Podcasts about recite

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. 

“Recite the two brightly illuminated chapters — Surat al-Baqarah and Āl ʿImrān — for on the Day of Resurrection, they will come as two clouds, or two shades, or two flocks of birds pleading for their companions.” (Ṣaḥīḥ Muslim 804)Today we kick off our journey into Signs, starting with Juz 1–3.

“…It is as though God has chosen the initial word of His Book to be a testament to His tolerance and kindness. But what, then, does one commence with the Basmalah? Every pursuit, every endeavor, every act of obedience.”This Thursday, we're diving deep into the Isti'adha and Basmalah! Our aim is to move beyond routine and ritual, and truly uncover these powerful gateways to Surah Fatiha.Encapsulated within these brief but profound phrases lies a complete worldview, mirroring the very first command given to the Prophet Muhammad ﷺ by Jibrīl: “Recite in the Name of your Lord.” (Qur'an 96:1)✨What we'll learn:•⁠ ⁠The wisdom behind legislating these phrases before recitation•⁠ ⁠Different forms of Isti'adha found in the Sunnah•⁠ ⁠Multiple layers of meaning behind Bismillah•⁠ ⁠Protection from evil and seeking benefit — the two paths every human being faces, captured in the Isti'adha-Basmalah pairing

Seerah 01-05: The Early Revelation of Prophet Muhammad ﷺ | ZAD Academy Audio | Blogpost by Zayd HajiAssalamu Alaikum wa Rahmatullahi wa Barakatuh,I am Zayd Haji, a student at Zad Academy.The life of Prophet Muhammad ﷺ can be divided into two important phases: the Meccan period and the Madinan period. Each stage had unique lessons and challenges, shaping the message of Islam. This blog post explores the preparation, first revelation, and the early prophetic experiences of the Messenger of Allah ﷺ, derived from authentic sources of the Qur'an and Hadith.The Prophet Muhammad ﷺ was born into Mecca and lived for 40 years before receiving the divine revelation. Although orphaned at an early age, Allah Himself protected and nurtured him. His father passed away before his birth, his mother when he was six, and his grandfather at eight. Despite these hardships, Allah preserved him from idolatry, immorality, and the common practices of ignorance prevalent in Mecca.“Did He not find you an orphan and give you refuge? And He found you lost and guided you.” (Qur'an 93:6-7, Quran.com)From his youth, the Prophet ﷺ was known as Al-Amin (the trustworthy). His people trusted him with their belongings and respected his wisdom. However, the Prophet ﷺ never worshipped idols nor engaged in their practices, distancing himself from shirk.Seeking closeness to Allah, the Prophet ﷺ would spend days in the Cave of Hira reflecting upon creation and the Oneness of God. This period of reflection was part of Allah's divine preparation for the great responsibility of prophethood.As Allah says:“Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding.” (Qur'an 3:190, Quran.com)The Prophet ﷺ's fitrah (pure nature) inclined him to worship the Creator alone, though he did not yet know the exact way until the revelation began.When the Prophet ﷺ was in the cave at the age of 40, the Angel Jibreel (Gabriel) appeared and commanded him, “Iqra” (Read/Recite). The Prophet ﷺ replied, “I cannot read.” This happened three times until Jibreel revealed the first verses of the Qur'an:“Recite in the name of your Lord who created. Created man from a clinging substance. Recite, and your Lord is the most Generous – Who taught by the pen – Taught man that which he knew not.” (Qur'an 96:1-5, Quran.com)Startled by the experience, the Prophet ﷺ rushed home to Khadijah (may Allah be pleased with her), who comforted and reassured him. She reminded him of his noble character, saying Allah would never disgrace one who helps the poor, supports the needy, and maintains kinship ties.After a brief pause in revelation, the Prophet ﷺ once again encountered Angel Jibreel in his full majestic form, filling the horizon. The second revelation confirmed his mission, not only as a prophet but as a messenger sent to warn humanity:“O you who covers himself with a garment, arise and warn. And glorify your Lord. And purify your garments. And avoid uncleanliness.” (Qur'an 74:1-5, Quran.com)The Prophet ﷺ never faltered in conveying the message, for Allah assured him:“Your companion [Muhammad] has not strayed, nor has he erred. Nor does he speak from [his own] inclination. It is not but a revelation revealed.” (Qur'an 53:2-4, Quran.com)The early life of the Prophet ﷺ teaches us that Allah prepares His chosen ones with patience, trials, and protection.Seclusion and reflection are paths toward spiritual clarity.The Qur'an is a direct source of guidance revealed through Allah's mercy, and it must remain central in our lives.Supporting others, helping the poor, and maintaining honesty bring Allah's support and blessings.The Prophet ﷺ said:“The most beloved of deeds to Allah are those that are most consistent, even if they are few.” (Sahih al-Bukhari, Hadith 6464, Sunnah.com)By following his example of sincerity, consistency, and devotion, we too can strengthen our faith and relationship with Allah.

The Viewless Wings Poetry Podcast September submitted poems episode features five wonderful contributions read by five poets. Different forms and themes are featured. The Viewless Wings Poetry Podcast explores the art of poetry through interviews with poets and artists including Safia Elhillo, A.E. Stallings, Dana Gioia, Yanyi, Olivia Gatwood, Lisa Marie Simmons and more. Subscribe today.

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.

