Podcasts about mosa

Listen to a sermon by Bishop Mosa Sono, preached at our Annual Achievers Awards Ceremony, hosted at GBC Pimville on the 25th of January, 2026, titled: Having A Blueprint For Your Life. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @GBC_intl, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached on the 18th of January, 2026, titled: Let The River Flow. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @GBC_intl, Website: www.gracebiblechurch.org.za

The conversation centers around the Transition to Organic Partnership Program (TOPP), a USDA initiative aimed at supporting farmers in transitioning to organic practices. Ben Bowell and Jessy Beckett Parr discuss the program's origins, goals, and the collaborative efforts of various organizations involved. They highlight the importance of technical assistance, mentorship, and community building in fostering a successful organic farming network. The discussion also touches on the program's impacts, future sustainability, and the significance of respect and collaboration in achieving a better world for agriculture.Takeaways:TOPP is a USDA initiative with a $100 million budget.The program aims to support farmers transitioning to organic practices.Collaboration among organizations is key to the program's success.Technical assistance includes one-on-one support and mentorship.The program has reached thousands through various educational events.Farmers are compensated for mentoring new organic farmers.The program is designed to be community-based and regionally tailored.Future funding and sustainability are ongoing concerns for the program.The program aims to increase domestic organic production to meet consumer demand.The national partners are Organic Farmers Association, Trade Association, and Arizona State University Swette Center for Sustainable Food Systems.The Regional Leads are Oregon Tilth, CCOD, OCIA, MOSA, Florida Organic Growers, and PCO.Modern Species developed their 2025 Impact Report which helped them secure the remainder of their grant after the government funding freeze.Sound bites:“If there's already the organic demand, we just need to meet the supply domestically.”“People in the United States who are inside of larger agricultural corporations, food-based corporations, see the disconnect and the need to invest resources in domestic supply and production.”“We all cooperatively wrote the organic standards together, along with other movement aligned groups in the 90s.”“One of the emergent themes for us of this work has been how important the network itself is and how keeping people in collaboration across organizations and state boundaries supports all of our success.”“I love hearing the stories of the farmer to farmer sharing. It's really powerful.”“I really feel like a better world looks like a world that's full of respect, for the people, for the planet and its delicate balance of biology and ecology.”"It's about continuous improvement."Links:Transition to Organic Partnership Program - https://www.organictransition.org/Impact Report for Transition to Organic Partnership Program - https://www.organictransition.org/impact-report/Ben Bowell on LinkedIn - https://www.linkedin.com/in/ben-bowell-85901a1b3/Jessy Becket Parr on LinkedIn - https://www.linkedin.com/in/jessy-beckett-parr-a5a681185/…Brands for a Better World Episode Archive - http://brandsforabetterworld.com/Brands for a Better World on LinkedIn - https://www.linkedin.com/company/brand-for-a-better-world/Modern Species - https://modernspecies.com/Modern Species on LinkedIn - https://www.linkedin.com/company/modern-species/Gage Mitchell on LinkedIn - https://www.linkedin.com/in/gagemitchell/…Print Magazine Design Podcasts - https://www.printmag.com/categories/printcast/…Heritage Radio Network - https://heritageradionetwork.org/Heritage Radio Network on LinkedIn - https://www.linkedin.com/company/heritage-radio-network/posts/Heritage Radio Network on Facebook - https://www.facebook.com/HeritageRadioNetworkHeritage Radio Network on X - https://x.com/Heritage_RadioHeritage Radio Network on Instagram - https://www.instagram.com/heritage_radio/Heritage Radio Network on Youtube - https://www.youtube.com/@heritage_radioChapters:03:00 Introduction to the Transition to Organic Partnership Program04:33 Understanding the Transition to Organic Partnership Program07:57 The Role of Partnerships in Organic Transition09:07 Regional Partners and Their Selection Process11:31 Goals and Objectives of the Transition to Organic Partnership Program15:20 Highlights and Accomplishments of the Program20:14 The Importance of Collaboration and Community23:37 Managing a Successful Collaborative Program26:54 Getting Involved in the Program29:13 Who is the Program For?31:06 Free Resources and Support for Farmers32:16 Future Plans for the Program35:00 Funding Opportunities and Strategies37:36 Advice for Collective Action and CollaborationSee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Listen to a sermon by Bishop Mosa Sono, preached at the 4th day of our 2026 January Prayer Week on the 15th of January, 2026. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X: @GBC_intl, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at the 3rd day of our 2026 January Prayer Week on the 14th of January, 2026. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X: @GBC_intl, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at the 2nd day of our 2026 January Prayer Week on the 13th of January, 2026. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X: @GBC_intl, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at the 1st day of our 2026 January Prayer Week on the 12th of January, 2026. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X: @GBC_intl, Website: www.gracebiblechurch.org.za

Listen to part 2 of a sermon by Bishop Mosa Sono, preached on the 11th of January, 2026, titled: Breaking Out Of Limitations - No Containment. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @GBC_intl, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at the first Sunday Service of 2026 on the 04th of January, 2026, titled: Breaking Out Of Limitations - No Containment. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @GBC_intl, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our CrossOver Service on the 31st of December, 2025, titled: Ordering Your Day and Avoiding A Chaotic Life. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our last Sunday Service of 2025 on the 28th of December, 2025, titled: Five Core Qualities Of Resilience. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our Christmas Eve Service on the 24th of December, 2025, titled: Jesus - The Light Of The World. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

