farmland within the steppes to better feed growing settlements. Then these people's spiritual and entertainment needs had to be met, requiring the construction of mosques and other places of worship, market places, bath houses, manors for the elite and more, which made steady work for builders and stone masons.   Altogether this fostered a veritable explosion in the growth of the Horde's major cities during the reign of Özbeg, recorded both in written sources and the extensive archaeological work in the former Horde lands.  Well over a hundred such Golden Horde settlements are now known. The most important of these were along the lower reaches of the Volga River, towards the Delta where it meets the Caspian Sea. Here lay the Horde's capitals; the first of these was Sarai, founded by Batu after the withdrawal from Europe. Berke had apparently founded a settlement further upstream, and Özbeg moved the capital there. It is assumed it was to better lay out his desired city, and avoid the flooding which plagued old Sarai, for the Caspian Sea was rising every year of the 1320s. Hence, the new capital was called Berke's Sarai, or Sarai al-Jadid, “New Sarai.” While originally made up of a few hundred felt gers and a handful of permanent structures, these cities rapidly transformed. Felt gers were replaced with immobile homes, originally maintaining the same shape before over time becoming polygonal, then square. Most of the Horde's major cities followed a similar layout as evidenced by archaeological study; one or more main squares surrounded by large buildings, with streets radiating out from it in rectangular districts. They contained great complex manor houses for the nobility; numerous craft workshops, from bone carving, pottery, iron works, glass-blowing, brick making, bronze casting, and jewellery production, as well as bathhouses, mosques, madrassas, necropolises, and orchards.    The largest of the ruins is the site known as Selitrennoe, which scholarship currently associates with Sarai al-Jadid, the second capital of the Golden Horde. Its remains stretch over 7 kilometres along the Akhtuba River, a minor branch off the Volga, and 2 kilometres into the steppe, and at its height in the mid-fourteenth century some estimates give it a population of 75,000. Ibn Battuta visited the city in the 1330s, and his description is as follows:   “The city of [Sarai] is one of the finest of cities, of boundless size, situated in a plain, choked with the throng of its inhabitants, and possessing good bazaars and broad streets. We rode out one day with one of its principal men, intending to make a circuit of the city and find out its extent. Our lodging place was at one end of it and we set out from it in the early morning, and it was after midday when we reached the other end. We then prayed the noon prayer and ate some food, and we did not get back to our lodging until the hour of the sunset prayer. One day we went on foot across the breadth of the town, going and returning, in half a day, this too through a continuous line of houses, where there were no ruins and no gardens. The city has thirteen mosques for the holding of Friday prayers, [...]; as for the other mosques, they are exceedingly numerous. There are various groups of people among its inhabitants; these include the [Mongols], who are the dwellers in this country and its Sultans, and some of whom are Muslims, then the [Alans], the [Qipchaqs], the [Circassians], the Rus' and [Greeks]. Each group lives in a separate quarter with its own bazaars. Merchants and strangers from the two ‘Iraqs, Egypt, Syria and elsewhere, live in a quarter which is surrounded by a wall for the protection of the properties of the merchants. The sultan's palace in it is called Altun Tash, altun meaning ‘gold,' and tash ‘head.'”   