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As discussed in a previous installment, the Ana Be'cho'ah prayer, which consists of 42 words, alludes to the special 42-letter Name of G-d. We conclude this prayer with the exclamation, "Baruch Shem Kebod Malchuto Le'olam Va'ed" – "Blessed is the Name of the Majesty of His Kingship, forever and ever." After reciting the prayer expressing the divine Name, we make this proclamation giving praise to the Name of the Almighty. This proclamation is significant in that the first letters of its six words – Bet, Shem, Kaf, Mem, Lamed and Vav – are the only letters in the Hebrew alphabet that are used as prefixes to G-d's Name. These six letters can be appended to the Name to form the words "B'Hashem" (as in "Ach B'Hashem Al Timrodu" – Bamidbar 14:9), "She'Hashem" (as in "Ashreh Ha'am She'Hashem Elokav" – Tehillim 144:15), "K'Hashem" (as in "K'Hashem Elokenu Be'chol Kore'nu Elav" – Debarim 4:7), "Me'Hashem" (as in "Me'Hashem Yasa Ha'dabar" – Bereishit 24:50), "L'Hashem" (as in "L'Hashem Ha'yeshu'a" – Tehillim 3:9), and "V'Hashem" (as in "V'Hashem Holech Lifnehem" – Shemot 13:21). These letters thus have a special connection to Hashem's Name, and so we proclaim "Baruch Shem…" after making a reference to the divine Name. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in his work Torah Li'shmah, writes that although this proclamation is made silently when it is recited during the Shema reading, in other contexts it may be recited aloud. Accordingly, we do not need to recite "Baruch Shem" silently when we say Ana Be'cho'ah during the Korbanot section each morning. However, Hacham Ovadia Yosef noted that elsewhere in his writings (Od Yosef Hai), the Ben Ish Hai contradicts this ruling, and writes that "Baruch Shem" must be recited silently even in Ana Be'cho'ah. The accepted practice is to recite it silently in Ana Be'cho'ah just as we do during the reading of Shema.

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After we recite in the morning the section of the Ketoret and the passage of "Abayeh Hava Mesader," we recite a very special prayer – Ana Be'cho'ah. This prayer was composed by one of the great Tanna'im – Rabbi Nehunya Ben Ha'kaneh, whom the Hida (Rav Haim Yosef David Azulai, 1724-1806) describes as one of the earliest Kabbalists, preceding even Rabbi Shimon Bar Yohai. The Ana Be'cho'ah prayer is so significant that the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and many others write that if a person arrives late to Shaharit, and needs to skip the introductory portions of the prayer service, he should not skip Ana Be'cho'ah. This prayer consists of seven lines, each of which with six letters, for a total of 42 letters, and these 42 letters spell the special 42-letter Name of Hashem. This Name is the "elevator," the Name associated with rising to the upper worlds. It is critically important to recite Ana Be'cho'ah as part of our introduction to Shaharit because it elevates us to the heavens so we can present our Tefilot to G-d. By the time we recite the Amida, we want to be standing before the Heavenly Throne, so we can speak directly to the Almighty. The recitation of Ana Be'cho'ah elevates us to the higher spheres so we can speak to Hashem while standing in front of His Throne. It is proper to recite this Tefila slowly and to take note of the first letters of the words. This Name is alluded to also in the first paragraph of Shema, which consists of 42 words (from "Ve'ahabta" through "U'bi'sh'arecha"), corresponding to the 42 letters of this Name. For this reason, some Siddurim feature the letters of this divine Name alongside the words of this paragraph of Shema. Another allusion to this Name is found in Kaddish – specifically, in the phrase "Ve'yishtabah Ve'yitpa'ar Ve'yitromam Ve'yitnaseh Ve'yit'hadar Ve'yit'aleh Ve'yit'halal," which consists of seven words that each contains six letters, for a total of 42. Some have the custom to recite Ana Be'cho'ah each night before going to sleep. The soul departs and rises to the heavens when one sleeps, and so it is appropriate to recite this prayer which, as mentioned, is associated with elevation and ascent. Likewise, it is customary to recite Ana Be'cho'ah at funerals, Heaven forbid, as the coffin is being taken for burial, and the soul is ready to rise to the heavens. In some communities, Ana Be'cho'ah is recited before Lecha Dodi on Friday night, as we elevate ourselves to the higher plane of Shabbat. Likewise, many recite this prayer after counting the Omer, as the Omer counting is intended to elevate us in preparation for Matan Torah on Shabuot. The custom to read Ana Be'cho'ah following the recitation of "Abayeh Hava Mesader" was taught by the Arizal, as brought in Sha'ar Ha'kavanot. This is cited by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). The Seder Ha'yom (Rav Moshe Ben Machir, Safed, 16 th century), by contrast, writes that it is better to recite Ana Be'cho'ah later, just before Baruch She'amar. He explains that the world was created with the power of this 42-letter Name, and so it is appropriate to allude to this Name just before reciting "Baruch She'amar Ve'haya Ha'olam," when we give praise to Hashem who created the world. However, we follow the Arizal's teaching, that Ana Be'cho'ah should be recited after the section of "Abayeh Hava Mesader." One possible explanation for the Arizal's custom is that the section of "Abayeh Hava Mesader," which lists the various Abodot (services) performed daily in the Bet Ha'mikdash, omits Birkat Kohaim (the priestly blessing), which was recited each day in the Bet Ha'mikdash. In the Bet Ha'mikdash, the Kohanim reciting Birkat Kohanim would use the Shem Ha'meforash – the divine Name that is normally forbidden to utter, and according to some, this was the 42-letter Name. Perhaps, then, we add Ana Be'cho'ah – which is associated with this Name – after the section of "Abayeh Hava Mesader" to allude to the daily recitation of Birkat Kohanim in the Bet Ha'mikdash. The Ana Be'cho'ah prayer concludes with the pronouncement of "Baruch Shem Kebod Malchuto Le'olam Va'ed," giving praise to the exalted Name of G-d, which this prayer expresses.

Reciting an excerpt from his poem, “Fifty-Eight Faces of California Spring,” Pulitzer Prize–winning writer and translator Forrest Gander travels through California's many counties to offer a geologic atlas of this vast region in spring. Speaking the language of rock—alluvium, quartzite, sandstone, jasper—these field notes give a glimpse of the cycles that continually play out amid apparent stillness, the always-present change hidden in the swathe of deep time. Read the full poem. Discover our latest print edition, Volume 6: Seasons.Credit: Ryan Molnar / Connected Archives

After the recitation of the Ketoret, we recite "Abayeh Hava Mesader," a section from the Gemara (Yoma 33a) citing Abayeh's concise list of all the Abodot (services) performed daily in the Bet Ha'mikdash, following the sequence in which they were performed. This list was compiled "Aliba De'Abba Shaul" – according to the view of Abba Shaul, as there is some debate concerning the sequence of the Abodot. We read this section so that we will be considered as though we followed this procedure and performed all these Abodot. However, this is effective only if one understands what he reads. Let us, then, briefly go through this list so we understand what we are saying: Ma'aracha Gedola – placing the firewood on the large altar in the Temple courtyard. Ma'aracha Sheniya Shel Ketoret – placing the firewood on the smaller altar, the incense altar inside the Bet Ha'mikdash. Siddur Sheneh Gizreh Esim – placing two long logs of wood on the large altar in the courtyard. Dishun Mizbe'ah Ha'penimi – cleaning the ashes from the incense altar. Hatabat Hamesh Nerot – preparing five of the lamps of the Menorah for kindling. Dam Ha'tamid – sprinkling the blood of the morning Tamid sacrifice. Hatabat Sheteh Nerot – preparing the remaining two lamps of the Menorah for kindling. Ketoret – bringing the morning incense offering. Ebarim – offering the Tamid sacrifice on the altar. Minha – the flour offering that accompanied the Tamid sacrifice. Havitin – the flour offering brought each day by the Kohen Gadol. Nesachin – the wine libations that accompanied the daily Tamid. Musafin – offering the special Musaf sacrifice on Shabbat, Rosh Hodesh and holidays. Bazichin – placing on the altar each Shabbat the frankincense that was on the Shulhan (table) with the Lehem Ha'panim (show-bread). Tamid Shel Ben Ha'arbayim – the afternoon Tamid sacrifice. Abayeh concludes his statement by mentioning the law that no sacrifice may be offered after the afternoon Tamid ("Aleha Hashlem Kol Ha'korbanot Kulam"). As mentioned, this section begins with the words "Abayeh Hava Mesader" ("Abayeh would arrange…"). The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that there were those who added the word "Hu" ("he") in between the words "Abayeh" and "Hava." The reason is that if one recites the words "Abayeh Hava" quickly, he may inadvertently utter the Name of "Havaya," which may not be pronounced the way it is written. By breaking up these words with the word "Hu," one ensures not to mistakenly violate this prohibition, which, according to Tosafot (Shebuot 35a), is so severe that one forfeits his share in the next world if he transgresses and utters the Name. Hacham Ovadia Yosef writes that strictly speaking, this is not necessary, because one transgresses this prohibition only if he utters the Name intentionally. Even if one indeed ends up saying the Name of "Havaya" by reciting the words "Abayeh Hava," he has not committed any wrongdoing, because he had no intention at all of uttering the Name. Nevertheless, it is commendable to briefly pause between the words "Abayeh" and "Hava."

As we have seen, it is customary each morning to recite the Mishnayot of the fifth chapter of Masechet Zevahim – Ezehu Mekoman – which goes through all the various sacrifices, explaining the procedure for offering them and their basic laws. By reading and learning about the Korbanot (sacrifices), we earn credit as though we actually brought them in the Bet Ha'mikdash Intuitively, we might assume that this chapter should not be recited on Shabbat and Yom Tob. The only Korbanot which may be offered on Shabbat and Yom Tob are those which are specifically required on those days – namely, the daily Tamid sacrifice, and the Musaf offerings required on particular occasions. Seemingly, then, we should not recite Ezehu Mekoman, which speaks of sacrifices such as voluntary offerings and offerings required for atonement, as these were not allowed to be brought in the Bet Ha'mikdash on Shabbat. In truth, however, these Mishnayot are recited on Shabbat. Although they cannot be recited in lieu of the actual offering of the sacrifices, they are nevertheless recited as Torah study. Shabbat is a time to devote additional time for Torah learning, so there is certainly good reason to include the recitation of Ezehu Mekoman on Shabbat, despite the fact that the sacrifices it discusses are not offered on Shabbat. Ashkenazim have the practice to recite on Shabbat after the Ketoret section the verses from the Torah discussing the Shabbat Musaf sacrifice. Similarly, on Rosh Hodesh, they recite the verses that discuss the Musaf sacrifice brought on Rosh Hodesh. However, the Arizal taught that the verses about the Musaf sacrifice should not be recited, and indeed, our custom is to omit this recitation from the Korbanot section.