We parents try to do all the things we can to help our children to grow up. We advise. We admonish. We even end up preaching at them sometimes. But it's not what we say, it's what we do, how we live – what they see our life to be, that has the greatest impact in shaping them as they grow up.   A Godly Example Well, this is the last message in a series that I have called, “Building a Godly Family” and what I've decided to do; I talked to a friend of mine in the U.S., his name is Mark. He has nine children of his own and I thought I'd ask him for his top three or four tips. Now if you want to find out what they are, stick with me today on the programme because we are going to explore what a father of nine had to say. Now I don't know how things are in your neck of the woods but one of the really hot topics around where I live is binge drinking amongst teenagers. I mean, blind Freddy can see that alcohol abuse is so incredibly destructive. I was listening to a doctor at the head of the Emergency Ward in our local hospital and he was saying that something like eighty percent of the young people under thirty, who get admitted to the Emergency Ward of the hospital on a weekend, are there because of alcohol related issues. Now that's amazing – violence, injury, illness – it's pretty scary and it kind of begs the question: "How does that happen?" I mean how does a kid go from being this beautiful little baby to a drunken teenager in the gutter? And to combat this teenage binge drinking they have been running an ad on television – a bunch of Australian men in the back yard drinking beer and one of the dads send his young son to the fridge to get him another bottle of beer. And the punch line is about making the point that our children are taking in our habits. They're watching us, they are taking it all in, they pick up things by what rubs off from us. Do you know something? That kind of makes sense. Where there is drinking, child abuse, all those things are so negative, so destructive and yet this powerful imprinting thing happens to children in a family. And parents ... we as parents, we're right up there; we are the authority figures and when a child is growing up the only reality that it has is the family that it's living in. That's all that child knows; you grow up in the family and that's it. You don't know any different whether it's anger, violence, alcohol abuse, whatever it is, if that's a powerful part of your reality growing up, it's going to leave an imprint. Now, our DNA determines who we naturally are but our personalities; our characters, our view of ourselves and others, our morals, our values, our patterns of behaviour – all of those things are hugely ... hugely shaped by our environment. God's plan is for a loving family, not just a nuclear family, the way we are used to in the West, I guess but the wider family. If you have a Bible, I want you to grab it, open it up with me. We are going to the New Testament, the Book of Titus chapter 2, beginning at verse 2. This is what it says: Tell the older men to be temperate, serious, prudent, and sound in faith, in love and endurance. Likewise, tell the older women to be reverent in behaviour, not to be slanderers or slaves to drink; they are to teach what is good, so that they may encourage the younger women to love their husbands, to love their children, to be self controlled, chaste, good managers of the household, kind, being submissive to their husbands so that the word of God may not be discredited. Likewise, urge the younger men to be self controlled. Show yourself in all respects a model of good works, and in your teaching show integrity, gravity and sound speech that cannot be censured; then any opponent will be put to shame, having nothing evil to say. You see what's happening here? Paul is writing to Titus and he's saying, "Look, Titus, look, here's how it is: older men should set an example; older women should set an example so that the younger men and the younger women will learn from the older ones, so that needs to be handed down from the older men and women to the younger men and women and then, from the younger men and women, to their children." See, so much of our behaviour comes from the behaviour we learn from older people, both as children and as adults. That's why mentorship is so important. You may have heard me talk about a man, Graham, my business partner for twenty years. Now Graham is about seventeen or eighteen years my senior and he taught me so many things – I watched his behaviour. He was good and descent and effective in so many ways and I learned from him. I became all that I am by watching him and learning from him, like ... like a life's apprentice. We have been talking these last few weeks about building a godly family and today I want to get really down to earth with some practical things. I believe ... I truly believe that the most powerful thing that you and I can do to build a godly family is to be a godly person and to live a godly life. Let me say that again; this is important. The most powerful thing that you and I can do to build a godly family is to be a godly person and to live a godly life. Are you an older man or woman? Some societies respect their elders, other like mine, well; we're not quite as good at this as we should be. Anything old is out of date; it's beyond its use-by date; it's old fashioned. We take older people and we stick them in nursing homes. I don't generalise, but as a society, mine doesn't value older people as much as some other societies do. But you older people can be such a godly influence in your family. You've been around, you know something. You should have godly wisdom that comes from a life-long faith in and walk with Jesus Christ. You are not involved any more, by and large, in the daily cut and thrust and pressures of bringing up children. What a godly influence you can be on your grandchildren! You can be gentle, yet powerful. The glow, the radiance of God that shines through your eyes and your mouth can be such an influence. And you parents! What a godly influence you can be on one another and on your children, husband and wife, by your behaviour and your countenance and your attitude and deeds and encouragement, how you can support one another. Maybe one of you is behaving badly – under pressure, you're tired – the other one draws alongside and in love, steers things down the right path. And then the kids, instead of seeing their mother and father arguing and pulling in different directions, they see them trusting in God and supporting one another. What sort of lifelong imprint do we think that is going to leave on our children? Each of us have bad habits – sin, anger, selfishness, low self-esteem, pride, dishonesty, whatever it is, those things can be handed down – in fact, they will be handed down to our children. But when we choose to deal with them; when we sacrifice them to God; when we let Him into that space, to change us, the fruit will be to our children and to their children and to a thousand generations. When the simple daily habits of our lives are godly, Christ honouring, humble, this is a powerful blessing on our children. This is the most powerful thing that we can do to build a godly family, to be godly. Now I mentioned earlier on, Mark, my friend in the U.S., he kind of lives in Lincoln, Nebraska. I asked him to tell me what was one of the most important things that he knew about building godly family? Listen to what he says: Everyone, after he has been fully trained, will be like his teacher. (Luke chapter 6, verse 40) While not usually thought of as a verse on parenting, the implications are clear. “We cannot hope to produce that in our children which we ourselves, do not possess”, writes Mark. “Our children, after all of our teaching, creative or not, intentional or not, verbal or not, will be like us. So, watch your own heart for it is the wellspring of life and don't forget that the first things that must be dealt with, should be dealt with first, including keeping our marriage the priority in our family.” Um, them's wise words, don't you think?   Faith Comes by Hearing This "building a godly" family thing, you know what I think? I think it is about realising that we all, each one of us, in our families, need to see things through a fresh set of eyes. Every time I look up at the stars and the moon, I'm gob-smacked. The whole Milky Way thing, it's almost like a cloud, like countless specks of stardust strewn across the sky, and then like clockwork every morning, this amazing ball of fire and light and warmth comes over the horizon – the sun, it never fails. Now I'm wondering, if you or I had never been taught anything about the earth and the solar system and the sun and the moon and the universe, if we knew nothing about any of that, what would we make of it? If we stood here on planet Earth and watched this whole heavenly light show go on, day by day, what would we make of it without the knowledge scientists have given us? Well, actually, we don't have to look too far. There were so many theories down through the ages: the earth is flat, the earth's at the centre – everything else revolves around it, the stars are little holes in the firmament – the skin that is stretched up where the sky is somewhere. See, what happens is we look at this incredible cosmic light show that rolls past every day from our miniscule perspective, not realising how small and how narrow our view is and we get a distorted picture. We think the earth is the centre of the universe; we think that we're the biggest most important thing in this cosmos and this whole light show revolves around us. You see what happens? And it's exactly what's happened down through the ages but once we got the facts we started looking at things completely differently – at least a trillion, trillion stars in the known universe and how the sun is just one of them. I mean, even our galaxy of billions of stars is such a small pinprick on the map of the universe – it's just so infinitesimally small even though it takes light, travelling at 5.88 trillion miles per year, over a hundred thousand years to travel from one end of the galaxy to the other. You see how radically the facts transform our understanding of reality? It's mind blowing stuff! Well, what, if anything, does this have to do with the subject that we