The remains of the palace of Altan Tash have likely been identified, and what a magnificent structure it was. As the largest building found within the Golden Horde, the palace in its glory must have been over 32 metres long and over 40 metres wide. Made of fired brick and timber, its great hall alone was 5.8 by 9.4 metres across, with tiled floors and elegant, gilded polychromatic mosaics along the walls. Some 35 rooms have been identified, including a child's room where children's drawings were found carved into the plastered walls. Unlike the palaces of Qaraqorum or Khubilai's capitals at Shangdu or Dadu, the palace of Sarai was not influenced by Chinese design, but Islamic. Seljuq, Khwarezmian and Iranian influences are detected throughout the remains. Similar layouts and designs, albeit on smaller scale, are found in both Sarai itself and the other cities of the Horde.   While Özbeg continued to live in nomadic encampments travelling hither and yon across the Horde, he certainly stopped in Sarai when business demanded it, and he sought to ensure he lived in style. The lower Volga from New Sarai down to Hajji Tarkhan on the Volga Delta became the densest part of a  new urban network, with these major centres each surrounded by dozens and dozens of smaller settlements, pitted with orchards, farmland and surrounded by the endless grass sea where herds of the nomads still roamed. Typical of these settlements, is that before 1360 they were built without fortifications; no enemy would march across the steppe, and if he did he would have to face the Khan's horsemen. Only when the Horde fragmented, were there foes who could march on Sarai.   The growth of the Horde's cities was not caused by Özbeg Khan. Rather, it was a long running process which evolved out of several developments laid down by his predecessors. But Özbeg took advantage of it, and cultivated it. Or at least, his knowledgeable ministers did, and Özbeg supported them, happy to see goods and coins fill up his warehouses while leaving the trouble of collecting it to others. He actively encouraged settlement and trade, welcoming craftsmen, merchants and administrators from across the Middle East and Central Asia to bring their knowledge and wares to his cities. As already mentioned, he granted quarters in cities along the Black Sea to Italian merchants. On their ships the goods of the Golden Horde, particularly grains and slaves, could be sold across the Mediterranean, while desired imports were brought into his empire. From those port cities merchant caravans could travel east to the Volga cities like Sarai al-Jadid; there a merchant could exchange his wares and rest, before returning home, or travelling south to the Ilkhanate, or even eastwards into Khwarezm. Here Gurganj, once destroyed by Özbeg's ancestor Jochi, was restored to prominence and was the Jochid's chief city in the east, a staging point for those travellers going deeper into Central Asia, or perhaps even to Yuan China. Özbeg certainly maintained contacts with the Great Khans, and routinely requested the delivery of the tribute owed him from the Jochid's injü lands in China. Özbeg could take advantage of, and capitalize on, the development of the Jochid lands and the normalization of contacts with the other Chinggisid states. In short, he enjoyed the fruits of a tree grown generations before.  And at each ferry crossing, in each city, and each border, every passing merchant paid tax to the Khan of the Golden Horde, in coins minted in Jochid cities and bearing the names of the Jochid Khan. In this manner,  Özbeg became a wealthy man indeed.   It was a system reliant extensively on wider Eurasian trade networks; thus the Jochid economy would face a terrible consequence were something to happen to that network. But that's a matter for another episode. Having looked at the transformation of the Golden Horde, our next episode will look at the politics and campaigns of Özbeg Khan, so be sure to subscribe to the Kings and Generals Podcast to follow. If you enjoyed this and would like to help us continue bringing you great content, consider supporting us on patreon at www.patreon.com/kingsandgenerals. This episode was researched and written by our series historian, Jack Wilson. I'm your host David, and we'll catch you on the next one. 