Is it permissible to recite the Korbanot section – which discusses the various sacrifices – very early in the morning, before sunrise? On Shabuot morning, for example, when it is customary to pray early such that the Amida is recited right at sunrise, the Korbanot section is recited earlier, before sunrise. And sometimes, especially in the winter, it happens that a person needs to leave before sunrise for a meeting, or to catch a flight. May the Korbanot be recited before sunrise, when it is still dark? One potential issue is the Kabbalistic practice to refrain from reading or studying Tanach at night. According to the teachings of Kabbalah, verses from the Tanach should not be read at night, and the night is the time for the study only of Torah She'be'al Peh (the oral tradition), such as Gemara, Halacha, and so on. Secondly, since we read the section of Korbanot in lieu of the offering of these sacrifices in the Bet Ha'mikdash, and sacrifices could be offered only during the daytime hours, perhaps one must wait until sunrise before reciting the Tamid. The Halacha is that one must recite the Korbanot no earlier than Alot Ha'shahar – daybreak, the moment when the sun's rays first appear on the eastern sky – which occurs 72 Halachic minutes before sunrise (the moment when the sun itself appears on the eastern sky). Since it was after Alot Ha'shahar that the service began in the Bet Ha'mikdash, the Korbanot may be recited at this time – even before sunrise – but no earlier. This is the ruling of the Shulhan Aruch, and in Bet Yosef, he brings as the source of this Halacha a comment by the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327) that the section of the Tamid should be recited no earlier than Alot Ha'shahar. The Bet Yosef deduced that all the Korbanot, too, must be recited only after Alot Ha'shahar, as the sacrifices could not be offered any earlier than that point. However, the Peri Megadim (Rav Yosef Teomim, 1727-1792) writes that if one is unable to recite the Korbanot section after Alot Ha'shahar, he may do so even earlier. This is based on a ruling of the Tebuot Shor (Rav Alexander Sender Shor, Poland, 1673-1737), who added that in such a case, the person should not recite the customary prayer asking G-d to consider the recitation as the actual offering of the sacrifice. Since sacrifices may not be brought during the night, one cannot ask that his recitation be deemed the equivalent of the actual offering of the Korbanot when he recites this section at night. The Hida (Rav Haim Yosef David Azulai, 1724-1806) writes that although it is preferable to recite the Korbanot section after daybreak, it is acceptable when necessary to recite them earlier, even though the Korbanot cannot be brought during the night. He notes that we are credited with having offered the sacrifices by reciting and studying these portions of the Torah even though we are not in the Bet Ha'mikdash, and it is obviously forbidden to bring sacrifices anywhere besides the Bet Ha'mikdash. By the same token, it is acceptable to recite these sections even at times when sacrifices cannot be brought. The Leb Haim (Rav Haim Palachi, Turkey, 1788-1868) writes that one who cannot recite the Korbanot after Alot Ha'shahar may do earlier, but this would be considered simply as reading from the Torah, and not as the actual offering of the sacrifices. By contrast, the Mishna Berura rules that the Korbanot section may not be recited before Alot Ha'shahar. Those who cannot recite the Korbanot at the proper time may rely on the opinion that Alot Ha'shahar occurs 90 minutes before sunrise, rather than 72 minutes, giving them an additional 18 minutes. Summary: The Korbanot section of the morning prayer service must be recited no earlier than Alot Ha'shahar (daybreak), which occurs 72 Halachic minutes before sunrise. When necessary, one may follow the position that Alot Ha'shahar occurs 90 minutes before sunrise, and recite Korbanot at that time. If one cannot recite Korbanot even at that point, then according to some Poskim, he may recite it earlier.

May 30 first through 6:30 As we saw in an earlier installment, common practice among Sepharadim is not to recite each day the sections of the Torah discussing the various sacrifices (with the exception of the section that discusses the daily Tamid offering). However, the Poskim mention that during the time of a plague, it is recommended to read these sections of the Torah, as this recitation has the power to bring protection. This is especially true with regard to the reading of the Ketoret – the section dealing with the incense offering brought in the Bet Ha'mikdash. The Sages teach that when Moshe Rabbenu went to the heavens to receive the Torah, the angels in the heavens strongly opposed the plan to give the Torah to human beings, but Moshe prevailed in convincing them that the Torah belongs here in our world. G-d then ordered the angels to give Moshe gifts. Even the Satan was compelled to give Moshe a gift – and its gift to Moshe was the revelation of a secret. The Satan told Moshe that the only thing which it fears, which prevents it from inflicting the harm it wishes to inflict, is the Ketoret. Moshe used this secret during the aftermath of Korah's revolt, when Hashem unleashed a devastating plague that killed thousands among Beneh Yisrael. To stop the plague, Moshe instructed Aharon to bring an incense offering, and this ended the plague. Today, we cannot bring the Ketoret, but we can nevertheless read the section from the Torah and the section from the Gemara that discusses this offering, through which we earn protection as though we actually offered the Ketoret. Therefore, during times of widespread illness, such as during a pandemic, it is worthwhile to read the section of the Ketoret. Likewise, if somebody falls ill, it is advisable to read the Ketoret on the patient's behalf. It's worth noting in this context the opening verse of Parashat Behukotai, which promises rewards if we follow the Misvot. In stating the conditions for earning these rewards, the Torah says both "you observe My commands" ("Ve'et Misvotai Tishmeru") and "you perform them" ("Va'asitem Otam"). At first glance, these phrases seem redundant. Rav Levi Yishak of Berditchev (1740-1809), in Kedushat Levi, explains that the word "Tishmeru" in this context means not "observe," but rather "anticipate." Thus, for example, the Torah relates that after Yaakob Abinu heard Yosef's dreams about his becoming leader over his brothers, "Ve'abiv Shamar Et Ha'dabar" (Bereshit 37:11) – he eagerly awaited ("Shamar") the fulfillment of these dreams. Likewise, we speak of "Shemirat Shabbat," which means not only Shabbat observance, but also eagerly anticipating Shabbat throughout the week. Thus, Rav Levi Yishak writes, the phrase "Ve'et Misvotai Tishmeru" refers to longing to perform the Misvot, even when this is not possible. The Torah promises us rewards if we perform the Misvot we are able to perform, and if we genuinely long to perform the Misvot which we cannot perform. Thus, in the absence of the Bet Ha'mikdash, as we are unable to offer sacrifices, we must still long to bring them as the Torah wants us to. By doing so, we receive credit as though we observed them.

The Korban Ha'tamid was the sacrifice that was offered each day in the Bet Ha'mikdash – one sheep was brought every morning, and a second sheep was brought every afternoon. This sacrifice was required each day, without exception, on weekdays, Shabbat, and all holidays, including Yom Kippur. The unique importance of this sacrifice can be seen in the story told by the Gemara in Masechet Menahot (64b) of the civil war that was waged during the Second Commonwealth, and one side besieged Jerusalem. The besieging army would send sheep over the wall into the city each day for the offering of the Tamid, until they were advised that as long the Tamid sacrifice was offered, they would not succeed in taking the city. The next day, they sent a pig instead of a sheep. The Gemara relates that as the pig was being lifted over the wall, the entire Land of Israel shook. Once the Tamid sacrifice was discontinued, disaster befell the nation. Due to the special importance of the Tamid, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes in his work Rav Pe'alim that if a person arrives late in the synagogue, and does not have enough time to recite the entire Korbanot section (the section about the sacrifices), he should at least recite the verses of the Tamid (as well as the section of the Ketoret). We introduce the recitation of the Tamid with a special "Yehi Rason" prayer asking Hashem to forgive our sins and rebuild the Bet Ha'mikdash so we can again offer the daily Tamid sacrifice. This prayer appears in the Seder Ha'yom (by Rabbi Moshe Ben Machir, 16 th century). Although we generally omit on Shabbat prayers that include requests for forgiveness, we recite this prayer before the Tamid even on Shabbat. After reciting the Tamid section, we recite the section of the Ketoret followed by the paragraph of "Abayeh Hava Mesader" – Abayeh's outline of the entire daily procedure in the Bet Ha'mikdash. We then recite a concluding prayer – "Ribon Ha'olamim" – acknowledging that we are unable to offer sacrifices in the Bet Ha'mikdash because of our sins, and asking that our recitation of the Korbanot section should be accepted as though we actually offered the sacrifices. The Yafeh La'leb (Rav Rahamim Nissim Yitzchak Palachi, Turkey, 1814-1907) notes a passage in the Midrash stating that we will not require the offering of Korbanot in the future. He thus raises the question of why we ask Hashem for the opportunity to again offer sacrifices, if the sacrifices will not be brought in the times of the final redemption. In truth, this question was discussed already by his father, the Leb Haim (Rav Haim Palachi, 1787-1868), who concludes that all the Torah's Misvot – including the sacrifices – will remain binding for all time. The Midrash's comment about the sacrifices in the future needs to be understood, but it is clear that sacrifices will be brought in the times of the third Bet Ha'mikdash.

