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A person who loses an immediate relative, Heaven forbid, has the status of "Onen" from the time of the family member's passing until the burial. During this period of "Aninut," he is exempt from all Misvot, including the recitation of Berachot. In order to ensure that he focuses his attention fully on the burial needs of the deceased, Halacha exempts an Onen from Misva obligation. In fact, it is improper for an Onen to perform Misvot, as this diminishes from his focus upon the needs of the deceased. One exception to this rule is wearing a Tallit Katan. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) ruled that since the Tallit Katan is part of the mourner's normal attire, he may wear it even as an Onen, as it will not diminish from his focus on the burial. This is no different, Rav Shlomo Zalman noted, from Misvot that one fulfills in his thoughts, which may be fulfilled during the period of Aninut. May an Onen give charity? Rav Shlomo Zalman ruled that if an Onen wishes to give charity to benefit the soul of the deceased, then not only is this permissible, but to the contrary, it fulfills the objective of Aninut, which is to care for the needs of the deceased. It would therefore certainly be appropriate and even admirable for an Onen to give charity to benefit the soul of his deceased family member. If an Onen mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." Since the Beracha was unwarranted and should not have been recited, it does not warrant the response of "Amen." This is the view of Tosafot (Talmud commentaries by Medieval French and German scholars) in Masechet Mo'ed Katan (28). If a person becomes an Onen, Heaven forbid, during the period of Sefirat Ha'omer, may he count the Omer, so that he will not miss a full day of counting? In most cases, this question does not arise, because a person does not normally remain an Onen for an entire twenty-four-hour period. If a family member passed away at night, before one counted the Omer, it is likely that the burial will take place before sundown the following day, in which case he should count the Omer after the burial, when he is no longer an Onen. He would count the Omer without a Beracha, just as one does if he forgot to count at night and counts during the day. The question arises, however, in a situation where the burial did not take place before sundown on the following day, such that one remained an Onen throughout the 24 hours when the Omer could have been counted. If he does not count the Omer at some point during that day, he will then be unable to continue counting with a Beracha. Is he allowed to count the Omer despite his status as an Onen, or must he miss a day of counting? The Bei'ur Halacha (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933), in Siman 489, cites the view of the Noda B'yehuda (Rav Yechezkel Landau of Prague, 1713-1793) allowing an Onen to count the Omer without a Beracha in such a case, so that he does not miss an entire day of counting. Hacham Ovadia Yosef, however, disagrees, noting that if an individual is exempt from the obligation of Sefirat Ha'omer, then even if he counts, he will be considered to have missed a day of counting. If one counts the Omer when the Misva does not apply to him, then he is not considered as having fulfilled that day's obligation of counting, since he did not perform a Halachically mandated counting. As such, he will in any event be considered to have missed a day. Therefore, according to Hacham Ovadia, one should not count the Omer in a state of Aninut, even if this means that he will be unable to continue counting with a Beracha. Hacham Ovadia notes that this is the view taken by several other authorities, including the Shalmeh Sibur and Rav Haim Palachi. Summary: A person who loses an immediate relative, Heaven forbid, should not perform Misvot or recite Berachot until after the burial. If he mistakenly recites a Beracha, those who hear the Beracha should not answer "Amen." He may, however, wear a Tallit Katan, and give charity to benefit the soul of the deceased. If this happens during the Omer period, he should not count Sefirat Ha'omer, even if this means that he will miss a full day and thus be unable to continue counting with a Beracha. In most cases, however, the burial will take place before sundown, thus allowing the mourner to count the Omer before the end of the day.

One of the rules of Borer – separating foods on Shabbat – requires that one remove the Ochel (food) from the Pesolet (undesirable substance), and not the other way around. The question arises as to whether this Halacha applies to two perfectly edible foods, one of which one happens to dislike. If for example, a person has a pile of apples and oranges mixed together, and he likes apples but does not like oranges, must he ensure to remove the apples from the oranges? Must he consider the oranges "Pesolet" because he dislikes them, or are both fruits considered Ochel since they are both perfectly edible, such that he may separate them in whichever manner he chooses? This issue is subject to a dispute among the Rishonim (Medieval Halachic scholars). Tosafot (Talmud commentaries by Medieval French and German scholars), in Masechet Shabbat (74), write that the status of Pesolet is defined in relative terms, and thus even edible food would be considered Pesolet if one dislikes it. Rashi (Rabbi Shlomo Yitzhaki of Troyes, France, 1040-1105), however, appears to indicate that the status of Pesolet is defined by an intrinsic quality, and thus edible food cannot be considered Pesolet. Maran, in the Shulhan Aruch (319:3; listen to audio recording for precise citation), rules that if two edible foods are mixed together, one may separate them in whichever manner he chooses. As long as one separates by hand and with the intention of eating immediately, he may either remove the food he likes or the food he dislikes. Maran thus follows the view of Rashi, that an edible food does not have the status of Pesolet even if one happens to dislike it. The Rama (Rabbi Moshe Isserles of Cracow, 1525-1572), however, in his glosses to the Shulhan Aruch, indicates that in such a case one must remove the food he likes, in accordance with Tosafot's opinion. The Be'ur Halacha (essays on the Shulhan Aruch by Rav Yisrael Meir Kagan of Radin, 1839-1933) discusses this topic at length, noting that the Shulhan Aruch's formulation of this Halacha is based upon the Rambam (Rabbi Moshe Maimoindes, Spain-Egypt, 1135-1204), who likewise indicates that edible food which one dislikes is not considered Pesolet. In this context the Be'ur Halacha cites numerous Halachic authorities who follow this view, and maintain that when two edible foods are mixed together, one may separate them in whichever fashion he chooses, even removing the food he does not like from the food he likes. Nevertheless, the Be'ur Halacha concludes that since this issue involves a potential Torah violation, it is preferable to follow the stringent view and remove the food one likes from the food he does not like, and not the other way around. Even though the majority view among the Halachic authorities does not appear to require separating in this fashion, it is preferable to do so in order to avoid any possible violation of the Torah prohibition of Borer. This is the view taken by Sephardic Chief Rabbi Shelomo Amar, in his responsa Shema Shelomo (Orah Haim 10). Summary: One should follow the laws of Borer even when separating two edible foods, one of which he dislikes. Even though both foods are edible, it is preferable to ensure to remove the food he likes from the food he does not like, and not the other way around.

The Shulhan Aruch (Orah Haim 319:1) delineates three conditions that must be met for Borer – separating mixed substances from one another – to be permissible on Shabbat: 1) One must separate the Ochel (edible food) from the Pesolet (inedible food), and not the other way around. 2) One must separate "Be'yad" – by hand, and not with a utensil. 3) One must separate "Mi'yad" – for immediate purposes, and not for a later time. The first condition, that the edible food must be separated from the inedible food, is based on the premise that the normal process eating entails taking food and placing it in one's mouth. Removing the Ochel from the Pesolet is thus considered eating, and not an act of separating, and is therefore permissible on Shabbat. Tosafot (Talmud commentaries by Medieval French and German scholars), however, in Masechet Shabbat (74), impose an important restriction on this Halacha. They claim that this condition applies only if there is more edible food than inedible food. In such a case, the normal way of separating would be to remove the inedible food, which would be far simpler given that it is the minority. In order to avoid the Torah prohibition against separating on Shabbat, therefore, Halacha requires separating the Ochel from the Pesolet, which is the abnormal manner of separating in such a case. If, however, there is more Pesolet than Ochel, then the normal method of separating would be to separate the edible food from the inedible substance. In order to avoid the prohibition of Borer, one would have to separate in the opposite manner, removing the Pesolet from the Ochel. According to Tosafot, then, before separating two substances that are mixed together, one must first determine which substance constitutes the majority and which constitutes the minority, as this will determine the Halachically permissible method of separation. The Be'ur Halacha (Rav Yisrael Meir Kagan of Radin, 1839-1933) cites Halachic authorities who note than the Shulhan Aruch did not accept Tosafot's position, or even take it into account at all. According to the Shulhan Aruch, the respective proportions of the Ochel and Pesolet are of no Halachic consequence with regard to the laws of Borer, and in all situations, one must remove the edible food from the inedible food, and not the other way around. This is the ruling of Sephardic Chief Rabbi Shelomo Amar, in his work of responsa Shema Shelomo (Orah Haim 10:1), and this is, indeed, the accepted Halacha. Summary: If edible food is mixed with an inedible substance, one may remove the edible food from the inedible substance, but it is forbidden to remove the inedible substance from the edible food. This applies regardless of which of the two substances constitutes the majority in the mixture.

If one tastes some food or drink purely for the purpose of tasting, and not for enjoyment, is he required to recite a Beracha? This issue is subject to a debate among the Rishonim (Medieval Halachic authorities). The Rambam (Rabbi Moshe Ben Maimon, Spain-Egypt, 1135-1204) ruled in Hilchot Berachot (1:2) that one does not recite a Beracha before tasting food, whereas Tosefot (Talmud commentary by the Medieval French scholars) in Masechet Berachot (14) held that one indeed recites a Beracha in such a case. The Shulchan Aruch (210) codifies the position of the Rambam, that one does not recite a Beracha before tasting food even if he swallows, and then adds that some authorities disagree and require reciting a Beracha in this case. There is a standard rule that when the Shulchan Aruch codifies a certain ruling and then mentions the opposing view, he sides with the first ruling. (This principle is known as "Setam Va'yeish Halacha Ke'stam.") Hence, the accepted position is that of the Rambam, that one does not recite a Beracha if he tastes food or drink strictly for the purpose of tasting, even if he swallows the food or drink. Assuming he eats an amount less than a "Ke'zayit" or drinks less than a "Revi'it," he does not recite a Beracha Achrona after tasting, either. Nevertheless, Rabbi Moshe Halevi, in his work "Birkat Hashem" (vol. 2, 1:18), advises that one should preferably avoid such situations, and expel the food or drink from his mouth after tasting it. Since by swallowing the food one subjects himself to this debate among the Rishonim, it is preferable not to swallow the food so that no Beracha is required according to all opinions. Summary: A person who eats some food or drink purely for the sake of tasting, and not to derive enjoyment from the food or drink, does not recite a Beracha before tasting. If he eats less than a "Ke'zayit" or drinks less than a "Revi'it," he does not recite a Beracha Acharona after tasting, either. Preferably, however, a person who tastes food or drink should expel it from his mouth and not swallow it, given the different views among the authorities on this issue.

The Shulhan Aruch (Orah Haim 589) writes that the obligation of Shofar on Rosh Hashanah falls under the category of "Misvot Aseh She'ha'zman Gerama" – affirmative commands that apply only at specific times – and, as such, women are exempt from this obligation. Strictly speaking, then, women are not required to hear the Shofar on Rosh Hashanah. However, as noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), women have taken it upon themselves to hear the sounding of the Shofar, even though they are not strictly obligated to do so. He adds that it was customary in his community in Baghdad that when a woman was unable to attend the synagogue on Rosh Hashanah, somebody would go to her home to sound the Shofar for her, so she could fulfill the Misva. This custom mentioned by the Ben Ish Hai is noteworthy, for two reasons. First, it shows that he followed the ruling of the Shulhan Aruch that one may sound the Shofar on Rosh Hashanah for women. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disagrees with this position, and maintains that it is forbidden to blow the Shofar only for a woman or group of women. Sounding a Shofar is forbidden on Yom Tob, and is permitted on Rosh Hashanah only for the purpose of fulfilling a Misva. The Peri Hadash thus contends that since women are exempt from the Misva, one who has already fulfilled the Misva may not sound the Shofar for a woman. The Ben Ish Hai clearly followed the Shulhan Aruch's lenient position, that since women are, after all, credited with a Misva if they hear the Shofar, this suffices to permit blowing the Shofar for them on Rosh Hashanah. Secondly, the Ben Ish Hai's comments show that in his view, it is permissible to carry a Shofar through a public domain on Rosh Hashanah for the purpose of the blowing the Shofar for a woman. Tosafot (Talmudic commentaries by Medieval French and German scholars), in Masechet Hullin, maintained that carrying in a public domain is permitted on Yom Tob only for a "Sorech" ("need"), and blowing the Shofar for a woman does not qualify as a "Sorech" because they are not obligated to hear the Shofar. The Tur (Rabbenu Yaakob Ben Asher, 1269-1343) cites the Ba'al Ha'ittur (Rav Yishak Ben Abba Mari, 1122-1193) as disagreeing, and claiming that since a woman fulfills a Misva if she hears a Shofar, this qualifies as a "need" for which carrying is allowed on Yom Tob. In truth, all this is immaterial in light of the Shulhan Aruch's ruling (Orah Haim 518), following the position of the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204), that carrying on Yom Tob is allowed under any circumstances. According to Sephardic practice, then, there is no question at all whether a Shofar may be carried through a public domain on Rosh Hashanah for the sake of blowing it for a woman, since carrying is entirely permissible on Yom Tob (as long as the object is not Mukseh). There is a famous debate among the Rishonim whether a woman who performs a Misva from which she is exempt recites a Beracha over the Misva. Tosafot, Rabbenu Tam (France, 1100-1171), and several other Rishonim maintained that a woman does, in fact, recite a Beracha, since she does, after all, receive reward for performing the Misva. And although the text of the Beracha includes the word "Ve'sivanu" ("and commanded us"), implying that even the woman is included in the command, these Rishonim explain that this refers generically to the command given to the Jewish People, and does not imply that the women are obligated. The Rambam, however, writes that if a woman wears Sisit, she does not recite a Beracha, because it is a "Misvat Aseh She'ha'zman Gerama" from which she is exempt – clearly indicating that a woman who performs a Misva from which she is exempt does not recite a Beracha. The Shulhan Aruch follows the Rambam's position, and thus rules that a woman does not recite a Beracha over the sounding of the Shofar, since she is not obligated in this Misva. Interestingly, the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) concludes that despite the Shulhan Aruch's ruling, women should, in fact, recite a Beracha over Misvot which they voluntarily perform. He notes a responsum by Rav Yaakob of Marvege (France, d. 1243), a Rabbi who would pose Halachic questions before going to sleep, and then receive an answer in a dream during the night. He compiled these responses in a work entitled "Min Ha'shamayim." One of the questions he asked was whether women recite a Beracha when performing a "Misvat Aseh She'ha'zman Gerama," and the response he received was that women indeed do recite a Beracha over such a Misva. The Hid"a asserts that if Maran (author of the Shulhan Aruch) would have been aware of this response, which was shown to Rav Yaakob of Marvege in a quasi-prophetic dream, he would have accepted this ruling. Accordingly, the Hid"a ruled that women generally do recite a Beracha when they perform a "Misvat Aseh She'ha'zman Gerama." He makes an exception, however, with regard to the Misva of Shofar, noting that even in Sephardic communities in which women recited a Beracha over other Misvot, like Lulab, women would not recite a Beracha over Shofar. This is also the ruling of Hacham Bension Abba Shaul (Israel, 1924-1998). Hacham Ovadia Yosef, however, challenges the Hid"a's claim, arguing that we follow the Shulhan Aruch's rulings even if they run in opposition to the positions revealed to Rav Yaakob of Marvege. In any event, it is clear that according to all opinions, if one blows the Shofar only for a woman or group of women, no Beracha is recited. The Ben Ish Hai writes that if a woman normally hears the Shofar on Rosh Hashanah – which is, of course, the commonly accepted practice – and one year she knows she will be unable to, then before Rosh Hashanah she must perform Hatarat Nedarim, annulling her implicit vow to observe this custom. The Sha'areh Teshuba comments that it is preferable for a woman to hear the Shofar sounded by a man, rather than blow it herself or hear a woman blow it. Finally, the custom that women ensure to hear the Shofar is limited to the first 30 Shofar sounds, which are blown in the synagogue before Musaf. A woman is not required – even by force of accepted custom – to hear all 101 sounds that are blown in the synagogue; it suffices to hear just 30 sounds. Summary: Although women are exempt from the obligation of Shofar, it is customary for women to hear the first 30 sounds of the Shofar. If a woman cannot attend the synagogue, it is permissible, and proper, for a man to go to her home and blow the Shofar on her behalf. He may carry the Shofar through the public domain for this purpose. No Beracha is recited if the Shofar is being blown only for a woman or group of women. A woman who knows before Rosh Hashanah that she will be unable to hear the Shofar should perform Hatarat Nedarim.

