Podcasts about recite

There are certain sections from the Torah that some communities have the custom of reciting each day. These include the verses in Parashat Ki-Tisa that speak of the Kiyor (the faucet in the Bet Ha'mikdash from which the Kohanim would wash); the verses in Parashat Sav that speak of the Terumat Ha'deshen (the daily removal of ashes from the top of the altar); and the verses in Parashat Tesaveh and Parashat Ki-Tisa that speak of the Ketoret (incense offering). Sephardic custom, however, following the teachings of the Arizal, is not to recite these sections from the Torah as part of the daily prayer service. Although we recite the verses of the Tamid (the daily sacrifice in the Bet Ha'mikdash), and the section from the Gemara that discusses the Ketoret, we do not recite this section. (In some communities, the Kohanim read the section of the Kiyor each day.) Many have the custom to recite the text called "Perek Shira" each day. This text speaks about the praises that the various animals sing to Hashem. Some women, in particular, recite a portion of Perek Shira each day, completing it over the course of the week, whereas others recite the entire text every day. The Sages teach that "Kol Ha'osek Be'Perek Shira" – "whoever involves himself in Perek Shira" – is guaranteed a share in the world to come, and will succeed in remembering the Torah that he studies. Notably, the Sages speak not of someone who "recites" Perek Shira, but rather of someone who "involves himself" in this text. To reap the benefits offered by Perek Shira, it does not suffice to simply mouth the words. One must understand what he is saying and reflect on the fact that even the animals give praise to Hashem – showing us that we, who recognize Hashem's greatness and kindness far more than the animals, certainly have the obligation to constantly give praise to G-d.

Do you want to become a great ad writer?Follow these ten steps and you will rise high and go far.1. Read poetry every day.2. Memorize at least two dozen poems.3. Recite them out loud when you are alone.4. Perform them spontaneously when you have an audience.5. Feel the pulsating rhythm that is the heartbeat of every poem.6. Wiggle your way through the unexpected twists and turns that are its dance.7. Ask a few business owners to evaluate the ads that you have written for them.8. Listen respectfully to everything they tell you. Even when they are wrong.9. Do not try to change their mind about anything. Just write exactly what they would say if they could write as well as you do. Remember: This is their business, not yours.10. Never write ads that rhyme. Use the heartbeat and the dance instead.The pulsing heartbeat is called poetic meter. Study it.The slide and glide of the dance is contained in its unexpected combinations of common words. Look, listen, and take note of these phrases in the poems that hit you the hardest.Common words used in uncommon ways contain powerful magic.Squeeze those phrases and drink the juice.If you do the things I told you, your ads will dramatically outperform the ads of your peers.You will make a lot of money, but your college-compliant peers will tell you that you are “doing it wrong.”Let me now say it as plainly as I can:Successful advertising is not informational. Successful advertising is emotional.Powerful ads do not speak to the mind.They speak to the heart.Like a poem.– Roy H. WilliamsOne more thing:Everything I told you is true when you are writing for social media or for mass media. But the things that I told you do NOT apply to B2B (Business to Business writing) and they only partially apply to website copy. Websites and business communications need to deliver more facts and logic because THAT is what the customer is looking for in those moments.Tim Whitt is a business coach who learned his craft from termites, mosquitoes, and stinging bees. Seriously. After more than 45 years in the pest-control business, Tim says every business owner can learn a lot from the problems that insects and vermin create for homeowners.Listen as Tim tells deputy rover Maxwell Rotbart about the striking parallels between household pests and the damage that toxic employees can inflict upon an organization. He also names the steps that you can take to correct those problems.If troublesome employees are infesting your workplace, Tim's pest-control perspective may be exactly the advice that you need. It's time to get crazy at MondayMorningRadio.com

✅. 13 de junho, Memória do Imaculado Coração de Maria, Dia de Santo Antonio -

The Kabbalists taught that when one recites the "Ana Be'cho'ah" prayer, he should arrange the words of the prayer in pairs. Meaning, he should say the first two words, briefly pause, say the next two words, pause, and so on. This is the instruction given by Rav Haim Vital (1543-1620), in Sha'ar Ha'kavanot, based on the teachings of the Arizal. This is brought later by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). However, Rav Meir Mazuz (1945-2025) ruled that one should not follow this custom, as the reading becomes unintelligible in this manner. By reciting the text of this prayer in pairs of words, one ends up saying, "Ana Be'cho'ah" – "Please, with the strength"; "Gedulat Yeminecha" – "the greatness of Your right"; "Tatir Serura" – "release those who are trapped"; "Kabel Rinat" – "accept the prayer of"; "Amecha Sagebenu" – "Your nation, protect us"; "Taharenu Nora" – "purify us, O Awesome One," and so on. The words are clearly not intended to be broken up in alternating pairs of two, as they have no meaning when recited this way. Rav Mazuz therefore ruled that one should recite the text of the prayer this way: "Ana Be'cho'ah Gedulat Yeminecha" ("Please with the power of the greatness of Your right"), "Tatir Serura" ("release those who are trapped"); "Kabel Rinat Amecha" ("Accept the prayer of Your nation"); "Sagebenu Taharenu Nora" ("protect us, purify us, O Awesome One"). (Incidentally, Rav Mazuz issued a similar ruling regarding the recitation of the famous verse, "Hashem Hoshi'a Ha'Melech Ya'anenu Be'yom Kor'enu." The Kabbalists instructed pausing after the word "Ha'melech," such that one should say: "Hashem Hoshi'a Ha'Melech, Ya'anenu Be'yom Kor'enu." Rav Mazuz noted that this reading sounds as though we ask Hashem to save the King ("Hoshi'a Ha'melech"). The proper way to read this verse, Rav Mazuz ruled, is with the pause after the word "Hoshi'a," such that we say, "Hashem save us; the King shall answer us on the day we call out.") Some Siddurim use a very complex system in punctuating this prayer, adding commas and periods, in an attempt to accommodate both opinions. In any event, Rav Yisrael Bitan writes that as the Arizal, the Ben Ish Hai and the Kaf Ha'haim all say that this prayer should be divided into pairs of words, it is difficult to dismiss this practice. Therefore, this is the preferred way to read Ana Be'cho'ah.

The Maharil ( Rav Yaakov ben Moshe Levi Moelin, Germany, d. 1427), in discussing the laws of the daily recitation of Birkat Ha'Torah (the blessing over Torah study), writes that women are required to recite this blessing, despite the fact that they are not bound by the Misva of Talmud Torah (Torah study). He explains that although women are not obligated to learn Torah, they are required to read portions of the Torah, such as the Korbanot (the section of the morning prayer service that discusses the various sacrifices that were offered in the Bet Ha'mikdash). Therefore, they must recite Birkat Ha'Torah. It is clear that according to the Maharil, women are required to recite Korbanot each day just like men. However, a number of later Poskim – the Hida (Rav Haim Yosef David Azulai, 1724-1806) and Rav Yaakov Emden (Germany, 1697-1776) – ruled that women are not required to recite the daily Korbanot section. Rav Haim Palachi (1788-1868), in Lev Haim, concludes that women should recite the Korbanot, though they are not required to recite the section of the daily Tamid. Regardless, the accepted practice is that women do not recite the Korbanot, but a woman who has the time and the desire to recite this section each morning should certainly be encouraged to do so.

The Shulhan Aruch (Orah Haim 1:5) writes that it is commendable to recite each morning the sections in the Torah – in the beginning of Sefer Vayikra – that speak of each of the Korbanot. People who follow this custom recite the sections discussing the Ola, the Minha, the Shelamim, the Hatat and the Asham. This custom is based on the notion developed by the Midrash that by reciting the verses that speak of a certain Korban, we are considered as having offered that Korban, and this is how we can attain atonement even without a Bet Ha'mikdash. Nevertheless, our custom is not to recite these sections in the Torah. It has been explained that we do not follow this practice because we instead recite the Mishnayot of Ezehu Mekoman – the fifth chapter of Masechet Zevahim – which briefly goes through the procedure for each kind of sacrifice. As discussed in previous installments, we do recite the section in the Torah discussing the Tamid – the daily sacrifice which was offered each morning and afternoon in the Bet Ha'mikdash. We do not, however, recite the sections in the Torah dealing with the other sacrifices. The Shulhan Aruch writes that after reciting the section from Torah of each of the sacrifices, one should recite a prayer asking G-d to regard his recitation as the actual offering of that sacrifice. Those who recite these sections add the prayer after the voluntary sacrifices – the Ola, Minha and Shelamim – but not after the Hatat (sin-offering), which cannot be brought voluntarily. The Hatat is offered only in very specific circumstances where atonement through the offering of this sacrifice is required, and it cannot be offered voluntarily. The Shulhan Aruch explains that those who follow this custom read the section of Hatat in case they have committed an act requiring this sacrifice, but they should not add the prayer asking that it be considered as the actual offering of the sacrifice, since they do not know for certain that they are required to bring this sacrifice. As for the Asham (guilt-offering), the Shulhan Aruch brings two opinions. Some maintain that since the Asham – like the Hatat – is brought only in very specific circumstances, the prayer should be omitted, except after the recitation of the Asham Talui – the Asham brought in situations where one is unsure whether he committed an offense requiring a Hatat. This sacrifice may be brought even if there is a remote possibility that it is required, and so it is valid to ask Hashem to accept the recitation of this section as though the sacrifice was actually offered. Others maintain that this prayer may be recited even after the section discussing other Asham sacrifices. The Shulhan Aruch writes that the first opinion seems more correct. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that if one wishes to observe this practice, he should recite these sections of the Torah after the Amida prayer. He explains that the recitation of the Amida functions as the offering of the daily Tamid sacrifice, and no sacrifice may be offered before the offering of the morning Tamid. Therefore, one must not recite these sections – which are recited in lieu of the offering of the sacrifices – before he recites the Amida. This opinion appears to contradict the justification mentioned above for our custom to not recite the sections in the Torah – that we instead recite the Mishnayot of Ezehu Mekoman. According to the Hida, it would seem, we are not permitted to recite Ezehu Mekoman before the Amida as a substitute for the actual offering of the sacrifices. It stands to reason that since, as mentioned, we recite the section of the Tamid before Ezehu Mekoman, the reading of the Tamid is considered as our offering of the Tamid sacrifice, well before the recitation of the Amida. We are thus justified in then reciting Ezehu Mekoman, which counts as the offering of the other sacrifices. Although we do not follow this custom brought by the Shulhan Aruch, nevertheless, this discussion is important as it underscores for us the significance of the Korbanot section. As we have seen, the Poskim took this recitation very seriously, viewing it as being actually considered as though the sacrifices have been offered. By reciting the Korbanot each morning, we truly have the opportunity to access the power of the sacrifices even though we do not yet have the Bet Ha'mikdash.

TAKBEER 2026

Zhikr (S3) The Messenger ﷺ said for as long as you recite Salawat, Angels (a.s) supplicate for your forgiveness. There are Angels (a.s) who are roaming the streets, searching for those who are reciting Salawat. The Messenger ﷺ: “There is not a person in the East or West who sends salaam upon me except that I and the Angels (a.s) return the salaam to him”. The Messenger ﷺ: “Love all that Allah سُبْحَانَهُ وتَعَالَى loves. Love Allah سُبْحَانَهُ وتَعَالَى with all your heart. Do not get tired of His Speech or zhikr. Do not harden your heart by turning away from Him سُبْحَانَهُ وتَعَالَى”.