Story

The only mitzvah unique to Rosh Hashana, the Jewish New Year, is the obligation to hear the Shofar blasts. These Shofar blasts are so powerful that they actually get God to move from his throne of judgement to his throne of mercy. What is so special about the Shofar? How does it produce this heavenly transformation of Godly perspective? And, why is it the only mitzvah of Rosh Hashana? Join me as we go very deep into different Kabbalistic understandings of what judgement really is, what mercy really is and what God's throne really represents. Through all of this we'll build a clear understanding of the amazing power of the Shofar. Happy Listening! Rabbi Moshe To sponsor a podcast and make a tax-deductible donation to support this podcast and DATA of Richardson: https://thethinkingjew.com/support-us/ Contact me with any questions, feedback or topic requests at thethinkingjewpodcast@gmail.com Sources: Number 29:1, Torah calls Rosh Hashana "Yom Teruah" - https://www.sefaria.org/Numbers.29.1 Medrish Vayikra Rabah 29:10, source of God moving from throne of judgement to throne of mercy - https://www.sefaria.org/Vayikra_Rabbah.29.10?lang=bi&with=all&lang2=en Genesis 22:13, Abraham sees the ram stuck - https://www.sefaria.org/Genesis.22.13?lang=bi&with=all&lang2=en Inner Space by Rabbi Aryeh Kaplan pg. 26, Kabbalistic explanation of G-d's throne - not available online Rashi Genesis 2:1, source that din (judgement) is good and mercy is a partner to support the system - https://www.sefaria.org/Rashi_on_Genesis.1.1.3?lang=bi&with=all&lang2=he Ecclesiastes 7:20, All men sin - https://www.sefaria.org/Ecclesiastes.7.20?lang=bi Talmud Bavli, Baba Kama 50a, God doesn't ignore sins - https://www.sefaria.org/Bava_Kamma.50a.23?lang=bi Shared letters and understanding between Racheim (mercy) and Machar (tomorrow) - heard from my Rebbi, Rabbi Eli Margulies shlit"a Talmud Bavli, Rosh Hashana 34b, the Shofar carries the prayers up to heaven - https://www.sefaria.org/Rosh_Hashanah.34b.7?lang=bi&with=all&lang2=en Shem Mishmuel, Rosh Hashana, 8, depth of Shofar is releasing the inner breath/life source - https://www.sefaria.org/Shem_MiShmuel%2C_Rosh_Hashanah.8.12?lang=bi&with=all&lang2=en Genesis 2:7, God blew life into Adam - https://www.sefaria.org/Genesis.2.7?lang=bi&aliyot=0 Nefesh Hachaim, Part I, Section 15, one who blows, blows from within himself as applied to God and Adam - https://www.sefaria.org/Nefesh_HaChayim%2C_Gate_I.15.2?lang=bi&with=all&lang2=en

Episode #51, we chat with @benmach from @strengthinstituteofmelbourne. Ben is a strength coach based in Melb and his passion and knowledge in the industry is very axiomatic in this chat. We chat about principles of success for coaches, and what coaches can do to improve their skillset and thus form better relationships and get better outcomes. For anyone in Melbourne, keep a close eye on Ben's upcoming seminar! You won't want to miss this one. As always, thanks for tuning in & be sure to subscribe & share if you enjoy the ep! See omnystudio.com/listener for privacy information.

South Sudan's President, Salva Kiir, has announced a new parliament including lawmakers from opposing sides of the country's civil war as part of a 2018 peace accord. A new legislative body was a condition of the 2018 accord signed between himself and Vice President, Riek Machar, who has been in oposition during the five-year civil war that left 380 000 people dead and four million displaced. Kiir and Machar formed a coalition government in February 2020. For more on the new parliament, Channel Africa's Khumbelo Munzhelele spoke to Jame David Kolok, Chairperson of the South Sudan Civil Society Forum…

South Sudan’s President Salva Kiir has reconstituted the national parliament after dissolving it on Saturday, to pave way for the appointment of new MPs.The names of the appointed MPs were announced on the national broadcaster, South Sudan Broadcasting Corporation.The expanded parliament now includes legislators from the former rebel group, the Sudan People’s Liberation Movement in Opposition (SPLM-IO) which is led by First Vice-President Riek Machar and other political parties.The Transitional National Legislative Assembly which was expanded on Monday from 400 to 550 MPs, consists of 332 lawmakers from President Kiir’s Sudan People’s Liberation Movement and 128 from Mr Machar's SPLM-IO.

In September 2018, South Sudan signed a peace accord to end five years of civil war. However, the agreement remains extremely fragile, and over two years later key parts of the unity government between President Salva Kiir and opposition leader Riek Machar – now Vice President –  have not been constituted. According to Betty Bigombe, Uganda’s special envoy to South Sudan, the peace process suffers from an overemphasis on power sharing, a lack of political will and a region that has placed the peace process on the backburner. Betty joins Alan Boswell to examine the mediation process led by East Africa’s Intergovernmental Authority on Development (IGAD) and why some claim the South Sudan people don’t own the deal. They also look at the role of Uganda and Sudan, former foes, in reconciling the two main parties. Betty tells Alan that a more inclusive national dialogue is needed that brings together the political elites, civil society and refugees. They also discuss whether IGAD should continue to lead the mediation process, the role of the African Union, and the future of Kiir and Machar. For more information, explore Crisis Group’s analysis on our South Sudan page.