CONTENT WARNING: Please be aware that there are brief discussions of infant and child mortality in this episode.In this episode Susannah Lyon-Whaley interviews Alexandra Forsyth on her fascinating research on the dauphines of late medieval France. Guest Bio: Alexandra is a doctoral candidate in History at the University of Auckland. Her doctoral thesis examines the fertility, maternity, and childlessness of the ten Valois dauphines from 1350-1559. She is particularly interested in how the dauphines may have sought to enhance their fertility through the use of magical-medicinal and religious remedies. Alexandra holds a Master of Arts and BA (Hons) in History, both with First Class Honours. Alexandra is currently working as an Editorial Advisor for the Powers 1100-1550 section of Routledge Resources Online: Medieval Studies and has two forthcoming encyclopaedic entries on this platform, namely, Margaret of Scotland (1424-1445); Salic Law and French Royal Succession.Alexandra's recommended readings:Translated primary source: The Trotula: An English Translation of the Medieval Compendium of Women's Medicine. Translated and edited by Monica H. Green. Philadelphia: University of Pennsylvania Press, 2002. Book on the Conditions of Women was discussed. Susan Broomhall. The Identities of Catherine de' Medici. Leiden: Brill, 2021. Jennifer Evans. Aphrodisiacs, Fertility, and Medicine in Early Modern England. Woodbridge: Boydell Press, 2014.  Kristen L. Geaman. Anne of Bohemia. Abingdon and New York: Routledge, 2022. Kristen L. Geaman, "Anne of Bohemia and Her Struggle to Conceive, Social History of Medicine." Social History of Medicine 29, 2 (2016): 224-244.  Daphna Oren-Magidor. Infertility in Early Modern England. London: Palgrave Macmillan, 2017. Regina Toepfer. Infertility in Medieval and Early Modern Europe Premodern Views on Childlessness. Translated by Kate Sotejeff-Wilson. Cham: Palgrave Macmillan, 2022.  

We're bringing an extra episode from our show Science, Spoken. Christopher Columbus was blamed for bringing syphilis to Europe. New DNA evidence suggests it was already there. Maybe both stories are true. Learn more about your ad choices. Visit podcastchoices.com/adchoices

News items read by Laura Kennedy include: Medieval French abbey reveals historical structure with over 1,000 burials (details) Obsidian blade from Texas suggests a link to Coronado's expedition (details)(details) Genetic evidence shows that French Mesolithic hunter-gatherers avoided inbreeding (details)(details) Temple excavation indicates Philistine ritual use of plants (details)

It occasionally happens that when one returns home from the synagogue on Friday night, the Hallot are still being warmed up, either in the oven or on the hotplate or "blech." Must the Hallot be placed on the table for Kiddush, or may they be left to continue warming until one is ready to recite "Ha'mosi" over the Halla? The Gemara in Masechet Pesahim (100) tells that Rabba Bar Rav Huna once visited the home of the Resh Galuta (Exilarch) on Friday night, and a table, with bread on it, was brought before him. Rabba placed a cloth over the table and recited Kiddush. The Gemara provides the Halachic background to Rabba's actions, citing a Berayta which states that the table should not be brought before a person until after Kiddush, and if it is brought, it should be covered for Kiddush. Tosafot (commentaries by Medieval French and Geman Talmudists) explain that in ancient times, people used small, individual tables, which were set with food and then brought to each person at the meal. The Gemara here instructs that a person's table should not be brought to him until after Kiddush, and if it is, it should be covered for Kiddush. Tosafot then raise the question of how to reconcile the Gemara's ruling with a different passage in the Gemara which states that angels escort a person to his home on Friday night and grant him a blessing if they see his table set and his home in order. This would certainly imply that everything should be already be set in place for the meal before Kiddush. Tosafot answer that the tables should be set before Kiddush, but they should not be brought to the people until afterward. Regardless, Tosafot note that nowadays, when we sit around big tables, and quite obviously we do not have the table brought to us, the table should be set with the Hallot before Kiddush. This is also the clear implication of the Arizal (Rav Yishak Luria of Safed, 1534-1572), in Sha'ar Ha'kavanot, where he describes the procedure one should follow upon returning from the synagogue on Friday night, and mentions that the Hallot should be on the table even before Kiddush. This is, indeed, the prevalent custom, to place the Hallot on the table, covered both on top and on bottom, before Kiddush. (The coverings serve to commemorate the Manna which fell for Beneh Yisrael in the wilderness, which had a protective layer of dew on top and on the bottom.) It must be noted, however, that this is just a custom, and is certainly not indispensable for fulfilling the Misva of Kiddush. Certainly, if, for whatever reason, the Hallot were not on the table for Kiddush, the Misva has been fulfilled. Furthermore, one does not have to delay Kiddush for this purpose. For example, if one attends a Sebet or is at a hotel, and the bread has not yet been brought to the table, one may recite Kiddush without the bread if he anticipates that by the time everybody finishes washing the bread will be available. And if one would like to keep the bread warming, the best solution is to take two other Hallot or rolls and place them on the table for Kiddush. There is no requirement to use for Ha'mosi the bread that had been on the table for Kiddush. Summary: It is customary to have the Halla on the table already for Kiddush, but one should not delay the recitation of Kiddush while he waits for the bread (such as at a Sebet, or in a hotel). If one wants the Hallot to continue warming during Kiddush, he may take other rolls or Hallot and place them on the table for Kiddush.

Christopher Columbus was blamed for bringing syphilis to Europe. New DNA evidence suggests it was already there. Maybe both stories are true. Read this story here. Learn more about your ad choices. Visit megaphone.fm/adchoices

What clothes would you have worn in the Middle Ages? What were the most fashionable hairstyles? How did your clothing denote social status? How did you wash your clothes?In this episode of Gone Medieval, Matt Lewis puts these questions to Sarah Grace Heller, associate professor in Medieval French at Ohio State University and an expert in medieval fashion.This episode was produced by Rob Weinberg.Discover the past on History Hit with ad-free original podcasts and documentaries released weekly presented by world renowned historians including Dan Snow, Suzannah Lipscomb, Lucy Worsley, Matt Lewis, Tristan Hughes and more. Get 50% off your first 3 months with code MEDIEVAL. Download the app on your smart TV or in the app store or sign up here >You can take part in our listener survey here.If you're enjoying this podcast and are looking for more fascinating Medieval content then subscribe to our Medieval Monday newsletter here: https://insights.historyhit.com/signup-form Hosted on Acast. See acast.com/privacy for more information.

The Gemara in Masechet Berachot (48) addresses the case of nine people who ate a meal with bread, and a tenth, who ate with them, ate only vegetables, without bread. In such a case, the Gemara writes, the group of ten may conduct a Zimun with "Elokenu," meaning, with the full text of "Nebarech L'Elokenu She'achalnu Mi'shelo." Since nine out of the ten ate bread, they may recite the special Zimun for a Minyan, even though the tenth ate food other than bread. This Halacha is codified by the Shulhan Aruch (Orah Haim 196:3), who adds that in such a case, the tenth person must recite a Beracha Aharona; he cannot fulfill his obligation of Beracha Aharona by listening to the recitation of Birkat Ha'mazon.Tosefot (commentaries by Medieval French and German scholars) comment that according to some authorities, this Halacha does not apply in a case of two people who ate bread and a third ate other food. In such a situation, the third person, who did not eat bread, cannot combine with the other two to allow reciting a Zimun. Even though a tenth person who ate food other than bread suffices to allow a group to recite "L'Elokenu," a third person who did not eat bread does not allow the group to recite a Zimun. This is the view of several other authorities, as well, including Rav Hai Gaon (10th century, Babylonia), the Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) in Hilchot Berachot (5:8), the Rashba (Rabbi Shelomo Ben Aderet of Barcelona, Spain, 1235-1310) and the Ra'a (Rabbi Aharon Halevi, Spain, 1235-1303). According to this view, if two people ate bread together with a third person who ate or drank something other than bread, they do not recite a Zimun before Birkat Ha'mazon.The Talmud Yerushalmi, however, states otherwise, and rules that in the case of three people, too, they may recite a Zimun even if one of the three ate or drank something other than bread. Several Rishonim (Medieval scholars) follow this ruling of the Yerushalmi.The Shulhan Aruch (Orah Haim 196:3; listen to audio recording for precise citation) cites three opinions on this issue. He first cites the aforementioned view of Tosefot, the Rambam and others that three men cannot conduct a Zimun unless all three ate bread. The second view he cites maintains that they may make a Zimun even if one of the three did not eat bread, but ate "Mezonot" food. The Shulhan Aruch then cites the ruling of the Yerushalmi, that even if the third person ate a Ke'zayit of vegetables or a Rebi'it of wine, the three men may make a Zimun.As for the final Halacha, the Shulhan Aruch writes that people who eat together should avoid this situation given the different opinions that exist. Meaning, if two people eat bread together, and they are joined by a third person, that third person should either eat bread, so they can recite a Zimun according to all views, or not eat or drink anything, so that they do not require a Zimun according to all views. Rabbi Moshe Halevi (Israel, 1961-2001), in his work Birkat Hashem (vol. 3, p. 468; listen to audio recording for precise citation), rules that the three may recite a Zimun even if the third eats only "Mezonot" food.The Shulhan Aruch adds that if the third person nevertheless eats other foods, such as vegetables, or only drinks, they may recite a Zimun. Although they should preferably avoid this situation, as discussed, if the third eats foods other than bread they recite a Zimun, in accordance with the view of the Yerushalmi.As mentioned, this discussion refers only to the situation of one of three people who eats foods other than bread. When ten people eat together and one of the nine ate or drank something other than bread, they may recite a Zimun with "L'Elokenu."Summary: If nine people ate bread, and there was a tenth person with them who ate a Ke'zayit of another food, they may recite a Zimun with "L'Elokenu." If three people eat together, and one of the three does not want to eat bread, they should see to it that he either eats bread or a "Mezonot" food, or does not eat or drink anything, to avoid the question of whether a Zimun would be recited. If he did eat or drink something other than bread, then they recite a Zimun.

In this episode I am joined by Dr Alexander Arguelles, linguist, world-renowned polyglot, and scholar of comparative religion. In this episode, Dr Arguelles recounts his unusual upbringing in counter-culture America, traces his academic career through institutions such as the Universities of Columbia and Chicago, and details his remarkable life as a scholar and teacher. Dr Arguelles illuminates the inner world of the polyglot, listing his dozens of ancient and modern languages and revealing his methods of study, his surprising daily routine, and how deep immersion in language families such as Germanic or Romantic, can unlock all related languages without the need for extensive study. Dr Arguelles also reflects on his own spiritual life, including his mystical conversion to Catholicism, the unravelling of his vocation as a Benedictine monk, his time in Buddhist meditation retreat, and the ways in which a life of study and language learning can be a profound spiritual path of meditation. … Video version: https://www.guruviking.com/podcast/ep199-path-of-the-polyglot-dr-alexander-arguelles 
Also available on Youtube, iTunes, & Spotify – search ‘Guru Viking Podcast'. … Topics Include: 00:00 - Intro 01:14 - How Steve met Dr Arguelles 02:40 - Inspiration behind the Academy 05:06 - The power of peers 07:54 - Dr Arguelles' unusual upbringing 11:49 - Discouraged from language learning by polyglot father 14:41 - Areligious family context 16:19 - Dr Arguelles' brother's catastrophic brain disease 17:45 - Encountering Augustine, Anselm, and Aquinas at Columbia University 19:24 - Drawn to the Mystery and conversion to Catholicism 21:53 - The unravelling of his vocation as a Benedictine monk 24:03 - Obtaining a PhD at the University of Chicago about dreams in the Old 24:56 - Norse sagas 25:30 - Reflecting on his conversion experience 28:18 - Dr Arguelles' current spiritual position 31:10 - Thomas Merton and the Mystery 32:37 - Born to be a monk 34:08 - Dr Arguelles' language learning journey 35:29 - Learning French, German, Spanish, Latin, Greek, and Sanskrit at Columbia 36:58 - Old Norse, Old High German, Middle High German, Old English, Medieval French at University of Chicago 38:34 - The murder of Ioan Petru Culianu 40:03 - Postdoctoral work on 1890s neo-paganism at the Berlin Centre for Advanced European Studies 41:09 - Immersing in the Germanic and Romance language branches 44:23 - Seeking a greater challenge 45:30 - Unlocking the entire language branch 46:59 - Different personalities in different languages? 47:55 - Awakening languages rather than learning them 51:09 - How many languages does Dr Arguelles speak? 54:04 - Dr Arguelles' regret 54:44 - The advantage of reading texts in their original languages 58:21 - Monastic phase in South Korea and intense learning 01:03:42 - Learning more languages and immersing in self-study 01:07:08 - Dr Arguelles' daily routine, beginning at 2am 01:08:46 - Emerging from the monastic phase and getting married 01:09:32 - Immersion in Sanskrit and pruning his languages 01:11:55 - Immersion in Arabic in Lebanon 01:13:05 - Attending Buddhist retreats at Haeinsa in South Korea 01:16:47 - Committing faux pas on retreat 01:18:11 - Meeting and marrying Park Hyun-Kyung 01:20:44 - Dr Arguelles' language meditation techniques and learning as a spiritual path 01:22:14 - Languages offered at the Academy 01:24:27 - Learning Sanskrit 01:25:37 - Comparative religions and the Great Books … To find our more about Dr Alexander Arguelles and his Academy, visit: - https://www.alexanderarguelles.com/academy/ For more interviews, videos, and more visit: - https://www.guruviking.com ... Music ‘Deva Dasi' by Steve James

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/gender-studies

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/literary-studies

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/lgbtq-studies

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

In Courtly and Queer: Deconstruction, Desire, and Medieval French Literature (Ohio State UP, 2022), Charlie Samuelson casts queerness in medieval French texts about courtly love in a new light by bringing together for the first time two exemplary genres: high medieval verse romance, associated with the towering figure of Chrétien de Troyes, and late medieval dits, primarily associated with Guillaume de Machaut. In close readings informed by deconstruction and queer theory, Samuelson argues that the genres' juxtaposition opens up radical new perspectives on the deviant poetics and gender and sexual politics of both. Contrary to a critical tradition that locates the queer Middle Ages at the margins of these courtly genres, Courtly and Queer emphasizes an unflagging queerness that is inseparable from poetic indeterminacy and that inhabits the core of a literary tradition usually assumed to be conservative and patriarchal. Ultimately, Courtly and Queer contends that one facet of texts commonly referred to as their “courtliness”—namely, their literary sophistication—powerfully overlaps with modern conceptions of queerness. Learn more about your ad choices. Visit megaphone.fm/adchoices

Welcome to our first episode of Spooky Season! We are kicking it off with a bang with Gilles de Rais. He was a knight for Charles VII, he fought alongside Joan of Arc and was made Marshall of France for his accomplishments in the Hundred Year War. He was also a spendthrift who loved producing extravagant plays, with free food and drink for all. It also seemed he liked to dabble in the Dark Arts, alchemy & demon summoning! He is maybe most remembered for possibly being the most prolific serial killer in all France, with estimations as much as 600 bodies! Join us as we travel back the 1420s to take a look at Gilles' life, his excessive spending, his accusations, his trial, the evidence against him, theories, modern thoughts and much more! Note: This episode does contain talk about serial killings, as well as potential pedophilia & potential child killing. It may not be suitable for all listeners; discretion is advised.  You can contact us at: historyexplainsall@gmail.com anchor.fm/historyexplainsall instagram.com/historyexplainsitall_podcast Links for our sources, photos & maps can be found at:  https://www.facebook.com/historyexplainsitall Music used: Darkest Child Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ Dark Walk Kevin MacLeod (incompetech.com) Licensed under Creative Commons: By Attribution 3.0 License http://creativecommons.org/licenses/by/3.0/ Logo design by Katelyn Meade-Malley: Portfolio Link: projectk2.portfoliobox.net/ LinkedIn Profile: linkedin.com/in/katelynn-meade-malley-134485102 Fiverr: fiverr.com/projectk2 Disclaimer: Neither host is any way a professional historian. --- Send in a voice message: https://anchor.fm/historyexplainsall/message

