Podcasts about Maran

Every effort must be made to arrive in the synagogue on time in the morning so one can recite the complete service – from the morning blessings, through the Akeda and Korbanot, followed by Pesukeh De'zimra, Shema and its blessings, the Amida, and so on. The Kabbalists in particular emphasized the importance of reciting the entire service without skipping any section. According to Kabbalistic thought, the prayer service is a process whereby one ascends from one level to the next, so that by the time he recites the Amida, he is on the highest level where he can speak directly to Hashem. Just as one cannot reach the third floor of a building without first reaching the second floor, likewise, one cannot reach the higher levels before passing through the lower levels, and so each stage of the prayer process is indispensable for the prayers to be effective. Indeed, in the work Maggid Mesharim (Parashat Beshalah), we read that the angel who taught Torah to Maran, author of the Shulhan Aruch, sternly admonished him to ensure to arrive on time in the synagogue so he can complete the entire prayer service. Skipping portions of the service, the angel warned, violates the "Heavenly protocol." Nevertheless, it occasionally happens that, for whatever reason, a person arrives late in the synagogue, and if he recites the entire service, he will be unable to pray the Amida together with the congregation. What should the individual do in this situation? Should he forego the recitation of the Korbanot for the sake of Tefila Be'sibur – praying the Amida together with the congregation – or must he follow the sequence of the prayer service even at the expense of Tefila Be'sibur? The Shulhan Aruch writes that if a person arrives late, then he should skip the introductory sections, and begin with Baruch She'amar so that he can catch up to the congregation and pray with them. If one has time for reciting some of the introductory portions of the prayer service, the Shulhan Aruch adds, then he should recite the morning blessings, as well as the paragraph of "Lefichach" through the verse of "Shema Yisrael" and "Baruch Shem." He should also recite the verses of the Tamid, and the section of the Ketoret, until but not including the paragraph that begins "Rabban Shimon Ben Gamliel." Additionally, he should recite the Ana Be'cho'ah prayer. He should recite the first part of Hodu – until the words "U'bi'nvi'ai Al Tare'u" – and then skip until "Kel Nekamot Hashem," continuing through "Ya'anenu Be'yom Kor'enu." He should then skip until "Hashem Melech" and Baruch She'amar. If one does not have time to recite any part of the Korbanot section, then he should skip it entirely in order to pray the Amida with the congregation, as the value of Tefila Be'sibur – praying with the congregation – overrides the value of reciting the Korbanot. This is the ruling of the Shulhan Aruch, based on the opinion of the Rashba (Rav Shlomo Ben Aderet, Spain, 1235-1310). Likewise, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718), after noting the comments of the Zohar and the Arizal about the importance of reciting the entire prayer service, and of not skipping any portions of it, writes that Tefila Be'sibur is the highest priority, and thus one should skip the earlier sections of the service when necessary to pray the Amida with the congregation. This was the position taken also by the Hida (Rav Haim Yosef David Azulai, 1724-1806). By contrast, the Poskim who follow the teachings of the Kabbalah ruled that one may never skip any portion of the prayer service, even for the sake of Tefila Be'sibur. These include the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is the view accepted by Hacham Bension Abba Shaul (Jerusalem, 1924-1998). He writes that notwithstanding the Shulhan Aruch's ruling, we cannot ignore the Kabbalists' teaching about the importance of the sequence of the prayer service. Furthermore, Hacham Bension adds, if we allow skipping the earlier sections of the prayer service, many people will do so habitually. It is preferable to forbid skipping, so people will see that by arriving late they forfeit the benefits of Tefila Be'sibur, and this will motivate them to make a greater effort to arrive on time. A mourner, Heaven forbid, should not skip the Korbanot section or any other portions of the daily prayer service. Although a mourner is not permitted to learn Torah, he may recite the passages from the Torah and other sources that have been incorporated into the prayer service.