A verse in the Book of Hoshea (14:3) states, "U'neshalema Farim Sefatenu" – "We will compensate for the cows with our lips." This means that in the absence of the Bet Ha'mikdash, when we are unable to offer sacrifices ("cows"), we can attain atonement with our lips – by reciting the sections of the Torah that discuss the sacrifices, as through this recitation we are considered to have actually brought these sacrifices. The verse mentions cows, even though other animals were also offered as sacrifices. The Ibn Ezra (Spain, 1089-1167) suggests that since the cow is the biggest animal offered as a Korban, the verse specifies this animal, expressing the idea that even the large offerings can be substituted nowadays with our mouths. Others suggest that the reference to cows alludes to the sin of the golden calf, the grievous sin which our ancestors committed that requires atonement. Finally, there are those who explain that this refers to the situation where the entire nation inadvertently commits a severe misdeed based on a mistaken ruling of the Sanhedrin, a situation which requires the offering a cow for atonement ("Par He'alem Dabar Shel Sibur"). The point being made is that we have the opportunity to attain atonement even for grave sins despite the absence of the Bet Ha'mikdash, through the recitation of the sections of the Torah dealing with the sacrifices. A story told in Masechet Shabbat (12b) seems, at first glance, to contradict this concept. The Gemara there discusses the enactment legislated by the Sages that one may not read by candlelight on Shabbat, as he might tilt the lamp to move the oil toward the flame to make it steadier, which would constitute an act of Shabbat desecration. Rabbi Yishmael Ben Elisha felt confident that he would certainly not make the mistake of tilting the lamp, and so he read by the light of a candle on Shabbat. He ended up mistakenly tilting the lamp. After Shabbat, he wrote in his ledger that when the Bet Ha'mikdash would be rebuilt, he would bring an animal as a Hatat (sin-offering) to atone for this inadvertent violation. It seems that Rabbi Yishmael was not able to atone for this misdeed by reciting the section of the Hatat; he needed to actually bring the sacrifice in order to attain atonement. One explanation might be that reading the section of Korbanot (sacrifices) is effective if one never has the opportunity to actually offer the required sacrifice. But if a person has the privilege of living to see the rebuilding of the Bet Ha'mikdash, then he must offer the sacrifice even though he had recited the section in the Torah. By contrast, the Sapihit Bi'dbash (Rav Hiya Pontremoli, Turkey, 1764–1831), citing the Ma'abar Yabok , asserted that a sin committed during the time of the Bet Ha'mikdash is more grievous, and thus necessitates the actual offering of a sacrifice. After the Temple's destruction, sins lack the same level of gravity, and so they can be atoned even with the recitation of the Korbanot. However, this view appears irreconcilable with the Gemara's account of Rabbi Yishmael, who was obligated to bring a sacrifice for an offense committed after the Temple's destruction. Moreover, the Arizal writes that a person must fulfill all 613 Misvot, and so souls will need to be reincarnated and return after the Bet Ha'mikdash is rebuilt so they can fulfill the Misvot that require a Bet Ha'mikdash. This teaching, too, implies that reciting the Korbanot is not considered equivalent to the actual offering of the sacrifices. A more compelling approach was advanced by the Petah Ha'debir (Rav Haim Binyamin Pontremoli, Turkey, d. 1873), who distinguished between the atonement achieved through the offering of a sacrifice, and the Misva to offer the sacrifice. Reciting the verses that speak of a required sacrifice suffices to atone like that sacrifice, but it does not suffice to satisfy the halachic requirement to bring that sacrifice after committing a misdeed. Therefore, even though Rabbi Yishmael could earn atonement through the recitation of Korbanot, he still bore the obligation to offer a sacrifice when the Bet Ha'mikdash would be rebuilt. Likewise, the Arizal taught that one will have to return after the restoration of the Mikdash to fulfill the Misvot of the sacrifices that could not be fulfilled without a Temple, even though atonement can be achieved even in the absence of the Bet Ha'mikdash, through the reading of Korbanot. One might wonder, then, why we do not read each day the entirety of Parashat Vayikra, which goes through all the different sacrifices which an individual can bring and those which one must bring on certain occasions. If reading about a sacrifice earns a person atonement as though he actually brought the sacrifice, then it would seemingly be recommended to read this entire Parasha each day. Some explain that one attains atonement for his misdeeds through Torah study, and so it is not necessary to read the sections of all the sacrifices every day. Rabbenu Yona (Spain, 1200-1263) writes that when a person makes the decision to perform Teshuba (repentance), he should increase his amount of Torah learning; if he had been accustomed to learning one page a day, then he should learn two pages a day, and so on. This is because Torah study has the ability to erase guilt for one's misdeeds. This is why the blessing in Shemona Esreh in which we beseech G-d to help us repent begins, "Hashibenu Abinu Le'Toratecha" – "Return us, our Father, to Your Torah." As Torah learning is a crucial element of repentance, we ask Hashem to draw us closer to Torah study so we can repent properly. This concept has been understood on the basis of the laws of "Kashering" utensils. The basic principle of "Kashering" is that a non-kosher flavor is expunged from a utensil through the same medium through which it was absorbed. Thus, utensils that were used to cook non-kosher food through direct exposure to fire must be directly exposed to fire to eliminate the forbidden taste so they may become permissible. The Yeser Ha'ra (evil inclination) leads us to sin through the "fire" of forbidden desires, and so we cleanse ourselves from wrongdoing through Torah learning, which is likened to fire. Therefore, some Rabbis explained that it is preferable to immerse oneself in Torah learning to achieve atonement, rather than spend time reading the sections of the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained that reading all the sections of the Korbanot is unnecessary because we recite the chapter of "Ezehu Mekoman," which goes through all the various kinds of sacrifices, and this is sufficient for us to be considered to have offered any sacrifice we are required to bring. Another approach was taken by the Hida (Rav Haim Yosef David Azulai, 1724-1806). We are required to recite 100 Berachot each day, and we also recite each morning Baruch She'amar, which contains eleven expressions that begin with the word "Baruch" (not including the two instances of "Baruch" that begin and end the concluding blessing of Baruch She'amar). These 111 blessings, the Hida writes, correspond to the 111 verses of Parashat Vayikra, and by reciting them we are considered to have recited all of Parashat Vayikra. This discussion underscores for us the importance of reading the Korbanot section each morning. As we have seen, this recitation is not simply an admirable and worthwhile practice; it actually provides us with atonement as though we brought the sacrifices in the Bet Ha'mikdash. Therefore, one should make every effort to arrive on time in the synagogue so he can recite this section and reap the great benefits that it offers.

The Gemara (Ta'anit 27b, Megilla 31b) teaches that if not for the merit of those who recite the passages in the Torah that speak of the various sacrifices, the world would cease to exist. The Bet Yosef cites this Talmudic passage in the context of the Tur's comment that it is proper to recite each morning the sections in the Torah describing each form of sacrifice – Ola, Minha, Shelamim, Hatat, and Asham. The Gemara further relates that after Hashem gave Abraham Abinu His promise that his descendants would receive the Land of Israel, Abraham asked what would happen if they sinned. How would they continue to survive if they are unworthy? Hashem replied by showing Abraham the Korbanot, the sacrifices through which his offspring would earn atonement. Abraham then asked how they would achieve atonement after the destruction of the Bet Ha'mikdash, when sacrifices would no longer be offered. G-d responded that by reciting the sections in the Torah discussing the Korbanot, Abraham's descendants would be considered as having offered the sacrifices, and would thereby attain forgiveness for their misdeeds. The Gemara in Masechet Menahot (110a) similarly teaches that one who learns about one of the sacrifices is considered to have offered that sacrifice. And so when we read the verses about the Ola offering, we are credited with bringing an Ola; when we read the verses about the Minha offering, we are credited with bringing a Minha; and so on. The Zohar tells that when Hashem taught Moshe the laws of the sacrifices, he asked what would happen once Beneh Yisrael are exiled and no longer able to offer sacrifices. Hashem responded that when they learn about the various sacrifices, they would earn atonement as though they had offered them. In a different passage, the Zohar relates that Rabbi Pinhas once met the prophet Eliyahu, and Eliyahu taught him about the great benefit of reciting the sections of the Torah dealing with the sacrifices. He said that Hashem told the prosecuting angels that as long as Beneh Yisrael read these portions of the Torah with Kavana (concentration), the angels can report to Hashem only about the good deeds that Beneh Yisrael perform, and lose the right to prosecute against them. Thus, by reading the section of Korbanot, we transform the prosecuting angels into our advocates. The Sefer Haredim (Rav Elazar Azkari, Safed, 1533-1600) writes that since Hashem considers Beneh Yisrael His "children" ("Banim Atem L'Hashem Elokechem" – Debarim 14:1), and the Misva of honoring parents requires one to feed his parents, we bear an obligation to "feed" Hashem. Quite obviously, Hashem does not need actual food, but we accomplish this by learning about the Korbanot, which represent the idea of bringing "food" to G-d. King Shlomo, in an ambiguous verse in Kohelet (11:2), writes, "Ten Helek Le'shiba Ve'gam Li'shmona, Ki Lo Teda Ma Yiheyeh Ra'a Al Ha'aretz" – literally, "Give a portion to the seven, and also to the eight, for you do not know what evil will befall the earth." Rashi brings several interpretations of this verse, one of which is that it refers to the sacrifices offered during the seven days of Pesach and the eight days of Sukkot (including Shemini Aseret). King Shlomo urged the people to ensure to offer all the required sacrifices, because "you do not know what evil will befall the earth" – the Bet Ha'mikdash might be destroyed at some point in the future, such that Korbanot will no longer be brought, and the nation will survive in the merit of the sacrifices brought when the Mikdash stood. This verse thus indicates after the destruction of the Bet Ha'mikdash, we have no option of receiving credit for offering the sacrifices, except by relying on the merit of the sacrifices that were offered in the times of the Bet Ha'mikdash. This would then contradict everything we have seen about the ability we are given to earn the merit of offering sacrifices through the recitation and study of the passages discussing the Korbanot. Rav Haim Palachi (Turkey, 1788-1868) explained Rashi's comments to mean that by learning about the sacrifices, we invoke the merit of the sacrifices offered by ancestors. When we recite the section of Korbanot, and learn about them, we connect ourselves to the sacrifices which were brought millennia ago in the Bet Ha'mikdash, as though those sacrifices were offered on our behalf. And it is in this way that we access the merit of the Korbanot by reading and learning about them.

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

The Rebbe explains the importance of reciting the entire Lecha Dodi maamar at weddings, as it includes teachings from all the Rebbeim. He also encourages diligent Torah study, especially in preparation for marriage, and praises positive character traits. https://www.torahrecordings.com/rebbe/igroskodesh/017/008/6246

Yir'at Shamayim – the awareness that Hashem is watching us at all times, and sees everything we do – does not come naturally. Since we do not directly perceive Hashem with our senses, it is difficult to live with this awareness. This is something that requires work and a conscious effort. One of the important things we can do to help ourselves develop Yir'at Shamayim is to pray for it. The Gemara (Shabbat 156b) relates that Rav Nahman Bar Yishak's mother was informed by astrologers that her child would grow to become a criminal. She immediately ensured that he would never go about bareheaded, and she instructed him to regularly pray to be saved from the Yeser Ha'ra (evil inclination). Sure enough, the Gemara in Masechet Sota (49b) cites Rav Nahman Bar Yishak as testifying about himself that he possessed Yir'at Shamayim. This was, undoubtedly, due at least in part to his impassioned prayers for Yir'at Shamayim. The Maharsha (1555-1631) explains that although the Talmud (Berachot 33b) teaches, "Everything is in G-d's hands, except for the fear of G-d," implying that G-d does not help us fear Him, nevertheless, one who sincerely strives for Yir'at Shamayim can certainly pray for Hashem's assistance. If Hashem sees that a person has made the decision to try to live with Yir'at Shamayim, and beseeches Him for help, then He will assist that person. Indeed, we pray in Birkat Ha'mazon, "Ha'Rahaman Hu Yita Torato Ve'ahabato Be'libenu Ve'tiheyeh Yir'ato Al Panenu Le'bilti Neheta" – "The Merciful One shall plant in our hearts the love of His Torah and the love of Him, and the fear of Him shall be upon our faces so that we do not sin." At several points during the prayer service, too, we ask Hashem to help us in our quest for Yir'at Shamayim so we conduct ourselves properly at all times. It is also critically important to pray for one's children to have Yir'at Shamayim. Rav Haim Soloveitchik of Brisk (1853-1918) said that a boy's level of Torah learning depends on how often his father studies Torah with him, and his level of Yir'at Shamayim depends on how many tears his mother sheds while praying for his Yir'at Shamayim during candle lighting on Friday evening. Additionally, many great Rabbis gave us "tips" and strategies for developing our fear of G-d. The Yafeh La'leb (Rav Rahamim Nissim Yishak Palachi, Turkey, 1813-1907) writes that we can help engender Yir'at Shamayim within ourselves by regularly saying "Be'ezrat Hashem" – "with G-d's help" – before we proceed to do something. The more we remind ourselves that nothing we try to do can succeed without Hashem's assistance, that He is with us at all times helping us to do all that we need to do, even simple tasks, the more aware we will be of His continuous presence. Rav Yisrael Bitan cites from a wide range of sources fifteen "Segulot" that help one attain Yir'at Shamayim: 1) Looking up to the sky, to heighten our awareness of Hashem. 2) Looking at one's Sisit. 3) Reciting the verses in the Book of Debarim about Yir'at Shamayim (10:12-13) while wearing Tefillin Rabbenu Tam. 4) Learning Torah while wearing Tefillin Rabbenu Tam. 5) Spending a good deal of time in the synagogue. 6) Exercising care to avoid all kinds of forbidden speech. 7) Always seeking peace and promoting peace, while avoiding conflict and fights. 8) Ensuring to fulfill the Misva of standing in honor of the elderly and of Torah scholars. The Arizal noted that right after the Torah commands us to stand to honor the elderly and the scholars, it adds, "Ve'yareta Me'Elokecha" – "You shall fear your G-d" (Vayikra 19:32), indicating that fulfilling this Misva helps one develop Yir'at Shamayim. The Gemara (Berachot 28a) tells that when Rabbi Zera grew tired, and was unable to learn Torah, he would stand by the entrance to the study hall, explaining that when the Rabbis would pass by, he would stand in their honor and thereby receive reward. The Hida (Rav Haim Yosef David Azulai, 1724-1806) explained that Rabbi Zera certainly did not fulfill Misvot for the sake of earning reward. However, he was saying that by fulfilling the Misva to honor the Torah scholars, he would be rewarded with Yir'at Shamayim, and this is how he could continue developing himself spiritually when he lacked the strength to learn Torah. 9) Picturing in one's mind the Name of "Havaya" punctuated with the vowels of the word "Yir'a." 10) Regularly studying Torah. 11) Conducting oneself with humility at all times. 12) Having the works of the Rambam in one's home. 13) Regularly studying the Tur, the Bet Yosef, and the Shulhan Aruch. 14) Eating Shabbat meals with the specific intention of giving honor to the Shabbat. 15) Speaking sparingly, and spending periods of time in silence. When we are with great people, we feel somewhat uncomfortable and therefore speak little, afraid that we might say something inappropriate or foolish. Therefore, we should accustom ourselves to avoid excessive speech, sensing that we are in the presence of the Almighty. I would humbly add another piece of advice – to study the works of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909). His works are written in a very unique style, in a way that engenders a great deal of excitement for every topic he writes about. Regularly studying these precious books can help inspire us and inject us with Yir'at Shamayim. It is told that Rav Nahman of Breslav (Ukraine, 1772-1810) would spend some time each day outdoors, alone, speaking to Hashem, thanking Him for all his blessings, expressing all his needs, concerns and wishes, and asking for His assistance. This, too, is a very effective way to develop Yir'at Shamayim – taking some time each day to speak to Hashem in our own words, without a fixed text, as though He is right in front of us, expressing our feelings of gratitude as well as our fears, our needs and our wishes. These regular "meetings" help us remain conscious of His ongoing presence in our lives. One of the most important strategies for developing and maintaining Yir'at Shamayim is ensuring to be in good company, with likeminded individuals who share our religious values and our religious commitment. We are profoundly influenced by our surroundings, and so the more time we spend with G-d-fearing people, the more likely we are to be G-d-fearing ourselves. Furthermore, Rav Chaim Soloveitchik would advise people to have a close peer, a confidant, with whom to discuss matters related to Yir'at Shamayim and work together to think of practical measures to help them live with genuine fear of Hashem.