En la edición de Los Tenores de este jueves 18 de diciembre, nuestros panelistas conocieron los cruces de los equipos chilenos en las fases previas de Copa Sudamericana y Copa Libertadores. Cristian Arcos, Leo Burgueño, Pamela Juanita Cordero, Víctor Cruces y Carlos Costas escucharon la opinión de un ex dirigido por Renato Paiva sobre su trabajo, entrenador que corre con ventaja para reemplazar a Gustavo Álvarez en la Universidad de Chile y supieron del jugador que los azules quieren arrebatarle a su rival en Sudamericana. Además, escucharon las palabras de Aníbal Mosa por el presente de Colo Colo, las novedades en el mercado de la Universidad Católica y conversaron con Matías Ahumada, director de O’Higgins. Revive la edición de Los Tenores de este jueves 18 de diciembre y no te pierdas ningún detalle del “clásico de las dos”.See omnystudio.com/listener for privacy information.

Listen to part 2 of a sermon by Bishop Mosa Sono, preached on the 14th of December, 2025, titled: Resilience. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached on the 07th of December, 2025, titled: Resilience. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

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Listen to a sermon by Bishop Mosa Sono, preached at the 2nd day of our Year End Prayer Week on the 25th of November, 2025, titled: Time For a Divine Shift. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X: @BishopMosaSono, Website: www.gracebiblechurch.org.za

En la edición de Los Tenores de este lunes 24 de noviembre, nuestros panelistas comentaron la goleada de Colo Colo ante Unión La Calera, las declaraciones de Arturo Vidal postpartido y la palabra de Aníbal Mosa por la continuidad de Fernando Ortiz. Gonzalo Jara, Danilo Díaz, Rodrigo Hernández, Víctor Cruces y Carlos Costas comentaron el trabajado triunfo de la Universidad de Chile ante O’Higgins y conocieron a la empresa que vincula a Sartor AGF con exdueño de Huachipato. Además, conversaron con Facundo Pons, goleador de Deportes Limache en el triunfo ante la Unión Española en la “final” por la permanencia y supieron la posible venta del club hispano por parte de su dueño, Jorge Segovia. Revive la edición de Los Tenores de este lunes 24 de noviembre y no te pierdas ningún detalle del “clásico de las dos”, donde también se votó una versión del Futbolómetro de ADN, donde Álvaro Ramos fue elegido como la figura de la fecha 28.See omnystudio.com/listener for privacy information.

Listen to a sermon by Bishop Mosa Sono, preached at the 1st day of our Year End Prayer Week on the 24th of November, 2025, titled: Time For a Divine Shift. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Vu sur Laurent Charliot : Mosaïques littéraires Daniel Raphalen reçoit Laurent Charliot pour son nouveau roman « L'horloger de Hatton Garden » publié chez Iéna éditions Musiques : I want to hold your hand  Beatles 1964 Help Beatles 1965 I want you  (She's so heavy) Beatles 1969 Dear Prudence Beatles 1968 Stand by me Oasis 1997 Cet article provient de Radio AlterNantes FM

Vu sur Paola Grieco et Clerpée : Mosaïques littéraires Daniel Raphalen reçoit Paola Grieco,  éditrice, rédactrice-conceptrice et documentaliste freelance  et Clerpée illustratrice  Pause musicale : Natalia M King Kora's house silence (Album Afro Blues) https://site.claire-p.com/ Le site de Paola Grieco : ci-dessous     Cet article provient de Radio AlterNantes FM

Die Top-Meldungen am 13. November 2025: Edeka-Chef Mosa holt sich im Einkauf Verstärkung, Heidemark steht vor Verkauf, EU-Kommission leitet Untersuchung gegen Red Bull ein