There is a custom that some observe to read the section of the Ketoret from a piece of parchment upon which the text of the Ketoret is written in ink and in the same format as in a Sefer Torah. I was exposed to this custom for the first time when praying with Hacham Ovadia Yosef. When the time came for the recitation of the Ketoret, his assistant brought him a parchment from which the Hacham read the Ketoret. This custom is mentioned by Rav Haim Palachi (Turkey, 1788-1868), both in Kaf Ha'haim and in Ru'ah Haim. It appears also earlier, in Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century). These works emphasize the great value and benefit of observing this custom, how it brings wealth and prosperity – just as the Kohen who offered the Ketoret in the Bet Ha'mikdash was blessed with wealth. However, this custom is subject to a great deal of controversy. The majority view among the Rishonim – a position held by both the Rambam and the Rosh – forbids writing a portion of the Torah on parchment. This is based on the Gemara's discussion in Masechet Gittin (60a), where we read that Rabba explicitly forbade writing a portion of the Torah on parchment for a child to study from. By contrast, the Rif (Rav Yishak Alfasi, Morocco, 1013-1103) ruled that it is permissible to write a portion of the Torah on parchment. Maran (author of the Shulhan Aruch), in Bet Yosef, reconciles the Rif's lenient ruling with the Gemara's discussion in Masechet Gittin by noting that other Amoraim disagreed with Rabba's ruling. They allowed writing a small portion of Torah on parchment as this became necessary to ensure the continuity of Torah, that it will not be forgotten. However, despite Maran's defense of the Rif's position in Bet Yosef, in the Shulhan Aruch he follows the stringent opinion of the Rambam and the Rosh. And, generally speaking, when we find conflicting rulings in the Bet Yosef and Shulhan Aruch, it is assumed that the ruling in the Shulhan Aruch – Maran's later work – is the more authoritative position, and should be followed. It would thus seem that one may not write the section of the Ketoret on parchment, or hire a Sofer to do so. By contrast, numerous Ashkenazic Poskim ruled leniently. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) writes that the custom is to allow writing sections of the Torah on parchment, and this is the view also of the Shach (Rav Shabtai Ha'kohen, 1621-1662), the Taz (Rav David Segal, 1586-1667), and other Ashkenazic authorities. In modern times, this view was accepted by the Hazon Ish (Rav Avraham Yeshaya Karelitz, 1878-1953). The famous "Lederman Shul" in Bnei-Brak, where Rav Chaim Kanievsky (1928-2022) would pray, features on the wall a large piece of parchment with the Ketoret section, following the lenient ruling of the Hazon Ish. Accordingly, Hacham Ovadia ruled that if a Sepharadi wishes to observe this custom, he must purchase the parchment specifically from an Ashkenazic Sofer, as preparing such a parchment is allowed by Ashkenazic Poskim, but forbidden for Sepharadim because of the Shulhan Aruch's stringent ruling. A number of Sephardic Poskim disagreed with Hacham Ovadia on this point. Most notably, Rav Moshe Levi (1961-2000), in his Tefila Le'Moshe, writes that the Shulhan Aruch forbids writing a small portion of the Torah on parchment only because this is disrespectful to the Torah. However, writing the entire section of the Ketoret, which includes the Gemara's discussion elucidating the Biblical text, is not in any way disrespectful, and is thus permissible even according to the Shulhan Aruch. Others note the practice among Kabbalists to pray from texts written on parchment that included passages from the Torah – thus demonstrating that the Shulhan Aruch's stringent ruling was not accepted. Moreover, as mentioned earlier, the custom to recite the Ketoret from a text written on parchment appears already in Seder Ha'yom – a work by a contemporary of Maran. Some have pointed to this source as further evidence that the Shulhan Aruch's stringent ruling was not necessarily accepted. Regardless, in light of Hacham Ovadia's ruling, it is proper for a Sepharadi who wishes to observe this custom to purchase the parchment from an Ashkenazic Sofer. If, however, a Sephardic Sofer prepared such a parchment, it may be used.

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Zhvillimet kryesore të ditës nga vendi, rajoni dhe bota i gjeni të pasqyruara në edicionet informative të lajmeve në Top Albania Radio. Në këtë hapësirë pasqyrohen lajme dhe ngjarje në kohë reale të përpiluara e përcjella pa anshmëri dhe me objektivitet. Informimi real e profesional është misioni i Top Albania Radios.

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

The custom among Sepharadim is to recite immediately following the section of Akedat Yishak a verse from Parashat Vayikra (1:11): "Ve'shahat Oto Al Yerech Ha'mizbe'ah Safona Lifneh Hashem…" This verse describes the procedure for the offering of a sheep as an Ola sacrifice – such as the daily Tamid offering, which consisted of a sheep brought each morning and another sheep brought each afternoon. The connection between this verse and the story of Akedat Yishak is indicated by the Midrash which states that whenever this verse is read, Hashem remembers the great merit of the Akeda. A different passage in the Midrash, cited by the Bet Yosef, teaches that it was at the time of Akedat Yishak that G-d instituted the Misva of the daily Tamid that would later be observed in the Bet Ha'mikdash. The word "Safona" in this verse – which literally means "north," and requires slaughtering the sacrifice on the north side of the altar – alludes to the "ashes" of Yishak Abinu which are "hidden" and stored away as an eternal reminder of the merit of Akeidat Yishak. After this verse, we recite a special prayer – which is printed in standard editions of the Siddur – beseeching Hashem to remember the merit of Akedat Yishak and compassionately annul any harsh decrees that may have been issued against us. This custom is mentioned by the Hida (Rav Haim Yosef David Azulai, 1724-1806), in his work Kesher Godel. Interestingly, neither the verse "Ve'shahat Oto" nor this prayer appears in the Siddur of the Rashash (Rav Shalom Sharabi, Yemen-Jerusalem, 1720-1777). Nevertheless, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his Od Yosef Hai that it was customary in the communities of Baghdad to recite these passages, and this is, indeed, our custom today. We recite the verse "Ve'shahat Oto" also a second time – just before the section of "Ezehu Mekoman," which is comprised of the Mishnayot from the fifth chapter of Masechet Zebahim, and goes through the procedure for the offering of the various kinds of sacrifices. The Shulhan Aruch rules somewhat ambiguously that this verse should be recited along with the Korbanot – the section which speaks of the sacrifices – without specifying at which point exactly it should be recited. Some Poskim understood that it should be recited before the Korbanot section, which is the custom we follow. Indeed, it would seem reasonable to recite first a verse from the Torah before reciting the Mishnayot discussing the sacrifices. (Incidentally, it should be noted that the practice of Maran, author of the Shulhan Aruch, was not to recite the Mishnayot of "Eizehu Mekoman," and to recite instead the verses from the Torah dealing with each kind of sacrifice.) By contrast, the Peri Megadim (Rav Yosef Teomim, 1727-1792), cited by the Mishna Berura, writes that after the Akeda, one should recite the verses of the Torah discussing the Tamid sacrifice, following by the verse "Ve'shahat Oto." The rationale for reciting it only after the Tamid is that the recitation of this verse is considered like the actual offering of a sacrifice, and no sacrifice may be offered in the morning before the Tamid was brought. Hence, according to the Peri Megadim, this verse cannot be recited until after the recitation of the Tamid. This is the practice of the Ashkenazim. Sepharadim, however, as mentioned, recite this verse immediately after Akedat Yishak, before reciting the section of the Tamid. The explanation might be that this verse is recited not in lieu of the offering of a sacrifice, but rather to supplement the recitation of Akedat Yishak, asking Hashem to remember the merit of that act of sacrifice. In any event, we recite this verse twice – immediately after Akedat Yishak, and just before the Mishnayot of "Eizehu Mekoman."