Immediately upon waking in the morning, one should recite the brief "Modeh Ani" prayer, thanking Hashem for restoring his soul. This prayer is mentioned already in Sefer Ha'yir'a, by Rabbenu Yona (Spain, 1210–1263), and in Seder Ha'yom (by Rav Moshe Ben Machir, Safed, 16th century). When one sleeps, he entrusts his soul to G-d, who returns it in the morning, and so when we wake up in the morning, we thank Hashem for returning our soul "Be'hemla" – with compassion. G-d is under no obligation to return our souls, but He does so in His infinite mercy and love. We must therefore express our gratitude to Him as soon as our souls are returned, right when we wake up. In fact, Hashem not only restores our souls, but He gives them back to us in better condition, as it were, than they were when we entrusted them to Him. Imagine a person borrows his fellow's phone, and he returns it fully charged, with a new screen and a new case. This is what happens with a person's soul each morning. Over the course of the day, a person "damages" his soul through his misdeeds. However, if he sincerely repents before he goes to sleep, Hashem mercifully "cleanses" the soul for him during the night, returning it in the morning in a pristine state of purity. For this, too, we must express our gratitude when we wake up in the morning. Additionally, the soul feels more comfortable and "at home" in the heavens, in the purely spiritual realm, than it does here on earth within our physical bodies. Each morning, when the time comes for the soul to return to the person's body, it resists. G-d needs to exert pressure, as it were, and "convince" the soul to once again leave the pristine environs of the heavens and go bacl into our messy, complex physical world. This is another reason why we express our gratitude each morning. One of the commentators noted that the "Modeh Ani" prayer is specifically formulated such that the first word which leaves our mouth in the morning is "Modeh," an expression of gratitude. If the words were reversed, and the text read "Ani Modeh," then the first word uttered in the morning would be "Ani" – "I," and this would be inappropriate. Our first thoughts in the morning should be not about ourselves, but rather about Hashem, our debt of gratitude to Him, and our obligations toward Him. Many people make the mistake of reciting the words "Be'hemla Rabba" together, assuming that it means, "with abundant compassion." However, this is incorrect, because this leaves the final word of the prayer – "Emunatecha" ("Your trustworthiness") – on its own, without any meaning. The correct reading of this prayer is that we thank Hashem for restoring our souls "Be'hemla," with compassion, and we then exclaim, "Rabba Emunatecha" – G-d's trustworthiness is truly extraordinary. As mentioned, He reliably restores our souls each morning – giving them back not only intact, but in even better condition than they were when we entrusted them to Him. The widespread custom is that women recite this prayer in the feminine form, saying, "Moda" instead of "Modeh." Although there were some Poskim who opposed adjusting the text of the fixed prayer service to the feminine form for women, this does not apply to "Modeh Ani," which is not a formal prayer. It was introduced after the time of the Talmud, and so we do not need to be so strict about its wording. Children should be taught to recite "Modeh Ani" each morning. Since "Modeh Ani" does not have the status of a formal prayer, it may be recited even without wearing a Kippa, and it may be recited even before one washes his hands. Rav Yaakob Emden (Germany, 1697-1776) maintained that one must wash his hands before reciting "Modeh Ani" in the morning, but the consensus among the Poskim does not follow this opinion. The Yalkut Yosef cites the ruling of Rav Aryeh Tzvi Frommer (Poland, 1884-1943) that one may recite "Modeh Ani" in the restroom, since it is not a formal prayer and does not mention a Name of Hashem. However, Rav Yisrael Bitan questioned this ruling, noting that Halacha forbids uttering even descriptive references to Hashem – such as "Rahum" and "Hanun" – in a bathhouse. This should, seemingly, apply also to a prayer in which we speak directly to Hashem, such as "Modeh Ani." Moreover, Rav Bitan cites Poskim who forbade reciting "Modeh Ani" in the presence of a patient with a bedpan. Therefore, one should not follow this leniency, and should refrain from reciting "Modeh Ani" in the restroom. It should be recited immediately when one wakes up, before he gets out of bed.

This teaching was given by Lama Zopa Rinpoche at Lama Tsonkhapa Institute in Italy as part of the Ganden Lha Gyama retreat between September 3-30, 2004.00:00:01 Generate strong regretfulness to make negative karma thinner and limit its power. The more regretfulness generated, the more negative karma is purified.00:01:09 Phenomena affect each other through dependent arising. Reciting the names of the 35 Buddhas has the power to purify many eons of negative karma due to the Buddhas' compassion and prayers.00:04:12 The purpose of one's life is to free all sentient beings from suffering and its causes, and lead them to enlightenment. Therefore one must purify defilements and achieve enlightenment.00:06:02 Even one negative karma of killing can lead to endless suffering results unless it is purified. There is no way to relax without purifying negative karma.00:13:07 When blessing offerings, visualize that through the power of mantra, each Buddha receives limitless skies of offerings, making even one offering very powerful and meritorious.00:21:24 There are two ways to purify negative karma during the confession prayer - generating regret and looking at the emptiness of each negative action. Using emptiness makes the purification practice extremely powerful.00:56:54 At the end of any purification practice, meditate that in emptiness there is no creator, action or negative karma created. Then dedicate the merit while maintaining the awareness of emptiness.Find out more about Lama Zopa Rinpoche, his teachings and projects at https://fpmt.org/

When one concludes the twelve-month mourning period following a parent's passing, an event called an "Arayat" is customarily held. The word "Arayat" means "reading," and the event is so named because portions of Tehillim and of certain Kabbalistic works are read. Food is normally served as the event. Hacham Ovadia Yosef ruled that if a person wishes to continue reciting Kaddish even after the twelve-month mourning period, he may do so, and this will bring benefit to the deceased's soul. Although the standard punishment in Gehinam lasts for only twelve months, Rav Haim Vital (1543-1620) writes that some wicked people are not even ready to be brought to Gehinam immediately after their death, and thus their period of suffering in Gehinam – which could last up to twelve months – might begin only some time after death. Therefore, there is benefit to the Kaddish recitation even beyond the twelve-month mourning period. In fact, the Hesed La'alafim (Rav Eliezer Papo, 1785-1828) instructed his sone to recite Kaddish after his passing at least once a day for the rest of their lives. Nevertheless, this is not the commonly accepted practice. Generally speaking, people recite Kaddish for their parents after the first twelve months only following a Torah class or Tehillim reading, but not during the prayer service. Sometimes, a Rabbi might advise a congregant to continue reciting Kaddish after the first year of mourning in order to encourage the congregant to continue attending the prayers. Summary: Although there is benefit to reciting Kaddish for a deceased parent even after the twelve-month mourning period, it is customary not to, except after a Torah class or Tehillim reading.

Khutba by sheikh Nafis

A list of commonly misquoted lines from movies includes "You're gonna need a bigger boat"..."Good evening, Clarice"...and "Toto, I've a feeling we're not in Kansas anymore"

The Gemara in Masechet Yebamot (62b) teaches that grandchildren are considered like children. One application of this principle is the ruling of the Rama (Rav Moshe Isserles, Poland, 1530-1572) that the obligation of Kibbud Ab Ve'aem (honoring parents) includes a requirement to give honor to one's grandparents. Accordingly, Hacham Ovadia Yosef ruled that there is a Misva to recite Kaddish for a deceased grandparent, as this benefits the grandparent's soul and thus fulfills the Misva of Kibbud Ab Va'em. Indeed, the Kensset Ha'gedola (Rav Haim Benvenisti, Turkey, 1603-1673) writes that he instructed his sons to recite Kaddish for their grandmother. However, if one's parent is still alive, he should first request the parent's permission, as some people do not feel comfortable with their children reciting Kaddish. Although it is a Misva to recite Kaddish for a grandparent, this is not commonly done, unless there is nobody else to recite Kaddish for the grandparent. Hacham Ovadia cites Rav Menahem Azarya Mi'Fano (Italy, 1548-1620) as stating that there is no obligation to recite Kaddish for one's deceased wife. Nevertheless, it is customary to do so, and a husband's recitation of Kaddish for his wife brings greater benefit to her soul than Kaddish recited by somebody who is not related to her. Summary: It is a Misva to recite Kaddish for a deceased grandparent, provided that one's living parents allow him to do so, though this is not customarily done unless there is nobody else to recite Kaddish for the grandparent. It is customary to recite Kaddish for one's deceased wife, even though this is not strictly required.

Julian Glander is an accomplished designer, illustrator and animator who's first feature, “Boys Go to Jupiter” is showing at this year's Richmond Animation Festival (April 25 & 26). Julian will be here for the screening on April 26 at the Byrd and the animated shorts will show on the 25th at Studio Two Three. Julian has lots of cool things to say: – Reciting the alphabet backwards on “Jepordy” – Desiging for Disney, Cartoon Network & Nickelodeon – The inspiration for “Boys Go to Jupiter” & what the title means – Starting the film with a Dionne Warwick quote – Animation using Blender – Getting an impressive cast including Sarah Sherman, Cole Escola & Janeane Garofalo – Animated frontal nudity – Being nominated for a John Cassavetes Independent Spirit Award LINKS Richmond Animation Festival Julian's website Podcast with Dash & Jane about “Cryptozoo” Podcast with the director of “Griffin in Summer” Marvels of Media Festival website Marvels of Media at the Byrd Theatre (Ap 1 – 4)

After a family member's passing, one has the status of "Onen" until the burial. During this period, he is exempt from Misvot, and thus he does not recite Kaddish. If, however, a family member is not tending to the funeral preparations, then he may recite Kaddish for the parent. Thus, for example, if a loved one passed away on Friday night, or during the night of Yom Tob, one may recite Kaddish, since he is unable to tend to funeral preparations on Shabbat or Yom Tob. Even on a weekday, a person may recite Kaddish for a loved one once the Hebra Kaddisha has assumed responsibility for the burial. This is the ruling of Hacham Ovadia Yosef, based on a responsum of the Noda Bi'yehuda (Rav Yechezkel Landau, Prague, 1713-1793). Similarly, it is customary for the mourners to recite Kaddish at the funeral after the eulogies, just before the body is taken for burial. Although the family members still have the status of "Onen" at that point – as the deceased has not yet been buried – they are nevertheless allowed to recite Kaddish, and, as mentioned, this is the accepted practice.