En diciembre de 1944, Joachim Peiper, carismático y temido comandante de las Waffen-SS, lideró su Kampfgruppe en la ofensiva de las Ardenas, la última gran apuesta de Hitler en el frente occidental. Su misión: abrirse paso hacia el río Mosa con velocidad y brutalidad. Lo que comenzó como un avance relámpago se convirtió en un infierno de resistencia aliada, embotellamientos y escasez de combustible. En el camino, la masacre de prisioneros en Malmedy marcó su nombre. Este episodio recorre la planificación, el ascenso y el cerco final del Kampfgruppe Peiper. Nos lo cuenta Sergio Martinez del canal Historias Bélicas, con Dani CarAn. 📚 Libro referenciado "Kampfgruppe Peiper en las Ardenas 1944" Ed. Salamina 2025 🔗 https://edicionessalamina.com/p/kampfgruppe-peiper-en-las-ardenas-sergio-martinez Casus Belli Podcast pertenece a 🏭 Factoría Casus Belli. Casus Belli Podcast forma parte de 📀 Ivoox Originals. 📚 Zeppelin Books (Digital) y 📚 DCA Editor (Físico) http://zeppelinbooks.com son sellos editoriales de la 🏭 Factoría Casus Belli. Estamos en: 🆕 WhatsApp https://bit.ly/CasusBelliWhatsApp 👉 X/Twitter https://twitter.com/CasusBelliPod 👉 Facebook https://www.facebook.com/CasusBelliPodcast 👉 Instagram estamos https://www.instagram.com/casusbellipodcast 👉 Telegram Canal https://t.me/casusbellipodcast 👉 Telegram Grupo de Chat https://t.me/casusbellipod 📺 YouTube https://bit.ly/casusbelliyoutube 👉 TikTok https://www.tiktok.com/@casusbelli10 👉 https://podcastcasusbelli.com 👨💻Nuestro chat del canal es https://t.me/casusbellipod ⚛️ El logotipo de Casus Belli Podcasdt y el resto de la Factoría Casus Belli están diseñados por Publicidad Fabián publicidadfabian@yahoo.es 🎵 La música incluida en el programa es Ready for the war de Marc Corominas Pujadó bajo licencia CC. https://creativecommons.org/licenses/by-nd/3.0/ El resto de música es bajo licencia privada de Epidemic Music, Jamendo Music o SGAE SGAE RRDD/4/1074/1012 de Ivoox. 🎭Las opiniones expresadas en este programa de pódcast, son de exclusiva responsabilidad de quienes las trasmiten. Que cada palo aguante su vela. 📧¿Quieres contarnos algo? También puedes escribirnos a casus.belli.pod@gmail.com ¿Quieres anunciarte en este podcast, patrocinar un episodio o una serie? Hazlo a través de 👉 https://www.advoices.com/casus-belli-podcast-historia Si te ha gustado, y crees que nos lo merecemos, nos sirve mucho que nos des un like, ya que nos da mucha visibilidad. Muchas gracias por escucharnos, y hasta la próxima. ¿Quieres anunciarte en este podcast? Hazlo con advoices.com/podcast/ivoox/391278 Escucha el episodio completo en la app de iVoox, o descubre todo el catálogo de iVoox Originals

Listen to a sermon by Bishop Mosa Sono, preached on the 02nd of November, 2025, titled: Be Thou Made Whole. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our Annual Home Coming Word Explosion Conference, on the 12th of October, 2025. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our Annual Home Coming Word Explosion Conference, on the 10th of October, 2025, titled: Measures Of Faith. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our Annual Home Coming Word Explosion Conference, on the 09th of October, 2025, titled: How Faith Works. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our Annual Home Coming Word Explosion Conference, on the 08th of October, 2025, titled: How Faith Works. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our Annual Home Coming Word Explosion Conference, on the 07th of October, 2025, titled: Is There Anything Too Hard For The Lord. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached on the 05th of October, 2025, titled: Is There Anything Too Hard For The Lord. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached on the 28th of September, 2025, titled: Working As A Purpose Driven Church. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to part 2 of a sermon by Bishop Mosa Sono, preached on the 14th of September, 2025, titled: Fulfilling Your God Given Assignment One Day At A Time. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached on the 07th of September, 2025, titled: Fulfilling Your God Given Assignment One Day At A Time. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

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

Listen to Part 4 of our theme for the month by Bishop Mosa Sono, seermon was preached on the 24th of August, 2025, titled: Redeemed From The Curse. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

In this week's podcast I investigate VITA, MOSA, and mission critical distributed processing systems! My guest is Daniel Toohey from Mercury Systems. Daniel and I discuss the new VITA 100 standard, how MOSA aligns with VITA and the critical role that system management plays in distributed systems. I also check out new research that questions long-held assumptions about where life can exist in the solar system.