have been talking about these last few weeks on the programme, ‘Building a Godly Family'? Well, as it turns – everything! I talked earlier about Mark, my friend. I shared that he has nine children and I shared with you what he had to say about setting a godly example because ultimately our children will end up being like us and so how we live our lives ends up being the most important sermon we'll ever preach. Well, here's the next thing he said, in his top three – his second tip for building a godly family. Have a listen: Faith, he says, comes by hearing and hearing by the word of Christ. What do we mean by this? The written Word of God is absolutely central to everything we do in parenting and to birthing faith in the hearts of our children. My wife and I, we can talk, lecture, admonish, discipline, correct, nag ... whatever we want to do until we are blue in the face and it will be no good at all unless the Spirit of God takes His own Word and does a work in the hearts of our children. Therefore, we believe we must expose and challenge our kids with God's Word as often as possible. In our home, that has taken the form over the years, of bedtime stories, Scripture readings at the dinner table, family devotion times, Scripture memory, using real life experiences to show how God's Word speaks into every situation. To someone who hasn't grown up in this environment, well, that may seem a little odd, but it makes so much sense. See, we started out by talking about the different perspectives we can have on the cosmic light show, depending on whether or not we know the truth about how it works. If we know the truth we understand the earth is a tiny little speck of dust, if we don't we imagine that it's the centre of the universe. We only learn the difference when we hear the truth. And it's exactly the same for us as people. If we don't know the truth about God – who He is, what He did for us through Jesus, His Son, who we are when we believe in Jesus, how we can respond to His incredible love that God has lavished upon us – unless we know those things then we are going to live out our lives in complete ignorance; completely from the wrong perspective. It's when we teach our children the Word of God that they develop a godly perspective that bears so much fruit. It's exactly what God taught His people, Israel, just before they crossed into the Promised Land. If you have a Bible, open it up at Deuteronomy chapter 6, verses 4 to 9: Hear, O Israel: The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, will all your soul, with all your might. Keep these words that I am commanding you today in your heart. 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 up and write them on the doorposts of your house and on your gates. So in other words, if you want to build a godly family, tell the kids about Jesus. Here's the amazing thing: I actually ask Mark's children for their comments. What do they like about being in their family? Do you know what they said, the kids? Reading the Bible together, the creative teaching, the family prayer time; these were some of the things the KIDS said they liked about their family. Well, go figure!!   The Olive Trees Around the Table I want to share with you a story that blew me away, that Mark, my friend, shared with me. And my prayer is that it will blow you away too. It's all about fruit, in fact, it's about olives – the fruit of investing in and building a godly family. Now you and I both know that whenever we invest in anything, what the word "investment" really means is sacrifice now to reap a harvest later because investing is about putting something that we have in hand now; something that we could use or spend in another way. Investing is about taking that thing and planting it somewhere else to reap a reward down the track. If we save for our retirement, we take money that we could blow on things that we'd enjoy today, we set it aside in some form of investment plan, so that the seed grows into a tree that will feed us when we are retired. If we decide to lose weight and get fit, we sacrifice today's ‘eat whatever I want' plan – we sacrifice that in order to reap the reward of a healthier body. We give up time that we would rather spend watching television to exercise to reap the reward. As it turns out, exactly the same principle applies when we invest the time and the effort and the emotional energy that's required to build a godly family. This friend of mine, Mark, with nine children, which I still shake my head at – Mark's final take when I ask him the top three things; tips that he had on building a godly family, well, it comes from Psalm 128. Now grab your Bible, open it up – Psalm 128 is written to the father in the family – it's a message specifically to dads. Have a listen; it's actually a very short Psalm: Happy is everyone who fears the Lord and who walks in his ways.  You shall eat the fruit of the labour of your hands; you shall be happy and it shall go well with you. Your wife will be like a fruitful vine within your house; your children will be like olive shoots around the table. Thus shall the man be blessed who fears the Lord. The Lord bless you from Zion. May you see the prosperity of Jerusalem all the days of your life. May you see your children's children. Peace upon Israel. Now, I guess to our twenty first century ears maybe that take on family might seem a tad patriarchal. Remember it was written to a people who lived very much in a patriarchal society, so let's go with it. Verse 1: Happy is everyone who fears the Lord, who walks in his ways. We are blessed; "happy", blessed is everyone who fears the Lord. That's what we have been talking about over these last few weeks – putting God first in everything … every part of our lives, including the way we do family – that brings blessings. Verse 2 describes that blessing: You shall eat the fruit of your labour; you shall be happy and it will go well with you. You know, that's the natural consequence of when we honour God. But now, have a listen to verse 3: Your wife will be like a fruitful vine within your house; your children will be like olive shoots around your table. Yes, patriarchal, the wife is the fruitful vine but it comes back to the Old Testament view of what blessing is. Blessing in the Old Testament equalled lots of children and your own lands, pretty simple, so to the person reading that Psalm when it was written, that's what verse 3 means. The first part is about the wife having a lot of children but have a listen again to the second part of that verse: Your children will be like olive shoots around your table. Olive shoots ... they grow up into might olive trees that bear one of the staples of the Eastern diet, olives, from which comes the precious commodity of olive oil. Now have a listen to what my friend Mark wrote about this particular verse. Here it is word for word from this father of nine children and it just rocked my socks off. I hope you are blessed by what Mark wrote too. God impacted us with this idea out of our own family study of the Scriptures some time back. It comes out of Psalm 128, verse 3 which says: “The children will be like olive shoots around the table of the man who fears God.” When learning that olive plants take between sixteen and eighteen years of careful cultivation, pruning and watering and during that time, typically they bear very little fruit and that after the eighteenth year they bear abundant fruit for many, many years to come, it gave us a reason to persevere and not be weary in well doing. That is an incredible truth from Scripture that has kept us going through some really tough times with our kids. Don't you love how God packs so much into His Word, it's so full of truth. What an amazing picture of these olive shoots around the table and we invest in them – this fresh, young shoot – all that effort and investment that the farmer puts into the tree for years. It occupies a part of his orchard, takes investment and work and it bears almost no fruit and then ... then one day, just as God had always planned, all along, that tree produces olives. I love olives! There's a cafe just down the road from us, owned by a Greek man, Alex, and he makes these olives that are to die for and you get them with some Turkish bread, and bit of Greek dip and ... AH, fabulous! But imagine, Alex's olives come from one of those trees ... a tree somewhere, that some farmer has nurtured and cared for for sixteen to eighteen years until finally, it bears fruit. You see this wonderful picture? And just to top it off the Psalmist, at the end of the Psalm, helps us to realise that it doesn't end with just the olives of that first tree – there is so much more. Psalm 128, verse 6: “May you see your children's children. Peace be upon Israel.” This investment in these little olive shoots, sitting around the table of the parents who fear God; who honour God; these parents who are prepared to invest tirelessly, day after day, is going to bear fruit in a little while - fruit that will last for generations. I look at my three: Simon almost thirty now, Michael in his late twenties and Melissa our baby who has just turned eighteen and Jacqui and I, we are so proud of whom they are. We are so delighted to see the fruit finally growing – to see them making their way in this world, rising up to be the people who God naturally made them to be. Now I have to tell you, really, doing the whole little kid thing, it's not my naturally gig ... it's just not. It was hard work for me. So for me, many days, it was such a tough road – being a dad, going through teaching the children over and over and over again, but the fruit ... the fruit that that investment is now bearing is so incredibly worth it, I have to tell you. I want to encourage you today that wherever your family is, whatever is going on, whatever dysfunction you perceive will absolutely prevent you from building a godly family, I want to encourage you that the Word of God is true. That when we begin to honour God and to fear God and we step out and we say, “I am believing God for a godly family,” I got to tell you, the Spirit of God will come in power. He will show us what to do. He will show us what to say. He will show us how to live and it might take a while, but I have to tell you, my God and your God – that God is about building a godly family.