In 2026, FPC is celebrating Big Belonging: that we belong to God, we are beloved by Him, and that He delights in us.Message by Doug Bunnell, recorded live May 10, 2026 at First Presbyterian Church of Bellingham. Scripture read by our third graders.RememberDiscipleship involves remembering who we are, who God is and where we are going, figure out a way to remember.What does it mean to love God with all your heart, soul, and strength—how might these differ?Why do you think repetition and daily conversation are emphasized so strongly?What does this reveal about God's desire for relationships across generations?What “reminders” could you set up in your life to remember who God is?How does gratitude function as a safeguard against forgetting God?When have you needed to speak up for something just or fair?Deuteronomy 6:4-94 “Hear, O Israel: The Lord is our God, the Lord alone.[a] 5 You shall love the Lord your God with all your heart and with all your soul and with all your might. 6 Keep these words that I am commanding you today in your heart. 7 Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise. 8 Bind them as a sign on your hand, fix them as an emblem[b] on your forehead, 9 and write them on the doorposts of your house and on your gates.Deuteronomy 8:7-107 For the Lord your God is bringing you into a good land, a land with flowing streams, with springs and underground waters welling up in valleys and hills, 8 a land of wheat and barley, of vines and fig trees and pomegranates, a land of olive oil and honey, 9 a land where you may eat bread without scarcity, where you will lack nothing, a land whose stones are iron and from whose hills you may mine copper. 10 You shall eat your fill and bless the Lord your God for the good land that he has given you.

ஹாஜிகள் செய்ய வேண்டிய திக்ர்கள் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari 24-04-2026, Jumma Taqwa Masjid, Trichy

ஹாஜிகள் செய்ய வேண்டிய திக்ர்கள் மவ்லவி அலி அக்பர் உமரி | Ali Akbar Umari 24-04-2026, Jumma Taqwa Masjid, Trichy

Persian Poetry, Radical Love, and the Soul of Iran“The path to God goes through that most difficult of beings, the human being.” – Omid SafiRecorded live at a SAND Community Gathering (April 2026). Watch the full conversation on the SAND Website. We are watching, once again, what empire does: not only to bodies, but to the long memory of a people; to the libraries and sacred sites; to art, language, and the ruins that hold the oldest threads of human spiritual inquiry. We are thinking of the civilization that gave us Rumi, Hafez, Omar Khayyam, Forough Farrokhzad — mystics and rebels and lovers of paradox who understood something about the human soul that we are still, centuries later, trying to catch up to. This gathering invited us to come together: to read poetry aloud, to hear from Iranian voices, to sit with grief and beauty together rather than alone. We work with political and moral vocabulary shaped by Iranian thinkers such as Ali Shariati, who wrote against domination, spiritual emptiness, and the violence of imposed power. We make space for what doesn't fit into headlines or talking points—the complexity of empire, the difference between a government and its people, the authoritarian forces at work not only abroad but here at home. We also gather with the political inheritance of those who taught generations to resist domination and spiritual emptiness, including Ali Shariati. Guests Omid Safi is a scholar of the Islamic mystical tradition and professor of Islamic Studies at Duke University. He is the author of Memories of Muhammad and Radical Love: Teachings from the Islamic Mystical Tradition, and teaches online courses on Muslim mysticism. He leads contemplative journeys to Turkey, Morocco, and Mecca/Medina through Illuminated Courses. Fatemeh Keshavarz is the Roshan Institute Chair in Persian Language and Literature and Director of the Roshan Institute Center for Persian Studies at the University of Maryland. A poet in Persian and English, she is the author of Reading Mystical Lyric, Recite in the Name of the Red Rose, Jasmine and Stars: Reading More Than Lolita in Tehran, and Lyrics of Life: Sa'di on Love, Cosmopolitanism and Care of the Self. She has spoken at the UN General Assembly and received the Peabody Award for her NPR program on Rumi. Mays Imad, PhD (facilitator) is a neuroscientist, educator, and associate professor at Connecticut College whose work bridges neuroscience, philosophy, and education. An Iraqi immigrant who lived through wars and displacement, she brings both personal and scholarly depth to the themes of trauma, remembrance, and repair through the embodied nervous system. Timestamps 00:00 — Welcome & framing 00:02 — Mays Imad opens: grief, urgency, and love 00:06 — Introducing Omid Safi & Fatemeh Keshavarz 00:07 — Saadi, Rumi, and the Persian tradition 00:12 — The war on Iran: what is being destroyed 00:21 — Don't bypass grief — the Persian mystics knew this 00:27 — Saadi on truth, power, and interconnection 00:32 — Fatemeh: togetherness, invisibilization, and Iranian resilience 00:38 — Poetry as the Silk Road of imagination 00:52 — War's corruption of language — and poetry as antidote 01:04 — Remembrance as ethical act 01:10 — Intergenerational love & closing Resources & Links Omid Safi Illuminated Courses — books, podcast, courses, tours Duke University faculty page Radical Love: Teachings from the Islamic Mystical Tradition — Yale University Press Memories of Muhammad: Why the Prophet Matters — HarperOne Podcast: Sufi Heart — Be Here Now Network The Heart of Rumi's Poetry — online course Upcoming events: Evening workshop in London, May 5th — "Islamic Spirituality in an Age of Conflict" Contemplative journey to Turkey, June 1–12 Rumi Retreat in Marrakech, November 22–28 Fatemeh Keshavarz Website Jasmine and Stars: Reading More Than Lolita in Tehran Lyrics of Life: Sa'di on Love, Cosmopolitanism and Care of the Self Cowboys and Iranians — poem by Fatemeh Keshavarz (video) Birds Without a Name — poem by Fatemeh Keshavarz, read at ARHU event on Hope & Home (video) Mays Imad Personal website Connecticut College faculty page Music featured Watan (وَطَن — "Homeland") performed by Shaghayegh Amiri, playing the Daf — the ancient Persian frame drum central to Sufi musical tradition Ali Ghamsari — solo on the Kamancheh (Persian bowed string instrument), taught by Hamidreza Afarideh, music teacher in Tehran Poets and texts referenced in depth Rumi (Jalal al-Din Rumi, 1207–1273) — Persian Sufi mystic and poet; his Masnavi opens with pain and grief; central throughout Sa'di Shirazi (1210–1291) — Iranian Sufi poet; his Golestan (Garden of Roses) is where Iranians learn to read and write; complete English translation by Thackston available; Fatemeh's Lyrics of Life goes deeper on Sa'di Hafez (14th century) — Persian lyric poet; Fatemeh discusses his use of the word hush as an example of how poetic language restores meaning Farid ud-Din Attar (born 1150) — author of Mantiq ut-Tayr (The Conference of the Birds / The Parliament of the Fowls) — referenced by Mays in her opening Abu Sa'id (Abu Sa'id Abi'l-Khayr, 967–1049) — Persian Sufi mystic referenced by Omid: "Don't just write down stories — become someone others want to write down what you say" Shams of Tabriz — Rumi's spiritual companion; Fatemeh discusses how Shams urged Rumi to live his knowledge Jamiluddin Aali — Urdu poet whose work was recited in the live chat Historical & contextual references Sharif University of Technology, Tehran — described as "the MIT of the Middle East," bombed during the war Leston Palace, Tehran — UNESCO World Heritage Site, bombed and referenced as a war crime The Iran-Iraq War (1980–1988) — Fatemeh's personal reference point for civilian life under bombardment George Orwell's Animal Farm and 1984 — referenced by Omid in discussion of the corruption of language Next SAND Community Gathering Voices of the Land: Resistance & Solidarity with Lebanon — April 28th Contact SAND podcast@scienceandnonduality.com Support the mission of SAND and the production of this podcast by becoming a SAND Member

After the passing of a parent, Heaven forbid, the child observes a twelve-month period of mourning, and thus, fundamentally, Kaddish should be recited for that entire period. However, the Rama (Rav Moshe Isserles, Poland, 1530-1572) brings (Y.D. 376) Poskim who ruled that the mourner should stop reciting Kaddish after eleven months. This is due to the Mishna's teaching in Masechet Eduyot (2:10) that the wicked are punished in Gehinam for twelve months. If a mourner recites Kaddish for a parent for twelve months, this might give the impression that he considers his parent a wicked person, Heaven forbid, such that the parent requires twelve months of Kaddish to be spared the punishments of Gehinam. Therefore, some Poskim rule that the child should recite Kaddish for only eleven months. A second custom is mentioned by the Kenesset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673), who writes that he instructed people to stop reciting Kaddish one week before the culmination of the twelve-month mourning period. By contrast, the Sha'ar Ha'kavanot (Rav Haim Vital, 1542-1620) cites the Arizal's teaching that a mourner should recite Kaddish for a parent throughout the year of mourning. The Arizal emphasized that Kaddish is recited even on Shabbat and Yom Tob, when the wicked receive a respite from the punishments of Gehinam. This demonstrates, the Arizal explained, that reciting Kaddish does more for the deceased parent than simple extricate the soul from Gehinam; it also elevates the soul to higher levels in Gan Eden. Publicly declaring G-d's greatness fulfills the Misva of Kiddush Hashem – glorifying the Name of G-d, which is the greatest Misva a person can perform. In fact, some Kabbalists teach that the Misva of Kiddush Hashem can rectify even the most grievous sins. The merit of the Kaddish recitation, then, brings immense benefits to the deceased parent's soul, beyond protecting the soul from the punishments of Gehinam. Therefore, the Arizal maintained that reciting Kaddish for the entire year of mourning does not necessarily give the indication that one considers his parent a wicked person. Accordingly, the Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that the custom in Italy, Egypt and Jerusalem was to recite Kaddish for twelve full months. Nevertheless, the Hida recommended refraining from reciting Kaddish for one week. Similarly, the Ben Ish Hai (Rav Yosef Haim Baghdad, 1833-1909), in his Rav Pe'alim, writes that the custom in Baghdad was to conduct a memorial service (Arayat) after eleven months to signify that the deceased is not considered a sinner, after which the mourners would refrain from reciting Kaddish for one week, and then resume reciting Kaddish until the end of the twelfth month. This is, indeed, the common practice in our community – to refrain from Kaddish for one week at the beginning of the twelfth month, and to then resume the Kaddish recitation until the end of the month. It should be noted that this entire discussion applies only to the Kaddish recitations in the prayer service. The Kaddish recited after Torah learning or after the reading of Tehillim is recited by a mourner throughout the twelve months, even during the week when he abstains from Kaddish during the prayer service. Additionally, Hacham David Yosef, in Halacha Berura, cites his father, Hacham Ovadia, as ruling that if a mourner serves as Hazzan, then he recites all the Kaddishim included in the prayer service, even during the first week of the twelfth month. Summary: Different customs exist as to when a mourner stops reciting Kaddish for a deceased parent. The generally accepted custom in our community is to stop reciting Kaddish during the first week of the twelfth month, and to then resume reciting Kaddish until the end of the month. Even during that week, the mourner recites Kaddish after Torah learning and Tehillim reading, and if he serves as Hazzan, then he recites all the Kaddishim that are part of the prayer service.

If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point where the mourners recite Kaddish – just before Alenu, at the end of the service – is the mourner allowed to interrupt his Pesukeh De'zimra recitation to say Kaddish? As a rule, it is forbidden to interrupt Pesukeh De'zimra, and the question thus arises whether reciting Kaddish for a parent qualifies as an exception where interrupting Pesukeh De'zimra is justified. The Mishna and Gemara in Masechet Berachot address the situation where a person is reciting Shema, or the blessings before or after Shema, when his father passes by. Strictly speaking, Halacha permits the person to interrupt his recitation for the sake of extending a greeting his father. As a practical matter, this Halacha does not apply nowadays, because protocols for greeting parents are not as formal as they were in the past, and thus it is not necessary to interrupt one's prayer in order to extend a greeting to a parent. However, the concept underlying this Halacha is relevant with regard to the Kaddish recitation. Reciting Kaddish for a parent fulfills the Misva of Kibbud Ab Va'em (honoring parents), and we therefore apply the rule that was observed in the past regarding respectful greetings to one's parent during the prayer service. The benefit brought to the deceased parent's soul through the recitation of Kaddish indeed justifies interrupting Pesukeh De'zimra, and thus the person in this case should recite the mourners' Kaddish together with the congregation. If the person sees that the congregation will soon arrive at the point of the mourners' Kaddish, he should, if possible, complete the Mizmor (chapter) that he is currently reciting, as it is preferable to make an interruption in between two Mizmorim instead of interrupting a Mizmor. Summary: If a mourner is reciting Pesukeh De'zimra when the congregation reaches the point of the mourners' Kaddish, he should interrupt Pesukeh De'zimra to recite Kaddish. Preferably, he should try to complete the Mizmor (chapter) that he currently recites before Kaddish need to be recited, so he does not interrupt a Mizmor.