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

durée : 00:28:50 - Les Nuits de France Culture - par : Albane Penaranda - réalisation : Mathias Le Gargasson, Antoine Dhulster, Rafik Zénine, Vincent Abouchar, Emily Vallat, Hassane M'Béchour, INA Vous aimez ce podcast ? Pour écouter tous les épisodes sans limite, rendez-vous sur Radio France

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

Tonight, on The Panel, Wallace Chapman is joined by panellists Boopsie Maran and Dean Hall. First up, AMP research shows that kiwis are staggeringly unprepared for retirement and, as such, don't have a lot of financial confidence going into their golden years. The Panel talks to AMP's KiwiSaver boss, Jeff Ruscoe. Then, the New Zealand Cemeteries & Crematoria Collective says councils just can't keep offering burial plots in perpetuity. They think options such as "limited tenure" plots should be offered. The panel finds out what this actually means.

In part two, an employee steals $400 thousand from their place of work. The boss forgives them and ends the repayments early. The Panel talks to the managing director who decided 'enough was enough' and gave a former employee a second chance. Then, Melissa Aitken's annual event offering free haircuts, massages and brow shaping to people in need. It started in Invercargill, and ten years later has expanded to Dunedin and Christchurch, and now also offers services including eye tests, grocery packages.

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

Lähi-idän sodan tilannetta kartoittavat everstiluutnantti, strategian pääopettaja Christian Perheentupa Maanpuolustuskorkeakoulusta ja Helsingin yliopiston Lähi-idän tutkimuksen professori Hannu Juusola. Moskovasta raportoi Venäjän-kirjeenvaihtaja Mika Hentunen. Slovenian vaalituloksesta kertoo Eurooppa-kirjeenvaihtaja Anna Karismo Ljubljanasta. Miten Iranin sodan ja Lähi-idän yhä laajenevan kriisin vaikutuksista matkailuun keskustelevat matkailuliiketoiminnan professori Juho Pesonen Itä-Suomen yliopistosta sekä matkailu- ja ravintolapalvelut Maran toimitusjohtaja Timo Lappi. Metsästysliitto ja metsästysseurat ovat huolissaan hirvitorneihin kohdistuneista sabotaaseista. Kahden viime vuoden aikana ilkivallan kohteeksi on joutunut kymmeniä torneja pääasiassa Kymenlaakson, Päijät-Hämeen sekä Varsinais-Suomen alueella. Toimittaja Maija Tuunilan haastattelussa ovat Elimäen Eräveikkojen puheenjohtaja Sami Tapio ja puheenjohtaja Ilkka Höysti Elimäen riistanhoitoyhdistyksestä. Juontaja Mari Sarolahti.

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

Whereas some Kaddishim end with "Da'amiran Be'alma Ve'imru Amen," others consist of additional prayers and conclude with "Oseh Shalom Bi'mromav…" Is the one reciting Kaddish required to take three steps back for "Oseh Shalom" at the end of Kaddish, as we do for "Oseh Shalom" at the end of the Amida? The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Od Yosef Hai, distinguished in this regard between the "Kaddish Titkabal" that the Hazzan recites following the repetition of the Amida, and other Kaddishim. For the Hazzan reciting "Kaddish Titkabal," the Ben Ish Hai writes, taking three steps back is required, because he needs to step back after repeating the Amida. When reciting the other Kaddishim, however, this is not necessary. The Ben Ish Hai cites this ruling in the name of earlier Poskim (Shalmeh Sibur, Mateh Yehuda). This is the view also of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who observed that this was the common practice, adding that this is consistent with the teachings of Kabbalah. Hacham Ovadia Yosef, however, disagreed, and ruled that it is proper to step back for "Oseh Shalom" at the end of every Kaddish. He refuted the Kaf Ha'haim's claim that Kabbalistic teaching does not require stepping back, noting that Rav Eliyahu Hamwe of Aleppo (1839-1915), a great Kabbalist, writes in his Peh Eliyahu that one must step back at the end of every Kaddish. Moreover, the Radbaz (Rav David Ben Zimra, Egypt, 1479-1573) maintained that one should take three steps back at the end of every Kaddish, and this is also the position of Maran, in Bet Yosef and Shulhan Aruch. Therefore, whenever one recites a Kaddish that ends with "Oseh Shalom," he should take three steps back. The proper procedure is to move the left foot back, then move the right foot behind the left foot, and then move the left foot next to the right foot. One then recites the words "Oseh Shalom Bi'mromav" while bowing to the left, "Hu Ya'aseh Shalom Alenu" while bowing to the right, and "Ve'al Kol Yisrael" while bowing frontward. He then stands upright for "Ve'imru Amen."