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 Viewless Wings Poetry Podcast July submitted poems episode features four wonderful contributions read by the poets. Different forms and themes are featured. The Viewless Wings Poetry Podcast explores the art of poetry through interviews with poets and artists including Safia Elhillo, A.E. Stallings, Dana Gioia, Yanyi, Olivia Gatwood, Lisa Marie Simmons and more. Subscribe today.Listen to the poems using your favorite podcast player and then read each below:Age by David W. BernerSpring Cleaning by Desma SheererSurrender Wears a Summer Dress by Nicole DalcourtA.I am going now by River RipaThe Pull Over by Laurie Kuntz

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 .

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. 06-19-25 06-22-25 06-23-25 May One Recite the Beracha of Shehechiyanu During the Three Weeks? One of the most commonly asked questions during the period of Ben HaMesarim —the "Three Weeks" between the 17th of Tamuz and Tisha B'Ab —is whether one may recite the Beracha of Shehechiyanu . This blessing is typically said over new fruits or garments and expresses gratitude for having reached a joyous occasion. But does it have a place during a time associated with national mourning? In this Halacha, we will explore the halachic debate surrounding Shehechiyanu during this period. We will cite sources such as Sefer Hasidim, the Arizal , the Hida, and contemporary Poskim , and address practical situations including new fruits, clothing, and Shabbat during the Three Weeks. Why Would Shehechiyanu Be Problematic During This Time? The Beracha of Shehechiyanu includes the phrase, "who has kept us alive, sustained us, and brought us to this time." The logic of those who oppose saying Shehechiyanu during Ben HaMesarim is rooted in the idea that this period is one of misfortune, tragedy, and danger. Some questioned whether it is appropriate to express joy for having "reached this time," given that it falls within a period marked by national mourning and sorrow. Sefer Hasidim writes that pious individuals would refrain from eating new fruits during the Three Weeks so as not to have to recite Shehechiyanu . They found it inappropriate to express joy for being alive during a time marked by calamity. The Hida records this practice and adds that even though an Avel (a mourner) may recite Shehechiyanu , the issue here is not mourning, but timing. The Three Weeks are an inherently ominous period, and the recitation of Shehechiyanu implies positive acknowledgment of the moment. Are There Authorities Who Permit Reciting It? Yes. Some Poskim insist that one may recite Shehechiyanu during the Three Weeks. Their logic is simple: if Hashem brought a Misva opportunity—like a new fruit or garment—then one should seize the Misva and not delay. Postponing the blessing would be a missed opportunity, possibly violating the principle of "Bal Te'aher "—do not delay a Misva. Furthermore, some argue that once a person sees a new fruit (even before eating it), the obligation to recite Shehechiyanu already sets in. If that sighting occurred during the Three Weeks, one should not delay the blessing, even if they plan to eat it later. What About on Shabbat? Shabbat presents a unique scenario. The Arizal is quoted as being stringent even on Shabbat, maintaining that Shehechiyanu should not be recited. However, many other Poskim disagree. The Ben Ish Hai and others point out that Shabbat has its own Kedusha and is not subject to the same mourning customs. They cite that a student of Rav Haim Vital witnessed the recitation of Shehechiyanu on Shabbat, even during Ben HaMesarim . Furthermore, if the new fruit or garment is intended to enhance Oneg Shabbat (Shabbat enjoyment), then it is especially appropriate to make the Beracha. Hacham Moshe of Tunis also records that his ancestors did recite Shehechiyanu on Shabbat during the Three Weeks. He notes that the Arizal's opinion stands largely alone and does not outweigh the widespread practice of leniency. Final Practical Guidelines • During the weekdays of the Three Weeks, one should avoid new fruits or new garments that require Shehechiyanu unless there is a compelling reason (e.g., a time-bound Misva). • On Shabbat, one may be lenient and recite Shehechiyanu , especially if the item contributes to Oneg Shabbat. • If one already saw the new fruit before the Three Weeks, the obligation may have already started, and it might be preferable to eat it sooner and make the Beracha. • According to all opinions, there is no prohibition mid'oraita or mid'rabanan —this is a matter of Minhag (custom), and customs can vary based on community and personal practice. Summary • The Beracha of Shehechiyanu is generally avoided during the weekdays of the Three Weeks due to the sorrowful nature of this period. • On Shabbat, many authorities permit its recitation, especially when tied to Shabbat enjoyment. • Some Poskim argue there is never a prohibition, only a custom of pious individuals. • When in doubt, consult your local Posek to determine the proper course of action based on your family or community tradition.

Would you look at that, a couple of northern suburbs boys waxing lyrical about the glory days!!1!11!! Plus, McGriddle review. Follow 'The Footy with Broden Kelly' on: Instagram: https://www.instagram.com/thefootywithbrodenkelly TikTok: https://www.tiktok.com/@UCupAkoS_UVbEdPwESNYm5yQ #AFL #AFLFooty #AFLPodcast

The topic of this podcast by Scott J. Burnham is UCC § 2-601, which is popularly known as the Perfect Tender Rule. Learning Outcomes On completion of the podcast, the student will be able to: 1. Recite the Perfect Tender Rule. 2. Apply the Perfect Render Rule in light of its limitations and exceptions. Visit […]

The Viewless Wings Poetry Podcast June submitted poems episode features four wonderful contributions read by the poets. Different forms and themes are featured. The Viewless Wings Poetry Podcast explores the art of poetry through interviews with poets and artists including Safia Elhillo, A.E. Stallings, Dana Gioia, Yanyi, Olivia Gatwood, Lisa Marie Simmons and more. Subscribe today.Listen to the poems using your favorite podcast player and then read each below:Hello Portland by Lauren ParkerLike the Ocean by Sarah AbbettBiomythography by Wendy M. ThompsonFake Food at the Japanese Market by Robbi Nester

The next time you pass by cemeteries, let them be a reminder to recite encouraging passages like 1 Thessalonians. -------- 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.

Assalamualaikum warahmatullahi wabarakatuh,Welcome back to Be Qur'anic.Today we're continuing with our Ayat of the Week for Term 2 of 2025, where we're diving into the powerful and reflective verses of Surah al-Wāqiʿah.This week, we'll be reciting from ayah 10 to ayah 26. That might sound like a lot—16 ayat—but don't worry. Surah al-Wāqiʿah is known for its short, rhythmic verses, which makes it easy to recite and reflect upon.Let's begin, as always, with istiʿādhah — seeking protection from Shayṭān — and then proceed to the recitation.

Assalamualaikum warahmatullahi wabarakatuh.Welcome back to Be Qur'anic. Today is Tuesday, and that means it's Tajweed Tuesday.Every Tuesday during the term, we'll break down the tajwīd rules found in the Ayat of the Week. For Term 2, we're exploring Surah al-Wāqi‘ah. This week, we're focusing on verses 1 to 9.Let's begin.1.Isti‘ādhah and BasmalahA‘ūdhu billāhi min ash-shayṭānir-rajīmDon't rush through isti‘ādhah. This is a direct command from Allah: “When you recite the Qur'an, seek refuge in Allah.”Say it with presence, intention, and correct articulation.Bismillāhir-Raḥmānir-RaḥīmMany rush through the basmalah, but according to some scholars — like Imam al-Shāfi‘i — it is part of the Qur'an. Recite it properly, honouring each rule.2.Verse 1 – إِذَا وَقَعَتِ الْوَاقِعَةُ* Iẓā – contains a mad aṣlī (natural elongation), read it with 2 harakāt.* Waqa‘ati-l-Wāqi‘ah – notice the bouncing of the letter qāf and the correct emphasis on ‘Ayn. Maintain equal length in iẓā and wāqi‘ah.3.Verse 2 – لَيْسَ لِوَقَعَتِهَا كَاذِبَةٌ* Laysa li-waqa‘atihā – contains a mad aṣlī.* Qaf is a bouncing letter, qalqalah.* Kādhibah – the letter dhāl should have the tip of your tongue touch the edges of your front teeth, not the flat part. Don't confuse it with zāl (ز).4.Verse 3 – خَافِضَةٌ رَافِعَةٌ* The tanwīn at the end of khāfiḍah meets the letter rā – and rā is part of Yarmalūn. This is idghām bilā ghunnah – a full merge without nasal sound.* Read it: khāfiḍatur rāfi‘ah, not khāfiḍatun rāfi‘ah.5.Verse 4 – إِذَا رُجَّتِ الْأَرْضُ رَجًّا* Iẓā – again, mad aṣlī.* Rujjatil-arḍu – the ḍād with ḍammah causes the lips to round forward, not because of the letter itself, but due to the vowel.* Rajja – ends with tanwīn followed by shaddah. This is a mad ‘iwāḍ — elongate it two harakāt when stopping.6.Verse 5 – وَبُسَّتِ الْجِبَالُ بَسًّا* Bussat – pay attention to the shaddah on the sīn. Pronounce both sīn with clarity.* Jibāl – elongate the alif for 2 harakāt.* Bassā – another mad ‘iwāḍ, elongate 2 harakāt when stopping.7.Verse 6 – فَكَانَتْ هَبَاءً مُنْبَثًّا* Kānat – the tā is an aspirated letter, release a slight puff of air without turning it into a sīn.* Habā'an – look out for the mad followed by tanwīn.* Habā'am munbaththā – this is idghām bi-ghunnah: the tanwīn is merged with mīm, resulting in a nasal sound (ghunnah) and read with 2 harakāt.* Munbaththā – the thā should be light and pronounced with the tip of the tongue just between the teeth.8.Verse 7 – وَكُنتُمْ أَزْوَاجًا ثَلَاثَةً* Kuntum – here, the nūn sākinah meets tā. Tā is not part of Yarmalūn, so this is ikhfā', a partial merge with nasalisation. Shape your mouth for tā but pronounce the ghunnah clearly.* Azwājan thalāthah – another ikhfā'. The tanwīn at the end of azwājan meets thā, a non-Yarmalūn letter.9.Verse 8–9 – فَأَصْحَابُ الْمَيْمَنَةِ مَا أَصْحَابُ الْمَيْمَنَةِ* Fa-aṣḥābu-l-maymanah – the ṣād is not a lip letter. Don't purse your lips when reading it. The thickness comes from the back of the tongue rising.* Elongate the ā in aṣḥābu as it is part of the mad aṣlī.* Be careful not to elongate unnecessarily when stopping. If there's no mad letter, just stop naturally.Final TipNot all stops require elongation. Only stop with mad if there's a mad letter (like alif, wāw, or yā' with sukun and matching vowel before it). Otherwise, keep your stop natural and clean.That wraps up this week's Tajweed Tuesday on verses 1–9 of Surah al-Wāqi‘ah. Keep practising your recitation with attention to these tajwīd rules.InshaAllah, I'll see you on Thursday for Tafsir Thursday as we unpack the meanings and reflections from these verses.Wassalamualaikum warahmatullahi wabarakatuh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