If a person who had a daughter but no sons passed away, may the daughter recite Kaddish for her deceased parent? The Shebut Yaakob (Rav Yaakob Reischer, 1661-1733) ruled that a daughter may recite Kaddish for a parent if ten men assembled in her home, but not in the synagogue. Likewise, the Teshuba Me'ahaba (Rav Elazar Fleckeles, 1754-1826) writes that this was done in Amsterdam, with the approval of the local Rabbis. He adds that it was customary in Prague for elderly men and women to sit in the Ezrat Nashim (women's section) of the synagogue and recite Tehillim all morning, and if there was a girl whose parent had passed away without sons, the daughter would recite Kaddish after the Tehillim reading. This was done in the Ezrat Nashim, but not in the main section of the synagogue. The Teshuba Me'ahaba explained that women are no less obligated in the Misva of honoring parents than men, and so they should have the opportunity to benefit the soul of their departed parent through the recitation of Kaddish. Although this should not be done in the public setting of the synagogue, it is permissible if a private Minyan is formed. Hacham Ovadia Yosef concurred with this ruling. A solution in such a case is for the family to appoint a man to recite Kaddish for the deceased. Rav Yosef Kolon (France, 15 th century) ruled that one may recite Kaddish for somebody who was not a relative. He adds, based on an earlier source, that one may recite Kaddish for the souls of several different people, and so even if somebody is already reciting Kaddish for a parent, he may be asked to recite Kaddish also for a person who left the world without sons. Similarly, the Elya Rabba (Rav Eliyahu Spira, Prague, 1660-1712) writes that if somebody needs to travel during the year of mourning, and will be unable to recite Kaddish for a period of time, he should hire somebody to recite Kaddish on his behalf during that period. It should be noted that there was a custom that the Rabbi would recite the final Kaddish – the Kaddish before Alenu – for the benefit of all those who had passed away without sons. Although this is not our custom, it demonstrates that when there are no men to recite Kaddish, this can be assigned to somebody else, even a person who is not related to the deceased. Summary: If a person passed away without sons, and the daughter wishes to recite Kaddish for the parent, she may if a private Minyan is assembled in her home. The preferred solution, however, is for the family to appoint somebody – even someone who is not related to the deceased – to recite Kaddish for the deceased. This may be done even by someone who is already reciting Kaddish for his own parent.

Rav Shmuel Vital (1598-1677) writes that the custom in his time was to permit even young children to recite Kaddish for a deceased parent, Heaven forbid. Others, however, opposed this practice. Some Poskim permitted a child to recite Kaddish only if he is at least six years old and understands the concept of praying to Hashem. There were also Poskim who forbade any child under the age of Bar-Misva from reciting Kaddish for the congregation. Hacham Ovadia Yosef ruled that strictly speaking, if a child is at least six years old and understands the general concept of prayer, he may recite Kaddish for the congregation for a deceased parent, Heaven forbid. Preferably, however, an adult should recite the Kaddish with the child. Hacham Ovadia made an exception in the case of the Kaddish recitation following the reading of Tehillim, which to begin with is not obligatory. Since this Kaddish recitation is not an outright requirement, it may be recited by a child even if no adult recites it with him. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled more leniently, allowing a youngster age six and above to recite Kaddish alone even during the prayer service. He noted the Halacha permitting a child at this age to receive an Aliya, which includes leading the recitation of Barechu. By the same token, then, a child may recite Kaddish. Summary: A child age six or above, who understands the concept of prayer, may recite Kaddish for a deceased parent, Heaven forbid, though according to some opinions, there should preferably be an adult reciting Kaddish with him. When it comes to the Kaddish recited after the reading of Tehillim, according to all opinions a child age six or above may recite this Kaddish alone.

The Poskim addressed the situation of a man who, after his wife's passing, asks his son not to recite Kaddish for her. He might feel uneasy about his son saying Kaddish because people who see this might mistakenly think that he, the father, had passed away, or might just ask questions which would make the father uncomfortable. Should the son obey his father's wishes, or should he recite Kaddish in defiance of his father to honor his mother's memory? The preferred solution in this case is for the son to ask a Rabbi or someone else whom the father respects to speak to the father and try to change his mind. The anxiety that some people feel when it comes to Kaddish, while understandable, is unnecessary. There is no risk whatsoever to a person if his child recites Kaddish, and there is no reason for concern. However, if the father's mind cannot be changed, and he insists that his son not recite Kaddish for his mother, then the son should obey his father's wishes and ask somebody else to recite Kaddish for his mother.

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Tazemetostat is withdrawn from the market due to a risk of secondary malignancies. RECITE asks if romiplostim improves platelet counts for patients on oxaliplatin-based regimens with thrombocytopenia. Spoiler - yes it does, but does that make a difference? Check out the Oncology Insights Newsletter: www.kelleycpharmd.com/newsletter-oncopharm

கஷ்டம் கவலை துன்பத்தின் போது ஓதும் துஆ மவ்லவி அப்துல் அஸீஸ் முர்ஸி | Abdul Azeez Mursi 15-01-2026

லைலத்துல் கத்ர் இரவை தேடும் நாம் ஓத வேண்டிய துஆ மவ்லவி அப்துல் அஸீஸ் முர்ஸி | Abdul Azeez Mursi 09-03-2026

This is a free preview of a paid episode. To hear more, visit groundeddaily.substack.comA Ramadan Halftime Check-InBefore we dive into today's ayat, I want to take a moment to remind myself and all of you — today marks the 15th of Ramadan. We are at the halfway mark of this blessed month.It's time to pause and reflect on our first half. How has it been? Have we been building momentum? Because here's the thing — it is no longer time to warm up. We should already be warmed up by now. We are gearing up and preparing ourselves to hunt for the greatest night of the year: Laylatul Qadr, the Night of Power, which will fall on one of the odd nights in the last ten nights of Ramadan.So let's make sure our ibadah is increasing every single night — our Quran recitation, our prayers, our charity, our kindness to family, friends, and neighbours. Everything must now be on an upward trajectory so that when the last ten nights arrive, we are ready to go all out. We're hunting for a night that is greater than a thousand months. Let's not miss it.Grounded is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.Where We Left OffLast week, we explored how Allah was preparing Rasulullah ﷺ for the enormous mission ahead. The Prophet was troubled by the verbal abuse and humiliation inflicted on him and his followers by the Quraysh. And what was Allah's prescription? Stand up at night. Pray. Recite the Quran. Make dhikr — mention the name of your Lord.This is how we find the strength to face every challenge in life, especially the challenge of becoming and remaining a good Muslim. The more we connect with the Quran, the more we connect with Allah, and the more everything else becomes easier.Allah then told Rasulullah ﷺ to take Him as a Wakil — the One who looks after all your affairs. When you have Allah as your Wakil, you do a little and things become a lot easier. Then Allah turned directly to the Quraysh and warned them of chains, choking food, and a burning fire.Now we come to a new passage where Allah expands the audience. He is still addressing the Quraysh, but He is also speaking to every single one of us.A Messenger as Witness — For Us or Against UsAllah says: “Indeed, We have sent to you a messenger as a witness over you.”Think about that for a moment. Rasulullah ﷺ is going to stand on the Day of Judgement as a witness. The question is — will he be a witness for us, or against us?If he testifies for us, that means shafa'ah — intercession. He will stand before Allah and say: “Ya Allah, this person is from my ummah. They followed my teaching, they followed my sunnah, they tried their very best.” He will intercede on our behalf, asking Allah to forgive our sins and tip the scales in our favour.But he could also testify against us. And Allah has already recorded in the Quran what that looks like. On the Day of Judgement, Rasulullah ﷺ will say: “O my Lord, my people — they received this Quran and just put it aside.” They chose to ignore it. Chose not to put it into practice. Chose not to be guided by it.That is a terrifying thought. If the Prophet ﷺ — Habibullah, the beloved of Allah — testifies against us, who is going to stand up to defend us? Who would dare?

One who recites Kaddish should do so loudly enough for the entire congregation to hear him. If, however, one is incapable of reciting Kaddish loudly, he may nevertheless recite Kaddish – as long as others in the congregation are reciting Kaddish loudly at the same time. This is the ruling of the Petah Ha'debir (Rav Haim Pontromoli, Turkey, d. 1873), and of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his Rav Pe'alim. The Ben Ish Hai adds that the practice in Bet El – a yeshiva of Kabbalists in Jerusalem – was that the Hazzan recited Kaddish aloud with the deep kabbalistic intentions, and those who did know these intentions recited Kaddish silently along with the Hazzan. This way, they could be considered to recite Kaddish with these deep intentions. Nevertheless, the Ben Ish Hai writes that as a general rule, congregants reciting Kaddish should do so in a loud voice. The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), by contrast, maintained that this practice is valid, though he added that the congregants who silently recite Kaddish should stand at a distance from the Hazzan, and that they should recite Kaddish loudly enough for two or three people near them to hear. By contrast, the Binyan Sion (Rav Yaakov Ettlinger, Germany, 1798-1871) ruled that one may not recite Kaddish silently. As for the final Halacha, one who cannot recite Kaddish loudly may recite it quietly, though he should try to ensure that at least two or three people near him can hear his recitation. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled similarly regarding the case where many people recite Kaddish, and because they do not recite it in unison, the recitation is chaotic and none of them can be heard. While this situation is, of course, undesirable, and the people reciting Kaddish should strive to do so in unison, nevertheless, if the recitation is chaotic, one is nevertheless permitted to recite Kaddish with the others, even though he will not be heard. Summary: One who recites Kaddish must do so in a loud voice, so that he can be heard by everyone in the synagogue. If one cannot recite Kaddish loudly, he may recite it quietly, though he should try to ensure that at least two or three people near him can hear his recitation.

During Kaddish, the Hazzan must recite "Yeheh Shemeh Rabba" along with the congregation. The Mishna Berura writes that the Hazzan recites "Yeheh Shemeh Rabba" silently, and then raises his voice again when he reaches the word "Yitbarach." The work Az Nidberu (Rav Binyamin Zilber, 1916-2008) explains the Mishna Berura to mean that the Hazzan may recite "Yeheh Shemeh Rabba" silently if he so wishes, but he must then raise his voice beginning with the word "Yitbarach." This ruling, the Az Nidberu explains, is based on the Lebush (Rav Mordechai Yoffe, 1530-1612), who writes that when the congregation responds to Barechu by declaring, "Baruch Hashem Ha'meborach Le'olam Va'ed," the Hazzan also makes this declaration, and may do so silently if he so wishes. By the same token, the Hazzan may recite "Yeheh Shemeh Rabba" silently. It is unclear, however, why, according to this view, the Gemara's promise of reward for one who responds to "Yeheh Shemeh" with "all his strength" ("Be'chol Koho") does not apply to the Hazzan. We would assume that just as the members of the congregation are encouraged to respond "with all their strength," this should be true of the Hazzan, as well. The answer, as some have suggested, might be that the "Yeheh Shemeh Rabba" response is primarily for the congregation, and not for the Hazzan. The Hazzan joins only so that he does not exclude himself from the congregation. Therefore, it is not necessary for him to recite it loudly. However, there seems to be a different reason to require the Hazzan to recite "Yeheh Shemeh Rabba" aloud. The Shulhan Aruch (104:7) writes that if somebody hears Nakdishach or Kaddish while he recites the Amida, he should pause and listen attentively to the Hazzan, whereby he can be considered to have responded to Nakdishach and Kaddish. This ruling clearly assumes that the Hazzan recites the entire Kaddish – including "Yeheh Shemeh Rabba" – loudly, such that the congregants who are still reciting the Amida can listen and thereby fulfill the Misva of responding. It is possible that the Mishna Berura referred to a case where nobody in the congregation was still reciting the Amida, and for this reason, he wrote that the Hazzan does not need to recite "Yeheh Shemeh Rabba" out loud. Regardless, the accepted practice is that the Hazzan recites "Yeheh Shemeh Rabba" aloud, just like the rest of the Kaddish. In light of what we have seen, the Hazzan must have in mind when reciting Kaddish (and Nakdishach, for that matter) that his recitation should fulfill the obligation for those who are reciting the Amida and thus cannot respond. Those who wish to fulfill the Misva by listening to the Hazzan can do so only if both they and the Hazzan have this in mind, and it is therefore imperative that the Hazzan has in mind to fulfill the obligation for those who cannot respond. In fact, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that if a person reciting the Amida knows that the Hazzan is unaware of this Halacha, and does not have in mind for his Kaddish recitation to fulfill the obligation for those reciting the Amida, then there is no reason for this person to interrupt his Amida prayer to hear the Kaddish. Since the Hazzan does not have in mind for his recitation to fulfill the listeners' obligation, the listeners have no possibility of fulfilling their obligation, and they might as well just continue their Amida without pausing to hear the Hazzan's recitation of Kaddish. Hacham Ovadia Yosef concurred with this ruling. Summary: During Kaddish, the Hazzan recites "Yeheh Shemeh Rabba" together with the congregation. He should do so in a loud voice – like the rest of Kaddish – and should have in mind that those who are reciting the Amida, and thus cannot respond, will fulfill their obligation by listening to his recitation.