Listen to a sermon by Bishop Mosa Sono, preached on the 10th of August, 2025, titled: Redeemed From The Curse. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached on the 03rd of August, 2025, titled: Redeemed From The Curse. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Although it is customary to refrain from meat and wine during the Nine Days, this restriction applies only on weekdays. On Shabbat, one may eat as much meat and wine as he wishes, without any restrictions. One may partake of meat during Se'uda Shelishit even the meal extends after sundown. And when Tisha B'Ab falls on Shabbat, and the fast is thus postponed until Sunday, there are no restrictions regarding the foods allowed during the final meal before the fast on Shabbat afternoon. One may have as lavish a meal as he wants, including meat and wine. Whereas generally several restrictions apply to the final meal eaten before Tisha B'Ab, these restrictions do not apply when Tisha B'Ab begins on Mosa'eh Shabbat. The question arises as to whether one may taste on Ereb Shabbat during the Nine Days a meat dish that is being prepared for Shabbat. Generally, it is proper to taste the Shabbat foods before Shabbat to ensure that they are flavorful. Rav Haim Vital (1542-1620) writes that this is a very important Misva, for just as cooks preparing food for a king must taste the food before it is served, this must be done for the honor of Shabbat, as well. It has been explained that this is the deep meaning of the passage in the Musaf prayer recited on Shabbat, "To'ameha Haim Zachu" – "Those who taste it have earned life." Is this permissible on Ereb Shabbat during the Nine Days, when partaking of meat is forbidden? Hacham Ovadia ruled that this is allowed, for two reasons. Firstly, he notes the Shulhan Aruch's ruling in a different context that if one tastes a small morsel of food to check its flavor, he does not recite a Beracha. This shows that tasting food does not qualify as an act of Halachic eating, and thus tasting a meat dish is allowed during the Nine Days. Secondly, Hacham Ovadia writes, the great value and importance of tasting the Shabbat foods overrides the custom to refrain from meat during the Nine Days. Some poskim ruled that one who tastes the meat dish on Ereb Shabbat must then remove it from his mouth without swallowing, but Hacham Ovadia maintained that the food may be swallowed, because of the two reasons mentioned above. Rav Yisrael Bitan writes that in conversation with Hacham Ovadia, the Hacham made it clear that this leniency applies only after Hasot (Halachic midday) on Friday, and that one may taste only an amount less than a Rebi'it of the meat dish. If meat was prepared for Shabbat during the Nine Days, and some of the meat is left over after Shabbat, Hacham Ovadia permits eating the leftovers, particularly if one eats the leftovers for Se'uda Rebi'it (the meal eaten after Shabbat, also known as "Melaveh Malka"), and especially if one normally eats meat during the Se'uda Rebi'it. Although meat is forbidden on weekdays during the Nine Days, nevertheless, meat left over from Shabbat is allowed. One may not intentionally cook more than he deems necessary for Shabbat so that he will have leftover meat for after Shabbat, but if he cooked food for Shabbat and some meat is left over, it may be eaten after Shabbat. There are several reasons given for this leniency. The Hida (Rav Haim Yosef David Azulai, 1724-1806) bases this Halacha on the Gemara's discussion regarding meat that Beneh Yisrael brought with them into Eretz Yisrael from the desert. During the forty years Beneh Yisrael spent in the desert, Shehita (slaughtering) was not required; they were allowed to kill an animal through any means and then partake of its meat. Once they crossed into Eretz Yisrael, this became forbidden, as Shehita was then required for meat to be permitted. The Gemara writes that if some leftover meat which was produced without Shehita was brought into Eretz Yisrael, then "Ho'il Ve'ishteri Ishteri" – since it was permissible, it remained permissible, even though meat produced this way was no longer allowed. Similarly, the Hida writes, since meat prepared for Shabbat was allowed on Shabbat, it remains permissible even after Shabbat. Although there is some discussion as to whether we may indeed permit food on the basis of the concept of "Ho'il Ve'ishteri Ishteri," when it comes to meat during the Nine Days, which is forbidden only by force of custom, there is room for leniency. Others explain that since this food was prepared for the purpose of a Misva, it is considered special and there is a Misva to eat it. Yet another explanation is the concern of "Bal Tash'hit" (wasting), as the food would otherwise have to be discarded. In one of Hacham Ovadia's earlier works (Kol Sinai), he wrote that we should not object to those who rely on this leniency and eat during the Nine Days meat that was left over from Shabbat – implying that this is not the optimal practice. However, Rav Yisrael Bitan notes that in his later works Hacham Ovadia writes that this is indeed permissible, and thus one may eat leftover meat after Shabbat without any reservations. Summary: Although we refrain from meat and wine during the Nine Days, there are no restrictions on what one may eat on Shabbat during the Nine Days; one may enjoy as much meat and wine as he wishes on Shabbat during the Nine Days. Before Shabbat, it is permissible – and in fact proper – to taste the Shabbat foods to ensure they are flavorful, even the meat dishes, but this should be done after midday on Friday, and only very small amounts may be tasted. If there is leftover meat from Shabbat, it may be eaten after Shabbat, preferably as part of the Se'uda Rebi'it meal after Shabbat. However, one may not intentionally prepare more meat than is needed for Shabbat so that he will have leftovers.