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

Different customs exist regarding the phrase "Le'alam U'l'almeh Almaya" in the "Yeheh Shemeh Rabba" response to Kaddish. Some recite this phrase this way, whereas others omit the letter Vav from "U'l'almeh" and recite simply "Le'almeh." The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Od Yosef Hai, writes that the word should be pronounced "Le'almeh," without the letter Vav at the beginning. He explains that the "Yeheh Shemeh Rabba" response is meant to consist of 28 letters, and if the Vav is included, this response consists of 29 letters. Therefore, the Vav must be omitted. This is the position also of the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This argument assumes that the word "Shemeh" in "Yeheh Shemeh Rabba" is spelled with a Yod (Shin, Mem, Yod, Heh). In some Siddurim, this word is spelled without the letter Yod, thus allowing for the Vav to be included in "U'l'almeh" without exceeding 28 letters. It is true that, as discussed in a previous installment, the Mahzor Vitri understood the phrase "Yeheh Shemeh Rabba" as a prayer that the divine Name, which currently contains only the letters Yod and Heh, should become complete, and according to this reading, the word "Shemeh" is read as "Shem Yod-Heh" ("the Name of Yod-Heh"). However, as we saw, Halacha does not follow this opinion, and therefore it is acceptable to omit the letter Yod from the word "Shemeh." Moreover, Hacham Ovadia Yosef noted that Maran (author of the Shulhan Aruch), in Bet Yosef, clearly follows the opinion that the correct text is "U'l'almeh," and this is how the word appears in the texts of earlier Rabbis such as Rav Saadia Gaon, Rav Amram Gaon, the Rambam, and others. Hacham Ovadia asserts that in light of these sources, a Kabbalistic teaching involving the significance of the number 28 does not justify altering the text. By contrast, Rav Meir Mazuz (1945-2025), who was a renowned expert in grammar, maintained that the correct text is "Le'almeh." Rav Moshe Rahamim Shayo (contemporary), in his Mehkereh Aretz, writes that in the Bet Obed edition of the Siddur, which was used by the Jewish communities of Aleppo, Syria, the text reads "Le'almeh," without the letter Vav. This text also appears in the Siddur published by Rav Abraham Hamway, and this was the ruling of Rav Yeshayahu Dayan (1833-1903), head of Aleppo's Rabbinical court. There is also testimony that later, in the times of Aleppo's Chief Rabbi Moshe Mizrahi (1863-1955), Rav Mizrahi sharply reprimanded a member of the community who recited "U'l'almeh" instead of the "Le'almeh," which was the accepted custom in Aleppo. In the Kol Yaakob edition of the Siddur, which is used by many Syrian Jews, the word appears as "U'l'almeh," but this is a mistake, as the custom in Aleppo was clearly to say "Le'almeh." In practice, therefore, it is proper for members of the Syrian community to recite "Le'almeh," and not "U'l'almeh." Summary: In the "Yeheh Shemeh Rabba" response to Kaddish, the word "Le'almeh" appears this way in some editions of the Siddur, and in others, "U'l'almeh," with the letter Vav at the beginning. The text that should be followed by members of the Syrian community is "Le'almeh."

In a rural village, a woman named Seema dies in what is declared a kitchen accident. But a strange black line begins appearing on her husband's wall every night. When her spirit finally returns, the truth unfolds — she wasn't burned, she was trapped. And in the final twist, it's revealed that silence can be just as deadly as murder. Some lines aren't drawn by fate… they're drawn by guilt. Learn more about your ad choices. Visit megaphone.fm/adchoices

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

After a respected village priest dies under mysterious circumstances, whispers spread that betrayal was involved. On the fourth night, when local superstition claims a wronged soul returns to its disciple, strange shadows and chants fill a young man's house. As guilt unravels and secrets spill, the spirit doesn't seek revenge — it completes a lesson. In this village, some debts are heavier than death.  Learn more about your ad choices. Visit megaphone.fm/adchoices

மேடைப் பேச்சுகள்:https://www.youtube.com/playlist?list=PLa1iitMBkADW1KJA2yMz5z6MdM5NSZahkமொழி சொல்லும் வழி:https://www.youtube.com/playlist?list=PLa1iitMBkADVVapwiy3un8BBt6EvPcyGOCruise to Kaviripoompattinam (பட்டினப்பாலை):https://www.youtube.com/playlist?list=PLa1iitMBkADVhrnPX_5kO_YvxY0scymYuMemories of Madurai (நெடுநல்வாடை)https://www.youtube.com/playlist?list=PLa1iitMBkADXlYSEI81rLib4FALSIjdtUதிருக்குறள் கதைகள்: https://www.youtube.com/playlist?list=PLa1iitMBkADVsLQubv05NTptNOyGOsi_LChildren Stories (குழந்தைக் கதைகள்):https://www.youtube.com/playlist?list=PLa1iitMBkADXE3tNf2f_nd4SSUK_cTLjJஇலக்கணம் in a fun way:https://www.youtube.com/playlist?list=PLa1iitMBkADVJLYIHS3WiR31F291HHoYVநாடகங்கள்:https://www.youtube.com/playlist?list=PLa1iitMBkADWjBp_XwbPJaoeLw8pqSbnfசமையல்:https://www.youtube.com/playlist?list=PLa1iitMBkADWSL4fgRA7l-NDiZbJbOPQVகவிதைகள்:https://www.youtube.com/playlist?list=PLa1iitMBkADWRlUnc55MNftSi4xUcbmyW

Two cardiac specialists—one who performs open-heart surgery, the other who places stents in blocked arteries—sit down for an honest conversation about what they see on the operating table and in the cath lab. Dr. Philip Ovadia and Dr. Arasi Maran treat patients at the end stage of heart disease, often when it's too late for interventions to make a meaningful difference. Both physicians share the same conclusion: you don't need a cardiologist or surgeon if you understand what real food looks like and take responsibility for your health before disease sets in.Dr. Arasi Maran Contact InfoLinkedIn: https://www.linkedin.com/in/drarasi-maran/website: https://DrArasiMaran.comInstagram @docarasimaran Podcast: Reboot with Dr. Arasi MaranSend Dr. Ovadia a Text Message. (If you want a response, you must include your contact information.) Dr. Ovadia cannot respond here. To contact his team, please send an email to team@ifixhearts.com Pre-Order Stay Off My Kitchen Table at Amazon. Like what you hear? Head over to IFixHearts.com/book to grab a copy of my book, Stay Off My Operating Table. Ready to go deeper? Talk to someone from my team at IFixHearts.com/talk.Stay Off My Operating Table on X: Dr. Ovadia: @iFixHearts Jack Heald: @JackHeald5 Learn more: Stay Off My Operating Table on Amazon Take Dr. Ovadia's metabolic health quiz: iFixHearts Dr. Ovadia's website: Ovadia Heart Health Jack Heald's website: CultYourBrand.com Theme Song : Rage AgainstWritten & Performed by Logan Gritton & Colin Gailey(c) 2016 Mercury Retro RecordingsAny use of this intellectual property for text and data mining or computational analysis including as training material for artificial intelligence systems is strictly prohibited without express written consent from Dr. Philip Ovadia.