Neuroscience expert Dr. Mark Hobson reveals why educators MUST understand how AI works—and why your brain learns exactly like AI does.What You'll Learn:The shocking AI gap between business and educationHow your brain processes information (90% through emotions—AI can't)Why banning AI fails studentsPractical ChatGPT strategies for classroomsThe 4 Rs: Read, Recite, Repeat, RememberHow AI mimics your neural networksWhy "intentional screen time" beats screen time limitsKey Quote: "Our learners need to know more about AI and how it works—and so do our faculty." - Dr. Mark HobsonDr. Hobson studied at Johns Hopkins & Northeastern, specializing in mind, brain, and teaching. He breaks down neuroscience into actionable ed strategies.Chapters00:00 Introduction and Guest Background04:59 The Impact of AI on Education09:53 Neuroscience and AI: A Learning Link14:55 The Role of Emotion in Learning19:43 AI's Influence on Student Learning24:44 Shared Learning Principles: AI and the Brain29:41 The Future of AI in Education34:19 Final Thoughts and ReflectionsSponsor ShoutoutThank you to our sponsors: Book Creator, Eduaide.AI, and Peel Back Education for supporting My EdTech Life.Get 3 Months of Book Creator Premium Access Free!Use Code: MyEdTechLifeStay Techie ✌️Peel Back Education exists to uncover, share, and amplify powerful, authentic stories from inside classrooms and beyond, helping educators, learners, and the wider community connect meaningfully with the people and ideas shaping education today. Authentic engagement, inclusion, and learning across the curriculum for ALL your students. Teachers love Book Creator.Support the show

The final Kaddish recited in the prayer service (either Kaddish Al Yisrael, or Kaddish Yeheh Shelama) is customarily recited by mourners. If there are no mourners, then the Kaddish is usually recited by somebody whose mother or father had passed away, Heaven forbid. It sometimes happens, however, that there is nobody in attendance to say Kaddish – no mourners, and nobody who had lost a parent. What should be done in this situation? I recall hearing Rabbi Max Maslaton teach that Kaddish is part of the prayer service, and it must therefore not be skipped, just like no other part of the prayer service may be skipped. Beyond the benefit the Kaddish recitation brings to the soul of a departed parent, it also is intrinsically significant as an important part of the Tefila. Therefore, Rabbi Maslaton said that somebody who is not prepared to recite the final Kaddish should not serve as Hazzan, because if there is nobody in the congregation to recite the final Kaddish, then the Hazzan should recite it. In practice, however, there are many people who feel uneasy about reciting Kaddish if both their parents are alive. I recall as a student in Magen David, where I would often serve as Hazzan, Hacham Baruch Ben-Haim told me to ask my father if he allowed me to recite the final Kaddish. I did, and my father did not permit it. This feeling is quite common, and one whose parents do not feel comfortable with him reciting this Kaddish should not do so. Inherently, however, there is no concern whatsoever about this Kaddish recitation bringing "bad luck" or posing any sort of danger to the parents. Therefore, unless the Hazzan's parents have strong feelings about the matter, he should recite the final Kaddish if nobody in the congregation does.

In this Everyday Judaism episode, Rabbi Aryeh Wolbe continues Kitzur Shulchan Aruch Siman 40 (laws of netilat yadayim before bread) and transitions to Siman 41 (breaking bread & hamotzi blessing).Key Halachot covered:Invalid waters — Salty, putrid, bitter, or muddy water is disqualified if unfit even for a dog to drink.Chatzitzah (interposition) — Hands must be free of barriers (remove rings, clean under long nails, remove substantial dirt/paint); incidental staining (e.g., ink) is not a chatzitzah, but substantial matter is. For certain occupations (painters, dyers, butchers), minor work-related staining is permitted unless it covers most of the hand. Dressings/band-aids are not chatzitzah if painful to remove (same for mikvah).Dipping foods — Wash hands (no blessing) before eating anything commonly dipped in liquid or still moist from liquid; only the seven liquids (wine, honey, olive oil, milk/whey, medicinal blood, water) trigger this—fruit juices/liquors usually do not.Preserves & butters — Hardened coatings are not liquid (no washing); soft/moist ones require it.Hamotzi & breaking bread — Recite hamotzi on actual bread (five grains + water, bread-like consistency); pas haba b'kisnin (snacks like pretzels, cake, danishes) get mezonot. Cut from choicest/hardest part (respect for blessing); minimize delay between blessing and eating (no interruption > ~12–30 seconds). Hold bread with all 10 fingers (corresponding to 10 mitzvot in bread production); on Shabbos, lift both loaves when saying Hashem's name.Salt on table — Mitzvah to have salt (table = altar; salt preserves covenant; repels evil forces); dip challah in salt.Order & customs — Head of household washes last to minimize delay; eat from blessed piece first; no feeding animals from blessed bread.The rabbi emphasizes spiritual depth: washing humbles us before bread (countering arrogance of "my power made this wealth"); hamotzi reminds us of Hashem's constant renewal of creation. Episode ends transitioning to Ask Away #29.The episode concludes with a transition to the Ask Away #29._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode (Ep. #83) of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on January 11, 2026, in Houston, Texas.Released as Podcast on February 1, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #EverydayJudaism, #Hamotzi, #BreakingBread, #NetilatYadayim, #Challah, #SaltOnTable ★ Support this podcast ★

In this Everyday Judaism episode, Rabbi Aryeh Wolbe continues Kitzur Shulchan Aruch Siman 40 (laws of netilat yadayim before bread) and transitions to Siman 41 (breaking bread & hamotzi blessing).Key Halachot covered:Invalid waters — Salty, putrid, bitter, or muddy water is disqualified if unfit even for a dog to drink.Chatzitzah (interposition) — Hands must be free of barriers (remove rings, clean under long nails, remove substantial dirt/paint); incidental staining (e.g., ink) is not a chatzitzah, but substantial matter is. For certain occupations (painters, dyers, butchers), minor work-related staining is permitted unless it covers most of the hand. Dressings/band-aids are not chatzitzah if painful to remove (same for mikvah).Dipping foods — Wash hands (no blessing) before eating anything commonly dipped in liquid or still moist from liquid; only the seven liquids (wine, honey, olive oil, milk/whey, medicinal blood, water) trigger this—fruit juices/liquors usually do not.Preserves & butters — Hardened coatings are not liquid (no washing); soft/moist ones require it.Hamotzi & breaking bread — Recite hamotzi on actual bread (five grains + water, bread-like consistency); pas haba b'kisnin (snacks like pretzels, cake, danishes) get mezonot. Cut from choicest/hardest part (respect for blessing); minimize delay between blessing and eating (no interruption > ~12–30 seconds). Hold bread with all 10 fingers (corresponding to 10 mitzvot in bread production); on Shabbos, lift both loaves when saying Hashem's name.Salt on table — Mitzvah to have salt (table = altar; salt preserves covenant; repels evil forces); dip challah in salt.Order & customs — Head of household washes last to minimize delay; eat from blessed piece first; no feeding animals from blessed bread.The rabbi emphasizes spiritual depth: washing humbles us before bread (countering arrogance of "my power made this wealth"); hamotzi reminds us of Hashem's constant renewal of creation. Episode ends transitioning to Ask Away #29.The episode concludes with a transition to the Ask Away #29._____________The Everyday Judaism Podcast is dedicated to learning, understanding and appreciating the greatness of Jewish heritage and the Torah through the simplified, concise study of Halacha, Jewish Law, thereby enhancing our understanding of how Hashem wants us to live our daily lives in a Jewish way._____________This Podcast Series is Generously Underwritten by Marshall & Doreen LernerDownload & Print the Everyday Judaism Halacha Notes:https://drive.google.com/drive/folders/1RL-PideM42B_LFn6pbrk8MMU5-zqlLG5This episode of the Everyday Judaism Podcast by Rabbi Aryeh Wolbe of TORCH is dedicated to my dearest friends, Marshall & Doreen Lerner! May Hashem bless you and always lovingly accept your prayer for good health, success and true happiness!!!Recorded in the TORCH Centre - Levin Family Studio (B) to a live audience on January 11, 2026, in Houston, Texas.Released as Podcast on February 1, 2026_____________DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!_____________SUBSCRIBE and LISTEN to other podcasts by Rabbi Aryeh Wolbe: NEW!! Prayer Podcast: https://prayerpodcast.transistor.fm/episodesJewish Inspiration Podcast: https://inspiration.transistor.fm/episodesParsha Review Podcast: https://parsha.transistor.fm/episodesLiving Jewishly Podcast: https://jewishly.transistor.fm/episodesThinking Talmudist Podcast: https://talmud.transistor.fm/episodesUnboxing Judaism Podcast: https://unboxing.transistor.fm/episodesRabbi Aryeh Wolbe Podcast Collection: https://collection.transistor.fm/episodesFor a full listing of podcasts available by TORCH at https://www.TORCHpodcasts.com_____________EMAIL your questions, comments, and feedback: awolbe@torchweb.org_____________Please visit www.torchweb.org to see a full listing of our outreach and educational resources available in the Greater Houston area!_____________#Halacha, #Jewishlaw, #blessings, #Kitzur, #Halacha, #EverydayJudaism, #Hamotzi, #BreakingBread, #NetilatYadayim, #Challah, #SaltOnTable ★ Support this podcast ★

Indiana is the Rose Bowl champions — and Galen Clavio and Scott Caulfield finally get to sit down for the full, official breakdown after an unforgettable trip to Pasadena and a 38–3 demolition of Alabama in the CFP quarterfinal.They relive the week in L.A. (including the parade/rain chaos and just how completely IU fans took over the city), then dive into what made the win so overwhelming: Indiana's commitment to the run with Roman Hemby and Kaelon Black, Fernando Mendoza's surgical efficiency, and a defense that played with violence and discipline while forcing Alabama into desperation mode under Kalen DeBoer and Ty Simpson.They also hit “Recite the Drives,” spotlight key performances like Charlie Becker, Elijah Sarratt, Devin Boykin, and D'Angelo Ponds, and and talk about the mental reset needed after the Rose Bowl high with Oregon (and Dan Lanning) waiting in the Peach Bowl semifinal.

தொழுகையில் ஓத வேண்டிய அற்புதமான துஆ மவ்லவி அப்துல் அஸீஸ் முர்ஸி | Abdul Azeez Mursi 11-11-2025

Seth's courage and faith is a good reminder that God's help gives strength and hope, even in the hardest challenges. -------- Thank you for listening! Your support of Joni and Friends helps make this show possible.     Joni and Friends envisions a world where every person with a disability finds hope, dignity, and their place in the body of Christ. Become part of the global movement today at www.joniandfriends.org   Find more encouragement on Instagram, TikTok, Facebook, and YouTube.