Las crisis prolongadas llevan a la perpetuación de los conflictos, a la violencia crónica, al sufrimiento de las poblaciones y a la destrucción. Muchos de los países más pobres del mundo parecen atrapados en un círculo de violencia endémica del que no consiguen salir. Este es el caso de Sudán, que a lo largo de sus 60 años de independencia ha vivido tanto dos guerras civiles con el sur cristiano del país, que terminó con la creación de la República de Sudán del Sur en 2011, como una sangrienta guerra en la región de Darfur desde el año 2003 y a la que no se ha dado todavía una solución.

This is a podcast created by Eliana and Avygayl, based off of the book: “From Within the Tent: The Haftarot - Essays from the Weekly Haftarah Reading from the Rabbis & Professors of Yeshiva University.” In this episode we read from a special Haftorah portion's description in the book, while putting our own spin on it.

Machar bhagao malaria se chutkara pao

In this episode I'm with Gareth Healey from Beyond Noise. Gareth is going to give us some amazing advice on running an agency, selling and what it takes to generate £12 million in revenue. Transcript below. Gareth on LinkedIn: https://www.linkedin.com/in/garethhealey/ Beyond Noise: https://www.beyond-noise.com/ Agency health check: https://agencyhealthcheck.scoreapp.com/ The greatest marketing funnel blog on the internet bar none-

The Vice-President of South Sudan, Riek Machar, has been accused of leadership failure by a top official of his Sudan People’s Liberation Movement in Opposition party.--- Support this podcast: https://anchor.fm/newscast-africa/support

Miriam Israeli, is an American-born lyricist and singer of contemporary Jewish religious music. She performs internationally for women-only audiences.She released her first album of songs in 1999; however, her songs on this and a subsequent album were recorded by male vocalists per the directive of her Rav. Her songs have been recorded by Benny Friedman, Yaakov Shwekey, Ari Goldwag, Mordechai Shapiro, Uri Davidi. You probably recognize the songs: Vezakeini, Bonei Olam, Yesh Tikva,Ivri Anochi, Maamin Benisim and Tadlik et Haesh, Machar, Friends, Hakol Mishamayim, Muchanim, Ein Od Milvado. She performs her own songs in concert tours for women- and girl-only audiences in the United States, England, and Israel.She is also a freelance writer and author of a serialized diary, "Music Maker", for Mishpacha magazine. Miriam and her husband have 11 children; they reside in the Romema neighborhood of Jerusalem.   To contact Franciska- franciskakay@gmail.com

On February 22nd, two long time foes, President Salva Kiir and Riek Machar signed a power-sharing agreement to formally end South Sudan's brutal six-year civil war. The accord determined that Machar and other opposition leaders would be vice-presidents in a new government of national unity.  The civil war in South Sudan broke out in December 2013, when President Salva Kiir accused his-then vice president Riek Machar of fomenting a coup. The fighting escalated very quickly and took on ethnic dimensions as well. Over the years there have been different attempts at peace, but each attempt has failed which is why there is so much riding on this February 22nd agreement.  On the line with me to discuss this peace agreement is Jok Madut Jok. He is a professor at the Maxwell School of Citizenship and Public Affairs at Syracuse University and a senior analyst with the Sudd Institute, a public policy center based in Juba, South Sudan.  This episode is supported, in part, by a grant from the Carnegie Corporation of New York to feature African perspectives on peace and security issues in Africa.     https://www.undispatch.com/

durée : 00:42:12 - Un Jour dans le monde - Après six ans de guerre dans un pays déchiré, un accord a été trouvé entre le président Salva Kiir et le chef rebelle, Riek Machar. Ils formeront un gouvernement d'union nationale dont Machar a été nommé vice-président. La paix peut-elle être pérenne au Soudan du Sud ? Analyse avec la chercheuse Emmanuelle Veuillet.