The Or Zarua (Rav Yishak of Vienna, 13 th century) brings a Midrash that tells a remarkable story about Rabbi Akiba, who once saw a man running frantically while carrying a large stack of twigs. The man was unclothed, and his body was black like charcoal. Rabbi Akiba asked the man to stop, and offered to help. He assumed that this man was a slave working for a ruthless master, and he wanted to release him from his state of servitude so he would not have to continue suffering. The man explained to Rabbi Akiba that he actually was not from the world of the living. When he was alive, he worked as a tax collector, and he would heartlessly tax the needy into poverty while currying favor with the rich, among other grave misdeeds. His punishment was that he needed to collect firewood every day, to be then burned in the fire. The only chance to end this suffering, the man told Rabbi Akiba, was for his son to recite Kaddish or lead the recitation of Barechu in the synagogue. He had died when his wife was pregnant with their only child. Rabbi Akiba asked the man about his wife's name and place of residence, and he went to find this man's child. When he asked the townspeople about the widow and her child, they angrily cursed the deceased man who was so cruel and heartless, driving many people to destitution. Rabbi Akiba learned that the man had a son, but he was not even circumcised, and certainly never learned Torah such that he would be in a position to recite Kaddish. After finding the young man, Rabbi Akiba convinced him to have a berit mila . He tried teaching him Torah, but the young man had extreme difficulty learning. Rabbi Akiba fasted for forty days, beseeching G-d to help the boy learn. He was then able to teach him. Eventually, when the young man was ready, Rabbi Akiba brought him to the synagogue, and he recited Kaddish and Barechu. Rabbi Akiba continued teaching this young man Torah, until he emerged as a great scholar, known as Rabbi Nahum Ha'pakoli. The name "Ha'pakoli" alludes to the verse in the Book of Yeshayahu (28:7), "Paku Peliliya" – "He who extracts the guilty," which is precisely what Rabbi Nahum did, rescuing his sinful father from eternal suffering. The father appeared Rabbi Akiba in a dream and wished him that he be granted a distinguished place in Gan Eden. He explained that after his son recited Kaddish and Barechu, he was relieved of the suffering that had been decreed. When the son began learning Torah regularly, he was no longer subject to any punishment. And when the son was ordained as a Rabbi, he was brought to Gan Eden to join the Sadikim. This is an early source of the time-honored custom to recite Kaddish on behalf of one's deceased parent, which has the effect of sparing the parent from punishments in the afterlife. Another source is a passage in Tanna De'beh Eliyahu, brought by Rabbi Eliezer of Worms (Germany, d. 1238), which states that even a small child can save his father from the punishments of Gehinam through the recitation of Kaddish. Moreover, the Yad Eliyahu writes that by reciting Kaddish for a deceased parent, one fulfills the Misva of Kibbud Ab Va'em – honoring one's parent. In fact, the Yad Eliyahu adds, one has more of an opportunity to fulfill the Misva of Kibbud Ab Va'em after a parent's passing, since during the parent's lifetime, the parent can decline the child's offers to give honor. After the parent's passing, however, the parent cannot refuse the recitation of Kaddish – and even if the parent never requested that Kaddish be recited after his or her death, the child must assume that this was the parent's wish. As Kibbud Ab Va'em constitutes a Torah obligation, we follow the rule that one must act stringently in situations of uncertainty ("Safek De'Orayta Le'humra"), and thus a child must, under all circumstances, recite Kaddish for a deceased parent. Similarly, Rav Yosef Engel (1858-1919) writes that reciting Kaddish is the highest form of Kibbud Ab Va'em, as there is nothing greater that one can do for a parent than bring the parent to Gan Eden, which is what a child achieves by reciting Kaddish. Our community can be proud that this practice is meticulously observed, virtually without exception. Even when people travel, if they are in the first year after a parent's passing, Heaven forbid, they ensure to have a Minyan available so as not to miss even a single recitation of Kaddish. This is a testament to our community's awareness of the great importance of this cherished custom, and of our community's strong dedication to the precious Misva of Kibbud Ab Va'em. Importantly, however, Hacham Ovadia cites the Yosef Ometz as noting that the Kaddish recitation was instituted for those who are unable to benefit their parents' souls through the study of Torah. The benefit brought through Torah study is many times greater than the recitation of Kaddish, and if one arrives at a Hiddush (a novel Torah insight) while learning in his parent's memory, he brings immeasurable honor to the parent's soul in the afterlife. Therefore, as important as it of course is to recite Kaddish for a deceased parent, it is even more important to devote time to learn Torah in the parent's memory, as this is the greatest thing one can do for a deceased parent's soul. Many parents, understandably, are troubled by the exorbitant cost of Torah education. However, while the problem is real, and should be addressed, at the same time, we must maintain a proper perspective and realize that no matter how much money parents pay for their children to receive a Torah education, the dividends are infinitely greater. There is no price tag that one can place on eternal life in Gan Eden, and being spared the punishments of Gehinam. By providing their children with a proper religious education, parents ensure that their children will recite Kaddish and learn Torah in their memory, thereby guaranteeing their place in Gan Eden for all eternity – and we can all agree that there is no price too high for that.

The Kaddish text (specifically, "Kaddish Titkabal" and "Kaddish Yeheh Shelama") concludes with the famous prayer for peace: "Oseh Shalom Bi'mromav Hu Ya'aseh Shalom Alenu Ve'al Kol Yisrael, Ve'imru Amen" – "He who makes peace in His high places shall bestow peace upon us and upon all Israel, and say: Amen." This prayer, as we know, also concludes the silent Amida and Birkat Ha'mazon, and for good reason – because the most important thing we can pray for is peace. The previous line in Kaddish also prays for peace ("Yeheh Shelama Rabba" – "May there be an abundance of peace…"), but the prayer of "Oseh Shalom Bi'mromav" adds a particular element of our wishes for peace. We speak of Hashem bringing peace in the upper worlds ("Oseh Shalom Bi'mromav"), a reference to the peace and harmony that exists among the angels in heavens. These include an angel of water and angel of fire, which should, at first glance, be archrivals, and should be in a constant state of competition and tension. In truth, however, Hashem maintains the peace in the heavens – even among diametrically opposite forces. We thus pray that here on earth, too, we should have peace among different people, and among those with different opinions. Hashem specifically created the world such that no two people are the same. No two people think exactly alike, view things exactly alike, or have the exact same preferences, likes and dislikes. In the prayer of "Oseh Shalom," we ask Hashem to maintain the peace among people despite their differences, to help all of us live harmoniously with those who are unlike us. The Torah allows room – within certain limits, of course – for a wide range of different opinions and ideas, and we are encouraged to form opinions, but to show respect toward those who think differently than we do. It is no coincidence that just before we leave the synagogue, at the end of the final Kaddish, we recite the prayer of "Oseh Shalom," as we beseech G-d to help us as we go out and interact with many different kinds of people, to ensure that we can engage them peacefully and respectfully. It is customary during the Aseret Yemeh Teshuba (the ten-day period from Rosh Hashanah through Yom Kippur) to slightly emend the text at the end of "Kaddish Titkabal," by reciting "Oseh Ha'shalom" instead of "Oseh Shalom." Hacham Ovadia Yosef ruled that this change is made only in "Kaddish Titkabal" recited by the Hazzan after repeating the Amida – meaning, at Shaharit, Musaf and Minha, but not at Arbit. The reason for this change is that the Gematria of the word "Ha'shalom" is 381, and thus alludes to the angel "Safri-el" whose name equals this same number, and who is assigned the task of counting our merits during the High Holidays so we receive a favorable judgment. The Hazzan should try to have this in mind when reciting "Oseh Ha'shalom" at the end of Kaddish. However, although this is a proper practice, the Hazzan does not need to repeat this line if he mistakenly recited the usual text. (In fact, the word "Oseh" also equals 381, so this allusion is made even if the Hazzan forgets to recite "Ha'shalom.") Before reciting "Oseh Shalom," one should take three steps back, by first moving the left foot back such that the toes are aligned with the heel of the right foot, then moving the right foot such that the toes are aligned with the heel of the left foot, and finally moving the left back next to the right foot. One should then bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." Rav Haim Palachi (Turkey, 1788-1868) asserted that the correct way to divide this sentence is to pause after the word "Shalom," and then recite "Alenu Ve'al Kol Yisrael." This is in contrast to the common practice to recite "Hu Ya'aseh Shalom Alenu," and then "Ve'al Kol Yisrael." And the way we bow – bowing to the right for "Hu Ya'aseh Shalom Alenu," and then bowing to the center for "Ve'al Kol Yisrael," as explained – seems more consistent with the conventional practice of pausing between "Alenu" and "Ve'al Kol." It seems that according to Rav Haim Palachi, when bowing to the center, one must pause after the word "Shalom," before saying "Alenu." Summary: Before reciting "Oseh Shalom," one should take three steps back, bow to the left and recite "Oseh Shalom Bi'mromav," bow to the right and recite "Hu Ya'aseh Shalom Alenu," and then bow to the center and recite "Ve'al Kol Yisrael." He should then rise and say, "Ve'imru Amen." During the period from Rosh Hashanah through Yom Kippur, the word "Shalom" in "Oseh Shalom Bi'mromav" at the end of Kaddish is changed to "Ha'shalom." This change is made only by the Hazzan when he recites "Kaddish Titkabal" at Shaharit, Musaf and Minha.

Our community's practice is to recite in Kaddish Titkabal the phrase "Kodam Abuna De'bi'shmaya Ve'ar'a" – asking that our prayers be accepted "before our Father who is in the heavens and the earth." Hacham Ovadia Yosef was of the opinion that this text is incorrect, as the word "Ve'ar'a" ("and the earth") does not belong. Several Rishonim omit this word from their text of the Kaddish, and, moreover, we cannot speak of G-d as our "Father on earth," as every person already has a father here on earth. Hashem is our Father in the heavens, in addition to our father here on earth. All Siddurim that bear a Haskama (letter of approval) by Hacham Ovadia omit the word "Ve'ar'a." Nevertheless, the custom among the communities in Aleppo, Syria was always to include the word "Ve'ar'a," and the work Yosef Haim justified the legitimacy of this text. Therefore, it is proper for Syrian Jews who follow the customs of Aleppo to add the word "Ve'ar'a." I am reminded of the time when, as a youngster, I became aware of Hacham Ovadia Yosef's ruling that the Beracha of "La'minim" in the Amida prayer should conclude with the words "U'machni'a Zedim," as opposed to the text which is customarily used in our community – "U'machni'a Minim." Hacham Ovadia advanced several compelling proofs to his ruling, and so I figured that this is the correct text. When I served as Hazzan in the synagogue, I recited "Zedim" in accordance with Hacham Ovadia's ruling. Hacham Baruch Ben-Haim approached me afterward and asked why I had changed the word from "Minim" to "Zedim," and I explained to him that I thought I should follow Hacham Ovadia's view. The Hacham reprimanded me, noting that notwithstanding Hacham Ovadia's ruling, it is improper to change the text that has been used in our community for generations. With regard to "Ve'ar'a," too, given the longstanding tradition among Syrian Jews to include this word in Kaddish, this is the custom that our community should follow. Summary: The custom in our community is to recite in Kaddish Titkabal the phrase "Kodam Abuna De'bi'shmaya Ve'ar'a," including the word "Ve'ar'a."