Saying thank you is more important than we may imagine! We need to go out of our way to say the words "thank you" to the Lord and to others, as Pastor Cameron reminds us today! 

A blog by Jason Cherry. Jason Cherry is an elder at Trinity Reformed Church, as well as a teacher and lecturer of literature, American history, and economics at Providence Classical School in Huntsville, Alabama. He graduated from Reformed Theological Seminary with an MA in Religion and is the author of the book The Culture of Conversionism and the History of the Altar Call, now available on Amazon. He is husband to Traci, who is proficient at blessing others, and father to Anily and Gaby, who are gifted in the art of laughter. Trinity Reformed Church is a CREC church in Huntsville, AL. seeking to extend and unite the Kingdom in the Huntsville area. Check out our website, Facebook, or YouTube!

Feeling busier and more distracted than last year? You're not imagining it—and you're not powerless. This guide turns a simple "peg" memory method into a fast, executive-friendly workflow you can use on the spot. Why do we forget more at work—and what actually helps right now? We forget because working memory is tiny and modern work shreds attention; the fix is to externalise what you can and anchor what you can't. As channels multiply—email, LinkedIn, WhatsApp, Line, Telegram—messages blur and retrieval costs explode. First, move details out of your head and into calendars, task apps, and checklists. Second, when you must recall live (presentations, Q&A, pitches), use a method that forces order on demand. That's where "peg numbers + peg words + peg pictures" wins: it's fast, portable, and doesn't depend on a screen. Do now: Decide which meetings require live recall versus notes-on-desk. Use tools for storage; use pegs for performance.  What is the Peg Method—and why does it work under pressure? The Peg Method gives you nine permanent "hooks" (1–9) that never change; you hang today's items on those hooks using vivid mini-scenes. Consistency is the trick. When the pegs stay fixed, recall becomes automatic: say the peg, see the picture, retrieve the item—in order. This scales from shopping lists to leadership talking points, risk registers, and sales objections during a live demo. Executives like it because it's device-free, language-agnostic, and works whether you're in Tokyo, Sydney, or Seattle. Do now: Lock your baseline pegs today so they never change: 1 = Run, 2 = Zoo, 3 = Tree, 4 = Door, 5 = Hive, 6 = Sick, 7 = Heaven, 8 = Gate, 9 = Wine.  How do I build pictures that "stick" in seconds? Use A-C-M-E: Action, Colour, Me, Exaggeration—three-second scenes beat perfect ones. Give each peg-scene movement (Action), crank the saturation (Colour), put yourself in the frame (Me), and overdo scale or drama (Exaggeration). You don't need to "see" it like a film; a whispered line works ("Door: Johanna blocks sign-off"). Across markets, this reduces blank-outs because your brain encodes motion, salience, and self-relevance faster than abstract text. Do now: Practise with two items right now—peg #1 Run and #2 Zoo—timing yourself to three seconds per image.  Can pegs really keep a long list in order? (Worked example) Yes—because the order is baked into the numbers, you can recite forwards, backwards, or jump to any slot. Try this city sequence: Sydney, Toronto, São Paulo, Johannesburg, Seattle, London, Mumbai, Vladivostok, Kagoshima. 1 Run: sprint alongside a kangaroo (Sydney) with a starter pistol; 2 Zoo: monkeys hurl "Toronto" nameplates; 3 Tree: a palm bends under a "São Paulo" sash; 4 Door: "Johannesburg" is painted thick across a revolving door; 5 Hive: bees wear "Seattle" face masks; 6 Sick: a syringe squirts the word "London"; 7 Heaven: "Mumbai" descends pearl-white stairs; 8 Gate: a rail gate slams down with "Vladivostok"; 9 Wine: a crate stamped "Kagoshima." Do now: Recite pegs in rhythm—run, zoo, tree, door…—then replay the scenes. Test #7 or #4 out of order to prove the jump-to-slot works.  What if I'm "not visual," get confused, or blank on stage? Say the peg aloud and attach a one-line cue; keep pegs permanent; rehearse forwards and backwards. If imagery feels fuzzy, talk it: "Tree: São Paulo sash." The rhyme is your safety rail. Confusion usually comes from changing pegs—don't. Under pressure, we default to habits; two short reps (forward/back) create enough redundancy to survive a curve-ball question. If lists exceed nine, chunk them (1–9, 10–18) or create a second peg set for a different category (e.g., "Client Risks"). Do now: Lock your 1–9; rehearse your next briefing once forward, once backward, standing up to simulate pressure.  How do I integrate pegs with my 2025 workflow without more cognitive load? Use a two-lane system: tools for storage and pegs for performance; tag owners and dates inside the images to encode accountability. Calendars, CRMs, and project trackers still carry due dates, attachments, and threads. Pegs handle what you must say from memory: topline metrics, names, objections, decisions. For leadership teams across APAC, EU, and North America, this reduces meeting drag and hedges against tech hiccups. Pro tip: weave critical metadata into the scene ("Door: Sarah blocks approval until Friday 17:00"). Do now: Pick one recurring meeting and move its opening five points to pegs; keep everything else in your agenda doc.  Conclusion: design around your brain, don't fight it Your brain isn't failing—you're asking it to juggle too much in noisy environments. Externalise the bulk; anchor the rest with nine permanent pegs and A-C-M-E pictures. In a week, the "snap-back" effect appears: you say the peg, the scene plays, and the item drops into place—without the stress. Do now: Lock pegs 1–9, run the five-minute drill today, and use pegs for your very next high-stakes conversation.  Author Credentials Dr. Greg Story, Ph.D. in Japanese Decision-Making, is President of Dale Carnegie Tokyo Training and Adjunct Professor at Griffith University. He is a two-time winner of the Dale Carnegie "One Carnegie Award" (2018, 2021) and recipient of the Griffith University Business School Outstanding Alumnus Award (2012). As a Dale Carnegie Master Trainer, Greg is certified to deliver globally across leadership, communication, sales, and presentation programs, including Leadership Training for Results. He has written several books, including three best-sellers — Japan Business Mastery, Japan Sales Mastery, and Japan Presentations Mastery — along with Japan Leadership Mastery and How to Stop Wasting Money on Training. His works have been translated into Japanese, including Za Eigyō (ザ営業), Purezen no Tatsujin (プレゼンの達人), Torēningu de Okane o Muda ni Suru no wa Yamemashō (トレーニングでお金を無駄にするのはやめましょう), and Gendaiban "Hito o Ugokasu" Rīdā (現代版「人を動かす」リーダー). Greg also publishes daily business insights on LinkedIn, Facebook, and Twitter, and hosts six weekly podcasts. On YouTube, he produces The Cutting Edge Japan Business Show, Japan Business Mastery, and Japan's Top Business Interviews, followed by executives seeking success strategies in Japan. 

The Mishna in Pirkeh Abot (1:6) famously instructs, "Aseh Lecha Rav U'kneh Lecha Haber" – literally, "Make for yourself a Rabbi, and 'purchase' for yourself a friend." This is commonly understood to mean that that as important as it is to have a Rabbi, it is even more important to have a friend, and one should therefore go so far as to "purchase" a friend if necessary. The Hida (Rav Haim Yosef David Azulai, 1724-1806), however, added a different interpretation, explaining "U'kneh Lecha Haber" to mean that the quill – "Kaneh" – should be one's "friend." One should make sure to learn from a knowledgeable Rabbi – and he should also grow accustomed to writing the Torah he learns as much as possible. There is immense value in writing the Torah that one studies, as this helps him retain the material and also preserves it. The question arises as to whether one who wishes to write words of Torah in the morning must first recite Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah in the morning, but (as we saw in a previous installment) a distinction exists between silently thinking about Torah and speaking words of Torah. Birkot Ha'Torah is required in the morning before verbally speaking words of Torah, but not – according to the consensus opinion – before silently thinking words of Torah. At first glance, we would assume that silently writing Torah material is no different from silently thinking about Torah, and thus this may be done before reciting Birkot Ha'Torah in the morning. Interestingly, however, the Shulhan Aruch distinguishes between thinking about Torah in one's mind and writing Torah. When it comes to thinking about Torah, the Shulhan Aruch follows the view of the Agur (Rav Yaakob Landau, 1410-1493) that silent Torah thoughts do not require Birkot Ha'Torah. However, the Shulhan Aruch rules that writing Torah indeed requires the recitation of the Birkot Ha'Torah. This is based on the position of the Abudarham (Rav David Abudarham, Spain, 14 th century) which Rav Yosef Karo – author of the Shulhan Aruch – brings in his Bet Yosef. Importantly, however, Rav Yosef Karo wrote a collection of notes to the Bet Yosef called Bedek Ha'bayit, in which he corrects or amends certain passages in the Bet Yosef. And in the Bedek Ha'bayit, commenting on his citation of the Abudarham's ruling concerning one who writes Torah, Rav Yosef Karo remarks: "See the words of the Agur" – a clear reference to the aforementioned ruling of the Agur that Birkot Ha'Torah is not required before thinking about Torah. It thus appears that the Bet Yosef retracted his opinion, and concluded that one does not, in fact, need to recite Birkot Ha'Torah before writing Torah. The question then becomes, what was Rav Yosef Karo's final ruling? In the Bet Yosef, he seems to have concluded that writing Torah does not require Birkot Ha'Torah, but in the Shulhan Aruch, he wrote that it does. The Poskim dispute the question of whether the Rav Yosef Karo wrote the Shulhan Aruch before or after he wrote his emendations to the Bet Yosef. Therefore, it is unclear which ruling reflects his final position – his ruling in Bedek Ha'bayit, or his ruling in the Shulhan Aruch. If we follow the Shulhan Aruch's ruling, which distinguishes between thinking about Torah and writing Torah, what's the rationale behind this distinction? Why would thinking about Torah not require Birkot Ha'Torah, but writing Torah would? Later commentators offered several explanations. One approach is that the obligation of Torah study is inherently linked to the obligation to teach Torah. Therefore, Birkot Ha'Torah – the blessing over the Misva to learn Torah – is recited only upon a kind of learning which could also facilitate the teaching of Torah. As Torah can be taught through speech and through the written word, these two forms of Torah learning require Birkot Ha'Torah, whereas silently thinking about Torah, which of course is not a way in which Torah can be disseminated, does not. Others explain that one must learn Torah with the goal of remembering the material. Therefore, the Beracha is recited only when one speaks or writes Torah, as one is more likely to remember material which he verbalizes or writes than material which he simply thinks in his mind. The Lebush (Rav Mordechai Yoffe, 1530-1612) answers, very simply, that writing, as opposed to thinking, is an action, and a Beracha is recited only before a Misva act. Finally, the Hayeh Adam (Rav Abraham Danzig, Vilna, 1748-1820) explains that people often tend to say the words as they write, and therefore Halacha requires reciting Birkot Ha'Torah before writing, given the likelihood that he will end up speaking words of Torah. As for the final Halacha, the Mishna Berura cites several Poskim who rule that due to the uncertainty surrounding this question, one who wishes to write Torah must first recite Birkot Ha'Torah and then recite verses from the Torah before proceeding to write. This is the ruling of Hacham Ovadia Yosef, as well. Verbally reading verses before writing satisfies all opinions and thus avoids this Halachic uncertainty. (Rabbi Yisrael Bitan notes that in one work, Hacham Ovadia is cited as ruling that a person in this situation must recite Birkot Ha'Torah and should then "preferably" recite verses before writing – indicating that this is a preference, but not a requirement. However, Rabbi Bitan shows that this is an inaccurate representation of Hacham Ovadia's position, as in truth he maintained that one must first verbally read verses in order to satisfy all opinions.) This Halacha applies also to a Sofer who wishes to do some work – writing a Sefer Torah, Tefillin or Mezuza – in the morning. Some Poskim maintained that since a Sofer merely copies the Torah text, and is not actually learning Torah, Birkot Ha'Torah is not required before such work. However, due to the different opinions that exist, a Sofer should ensure to recite Birkot Ha'Torah and then verbally read verses before writing. This applies also to somebody who is typing Torah material from a handwritten text, without any intention to learn as he types. Although one could argue that this does not qualify as Torah learning, nevertheless, given the uncertainty, the typist should first recite Birkot Ha'Torah, verbally read some verses, and then proceed to the typing. Summary: One who wishes to write Torah insights, commentaries, etc. in the morning should first recite Birkot Ha'Torah and then verbally read some Torah text before writing, in order to satisfy all opinions. This applies also to a Sofer – he should recite Birkot Ha'Torah and then verbally read some verses before writing in the morning.