The Shulhan Aruch (Orah Haim 589) writes that the obligation of Shofar on Rosh Hashanah falls under the category of "Misvot Aseh She'ha'zman Gerama" – affirmative commands that apply only at specific times – and, as such, women are exempt from this obligation. Strictly speaking, then, women are not required to hear the Shofar on Rosh Hashanah. However, as noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), women have taken it upon themselves to hear the sounding of the Shofar, even though they are not strictly obligated to do so. He adds that it was customary in his community in Baghdad that when a woman was unable to attend the synagogue on Rosh Hashanah, somebody would go to her home to sound the Shofar for her, so she could fulfill the Misva.This custom mentioned by the Ben Ish Hai is noteworthy, for two reasons.First, it shows that he followed the ruling of the Shulhan Aruch that one may sound the Shofar on Rosh Hashanah for women. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disagrees with this position, and maintains that it is forbidden to blow the Shofar only for a woman or group of women. Sounding a Shofar is forbidden on Yom Tob, and is permitted on Rosh Hashanah only for the purpose of fulfilling a Misva. The Peri Hadash thus contends that since women are exempt from the Misva, one who has already fulfilled the Misva may not sound the Shofar for a woman. The Ben Ish Hai clearly followed the Shulhan Aruch's lenient position, that since women are, after all, credited with a Misva if they hear the Shofar, this suffices to permit blowing the Shofar for them on Rosh Hashanah.Secondly, the Ben Ish Hai's comments show that in his view, it is permissible to carry a Shofar through a public domain on Rosh Hashanah for the purpose of the blowing the Shofar for a woman. Tosafot (Talmudic commentaries by Medieval French and German scholars), in Masechet Hullin, maintained that carrying in a public domain is permitted on Yom Tob only for a "Sorech" ("need"), and blowing the Shofar for a woman does not qualify as a "Sorech" because they are not obligated to hear the Shofar. The Tur (Rabbenu Yaakob Ben Asher, 1269-1343) cites the Ba'al Ha'ittur (Rav Yishak Ben Abba Mari, 1122-1193) as disagreeing, and claiming that since a woman fulfills a Misva if she hears a Shofar, this qualifies as a "need" for which carrying is allowed on Yom Tob. In truth, all this is immaterial in light of the Shulhan Aruch's ruling (Orah Haim 518), following the position of the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204), that carrying on Yom Tob is allowed under any circumstances. According to Sephardic practice, then, there is no question at all whether a Shofar may be carried through a public domain on Rosh Hashanah for the sake of blowing it for a woman, since carrying is entirely permissible on Yom Tob (as long as the object is not Mukseh).There is a famous debate among the Rishonim whether a woman who performs a Misva from which she is exempt recites a Beracha over the Misva. Tosafot, Rabbenu Tam (France, 1100-1171), and several other Rishonim maintained that a woman does, in fact, recite a Beracha, since she does, after all, receive reward for performing the Misva. And although the text of the Beracha includes the word "Ve'sivanu" ("and commanded us"), implying that even the woman is included in the command, these Rishonim explain that this refers generically to the command given to the Jewish People, and does not imply that the women are obligated. The Rambam, however, writes that if a woman wears Sisit, she does not recite a Beracha, because it is a "Misvat Aseh She'ha'zman Gerama" from which she is exempt – clearly indicating that a woman who performs a Misva from which she is exempt does not recite a Beracha. The Shulhan Aruch follows the Rambam's position, and thus rules that a woman does not recite a Beracha over the sounding of the Shofar, since she is not obligated in this Misva.Interestingly, the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) concludes that despite the Shulhan Aruch's ruling, women should, in fact, recite a Beracha over Misvot which they voluntarily perform. He notes a responsum by Rav Yaakob of Marvege (France, d. 1243), a Rabbi who would pose Halachic questions before going to sleep, and then receive an answer in a dream during the night. He compiled these responses in a work entitled "Min Ha'shamayim." One of the questions he asked was whether women recite a Beracha when performing a "Misvat Aseh She'ha'zman Gerama," and the response he received was that women indeed do recite a Beracha over such a Misva. The Hid"a asserts that if Maran (author of the Shulhan Aruch) would have been aware of this response, which was shown to Rav Yaakob of Marvege in a quasi-prophetic dream, he would have accepted this ruling. Accordingly, the Hid"a ruled that women generally do recite a Beracha when they perform a "Misvat Aseh She'ha'zman Gerama." He makes an exception, however, with regard to the Misva of Shofar, noting that even in Sephardic communities in which women recited a Beracha over other Misvot, like Lulab, women would not recite a Beracha over Shofar. This is also the ruling of Hacham Bension Abba Shaul (Israel, 1924-1998). Hacham Ovadia Yosef, however, challenges the Hid"a's claim, arguing that we follow the Shulhan Aruch's rulings even if they run in opposition to the positions revealed to Rav Yaakob of Marvege. In any event, it is clear that according to all opinions, if one blows the Shofar only for a woman or group of women, no Beracha is recited.The Ben Ish Hai writes that if a woman normally hears the Shofar on Rosh Hashanah – which is, of course, the commonly accepted practice – and one year she knows she will be unable to, then before Rosh Hashanah she must perform Hatarat Nedarim, annulling her implicit vow to observe this custom.The Sha'areh Teshuba comments that it is preferable for a woman to hear the Shofar sounded by a man, rather than blow it herself or hear a woman blow it.Finally, the custom that women ensure to hear the Shofar is limited to the first 30 Shofar sounds, which are blown in the synagogue before Musaf. A woman is not required – even by force of accepted custom – to hear all 101 sounds that are blown in the synagogue; it suffices to hear just 30 sounds.Summary: Although women are exempt from the obligation of Shofar, it is customary for women to hear the first 30 sounds of the Shofar. If a woman cannot attend the synagogue, it is permissible, and proper, for a man to go to her home and blow the Shofar on her behalf. He may carry the Shofar through the public domain for this purpose. No Beracha is recited if the Shofar is being blown only for a woman or group of women. A woman who knows before Rosh Hashanah that she will be unable to hear the Shofar should perform Hatarat Nedarim.