The Mishna in Masechet Ta'anit (26b) states that one may not eat meat or drink wine during the final meal before Tisha B'Ab. This is the only restriction on the consumption of meat mentioned by the Mishna or Gemara. On the level of strict Halacha, one is permitted to eat meat during the days preceding Tisha B'Ab, and even on the day before Tisha B'Ab, except during the last meal before the fast. However, customs were accepted among many Jewish communities to abstain from meat already earlier. The Shulhan Aruch (Orah Haim 551:9) brings three customs. Some refrain from eating meat already from after Shabbat Hazon (the Shabbat immediately preceding Tisha B'Ab); others observe this restriction throughout the Nine Days; and others follow the practice not to eat meat throughout the entire three-week from Shiba Asar Be'Tammuz through Tisha B'Ab. The Shulhan Aruch writes that everyone should follow his community's custom. Of course, this prohibition applies only on weekdays. According to all customs, one may eat meat on Shabbat, even the Shabbat before Tisha B'Ab. These customs developed for two reasons: 1) as part of our obligation to reduce our joy during this period when we are to reflect upon the destruction of the Bet Ha'mikdash; 2) the destruction of the Bet Ha'mikdash resulted in the discontinuation of the offering of sacrifices, such that G-d no longer has meat, as it were, so we, too, should not enjoy meat. The Gemara (Baba Batra 60b) states that there were those who, after the destruction of the Bet Ha'mikdash, decided to abstain from meat and wine, since there were no longer animal sacrifices or wine libations offered to G-d. However, they were told that by this logic, they should also refrain from grain products, because flour offerings (Menahot) could no longer be offered, and even from water, because the water libations (Nisuch Ha'mayim) were no longer offered. Quite obviously, we cannot live this way, and so we are not required to abstain from those products which were offered in the Bet Ha'mikdash. Nevertheless, as part of our effort to focus our attention on the tragedy of the Hurban (destruction) in the period leading to Tisha B'Ab, the custom developed to refrain from meat. Notably, not all communities accepted these restrictions. The Maggid Mishneh (Rav Vidal of Tolosa, Spain, late 14 th century) writes that in his area, the custom was to permit meat except on Ereb Tisha B'Ab. The Meiri (Provence, 1249-1315) writes that there was a practice among the exceptionally pious to refrain from meat on Ereb Tisha B'Ab, but even they did not refrain from meat before that day. Regardless, the Shulhan Aruch emphasizes that people whose communities observe the custom to refrain from meat during this period must adhere to the custom. Those who violate this practice are included in King Shlomo's stern warning in Kohelet (10:8), "U'foretz Geder Yishechehu Nahash" – "He who breaches a fence, a snake shall bite him." Even if a restriction that applies on the level of custom, and not as strict Halacha, is binding and must be obeyed. Nevertheless, since refraining from meat is required only by force of custom, there is greater room for leniency than there is when dealing with strict Halachic prohibitions. Thus, it has become accepted to permit meat when a Siyum celebration is held, and one should not ridicule those who rely on this leniency. In fact, it is told that Rav Moshe Feinstein (1895-1986) would conduct a Siyum every night during the Nine Days in the place where he would spend his summers, so that the people could eat meat. Since the prohibition to begin with is observed by force of custom, and not on the level of strict Halacha, the leniency of a Siyum is perfectly legitimate. In practice, when should we begin abstaining from meat? The accepted custom in our Syrian community is to begin refraining from eating meat from the second day of Ab. Although different opinions exist regarding the consumption of meat on Rosh Hodesh Ab, our custom follows the view of the Hida (Rav Haim Yosef David Azulai, 1724-1806) permitting the consumption of meat on this day. This was also the custom in Baghdad, as mentioned by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), and this is the generally accepted custom among Sepharadim. One who does not know his family's custom can follow this practice and begin refraining from meat on the second day of Ab. The Kaf Ha'haim (Rav Yaakov Haim Sofer, Baghdad-Jerusalem, 1870-1939) cites an earlier source (Seder Ha'yom) as ruling that Torah scholars should follow the stringent practice of abstaining from meat already from Shiba Asar Be'Tammuz. However, recent Poskim – including Hacham Ovadia Yosef – ruled that since nowadays people are frailer than in the past, and Torah scholars need strength to continue their studies and their teaching, they should not observe this stringency. They should instead follow the more common custom to refrain from meat only after Rosh Hodesh Ab. One who wishes to eat a meat meal late in the day on Rosh Hodesh Ab should ensure not to recite Arbit early, before sundown. Once he recites Arbit, he in effect ends Rosh Hodesh, and begins the second day of Ab when eating meat is forbidden. One who wishes to recite Arbit early on Rosh Hodesh Ab must ensure to finish eating meat beforehand. The custom among the Yemenite Jewish community was to follow the Mishna's ruling, and permit eating meat except during the final meal before Tisha B'Ab. However, Hacham Ovadia Yosef ruled that once the Yemenites emigrated to Eretz Yisrael, they should follow the rulings of the Shulhan Aruch, and abstain from meat during the Nine Days. This prohibition applies even to meat that is not fresh, such as it if was canned or frozen. The Nehar Misrayim (Rav Aharon Ben Shimon, 1847-1928) records the custom among the Jewish community in Egypt to permit eating chicken during the Nine Days. As mentioned earlier, one of the reasons for the practice to refrain from meat is that we commemorate the loss of sacrificial meat in the Bet Ha'mikdash. Accordingly, Egyptian Jews permitted eating chicken, as chickens were not brought as sacrifices. This is the custom among Jews of Egyptian background even today. The Shulhan Aruch (551:10), however, explicitly includes chicken in his formulation of the custom to refrain from meat during the Nine Days. The Mishna Berura writes that one who is unable to eat dairy products (such as if he suffers from a milk allergy), and thus has limited options for food during the Nine Days, may eat chicken. If one needs to eat meat for health reasons, he should preferably eat chicken instead of beef, as there is greater room for leniency when it comes to chicken. Hacham Ovadia Yosef writes that if one removed the meat from a dish that consisted also of other food – such as if the meatballs were removed from the spaghetti – then, strictly speaking, the remaining food is permissible. Nevertheless, it is customary to be stringent in this regard and refrain from eating food which had been cooked together with meat. If parve food was prepared in a meat pot, the food may be eaten during the Nine Days, since it does not have meat in it. Even if the pot had been used with meat less than 24 hours before it was used to cook the parve food, the parve food may be eaten. This food contains the taste of meat, but not actual meat, and it is thus entirely permissible during the Nine Days. (In fact, according to the ruling of the Shulhan Aruch, this parve food may be eaten together with milk or yoghurt. The meat taste in this food has the status of "Noten Ta'am Bar Noten Ta'am" – a "second degree" taste, as the pot absorbed the taste of the meat, and the parve food then absorbed the taste from the pot. At this point, the taste does not forbid the food from being eaten with milk.) Hacham Ovadia Yosef allowed eating soup from bouillon cubes or bouillon powder during the Nine Days. It is permissible to eat fish during the Nine Days, though some have the custom not to eat fish during the final meal before Tisha B'Ab. One is allowed to eat synthetic meat during the Nine Days. Although one might have thought that this should be avoided due to the concern of Mar'it Ha'ayin – meaning, a person eating synthetic meat might be suspected of eating actual meat – we do not have the authority nowadays to enact new prohibitions out of this concern. If a person forgot that it was the Nine Days, or forgot about the restriction against eating meat, and he recited a Beracha over meat but then remembered that it is forbidden, he should take a bite of the meat, because otherwise his Beracha will have been recited in vain, in violation of the severe prohibition of Beracha Le'batala (reciting a blessing in vain). This is a far more grievous transgression than partaking of meat during the Nine Days – which, as we explained, is forbidden only by force of custom – and it is therefore preferable to take a bite of the meat so that the blessing will not have been recited in vain. (This resembles the case of a person who prepared to eat a dairy food within six hours of eating meat, and remembered after reciting the Beracha that he may not eat the dairy food. In that case, too, he should take a bite of the dairy food so the Beracha will not have been recited in vain. This applies also to someone who recited a Beracha to eat before praying in the morning, and then remembered that he may not eat because he had yet to pray. Even on fast days – except Yom Kippur, when eating is forbidden on the level of Torah law – if someone recited a Beracha over food and then remembered that eating is forbidden, he should take a small bite of the food.) If a person owns a meat restaurant, he is permitted to operate the restaurant during Nine Days, even in a Jewish community, where most or all of his customers are Jews. Given the leniencies that apply, such as permitting meat at a Siyum, and when necessary for health reasons, it is not for certain that the people coming to eat will be violating the custom to refrain from meat. As such, operating the restaurant does not violate the prohibition against causing people to sin. However, it is proper for the restaurant owner to place a visible sign at the entrance to the restaurant informing people of the widely-accepted custom to refrain from eating meat during the Nine Days. Just as many observe the custom to refrain from meat during the Nine Days, it is also customary to refrain from wine during this period. Although the practice in Jerusalem was to be lenient in this regard, and drink wine during the Nine Days, the practice among other Sephardic communities is to refrain from wine. This was also the custom in Arab Soba (Aleppo), as documented in the work Derech Eretz, and this is the practice in our community. There are two reasons for this custom. First, wine brings a feeling of joy, and during the month of Ab, until Tisha B'Ab, we are to reduce our joy and reflect on the destruction of the Bet Ha'mikdash. Secondly, we refrain from wine because we can no longer pour wine libations on the altar. Of course, wine – like meat – is permissible on Shabbat during the Nine Days. The restriction applies only on weekdays. It is permissible to drink other alcoholic beverages during the Nine Days, such as beer and whiskey. Cognac, however, is a type of wine, and is therefore forbidden. One should not drink grape juice during the Nine Days, but grape soda is allowed. Cakes that are baked with grape juice instead of water are allowed during the Nine Days unless the taste of grape juice is discernible, in which case one should refrain from these cakes. Vinegar made from wine is permitted for consumption during the Nine Days, because it has an acidic taste and does not bring enjoyment. Similarly, juice extracted from unripe, prematurely-harvested grapes is permissible. The Shulhan Aruch allows drinking wine at Habdala on Mosa'eh Shabbat during the Nine Days. The Rama (Rav Moshe Isserles, Cracow, 1530-1572), however, writes that according to Ashkenazic custom, the Habdala wine is given to a child to drink. The Shulhan Aruch also writes that one may drink during the Nine Days the cup of wine over which Birkat Ha'mazon is recited. When three or more men ate together, and they recite Birkat Ha'mazon with the introductory Zimun, it is customary for the one who leads the Zimun to hold a cup of wine during Birkat Ha'mazon which he then drinks after Birkat Ha'mazon, and according to the Shulhan Aruch, this cup may be drunk during the Nine Days. However, Hacham Ovadia Yosef rules that since nowadays people generally do not make a point of reciting Birkat Ha'mazon over a cup of wine, this is not permitted during the Nine Days.