Many people have the custom each morning to read "Hok Le'Yisrael" – a collection of texts that includes passages from the Tanach, Mishna, Halachic works, Zohar, and other sources. "Hok Le'Yisrael" follows a regimented schedule, with different pieces of texts being recited each day. Often, the people who read "Hok Le'Yisrael" do not understand the material they read. The question arises whether a person may read "Hok Le'Yisrael" in the morning before reciting Birkot Ha'Torah. Halacha requires reciting Birkot Ha'Torah before learning Torah for the first time in the morning, but does this apply even if one reads Torah literature without understanding the text? Does this qualify as "learning" with respect to the obligation of Birkot Ha'Torah? Rav Schneur Zalman of Liadi (first Rebbe of Lubavitch, 1745-1812), in his Shulhan Aruch Ha'Rav, distinguishes in this regard between the Tanach and other texts. When one reads verses from the Torah, Nebi'im or Ketubim, this constitutes Torah learning regardless of whether or not he understands what he reads. When it comes to all other texts, however, reading them qualifies as Torah study only if one understands the material he reads. Similarly, the Mishna Berura cites the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1683) as stating that if one reads "Ezehu Mekoman" – the chapter of Mishna which is customarily read during the "Korbanot" section each morning – without understanding the text, this is not considered Torah study. This is true also of "Rabbi Yishmael Omer," the paragraph which is customarily read in the morning, listing the thirteen methods by which the Sages extracted Halachot from the Biblical text. If a person does not understand this passage, reading it does not qualify as Torah learning. This rule has ramifications with regard to Ereb Pesach, when it is customary for firstborns to participate in a Siyum celebration in order to be absolved from the "fast of the firstborn" (Ta'anit Bechorot) on this day. Hacham Ovadia Yosef writes that a Siyum is effective in absolving the firstborns of their obligation only if the person making the Siyum truly understood all the material in the Masechet (tractate of Talmud) which he completes. Simply reading the words does not suffice. The exception to this rule is the Zohar, the reading of which qualifies as Torah learning even if one does not understand what he reads – and even if he does not read the words correctly. This is the ruling of the Hida (Rav Haim Yosef David Azulai, 1724-1806) and of Rav Haim Palachi (Turkey, 1788-1868). The words of the Zohar have such power and potency that reading them has the effect of absorbing the content into one's being even if he does not understand what he reads. It is told that the Arizal (Rav Yishak Luria, 1534-1572) once advised somebody to read five pages of Zohar each day as a Tikkun (rectification) for his soul. And many have the custom to read from the Zohar Hadash each day during the month of Elul, until Yom Kippur, because the reading itself brings great spiritual benefits, even if one does not understand the text. Therefore, one who reads Zohar in the morning must first recite Birkot Ha'Torah. This exception is unique to the Zohar. Other Kabbalistic works – such as Sha'ar Ha'kavanot and the teachings of the Rashash (Rav Shalom Sharabi, 1720-1777) – elucidate and expound upon the teachings of the Zohar, and thus simply reading them without understanding what they say does not qualify as Torah learning. Returning the case of those who read "Hok Le'Yisrael," since this reading includes passages from the Tanach, one must recite Birkot Ha'Torah before reading this text in the morning, even if he does not understand anything he reads. This applies also to somebody who wishes to read Tehillim in the morning – he must first recite Birkot Ha'Torah, even though he does not understand the verses he recites, because Tehillim is part of the Tanach. In conclusion, it should be emphasized that although reading Tanach and Zohar without understanding the text qualifies as Torah study, we should always aspire to understand to the best of our ability. The sin of "Bittul Torah" (neglecting Torah) is normally defined as wasting time which could have been used for Torah, but it includes also wasting one's capabilities which could have been used to understand Torah. G-d gave us intellectual skills, the ability to comprehend, and we must utilize these powers to understand as much Torah as we can to the greatest extent possible. Today, when virtually every Torah text is available with translations and commentaries, there is really no excuse for reading any part of Torah literature without understanding the material. Summary: If one wishes to read verses from the Torah – such as Tehillim – in the morning, he must first recite Birkot Ha'Torah, even if he will not understand the text he will be reciting. This applies also to someone who wishes to read passages from the Zohar which he does not understand. Reading any other Torah text, however, does not qualify as Torah study unless one understands what he reads, and thus one who reads in the morning other Torah texts without understanding does not need to first recite Birkot Ha'Torah.

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In all languages besides Hebrew, the letters are simply the way words are formed for the purpose of communication. They have no other function and no other significance. The Hebrew alphabet, however, is laden with great spiritual power. Our Sages teach that Hashem created the world using the letters of the Hebrew alphabet. When He proclaimed, "Yehi Or" ("There shall be light"), the letters that comprise these words brought light into existence. Likewise, the Gemara teaches that Besalel, the chief artisan who led the construction of the Mishkan, had the knowledge of how to combine different letters and form the various configurations through which the world was created. Beyond these creative powers, there are numerous layers of meanings to the Hebrew letters, their shapes, and also their numerical values (Gematria). Indeed, several Kabbalists authored works unearthing the deep secrets underlying the letters of the Hebrew alphabet. In light of this, one might wonder whether Birkot Ha'Torah must be recited before one learns the alphabet. If somebody did not receive a Jewish education as a child, and has now committed to religious observance, should he be told to recite Birkot Ha'Torah in the morning before he studies the Hebrew alphabet? Does this study qualify as the study of Torah that must be preceded by Birkot Ha'Torah? The answer is that in this case, where the person is studying only the letters themselves, what they look like and how to pronounce them, he does not need to recite Birkot Ha'Torah. Certainly, however, if one studies the depth and meaning behind the letters, then this is considered Torah learning, and he must recite Birkot Ha'Torah in the morning before such study. Must one recite Birkot Ha'Torah before studying Hebrew grammar? Rav Yaakob Emden (Germany, 1697-1776) addresses the question of whether one may study grammar in the restroom, where Torah learning is forbidden, and he writes that one should not, as studying Hebrew grammar will invariably lead him to think of verses in the Torah. It emerges from this ruling that studying grammar does not intrinsically qualify as Torah learning, and so it does not require the recitation of Birkot Ha'Torah. However, this applies only if a person studies grammar as a secular field of study. If one studies grammar specifically for the purpose of enhancing his understanding of Torah, then this qualifies as Torah learning, and requires Birkot Ha'Torah. Summary: If a person is learning the Hebrew alphabet, and he wishes to study the letters in the morning before reciting Birkot Ha'Torah, he may. However, if a person studies the depth and meaning behind the letters of the Hebrew alphabet, this qualifies as Torah study and requires the recitation of Birkot Ha'Torah. Studying Hebrew grammar as a secular field does not require the recitation of Birkot Ha'Torah, but learning Hebrew grammar for the sake of better understanding Torah qualifies as Torah learning and requires the recitation of Birkot Ha'Torah.

Halacha requires one to recite Birkot Ha'Torah each day before learning Torah. One who wishes to learn Torah upon waking in the morning may not do so until he first recites Birkot Ha'Torah. The question arises whether a person may learn Torah if he is unable to recite Birkot Ha'Torah, such as if he cannot read Hebrew, or if he does not have access to the text of the blessings, and he does not know them by heart. If an individual in this situation wishes to fulfill the precious Misva of Torah study, may he do so, or is he barred from learning as long as he cannot recite the required Berachot? Rav Haim of Volozhin (1749-1821), and the Netziv (Rav Naftali Tzvi Yehuda Berlin, 1816-1893), maintained that one is not permitted to learn Torah even in such a case, where a person has no practical ability to recite Birkot Ha'Torah. By contrast, the Be'sel Ha'hochma (Rav Betzalel Stern, 1911-1988) maintained that Halacha does not actually forbid learning Torah before reciting the Berachot. Rather, there is a Misva to recite Birkot Ha'Torah before learning. Therefore, the inability to perform the Misva of Birkot Ha'Torah does not affect the ability to learn Torah. Hence, one who is unable to recite Birkot Ha'Torah is nevertheless allowed to study Torah. Likewise, Hacham Ovadia Yosef approvingly cites the ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) as allowing a person to recite Birkot Ha'Torah in such a case. Rav Shlomo Zalman noted that there are numerous other Misvot which we introduce with a Beracha, and yet, if a person, for whatever reason, cannot recite the Beracha over a Misva, he nevertheless performs the Misva. For example, if a person forgot the text of the Beracha over Tefillin, and he does not have access to a Siddur, he puts on Tefillin without the Beracha. The Gemara states that eating or drinking without reciting a Beracha is forbidden, as it constitutes a type of "theft" – deriving benefit from the world without first acknowledging G-d – but this was never said about Misvot. Even when we are required to recite a Beracha before performing a Misva, the inability to do so does not prevent us from fulfilling the Misva. Hence, when it comes to Torah learning, too, one may fulfill the Misva of learning even if he cannot recite the Beracha. Rav Shlomo Zalman also advanced a second argument, suggesting a comparison to the situation of an Onen – somebody who, Heaven forbid, lost an immediate family member who was not yet buried. During this period between a family member's passing and burial, one does not perform any Misvot, and does not recite Berachot. Nevertheless, he is permitted to eat, without a Beracha, because circumstances prevent him from reciting a Beracha. Therefore, even if one would argue that learning Torah is forbidden before reciting Birkot Ha'Torah, this would be allowed when a person is unable to recite the blessing due to circumstances beyond his control. Hacham Ovadia accepts Rav Shlomo Zalman's reasoning, and this is, indeed, the Halacha. It must be emphasized, however, that this applies only to somebody who does not have the ability to recite Birkot Ha'Torah. If someone is able to recite Birkot Ha'Torah, then he is required to do so, even if this entails great difficulty. Thus, for example, if a person wakes up in the middle of the night and wishes to learn for a little while before going back to sleep, he must recite Birkot Ha'Torah, even though this is inconvenient. Summary: One is obligated to recite Birkot Ha'Torah before learning Torah each day, and thus, upon waking in the morning, one may not learn Torah before first reciting Birkot Ha'Torah. However, if, for whatever reason, one cannot recite Birkot Ha'Torah – such as if he does not have access to a Siddur and does not know the text of the blessings by heart – then he may learn Torah without reciting the Berachot.

Today is day 256 and we are studying The Ten Commandments. 256. Recite the Ten Commandments. 1. I am the Lord your God. You shall have no other gods but me. 2. You shall not make for yourself any idol. 3. You shall not take the Name of the Lord your God in vain. 4. Remember the Sabbath day and keep it holy. 5. Honor your father and your mother. 6. You shall not murder. 7. You shall not commit adultery. 8. You shall not steal. 9. You shall not bear false witness against your neighbor. 10. You shall not covet. (Book of Common Prayer 2019 version from Exodus 20:1–17; Deuteronomy 5:6–21) We will conclude today with The Decalogue found on page 100 of the Book of Common Prayer (2019). If you would like to buy or download To Be a Christian, head to ⁠anglicanchurch.net/catechism⁠. Produced by Holy Trinity Anglican Church in Madison, MS. Original music from Matthew Clark. Daily collects and Psalms are taken from Book of Common Prayer (2019), created by the Anglican Church in North America and published by the Anglican Liturgical Press. Used by permission. All rights reserved. Scripture quotations are from The ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved. Catechism readings are taken from To Be a Christian - An Anglican Catechism Approved Edition, copyright © 2020 by The Anglican Church in North America by Crossway a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Texas Attorney General Ken Paxton wants kids to recite “The Lord’s Prayer” and read their Bibles. He’s vowing to defend any school district that comes under fire.See omnystudio.com/listener for privacy information.