Bol Aweng Machar is the Chairman of Dinka Community Union of Victoria, and he was one of the community leaders who visited the Youth Justice Centre recently. The centre that the community members visited is reported to host 42 youths of Sudanese background. Bol said many of these young people were so happy to see their eldest visiting them.

Legionáři- pronásledování za Protektorátu i po Únorovém převratu, Domácí odboj - Manifest českých spisovatelů (1917) - 222 umělců, Zahraniční odboj - Tomáš Garrigue Masaryk, Eduard Beneš, Rastislav Štefánik - myšlenka čechoslovakismu 28. Října 1918 vznik ČSR, LITERATURA - věznění za protirakouskou činnost - Bezruč, Machar, Dyk, vlastní zážitky z front a kritika války - Neumann, Biebl, Weiner, Šrámek, Hašek, John, Vančura..., legionářská literatura - z Francie, Itálie, Ruska, Velké Británie. Tři proudy - Pravice - Medek, střed - František Langer, Josef Kopta, levice - Jaroslav Kratochvíl JAROSLAV HAŠEK (1883-1923) - mystifikátor, Strana mírného pokroku v mezích zákona, 1915 vstup do rakouské armády - útěk - legie v rusku, 1918 vstup k českým bolševikům, 1920 návrat do ČSR, Dílo: ČRTY, POVÍDKY A HUMORESKY Z CEST - vydáno posmrtně, drobné prózy - parodie státních a vojenských autorit ( i u Švejka), OSUDY DOBRÉHO VOJÁKA ŠVEJKA ZA SVĚTOVÉ VÁLKY - tetralogie, nedokončený román (román pouze velikostí nikoli rozpracovaným dějem), nejpřekládanější česká kniha - přeložena do 58 jazyků, Švejk - prototyp prohnaného prosťáčka, není jasné, zdali rafinovaný a nebo naivní, Švejkovina - provádění směšných kousků, negace odpovědnosti, propírání smyslu a řádu FRANTIŠEK LANGER (1888-1965)- pro svůj původ útěk před nacisty, středový až pravicový postoj, proti nacismu a komunismu, legionářské dílo - z Ruska, Vojáci = obyčejní lidé, psychologie postav, objektivní, bez patosu (cf Medek) ŽELEZNÝ VLK - soubor povídek, JÍZDNÍ HLÍDKA - drama. Nelegionářská literatura - VELBLOUD UCHEM JEHLY- veselohra, RUDOLF MEDEK (1890-1940) - československé legie v Rusku, po Válce ředitel Památníku národního osvobození, plukovník, později i generál - proti nacismu, otec malíře Mikuláše Medka. Dílo - zpočátku dekadence (Moderní revue), později válka: pentalogie o životě legionářů, patos, vypjaté pózy, legionáři = vojáci odhodláni padnout za vlast, nezabývá se psychologií postav - vliv Jiráska - kronikářský styl, poslední díl ANABÁZE, PLUKOVNÍK ŠVEC - symbol ideálu vojáka, polemika v ND o hrdinství za války JOSEF KOPTA (1894-1962) - tvorba podobná Františku Langerovi - hodnotí situaci z více úhlů (na rozdíl od Medka) 1) Legionářské tema - propracovaná psychologie postav, třídílný románový cyklus TŘETÍ ROTA, TŘETÍ ROTA NA MAGISTRÁLE, TŘETÍ ROTA DOMA 2) psychologické romány (nelegionářské) HLÍDAČ Č. 47 - vzpomínky z války v běžném životě JAROMÍR JOHN (1882-1952) není legionář, výtvarný kritik, bojuje za Rakousko-Uhersko - líčí hrůzy války, prostřednictvím satiry, humoru a ironie, píše i psychologickou prózu VEČERY NA SLAMNÍKU příběhy lidí odvedených do války - vyprávějí je svým druhům večer na slamníku.