Reflect on the enduring truth of God’s goodness, even amid life’s hardships. Using Psalm 27 as an anchor, this devotional reminds us that our outward circumstances do not determine the inward state of our hearts. By recalling God’s faithfulness, seeking intimacy with Him, and remembering His past provision, we can remain confident in His goodness today, shifting perspective from what seems lacking to what God has already provided. Highlights Anchor Scripture: Psalm 27 provides comfort and reassurance amid trials. Confidence in God: Trusting God’s goodness despite external challenges renews hope. God’s Presence: He never leaves or forsakes His children (Deut. 31:6, Isa. 41:10). Active Remembrance: Reflecting on personal experiences of God’s care strengthens faith. Encouragement through Music: Songs like The Goodness of God by Bethel Music can reinforce God’s faithfulness. Intersecting Faith & Life Life inevitably brings struggle and hardship, but God’s presence never wavers. We can cultivate hope and courage by returning to anchor scriptures, recalling God’s past faithfulness, and focusing on His goodness rather than current difficulties. Intentionally meditating on His promises and using tools like Scripture or worship music can encourage a steadfast heart even during storms. This episode is sponsored by Trinity Debt Management. If you are struggling with debt call Trinity today. Trinity's counselors have the knowledge and resources to make a difference. Our intention is to help people become debt-free, and most importantly, remain debt-free for keeps!" If your debt has you down, we should talk. Call us at 1-800-793-8548 | https://trinitycredit.org TrinityCredit – Call us at 1-800-793-8548. Whether we're helping people pay off their unsecured debt or offering assistance to those behind in their mortgage payments. https://trinitycredit.org Full Transcript Below: The Goodness of GodBy: Megan J. Conner Bible Reading:“I remain confident of this: I will see the goodness of the LORD in the land of the living.” - Psalm 27:13 (NIV) Do you have an anchor scripture or favorite passage of the Bible that you regularly return to for comfort or encouragement? I have a few, but one of my favorites is Psalm 27. I have read and reread this psalm more times than I can count. I even handwrote the full psalm in my journal because I am a writer and writers best retain information through the physical act of writing (or typing) and reading. Regardless of how I have interacted with the text, I just can’t seem to get away from this particular passage. It’s like I somehow knew these words would need to be forever etched into my heart. Psalm 27 was written by David during one of his many flights from those who sought to take his life. Though it looked as if the deck was completely stacked against him, David determined to put his faith in the Lord for refuge and rescue. Many of the declarations he makes in this narrative are bold refutes against the temptation to despair. In verse three, he states, “though an army besiege me, my heart will not fear; though war break out against me, even then I will be confident.” He continues on in verse eight to say, “My heart says of you, ‘Seek his face!’ Your face, LORD, I will seek.” Ultimately, what David desired most was intimacy and companionship with the Lord, for that really is the only place where we can obtain true and lasting comfort. David understood that his outward circumstances did not have to dictate the inward position of his heart. The goodness of God remained even if it looked like everything around him was falling apart. No matter your age, occupation, or geographic location, like David, life has likely thrown you some hard knocks. Unfortunately, disappointments and hardships are guaranteed in this fallen world. No one is immune. In fact, the Bible actually promises that we will encounter struggle. Jesus said, “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world” (John 16:33, NIV). The good news is that we are not alone in our trials. The Bible affirms that God is present and helping us through our circumstances. Our Heavenly Father promises He will never leave or forsake us (Deut. 31:6), He is close to those who call upon Him (Psalm 145:18), He will draw near to us when we draw near to Him (James 4:8), and He will help us and uphold us with his righteous right hand (Isa. 41:10). You can be confident that God has not left you alone in the difficulties or challenges you are facing. Sometimes, our souls just need to be reminded of God's unmovable, unfailing love. In Psalm 27, David refuted the lie of defeat by declaring who God is, all He had already done, and the Biblical promises He has made to those who love Him. Reciting these truths and recalling times when you have personally witnessed God’s care and provision in your life helps shift your perspective from what seems to be lacking to what has been provided. In light of this fresh perspective, hope can be renewed. And it is here, in this place of confident assurance in Him, that you can look out beyond the momentary affliction you are facing and say: No matter what is going on… “I remain confident of this: I will see the goodness of the LORD in the land of the living.” - Psalm 27:13 (NIV) Intersecting Faith & Life: Do you have an anchor scripture you turn to again and again in times of trouble? If so, when was the last time you recited it? One of the best ways to stir up our souls is through song. Ultimately, the psalms penned by David were meant to be sung. Music has such an incredible ability to soothe and encourage our blistered or discouraged hearts. One song that ministers to me when I need to be reminded of the abundance in my life rather than the lack is The Goodness of God by Bethel Music and Jenn Johnson. Take some time to look up the lyrics or listen to this song today. May it remind you of God’s love, faithfulness, and goodness present in your life. Further Reading:Isaiah 41:1-20Psalm 27 Discover more Christian podcasts at lifeaudio.com and inquire about advertising opportunities at lifeaudio.com/contact-us.

When one responds, "Amen Yeheh Shemeh Rabba" to Kaddish, he must ensure to pause between "Amen" and "Yeheh Shemeh Rabba." The word "Amen" is a response to the prayer that the Hazzan had just said – that G-d's Name should be glorified and praised throughout the world. The words "Yeheh Shemeh Rabba…" constitute a separate proclamation, and are not a direct continuation of the "Amen" response. Therefore, one must pause briefly after responding "Amen," before declaring, "Yeheh Shemeh Rabba…"

SPONSORS: - Let AI do the note-taking. Visit https://plaud.ai/toe and use code TOE for 10% off at checkout. - Go to https://expressvpn.com/theoriesofeverythingyt to find out how you can get up to 4 extra months thanks to our sponsor, ExpressVPN - As a listener of TOE you can get a special 35% off discount to The Economist and all it has to offer! Visit https://www.economist.com/toe Physicist Nir Lahav joins me to argue that the hard problem isn't hard so much as confused—a consequence of treating consciousness as an absolute property rather than a relative one. Drawing on the principle of relativity, he proposes that subjective experience is a genuine physical property that manifests only from within a cognitive system's own internal simulation, where the felt sense of good and bad becomes as real as location in space. This conversation requires zero prior background in physics or philosophy. Every concept is built from scratch. SUPPORT: - Support me on Substack: https://curtjaimungal.substack.com/subscribe - Support me on Crypto: https://commerce.coinbase.com/checkout/de803625-87d3-4300-ab6d-85d4258834a9 - Support me on PayPal: https://www.paypal.com/donate?hosted_button_id=XUBHNMFXUX5S4 JOIN MY SUBSTACK (Personal Writings): https://curtjaimungal.substack.com LISTEN ON SPOTIFY: https://open.spotify.com/show/4gL14b92xAErofYQA7bU4e LINKS MENTIONED: - Nir's Website: https://www.lahavnir.com/about-me - Nir's Papers: https://scholar.google.com/citations?user=LFMD5RkAAAAJ - Nir's Facebook: https://www.facebook.com/Nir.Lahav - Nir's YouTube: https://www.youtube.com/@thewonderofscience9863/videos - A Relativistic Theory of Consciousness [Paper]: https://www.frontiersin.org/journals/psychology/articles/10.3389/fpsyg.2021.704270/full - Church-Turing Thesis: https://plato.stanford.edu/entries/church-turing/ - What Is It Like to Be a Bat? [Paper]: https://www.sas.upenn.edu/~cavitch/pdf-library/Nagel_Bat.pdf - On the Electrodynamics of Moving Bodies [TOE]: https://users.physics.ox.ac.uk/~rtaylor/teaching/specrel.pdf - Dialogue Concerning the Two Chief World Systems [Book]: https://amazon.com/dp/037575766X?tag=toe08-20 - Discourse on Metaphysics [Book]: https://amazon.com/dp/1474457789?tag=toe08-20 - The Foundation of the General Theory of Relativity [Paper]: https://sites.pitt.edu/~jdnorton/teaching/cosmology_2025/pdf/Einstein_Extension_Relativity_1916.pdf - Some Functional Effects of Sectioning the Cerebral Commissures in Man [Paper]: https://www.pnas.org/doi/epdf/10.1073/pnas.48.10.1765 - Reasoning or Reciting? [Paper]: https://arxiv.org/abs/2307.02477 - The Conscious Mind [Book]: https://amazon.com/dp/0195117891?tag=toe08-20 - Consciousness Iceberg [TOE]: https://youtu.be/65yjqIDghEk - Michael Levin [TOE]: https://youtu.be/c8iFtaltX-s - Karl Friston [TOE]: https://youtu.be/2v7LBABwZKA - Daniel Dennett [TOE]: https://youtu.be/bH553zzjQlI - Bernardo Kastrup [TOE]: https://youtu.be/lAB21FAXCDE - Joscha Bach [TOE]: https://youtu.be/3MNBxfrmfmI - Matt Segall [TOE]: https://youtu.be/DeTm4fSXpbM - Leo Gura [TOE]: https://youtu.be/YspFR9JAq3w - What Is Energy, Actually? [TOE]: https://youtu.be/hQk9GLZ0Fms - Plato's Cave [TOE]: https://youtu.be/PurNlwnxwfY - Iain McGilchrist [TOE]: https://youtu.be/Q9sBKCd2HD0 - Andres Emilsson: https://youtu.be/BBP8WZpYp0Y - Ruth Kastner [TOE]: https://youtu.be/-BsHh3_vCMQ - Urs Schreiber [TOE]: https://youtu.be/1KUhLHlgG2Q - Ted Jacobson [TOE]: https://youtu.be/3mhctWlXyV8 - Stephen Wolfram [TOE]: https://youtu.be/0YRlQQw0d-4 - Emily Adlam and Jacob Barandes [TOE]: https://youtu.be/rw1ewLJUgOg - David Chalmers [TOE]: https://youtu.be/RH5qjdHhtBk - Donald Hoffman and Philip Goff [TOE]: https://youtu.be/MmaIBxkqcT4 - Donald Hoffman [TOE]: https://youtu.be/CmieNQH7Q4w - Michael Levin and Anil Seth [TOE]: https://youtu.be/_kuwwmFnxGY - Elan Barenholtz [TOE]: https://youtu.be/A36OumnSrWY - Geoffrey Hinton [TOE]: https://youtu.be/b_DUft-BdIE Learn more about your ad choices. Visit megaphone.fm/adchoices

Hacham Ovadia Yosef ruled that when one recites Kaddish, it is proper for him to keep his feet together, just as we do when reciting the Amida and Nakdishach. The reason for this practice is to resemble the angels, who have but one leg. Certainly, one should not be walking about while reciting Kaddish. The Kav Ha'yashar (Rav Tzvi Hersh Kaidanover, Germany, d. 1712) writes that even those who are listening to Kaddish should keep their feet together in their seats. However, this was said only as a measure of extra piety, and not as an actual requirement. It is customary when reciting Kaddish to face toward Jerusalem, just as when reciting the Amida. Strictly speaking, however, this is not necessary. Therefore, when Kaddish is recited in a cemetery, and it is difficult to determine the direction of Jerusalem, one may face whichever direction he wishes.