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

The Gemara in Masechet Menahot (43) cites a verse in the Book of Debarim (10:12) in which Moshe Rabbenu turns to Beneh Yisrael and says, "Ma Hashem Elokecha Sho'el Me'imach" – "What does Hashem your G-d ask of you?" Moshe proceeds to explain that Hashem asks that we fear Him and obey His commands. The Gemara, however, comments that the word "Ma" in this verse may be read as "Me'a" – one hundred. This means that we are required to recite 100 Berachot each day, and this is what Hashem wants from us. It seems from the Gemara that source of this obligation is the word "Ma," which is read as though it is written "Me'a." Some commentators, however, understood the Gemara's inference from this verse differently. The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Italy, 13 th century) noted that this verse contains 100 letters, and thus the Sages found in this verse an allusion to the requirement of 100 daily blessings. In truth, this verse contains only 99 letters, but since the Gemara reads the word "Ma" as "Me'a," which contains an additional letter (an Alef), the total reaches 100. Others explain that this inference is based on the "Atbash" system, whereby a letter can be substituted with its corresponding letter at the opposite end of the alphabet (e.g. Alef is replaced by Tav; Bet is replaced by Shin, Gimmel is replaced by Resh, etc.). In the system of "Atbash," the letters that form the word "Ma" – Mem and Heh – become Yud and Sadi, which have the combined numerical value of 100, alluding to the 100 daily Berachot. Another allusion to this requirement is found in the verse in Tehillim (128:4), "Hineh Ki Chen Yeborach Gaber Yereh Hashem" ("Behold, this is how a G-d-fearing man shall be blessed"). The word "Ki" in Gematria equals 30, and the word "Chen" equals 70, for a total of 100, such that the phrase "Ki Chen Yeborach Gaber" may be read to mean that a man should recite 100 Berachot. As the Gemara inferred this requirement from a verse in the Torah, we might conclude that this constitutes a Biblical obligation, mandated by the Torah. This is, in fact, the view taken by the Ba'al Halachot Gedolot, in his listing of the 613 Misvot. Rav Shlomo Ibn Gabirol, in his "Azharot" poem which lists the 613 Biblical commands following the view of the Behag (and which we customarily chant on Shabuot), makes reference to this requirement ("U'mi'berachot Tasmid Me'at Ha'nigmarim"). By contrast, the Rambam maintained that this obligation was enacted later, by the Sages. The Sefer Ha'yere'im (Rav Eliezer of Metz, France, 1140-1237) similarly maintained that this requirement was instituted by the Ansheh Kenesset Ha'gedola ("Men of the Great Assembly") at the beginning of the Second Commonwealth. According to this view, the inference from the verse in Debarim is meant as an allusion to a law enacted by the Sages, and is not the actual source of this requirement. A third opinion is that of the Shiboleh Ha'leket and others, who maintained that this obligation was verbally transmitted as a "Halacha Le'Moshe Mi'Sinai" – a law taught to Moshe at Sinai, without having been written in the Torah. At first glance, we might question the view of the Behag and Shiboleh Ha'leket based on the Midrash's comment that it was King David who instituted the recitation of 100 Berachot each day. The Midrash relates that a devastating plague ravaged the nation during the reign of King David, killing 100 people every day. David determined that to end the plague, everyone must recite 100 daily blessings. (David later refers to himself as "Hukam Al" (Shemuel II 23:1), which could be read to mean, "the one who established 'Al,' as the word "Al" in Gematria equals 100, an allusion to the 100 Berachot which David instituted.) Seemingly, if this constitutes a Biblical obligation, or a requirement transmitted orally since the time of Moshe Rabbenu, then there would be no need for David to introduce this law. The answer, it would seem, is that the people were lax in their fulfillment of this obligation, and so David ordered the people to be more scrupulous in this regard and ensure to recite 100 blessings every day. A fascinating theory regarding the origins of this obligation was advanced by Rav Aharon Amarillo (1700-1772), in his work Peneh Aharon. He writes that Moshe Rabbenu instituted the requirement to recite 100 Berachot each day at the time of the construction of the Mishkan. The wooden planks that formed the structure of the Mishkan were inserted into "Adanim" – sockets embedded in the ground. In all, there were one hundred sockets, which together formed the base and foundation of the Mishkan. The word "Me'a," Rav Amarillo writes, is an acrostic representing the words "Me'at Adneh Ha'Mishkan" – "the one hundred sockets of the Mishkan." The 100 daily blessings were instituted to correspond to the 100 sockets of the Mishkan. The question naturally arises, what connection is there between the "Adanim" and Berachot? Why are the 100 daily blessings associated with the sockets that formed the base of the Mishkan? We can perhaps answer this question based a discussion by Rav Yosef Salant (Jerusalem, 1885-1981), in his Be'er Yosef, regarding the symbolism of the "Adanim." He writes that the Mishkan itself represents the Misvot that the Torah commands us to observe, and the sockets represent the foundation of it all, the pillar upon which the entire Torah rests. And that pillar, Rav Salant explains, is Emuna – faith in Hashem. Our faith in Hashem as the Creator who governs and controls everything is the foundation upon which all of Torah is based. If so, then we can perhaps understand the association between the "Adanim" and the Berachot that we recite. Numerous times each day, we are required to take a few moments and recite a Beracha, with Kavana (concentration), reminding ourselves of Hashem's involvement in the world and in our lives. Indeed, the word "Beracha" in Gematria equals 227 – the same Gematria as the word "Zecher" – "remembrance." The purpose of Berachot is to remind us of Hashem's existence and control over the world. And, in fact, the verse from which the Gemara derived this obligation tells us that what Hashem asks is "Le'yir'a Et Hashem Elokecha" – that we "fear" Hashem, meaning, that we live with an awareness of His unlimited power and His greatness. Accordingly, the 100 Berachot we recite each day are truly the ''foundation" of Torah life, as they serve to reinforce our Emuna. For good reason, then, the Berachot we recite are associated with the "Adanim," which comprised the foundation of the Mishkan and thus symbolize faith, the foundation of the entire Torah. A number of sources speak of the great reward which one earns through the proper fulfillment of this obligation – reciting 100 Berachot each day with concentration, and pronouncing each word correctly. (For example, one must ensure that the words "Baruch Ata" do not sound like "Baru Chata," and to recite "Melech Ha'olam," and not "Melecholam," skipping the syllable "Ha-.") The Ba'al Ha'Turim (Rabbenu Yaakob Ben Asher, 1270-1340) writes that those who fulfill this Misva are rewarded with long life. Commenting on the verse, "And you who cling to Hashem your G-d, you are all alive today" (Debarim 4:4), the Ba'al Ha'Turim observes the custom followed in some communities to add a crown in the Torah scroll above the letter Kof in the word "Ha'debekim" ("who are attached") in this verse. This crown, he explains, emphasizes that we attach ourselves to Hashem through the 100 blessings we recite each day – as the letter Kof in Gematria equals 100, and the reward for reciting these Berachot is "Haim Kulechem Hayom" – long life. The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century) adds that when one recites a Beracha properly, the Beracha ascends to G-d in the heavens, and He takes the Beracha and embeds it into His "crown." Hashem's "crown," as it were, is made from the Berachot which we recite properly with Kavana. Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) would advise people experiencing hardship to devote themselves to the meticulous observance of this Misva, and try to recite 100 Berachot each day with proper attention and concentration. The verse from which the Gemara inferred this obligation begins with the letter Vav ("Ve'ata Yisrael") and ends with the letter Chaf ("Nafeshecha"), and these letters have the combined numerical value of 26 – the Gematria of the divine Name of "Havaya." The Hida (Rav Haim Yosef David Azulai, 1724-1806) thus writes that the fulfillment of this Misva saves a person from the dreadful punishments described in the section of the "Kelalot" ("curses") in Parashat Ki-Tabo, a section in which the Name "Havaya" appears 26 times. Moreover, this section contains 98 curses, and also includes a warning about "every ailment and every punishment which is not mentioned in this book" (Debarim 28:61) – adding another two curses, for a total of 100. We protect against these 100 curses through the recitation of 100 Berachot each day. Additionally, the Zohar Hadash teaches that we remain in exile because of our failure to properly observe this requirement to recite 100 Berachot each day. It emerges, then, that our commitment to properly fulfill this obligation helps end our long, bitter exile and bring our final redemption. The Arizal taught that the 100 daily Berachot allow us to harness the power of the 22 letters of the Hebrew alphabet – the letters that Hashem used to create the world. The 100 daily blessings are, according to Kabbalistic teaching, associated with the 22 letters, and we thus benefit from the spiritual force of these letters by properly reciting 100 Berachot every day. The Gemara in Masechet Menahot (43b) tells that Rabbi Hiyya went out of his way to purchase special foods for Shabbat and Yom Tob in order to ensure he would recite 100 Berachot. On Shabbat and Yom Tob, the Amida prayer contains far fewer blessings than the weekday Amida prayer, making it more challenging to reach a total of 100 Berachot. Rabbi Hiyya thus made a point of having additional foods on Shabbat and Yom Tob so he would have more Berachot to recite. The Hida, in his work Mahazik Beracha (290), noted the Gemara's implication that this practice marked a special measure of piety on Rabbi Hiyya's part. The Gemara appears to laud Rabbi Hiyya for his piety – indicating that this was not strictly required. The Hida thus suggests that reciting 100 Berachot each day does not constitute a strict Halachic obligation, but is rather a worthwhile practice to follow. The consensus view among the Poskim, however, is that this is indeed a strict obligation. The Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1872) explains that Rabbi Hiyya was praised for fulfilling the Misva at the highest standard – going out of his way to buy special delicacies, rather than buying simpler foods. But ensuring to recite 100 blessings is a strict requirement, and not just a measure of piety. Hacham Ovadia Yosef adds that there are ways to reach a total of 100 Berachot without actually reciting Berachot, but Rabbi Hiyya chose not to rely on these leniencies, and instead went out to buy food so he could recite 100 blessings on Shabbat and Yom Tob. Indeed, the Shulhan Aruch explicitly rules that one is required to recite 100 Berachot each day. The Poskim indicate that 100 Berachot is a minimum amount, and not an exact amount. Hacham Ovadia notes that from the explanation mentioned earlier associating the 100 daily Berachot with the 100 sockets beneath the Mishkan, one might conclude that we must recite precisely 100 Berachot, and no more, but this is not the Halacha. One must recite at least 100 Berachot, but certainly may recite more. The Rambam, in Hilchot Tefila, brings a custom that some observed to count the Berachot that one recites over the course of the day. This was the practice of Hacham Ovadia Yosef on Shabbat, when it is more difficult to reach a total of 100 blessings, as he wanted to ensure to fulfill this obligation. It is told that the Brisker Rav (Rav Yitzchak Zev Soloveitchik, 1886-1959) would count the Berachot he recited every day, following this custom mentioned by the Rambam.