Nuclear Exchange with Russia? (2) (Audio) David Eells - 6/5/22 Hurricane Michael Sign Michelle Rogers - 11/20/18 (David's notes in red) On October 10, 2018, Hurricane Michael hit the Florida panhandle as an “unprecedented” category 5 storm with sustained winds of 161 mph. The storm left a path of destruction along the coastline with some of the worst damage in Panama City and Mexico Beach. Before it hit, I felt a quickening in my spirit that the Lord wanted to show me something, and that I was to pay attention to it, in addition to praying. (Psa 19:1-2 The heavens declare the glory of God; And the firmament showeth his handiwork. Day unto day uttereth speech, And night unto night showeth knowledge.) The name of the storm was Michael and it means “God-like, or Who is like God.” It made landfall directly over Tyndall Air Force Base. Online radar photos showed the base directly under the eye of the storm like a tiny iris in the middle of an eye. The news reported that every single building on the base sustained major structural damage. The name Tyndall is associated with the Tyndall effect, which is a scientific phenomenon in which light is scattered by particles of matter in its path. It enables a beam of light to become visible by illuminating particles such as dust or water molecules. A video demonstrating the Tyndall Effect shows how a beam of light shining through a beaker of water cannot be seen at all, but once certain particles are introduced into the water, the beam is illuminated. It is the scientific phenomenon that causes a lighthouse beam to shine through the fog, and it creates the beautiful rays of sunshine that beam out from behind the clouds. (I saw the introduction of particles representing the introduction of storms and hard times causing the light to shine more brightly in the midst of the darkness. The dust particles of hard times will only serve to reveal the Light of the World in the midst of it all as demonstrated by the Tyndall effect.) The storm also created a great deal of destruction to the homes on Panama beach. Panama means “straw hat.” (At first I could not see what would be significant about a straw hat, but then I immediately thought of the helmet of salvation. I felt He was saying that those who did not have their thoughts covered by the hope of His salvation were wearing straw hats on their minds that would be shredded in the power of the coming storms. (A hat also deflects the light of the sun/Son. We had a dream that the gulf coast of Florida went under water and people were found floating with wide brim straw hats. I believe at the time this represented that the sun had become very fierce. UV rays are off the charts now.) Every thought must be covered by His helmet of salvation, which is the victory of the cross of Christ that overcomes the old man, and the power of the sin and death, darkness, and spiritual oppression of every kind. The helmet covers our minds so that we can wield the sword of the Spirit, and raise the shield of faith. Eph 6:17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God.) 1 Th 5: 7-9 For they that sleep sleep in the night; and they that are drunken are drunken in the night. But let us, since we are of the day, be sober, putting on the breastplate of faith and love; and for a helmet, the hope of salvation. (Someone who is asleep and not sober is like a person wearing a straw hat in a storm. ) Psa 62:1-2 My soul waiteth in silence for God only; From him cometh my salvation. He only is my rock and my salvation: He is my high tower; I shall not be greatly moved. In the days following this unprecedented storm, one house made national headlines. This one home was the only house standing on Mexico beach after the storm hit. It was designed by two Christian doctors, Dr. King, and Dr. Lackey, who built it above code to survive the “big one” according to the article.  The names of these two doctors are very informative as well. Dr. King is obvious. Lackey comes from the word, Lacquey according to the Oxford English Dictionary, and is a “uniformed manservant. The modern connotation of servile follower appeared later, in 1588.” The dictionary goes on to say that the word may have originated from the Medieval French word, Laquais, which means foot soldier, servant. In the German language the word is Lakai and denotes a liveried manservant in the services of a monarch or prince. (So, taken together, the two names bring to mind a “bondservant of the King”, or the King's manservant, or servile follower of the King.”) (The point can be made that the well built house will not give way to the storm.) Luke 7:24-26  Everyone therefore that heareth these words of mine, and doeth them, shall be likened unto a wise man, who built his house upon the rock; and the rain descended, and the floods came, and the winds blew, and beat upon that house; and it fell not: for it was founded upon the rock. And every one that heareth these words of mine, and doeth them not, shall be likened unto a foolish man, who built his house upon the sand; and the rain descended, and the floods came, and the winds blew, and smote upon that house; and it fell: and great was the fall thereof. The storm also hit on 10/10/18. (10 is the number for law, and this storm hit on double 10's, so I felt that it was pointing to coming judgment that is needed to bring people to the Lord, and to wake up those who are sleeping like any good father would do. Heb 12:8 But if ye are without chastening, whereof all have been made partakers, then are ye bastards, and not sons.) (... The warning that was coming through loud and clear back in 2018 still rings true, although the time is late: I am putting all of this together and hearing another alarm sounding. I hear an unmistakable clarion call to be ready! ... It is time to seek God with all of our hearts! If we are distracted we are wearing straw hats. If we are halfhearted and compromising we are not wearing the helmet of salvation.  The darkness is getting darker, and only those who are abiding in the secret place will stand, just as the house stood on Mexico Beach. Those who are serving the Lord, and nothing else, will be able to withstand the winds. I think the winds are not only disasters but darkness, hatred, strife, temptation, pressure and anything the enemy wants to throw at us, because his time IS short.) Michelle was not associated with UBM when she had this revelation and about a month earlier Eve had a dream about this same storm. Hurricane Michael and Operation Warp-speed Eve Brast - 10/16/18 (David's notes in red) I dreamed that I was talking to David about the "Hurricane Michael" event that wiped out Mexico beach, Panama city, and Tyndall AFB in Florida. (Michael means, ‘Who is like God?' and the storm that is upon us is bringing God's judgment upon the US especially, but also the rest of the world. As goes the US, so goes the world.) (In that hurricane, which did not act like any previous hurricane, large buildings were wrecked with many DS jets of different kinds were destroyed. I saw the pictures of this back then.) Suddenly, Father began showing me what really happened. He took me up into the atmosphere and shrunk me down on a molecular level to the size of the molecules. (In hindsight I believe the storm was Operation Warp-speed, which Trump signed off on, which appears to have brought a vaccine induced plague and resulting vaccine mandates and medical tyranny upon the world.)(… I read that Trump says they deceived him. They say that if Trump did not sign off on that vaccine that the House was going to make it compulsory and many more people would have died. Also, he had a vaccine made that was not deadly. But, Cyrus is doing his job and the Lord always spoke well of that job in His Word. Let the truth come out Lord no matter who it catches.) This strange place had the colors of a rainbow like an aura. I saw particles that had been discovered by scientists, but their existence had not been disclosed to the public. They were white but had the appearance of "mother of pearl" at different angles. (Doctors have described seeing rainbow colors and translucent particles in vaccine droplets under the microscope.) Father spoke behind me in a deep booming voice that made everything in this place shudder and move all around with excitement. He said, "They have modified and weaponized these particles.” (These injections aren't vaccines; They are binary bio-weapons that are currently killing tens of thousands of people and now that people have gotten the boosters they will kill hundreds of thousands. (update: millions are reported to have already died.) He brought me up close to one of them and it had a fluidity to it and was similar to a jelly fish. It would change from a mushroom shape to a bullet shape with very short tentacles at it's end. It seemed to have intelligence and could change shape to propel itself through space. (These are the Hydra Vulgaris Immortal that we saw under the microscope in the video linked here which the drug companies have put into these so called vac/ci/nes.) I watched as the particle started out in a mushroom shape but changed into a bullet shape as it was drawn into a narrow slit all around the circumference of a large, metallic, man-made, saucer shaped weapon in the atmosphere.  It was then compressed down with millions of like particles in some sort of centrifuge funnel or barrel and then directed and streamed to the earth. (Centrifuges are used in labs to spin down and separate fluids from suspended particles. They are able to arisolize these spike proteins and spray them from the air upon population centers or conventions where people are gathered. These spike proteins have been proven to be able to penetrate the skin (Video link) and enter peoples bodies that way also.)  Father spoke again and said, "President Trump has been briefed on and knows about this technology and had signed off on its use upon the state of Florida.” (The name Florida means, “full of flowers” and is representing a plan for global population reduction i.e. all flesh on earth. 1 Pe. 1:24  For, All flesh is as grass, And all the glory thereof as the flower of grass. The grass withereth, and the flower falleth.) I then had an open vision of President Trump, with one of his Generals standing over him on his left.  He was signing off on the orders to use this technology on the "state of Florida". (It's looking like Father was showing us a parable, through the storm of Hurricane Michael, in this dream of the mass vac/cin/ation campaign and mandates that are being forced on the entire population of the world.)  According to Wikipedia: On May 15, 2020, President Donald Trump officially announced the public-private partnership. The purpose of Operation Warp Speed was to coordinate Health and Human Services-wide efforts, including the NIH ACTIV partnership  for vaccine and therapeutic development, the NIH RADx initiative for diagnostic development… (Did they deceive Trump or was he involved? We pray the truth comes out no matter who is responsible.) Goals: According to the Department of Health and Human Services' fact sheet, the main stated goal of Operation Warp Speed was to "produce and deliver 300 million doses of safe and effective vaccines with the initial doses available by January 2021, as part of a broader strategy to accelerate the development, manufacturing, and distribution of COVID-19 vaccines, therapeutics, and diagnostics”.  Specific targets, as outlined in various media, included: support pharmaceutical companies... of seven different vaccine candidates simultaneously and certain therapeutic compounds. support several vaccine manufacturers for rapid scale-up of manufacturing capacity. support organization and facilitate simultaneous FDA review of Phase I-III clinical trials on several of the most promising vaccine candidates. (Phases 1,2, & 3 in which phase one is the placebo, phase two is the low dose of spike protein and phase three is the full dose of the spike protein, are all being rolled out simultaneously. This is why some people have no side effects because they received a placebo and others have varying degrees and severity of side effects.) facilitate manufacturing vaccine candidates while they remain pre-approved during pre-final clinical research to prepare for rapid deployment, if proven to be safe and effective. coordinate with the Department of Defense for vac/cine supply, production, and deployment around the United States, and track every vaccine vial and the injection schedule for each American receiving a vaccination. (This is what was happening in the dream with the General standing to Trump's left. Here is a link to a bit chute video showing how the vaccinated are emitting Bluetooth codes.)  (We pray the tracking of these deadly bioweapons is made widely known.)  Back to Eve's Bio-weapon attack dream: Then I was back in our physical realm trying to explain to David what Father had just shown me, but he couldn't understand the technology or what I was trying to describe and couldn't believe that Trump would do such a thing to the American people. (I have read all the verses of God's opinion of Cyrus and it is all good. Do I believe that he could be deceived by their witchcraft? YES, I have seen it happen with the faction.) Then I woke up. (This dream is much clearer now that when I first had it since Hydra has now been discovered in the vaccine vials.) (David's note in 2018: Time will tell concerning this dream above. I believe both sides have these weapons and more exotic ones, as Eve saw. and God will make use of them to bring a chastening to America and the Church, but revival will come afterwards.  As we have seen in the type of Jesus ministry, Jesus in the Man-child will bring the revival. I believe the DS is using threats from the earthquakes and a new plague to stop the Alliance from rounding these criminals up for prosecution and execution and bringing in the new economy which effectively cuts out the DS.)   I asked Father for a word by faith at random concerning Trump's signing of the order to use this technology on Florida and my finger was on,"remove thy way far from her" in Proverbs 5:8 (in context 4-14) (The American Harlot is still a Harlot no matter how much you love her and want to see her restored. Her ways will still bring you down to death if you aren't sanctified.) 4  But in the end she is bitter as wormwood, Sharp as a two-edged sword. 5  Her feet go down to death; Her steps take hold on Sheol; 6  So that she findeth not the level path of life: Her ways are unstable, and she knoweth it not. 7  Now therefore, my sons, hearken unto me, And depart not from the words of my mouth.  8  Remove thy way far from her, And come not nigh the door of her house; 9  Lest thou give thine honor unto others, And thy years unto the cruel; 10  Lest strangers be filled with thy strength, And thy labors be in the house of an alien, 11  And thou mourn at thy latter end, When thy flesh and thy body are consumed, 12  And say, How have I hated instruction, And my heart despised reproof; 13  Neither have I obeyed the voice of my teachers, Nor inclined mine ear to them that instructed me! 14  I was well-nigh in all evil In the midst of the assembly and congregation. I asked Father for a word by faith at random concerning the Hurricane Michael event and my finger was on, "All things come alike to all" in Ecc. 9:2 (in context 1-3) 1  For all this I laid to my heart, even to explore all this: that the righteous, and the wise, and their works, are in the hand of God; whether it be love or hatred, man knoweth it not; all is before them. 2  All things come alike to all: there is one event to the righteous and to the wicked; to the good and to the clean and to the unclean; to him that sacrificeth and to him that sacrificeth not; as is the good, so is the sinner; and he that sweareth, as he that feareth an oath. 3  This is an evil in all that is done under the sun, that there is one event unto all: yea also, the heart of the sons of men is full of evil, and madness is in their heart while they live, and after that they go to the dead.  Link: Preserved From the Beast (15) America and the Titanic Michelle Rogers – 2007 (David's notes in red) I awoke one morning in 2007 and I immediately saw the Titanic. It was tipped over with the stern of the ship high in the air and I heard these words, “This is America.” I asked the Lord to confirm that this word was from Him, and the next day when I went to church, the pastor preached on the sinking of the Titanic. He was challenging the congregation to be one of those people who courageously risked their lives to help others. I accepted this as confirmation and believed that the Lord was saying that the Titanic was also a prophetic sign for America. (America will not be saved but the elect will.) Much later, in 2019, the Lord spoke to me from Ezekiel 16 about America in general, and more specifically about the spiritual idolatry of Christians in America. It was a continuation of this word about America sinking like the Titanic although Americans tend to believe that this nation is unsinkable.  Here are some of the key scriptures to try to capture what He was saying…  Eze 16:8  Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord Jehovah, and thou becamest mine…. Eze 16:17-19 Thou didst also take thy fair jewels of my gold and of my silver, which I had given thee, and madest for thee images of men, and didst play the harlot with them; and thou tookest thy broidered garments, and coveredst them, and didst set mine oil and mine incense before them. (Americans have idolized presidents and Christians have idolized preachers. We know this because they take the word of these men over God's Word.) My bread also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou didst even set it before them for a sweet savor; and thus it was, saith the Lord Jehovah. (The Lord was impressing on my heart that He has given many gifts and blessings to His people. He has tenderly saved, healed, and delivered them, but due to a love for the world, the beauty that He bestows, that should be stored up for Him alone, is poured out on other “lovers”. We are to be a garden enclosed for Him (Song 4:12). These lovers are things like seeking the praise of man, living for money, mixing with the love of the things of the world, and drifting from our first love.)  I felt the Lord's grief over this idolatry as well as His grief over the correction that is needed (and that He must send), especially as expressed in these verses in Isa 48:17-18 Thus saith Jeovah, thy Redeemer, the Holy One of Isreal: I am Jehovah thy God, who teacheth thee to profit, who leadeth thee by the way by the way that thou shouldest go. Oh that thou hadst hearkened to my commandments! Then had thy peace been as a river, and thy righteousness as the waves of the sea: (I felt the Lord was saying that the coming judgments were for correction, and I was comforted by these final verses in this tragic chapter. Eze 16:62  And I will establish my covenant with thee; and thou shalt know that I am Jehovah; that thou mayest remember, and be confounded, and never open thy mouth anymore, because of thy shame, when I have forgiven thee all that thou hast done, saith the Lord Jehovah.” Businesses Closed; A Crash is Coming Marie Kelton - 5/25/22 (David's notes in red) I had a dream that I was driving my car at night. (Representing the dark days that are fast approaching.) I was at the intersection of the light that goes past my job at Food City. (An intersection represents the crossroads that we are currently at in History. Many will have to choose which direction they will go.) My job was closed as there were no lights on inside and the parking lot was empty. (The businesses will be shut down soon. Those who are "settled on their lees" will be disturbed and distressed. There will be mass unrest and food scarcity. Zep 1:12  And it shall come to pass at that time, that I will search Jerusalem with lamps; and I will punish the men that are settled on their lees, that say in their heart, Jehovah will not do good, neither will he do evil.) I had the right of way because the light was green. As I was driving , an old fashioned, light brown car, that was leaving my workplace parking lot, hit me on the driver's side of my vehicle. (The light brown car represents the factious, leftist Nazis in the government and the "Church" who try to force their criminality on others.) It was trying to turn in front of me even though it didn't have the right of way. Then I woke up An Angel Measures out Double Judgment on the “World Rulers" Don Laughlin - 5/28/22 (David's notes in red) I (Donald means “world ruler” and I believe he represents the world wide rulers of the earth.) I had a dream that my wife (Merlene which means "bird of prey” like the American eagle.) and I were laying on our sides on the quilt on the bed facing each other, about two feet apart. Then a person, who was wearing light clothing and an old style apron, walked in carrying a large black pitcher. (As we will see, this represents an angel sent by God to pour out judgment between the eagle of America and the world ruling elites.) Then the person stopped about Merlene's middle and stretched over Merlene with an arm and quickly poured what looked like syrup into a two cup Pyrex measuring cup which was equal distance from each of us. (The 2 cup measure represents a double portion of judgment.) It could not have taken more than six seconds. (Speaking of Babylon God said in Isa 47:9  but these two things shall come to thee in a moment in one day, the loss of children, and widowhood; in their full measure shall they come upon thee, in the multitude of thy sorceries, and the great abundance of thine enchantments.) Then the person turned to their right and left the room. I don't know the gender of the person and did not see their head. Excerpt from: Vision of the End of the World  Given to Sarah Hoffman After her suicide in 1979, the Lord sent Sarah back to Earth to repent and share a warning of the end of the world... This panoramic view of Earth came into view and then came closer and closer like I had been out into space and was flying toward it…. As the world zoomed up to me I saw the whole world and then the various countries. I don't know the countries of the world very well, but as I looked at these lands I instinctively knew what countries they were. I was looking at the Middle East and watched as a missile flew from Libya and hit Israel with a big mushroom cloud. I knew that the missile was actually from Iran but people from Iran had been hiding it in Libya and fired it.  I knew that it was a nuclear bomb. Almost immediately missiles started flying from one country to another, quickly spreading to all over the world. (Since this dream was given Have the saints through prayer changed any of this nuclear world war. Possibly so.  There is at least a world war between the Alliance and the DS but at this time it has not become nuclear. In a much more recent dream Garrett below saw a limited exchange. The Alliance has said there would be a fake WW3 and we can see the stage being set. I have said for months that this could end up being a real World War and that the DS is professional at getting in the middle and shooting both ways to start wars. Indeed, in Rev. chapter 6 we see the second seal brings a world war. A covenant is being put together as NESARA/GESARA.) Rev. 6:1-8, And I saw when the Lamb opened one of the seven seals, and I heard one of the four living creatures saying as with a voice of thunder, Come. 2 And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering, and to conquer. (Jesus in the Man-child ministries, like Moses judged Egypt)   3 And when he opened the second seal, I heard the second living creature saying, Come. 4 And another horse came forth, a red horse: and to him that sat thereon it was given to take peace from the earth, and that they should slay one another: and there was given unto him a great sword. (World War) 5 And when he opened the third seal, I heard the third living creature saying, Come. And I saw, and behold, a black horse; and he that sat thereon had a balance in his hand. 6 And I heard as it were a voice in the midst of the four living creatures saying, A measure of wheat for a shilling, and three measures of barley for a shilling; and the oil and the wine hurt thou not. (This shows food is scarce, famine) 7 And when he opened the fourth seal, I heard the voice of the fourth living creature saying, Come. 8 And I saw, and behold, a pale horse: and he that sat upon him, his name was Death; and Hades followed with him. And there was given unto them authority over the fourth part of the earth (It is clear that the depopulationists ultimately get their way. Mike Adams and Steve Quayle interview warn about the planned and orchestrated extermination of the human race.), the fourth part of the earth to kill with sword, and with famine, and with death, (Footnote for “death” here in the Numeric says "or pestilence") and by the wild beasts of the earth. (The "sword, famine, and pestilence" were used several times when the scriptures speak of Babylon taking down the apostates and their system.) I also saw that many nuclear explosions did not come from missiles but from ground bombs of some kind. I knew that in the future there would be a nuclear war throughout the world… (This is certainly true at the end of the tribulation but is it still true at the beginning of the trib?) ...There was no communication or anything anywhere in the country. (They are bringing the internet down to switch over to the new internet connected through Starlink satellites, but the switchover could be interrupted by the pandemic and nukes.)  Nothing worked, no radios or TVs. (Because the electricity didn't come up.)  I watched people throw rocks and break windows to steal TVs, which I thought was really crazy because they wouldn't work. Immediately, as I watched this happen in the United States, I jumped back to the Middle East and saw the same thing in Israel, the same sores, and I realized that it was the same types of disease or sickness happening there. I knew somehow that whatever diseases had been used in the United States were also being used in Israel. This lasted for only an instant and I was back in the United States. There was a tremendously long winter that lasted into summer. (We just had a long winter that and it is still getting cold as of the end of May.) It caught everyone by surprise and started the full famine. Actually, I realized that the long winter actually just increased the famine greatly to its full measure, because the famine had already been in progress because of the storms, droughts, floods and other plagues that had been happening over the few years leading up to the long winter. It seemed then that the year following the long winter was when everything started to go down hill very quickly or things piled up one on top of the other without any breaks. The sense of time was not very clear because I was seeing several things that seemed to happen all at the same time or very close together. (This sounds like our current media news cycles. Note, the book of Revelation is not a series of consecutive happening from beginning to end. In several places the same time periods are being spoken of. This revelation is likely the same.) During and after the long winter, the disease spread everywhere and increased in severity. The economy was completely gone and the electricity was also gone. There was complete chaos and anarchy all over the United States. There was no government, just a total breakdown. There was no food at all. I saw people trying to get food and were completely panicked because there was no food. I saw people digging in the ground for worms and eating them because they were so hungry. (At this point at the end of May 2022, the plan is; crash the economy, the electricity, the internet, and the food supply. So this vision has been extremely accurate. We must ask God for mercy for those He has chosen.) Also, during this time I became aware that there was very little water and that almost all of the water had become poisoned so that if a person drank the water they would get the disease and die. Many did drink the water, knowing that they would die, because they were so thirsty. Some of the people seemed to go crazy(ier) and went around in gangs killing people just for the sake of killing. Others killed for food or for things but the people who killed just to kill were absolutely terrible. ... Husbands would kill their wives and children for food or water. Mothers would kill their children. It was absolutely horrible beyond description. (It's here that the New Age people will discover that man is not inherently good, but is capable of the worst. Ecc 3:19  ... yea, they have all one breath; and man hath no preeminence above the beasts: for all is vanity. Not to mention, that the tribulation came and not their 1000 years of peace because “there is no peace to the wicked, saith the Lord.") The air seemed to be filled with smoke as many buildings and cities burned and no one put them out. As I looked upon the scene of chaos, destruction and smoke, I noticed that there were these little pockets of light scattered all over the United States. There were, I would guess, about twenty or thirty of them. I noticed that most of these places of light were in the western part of the United States, with only three or four in the East. These places of light seemed to shine through the darkness and caught my attention and so I concentrated on them, asking, "What are these things?" I could then see that they were people who had gathered together and they were on their knees and they were praying. The light was coming from them and I understood that it represented their goodness and love. I understood that they had gathered together for safety and that they cared more for each other than for themselves. Some of the groups were small, with only a hundred people or so, but in other groups there were what seemed several thousand. I realized that somehow many, if not most of these cities of light had been established just before the disease attack and that they were very organized. It was like they had known what was coming and had prepared for it. I didn't see who or what had organized them, but I saw many people struggling to get to them with nothing but what they could carry. (These cities of light are where the Woman Church's refuge is prepared from the dragon/serpent.)  These cities of light had food and were sharing their food with those who joined them in their groups. There was peace and safety in the groups. ... (Then the nuclear war which had started when in this dream the Iranian missile was fired at Israel from Libya and then the invasion of the US by Russia and China and other nations towards the end of the tribulation began.) As I was looking at the cities of light, I then saw missiles coming and hitting some other cities and mushroom clouds started happening all over the United States. Some were from missiles that I knew came from Russia and others were not from missiles, but were from bombs that were already in the United States. They were hidden in trucks and in cars and were exploded. I specifically saw Los Angeles, Las Vegas and New York hit with bombs. New York was hit with a missile, but I think that Los Angeles was hit by a truck bomb or actually several, because I didn't see any missile. I also saw north of Salt Lake City have a mushroom cloud, a small one, but no missile... Almost right on top of these mushroom clouds I saw Russian troops invading the United States. I saw them parachuting into a lot of places, primarily from the East Coast. I saw them parachute into Salt Lake City. I also saw Chinese troops invade from the West Coast, near Los Angeles. (This is what we've known would come at the end of the tribulation by many revelations.) The people who were still alive started fighting them with their own guns. I didn't see any military. This was the nuclear war that I had seen earlier and I knew that it was also happening all over the world like I had seen previously. I did not see much of this war, but I was impressed that it was not very long and the Russians and Chinese lose, but I don't know how exactly. (This reminds me of George Washington's vision when the angels came to help.) (This revelation appears to cover from just before the tribulation to the end in the great and terrible day of the Lord. However this next revelation appears to bring us back to the beginning and only covers that. It stops short of a World Wide full Nuclear war so Maybe God has had mercy through the prayers of the Saints.) Nuclear Exchange Russia and U.S. Garrett Crawford - 4/29/22 (David's notes in red) ...I remember watching the war in Ukraine taking place over my dad's house, like an open vision, but it was something tangible that I was actually experiencing. (Like the death angel that passed over the houses of the Israelites, this “war” and its fall-out will pass over the overcomers of God.)  I saw that America had been assisting Ukraine. I even saw America launching attacks to aid Ukraine, but there was a grave mistake made and an American missile had been launched accidentally and it hit a Russian target. (This is only officially accidental. The D.S. has been provoking the nuclear option and would love to escalate this conflict into a world war to continue to deflect attention away from the declass of all their evil crimes that are coming to light and to depopulate and to try to derail the 2022 midterm elections so that they can hold on to power. Also it was admitted that the U.S. helped the Ukrainians sink the Russian flagship Moskva and it was an American missile. No one would admit this unless they wanted the Russians to retaliate.) This ‘accident' caused the whole world to stop. Everyone wondered what Russia would do, but no one expected that Russia would retaliate against America. (Putin has come out publicly and warned that any attack on Russia by NATO or U.S. and Western forces during this Ukraine conflict would be reciprocated, presumably against the D.S. cities.) Then I watched what appeared to be a large missile silo open and a projectile came out and was fired at America. The missile hit America inside her borders and everyone was in a state of shock. No one actually believed Russia would retaliate but they did and with fierce wrath. (Putin and Russia have been fighting the D.S., along side U.S. and China, and they would know this missile is coming from the DS and would pick their targets accordingly. Once again I say that God's elect should leave the sin cities.) The weapon they used made 7 waves of fire blast throughout America like fiery shockwaves. The sound of the weapon was like a siren. Every blast was accompanied by the most ominous siren sound; seven blasts and seven sirens. (This seems to be a multiple warhead missile. Also could seven blasts announce the approach of the seven trumps of the Tribulation?)  After the last blast I looked outside and America was on fire. (I asked Garrett and he said, "It could have been multiple warheads".) Just 1 missile was launched from each side and after Russia struck with their missile they did not continue. It was like an eye for an eye. I felt in the dream that America (i.e. the DS) was playing a dangerous game with Russia that backfired.) (Even though the military has moved interceptor missiles to the coast in the night, they evidently didn't intercept this. Their missiles have multiple warheads that spread out to different areas and are considered by many to be unstoppable due to their evasive maneuvers and speed.) Everyone in America was in complete disbelief. I heard a man say, "I can't believe they did it, I can't believe they actually attacked us!”. After the blasts I surveyed the damage and my dad's house was still standing. Both my dogs were in the house with me and survived. I opened the front door (Jesus) and my cat was there. (Many of the rebellious who are ultimately God's elect will return to the Father's House of Bread which will still be standing.) He had survived the carnage even though he had been outside of the house. Then I woke up. (For many years I have gotten dreams of an impending June Judgment of a Nuclear Strike on New York City. They have started to begin again recently. As I look at all of them together and I lay them on top of each other like projector transparency sheets I finally see the whole image. I feel like the picture is now complete. I believe I know the appointed season this judgement will occur. For all who are listening and reading please know it is even at the doors. Like the children's game "Mouse Trap" there are things in motion right now that cannot be stopped.) This is better than a world wide nuclear conflagration but let's pray and ask mercy of the Lord on this.   Rev 6:2  And I saw, and behold, a white horse, and he that sat thereon had a bow; and there was given unto him a crown: and he came forth conquering, and to conquer. 3 And when he opened the second seal, I heard the second living creature saying, Come. 4  And another horse came forth, a red horse: and to him that sat thereon it was given to take peace from the earth, and that they should slay one another: and there was given unto him a great sword. (By nuclear, plagues, weather and tectonic warfare) US is preparing to approve advanced long-range rocket system for Ukraineas Russia warns of Crossing a 'red line' CNN Politics - 5/27/22 - Link Washington (CNN) The Biden administration is preparing to step up the kind of weaponry it is offering Ukraine by sending advanced, long-range rocket systems that are now the top request from Ukrainian officials, multiple officials say. (Because they want to be able to strike inside Russia. The DS controls Ukraine.) The administration is leaning toward sending the systems as part of a larger package of military and security assistance to Ukraine, which could be announced as soon as next week. Senior Ukrainian officials, including President Volodymyr Zelensky, have pleaded in recent weeks for the US and its allies to provide the Multiple Launch Rocket System, or MLRS. The US-made weapon systems can fire a barrage of rockets hundreds of kilometers — much farther than any of the systems Ukraine already has — which the Ukrainians argue could be a game changer in their war against Russia. Another system Ukraine has asked for is the High Mobility Artillery Rocket System, known as HIMARS, a lighter wheeled system capable of firing many of the same types of ammunition as MLRS. Russia has in recent weeks pummeled Ukraine in the east, where Ukraine is outmanned and outgunned, Ukrainian officials have said. The Biden administration wavered for weeks, however, on whether to send the systems, amid concerns raised within the National Security Council that Ukraine could use the new weapons to carry out offensive attacks inside Russia, officials said. On Friday, after CNN first reported the news, Russians warned that the United States will "cross a red line" if it supplies the systems to Ukraine. "The US intends to discuss the issue of supplying Ukraine with these weapons as soon as next week," Olga Skabeeva, a prominent Russian TV host, said on her high-profile show on the state network Rossiya-1. "At the present moment, the issue is being addressed by the US presidential administration. So now, we are not even talking about tactical weapons anymore, but about the operational-tactical weapons." She continued: "The US MLRS can launch shells over 500 kilometers. And if the Americans do this, they will clearly cross a red line, and we will record an attempt to provoke a very harsh response from Russia." (If Russia strikes New York while they are in Ukraine they would have to hurry North to their land to defend it from NATO. No doubt it will pick up allies along the way as this next revelation shows.) Huge Bear and Alliance pointed North - Nato? Barry Klinke - 5/24/22 (David's notes in red) In this dream I was in the bedroom of a house in the country, in a mountainous area. I looked out a window to the east and saw a huge brown bear running furiously down a steep mountain headed in a northerly direction. (Russia coming down off of the kingdom of Ukraine going to defend their homeland?) The bear was very large, healthy and seemed as if he was very determined to get somewhere quickly. I went to another window looking north and the bear had joined up with a group of large animals at the edge of a wooded area, on a gravel road. (They are in Ukraine now and going North would be to Russia. The other large animals will ally with them.) The group he met with was composed of a very large black bear, a huge head of cattle (maybe a bull) and two huge African elephants with big white tusks. There may have been some other animals, but I can't recall them. End of dream. (I think that the brown bear represents Russia. The bull represents India. The elephants represent American white hat Republicans and their tusks represent weapons, strong tools or machinery. (India has joined Russia and US against the DS NATO forces.) It would seem that Russia is the driving force, allied with the other countries mentioned, in a coming conflict, perhaps against the deep state.) Huge Bear and Alliance pointed North - Nato? Barry Klinke - 5/24/22 (David's notes in red) In this dream I was in the bedroom of a house in the country, in a mountainous area. I looked out a window to the east and saw a huge brown bear running furiously down a steep mountain headed in a northerly direction. (Russia coming down off of the kingdom of Ukraine going to defend their homeland?) The bear was very large, healthy and seemed as if he was very determined to get somewhere quickly. I went to another window looking north and the bear had joined up with a group of large animals at the edge of a wooded area, on a gravel road. (They are in Ukraine now and going North would be to Russia. The other large animals will ally with them.) The group he met with was composed of a very large black bear, a huge head of cattle (maybe a bull) and two huge African elephants with big white tusks. There may have been some other animals, but I can't recall them. End of dream. (I think that the brown bear represents Russia. The bull represents India. The elephants represent American white hat Republicans and their tusks represent weapons, strong tools or machinery. (India has joined Russia and US against the DS NATO forces.) It would seem that Russia is the driving force, allied with the other countries mentioned, in a coming conflict, perhaps against the deep state.)  NATO's Breakup Michelle Rogers 3/8/22 (David's notes in red)  A few months ago I dreamt of the word, NATO and the Strong's number 1770 (Hebrew). In my dream, I heard the words: “They go together.”  At that time I had only a vague understanding of NATO from my school days. As I logged online to learn more about NATO, the words, “All eyes on NATO” popped into my head, so I put that phrase into the search box. To my surprise an article written just five days prior popped up in the search engine.   In a nutshell, the article entitled, All Eyes On NATO, is claiming that according to scripture, China and Russia will break up the NATO alliance. In addition, it says that China (This would be the CCP as opposed by the new republic of China) will also move against America, and that the alliance will not observe Article 5, and that no one will come to our aid. (I don't doubt that some NATO countries will not stay with it to come against Russia and China because of the division in NATO between the earth Alliance and the DS.) The number that “goes together” with NATO is 1770. In the Hebrew language it means, “dig, to fish for, catch” and it is found in one verse in the Bible in Jer 16:16  Behold, I will send for many fishers, saith Jehovah, and they shall fish them up; and afterward I will send for many hunters, and they shall hunt them from every mountain, and from every hill, and out of the clefts of the rocks. (Reading the article and considering this verse together, I felt it might mean that NATO would be attacked, or "fished for and caught" according to this scripture in Jeremiah.) Here is the article: All Eyes are on NATO! By Peter Salemi: www.British-Israel.Ca - 3/4/22 The war rages on in the Ukraine, all eyes are on NATO! Many are speculating how NATO is going to handle this conflict. Russia has one of the largest armies in the world with a large nuclear arsenal! The way that is raging on right now it is right at NATO's door step! And this comes at a time when the United States-the leader of NATO, has the weakest leader in its history! (And a DS leader)  Vladimir Putin says that he is now going to test the "resolve" of the western powers to see if they are really united and will they act! Why the test? (To break up NATO) United States is Weak Under the leadership of Joe Biden, this administration has proved itself to be weak and unwilling to fulfill its obligations around the world, and the Afghan pullout proved that! That display back in 2021 of the pullout from Afghanistan showed the world that a new leader was in power-a new weak leader with no plan or foreign policy! "The United States looked blundering and inept, and it dragged its allies down with it." (Jen Kirby Vox article:  NATO allies are preparing for a future without America's “forever wars” emphasis added). The United States is a shell of its former self. The main reason is leadership!  Now, while the United States army is promoting inclusion, diversity and other woke ideas into the military; and while the President and the Democrats are promoting the mythical utopia of wind and solar energy-killing our OIL & GAS sector, the one thing we need to defeat our enemies; Russia, China, Iran and others are making huge strategic moves to solidify their power and to be the global leaders in today's post modern liberal globalist world…(Again this is not recognizing that Russia and China are an allies of the Alliance including the US. The DS CCP is the enemy here.) China Preparing for “D-Day” INVASION of the Continental United States? Mike Adams (Natural News) - 5/20/22 (David's notes in red) Leaked audio that appears to have originated from a meeting of China's top war generals (This is not the Republic of China but the Chinese Communist Party Generals. The Alliance claims to have a plan to destroy the CCP which is the Chinese D.S.) reveals elaborate plans for a land invasion in the near future, waged by the People's Liberation Army (PLA) and augmented with cyber warfare, orbital space weapons and the activation of CCP civilians currently embedded in corporations and governments around the world. (On the other hand, Operation Disclosure said on 6/3/22 "Star-link Satellites were Particle Weapons that track every Nuclear Silo on earth, plus in two seconds can vaporize and destroy every Nuclear Rocket that was launched." If this is so, we don't know much about the success of the CCP's plan to invade the U.S. Also they apparently could not stop a Russian Missile dreams say is coming to the US in retaliation. In his podcast, Mike Adams says that the United States is not specifically mentioned in the transcript and could possibly be their plans to invade Taiwan or both countries. We have prophesies of China and Russia invading America and we know that this will happen at the end of the Tribulation period when once again the US will have a murderous liberal government. However, the CCP does have a plan to invade Taiwan now and may have a plan to invade the U.S. now but I believe it would be to their downfall. At this time, the CCP, allied with the DS, has plans to invade Taiwan and possibly the U.S. Many don't know about the earth Alliance of nations that includes the "white hats" and the republic of China headed by Xi along with the Russians. These have a plan to take down the CCP and the DS.) This is the bombshell that has emerged from the leaked audio out of China, for which a full English translation and transcript has now been published by whistleblower Jennifer Zeng at this link. (The English translation is somewhat rough but still very useful.) ... Readying large numbers of ocean transport vessels for the invasion From the leaked audio transcript, you can see China's preparedness activities involving ocean vessels and how they're being readied for war: Commanders! Regarding the formation of the fleet and the distribution of personnel and equipment, we are prepared to arrange it in this way. First, equip the ships with strong cadres. According to the different support items and specific uses, they are formed into 3 brigades, 45 squadrons, and 135 detachments. We have prepared 231 cadres to accompany the ships, 3 of them are in regimental positions, 45 battalion positions, and 183 other military cadres. Second, optimize the ship's militia. Equip them with the main crew, veterans, and equipment in a mixed-mode. The transportation ships are mainly manned with defense forces, medical personnel, and correspondents. Ten thousand-ton ships are equipped with a platoon, thousand-ton ships with a squad, and hundred-ton ships with a squad. Each group of the militia is mainly composed of defense forces and main equipment operators. Third, load the ships with high-tech equipment. Follow the latest task needs of the maritime militia, and equip the militia with a variety of unmanned equipment, radar, sonar, and other high-tech equipment. Altogether there are more than 2,000 sets. The transcript also makes reference to elements of drone warfare, cyber warfare and space weapons, specifically mentioning Huawei as a large company whose resources are needed to support China's war efforts: As to the 2,000+ pieces of high-tech equipment, 480 drones and 70 unmanned boats are currently secured in place. We need to seize the moment to transfer. Superiors asked us to mobilize 21 network attack and control detachments, we've mobilized 15, with a current shortage of 6 detachments and 60 people. We also lack 32  attack and control system industry network expert talents.  Our advice is to mobilize Qianxin, Huawei, Tencent, and other key high-tech enterprises, and enhance the corresponding distribution to meet the needs of the troops. (We can see here that the division of China between the republic and the DS CCP has weakened the CCP. It is very doubtful they would succeed in taking down the US but Taiwan is another story.) In Shenzhen, we can find all satellite supporting enterprises. Can we take the initiative to take advantage of this area to contribute to the participation in the war to support the front? (Note the uncertainty.) Commander, at present we rely on Zhuhai Orbita, Shenzhen Aerospace Dongfanghong Satellite Co., Foshan Deliya and Ji Hua Laboratory, and have formed four satellite detachments. We have in total 16 low-orbit satellites, with 0.5 to 10 meters global remote ultra-high optical resolution sensing and imaging capabilities. In addition, China's war leader make strong reference to the psychological operations that will be waged by their government to control the population as they wage war against the West: (We have heard from Alliance people earlier that Taiwan will unite with the Republic of China but retain its military and government. Is the CCP headed for a trap? Their hatred of Xi and their right wing is well known.) First, we need to strengthen the protection in political field. Look at the recent several regional wars, especially the Russian-Ukrainian conflict war situation. If you look at the big picture, the United States and the West will try everything to slander us, smear us, in an attempt to confuse right and wrong, to shake our will to win a just and decisive battle. We must give full play to public opinion, legal struggle, psychological war and militia teams to strengthen the guidance of public opinion and psychological protection, and cohesion of patriotic support for the positive energy of the military front. End of report! (Mike Adams is convinced the CCP's plan is to invade the US. All historic enemies of the US have formulated plans to invade the US. And the US has formulated plans to invade them. This only proves one thing that you cant wait till a war starts to formulate a plan!.  So let us ask for wisdom from the Lord on these things.)