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

Our practice is to answer "Amen" five times to the Hasi Kaddish: after "Shemeh Rabba," after "Ve'yasmah Purkaneh Vi'ykareb Meshiheh," after "U'bi'zman Karib Ve'imru Amen," after "De'Kudsha Berich Hu," and after "Da'amiran Be'alma Ve'imru Amen." These responses follow the teaching of the Arizal, and of Maran (author of the Shulhan Aruch) in Maggid Mesharim – the record of the lessons he was taught by the angel who came to learn Torah with him. When we answer "Amen," we are expressing our wish that the words in the Kaddish should be fulfilled, namely, that Hashem's Name should be glorified throughout the world. Interestingly, the Shulhan Aruch makes no mention of the first two "Amen" responses, after "Shemeh Rabba" and "Vi'ykareb Meshiheh." The Rambam mentions the first, but not the second. Both the Rambam and the Shulhan Aruch state that "Amen" should be recited after the word "Yitbarach." Regardless, the widespread practice follows the Arizal's teaching, to say "Amen" at the five points listed earlier. The custom among many Ashkenazic communities is to omit entirely from Kaddish the phrase "Ve'yasmah Purkaneh Vi'ykareb Meshiheh." Hacham Bension Abba Shaul (Jerusalem, 1924-1998) writes that if a Sepharadi is reciting Kaddish in an Ashkenazic congregation, he should recite the Sephardic version of Kaddish, unless this might create discord and make people upset. If he is concerned that the people might be displeased by his recitation of the Sephardic text of Kaddish, then in the interest of maintaining peace he should recite the Ashkenazic version of Kaddish. If he recites Kaddish together with Ashkenazic members of the congregation, then he should recite the Ashkenazic version of Kaddish, as he would otherwise cause confusion, given that the congregation is not accustomed to hearing "Ve'yasmah Purkaneh Vi'ykareb Meshiheh." If, however, it can be assumed that the congregation is familiar with the Sephardic text of Kaddish, then the Sepharadi should recite the Sephardic text. This is, indeed, the prevalent practice today in Israel, where most communities are familiar with both versions of Kaddish.

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

Tonight, on The Panel, Wallace Chapman is joined by panellists Boopsie Maran and Ed McKnight. First up, GPs and nurse practitioners can now diagnose and prescribe medication for ADHD. But not everyone is convinced this is the right way to tackle the massive backlog on diagnoses. Psychologist Giselle Bahr breaks down her concerns. Then, school principals are being stripped of their ability to weigh in on the justification of absences. The Government says the approach was inconsistent and too lenient - but the president of the New Zealand Principals' Federation, Jason Miles, says it's not so straightforward.

In part two, the long-awaited Court Theatre in Christchurch has drawn in excited crowds since opening night - but more than a few have left grumbling about cramped seats and restricted views. Reviewer Sophie Gray gives her two cents. Then, with the future of Te Huia still unknown, a weekend rally was held to support the train between Hamilton and Auckland. It drew a crowd of hundreds, complete with Mr Whippy. Rail advocate Lindsey Horne joins the show.

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

https://theprint.in/politics/dmks-maran-in-soup-for-saying-north-indian-women-told-dont-work-be-in-kitchen-bear-children/2826755/