Assalamualaikum warahmatullahi wabarakatuh.Welcome back to BeQuranic!We are now in Term 2 of 2025, and this term we'll be diving into a powerful and reflective surah — Surah al-Waqi‘ah.Each week, you'll receive three episodes to support your journey:* On Mondays, we'll begin with a recitation of the Ayat of the Week* On Tuesdays, it's Tajweed Tuesday, where we explore the tajweed rules found in the weekly verses* On Thursdays, we'll end the week with Tafsir Thursday, discussing the meanings and life lessons from what we've readThis term will take us on a 9-week journey through Surah al-Waqi‘ah, moving verse by verse to reflect and connect deeply with the Qur'an's message.Let's begin Week 1 with the first nine verses of Surah al-Waqi‘ah.A‘ūdhu billāhi minash-shayṭānir-rajīmBismillāhir-raḥmānir-raḥīm[Recite ayat 1–9 here clearly and with tajweed]That concludes our first reading of Surah al-Waqi‘ah, verses 1 to 9 — the perfect way to kick off Term 2.InshaAllah, join us again for Tajweed Tuesday, where we'll break down the pronunciation and tajweed rules for these verses.Until then,Wassalamualaikum warahmatullahi wabarakatuh. This is a public episode. If you'd like to discuss this with other subscribers or get access to bonus episodes, visit bequranic.substack.com/subscribe

தினந்தோறும் 3 முறை சொர்க்கத்தை கேட்டு துஆ செய்வோம்اَللّٰهُمَّ إنِّي أَسْاَلُكَ الْجَنَّةَ وَأَعُوْذُ بِكَ مِنَ النَّارِமவ்லவி அப்துல் அஸீஸ் முர்ஸி | Abdul Azeez Mursi04-05-2025

"I'm excited about this because I used to feel guilty that my 'quiet time' didn't look like other people's...and also when I became a new mom, I also felt guilty that [it] didn't look like it used to look."— Vera SchmitzToday's Episode: What's a quiet time? And how exactly do I go about having one? Today, Vera and Natalie share their own habits and practices of spending time with God. They share 10 different ways, here's the list: Write out a passage that really speaks to you.Spend time learning what it means.Rewrite it in your own words.Pray the passage back to God.  Ask yourself questions about the passage. (I.e. Am I believing this? Am I living like this is true?)Write a list of ways that you are or are not living out the truths in the passage. Memorize a verse from the passage. Speak it back to yourself throughout the day.Recite the verse in a "breath exercise."Spend time coloring the verse. Talk to others about what you're learning.Here's the best part, they are giving away a Digital Bible Study that utilizes all 10 of these methods. GET YOURS FREE by signing up for our free weekly newsletter. Already subscribe, Go to this link for your free study!LEAVE US A REVIEW: Want to support our ministry and help others find our podcast, it's as simple as leaving a review in your podcast player. THANKS!Links from today's show: GET A FREE BIBLE STUDY: Sign up for our popular newsletter and get our FREE Digital Bible Study! Already get our newsletter? Go to this link for your free study!Want to memorize and study a longer passage of Scripture? Check out our Dwell on These Things study here! Or get the teen version. Want more encouragement? Sign up for our emails!Support the showFollow Natalie & Vera at DwellDifferently.com and @dwelldifferenly.

Click here to receive today's free gift on the Radio Page: Lessons From a Hospital Bed – Reflecting on ten lessons he learned while recovering in the hospital, John Piper encourages those struggling with illness to fight for faith by focusing on the promises of God, the truth of the gospel, and the reality of eternity. Use the coupon code: RADIOGIFT for free shipping!*Limit one copy per person* --------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.

A listener named Alex asks Father Dave about the Eucharistic Prayer. Alex says, “In the Mass, Eucharistic Prayer I has a lengthy list of saints. How is this list determined, and can the presider add or subtract names to the list?”  

Matthew 4Then Jesus was led by the Spirit into the wilderness to be tempted by the devil.2 After fasting forty days and forty nights, he was hungry.3 The tempter came to him and said, “If you are the Son of God, tell these stones to become bread.”4 Jesus answered, “It is written: ‘Man shall not live on bread alone, but on every word that comes from the mouth of God.5 Then the devil took him to the holy city and had him stand on the highest point of the temple.6 “If you are the Son of God,” he said, “throw yourself down. For it is written:“‘He will command his angels concerning you,    and they will lift you up in their hands,    so that you will not strike your foot against a stone.'”7 Jesus answered him, “It is also written: ‘Do not put the Lord your God to the test.'8 Again, the devil took him to a very high mountain and showed him all the kingdoms of the world and their splendor.9 “All this I will give you,” he said, “if you will bow down and worship me.” 10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.' 11 Then the devil left him, and angels came and attended him Introduction (Hebrews 12:1) Sovereignty & Temptation (v.1) Facts about Temptation (Vv. 2-3) The First Temptation: Intellect/Physical (Vv. 3-4) The Second Temptation: Will/Psychological (Vv. 5-7)The Third Temptation: Worship/Spiritual (Vv. 8-9) Our Response: How to Fight?      1. Recite      2. Resist      3. Reediness