On Thursday April 13th, 2017 the Hermetic Hour with host Poke Runyon  will review and discuss the modern English (2004) translation of Otto  Rahn's 1937 Lucifer's Court. This was Rahn's travel journal from  Southern France to Iceland when he researched his personal quest to  solve the mystery of the Holy Grail as described in the Medieval romance  Parzival by Wolfram von Eschenbach. Rahn believed that the Medieval  Cathars -- the Gnostic Heretics who were wiped out by the Roman Catholic  Albigensian Crusade in the 1300s -- were the keepers of the Grail and  that they were devotees of Lucifer. He was very favorable to Nazi Aryan  race theories and was invited to join Himmler's SS. Rahn's veneration of  Lucifer as the God of the Medieval French and German heretics may be the  main source of what has been called Nazi Satanism. Lucifer was actually  another name for Semyaza, the leader of the Fallen Angels in the Book of  Enoch. We will try to sort out the errors in Otto Rahn's work and give  him credit where credit is due. In spite of his political incorrectness  he was an intrepid anthropologist and folklorist and his book is a  fascinating read for those interested in the occult history of Europe.  So tune in and we will explore the castles and caverns of the lost land  of the Troubadours in search of the Holy Grail.

Today we are presenting 3 Halachot on the Misva of Mishloach Manot** 1st Halacha **Mishlo'ah Manot – Ensuring That the Recipient is Aware of the Package; Ensuring That the Products Meet the Highest Kashrut StandardsOne of the Misvot that one must fulfill on Purim is "Mishlo'ah Manot," giving food items to one's fellow Jew. The Megila (9:19) refers to this Misva as "Mishlo'ah Manot Ish Le're'ehu" ("Sending portions [of food] each man to his fellow"). The phrase "each man to his fellow" indicates that the recipient must be aware of the package, and of the identity of the sender. The purpose of this Misva is to increase friendship and camaraderie among the Jewish people, and this achieved only if the recipient knows that he received a package and knows who sent it. Thus, one does not fulfill the obligation if he sends a food package anonymously. For example, if a person leaves a package by his friend's door, and his friend has no way of knowing who brought the package, he does not fulfill the Misva. One must either give the package directly to his friend or at least place a sticker on the package with his name so the recipient knows who brought him the gift.Likewise, the recipient must be aware on Purim that he received the package. If a person brought a Mishlo'ah Manot package to his friend's home, and the friend's children told him that their father was not home or asleep, he does not fulfill the Misva unless the friend becomes aware of the package on Purim day. If he wakes up or arrives home only after Purim, and only at that point sees the package, the sender has not fulfilled the Misva through that package. By the same token, if at the time the package is brought the friend is intoxicated to the point where he is not aware of what goes on around him ("Ki'shichruto Shel Lot"), and he becomes sober only after Purim, the sender has not fulfilled the Misva, since the recipient was not aware of the gift on Purim.Therefore, one must ensure when bringing Mishlo'ah Manot that at least one recipient knows on Purim day about the gift and who gave it to him.When preparing Mishlo'ah Manot, one must ensure that all the foods he sends meet the highest standards of Kashrut that are acceptable by all Jews. Even if a person does not himself make a point of eating only Halab Yisrael products, avoiding Pat Akum (products baked by a gentile), and insisting on Kemah Yashan (flour that was ground before the previous Pesah), he should ensure that the foods he sends for Mishlo'ah Manot meet all these requirements. If the recipient follows a stricter standard, then the sender will be in violation of "Lifneh Iver Lo Titen Michshol" ("placing a stumbling block before a blind man") by sending him food that does not meet his personal requirements. Therefore, one who sends a meat product as Mishlo'ah Manot to a Sepharadi must ensure that the meat is certified "Glatt Bet Yosef," as required according to Sephardic custom. It goes without saying that one does not fulfill the Misva by sending non-kosher food, and doing so is certainly forbidden.One may, however, send both meat and dairy products in the same Mishlo'ah Manot package. For example, a package may include a salami sandwich and a milk chocolate bar. Since the recipient should know not to eat them together, the giver is not considered to be leading the recipient to sin. Needless to say, it is forbidden to send a food that contains both meat and milk and is therefore non-kosher.Summary: In order for a person to fulfill the Misva of Mishlo'ah Manot on Purim, he must ensure that the recipient is aware on Purim day of the package he received, and knows who sent it. One should send for Mishlo'ah Manot only foods that meet the highest standards of Kashrut that are acceptable by all. It is permissible to include both meat and dairy products in one Mishlo'ah Manot package.** 2nd Halacha **May a Rabbi Judge a Case After Purim if He Had Received Mishlo'ah Manot From One of the Litigants?The Misva of Mishlo'ah Manot on Purim requires sending at least two food items to one fellow Jew on Purim. One fulfills this Misva even if he sends to his father, son, Rabbi or student.The Halachic authorities address the interesting question of whether a Rabbi may agree to preside over a case involving a litigant who sent him Mishlo'ah Manot on Purim. Consider, for example, the case of a person who brought his Rabbi Mishlo'ah Manot on Purim, and then the day after Purim calls his Rabbi and asks him to settle a financial dispute he has with his fellow. Generally speaking, a Rabbi may not serve as a judge if one of the parties had done him a favor, as he might be favorably predisposed toward that litigant. In fact, the Talmud speaks of cases of Rabbis who declined to serve as judges because one of the litigants had done him a small favor, such as giving the Rabbi a hand as he crossed a river, or blowing a feather off his garment. Tosafot (commentaries by Medieval French and German Talmudists) claim that strictly speaking, a Rabbi may serve as a judge for somebody who had done him a small favor such as these, and the Rabbis mentioned in the Gemara declined from serving as a judge only as a "Midat Hasidut" (additional measure of piety). The question thus arises as to how we should classify Mishlo'ah Manot in this respect. Is giving Mishlo'ah Manot to a Rabbi considered a favor that disqualifies the Rabbi from serving as a judge for the giver, or do we consider Mishlo'ah Manot as a standard religious practice, rather than a personal favor?Hacham Ovadia Yosef ZT"L (listen to audio recording for precise citation) cites a responsum in the work Debar Shemuel as ruling that the Rabbi must use his judgment in each case and assess the particular circumstances. In most places, it is customary for all community members to give Mishlo'ah Manot to their Rabbi. In such a case, since giving Mishlo'ah Manot is a standard practice, we would not consider it as a "bribe" that would disqualify the Rabbi from serving as a judge for one of his members after Purim. However, in instances where the Rabbi has reason to suspect that the individual brought him Mishlo'ah Manot specifically to earn his favor, he must decline the invitation to serve as a judge. For example, if the individual does not live nearby, and he went out of his way to bring the Rabbi Mishlo'ah Manot, the Rabbi should decline if the individual asks him to arbiter a legal dispute. Likewise, if at the time when an individual brings the Rabbi Mishlo'ah Manot he specifically makes a point of mentioning that he needs the Rabbi to resolve a dispute, the Rabbi should decline. In all situations, the Rabbi must exercise his best judgment to determine whether or not the litigant had brought him Mishlo'ah Manot so that he would be favorably predisposed toward him. If he indeed has reason to suspect that this was the litigant's intent, then he must decline the invitation to judge the case.Summary: If a Rabbi is called upon after Purim to serve as a judge for somebody who had brought him Mishlo'ah Manot on Purim, then he must carefully assess the situation to determine whether the individual had specifically intended to earn his favor. If the litigant was a member of his community and it was customary for all members to give the Rabbi Mishlo'ah Manot, then he does not have to suspect that the Mishlo'ah Manot was given as a bribe. But if the Rabbi has reason to suspect that the litigant specifically intended to earn his favor, then he should not serve as a judge for the litigant.** 3rd Halacha **Mishlo'ah Manot – Stringencies That One Should Preferably Follow for One Mishlo'ah Manot Package Sent on PurimThe Misva of Mishlo'ah Manot requires sending at least two food products to at least one fellow Jew on Purim. Nevertheless, it is admirable to send Mishlo'ah Manot to many people, as one thereby enhances the atmosphere of peace, friendship and camaraderie among the Jewish people.It is proper to send at least one Mishlo'ah Manot package in accordance with all the stringencies mentioned by the Halachic authorities. Despite the fact that, strictly speaking, one fulfills the Misva even without observing these stringent measures, one should preferably endeavor to observe these stringencies with regard to at least one of his Mishlo'ah Manot packages, in order that he fulfills the Misva according to all views. The following stringencies should be followed for at least one Mishlo'ah Manot package that one sends on Purim:1) The two items should be sent together at the same time, rather than one right after the other. According to some authorities, only by sending both food items at the same time is one considered to have sent two items (as opposed to sending one item on two occasions).2) The two items should be placed in two separate utensils. According to some views, food items contained in the same utensil do not count as two separate products.3) The two products should be respectable according to the standards of both the giver and the recipient. According to some views, one does not fulfill the Misva if he sends cheap food items that are beneath his stature or that of the recipient. For example, if a distinguished person sends items such as popcorn, taffy, cotton candy and candy corn, they do not reflect his standard. It is therefore proper for at least one Mishlo'ah Manot package to contain respectable food items.4) The package should contain at least two solid foods. Strictly speaking, one fulfills the Misva of Mishlo'ah Manot by sending a food and a beverage, or even two beverages. In order to satisfy all opinions, however, it is preferable that at least one package should contain at least two solid foods. (Incidentally, the two solid foods must be different types of foods. Slicing a piece of meat into two pieces and sending the two pieces does not qualify as Mishlo'ah Manot. One may, however, send two pieces of meat from different cuts, such as one piece of sirloin and one piece of fillet mignon.)5) This Mishlo'ah Manot package should be delivered through a third party, and not personally. According to some views, the term "Mishlo'ah Manot" indicates that the package must be delivered, and not brought personally. Although Halacha does not follow this opinion, one should send at least one food package through a messenger.These measures apply only on the level of Humra (stringency), and are not required according to the strict Halacha. Nevertheless, it is proper to send at least one package that meets all these specifications, in order to ensure to properly fulfill this Misva according to all opinions.Summary: It is proper on Purim to send at least one Mishlo'ah Manot package that satisfies all opinions. Thus, it should consist of two respectable, solid food items contained in separate utensils, both delivered together by a messenger.