The Shulhan Aruch writes that one who recites Kaddish should bow at five points during the recitation: the first word, "Yitgadal"; "Yeheh Shemeh Rabba"; "Yitbarach"; "Berich Hu"; "Ve'imru Amen" after "Da'amiran Be'alma." Some have the custom to bow also while reciting "Ve'imru Amen" before "Yeheh Shemeh Rabba." A number of Poskim, including Rav Haim Palachi (Turkey, 1788-1868) and the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), cite the Yad Aharon as ruling that one should now each time he says the word "Amen" during Kaddish. It is recorded (in the work Neveh Shalom) that this was the custom in Cairo, and this is the position taken by the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Od Yosef Hai. By contrast, the Ish Masliah (Rav Masliah Mazuz, 1911-1971) claimed that this custom has no Halachic basis, and should not be followed. This is the opinion accepted by Hacham David Yosed, in Halacha Berura, writing that one should bow only at the five points mentioned by the Shulhan Aruch. In contrast to all these views, the Gaon of Vilna (Rav Eliyahu of Vilna, 1720-1797) ruled that one should not bow at all during Kaddish. The accepted custom among Sepharadim, however, is to bow at the five points mentioned by the Shulhan Aruch, and some bow also while reciting "Ve'imru Amen" before "Yeheh Shemeh Rabba," as mentioned. It is customary to turn to the sides when reciting the words "Be'hayechon U'b'yomechon." This is done as a sign of affection for the congregation, as these words express the wish that Hashem's Name should be glorified with the coming of Mashiah "in your lives and in your days" – during the lifetime of the members of the congregation. Summary: Different customs exist when it comes to bowing during the recitation of Kaddish. The accepted custom among Sepharadim is to bow at the five points mentioned by the Shulhan Aruch, and some bow also while reciting "Ve'imru Amen" before "Yeheh Shemeh Rabba."

It is well-known that one may not walk in front of somebody while he recites the Amida. Is it similarly forbidden to walk in front of somebody while he recites Kaddish? The Hida (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef, references a manuscript written by Rav Yaakob Molcho (Jerusalem, 17 th century) stating that it is forbidden to walk in front of somebody reciting Kaddish. This ruling is cited later approvingly by both the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and Rav Yaakob Haim Sofer (Baghdad-Jerusalem, 1870-1939). The reason is that passing in front of the person can easily cause him to be distracted and lose concentration. Hacham Ovadia Yosef clarified that this applies only through the recitation of "Da'amiran Be'alma Ve'imru Amen." The rest of Kaddish was added later, and is thus treated more leniently. Hence, it is permissible to walk in front of somebody while he recites these additions. Unlike in the case of somebody reciting the Amida, it is permissible to sit within four Amot of somebody reciting Kaddish. The reason, as explained by Hacham Ovadia Yosef, is that one does not disrespect the recitation of Kaddish by sitting next to the person, since he responds to the Kaddish recitation. Halacha forbids sitting near a person reciting the Amida because this disrespects the recitation; in the case of Kaddish, however, one is actively participating by responding to the Kaddish, such that there is no display of disrespect, and so this is allowed. Summary: It is forbidden to walk in front of somebody while he recites the main body of Kaddish – from the beginning until "Da'amiran Be'alma Ve'imru Amen." One is allowed to sit near somebody who is reciting Kaddish.

A deacon by the name of Stephen has been accused of blasphemy and now stands before the court of the Sanhedrin. False witnesses claimed that he had spoken against the law of God. Today, Stephen turns the tables on his accusers and puts them on trial for refusing to acknowledge Christ. Reciting a brief overview of Israel's history, he plainly shows them that it is Israel who is guilty of rebelling against God and resisting the Holy Spirit. In a rage, they rush to kill him, and Stephen becomes the first known Christian martyr, and as Tertullian later said, “The blood of martyrs is the seed of the church.” :::Christian Standard Bible translation.All music written and produced by John Burgess Ross.Co-produced by the Christian Standard Biblefacebook.com/commuterbibleinstagram.com/commuter_bibletwitter.com/CommuterPodpatreon.com/commuterbibleadmin@commuterbible.org

Tonight on The Last Word: MS NOW reports a person has been detained for questioning in the disappearance of Nancy Guthrie. Also, the Trump Justice Department fails to indict the Democrats in the illegal orders video. Plus, the House rejects a GOP rule blocking challenges to Donald Trump's tariffs. And Trump's funding freeze puts a New York/New Jersey rail tunnel project on hold. Marc Santia, Rob D'Amico, Sen. Adam Schiff, and Neal Katyal join Lawrence O'Donnell. To listen to this show and other MS podcasts without ads, sign up for MS NOW Premium on Apple Podcasts. Hosted by Simplecast, an AdsWizz company. See pcm.adswizz.com for information about our collection and use of personal data for advertising.

(Melbourne Insight Meditation)

(Melbourne Insight Meditation)

Guest: Ronald White. This segment introduces Joshua Lawrence Chamberlain's early life and intellectual formation. In 1848, Chamberlain passed a rigorous entrance exam for Bowdoin College by reciting classical Greek and Romanliterature from memory. Raised in Brewer, Maine, by "hardy congregationalist" parents, he balanced his father's love for physical pursuits like sailing and riding with his mother's religious devotion. Although his father desired a military career for him at West Point, Chamberlain attended Bangor Theological Seminary, mastering nine languages. He also met his future wife, Fanny Adams, a talented organist with a troubled, "shadowed" childhood, while leading a church choir.1861 UNION GENERAL OFFICERS

What's up, dudes? It's Christmas Eve! Yes, today begins Christmastide. To celebrate, I've got Thom Crowe from ‘Tis the Podcast and Art Kilmer from A Cozy Christmas with to talk about the Octavo Kalendas Ianuarii. The Proclamation of the Nativity of Our Lord Jesus Christ is a traditional chant that summarizes salvation history.Originally a part of the office of Prime, the chant was effectively abolished with the reform of Vatican II. That all changed in 1980 when Pope John Paul II re-introduced it prior to the Nativity of The Lord: Mass During the Night. While not in its traditional placement, it still ushered in Christmas grandly. One could even argue, it brought the Proclamation to more prominence.The chant runs through salvation history, beginning from the creation of the world. Then, it catalogues major events of the Judeo-Christian faith: the creation of man, the great flood, the sacrifice of Abraham, the exodus from Egypt. After listing David and Daniel, it segues into secular history with the Olympiad and the reign of Caesar Augustus. It ends on a triumphant note with the actual birth of Christ.Reciting tones? Yep. Historical Cliff's Notes? Uh huh. Elevated pitch for the mention of Christ's birth? Only if everyone has to genuflect as well! So grab your missal, put on your cassock and surplice, and pray along to this episode on the Kalenda: The Proclamation of the Nativity of Our Lord Jesus Christ!'Tis the PodcastFB: @tisthepodcastBlueSky: @tisthepodcast.bsky.socialIG: @tisthepodcastFB Group: Tis the Podcast GroupA Cozy ChristmasFB: @cozychristmaspodcastIG: @cozychristmaspodcastBlueSky: @cozychristmas.bsky.socialGive us a buzz! Send a text, dudes!Check us out on Facebook, Twitter, Instagram, Totally Rad Christmas Mall & Arcade, Teepublic.com, or TotallyRadChristmas.com! Later, dudes!

On Jewish festivals, we have a Mitzvah to recite 6 chapters of Psalms expressing our thanks to G-d for the miracles He has performed for us. Reciting these Chapters is called Hallel - praise. A Chanukah related discussion about the Mitzvah of reciting Hallel.  

Although technically Pesukeh De'zimra ends after the verses of "Baruch Hashem Le'olam Amen Ve'amen," at which point we should, in principle, proceed to Yishtabah – the concluding blessing of Pesukeh De'zimra – it is customary to add Va'yebarech David as well as Shirat Ha'yam. This is an ancient practice, instituted around one thousand years ago. The section of Va'yebarech David consists of verses from the Book of Dibreh Ha'yamim I (29:10-13) and a series of verses from the Book of Nehemya (9:5-11). The section of Shirat Ha'yam, of course, is the song sung by Beneh Yisrael after crossing the sea (Shemot, chapter 15), preceded by two introductory verses ("Va'yosha Hashem…"). The Sha'ar Ha'kavanot writes that one should stand while reciting the first 40 words of Va'yebarech David, meaning, through the words "Ata Hu Hashem Ha'Elokim." He adds that the first letters of these final five words – Alef, Heh, Yod and Heh – spell the Name of Hashem ("E-heyeh") associated with "Keter," the highest of the Sefirot (emanations). As standing during the recitation of these forty words is only customary, and not a strict requirement, one who finds it difficult to stand may certainly sit. While reciting the words "Ve'ata Moshel Ba'kol" in Va'yebarech David, one should give some money to charity. Specifically, one gives three coins – he should first give two coins together, and then a third coin by itself. This practice was taught by the Arizal, but there are indications that its origins date back even earlier. One indication is a testimony that the Rama (Rav Moshe Isserles, 1520-1572) followed this custom of giving charity during Va'yebarech David in his synagogue in Cracow, and the Rama did not have access to the Arizal's teachings. By giving charity during Pesukeh De'zimra, before praying the Amida, one fulfills the custom of Rabbi Elazar, mentioned by the Gemara (Baba Batra 10a), to give charity before praying. The commentaries explain that this should be done so that the charity acts as an advocate on the individual's behalf, helping to ensure the acceptance of his prayers. It has been noted that if Rabbi Elazar, a righteous sage, felt that he needed an advocate, then certainly we, who are on a much lower level, should avail ourselves of such an advocate by giving charity before praying. Some had the custom to give charity each morning twice – when they first entered the synagogue, and then a second time while reciting the words "Ve'ata Moshel Ba'kol." This custom is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who tells the story of a person who consistently followed this practice, but one day failed to do so. That night, he dreamt that he was harshly chastised for deviating from this practice. Interestingly enough, Rav Ben Sion Mussafi brings a tradition among Iraqi Jews that whenever the Kaf Ha'haim tells a story about somebody without naming him, this story is actually about himself. We may thus conclude that the Kaf Ha'haim personally observed this custom to give charity when entering the synagogue and then a second time during the recitation of "Ve'ata Moshel Ba'kol." In any event, the consensus among the Poskim is that it suffices to give charity only once, during the recitation of "Ve'ata Moshel Ba'kol," because, as mentioned, the purpose is to give charity before one presents his requests in the Amida prayer. One should preferably give charity not only at Shaharit, but also before Minha and Arbit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the act of giving charity is associated with the divine Name of Havaya (which is spelled Yod, Heh, Vav and Heh). The small coin resembles Yod – the smallest letter in the alphabet – and the giver holds it in his hand, with his five fingers, alluding to the letter Heh, which in Gematria equals 5. When he extends his arm, he forms the letter Vav, which is long and straight, and the coin is then received in the poor individual's hand, which represents the second Heh in the Name. The Ben Ish Hai adds that if a poor person is not present, and one is setting aside the money for charity, then he should place the coin with his right hand into a pouch in his left hand. In his work Od Yosef Hai (Parashat Vayigash), the Ben Ish Hai writes that there were Sadikim who fulfilled this custom even on Shabbat. Before Shabbat, they would prepare two envelopes – one with two coins, and another with one coin, and place them in a designated location. Then, on Shabbat, while reciting "Ve'ata Moshel Ba'kol," they would think of those envelopes, allocating them for charity. They would then give these coins to the poor after Shabbat. Even one who did not designate these envelopes before Shabbat can fulfill this practice on Shabbat by pledging in his mind during the recitation of "Ve'ata Moshel Ba'kol" to donate three coins to Sedaka after Shabbat. The Kaf Ha'haim writes that if a person has a bill, and he cannot exchange it for coins, then he should hold it and have in mind to donate the value of two coins within this bill for charity, and then the value of one coin. After several days, when he has donated the full amount of the bill, he should give the bill to charity. If one wishes to give charity from the bill before Minha and Arbit, when speaking is permissible, he should make this pledge verbally.