Often, when a small Minyan is praying, one or several of the men in attendance take longer than the others to complete the Amida. The question then arises as to whether or not the Hazzan must wait for ten men to finish before proceeding to Kaddish – in the case of Arbit – or to the Hazara (repetition of the Amida), in the case of Shaharit, Minha or Musaf. And, if the Hazzan does not need to wait for ten men, what is the minimum number of men that must have completed the Amida before the Hazan may begin? The Poskim discuss this question at length, in light of seemingly contradictory rulings of the Shulhan Aruch. In one context (Orah Haim 55:6), the Shulhan Aruch writes that a person who is still reciting the Amida, or even sleeping, may be counted toward the Minyan. Elsewhere (Orah Haim 124:4), however, the Shulhan Aruch warns that at least nine men must be listening attentively to the Hazan's repetition of the Amida and answering Amen, and if not, the Hazan's blessings might be considered Berachot Le'batala (blessings recited in vain). Rav Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812) reconciles these rulings by drawing a distinction between Arbit and the other prayers. During Arbit, the Hazan does not repeat the Amida, and the issue is thus only the recitation of Kaddish. The Shulhan Aruch allows reciting Kaddish if ten men are present even if one of them is still reciting the Amida, and so at Arbit, the Hazzan may proceed to Kaddish once eight men – besides him – have completed the Amida. During the other prayers, however, the Hazzan repeats the Amida, and this requires at least nine men who are listening and responding "Amen" to the blessings. Therefore, during Shaharit, Musaf and Minha, the Hazzan may not begin the Hazara until nine other men have completed the silent Amida and are able to answer "Amen." This approach is taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). Hacham Ovadia Yosef, however, disagreed. From the comments of Maran (author of the Shulhan Aruch) in the Bet Yosef, Hacham Ovadia noted, it emerges that in his view, a person who is reciting the Amida may be included in the Minyan even for the Hazan's repetition of the Amida. As for the Shulhan Aruch's remark that nine men must be listening attentively to the Hazara, Hacham Ovadia cited the Derisha as clarifying that the Shulhan Aruch does not actually require nine men to be listening and responding to the Hazara. Indeed, the Shulhan Aruch wrote not that the Hazan's blessings are in vain if nine men are not listening and responding, but rather that they are "close to being recited in vain." The Derisha draws further proof from the Halacha allowing the Hazan to continue the repetition of the Amida if some of the ten men left the synagogue. As long as nine other men were present when he began the Hazara, he may continue and complete the Hazara after the Minyan was lost (as long as at least six remain). This compellingly proves that it is not necessary for nine men to be listening to the Hazan's repetition of the Amida. Hacham Ovadia likewise cited Hacham Yishak Attia (Aleppo, Syria, 1755-1830) as explaining that the Shulhan Aruch warned that people who do not listen and respond to the Hazan's repetition are denigrating the blessings he recites, as though they recite blessings in vain. He did not mean that the Hazan cannot recite the Hazara with fewer than nine people listening and responding. Accordingly, Hacham Ovadia concluded that even during Shaharit, Minha or Musaf, the Hazzan does not need to wait for nine men (besides him) to complete the Amida before beginning the repetition. Even if only eight have completed the Amida, the Hazan may proceed to the Hazara. Of course, it is preferable to wait for everyone to finish – both in the interest of satisfying the stringent opinion, and to give everyone the opportunity to recite Nakdishach. But if the ninth man is taking a long time to finish the Amida, the Hazzan is not required to wait for him. Interestingly enough, although – as we saw – the Ben Ish Hai rules stringently with regard to the repetition of the Amida, he seems to have changed his mind in a later work – Mi'kabse'el. There he writes that in a situation of necessity, where the tenth man recites an excessively long Amida, and the others cannot wait, there is room to allow the Hazzan to begin the Hazara with only eight men listening and responding. This resembles Hacham Ovadia's ruling, though Hacham Ovadia allowed the Hazzan to begin with only eight men listening even when this is not a dire necessity. By contrast, the Hida (Rav Haim Yosef David Azula, 1724-1806) maintained that the Shulhan Aruch cites two different opinions, which are disagreement with one another. The Hida concluded that we may follow the lenient position, and allow the Hazzan to begin even if one of the ten men is still praying the Amida, both at Arbit and when the Amida is repeated. In the opposite direction, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) asserted that the Shulhan Aruch changed his view on the matter, and he followed the stringent view. According to Hacham Bension, then, the Hazzan must wait for nine other men to finish the Amida not only during Shaharit, Minha and Musaf, but even during Arbit, when there is no repetition of the Amida. Since Halacha follows the view that a person reciting the Amida does not count toward a Minyan at all, the Hazzan may not even recite Kaddish if one of the ten men in the synagogue has yet to complete the Amida. Another issue addressed by the Poskim is the minimum required number of men who have completed the Amida. Assuming that a person who is still reciting the Amida may be counted (whether it's only in Arbit, or in any prayer, depending on the different views cited above), does this apply only if the ninth man (besides the Hazzan) is still reciting the Amida? Or can we allow the Hazzan to begin even if several men are still reciting the Amida? Rav Levi Ibn Habib (Jerusalem, c. 1480-c. 1545) maintained that Halacha draws no distinction between a situation where one person has yet to complete the Amida, and a case of several people who are still reciting the Amida. As long as at least five men in addition to the Hazzan have completed the Amida, the Hazzan may proceed. By contrast, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) was of the opinion that this discussion pertains only to the case where eight men, not including the Hazzan, have completed the Amida, but the tenth man has not. According to the Magen Abraham, this Halacha cannot be extended to a case where fewer than eight men (besides the Hazzan) have completed the Amida. Hacham Ovadia's view on this matter is not entirely clear. With regard to Arbit, he writes that as long as five men besides the Hazzan have completed the Amida, the Hazzan may begin Kaddish, since a majority of a Minyan – six men – have finished. In discussing the case of the other prayers, however, he speaks only of a situation where eight men besides the Hazzan have completed the Amida, but the tenth has yet to finish. The implication of his wording is that when it comes to the repetition of the Amida, Hacham Ovadia did not go so far as to allow the Hazzan to begin when fewer than eight other men have completed the Amida. However, Hacham David Yosef, in Halacha Berura, asserted that in Hacham Ovadia's view, there is no distinction between Kaddish and the Hazara in this regard, and therefore, even if only five men besides the Hazzan have completed the Amida, the Hazzan may begin the Hazara, just as with regard to Kaddish at Arbit. Rav Yisrael Bitan cites the work Netivot Ha'haim as claiming that he heard Hacham Ovadia issue this ruling verbally. In conclusion, Rav Bitan concludes that there is certainly room to permit the Hazan to begin the Hazara if only five men besides him have finished the Amida. (We might add that often, those who have yet to complete the Amida have already reached the end, where additional personal prayers are recited, at which point they may respond to Nakdishach. This gives us an additional basis for leniency.) However, Rav Bitan added, this leniency should be relied upon only when absolutely necessary. Otherwise, the Hazan should not begin the repetition until at least eight other men have completed the Amida. Summary: If there are only ten men in a Minyan for Arbit, the Hazzan may begin the Kaddish after the silent Amida as long as at least five other men – besides him – have completed the Amida. At all other prayers, when the Hazzan repeats the Amida, he should not begin the repetition until at least eight men – besides him – have completed the Amida. In situations of great need, he may begin the repetition even if at least five men – besides him – have completed the Amida. Of course, it always preferable to wait to allow the others to respond to Kaddish or to the repetition.