Ben Machar joins the podcast for a laid back conversation about programming in specifics to powerlifting and other client needs. We also touch on the topics of CrossFit & 'Functional' Training with some good tongue in cheek throughout. DISCLAIMER: This communication does not provide medical advice. The information, including but not limited to, text, videos, graphics, images and other material contained in this communication are for informational purposes only. The purpose of this message is to promote broad consumer understanding and knowledge of various health topics. It is not intended to be a substitute for professional medical advice, diagnosis or treatment. Always seek the advice of your physician or other qualified health care provider with any questions you may have regarding a medical condition or treatment and before undertaking a new health care regimen, and never disregard professional medical advice or delay in seeking it because of something you have read in this message or in materials or websites referred to herein.

In just under two years he has become one of the most famous, successful and likable singers in the whole Jewish world. He's got the moves, the voice and smile. He's the full package. Mordechai Shapiro is best known for Machar, Schar Mitzvah, Kdei Lehodos, Friends and most recently, Hakol MishamayimThis past summer, we went on a road trip together with a few of his friends and we shot the music video for his new song, "Friends"Watch the music videoMordechai discusses his start in the music world. When he was 7 years old he was part of the Miami Boys Choir along side his older brother. Mordechai also discusses his love of music and his love for creating and teaching. His love for music as he describes comes from his family. We discuss how every member of his family is musically talented all the from his mother, an accomplished opera singer to his brothers.Mordechai has become a very close friends over the years and i couldn't be happier to bring him on The Great Day Podcast.Ways to connect with MordechaiWebsiteInstagramYouTubeFacebookDon't forget to subscribe to The Great Day PodcastYou can watch the full episode on YouTubeAnd be sure to follow my Instagram page and Facebook page to stay up to date on everything I'm working on.I'm Meir Kay and Have A Great Day! Our GDPR privacy policy was updated on August 8, 2022. Visit acast.com/privacy for more information.

Machar Atem Abuoi is a South Sudanese refugee who is residing in Kakuma Refugee Camp. He is disabled and unable to stand or walk. Machar is now doing his final year as a class 8 student, but that took him a long time. - Machar Atem Abuoi is a South Sudanese refugee who is residing in Kakuma Refugee Camp. He is disabled and unable to stand or walk. Machar is now doing his final year as a class 8 student, but that took him a long time.

Hosty pořadu byli Petr Kotyk a Helena Kokešová, editoři prvního svazku "Korespondence T.G. Masaryk a Josef Svatopluk Machar - 1893-1895", který vydal Masarykův ústav s Archivem Akademie věd České republiky. Pořad byl doplněn záběry z představení knihy v Knihovně Václava Havla. Připravili Lukáš Kamen a Jiří Kamen.

South Sudanese community is mourning another death in less than one week after the victim of Love Machine club died. The death of a 32 years old Natalina Nyibol Anei Angok shocked the community and the family members. Bol Machar Aweng said that the "Murder of Natalina Angok is a painful thing to our community." - Bol Macär: “Näŋë Natalina Aŋök acie kë poth tënë ɣook.”

We are living in a time where we have all types of children asking all types of questions. In parshas Bo it says "Tomorrow when your son will ask you, what is this? Answer: Hashem took us out..." Rashi tells us "machar" can refer to present day or far-off future. The Rebbe fleshes this out even more. "Machar" can mean tomorrow, or further in the future, or a different mindset, a topic/mind-shift. A child can come to ask the question because hes in a totally different mind-space or mindset and doesnt "get" whats going on here. The Rebbe digs deeper: we can have 2 types of children who ask questions. One who just simply doesnt know, when we teach them, they join in, and the other who doesnt get it, they are "machar sh'l'achar zman" This child "doesnt know yosef" - doesnt know the Rebbe, doesnt relate, maybe isnt even sure if they believe what you are saying. What should we do with such a child? Talk with them, answer them, connect! Do not give up! He is YOUR child. This is your zchus and achrayus. We need to tap into an even greater love for this child! (Likkutei Sichos, Chelek Lamed Alef, Parshas Bo page 61)