How do you own a wild animal? Why are drug dogs given such a benefit of the doubt? Can bees "trespass?" Why did the Medieval French put pigs on trial for murder? And does the Queen of England really own all the swans? This is an episode for animal lovers, and lovers of legal mysteries more generally. Joining us are Professors Katy Barnett and Jeremy Gans of the University of Melbourne to discuss their new book "Guilty Pigs: The Weird and Wonderful History of Animal Law." It explores the ins and outs of all the ways that animals and the law intersect, from the curious to practical to the constitutional, from dogs to bees to foxes. Not only that, it marks the first time Short Circuit has had an Australian (two of them!) on the show. Come for the exploration of the intersection of drug dogs and civil forfeiture, stay for the ownership rights of the IKEA monkey. Guilty Pigs: The Weird and Wonderful History of Animal Law, https://www.amazon.com/Guilty-Pigs-Wonderful-History-Animal-ebook/dp/B09CGQDNGD Florida v. Harris, https://www.supremecourt.gov/opinions/12pdf/11-817_5if6.pdf IJ amicus brief in Florida v. Harris, https://ij.org/amicus/florida-v-harris/ Florida v. Jardines, https://www.supremecourt.gov/opinions/12pdf/11-564_5426.pdf Short Circuit episode on Robot Law, https://shortcircuit.org/sc_podcast/163/ Katy Barnett, https://law.unimelb.edu.au/about/staff/katy-barnett Jeremy Gans, https://law.unimelb.edu.au/about/staff/jeremy-gans Anthony Sanders, https://ij.org/staff/asanders/

Melvyn Bragg and guests discuss an early masterpiece of French epic poetry, from the 12th Century. It is a reimagining of Charlemagne's wars in Spain in the 8th Century in which Roland, his most valiant knight, chooses death before dishonour, guarding the army's rear from a pagan ambush as it heads back through the Roncesvalles Pass in the Pyrenees. If he wanted to, Roland could blow on his oliphant, his elephant tusk horn, to summon help by calling back Charlemagne's army, but according to his values that would bring shame both on him and on France, and he would rather keep killing pagans until he is the last man standing and the last to die. The image above is taken from an illustration of Charlemagne finding Roland after the Battle of Roncevaux/Roncesvalles, from 'Les Grandes Chroniques de France', c.1460 by Jean Fouquet, Bibliotheque Nationale, Paris, Ms Fr 6465 f.113 With Laura Ashe Professor of English Literature and Fellow in English at Worcester College, University of Oxford Miranda Griffin Assistant Professor of Medieval French at the University of Cambridge and Fellow of Murray Edwards College And Luke Sunderland Professor in the School of Modern Languages and Cultures at Durham University Studio producer: John Goudie

Melvyn Bragg and guests discuss an early masterpiece of French epic poetry, from the 12th Century. It is a reimagining of Charlemagne's wars in Spain in the 8th Century in which Roland, his most valiant knight, chooses death before dishonour, guarding the army's rear from a pagan ambush as it heads back through the Roncesvalles Pass in the Pyrenees. If he wanted to, Roland could blow on his oliphant, his elephant tusk horn, to summon help by calling back Charlemagne's army, but according to his values that would bring shame both on him and on France, and he would rather keep killing pagans until he is the last man standing and the last to die. The image above is taken from an illustration of Charlemagne finding Roland after the Battle of Roncevaux/Roncesvalles, from 'Les Grandes Chroniques de France', c.1460 by Jean Fouquet, Bibliotheque Nationale, Paris, Ms Fr 6465 f.113 With Laura Ashe Professor of English Literature and Fellow in English at Worcester College, University of Oxford Miranda Griffin Assistant Professor of Medieval French at the University of Cambridge and Fellow of Murray Edwards College And Luke Sunderland Professor in the School of Modern Languages and Cultures at Durham University Studio producer: John Goudie

"What's the most flexible and scalable way that we can expose our collections to the world?" Before Jen Looper studied computer language, she received her PhD in Medieval French literature. And while she may have jumped from French to JavaScript, she has always remained interested in supporting arts and culture through tech. Jen is the Cloud Advocate Lead at Microsoft and shares her vision for how cloud can support increasing access to more collections around the world. Plus, commentary by Microsoft's Catherine Devine.

The Mishna establishes the well-known rule that whenever the Torah is read, the first Aliya must be given to a Kohen, the second to a Levi, and the subsequent Aliyot to Yisraelim. Some authorities claim that this constitutes a Torah obligation, but the consensus is that this sequence was established by the Sages. The Shulhan Aruch (Orah Haim 135:4) rules that even if the only Kohen in the synagogue is ignorant in Torah, and an accomplished Torah scholar is present in the synagogue, the Kohen is given the first Aliya, as long as he is able to read along with the Hazan.The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) notes that this Halacha differs from the standard obligation of "Ve’kidashto," which requires giving a Kohen honor by granting him precedence (such as in leading a Zimun, and entering a room). Normally, a Kohen has the option of declining the honor and allowing somebody else, who is not a Kohen, to accept the honor. When it comes to the first Aliya to the Torah, however, a Kohen does not have this option. If there is only one Kohen in the synagogue, he must receive the first Aliya. This provision was instituted by the Sages to avoid conflicts in the synagogue. If the Kohen would be allowed to refuse the first Aliya and offer it to somebody else, other people may feel envious and resentful, leading to strife and contention among the congregants. Therefore, the Sages enacted that the first Aliya must be given to a Kohen, if the Kohen prefers declining the honor. Tosafot (Talmud commentaries by Medieval French and German scholars) comment that this applies even to the Torah reading on Monday and Thursday, despite the fact that on these days there is usually a smaller crowd than on Shabbat and holidays.The Mishna Berura (135:12) addresses the question of whether this provision applies even when a Minyan is held in a private home. One could argue that since the Sages forbade a Kohen from refusing for the purpose of avoiding strife, this law should apply only in the synagogue, where people might argue with one another over the honor of the first Aliya. In a private home, however, the homeowner is recognized by all as the authority, and thus, perhaps, the Kohen should be allowed to refuse this honor and allow the homeowner to choose somebody else. The Mishna Berura concludes that since the Shulhan Aruch, in codifying this Halacha, draws no distinction between a Minyan in a synagogue and a Minyan in a private home, we should apply this Halacha even in private homes. By contrast, the Minhat Elazar (Rav Chaim Elazar Shapiro of Munkatch, 1871-1937) ruled that a Kohen may waive this honor if the Minyan is being held in a private home. Hacham David Yosef, in his Halacha Berura, cites both opinions, without issuing a definitive ruling on the subject.If no Kohen in present in the synagogue, then the first Aliya should be given to a Torah scholar. The Mishna Berura, and Hacham David Yosef, note that a young Torah scholar even takes precedence over an older man who is not a Torah scholar.It should be noted that the laws of precedence with regard to Aliyot are quite complex and intricate. Therefore, it is important for one who assumes the position of Mesader in the synagogue to review these Halachot to ensure that he gives precedence to the right congregants.Summary: If there is only one Kohen in the synagogue, he may not refuse the first Aliya. According to some Halachic authorities, however, if a Minyan is held in a private home and not in the synagogue, and there is only one Kohen, he may refuse the first Aliya. If there is no Kohen present, the first Aliya should be given to a Torah scholar, even if he is young and there are others who are older than him.

On the Shelf for February 2018 The Lesbian Historic Motif Podcast - Episode 39 with Heather Rose Jones Your monthly update on what the Lesbian Historic Motif Project has been doing. In this episode we talk about: The fiction submission window is over Send us your upcoming release notices about lesbian historical fiction Lesbian Book Bingohttps://jae-fiction.com/lesbian-book-bingo/ My Lesbian Book Bingo stories http://alpennia.com/tags/lesbian-book-bingo A new queer history podcast: History is Gay podcastEmail: historyisgaypodcast@gmail.com Twitter: @HistoryisGayPod Tumblr: historyisgaypodcast.tumblr.com Website: https://www.historyisgaypodcast.com Recent and upcoming publications covered on the blogArticles focused on linguistics Books on Charlotte Cushman Announcing this month's author guest, Ellen Klages New and forthcoming fictionAll Out: The No-Longer-Secret Stories of Queer Teens Through the Ages ed by Saundra Mitchell The Comfortable Courtesan: Being Memoirs by Clorinda Cathcart (that has been a Lady of the Town these several years) Vol 1 by L. A. Hall  (See also the author's website https://www.clorinda.org) Tremontaine - Season 3 SHIELDMAIDEN BOOK 2: JEWEL OF FIRE by GL Roberts (Bella Books), Feb 2018 Ask Sappho: Amy Herman-Pall asks, “I believe that your area of study and expertise is mostly European in nature, but I wonder if you know of any historical accounts of lesbians in other cultures, especially in Asia, or the Indian sub-continent?”Rupp, Leila J. 2009. Sapphistries: A Global History of Love Between Women. New York University Press, New York. ISBN 978-0-8147-7726-8 Habib, Samar. 2009. Arabo-Islamic Texts on Female Homosexuality: 850-1780 A.D. Teneo Press, Youngstown. ISBN 978-1-934844-11-3 Amer, Sahar. 2008. Crossing Borders: Love Between Women in Medieval French and Arabic Literatures.University of Pennsylvania Press, Philadelphia. ISBN 978-0-8122-4087-0 Vanita, Ruth. 2008. Same - Sex Love in India - A Literary history. Penguin Books, New York. ISBN 978-0143102069 Vanita, Ruth and Saleem Kidwai, editors. 2001. Same-Sex Love in India: Readings in Indian Literature. Palgrave, New York. ISBN 978-0312293246 A transcript of this podcast is available here. Links to the Lesbian Historic Motif Project Online Website: http://alpennia.com/lhmp Blog: http://alpennia.com/blog RSS: http://alpennia.com/blog/feed/ Twitter: @LesbianMotif Discord: Contact Heather for an invitation to the Alpennia/LHMP Discord server The Lesbian Historic Motif Project Patreon Links to Heather Online Website: http://alpennia.com Email: Heather Rose Jones Twitter: @heatherosejones Facebook: Heather Rose Jones (author page)