Listen to a sermon by Bishop Mosa Sono, preached on the 27th of July, 2025, titled: Give No Place To The Devil. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

MOSA Ballet School was founded by a mother who wanted to create the kind of school she would have wanted her daughter to attend -- a place where students are truly heard and respected. Combining classical ballet, contemporary dance, and holistic training, MOSA focuses on developing not just the performer, but the whole dancer. The school emphasizes self-evaluation, open communication, a supportive environment, and career preparation to nurture artistic and personal growth. Learn moe about Mosa on their website Links: Support Ballet Help Desk Instagram: @BalletHelpDesk Facebook: BalletHelpDesk Ballet Help Desk Music from #Uppbeat: https://uppbeat.io/t/ian-aisling/new-future License code: MGAW5PAHYEYDQZCI

Listen to a sermon by Bishop Mosa Sono, preached on the 20th of July, 2025, titled: The Doctrine Of Demonology. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Bryan Bockmon is  CEO of AimLock—a company pushing the boundaries of defense autonomy with real-world solutions that enhance mission effectiveness and save lives. Founded in 2013, AimLock is a U.S.-based developer of advanced autonomous targeting and engagement systems for defense applications. Their Core Targeting Modules—or CTMs—are designed to deliver decision-accelerating autonomy across a wide range of mission sets, including Counter-UAS, Force Protection, Direct Action, and more. With a fully networked, modular open systems approach, or MOSA for short, AimLock's technology integrates with everything from small arms to unmanned systems, aircraft, and maritime platforms. Bryan brings more than two decades of experience in R&D, engineering, and leadership across autonomy and weapons systems. At AimLock, he leads strategic initiatives and product development with a focus on scalable battlefield autonomy. He's a strong advocate for integrating autonomy into defense operations and is especially passionate about how small businesses are helping redefine the future of warfare—particularly in the wake of the global War on Terror. Under his leadership, AimLock is setting new standards for modular design and rapid field deployment. In this episode of the Drone Radio Show, Bryan shares insights on AimLock's innovations—including the role of Core Targeting Modules, how MOSA is transforming defense integration, and what the future holds for autonomy in the combat space. We'll also explore how AimLock supports platforms across air, ground, and maritime domains—and how lessons from real-world conflicts like Ukraine are influencing system design and deployment.