All Halachic authorities agree that one recites the Beracha of "Boreh Peri Ha'gefen" over the first and third of the four cups of wine at the Seder. Over the first cup of wine, of course, a Beracha is required, because one has not drunk any wine before this cup, and a Beracha is obviously required before drinking. Likewise, the third cup of wine is drunk after Birkat Ha'mazon, and the recitation of Birkat Ha'mazon effectively ends the "coverage" of all Berachot recited previously, such that new Berachot are recited before one eats or drinks after Birkat Ha'mazon. The more complicated issue is the recitation of this Beracha before drinking the other two cups of wine. Seemingly, the Beracha recited over the first cup should cover the second cup, and the Beracha recited over the third cup should cover the fourth cup. At first glance, then, no Beracha should be required over the second and fourth cups. Nevertheless, the Rif (Rav Yishak of Fez, Morocco, 1013-1103) rules that one must recite a Beracha of "Boreh Peri Ha'gefen" on each of the four cups. He bases this ruling on the Gemara's comment in Masechet Pesahim that each of the four cups constitutes a separate Misva. If each cup is its own Misva, the Rif reasons, then each cup should require its own Beracha. The Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327), however, questions this rationale, noting that we recite only one Beracha when putting on Tefillin ("Le'haniah Tefillin") even though the Tefillin Shel Rosh and Tefillin Shel Yad constitute two separate Misvot. The fact that the four cups constitute independent Misvot should not have any effect on the recitation of Berachot. The Rif also draws proof from the Gemara in Masechet Hulin, which implies that one must recite a new Beracha when drinking after Birkat Ha'mazon. Since one cannot recite a Beracha while reciting Birkat Ha'mazon – as this would constitute a Hefsek (improper interruption) in the middle of the Birkat Ha'mazon – he must recite a new Beracha when he drinks afterward. Likewise, the Rif comments, since one cannot interrupt the reading of the Haggada to recite a Beracha, he must recite a new Beracha of "Gefen" when he drinks the second and fourth cups. The Rosh questions this argument, too, claiming that there is no comparison in this regard between the reading of the Haggada and Birkat Ha'mazon. The Gemara states that if one interrupts a meal to pray Minha, when he returns he resumes his meal without having to recite new Berachot. Likewise, if one interrupts his drinking to read the Haggada, he does not have to recite a new Beracha when he then drinks again. Birkat Ha'mazon is unique, the Rosh argues, because when one decides to recite Birkat Ha'mazon, he establishes that he no longer plans on eating. Therefore, if he then decides to eat or drink afterward, he must recite a new Beracha. This quite obviously does not apply in the case of reading the Haggada. In practice, Ashkenazim follow the ruling of the Rif, which is also the position taken by Tosafot, and they recite a Beracha on each of the four cups of wine at the Seder. Despite the Rosh's compelling questions on the Rif's rationale, this is the practice of the Ashkenazim. The Taz (Rav David Halevi Segal, Poland, 1586-1667) explains this view by suggesting that perhaps there is an implicit intention when reciting the Beracha over each cup that the Beracha should cover only that cup. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein of Nevarduk, 1829-1908), however, dismisses this approach. In any event, Sepharadim follow the ruling of Maran, in the Shulhan Aruch (Orah Haim 474:1), where he accepts the Rosh's view, that no Beracha is recited over the second and fourth cups. The second cup is covered by the Beracha recited over the first cup, and the fourth cup is covered by the Beracha recited over the third cup, and no separate Beracha is required. Summary: According to accepted Sephardic practice, the Beracha of "Boreh Peri Ha'gefen" is recited over the first and third of the four cups at the Seder, but not on the second and fourth cups.

Episode Summary: The Three Strands of the Braid of the Holy Trinity, Part 1 (Pages 339-362)This chapter explores how fear shapes our lives and how our response to it—either through surrender or resistance—determines whether it controls us or becomes an opportunity for growth. Fear, when left unchecked, creates illusions that trap us in cycles of suffering. However, understanding two powerful forces can help us break free:* The Trinity of Light: Repentance, Atonement, and Redemption—a path to healing, transformation, and liberation.* The Shadow Trinity: Separation, Judgment, and Fear—energies that bind us in limitation and distortion.By recognizing our fear-based patterns and shifting our perception, we can step into a life of divine connection, where faith replaces fear and we align with our highest potential.Key Themes* Fear as Illusion – How the mind creates exaggerated ghost stories that keep us trapped in suffering.* Addiction to Fear – How external structures (media, politics, societal systems) manipulate fear for control.* Faith as the Antidote – The unknown is where transformation and spiritual connection live.* The Shadow Trinity vs. The Light Trinity – One binds us in suffering, while the other sets us free.The Nature of Fear and Perception* The phrase “Abandon hope, all ye who enter here” is often used to create fear in controlled settings, yet in real life, we resist fear instead of embracing it with curiosity.* Fear does not exist in external events but in how our mind interprets them.* When faith is lost, the mind creates illusions—stories that seem more frightening than reality.* Discernment is key: Learning when fear serves a purpose versus when it is used as a tool of control.Understanding the Three Strands of the Trinity of Light1. The Power of Repentance: The Act of Unburdening* Repentance is not about guilt; it is about release.* Acknowledging burdens—blame, regret, judgment—allows us to unburden ourselves and reconnect with love and peace.* Recite the Repentance Prayer (page 353) to surrender and realign.2. The Power of Atonement: Service Through Joy* Atonement restores balance, not as punishment, but through joyful service.* This is co-creation with the Divine, allowing us to hold the Light for others.* Acts of kindness, laughter, and compassion are ways we atone.The Shadow Trinity: The Counterbalance to the Light* A necessary contrast that teaches us what we are not, so we may remember what we are.* Consists of three braids:* Resentment, Reaction, Regret* Shame, Blame, Guilt* Polarity, Complacency, Separation* These energies create suffering but can be unbraided through awareness and choice.Key Takeaways* Fear binds. Faith liberates. When we shift from fear-based perception to faith, we create inner peace and clarity.* Repentance releases burdens. Let go of judgment, regret, and separation to return to love.* Atonement is service through joy. Give without agenda, and your light will inspire others to find their own path.* Discernment is key. Fear can be a tool for control—learning to recognize and shift it is part of our awakening.Next Steps: Read & Listen

In part one I introduced you to the story of Jehoshaphat, one of the kings of Judah. It is found in 2 Chronicles 20 and is one of my favorite chapters in the Bible. I encourage you to read it for yourself; if you have time now, open your Bible to the 20th chapter of 2 Chronicles and follow along with me. Judah was the smallest of the two Israeli nations, with only two tribes. They were headquartered in Jerusalem, but they were small and not really equipped to fight a large enemy army. Yet, in this chapter we learn that all of a sudden three enemy armies are headed their way with the full intent to destroy all of them and take over their land. We saw how Jehoshaphat responded when he heard this frightening news. He was alarmed, as you would expect, but his first move was to inquire of the Lord. Then, from his prayer, we are gleaning seven R's that tell us what we should do when we don't know what to do. Truly Jehoshaphat had no plan of how they could ever defeat this great army coming against them. But instead of feeling sorry for himself or running away or giving up, he inquired of the Lord. First, he recited who God was, so he and his people would be God-centered instead of problem-focused. Then he remembered how God had been faithful to them in times past—he remembered how God had always been with them. So, the first two R's are: Recite who God is. Remember what God has done for you in the past. Now, we begin with the third R: #3: Recall God's promises. That's what Jehoshaphat does next. He says: If calamity comes upon us...we will stand in your presence before this temple that bears your Name and will cry out to you in our distress, and you will hear us and save us (2 Chronicles 20:9). God had given them the promise that if they would stand in his presence before the temple and cry out to God, he would hear and save them. Jehoshaphat was claiming that promise. He didn't need to remind God of his promise; he needed to recall it himself and the people of Judah needed to remember how God had promised to take care of them. The Bible has promises there just for you, did you know that? Have you learned to turn to God's Word and ask for a promise when you face an impossible situation? I remember when I first started this ministry in 1984 on one station in Chicago. That's all I ever figured it would be, and I was thrilled that God had given me that opportunity. Then shortly after, opportunities began to open, and it dawned on me that this ministry could grow and become much larger than I'd ever imagined. And I was frightened; I knew how inadequate I was for such an assignment. I knew how inexperienced I was. And I really wanted to back out. But I couldn't deny that God had opened the doors in a miraculous way. So, I sat down with my Bible and prayed, "Lord, if this is a ministry you have for me, then please, give me a promise to hang on to as I embark upon it, because I know there will be days and times when I will want to quit.”  Well, my reading that day included Isaiah 50, and right there in that wonderful chapter is God's promise for me. Let me share it with you: The Sovereign Lord has given me an instructed tongue, to know the word that sustains the weary. . .  Because the Sovereign Lord helps me, I will not be disgraced. Therefore I have set my face like flint, and I know I will not be put to shame (Isaiah 50: 4-7). I knew that was God's promise to me. Those verses are now framed in my office, and I can't tell you how many times I've gone back to them when I've been discouraged, when I've been tired, when I've been wearied of the responsibility. And that promise has sustained me and strengthened me to set my face like flint and claim the promise that I would not be put to shame. Do you need a promise from God right now? Go to his Word and ask for it; God will give one to you, too. #4: Restate the problem to God. Now, after Jehoshaphat has recited who God is,