The Shulhan Aruch (Orah Haim 589) writes that the obligation of Shofar on Rosh Hashanah falls under the category of "Misvot Aseh She’ha’zman Gerama" – affirmative commands that apply only at specific times – and, as such, women are exempt from this obligation. Strictly speaking, then, women are not required to hear the Shofar on Rosh Hashanah. However, as noted by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), women have taken it upon themselves to hear the sounding of the Shofar, even though they are not strictly obligated to do so. He adds that it was customary in his community in Baghdad that when a woman was unable to attend the synagogue on Rosh Hashanah, somebody would go to her home to sound the Shofar for her, so she could fulfill the Misva.This custom mentioned by the Ben Ish Hai is noteworthy, for two reasons.First, it shows that he followed the ruling of the Shulhan Aruch that one may sound the Shofar on Rosh Hashanah for women. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) disagrees with this position, and maintains that it is forbidden to blow the Shofar only for a woman or group of women. Sounding a Shofar is forbidden on Yom Tob, and is permitted on Rosh Hashanah only for the purpose of fulfilling a Misva. The Peri Hadash thus contends that since women are exempt from the Misva, one who has already fulfilled the Misva may not sound the Shofar for a woman. The Ben Ish Hai clearly followed the Shulhan Aruch’s lenient position, that since women are, after all, credited with a Misva if they hear the Shofar, this suffices to permit blowing the Shofar for them on Rosh Hashanah.Secondly, the Ben Ish Hai’s comments show that in his view, it is permissible to carry a Shofar through a public domain on Rosh Hashanah for the purpose of the blowing the Shofar for a woman. Tosafot (Talmudic commentaries by Medieval French and German scholars), in Masechet Hullin, maintained that carrying in a public domain is permitted on Yom Tob only for a "Sorech" ("need"), and blowing the Shofar for a woman does not qualify as a "Sorech" because they are not obligated to hear the Shofar. The Tur (Rabbenu Yaakob Ben Asher, 1269-1343) cites the Ba’al Ha’ittur (Rav Yishak Ben Abba Mari, 1122-1193) as disagreeing, and claiming that since a woman fulfills a Misva if she hears a Shofar, this qualifies as a "need" for which carrying is allowed on Yom Tob. In truth, all this is immaterial in light of the Shulhan Aruch’s ruling (Orah Haim 518), following the position of the Rambam (Rav Moshe Maimonides, Spain-Egypt, 1135-1204), that carrying on Yom Tob is allowed under any circumstances. According to Sephardic practice, then, there is no question at all whether a Shofar may be carried through a public domain on Rosh Hashanah for the sake of blowing it for a woman, since carrying is entirely permissible on Yom Tob (as long as the object is not Mukseh).There is a famous debate among the Rishonim whether a woman who performs a Misva from which she is exempt recites a Beracha over the Misva. Tosafot, Rabbenu Tam (France, 1100-1171), and several other Rishonim maintained that a woman does, in fact, recite a Beracha, since she does, after all, receive reward for performing the Misva. And although the text of the Beracha includes the word "Ve’sivanu" ("and commanded us"), implying that even the woman is included in the command, these Rishonim explain that this refers generically to the command given to the Jewish People, and does not imply that the women are obligated. The Rambam, however, writes that if a woman wears Sisit, she does not recite a Beracha, because it is a "Misvat Aseh She’ha’zman Gerama" from which she is exempt – clearly indicating that a woman who performs a Misva from which she is exempt does not recite a Beracha. The Shulhan Aruch follows the Rambam’s position, and thus rules that a woman does not recite a Beracha over the sounding of the Shofar, since she is not obligated in this Misva.Interestingly, the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) concludes that despite the Shulhan Aruch’s ruling, women should, in fact, recite a Beracha over Misvot which they voluntarily perform. He notes a responsum by Rav Yaakob of Marvege (France, d. 1243), a Rabbi who would pose Halachic questions before going to sleep, and then receive an answer in a dream during the night. He compiled these responses in a work entitled "Min Ha’shamayim." One of the questions he asked was whether women recite a Beracha when performing a "Misvat Aseh She’ha’zman Gerama," and the response he received was that women indeed do recite a Beracha over such a Misva. The Hid"a asserts that if Maran (author of the Shulhan Aruch) would have been aware of this response, which was shown to Rav Yaakob of Marvege in a quasi-prophetic dream, he would have accepted this ruling. Accordingly, the Hid"a ruled that women generally do recite a Beracha when they perform a "Misvat Aseh She’ha’zman Gerama." He makes an exception, however, with regard to the Misva of Shofar, noting that even in Sephardic communities in which women recited a Beracha over other Misvot, like Lulab, women would not recite a Beracha over Shofar. This is also the ruling of Hacham Bension Abba Shaul (Israel, 1924-1998). Hacham Ovadia Yosef, however, challenges the Hid"a’s claim, arguing that we follow the Shulhan Aruch’s rulings even if they run in opposition to the positions revealed to Rav Yaakob of Marvege. In any event, it is clear that according to all opinions, if one blows the Shofar only for a woman or group of women, no Beracha is recited.The Ben Ish Hai writes that if a woman normally hears the Shofar on Rosh Hashanah – which is, of course, the commonly accepted practice – and one year she knows she will be unable to, then before Rosh Hashanah she must perform Hatarat Nedarim, annulling her implicit vow to observe this custom.The Sha’areh Teshuba comments that it is preferable for a woman to hear the Shofar sounded by a man, rather than blow it herself or hear a woman blow it.Finally, the custom that women ensure to hear the Shofar is limited to the first 30 Shofar sounds, which are blown in the synagogue before Musaf. A woman is not required – even by force of accepted custom – to hear all 101 sounds that are blown in the synagogue; it suffices to hear just 30 sounds.Summary: Although women are exempt from the obligation of Shofar, it is customary for women to hear the first 30 sounds of the Shofar. If a woman cannot attend the synagogue, it is permissible, and proper, for a man to go to her home and blow the Shofar on her behalf. He may carry the Shofar through the public domain for this purpose. No Beracha is recited if the Shofar is being blown only for a woman or group of women. A woman who knows before Rosh Hashanah that she will be unable to hear the Shofar should perform Hatarat Nedarim.

The Torah commands in the Book of Vayikra (22:32), "Ve’nikdashti Be’toch Beneh Yisrael" – "I shall be proclaimed sacred among Beneh Yisrael." The Sages understood this verse as implying that "Debarim She’bi’kdusha" – prayers which pronounce G-d’s glory – may be recited only "among Beneh Yisrael," meaning, in the presence of a quorum, defined as ten men.We find in the Talmud two different approaches to explain how the "Be’toch Beneh Yisrael" indicates that specifically ten people are needed. According to one approach in the Gemara, this is inferred from the word "Toch" which appears here ("Be’toch") and also in reference to the story of Korah’s revolt, when G-d commanded Moshe and Aharon, "Hibadelu Mi’toch Ha’eda Ha’zot" – "Separate from this congregation." The word "Eda" in this verse appears also in a different verse, in reference to the ten spies who spoke negatively about the Land of Israel, when G-d said to Moshe, "Ad Matai La’eda Ha’ra’a Ha’zot" – "Until when will there be this evil congregation?" The word "Eda" thus refers to a group of ten, and so the word "Toch," which is mentioned both in the context of Korah’s uprising and in the command of "Ve’nikdashti," is associated with a group of ten. Hence, the Gemara understood that "Debarim She’bi’kdusha" require a quorum of at least ten.The Talmud Yerushalmi (Berachot 7:3) brings this approach, but also a different approach, noting that the word "Be’toch" is used in reference to Yosef’s ten brothers who came to Egypt to purchase grain ("Be’toch Ha’ba’im"). Thus, when the Torah commands, "Ve’nikdashti Be’toch Beneh Yisrael," it refers to a group of at least ten people.Hacham Ovadia Yosef, in his Yabia Omer, suggests that the practical difference between these two sources might be the possibility of counting a minor as one of the ten men in the quorum. If the basis for defining "Be’toch Beneh Yisrael" as a group of ten is the story of Yosef’s brothers, then we might require specifically ten adult males, just as Yosef’s brothers were ten adult males when they came to Egypt. But if the basis for this Halacha is Korah’s uprising, then we might include even minors, since minors were included in Korah’s revolt.(Incidentally, Rabbenu Bahya, in his Torah commentary to Parashat Emor, cites an opinion that the Gemara did not, in fact, suggest deriving the concept of Minyan from Korah’s revolt, which consisted of evil men. This would be a very peculiar way of establishing the lofty concept of a Minyan, and so this opinion claims that this statement in the Gemara was the result of a "Ta’ut Sofer" – a scribal error, and in truth, according to all views, the source is Yosef’s brothers’ arrival in Egypt.)The issue of whether a minor can be counted toward a Minyan is mentioned already by the Gemara in Masechet Berachot (chapter 7), where Rabbi Yehoshua Ben Levi is cited as ruling that a minor can count as the tenth man to make a Minyan for a Zimun. Tosafot (commentaries by Medieval French and German scholars) show that Rabbi Yehoshua Ben Levi’s statement was intended also with regard to a Minyan for "Debarim She’bi’kdusha." Accordingly, Tosafot cite Rabbenu Tam (France, 1100-1171) as ruling that a minor can be counted towards a Minyan, following the ruling of Rabbi Yehoshua Ben Levi. Tosafot add that some people had the practice of giving the minor a Humash to hold as a condition for him to be counted as the tenth person, but Rabbenu Tam called this practice a "Minhag Shetut" – "silly custom," as it unnecessary for the minor to hold a Humash.Significantly, however, one of Rabbenu Tam’s students, the Ri (Rabbenu Yishak of Dampierre), attested that Rabbenu Tam did not follow this ruling as a practical matter. Although he maintained that in principle, a child may count as the tenth person for a Minyan, he himself did not actually rely on this lenient position.The Shuhan Aruch (Orah Haim 55) brings Rabbenu Tam’s lenient opinion, and then writes, "Ve’en Nirin Dibrehem" – this view does not seem correct. Quite clearly, then, the Shulhan Aruch did not accept this lenient ruling, and maintained that a child may not count towards a Minyan. We may assume that the Shulhan Aruch would not allow this even under extenuating circumstances, such as in a small community where ten adult males are not often present in the synagogue. Even under such conditions, the Shulhan Aruch would not permit counting a minor towards a Minyan.Among Ashkenazic Poskim, this issue is subject to some controversy. The Rama (Rav Moshe Isserles of Cracow, 1530-1572), in his glosses to the Shulhan Aruch, writes that some had the practice to count a minor as the tenth person of a Minyan, and the Magen Abraham (Rav Abraham Gombiner, 1633-1683) adds that in his time this practice was commonly followed. On the opposite extreme, the Lebush (Rav Mordechai Yoffe, 1530-1612) writes that he never saw anyone allow this practice, and he strongly insists that it not be followed. In between these two extremes, the Shulhan Aruch Ha’Rav (Rav Schneur Zalman of Liadi, the founding Rebbe of Lubavitch, 1745-1813) writes that under extenuating circumstances, a minor may be counted towards a Minyan.For Sepharadim, however, the Shulhan Aruch’s ruling is very clear, that a minor may not be counted towards a Minyan.There were those who supported the lenient position in light of a responsum of Rav Yaakob of Marvege (France, 13th century), one of the Tosafists. Rav Yaakob of Marvege had the practice of going to sleep with a Halachic question in his mind, and the answer would then come to him in a dream. He would wake up the next morning and record the response. These responses were collected into a work entitled "She’elot U’teshubot Min Ha’Shamayim" – "Questions and Answers From the Heavens." One question he asked was whether a child may count for a Minyan, and the response he received was the verse in Tehillim, "Ha’ketanim Im Ha’gedolim; Yosef Hashem Alechem" – "Young and old together; may Hashem increase your numbers." Rav Yaakob understood this to mean that if a youngster joins adults as part of a Minyan, this brings blessing – meaning, this is acceptable. Some argued that as this response was given from the heavens, it is authoritative.Hacham Ovadia, however, notes that many authorities did not regard these rulings of Rav Yaakob of Marvege as authoritative. He cites the Shiboleh Ha’leket (Rav Sidkiya Ben Abraham, Italy, 13th century) as remarking, "We are not beholden to this Sadik’s dreams, nor to his interpretations." Although Rav Yaakob of Marvege was certainly a righteous man, the principle of "Lo Ba’shamayim Hi" (the Torah "is not in the heavens") establishes that Halacha is determined through the scholarship of the Torah sages, and not through any sort of prophetic or quasi prophetic revelation. As such, we are not bound by the rulings found in Rav Yaakob of Marvege’s responsa. Indeed, there are number of rulings in his work which Sephardic practice clearly does not follow. For example, he ruled (based on his dreams) that the Beracha of "She’hehiyanu" should be recited before even the morning Megila reading on Purim, whereas our practice is to recite this Beracha only at the nighttime reading. He also ruled that women should recite a Beracha before performing a Misva from which they are exempt, whereas we follow the Shulhan Aruch’s ruling that women do not recite a Beracha in such a case. As such, we have no basis on which to rely on his lenient ruling that minors may be counted toward a Minyan, in opposition to the ruling of the Shulhan Aruch.The question arises as to whether a Sepharadi may pray with a Minyan of Ashkenazim that relies on the lenient position and counts a minor as the tenth person in the Minyan. Lubavitch Hasidim, for example, who follow the rulings of the Shulhan Aruch Ha’Rav, permit counting a minor for a Minyan under extenuating circumstances. May a Sepharadi participate in such a Minyan?Hacham Bension Abba Shaul (Israel, 1924-1998), in Or Le’sion (vol. 2, p. 45), writes that since there are opinions who allow counting a minor toward a Minyan, one may participate in a Minyan that relies on this opinion. Hacham Ovadia, however, in his critique of Or Le’sion, disagrees. He notes that this very question was already addressed by the Maharam Me’Rutenberg (Germany, 1215-1293), and he ruled unequivocally that one must not participate in a Minyan that counts a minor as one of the ten men, as in his view, there is no basis for such a practice. The Maharam Me’Rutenberg pointed to the fact that Rabbenu Tam himself, the Rishon who permitted this practice, did not follow it as a practical matter. Hacham Ovadia also cites a responsum written by Rashi in which Rashi wrote that this practice may not be followed under any circumstances. Therefore, Hacham Ovadia ruled that one may not participate in such a Minyan. (This debate might also relate to a different dispute between Hacham Bension and Hacham Ovadia, as to whether one may answer "Amen" to a Beracha if one follows the view that this Beracha is not warranted. For example, Ashkenazim recite a Beracha on Hallel on Rosh Hodesh, whereas Sepharadim follow the view that this Beracha is not required, and thus it constitutes a Beracha Le’batala – a Beracha recited in vain. Hacham Bension maintained that a Sepharadi may nevertheless answer "Amen" to this Beracha, since it is recited according to Ashkenazic tradition, whereas Hacham Ovadia maintained that it would be forbidden for a Sepharadi to answer "Amen" to this Beracha. According to Hacham Ovadia, if one follows the opinion that a certain Beracha constitutes a "Beracha Le’batala," then he may not answer "Amen" to that Beracha. Conceivably, this applies also to the Berachot in the Hazzan’s repetition of the Amida in a Minyan comprised of nine adults and one minor.)Summary: A minor may not be counted toward a Minyan, even if there are nine adult males. Some Ashkenazic communities allow relying on a minor as the tenth person under extenuating circumstances, but a Sepharadi may not participate in such a Minyan.

The Gemara in Masechet Berachot (8) establishes the requirement of "Shenayim Mikra Ve’ehad Targum" – to review the Parasha each week, reading it twice in the Hebrew text, and once in the Aramaic translation of Onkelos. In stating this obligation, the Gemara emphasizes that it applies even to "Atarot Ve’Dibon…" – a verse in Parashat Matot (Bamidbar 32:3) that lists names of areas east of the Jordan River which Beneh Yisrael captured from the Emorites. Apparently, there was some reason why we might have assumed that one does not need to read this verse "Shenayim Mikra Ve’ehad Targum" like one is required to read every other verse of the weekly Torah portion.Rashi explains that the Gemara specifies "even Atarot Ve’Dibon" because this verse contains nothing but names of places, such that there is no real translation of this verse. The translation is merely the original Hebrew words, since these words are all names of places. Therefore, one might have assumed that this verse does not have to be read in the Targum (translation), which adds nothing to the original Hebrew text. For this reason, the Gemara makes a point of emphasizing that even this verse must be read "Shenayim Mikra Ve’ehad Targum."Tosafot (commentaries by Medieval French and German scholars) question this interpretation, noting that already earlier in the Torah, there are verses consisting entirely of names. Specifically, at the beginning of the Book of Shemot, we find several verses listing the names of Yaakob’s sons. These verses, too, have no translation, and thus the Gemara should, seemingly, have pointed to those verses, rather than the later verse of "Atarot Ve’Dibon." Tosafot therefore give a different explanation, noting the fact that although Onkelos does not translate the words "Atarot Ve’Dibon," a different Aramaic translation – the Targum Yerushalmi – does, in fact, give a translation to these words, rendering them as "Machlalta U’malbashta." Accordingly, Tosafot suggest that the Gemara instructs that when reading this verse, one must read the Targum Yerushalmi, in order to read a translation. Whereas normally Targum Onkelos is read as the translation when reviewing the Parasha "Shenayim Mikra Ve’ehad Targum," for this verse, one should read the Targum Yerushalmi, because Onkelos does not provide a translation of this verse. This view is brought by the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933). As it happens, common editions of Targum Onkelos in fact translate "Atarot Ve’Dibon" as "Machlalta U’malbashta," like the Talmud Yerushalmi. The Maharitz Chayut (Rav Tzvi Hirsch Chajes, 1805-1855) writes that a publisher of Targum Onkelos apparently inserted the Targum Yerushalmi’s translation of this verse so that we have this translation easily accessible when reviewing this Parasha "Shenayim Mikra Ve’ehad Targum" with Onkelos.Rav Yehonatan Eibshutz (1690-1764), in Ya’arot Debash (vol. 2), offers a different explanation of the Gemara, one which yields practical Halachic implications regarding an entirely different matter. Hazal teach us that the original names of the locations mentioned in this verse were names of pagan gods. When Beneh Yisrael took possession of this territory, they changed the names of these areas, so the names of idols would no longer be used. This is indicated by the verse in Parashat Matot which says about these places, "Musabot Shem" – "whose names were changed" (Bamidbar 32:38). The names mentioned in the Targum Yerushalmi represent the original names, and so we might have assumed that one should not read this translation, as it makes reference to names of pagan gods. Therefore, the Gemara made a point of saying that although in general we must refrain from mentioning names of places which were named after pagan deities, the names in the Targum to this verse mark an exception. Apparently, these names also have other meanings, and so they may be read. Generally, however, it is forbidden to mention the names of places which have been named after pagan gods.Indeed, the Shulhan Aruch (Yoreh De’a 147) rules explicitly that if a city or other geographic location is named after a pagan deity, it is forbidden to mention the name of that location. The Torah commands in the Book of Shemot (23:13), "Ve’shem Elohim Aherim…Lo Yishama Al Picha" – the name of pagan gods may not be mentioned by our mouths. Thus, for example, it would be forbidden to mention to somebody, "Meet me tomorrow morning at such-and-such place" if that place is named after a pagan deity.A contemporary application of this prohibition relates to the city of Bombay, India, which, in 1995, was renamed "Mumbai." This is the name of a Hindu goddess, and therefore, it would seem, one would not be allowed to refer to the city by this name. (We mentioned the name here merely for the purpose of identifying it in presenting this Halacha.) Although it is permissible to mention the name of a god which is no longer worshipped (and thus the Gemara refers to money as "Mamon," which was an ancient pagan god of wealth), it appears that this goddess is still worshipped, and so the name may not be used.This Halacha does not pertain to cities such as St. Louis, which are named after Christian saints. These saints were not worshipped as deities, but were rather people who were regarded as especially righteous. As such, there is no prohibition against mentioning these names. (Although, it is told the Satmar Rebbe would refer to the town where he served as Rebbe "Sakmar," instead of "Satmar," because "Satmar" stands for "St. Mary." The conventional Halacha, however, permits mentioning the names of Christian saints.)Summary: It is forbidden to mention the name of a city that was named after a pagan deity which is still worshipped. A contemporary example is the city of Bombay, India, which in 1995 was renamed to "Mumbai," the name of a Hindu goddess which is still regarded by some as a deity, and it is therefore forbidden to say the name of this city. This prohibition does not apply to cities named after saints – such as St. Louis – because the saints are merely respected figures, and not worshipped as deities.