One of the blessings we recite each morning is "Poke'ah Ivrim," praising Hashem for "opening the eyes of the blind." The idea underlying this Beracha is that we must never take for granted the ability we have each morning to open our eyes and see. The eye is an especially fragile organ, and even the slightest disorder can cause it to malfunction and deny us the ability to see, Heaven forbid. Vision is a precious gift which we must appreciate anew each and every day, and so our Sages instituted the recitation of a special Beracha to thank Hashem for granting us the ability to see. Unfortunately, however, not everyone is able to see, and some people are blind. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) ruled that since a blind person cannot see, he does not recite the Beracha, as he is unable to thank Hashem for "opening his eyes" and granting him the gift of vision. At first glance, this Halacha depends on a fundamental question regarding the nature of the Birkot Ha'shahar obligation. The Rambam maintained that one recites each of the Birkot Ha'shahar only upon benefitting from the phenomenon referred to in that Beracha. Meaning, upon hearing the rooster's crow, one recites, "Ha'noten La'sechvi Bina"; upon opening one's eyes, one recites, "Poke'ah Ivrim"; upon getting out of bed, one recites, "Matir Asurim," and so on. If one does not experience one of these phenomena, then, according to the Rambam, he does not recite the corresponding Beracha. The Magen Abraham's ruling appears to follow this perspective, that one who does benefit from the phenomenon mentioned by one of the morning blessings does not recite that blessing. Hence, a blind person does not recite "Poke'ah Ivrim." Others, however, disagreed, and understood that we recite these Berachot to praise Hashem not for the benefit we personally receive from these phenomena, but rather for the phenomena themselves, for the very fact that He made them part of the natural order. Additionally, the Arizal explained these Berachot as having deep mystical meanings, which are relevant to everyone, irrespective of whether or not one experiences the phenomena mentioned in these blessings. According to this perspective, it would seem that a blind person should, in fact, recite Birkot Ha'shahar. Indeed, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) brings the Arizal's teaching and concludes on this basis that even a blind person recites the Beracha of "Poke'ah Ivrim." Moreover, the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that a blind person should recite "Poke'ah Ivrim" because although he himself cannot see, he benefits from the vision of others. People are able to help him – bringing him where he needs to go, and bringing him what he needs – because of their gift of vision, and so he must praise Hashem for this gift. This line of reasoning led Rav Moshe Zakut, cited by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806) in Shiyureh Beracha, to conclude that even the Rambam would require a blind person to recite "Poke'ah Ivrim" each morning, as he indeed directly benefits from the precious gift of vision. One may, however, question this assertion in light of the fact that the Rambam's son, Rabbenu Abraham ben Ha'Rambam (1186-1237), in one of his responsa, sharply criticizes a certain congregation that hired a blind Hazan, who recited aloud the morning blessings, including "Poke'ah Ivrim." Rabbenu Abraham presumably followed his father's rulings, and his objection thus indicates that in the Rambam's view, a blind person does not recite this Beracha. Another argument for allowing a blind person to recite "Poke'ah Ivrim" is advanced by the Shalmeh Sibur, who asserts that the blessing of "Poke'ah Ivrim" does not actually refer to the ability to see. After all, even while we sleep, we are able to see; our eyes are closed, but not dysfunctional. Therefore, it cannot be said that our vision is restored in the morning, warranting a Beracha over our regaining the ability to see. The Shalmeh Sibur thus explains this blessing differently, as referring to our ability to notice things, to live with an awareness of what's happening around us, a quality metaphorically described as the opening of our eyes. (Clearly, however, this is not the commonly accepted understanding of the blessing.) As for the final Halacha, we might have assumed that since we recite the morning blessings together, and not when we benefit from each phenomenon, we follow the view that these blessings praise Hashem for the phenomena in general, and for our personal benefit. Moreover, we recite the Beracha of "Ha'noten La'sechvi Bina" even though we do not hear the rooster's crow. Although the Shulhan Aruch accepts the aforementioned ruling of the Rambam, that one should recite each Beracha as he experiences the phenomenon it speaks of, the common custom is to recite them all even if, for whatever reason, we do not experience one of the blessings. Seemingly, then, it should follow that a blind person recites "Poke'ah Ivrim" even though he cannot see. However, Hacham Ovadia Yosef writes that the case of a blind person differs in that the individual is not capable of enjoying the gift of sight. It is possible that we recite even the blessings over phenomena which we do not personally experience only because we are potentially able to enjoy these features which Hashem built into the natural world. Hence, this does not prove that a blind person – who has no possibility of enjoying the gift of sight – recites "Poke'ah Ivrim." In light of the different opinions, Hacham Ovadia rules that it is preferable for a blind person not to recite this Beracha, following the general rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain if it is warranted. However, Hacham Ovadia writes, if a blind person recites the Beracha, he does not have to be told not to.

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

Birkot Ha'shahar – the series of blessings that we recite each morning – appear to fall under the category of "Misvot Aseh She'ha'zman Gerama," meaning, Misvot that apply only at certain times. After all, although different views exist as to precisely by when these Berachot must be recited, there is a clear consensus that they must be recited specifically during the day. One view requires reciting Birkot Ha'shahar by the end of the fourth Halachic hour of the day, another view maintains that they must be recited by Hasot (Halachic midday), and the generally accepted opinion is that they must be recited before sundown. Either way, this requirement is limited to a specific time-frame. As such, we should, seemingly, apply the rule exempting women from "Misvot Aseh She'ha'zman Gerama," such that women should be exempt from the Birkot Ha'shahar obligation. Indeed, the Mishna Berura writes that women are exempt from this requirement, but he adds that Ashkenazic women may recite these Berachot voluntarily. Ashkenazic practice follows the opinion of Rabbenu Tam (France, 1100-1171) allowing those exempt from a Misva to recite the Beracha over the Misva if they wish to perform the Misva. Thus, for example, an Ashkenazic woman who wishes to take the four species on Sukkot, even though she is exempt, may recite the Beracha of "Al Netilat Lulab" over this Misva. By the same token, the Mishna Berura writes, Ashkenazic women may recite Birkot Ha'shahar if they so desire. According to this line of reasoning, Sephardic women should not recite the morning blessings. Sephardic practice does not allow the recitation of a Beracha when one voluntarily performs a Misva from which he or she is exempt. Perhaps, then, we should conclude that Sephardic women may not recite Birkot Ha'shahar. However, Hacham Bension Abba Shaul (Jerusalem, 1924-1998) ruled that women may, in fact, recite Birkot Ha'shahar, distinguishing between these Berachot and Berachot recited over a Misva which one performs voluntarily. The text of Berachot recited over the performance of a Misva thanks Hashem who "has commanded us" ("Ve'sivanu") to perform the given Misva. Sephardic custom does not allow reciting this Beracha when performing a Misva voluntarily for the simple reason that the individual cannot say "Ve'sivanu" about a Misva that he or she was not commanded to observe. The morning blessings, by contrast, praise and express gratitude to Hashem for the gifts He has granted us, such as the restoration of our souls in the morning, the ability to see, the ability to walk, and so on. These blessings, of course, are no less relevant to women than to men, and so there is no reason why a woman should not be allowed to recite these Berachot. Hacham Ovadia Yosef concurred with this ruling, but for a different reason – noting the minority opinion among the Poskim that one may recite Birkot Ha'shahar even after sundown, in the evening. This was the view of the Vilna Gaon (1720-1797) and a small number of other Halachic authorities. According to this opinion, there is no time when the Birkot Ha'shahar obligation does not apply, and thus it does not fall under the category of time-bound Misvot. Hence, women are included in the obligation. (This rationale requires further clarification, because Hacham Ovadia himself does not follow the minority opinion of the Vilna Gaon allowing the recitation of Birkot Ha'shahar after sundown. This question was posed by Rav Moshe Ha'levi, in his work Birkat Hashem.) Regardless, the accepted view is that women are required to recite Birkot Ha'shahar. Of course, they do not recite the Beracha "She'lo Asani Isha," which men recite to thank Hashem for not creating them as a woman. As men are bound by more Misvot than women, and they thus have more opportunities for serving Hashem, they are required each morning to recite this Beracha and thank Hashem for these additional opportunities. The Shulhan Aruch writes that women recite instead "Baruch She'asani Ki'rsono" – "Blessed is He who made me according to His will." This Beracha should be recited without "Hashem Elokenu Melech Ha'olam." In reciting this blessing, the woman gives thanks for her special nature, that Hashem created her as an especially refined being who does not require the same number of Misvot as men need in order to perfect herself and live a spiritually meaningful and accomplished life. Summary: Women are required to recite Birkot Ha'shahar each morning. Instead of the Beracha "She'lo Asani Isha," they recite, "Baruch She'asa Li Kol Sorki," without "Hashem Elokenu Melech Ha'olam."

KEY TAKEAWAYS:• Prayer is petitioning your Heavenly Father.• There is a better reality in heaven than the one we live on earth.• Before asking what we want, we acknowledge who He is.• Prayer is the process of submitting your request, while submitting to His will• Receive. Recite. Reflect.==================== SCRIPTURES: • Matthew 6:9-13 • Luke 11:1 • Kings 2:20-5 • Matthew 7:11 • Psalms 100:4

The Halacha below was generated by AI based on multiple classes given by Rabbi Eli Mansour in the Bekiim B'Halacha series. Click on any of the dates below to hear the original audio file. This write-up has been reviewed, but if any errors remain , we welcome corrections. 06-17-25 ; 06-18-25 The Three Weeks—also known as Ben HaMesarim —represent a time of national mourning over the destruction of the Bet HaMikdash . While many of the customs during this period are observed passively (such as refraining from music or haircuts), Tikun Hatzot is an active custom that allows a person to express sadness over the Hurban (destruction of the Bet HaMikdash ) in a personal, heartfelt way. In this Halacha, we will explore what Tikun Hatzot is, why it is especially appropriate during the Three Weeks, and how and when it should be said. What Is Tikun Hatzot ? Tikun Hatzot refers to a set of prayers recited around midnight to mourn the Hurban and the exile of the Shechina . The Zohar and many Mekubalim praise it as one of the highest spiritual practices, particularly during this period. Rav Haim Vital writes that the Arizal himself would say Tikun Hatzot regularly, and especially during the Three Weeks. The Tikun is traditionally divided into two parts: Tikun Rahel : Emphasizes mourning and sorrow over the destruction. Tikun Leah : Focuses more on hope, rebuilding, and longing for redemption. During the Three Weeks, especially at night, it is fitting to recite both parts, though some only recite Tikun Rahel if they are pressed for time or emotionally unable to complete both. Why Is Tikun Hatzot So Powerful During This Time? The Three Weeks are designated as a time to feel the loss of the Bet HaMikdash and yearn for Geula. Tikun Hatzot allows us to turn that feeling into prayer. The Arizal taught that crying during Tikun Hatzot at this time carries immeasurable value. The act of waking up at night, sitting on the floor, and expressing pain over the exile of the Shechina is considered a personal partnership in the national mourning of Am Yisrael. As the Midrash says, "Whoever mourns the Hurban will merit seeing the rebuilding." How and When Is Tikun Hatzot Recited? Tikun Hatzot is ideally recited at Halachic midnight ( Chatzot Halayla ), which varies depending on the season. It typically falls around 12:30 a.m. in the summer months. The person should sit on the floor or a low stool, remove leather shoes, dim the lights, and recite the Tikun slowly and tearfully. If one cannot stay up until midnight, it may still be recited later in the night, and some authorities permit it slightly before Chatzot . If one is unable to recite the entire Tikun, he should at least say a portion or even sit in silence contemplating the loss of the Bet HaMikdash . The sincerity is more important than the length. Can Tikun Hatzot Be Said on Shabbat or Friday Night? No. Tikun Hatzot is not recited on Shabbat or Yom Tob, including Friday night, as it is a time of joy. Mourning rituals are suspended on these days, just like we don't say Tahanun or observe other mourning customs. Is This Custom for Everyone—Or Only the Very Pious? While Tikun Hatzot is classically associated with Mekubalim and very pious individuals, during the Three Weeks it becomes a powerful tool available to all. Even one who does not say it year-round should consider adding it during this time. One does not need to be a scholar or mystic to sit on the floor and say Tehillim or express longing for the Bet HaMikdash . The emotion and sincerity are what matter most. Summary Tikun Hatzot is a midnight prayer of mourning the Hurban, highly appropriate during the Three Weeks. It consists of Tikun Rahel and Tikun Leah; both are ideal, but even saying part has value. It is best said at Halachic midnight, but later or earlier is allowed in some cases. Not recited on Shabbat or Yom Tob. Open to everyone—not just scholars—and especially encouraged during Ben HaMesarim .