Often, when a small Minyan is praying, one or several of the men in attendance take longer than the others to complete the Amida. The question then arises as to whether or not the Hazzan must wait for ten men to finish before proceeding to Kaddish – in the case of Arbit – or to the Hazara (repetition of the Amida), in the case of Shaharit, Minha or Musaf. And, if the Hazzan does not need to wait for ten men, what is the minimum number of men that must have completed the Amida before the Hazan may begin? The Poskim discuss this question at length, in light of seemingly contradictory rulings of the Shulhan Aruch. In one context (Orah Haim 55:6), the Shulhan Aruch writes that a person who is still reciting the Amida, or even sleeping, may be counted toward the Minyan. Elsewhere (Orah Haim 124:4), however, the Shulhan Aruch warns that at least nine men must be listening attentively to the Hazan's repetition of the Amida and answering Amen, and if not, the Hazan's blessings might be considered Berachot Le'batala (blessings recited in vain). Rav Zalman of Liadi (founding Rebbe of Lubavitch, 1745-1812) reconciles these rulings by drawing a distinction between Arbit and the other prayers. During Arbit, the Hazan does not repeat the Amida, and the issue is thus only the recitation of Kaddish. The Shulhan Aruch allows reciting Kaddish if ten men are present even if one of them is still reciting the Amida, and so at Arbit, the Hazzan may proceed to Kaddish once eight men – besides him – have completed the Amida. During the other prayers, however, the Hazzan repeats the Amida, and this requires at least nine men who are listening and responding "Amen" to the blessings. Therefore, during Shaharit, Musaf and Minha, the Hazzan may not begin the Hazara until nine other men have completed the silent Amida and are able to answer "Amen." This approach is taken also by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). Hacham Ovadia Yosef, however, disagreed. From the comments of Maran (author of the Shulhan Aruch) in the Bet Yosef, Hacham Ovadia noted, it emerges that in his view, a person who is reciting the Amida may be included in the Minyan even for the Hazan's repetition of the Amida. As for the Shulhan Aruch's remark that nine men must be listening attentively to the Hazara, Hacham Ovadia cited the Derisha as clarifying that the Shulhan Aruch does not actually require nine men to be listening and responding to the Hazara. Indeed, the Shulhan Aruch wrote not that the Hazan's blessings are in vain if nine men are not listening and responding, but rather that they are "close to being recited in vain." The Derisha draws further proof from the Halacha allowing the Hazan to continue the repetition of the Amida if some of the ten men left the synagogue. As long as nine other men were present when he began the Hazara, he may continue and complete the Hazara after the Minyan was lost (as long as at least six remain). This compellingly proves that it is not necessary for nine men to be listening to the Hazan's repetition of the Amida. Hacham Ovadia likewise cited Hacham Yishak Attia (Aleppo, Syria, 1755-1830) as explaining that the Shulhan Aruch warned that people who do not listen and respond to the Hazan's repetition are denigrating the blessings he recites, as though they recite blessings in vain. He did not mean that the Hazan cannot recite the Hazara with fewer than nine people listening and responding. Accordingly, Hacham Ovadia concluded that even during Shaharit, Minha or Musaf, the Hazzan does not need to wait for nine men (besides him) to complete the Amida before beginning the repetition. Even if only eight have completed the Amida, the Hazan may proceed to the Hazara. Of course, it is preferable to wait for everyone to finish – both in the interest of satisfying the stringent opinion, and to give everyone the opportunity to recite Nakdishach. But if the ninth man is taking a long time to finish the Amida, the Hazzan is not required to wait for him. Interestingly enough, although – as we saw – the Ben Ish Hai rules stringently with regard to the repetition of the Amida, he seems to have changed his mind in a later work – Mi'kabse'el. There he writes that in a situation of necessity, where the tenth man recites an excessively long Amida, and the others cannot wait, there is room to allow the Hazzan to begin the Hazara with only eight men listening and responding. This resembles Hacham Ovadia's ruling, though Hacham Ovadia allowed the Hazzan to begin with only eight men listening even when this is not a dire necessity. By contrast, the Hida (Rav Haim Yosef David Azula, 1724-1806) maintained that the Shulhan Aruch cites two different opinions, which are disagreement with one another. The Hida concluded that we may follow the lenient position, and allow the Hazzan to begin even if one of the ten men is still praying the Amida, both at Arbit and when the Amida is repeated. In the opposite direction, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) asserted that the Shulhan Aruch changed his view on the matter, and he followed the stringent view. According to Hacham Bension, then, the Hazzan must wait for nine other men to finish the Amida not only during Shaharit, Minha and Musaf, but even during Arbit, when there is no repetition of the Amida. Since Halacha follows the view that a person reciting the Amida does not count toward a Minyan at all, the Hazzan may not even recite Kaddish if one of the ten men in the synagogue has yet to complete the Amida. Another issue addressed by the Poskim is the minimum required number of men who have completed the Amida. Assuming that a person who is still reciting the Amida may be counted (whether it's only in Arbit, or in any prayer, depending on the different views cited above), does this apply only if the ninth man (besides the Hazzan) is still reciting the Amida? Or can we allow the Hazzan to begin even if several men are still reciting the Amida? Rav Levi Ibn Habib (Jerusalem, c. 1480-c. 1545) maintained that Halacha draws no distinction between a situation where one person has yet to complete the Amida, and a case of several people who are still reciting the Amida. As long as at least five men in addition to the Hazzan have completed the Amida, the Hazzan may proceed. By contrast, the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) was of the opinion that this discussion pertains only to the case where eight men, not including the Hazzan, have completed the Amida, but the tenth man has not. According to the Magen Abraham, this Halacha cannot be extended to a case where fewer than eight men (besides the Hazzan) have completed the Amida. Hacham Ovadia's view on this matter is not entirely clear. With regard to Arbit, he writes that as long as five men besides the Hazzan have completed the Amida, the Hazzan may begin Kaddish, since a majority of a Minyan – six men – have finished. In discussing the case of the other prayers, however, he speaks only of a situation where eight men besides the Hazzan have completed the Amida, but the tenth has yet to finish. The implication of his wording is that when it comes to the repetition of the Amida, Hacham Ovadia did not go so far as to allow the Hazzan to begin when fewer than eight other men have completed the Amida. However, Hacham David Yosef, in Halacha Berura, asserted that in Hacham Ovadia's view, there is no distinction between Kaddish and the Hazara in this regard, and therefore, even if only five men besides the Hazzan have completed the Amida, the Hazzan may begin the Hazara, just as with regard to Kaddish at Arbit. Rav Yisrael Bitan cites the work Netivot Ha'haim as claiming that he heard Hacham Ovadia issue this ruling verbally. In conclusion, Rav Bitan concludes that there is certainly room to permit the Hazan to begin the Hazara if only five men besides him have finished the Amida. (We might add that often, those who have yet to complete the Amida have already reached the end, where additional personal prayers are recited, at which point they may respond to Nakdishach. This gives us an additional basis for leniency.) However, Rav Bitan added, this leniency should be relied upon only when absolutely necessary. Otherwise, the Hazan should not begin the repetition until at least eight other men have completed the Amida. Summary: If there are only ten men in a Minyan for Arbit, the Hazzan may begin the Kaddish after the silent Amida as long as at least five other men – besides him – have completed the Amida. At all other prayers, when the Hazzan repeats the Amida, he should not begin the repetition until at least eight men – besides him – have completed the Amida. In situations of great need, he may begin the repetition even if at least five men – besides him – have completed the Amida. Of course, it always preferable to wait to allow the others to respond to Kaddish or to the repetition.