Happy 2019 everyone!! To bring in the new year, Brenton and Mac welcome back the founder of Muscle Nerds Inc., Luke Leaman (see episodes #2 & #3) and the founder of Mach Performance/Aussie Powerlifting superstar Ben Machar (see episode #13). In an very NSFW episode, the boys crack open a bottle of blended Scotch Whiskey and let the conversation flow. The range of topics covered in this broad conversation include: * Autoregulation and recovery in training * Trauma and emotional considerations in coaching general population * Incorporating "Least Mode" in your training * The biochemistry of fat-loss * The nuances of coaching for general population * Nervous, emotional, muscular, cellular recovery * "The Lactate Scout" * Metabolic flexibility * Poop health IG @isaacdavidson_ * Fight/Flight/Freeze/Facade * Modern medicine in strength/health training * Ben Machar's approach to coaching general population * Minimum recoverable volume * Lifting technique as a priority * Ben's theory of autoregulation * Sympathetic/Parasympathetic drive * The 'Coach's eye" * The state of the Personal Training Industry.... * The Muscle Nerds Education Program * Paying homage to your source of information * Paying respect and homage to Charles Poliquin (RIP) * The future for "Strength Sensei" * Luke Leaman NOW DOES BJJ ! (Brenton kicked his ass for like 30mins) * Luke's experience with BJJ, white belt philosophies * Ben Machar's powerlifting journey * Online coaching and the "personal" element of coaching * Working with stressed out/overwhelmed clients * Being transparent on social media about wins and losses * BJJ philosophy .... and much, much more! Special thanks to our sponsors: www.mmafightstore.com.au www.gripedo.com www.jiu-go.com @killedbytechnology We sincerely hope you enjoy the episode, Cheers. Brenton & Mac

On October 31, South Sudanese rebel leader Riek Machar entered the capitol city of Juba for the first time in two years to attend a peace ceremony. The ceremony in Juba was intended a confidence building measure toward the implementation of the peace deal.  Earlier this summer, Machar and South Sudan's president Salva Kiir signed a peace deal, formally ending a civil war that killed hundreds of thousands of people and displaced over a million more.  On the line with me to discuss the peace deal is Alan Boswell. He is a senior analyst at the International Crisis Group who has been following events in South Sudan for years. We discuss the roots of the conflict, what lead to this peace agreement, and whether or not this new peace agreement can succeed.     

De twee aartsrivalen die elkaar letterlijk naar het leven staan in Zuid-Soedan ontmoeten elkaar morgen in de Ethiopische hoofdstad Addis Abeba. Dat gebeurt op initiatief van de regionale organisatie van Oost-Afrikaanse landen. Rebellenleider en voormalig vicepresident Riek Machar en president Salva Kiir ontmoeten elkaar voor het eerst sinds juli 2016. Toen moest Machar op dramatische wijze de hoofdstad Juba ontvluchten, waarbij hij bijna het leven liet. Sindsdien woedt in Zuid-Soedan een vernietigende burgeroorlog die een enorm vluchtelingenprobleem heeft gecreëerd. Te gast Nico Plooijer van vredesorganisatie Pax.

The Department of International Relations and Co-operation (DIRCO) says claims that the former Vice President of South Sudan, Riek Machar is under house arrest in Pretoria, are not true. Media reports say the Intergovernmental Authority on Development (an eight-country East African group) had asked Pretoria to make sure Machar did not leave. He was previously fired as the Vice President of South Sudan in July 2013. The Head of Public Policy at DIRCO, Clayson Monyela joins us on the line to tell us more.

South Sudan's President Salva Kiir has declared what he calls a unilateral ceasefire and cessation of hostilities, and ordered government troops to "disengage" from fighting rival forces loyal to Vice President Riek Machar. This follows days of violence that left hundreds dead. It's been reported that renewed fighting broke out yesterday between forces loyal to the Kiir and Machar. A reporter in the capital, Juba, told the BBC gunfire and large explosions could be heard all over the city. For more on this we are joined on the line by head of the International Committee of the Red Cross in South Sudan, Jürg Eglin, including Independent commentator and former diplomat Tom Wheeler...