The text of Kaddish, unlike virtually all other prayer texts, is written mainly in Aramaic, as opposed to Lashon Ha’kodesh (Hebrew). Although some phrases in Kaddish – such as "Yitgadal," "Yitkadash," "Yitbarach" and "Yishtabah" – are in Lashon Ha’okdesh, the majority of the text is written in Aramaic.Tosafot (Talmud commentaries by Medieval French and German scholars) explain that the Kaddish was written in Aramaic so that the angels will not understand the recitation. Angels do not understand Aramaic, and so we recite Kaddish in this language so they do not become jealous of our recitation of these beautiful words of praises to G-d.The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai (Shana Rishona, Parashat Vayehi, 1), gives a different reason (listen to audio recording for precise citation). He explains that the Kelipot (harmful spiritual forces) seek to sabotage the special spiritual effects of the Kaddish recitation, recognizing just how powerful this recitation is. Reciting Kaddish achieves "Aliyat Ha’olamot" – an elevation to the higher spiritual realms – and the Kelipot try to join this elevation in order to inflict harm. We therefore specifically recite Kaddish in a language which the Kelipot understand – Aramaic – so that they will hear the beautiful words of praise that we proclaim to Hashem, and they will be overwhelmed and subdued.The Ben Ish Hai then proceeds to explain why the Kaddish also includes some words in "Lashon Ha’kodesh," and is not written entirely in Aramaic. He writes that when the Kelipot hear the beautiful praises in Aramaic, and then hear words in Lashon Ha’kodesh which they don’t understand, they become especially flustered – because they assume that the text which they do not understand must be many times greater than even the beautiful praises which they do understand. This combined effect of the Aramaic portions of Kaddish which the Kelipot understand, and the "fear of the unknown" triggered by the portions which they do not understand, ensure that the Kelipot will be powerless and unable to sabotage the great spiritual effects of the Kaddish recitation.

TORCH Book at Lunchtime event on Chaucer: A European Life by Professor Marion Turner. Book at Lunchtime is a series of bite-sized book discussions held fortnightly during term-time, with commentators from a range of disciplines. More than any other canonical English writer, Geoffrey Chaucer lived and worked at the centre of political life-yet his poems are anything but conventional. Edgy, complicated, and often dark, they reflect a conflicted world, and their astonishing diversity and innovative language earned Chaucer renown as the father of English literature. Marion Turner, however, reveals him as a great European writer and thinker. To understand his accomplishment, she reconstructs in unprecedented detail the cosmopolitan world of Chaucer’s adventurous life, focusing on the places and spaces that fired his imagination. Uncovering important new information about Chaucer’s travels, private life, and the early circulation of his writings, this innovative biography documents a series of vivid episodes, moving from the commercial wharves of London to the frescoed chapels of Florence and the kingdom of Navarre, where Christians, Muslims, and Jews lived side by side. The narrative recounts Chaucer’s experiences as a prisoner of war in France, as a father visiting his daughter’s nunnery, as a member of a chaotic Parliament, and as a diplomat in Milan, where he encountered the writings of Dante and Boccaccio. At the same time, the book offers a comprehensive exploration of Chaucer’s writings, taking the reader to the Troy of Troilus and Criseyde, the gardens of the dream visions, and the peripheries and thresholds of The Canterbury Tales. By exploring the places Chaucer visited, the buildings he inhabited, the books he read, and the art and objects he saw, this landmark biography tells the extraordinary story of how a wine merchant’s son became the poet of The Canterbury Tales. Bart van Es is Professor of English Literature at the University of Oxford, focusing primarily on Spenser and Shakespeare. Bart is interested in connections between history writing and poetry in early modern England. In recent years his research has focused primarily on Renaissance drama and the material realities of London’s theatre world. The Cut Out Girl, his work of creative non-fiction on World War II in the Netherlands, won the 2018 Costa Book of the Year award. Marion Turner is Associate Professor and Tutorial Fellow in English at Jesus College, University of Oxford. Marion’s research interests lie in late medieval secular literature and history, and she has published very widely on Chaucer, including two books and many articles. Chaucer: A European Life, was her first foray into biography, and she now teaches life-writing as well as medieval literature. Her next book is going to be a global history – or biography – of the Wife of Bath across time. Helen Swift is Associate Professor of Medieval French at the University of Oxford. Having focused for several years on fifteenth-century literary defences of women, she now explores more broadly questions of narrative voice and identity in fourteenth- and fifteenth-century French literature. Her second book, Representing the Dead: Epitaph Fictions in Late-Medieval France examines voices and bodies speaking from beyond the grave and was runner-up for the Society for French Studies R. Gapper Book Prize in 2017. John Watts is Professor of Later Medieval History at the University of Oxford and Chair of the History Faculty Board. John is interested in politics, political culture and political structures in later medieval England and Europe, between the 13th and the early 16th centuries. Most of his published work deals with later medieval English politics and political culture, but he has also written about politics in later medieval Europe. Elleke Boehmer is Professor of World Literature in English at the University of Oxford, Director of the Oxford Centre for Life-Writing and was the Director of TORCH from 2015 to 17. She is a founding figure in the field of colonial and postcolonial studies, and internationally known for her research in anglophone literatures of empire and anti-empire. She is also a novelist and short story writer, most recently of The Shouting in the Dark.

This episode is brought to you by our friends at Covenant Baptist Theological Seminary. CBTS exists to provide ministerial training in the context of a confessional, local church. They are, among other things, confessional, baptist, affordable, and accessible. They are now fully Accredited by the Association of Reformed Theological Seminaries. You can learn more about them at https://cbtseminary.org/   Evangelism with Dr. Tom Johnston (Episode 35) Dr. Johnston serves as Professor of Evangelism and as the director of the Midwestern Evangelistic Teams. Born in Paris, France, to missionary parents, Dr. Johnston's heart for missions and evangelism was forged in the context of post-Christian Europe. His fluency in French and familiarity with European cultures have served him well in leading evangelistic team in six countries and across four continents. He also brings to his students sixteen years of pastoral ministry experience in the United States and Canada. Dr. Johnston received the Doctor of Philosophy degree from the Southern Baptist Theological Seminary, the Master of Divinity from Trinity Evangelical Divinity School, and the Bachelor of Science from Wheaton College. Johnston is married to Raschelle. They have three children and four grandchildren. His research interests include Medieval French history, the Swiss Reformation, and related textual studies in theology and practice. For example, he has written on the evangelistic zeal of Calvin's Geneva and approaches to the Great Commission in the 12th and 13th Centuries in Southern France. His articles have appeared in Trinity Journal, the Journal for Baptist Theology and Ministry, Midwestern Journal of Theology, Perichoresis, Preaching Magazine, as well as Decision Magazine, the Lausanne Movement, and Preaching Online. While serving as president of the Southern Baptist Professors of Evangelism Fellowship for six years, and currently as its Secretary-Treasurer, Dr. Johnston edited Mobilizing a Great Commission Church for Outreach (Wipf and Stock), with chapters by 19 Southern Baptist professors of evangelism. Resource Recommendation: http://www.evangelizology.com/ Consumed! A Passion for the Great Commission. by Dr. Tom Johnston:https://www.amazon.com/Consumed-Passion-Great-Commission/dp/0983152675/   Keep up with our Podcast via: Twitter: https://twitter.com/podcastcovenant Instagram: https://www.instagram.com/covenantpodcast/ iTunes: https://podcasts.apple.com/us/podcast/covenant-podcast/id1464738712 Spotify: https://open.spotify.com/show/3xaNyHKd85BZl3Cxw5CUk8?si=T89hvJfVQUCcvmVxvrfEfw YouTube, Podbean, Google Podcasts, Stitcher.     

This episode is brought to you by our friends at Covenant Baptist Theological Seminary. CBTS exists to provide ministerial training in the context of a confessional, local church. They are, among other things, confessional, baptist, affordable, and accessible. They are now fully Accredited by the Association of Reformed Theological Seminaries. You can learn more about them at https://cbtseminary.org/   Evangelism with Dr. Tom Johnston (Episode 35) Dr. Johnston serves as Professor of Evangelism and as the director of the Midwestern Evangelistic Teams. Born in Paris, France, to missionary parents, Dr. Johnston’s heart for missions and evangelism was forged in the context of post-Christian Europe. His fluency in French and familiarity with European cultures have served him well in leading evangelistic team in six countries and across four continents. He also brings to his students sixteen years of pastoral ministry experience in the United States and Canada. Dr. Johnston received the Doctor of Philosophy degree from the Southern Baptist Theological Seminary, the Master of Divinity from Trinity Evangelical Divinity School, and the Bachelor of Science from Wheaton College.Johnston is married to Raschelle. They have three children and four grandchildren. His research interests include Medieval French history, the Swiss Reformation, and related textual studies in theology and practice. For example, he has written on the evangelistic zeal of Calvin’s Geneva and approaches to the Great Commission in the 12th and 13th Centuries in Southern France. His articles have appeared in Trinity Journal, the Journal for Baptist Theology and Ministry, Midwestern Journal of Theology, Perichoresis, Preaching Magazine, as well as Decision Magazine, the Lausanne Movement, and Preaching Online. While serving as president of the Southern Baptist Professors of Evangelism Fellowship for six years, and currently as its Secretary-Treasurer, Dr. Johnston edited Mobilizing a Great Commission Church for Outreach (Wipf and Stock), with chapters by 19 Southern Baptist professors of evangelism. Resource Recommendation: http://www.evangelizology.com/ Consumed! A Passion for the Great Commission. by Dr. Tom Johnston:https://www.amazon.com/Consumed-Passion-Great-Commission/dp/0983152675/   Keep up with our Podcast via: Twitter: https://twitter.com/podcastcovenant Instagram: https://www.instagram.com/covenantpodcast/ iTunes: https://podcasts.apple.com/us/podcast/covenant-podcast/id1464738712 Spotify: https://open.spotify.com/show/3xaNyHKd85BZl3Cxw5CUk8?si=T89hvJfVQUCcvmVxvrfEfw YouTube, Podbean, Google Podcasts, Stitcher.     

On the Shelf February 2018 The Lesbian Historic Motif Podcast - Episode 19a Your monthly update on what the Lesbian Historic Motif Project has been doing. In this episode we talk about The fiction submission window is over Send us your upcoming release notices about lesbian historical fiction Jae’s Lesbian Book Bingo 2018 challenge and what I’m doing for it My bingo stories A new queer history podcast: History is Gay Email: historyisgaypodcast@gmail.com Twitter: @HistoryisGayPod Tumblr: historyisgaypodcast.tumblr.com Website: https://www.historyisgaypodcast.com The February author guest is Ellen Klages Recent and upcoming releases in lesbian historical fiction All Out: The No-Longer-Secret Stories of Queer Teens Through the Ages ed by Saundra Mitchell The Comfortable Courtesan: Being Memoirs by Clorinda Cathcart (that has been a Lady of the Town these several years) Vol 1 by L. A. Hall  (See also the author’s website https://www.clorinda.org) Lace and Blade 4 edited by Deborah J. Ross Tremontaine, Season 3 Jewel of Fire by GL Roberts (Bella Books), Feb 2018 Ask Sappho: Do you know of any historical accounts of lesbians in non-European cultures, especially in Asia, or the Indian sub-continent? Rupp, Leila J. 2009.Sapphistries: A Global History of Love Between Women. New York University Press, New York. ISBN 978-0-8147-7726-8 Habib, Samar. 2009.Arabo-Islamic Texts on Female Homosexuality: 850-1780 A.D. Teneo Press, Youngstown. ISBN 978-1-934844-11-3 Amer, Sahar. 2008.Crossing Borders: Love Between Women in Medieval French and Arabic Literatures.University of Pennsylvania Press, Philadelphia. ISBN 978-0-8122-4087-0 Vanita, Ruth. 2008. Same - Sex Love in India - A Literary history. Penguin Books, New York. ISBN 978-0143102069 Vanita, Ruth and Saleem Kidwai, editors. 2001. Same-Sex Love in India: Readings in Indian Literature. Palgrave, New York. ISBN 978-0312293246  More info and links The Lesbian Historic Motif Project lives at: http://alpennia.com/lhmp You can follow the blog on my website (http://alpennia.com/blog) or subscribe to the RSS feed (http://alpennia.com/blog/feed/) If you have questions or comments about the LHMP or these podcasts, send them to: contact@alpennia.com A transcript of this podcast is available here. If you enjoy this podcast and others at The Lesbian Talk Show, please consider supporting the show through Patreon: https://www.patreon.com/TheLesbianTalkShow

Melvyn Bragg and guests discuss the life and works of Christine de Pizan, who wrote at the French Court in the late Middle Ages and was celebrated by Simone de Beauvoir as the first woman to 'take up her pen in defence of her sex.' She wrote across a broad range, and was particularly noted for challenging the depiction of women by famous writers such as Jean de Meun, author of the Romance of the Rose. She has been characterised as an early feminist who argued that women could play a much more important role in society than the one they were allotted, reflected in arguably her most important work, The Book of the City of Ladies, a response to the seemingly endless denigration of women in popular texts of the time. The image above, of Christine de Pizan lecturing, is (c)The British Library Board. Harley 4431, f.259v. With Helen Swift Associate Professor of Medieval French at the University of Oxford and Fellow of St Hilda's College Miranda Griffin Lecturer in French and Fellow of St Catharine's College, Cambridge and Marilynn Desmond Distinguished Professor of English and Comparative Literature at Binghamton University Producer: Simon Tillotson.

Melvyn Bragg and guests discuss the life and works of Christine de Pizan, who wrote at the French Court in the late Middle Ages and was celebrated by Simone de Beauvoir as the first woman to 'take up her pen in defence of her sex.' She wrote across a broad range, and was particularly noted for challenging the depiction of women by famous writers such as Jean de Meun, author of the Romance of the Rose. She has been characterised as an early feminist who argued that women could play a much more important role in society than the one they were allotted, reflected in arguably her most important work, The Book of the City of Ladies, a response to the seemingly endless denigration of women in popular texts of the time. The image above, of Christine de Pizan lecturing, is (c)The British Library Board. Harley 4431, f.259v. With Helen Swift Associate Professor of Medieval French at the University of Oxford and Fellow of St Hilda's College Miranda Griffin Lecturer in French and Fellow of St Catharine's College, Cambridge and Marilynn Desmond Distinguished Professor of English and Comparative Literature at Binghamton University Producer: Simon Tillotson.

On Thursday April 13th, 2017 the Hermetic Hour with host Poke Runyon  will review and discuss the modern English (2004) translation of Otto  Rahn's 1937 Lucifer's Court. This was Rahn's travel journal from  Southern France to Iceland when he researched his personal quest to  solve the mystery of the Holy Grail as described in the Medieval romance  Parzival by Wolfram von Eschenbach. Rahn believed that the Medieval  Cathars -- the Gnostic Heretics who were wiped out by the Roman Catholic  Albigensian Crusade in the 1300s -- were the keepers of the Grail and  that they were devotees of Lucifer. He was very favorable to Nazi Aryan  race theories and was invited to join Himmler's SS. Rahn's veneration of  Lucifer as the God of the Medieval French and German heretics may be the  main source of what has been called Nazi Satanism. Lucifer was actually  another name for Semyaza, the leader of the Fallen Angels in the Book of  Enoch. We will try to sort out the errors in Otto Rahn's work and give  him credit where credit is due. In spite of his political incorrectness  he was an intrepid anthropologist and folklorist and his book is a  fascinating read for those interested in the occult history of Europe.  So tune in and we will explore the castles and caverns of the lost land  of the Troubadours in search of the Holy Grail.

Helen Swift and Jessica Goodman discuss the one day conference 'Whither Death?' Helen Swift (Associate Professor of Medieval French) and Jessica Goodman (Associate Professor of French) discuss the one day conference 'Whither Death?', discussing memory and life-writing.

Gladden Lecture, Spring 2014

Interview with St Hilda's College Fellow and teacher of Medieval French Literature Dr Helen Swift about her book; Gender, Writing, and Performance: Men Defending Women in Late Medieval France as well as other developments in Medieval Literary Studies.