Listen to a sermon by Bishop Mosa Sono, preached on the 13th of July, 2025, titled: The Doctrine Of Demonology. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

A conversation with Mosa Kaiser – radio DJ from South Africa who joined me live on air in Tokyo broadcast across Japan on Thursday July 10th 2025 to share stories about her morning show on Mix 93.8 FM in Johannesburg and her journey, driven by passion, to Japan.

Listen to a sermon by Bishop Mosa Sono, preached on the 06th of July, 2025, titled: The Believer's Victory Over Satanic Power . Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

Listen to a sermon by Bishop Mosa Sono, preached at our Father's Day Service on the 15th of June, 2025, titled: The Heart OF A Father. Connect with us on the following platforms: FaceBook: Grace Bible Church International, X handle: @BishopMosaSono, Website: www.gracebiblechurch.org.za

There is a widely-accepted, time-honored custom to light candle in memory of a loved one, or of a Sadik, during the Shiba mourning period, and each year on the Yahrtzeit. Although this practice is not mentioned explicitly anywhere in the Talmud, it might be alluded to in two places. First, the Gemara relates that before Rebbi (Rabbi Yehuda Ha'nasi) passed away, he gave his sons a number of instructions, one of which was that there should be a candle lit by his place. Rashi explains that Rebbi's soul returned to his home every Friday night to be with his wife, ad so he asked that there would be a candle lit by his place in honor of Shabbat. But the Yabetz (Rav Yaakob Emden, Germany, 1697-1776) suggests that this might be a basis for the custom to light a candle in honor of one's deceased parent, as Rebbi's instruction could be understood to mean that he wanted his children to light a candle in his honor. Another possible source is the Gemara's discussion in Masechet Berachot (53) of the Beracha "Boreh Me'oreh Ha'esh" recited over a flame on Mosa'eh Shabbat. The Gemara states that this Beracha may be recited only over a candle that was lit for illumination purposes, as opposed to "Ner Shel Metim" – "the candle of the deceased" – which is lit in honor of the deceased, and not for illumination. This would certainly indicate that there was a practice to light candles in honor of the deceased. However, this might refer only to candles lit around the deceased before burial, as opposed to our practice to light candles during Shiba and on the Yahrtzeit. In the writings of the Rishonim, we find mention of this concept in the Kolbo (by Rav Yehonatan of Lunel, Provence, late 13th-early 14th century), in the section discussing the laws of Yom Kippur. He writes that it is customary to light candles on Ereb Yom Kippur in memory of one's deceased parents. This custom is brought by the Rama (Rav Moshe Isserles, Cracow, 1530-1572) in his glosses to the Shulhan Aruch. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that even the deceased are, in a sense, judged on Yom Kippur, and so we light candles in their memory as a source of merit for them. What's the explanation of this practice? How does lighting a candle benefit the soul of the deceased? One explanation is that lighting a candle in itself brings no benefit to the deceased, but when candles are lit in the synagogue, this fulfills a Misva which brings merit to the deceased's soul. Generations ago, candles were needed for illumination, and so lighting candles in the synagogue was a very important Misva. Indeed, it was customary years ago for people to donate oil for the lights in the synagogue in merit of a deceased parent. More generally, lighting candles enhances the atmosphere of the synagogue, and this, too, constitutes a Misva which brings merit to the deceased. (Interestingly, one contemporary work suggested that it would be appropriate to donate towards the synagogue's electric bill as a merit for the deceased, just as years ago people would donate oil for the lights.) According to this explanation, the value of lighting candles is only when it is done for a Misva, meaning, when the candles are lit in the synagogue. However, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Torah Li'shmah, writes that the lighting itself brings comfort and joy to the soul of the deceased. He explains that a soul is like a candle, and similar entities are attracted to one another. Therefore, when a candle is lit at a place where the soul is present, the soul experiences some degree of enjoyment. However, the Ben Ish Hai emphasizes that this is relevant only in the place where the soul is present – namely, in the deceased's home during the Shiba period, or at the grave. According to the Ben Ish Hai, then, there is no purpose to light a candle in memory of the deceased in his or her home after the Shiba, or even during the Shiba if the mourning is observed somewhere other than the deceased's home. Regardless, the Poskim accorded great importance to this custom. It is mentioned in the major works on mourning (Gesher Ha'haim, Ma'abar Yabok). In fact, the Mishna Berura (261) writes that during the period of Ben Ha'shemashot after sundown on Friday afternoon, when it is permissible to ask a gentile to perform a Melacha (forbidden activity) on one's behalf when there is a great need, one may ask a gentile to light a Yahrtzeit candle. Meaning, if one forgot the light the candle before Shabbat, he may ask a non-Jew to do so during the period of Ben Ha'shemashot, because this is considered a matter of great need. Likewise, Hacham Bension Abba Shaul (Israel, 1924-1998) writes that if one has Yahrtzeit on Yom Tob and forgot to light the candle before Yom Tob, he may light it on Yom Tob (from a preexisting flame). This is considered a significant enough need to permit lighting a candle on Yom Tob. When lighting the candle, the Ben Ish Hai writes, it is proper to declare that the candle is being lit for the "Menuhat Nefesh" ("rest of the soul") or "Iluy Nefesh" ("elevation of the soul") of the deceased, mentioning the deceased's name. It is also proper to give some charity at the time the candle is lit. Some opinions say it is preferable to use oil for this candle, because the word "Shemen" ("oil") has the letters of "Neshama," whereas others say wax should be used, because the letters of the word "Sha'ava" ("wax") represent the verse, "Hakisu Ve'ranenu Shocheneh Afar" – "Awaken and rejoice, those who lie in the earth," the verse which speaks of the resurrection of the dead in the future. Summary: There is a time-honored custom to light a candle in memory of a deceased loved one during the Shiba mourning period, and on the Yahrtzeit. According to one view, the candles are lit in the synagogue as a merit for the deceased, whereas others explain that a candle lit in a place where the deceased's soul is present brings joy and comfort to the soul. Therefore, according to many opinions, the candles should be lit only in the deceased's home during Shiba, at the grave, or in the synagogue.