South Sudanese rebel leader Riek Machar has been sworn in as first vice president. He arrived in Juba the capital on Tuesday, after repeated delays to implement a peace agreement. Machar resumes a post he held before the conflict erupted in December 2013. The development ends his 28-month military conflict with President Salva Kiir, which has killed tens of thousands of people. To chat to us about this latest development, Sakina Kamwendo speaks to Ambassador of South Sudan to South Africa, His Excellency Phillip Jada Natana.

East African leaders have welcomed the swearing in of South Sudan's rebel leader Dr. Riek Machar hours after he returned to the capital Juba on Wednesday. Kenya's Foreign Affairs Minister Dr. Amina Mohammed said Machar's return fulfills one of the conditions of the peace agreement signed last year and offers a chance for the world's youngest nation to end the two year conflict in the country. Sarah Kimani reports...

In Zuid-Soedan moet een overgangsregering een einde maken aan de burgeroorlog die nu al ruim twee jaar woedt. Maar pogingen om de twee aartsvijanden om tafel te krijgen worden door beide partijen gedwarsboomd. Voormalig vicepresident Riëk Machar blijft daarom zijn bezoek aan hoofdstad Juba maar uitstellen. En zijn komst is belangrijk, met het oog op een kans op vrede. De druk vanuit de internationale gemeenschap wordt dan ook opgevoerd: morgen wordt hij in de Zuid-Soedanese hoofdstad verwacht. De grote vraag is: komt ‘ie wel, of komt ‘ie niet? In de studio zit Kathelijne Schenkel van PAX.

South Sudan's former Vice President Reich Machar has called for president Salva Kiir to resign in July when his term comes to an end. Machar has been in the bush since 2013 when violence erupted. Kiir had accused Machar of planning a coup - a charge Machar has denied. His call comes as the African Union heads of state summit decided on a new peace process that will include all of the continent's regional blocks. South Africa will also be part of the mediation efforts. Deputy President Cyril Ramaphosa was already part of the mediation efforts within the ruling SPLM party. More than a million people have been displaced by the civil war. Deputy Political Editor Mahlatse Gallens spoke to Reich Machar and joins us in the studio...

If observers in the West naively believed that severing South Sudan from its northern counterpart would resolve the human rights situation there, the events of the last several weeks will have decisively dashed those hopes. The major fighting erupted on December 15 of last year when South Sudan Presisdent Salva Kiir accused his former deputy Riek Machar of launching a coup d'etat against him. Machar denied the charge.[2] A faction of the Sudanese Peoples Liberation Army (SPLA/M) had broken off and engaged in fighting against the main army under Kiir's control.[3] The fighting has begun to align itself with different tribal factions – the Dinka, which Kiir represents, and the Nuer, which Machar represents.[4] As this program is being aired, peace talks between the two warring factions continue in Addis Ababa in neighbouring Ethiopia. The toll on the people of South Sudan has been devastating. UN Human Rights monitor Ivan Simonovic has disclosed that there are human rights atrocities being committed by both sides in the conflict, which include mass and extra-judicial killings, arbitrary detention, sexual violence and the use of child soldiers.[5] As of January 14, one month into the conflict, the UN Office for the Coordination of  Humanitarian Affairs estimates that 413,000 people have been internally displaced by the fighting with 74,000 having fled to neighbouring countries such as Uganda.[6] The International Crisis Group estimated a death toll of close to 10,000. [7] The Global Research News Hour takes a closer look at the conflict and its historical and geo-political under-pinnings with two Africa watchers. Ann Garrison is an independent journalist and broadcaster who has focused in recent years on war and resource extraction issues on the African Continent. A contributor to KPFA in Berkeley, California, she had a chance to interview Mobiar Garang de Mobiar, a negotiator for the opposition in the South Sudan peace talks in Addis Ababa. Garrison has also written for the San Francisco Bay View, the San Francisco Examiner, San Francisco Focus, Macworld, Macweek, the Op-Ed News, and Pambazuka News among other publications. She is also an occasional contributor to Global Research. Mahdi Darius Nazemroaya is a geo-political analyst and the award-winning author of The Globalization of NATO (Clarity Press). He is Research Associate at the Centre for Research on Globalization.