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

மேடைப் பேச்சுகள்:   • மேடைப் பேச்சுகள்  மொழி சொல்லும் வழி:   • மொழி சொல்லும் வழி  Cruise to Kaviripoompattinam (பட்டினப்பாலை):   • Pattinapalai  Memories of Madurai (நெடுநல்வாடை)   • Nedunalvaadai  திருக்குறள் கதைகள்:    • Thirukkural  Children Stories (குழந்தைக் கதைகள்):   • குழந்தைக் கதைகள்  இலக்கணம் in a fun way:   • இலக்கணம்  நாடகங்கள்:   • நாடகங்கள்  சமையல்:   • Cooking  கவிதைகள்:   • கவிதைகள்  

The requirement to recite 100 Berachot each day is easily fulfilled each weekday, as each of the three Amida prayers consists of 19 Berachot – such that just with the Amida alone, one already recites 57 Berachot. This is alluded to in the verse in Tehillim (55:18), "Ereb Va'boker Ve'sahorayim Asiha Ve'ehemeh" – "Evening, morning and afternoon, I pray and cry out." The word "Ve'ehemeh" in Gematria equals 57, hinting to the 57 Berachot we recite in the three Amida prayers, in the morning, afternoon and evening. In addition, we recite each morning the 18 Birkot Ha'shahar (morning blessings), the three blessings of the Torah (Birkot Ha'Torah), and Berachot on the Tallit and Tefillin, for a total of 80. We then recite "Baruch She'amar" and "Yishtabah" – the two Berachot at the beginning and end of Pesukeh De'zimra, as well as seven Berachot associated with Shema: in the morning, we recite two Berachot before Shema and one after Shema; and in the evening, we recite two Berachot before Shema and two after Shema. This brings us to a total of 89. If a person eats only one meal with bread, he recites one Beracha over hand-washing, another over the bread, and four in Birkat Ha'mazon, for a total of 95. And this is before we include the recitation of "Asher Yasar" after using the restroom, and the Berachot recited before and after eating and drinking throughout the day. The Poskim debate the question of whether women are included in the obligation to recite 100 Berachot each day. Rav Shmuel Wosner (1913-2015), in Shebet Ha'levi, notes that when the Shulhan Aruch (and the Bet Yosef) lists how one can easily reach 100 Berachot every day, he includes the Berachot on the Tallit and Tefillin, as we saw. The Shulhan Aruch thus appears to assume that this issue is relevant only to men, who wear Tallit and Tefillin. If women were also required to recite 100 Berachot each day, then the Shulhan Aruch would not have included these two Berachot in his list. Similarly, Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) writes that the Shulhan Aruch includes three Amida recitations, and women are required to one only Amida each day – indicating that this obligation applies only to men. Other Poskim follow this view, as well. Hacham Ovadia Yosef, however, disagrees. He observes that although Maran (author of the Shuihan Aruch) indeed includes the Berachot over Tallit and Tefillin when listing the blessings in the Bet Yosef and Shulhan Aruch, elsewhere – in his Kessef Mishneh – he does not include these two Berachot. Therefore, we cannot conclude on this basis alone that Maran held that women are exempt from this obligation. Hence, in the absence of any clear indication to the contrary, we must assume that men and women alike are bound by the obligation of 100 daily Berachot. This poses a difficult challenge – particularly given that Hacham Ovadia ruled that women are required to recite only one Amida each day, and that they specifically should not recite "Baruch She'amar," "Yishtabah," or the Berachot before and after Shema. It would thus seem that women should try to recite three Amida prayers each day to make it easier for them to reach a total of 100 Berachot.