We don't make it to the big city often, but when we do, we do it right! Squish on in as we share about our adventures in NYC complete with a “wouldn't He do it” moment. Also discussed are signs of an ultimate and trustworthy friend, our favorite Broadway shows, and what our 40 something memories hold onto from what we learned to recite from childhood.(TheVictory Couch is hosted by Rick and Julie Rando).Shownotes: Connect with us on Instagram @thevictorycouch, Facebook, victorycouchpodcast@gmail.com, or www.thevictorycouch.comWant a new Victory Couch sticker for your water bottle, laptop, guitar case, etc.? Send us a message and we'll mail you one.SUBSCRIBE to The Victory Couch e-mail list by visiting https://www.thevictorycouch.com/ and click SUBSCRIBE at the top of your screen. What are your favorite parts of our recent trip to NYC?American Girl https://www.americangirl.com/Wicked at The Gershwin https://wickedthemusical.com/Annie F. Downs https://www.anniefdowns.com/Mary Kate Morrisey https://www.instagram.com/maryspacekate/?hl=enBest Western https://www.bestwestern.com/Dylan's Candy Bar https://www.dylanscandybar.com/John Quinones https://abcnews.go.com/WhatWouldYouDoWhat do you think is a clear sign of an ultimate and trustworthy friend?Cynthia Erivo stunt work https://youtu.be/3mPq5ae03SAWhat's your favorite Broadway show you've ever seen (Broadway, BroadwayJr.)?What's something you learned as a child you can still recite today?Couch crumb: daylight savings time, motorcycle accident near the studioProp your feet up: NYC trip, watching Dylan as Flounder in The Little Mermaid, new cabinets for the officeIf you want to know about the Junior Theater Festival listen here:https://open.spotify.com/episode/3X7JNNMzTYDYJ0yF9d71ir?si=bd8f624828c64861

The words shared in this podcast are from Memorizing God's Word, an e-book available at salonnarichunites.com. We're on a global mission to spread the Good News, and we invite you to join us. Get your copy today—each book includes a memorization sheet that we will all be reciting together with One Voice with OneLove.

When three people eat bread together, they are required to recite the introductory Zimun before Birkat Ha'mazon. The Shulhan Aruch writes that it is a Misva to try to arrange that a Zimun will be required. This means that if two people eat together, it is a Misva for them to try to find a third person to join them so they can recite a Zimun. Of course, in such a case, this third individual must also eat. In order for a Zimun to be recited, it does not suffice for the third person to be present; he must also eat. There is a disagreement among the Halachic authorities as to what this third person must eat for a Zimun to be recited. The Shulhan Aruch writes that this third individual must eat bread, but the Rama (Rav Moshe Isserles of Cracow, 1530-1572) maintained that he may eat other foods, as well, such as fruits, vegetables or "Mezonot" foods, or even drink a cup of wine. The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) cites numerous other Poskim who followed this view. And, the Keneset Ha'gedola (Rav Haim Benbenishti, Turkey, 1603-1673) writes that it was customary in his time to give the third fellow other foods – such as vegetables or "Mezonot" food – so a Zimun could be recited. Although this was not the position of the Shulhan Aruch, nevertheless, Hacham Ovadia Yosef (both in Yehaveh Da'at, vol. 4, and in Halichot Olam) asserted that nowadays, even the Shulhan Aruch would allow the third individual to eat other foods. He explained that in earlier generations, when a Zimun was conducted, the one who led the Zimun also recited Birkat Ha'mazon aloud on behalf of the others. The leader's role was not only to lead the Zimun, but also to be the only one in the group reciting Birkat Ha'mazon, while the others fulfilled their obligation by listening attentively to his recitation. Nowadays, of course, the accepted custom is for each individual to personally recite Birkat Ha'mazon, and today one may not fulfill the obligation of Birkat Ha'mazon by listening to its recitation by another person. Hacham Ovadia thus proposed that it was only in earlier generations, when a Zimun meant that only one person would recite Birkat Ha'mazon on behalf of the entire group, that three people needed to eat bread for a Zimun to take place. Nowadays, however, when a Zimun entails only the introduction to Birkat Ha'mazon, it suffices for the third individual to have eaten any food (or to have drunk wine), and he does not need to eat bread. Therefore, if two people ate together, they should try to find a third person and feed him any food, so a Zimun can be recited. One of the two who ate bread should recite the Zimun, after which those two recite Birkat Ha'mazon, and the third recites the appropriate Beracha Aharona. Summary: If two people ate bread together, they should, if possible, try to find a third person to join them so they can recite a Zimun. The third person does not have to eat bread to warrant a Zimun; it suffices for him to eat other foods or drink wine.

Shownotes Do you ever feel unequipped to handle life and all it throws you? Sometimes walking in grief means being brave enough to move forward even when you don't feel prepared. Today's episode navigates through the bible passages of Joshua 1:1-9. Andrea looks at the story of Joshua after the death of Moses. This story reminds us that God equips us even in the midst of our grief and even goes before us to prepare the way. Listen in and explore this beautiful scripture that gives hope even in our moments of darkness.  Scripture  Joshua 1:1-9 Divine Promise of Assistance. 1  After Moses, the servant of the LORD, had died, the LORD said to Moses' aide Joshua, son of Nun: 2  * Moses my servant is dead. So now, you and the whole people with you, prepare to cross the Jordan to the land that I will give the Israelites. 3  a Every place where you set foot I have given you, as I promised Moses. 4  * All the land of the Hittites, from the wilderness and the Lebanon east to the great river Euphrates and west to the Great Sea, will be your territory.b 5  No one can withstand you as long as you live. As I was with Moses, I will be with you:c I will not leave you nor forsake you. 6  Be strong and steadfast, so that you may give this people possession of the land I swore to their ancestors that I would give them. 7  d Only be strong and steadfast, being careful to observe the entire law which Moses my servant enjoined on you. Do not swerve from it either to the right or to the left, that you may succeed wherever you go. 8  Do not let this book of the law depart from your lips. Recite it by day and by night,e that you may carefully observe all that is written in it; then you will attain your goal; then you will succeed. 9  I command you: be strong and steadfast! Do not fear nor be dismayed, for the LORD, your God, is with you wherever you go. Journaling Questions 1. Why does grief sometimes feel like a burden to take on responsibilities? How does Joshua 1:1-9 remind us that God is with us?  2. God reminds us he will never abandon us. He also provides people in our lives to help us in loss.  Who in your life can be a source of comfort in times you feel all alone?  3. Do you ever feel overwhelmed in grief at the responsibilities that lay out before you? How can you rely on God to know he is ahead of you on the journey?  4. How can reading the scriptures be a place of comfort?  5. What reminder does Andrea share about the relationship of the Father and Son role in grief?  6. Even in times of hard times, these are the times of thanksgiving. Find something(someone) you are grateful for right now. How has this been a gift to you?  7. In Joshua 1:6 Andrea points out suffering produces greatness. How can you see your suffering as a way of preparing you for something greater?  8. What are ways God helps you when you can't help yourself?  9. What do you think it means to be steadfast? How can you be steadfast as you endure grief?  10. Meditate on Joshua 1:1-9. Read through this several times. Record your thoughts or feelings and listen to his words.  Let God speak to you. What do you hear in the scripture?  11. What is your mourning glory? Be sure to check out our website, www.mourningglorypodcast.com. There you will find links to all of our episodes as well as resources to help you on your journey.