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** When Yom Tob begins on Mosa'eh Shabbat, one may not light the Yom Tob candles until the end of Shabbat. Therefore, a woman must recite "Baruch Ha'mabdil Ben Kodesh Le'kodesh" before she lights the Yom Tob candles, unless she recited Arbit with the special insert of "Va'todi'enu," which serves as a kind of "Habdala" and formally ends Shabbat. Those who every week follow the view of Rabbenu Tam, and refrain from Melacha until 72 minutes after sundown, should do so also when Yom Tob begins on Mosa'eh Shabbat, and should not light candles until 72 minutes after sunset. When Yom Tob falls on Mosa'eh Shabbat, we combine Kiddush and Habdala, and recite the Berachot in the sequence known by the acrostic "Yaknehaz": "Yayin" ("Boreh Peri Ha'gefen" over wine), "Kiddush" ("Asher Bahar Banu…Mekadesh Yisrael Ve'ha'zmanim"), "Ner" (the Beracha over the candle), "Habdala" (the Beracha of "Ha'mabdil Ben Kodesh Le'kodesh"), and "Zeman" ("She'hehiyanu"). We do not recite the Beracha over spices ("Besamim") when Mosa'eh Shabbat is Yom Tob (Mishna Berura 473:3). The custom in our community is to recite these Berachot while standing. Although we generally sit for Habdala, we nevertheless stand for the recitation of "Yaknehaz," since it is primarily Kiddush, for which we stand. One may recite the Beracha of "Boreh Me'oreh Ha'esh" over the Yom Tob candles, since they were lit for the purpose of illumination. However, if a Yahrtzeit candle was lit in memory of a departed loved one, it should not be used for the Beracha of "Boreh Me'oreh Ha'esh," since it was not lit for illumination, but to honor the memory of the deceased. If the candle was lit with the intention that the light should be used, then one may recite the Beracha of "Boreh Me'oreh Ha'esh" over it. In general, it is preferable to recite the Beracha of "Boreh Me'oreh Ha'esh" over an "Abuka" ("torch"), which means two or more wicks holding a single flame. When Yom Tob falls on Mosa'eh Shabbat, there is a practical problem using a conventional Habdala candle, since one may not extinguish fire on Yom Tob, and thus the candle will have to be left burning until it extinguishes. Therefore, if possible, one should prepare before Shabbat a surface with two wicks with some wax underneath them. These wicks should be lit on Mosa'eh Shabbat from an existing flame, and then the Beracha can be recited over this flame, which will naturally extinguish soon thereafter once all the wax has melted. If one did not prepare these wicks before Shabbat, he should recite the Beracha of "Boreh Me'oreh Ha'esh" over one of the Yom Tob candles. One should not combine two candles together for the Beracha, as it is questionable whether it would then be permissible to separate the candles. On an ordinary Mosa'eh Shabbat, if one forgot to recite "Ata Honantanu" – which is a sort of Habdala – in the Amida in Arbit, he does not have to repeat the Amida, because he will in any event recite Habdala. However, if he then ate before reciting Habdala, Hazal imposed a "penalty" requiring this person to repeat the Amida. When Yom Tob falls on Mosa'eh Shabbat, however, one who forgot to recite "Va'todi'enu" and then ate before Habdala does not have to repeat the Amida. This is the ruling of Hacham Bension Abba Shaul (Israel, 1923-1998), who explains that whereas "Ata Honantanu" was established by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly), and is thus considered part of the prayer, "Va'todi'enu" was established later, during the time of Rav and Shemuel. As such, "Va'todi'enu" is not an integral part of the Amida, and therefore the "penalty" that applies to one who forget to recite "Ata Honantanu" does not apply to one who forgot to recite "Va'todi'enu." Needless to say, however, one must make every effort to remember to recite "Va'todi'enu" and not to eat before reciting the combination of Kiddush and Habdala.