The Talmud (Berachot 54b) teaches us that four people must say the HaGomel blessing, i.e., those who travel through the desert, those who travels overseas, those who are released from prison, and those who were sick and feel better. Sometime, on Shabbat, there are many people who need to say HaGomel. Can one person say HaGomel for the other people in the congregation? Does each person need to make his own blessing? R. Ovadia Yosef, in Hilchot Tu Bishvat (Hazon Ovadia, Hilchot TuBishvat page 354) cites the Hatam Sofer (OH 51) who explains that the Birkat HaGomel does not follow the Korban Todah, i.e. the thanksgiving korban. Had it been modeled after the Korban Todah, each and every person would have to say the blessing. However, since it is not based upon the Korban Todah, one person may say the blessing for the entire congregation, even if they have different reasons from say the HaGomel blessing. Summary: One person, who is himself obligated to say the Birkat HaGomel, may say it for the entire congregation, regardless of their reasons for saying the blessing.

In this third and final installment of our "Growth Goals Series," host Destiny Pickens explores the importance of professional growth goals for Christians. Building on the foundation laid in the previous episodes on personal and spiritual growth, this episode delves into how believers can approach career development with a Christ-centered mindset.The Story of JosephDestiny begins by examining the story of Joseph from the book of Genesis, highlighting key principles for professional growth:Trust in God's plan, even when your career path seems uncertainExcel in your current position, regardless of its prestige or alignment with long-term goalsMaintain integrity and faith in all circumstancesRecognize that success ultimately comes from God, not just personal effortsPractical Applications1. Align Your Career with God's PurposeExercise: Write down three ways your current or desired profession can be used to serve God and others.2. Identify Your God-Given Talents and StrengthsExercise: List five of your strengths and pray for guidance on how to develop and use them in your professional life.3. Set SMART Goals Grounded in Biblical PrinciplesExercise: Create three professional goals for the next 12 months. For each goal, find a supporting Bible verse. Recite both the goal and scripture aloud each morning.Work with Destiny: https://elevateinnercirclecoaching.com/main-pageSend us a textSupport the show

Joni shares a Christmas gift to you in this program in the form of a prayer. Find out how you can get this prayer to recite by visiting joniradio.org.-------- 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.

The Torah introduces the command of Birkat Ha'mazon with the verse, "Ve'achalta Ve'sabata U'berachta" – "You will eat, you will be satiated, and you shall bless" (Debarim 8:10). The Sages understood the word "Ve'sabata" in this verse as referring to drinking – specifically, to drinking wine. On this basis, they established that even one who drank wine during his meal, and is in a state of inebriation, is required to recite Birkat Ha'mazon. Since the Torah speaks in this context of somebody who drank wine, we may deduce that such a person is required to recite Birkat Ha'mazon despite his state of intoxication. When it comes to prayer, one who is inebriated to the point where it would be disrespectful for him to speak to a king, because he cannot pronounce his words clearly, may not pray. With regard to Birkat Ha'mazon, however, the Torah allows – and requires – one to recite this blessing even in a state of inebriation, as long as he is able to recite the words. Summary: One who drank wine during his meal and is inebriated must nevertheless recite Birkat Ha'mazon, as long as he can pronounce the words, even if he cannot speak as clearly as usual.

If a person eats cereal with milk, which Beracha – or Berachot – does he recite? If, for example, the Beracha over the cereal itself is Mezonot, as is often the case, does the person recite only Mezonot, only She'hakol (the Beracha over milk), or both? The Gemara in Berachot establishes that when a person eats two foods together, he recites a Beracha over only the primary food, and this Beracha covers the secondary food, as well. Even though the secondary food independently would require a different Beracha, when it is subordinate to a primary food the Beracha over the primary food covers this secondary food, as well. Our question thus becomes, do we consider the milk subordinate to the cereal, or is the cereal deemed subordinate to the milk? Rabbi Moshe Feinstein (Russia-New York, 1895-1986) addresses this question in his work Iggerot Moshe (2:43), and he concludes that the milk is to be viewed as subordinate to the cereal. Since the milk serves to soften the cereal and make it easier to chew and swallow, as well as to enhance the cereal's taste, it clearly plays a secondary role. Therefore, one who eats a grain cereal with milk recites only the Beracha of Mezonot, which covers both the cereal and the milk. Rabbi Feinstein adds that even if some milk remains after one has eaten all the cereal, and he now wishes to drink the remaining milk, he does not recite She'hakol over the milk. Since the milk had been together with, and subordinate to, the cereal, it was covered by the Beracha recited over the cereal, and therefore it does not require its own Beracha. Similarly, if a person eats apple pie, he recites only the Beracha of Mezonot, which covers both the crust – the primary component of the pie – and the apples. And even if one completes the crust and now eats only apple, he does not recite a Beracha over the apple, because it had been covered by the Beracha of Mezonot recited initially over the crust. Rabbi Feinstein notes one exception to his ruling concerning the Beracha recited over cereal and milk. If a person adds a significant amount of milk to his cereal for medical purposes, such as to increase his daily calcium intake, then the milk now serves a function other than simply enhancing the texture or taste of the cereal, and as such, it requires a separate Beracha. In such a case, therefore, one would recite Mezonot over the cereal and She'hakol over the milk. If a parent adds milk to a child's cereal for health purposes, but the child perceives the milk simply as enhancing the cereal, without any interest in the health benefits, then the child would not recite She'hakol over the milk, since from his perspective the milk is added to enhance the cereal's taste, and not for any intrinsic purpose. If a person adds bananas, raisins, or other fruits to his cereal and milk, does he recite a separate Beracha over the fruit, or does the Mezonot recited over the cereal cover the fruit, as well? Once again, we follow the principle that the Beracha recited over the primary food covers all other foods partaken of together with that food. In this case, then, since the fruit is subordinate to the cereal, the Mezonot recited over the cereal covers even the fruit. It should be noted, however, that if a person decided to add the fruit only after he recited the Beracha of Mezonot, then he must recite a separate Beracha over the fruit. Since he did not intend when he recited Mezonot that this Beracha should apply to the fruit, when he adds the fruit he must recite a separate Beracha. However, if a person regularly adds fruit to his cereal and milk, then we assume that he had the fruit in mind when he recited the Mezonot, and thus even if he added the fruit only after reciting Mezonot he need not recite a separate Beracha over the fruit. Summary: One who eats cereal with milk recites a Beracha over the cereal, and this Beracha covers the milk, as well, including leftover milk that one drinks after finishing the cereal. An exception is a person who adds milk for strictly health purposes, who must recite a separate Beracha of She'hakol over the milk after reciting the Beracha over the cereal. The Beracha recited over cereal also covers fruits that one adds to his cereal, assuming he had those fruits in mind when he recited the Beracha. If one added the fruit only after reciting the Beracha and he does not ordinarily add fruit, then he must recite a separate Beracha over the fruit.

From 09/04 Hour 1: The Sports Junkies attempt to recite their college fight songs.