Although technically Pesukeh De'zimra ends after the verses of "Baruch Hashem Le'olam Amen Ve'amen," at which point we should, in principle, proceed to Yishtabah – the concluding blessing of Pesukeh De'zimra – it is customary to add Va'yebarech David as well as Shirat Ha'yam. This is an ancient practice, instituted around one thousand years ago. The section of Va'yebarech David consists of verses from the Book of Dibreh Ha'yamim I (29:10-13) and a series of verses from the Book of Nehemya (9:5-11). The section of Shirat Ha'yam, of course, is the song sung by Beneh Yisrael after crossing the sea (Shemot, chapter 15), preceded by two introductory verses ("Va'yosha Hashem…"). The Sha'ar Ha'kavanot writes that one should stand while reciting the first 40 words of Va'yebarech David, meaning, through the words "Ata Hu Hashem Ha'Elokim." He adds that the first letters of these final five words – Alef, Heh, Yod and Heh – spell the Name of Hashem ("E-heyeh") associated with "Keter," the highest of the Sefirot (emanations). As standing during the recitation of these forty words is only customary, and not a strict requirement, one who finds it difficult to stand may certainly sit. While reciting the words "Ve'ata Moshel Ba'kol" in Va'yebarech David, one should give some money to charity. Specifically, one gives three coins – he should first give two coins together, and then a third coin by itself. This practice was taught by the Arizal, but there are indications that its origins date back even earlier. One indication is a testimony that the Rama (Rav Moshe Isserles, 1520-1572) followed this custom of giving charity during Va'yebarech David in his synagogue in Cracow, and the Rama did not have access to the Arizal's teachings. By giving charity during Pesukeh De'zimra, before praying the Amida, one fulfills the custom of Rabbi Elazar, mentioned by the Gemara (Baba Batra 10a), to give charity before praying. The commentaries explain that this should be done so that the charity acts as an advocate on the individual's behalf, helping to ensure the acceptance of his prayers. It has been noted that if Rabbi Elazar, a righteous sage, felt that he needed an advocate, then certainly we, who are on a much lower level, should avail ourselves of such an advocate by giving charity before praying. Some had the custom to give charity each morning twice – when they first entered the synagogue, and then a second time while reciting the words "Ve'ata Moshel Ba'kol." This custom is brought by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939), who tells the story of a person who consistently followed this practice, but one day failed to do so. That night, he dreamt that he was harshly chastised for deviating from this practice. Interestingly enough, Rav Ben Sion Mussafi brings a tradition among Iraqi Jews that whenever the Kaf Ha'haim tells a story about somebody without naming him, this story is actually about himself. We may thus conclude that the Kaf Ha'haim personally observed this custom to give charity when entering the synagogue and then a second time during the recitation of "Ve'ata Moshel Ba'kol." In any event, the consensus among the Poskim is that it suffices to give charity only once, during the recitation of "Ve'ata Moshel Ba'kol," because, as mentioned, the purpose is to give charity before one presents his requests in the Amida prayer. One should preferably give charity not only at Shaharit, but also before Minha and Arbit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) taught that the act of giving charity is associated with the divine Name of Havaya (which is spelled Yod, Heh, Vav and Heh). The small coin resembles Yod – the smallest letter in the alphabet – and the giver holds it in his hand, with his five fingers, alluding to the letter Heh, which in Gematria equals 5. When he extends his arm, he forms the letter Vav, which is long and straight, and the coin is then received in the poor individual's hand, which represents the second Heh in the Name. The Ben Ish Hai adds that if a poor person is not present, and one is setting aside the money for charity, then he should place the coin with his right hand into a pouch in his left hand. In his work Od Yosef Hai (Parashat Vayigash), the Ben Ish Hai writes that there were Sadikim who fulfilled this custom even on Shabbat. Before Shabbat, they would prepare two envelopes – one with two coins, and another with one coin, and place them in a designated location. Then, on Shabbat, while reciting "Ve'ata Moshel Ba'kol," they would think of those envelopes, allocating them for charity. They would then give these coins to the poor after Shabbat. Even one who did not designate these envelopes before Shabbat can fulfill this practice on Shabbat by pledging in his mind during the recitation of "Ve'ata Moshel Ba'kol" to donate three coins to Sedaka after Shabbat. The Kaf Ha'haim writes that if a person has a bill, and he cannot exchange it for coins, then he should hold it and have in mind to donate the value of two coins within this bill for charity, and then the value of one coin. After several days, when he has donated the full amount of the bill, he should give the bill to charity. If one wishes to give charity from the bill before Minha and Arbit, when speaking is permissible, he should make this pledge verbally.

In some editions of the Siddur, several words are added to the text of Baruch She'amar on Shabbat. However, these additions are incorrect. The text of Baruch She'amar – which, according to tradition, was revealed to the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) on a piece of paper that fell from the heavens – contains precisely 87 words, and this is the exact text that we should recite. There are some editions of the Siddur in which additions for Shabbat appear before Baruch She'amar. One may recite these additions, though he should ensure to have in mind that they are not said as part of Baruch She'amar, but rather comprise a separate text. The custom is to stand during the recitation of Baruch She'amar. However, since standing is required only by force of custom, and not as a strict Halachic obligation, one who is ill or otherwise frail may sit. Our custom is to hold the front two Sisit of the Tallit in our hand during the recitation of Baruch She'amar. This is based on a Kabbalistic teaching mentioned in the Sha'ar Ha'kavanot (a work based on the teachings of Rav Haim Vital, 1542-1620), according to which there is a deep connection between Baruch She'amar and Sisit. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) adds that one should kiss the Sisit upon concluding Baruch She'amar, as an expression of love and affection for the Misva of Sisit. In the phrase "Ha'mehulal Be'feh Amo," there are some who say "Be'fi" instead of "Be'feh." However, this is incorrect. The proper text is "Be'feh." Significantly, the word "Be'feh" in Gematria equals 87 – the number of words in Baruch She'amar. The correct pronunciation of the final word of Baruch She'amar is "Ba'tishbahot," and not "Ba'tushbahot." One who arrives in the synagogue late, and skips Pesukeh De'zimra in order to recite the Amida together with the congregation, does not recite Baruch She'amar afterward. This Beracha is to be recited only before the Amida. (This applies also to Yishtabah, the concluding Beracha of Pesukeh De'zimra.) The first four words of Baruch She'amar are "Baruch She'amar Ve'haya Ha'olam," the first letters of which (Bet, Shin, Vav, Heh) spell the word "Be'shaveh" – "equal." This has been understood as alluding that reciting Baruch She'amar properly earns us rewards equal to the rewards granted to the angels for serving G-d. Moreover, these four words express praise to Hashem for bringing the world into existence – and so reciting this blessing properly helps us tap into G-d's creative powers. So often, we need Hashem to bring us a salvation, to "create" a solution for us. People frequently approach me asking how they can earn something that they so desperately need. One thing we can do is to recite Baruch She'amar properly, slowly, from the Siddur, and with concentration, thinking about how Hashem created the world from sheer nothingness, and in this merit we will, please G-d, be worthy of Him "creating" the solutions that we all need in our lives.

We return to one of our most in-depth interviews this week: a conversation with poet Jane Hirshfield, who has contributed a new poem to our latest print edition, Volume 6: Seasons. Reciting several poems from her prolific body of work, including Time Thinks of Time, she speaks about how her Zen practice has led her to embrace the largeness of time's mystery. She shares how this inner “spaciousness,” present in many of her poems, can uncover intimacy with both the ordinary and the divine.  Read the transcript. Read Jane's poem “Time Thinks of Time.” Photo by Curt Richter. Learn more about your ad choices. Visit megaphone.fm/adchoices

The proclamation "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed," which we make each morning before Baruch She'amar, should be made while standing. On weekdays, "Hashem Melech" is recited just before Baruch She'amar, and so one remains standing until after Baruch She'amar. On Shabbat and holidays, however, when other chapters of Tehillim are recited in between "Hashem Melech" and Baruch She'amar, one must remain standing until he completes the verse recited right after "Hashem Melech" – "Ve'haya Hashem La'Melech…U'Shmo Ehad." The next paragraph – "Hoshi'enu" – may be recited sitting. If one has already prayed Shaharit, and, while learning Torah in the synagogue, he hears the congregation recite "Hashem Melech," then he must stand. Preferably, he should also join them in the recitation. If, however, one hears an individual reciting "Hashem Melech," not with a Minyan, he has no obligation to stand. If a person is praying with a Minyan, and he is still reciting Hodu when the congregation reaches "Hashem Melech," then he should stand but not join the congregation in reciting "Hashem Melech." The Arizal taught that the sequence of the prayer service is vitally important, and so following the proper order takes precedence over the value of joining the congregation in reciting "Hashem Melech." Disrupting the sequence of the Tefila could adversely affect its impact, and so one should not recite "Hashem Melech" early, while he has yet to complete Hodu or the earlier parts of the service. This is the ruling of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) and the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939). This is in contrast to the view of the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), who felt that since we do not pray with all the deep intentions of the Arizal, the sequence of the prayers is not as critical, and thus one should interrupt an earlier part of the service for the sake of joining the recitation of "Hashem Melech." The Ben Ish Hai countered that we should follow the Arizal's practices despite not having all his deep Kavanot (intentions), and so the sequence must be maintained. It is worth noting that if Halacha discourages disrupting the Tefila with the recitation of a different part of the service, then certainly, and many times more so, it forbids interruptions such as reading text messages, checking notifications, and doing other things with one's device. Throughout the entire prayer service, we should try to remain as singularly focused on our Tefila as possible, and make a point of avoiding all distractions. "Hashem Melech" is recited also during the Selihot prayers, and the Ben Ish Hai writes that the aforementioned Halachot apply also when one hears the congregation recite "Hashem Melech" during Selihot, and he is required to stand. Standing during "Hashem Melech" is the accepted custom, but not a strict Halachic requirement. Therefore, an elderly or infirm individual, who finds it difficult to stand, may remain seated for the recitation of "Hashem Melech." The Ben Ish Hai writes that standing is not required during the traditional recitation of "Hashem Melech" during the Hakafot on Simhat Torah. This custom is a relatively new development, and may thus be treated more leniently, such that standing is not required. Hacham Ovadia Yosef raises the question of how the Ben Ish Hai could write this, as standing is strictly required during Hakafot for an entirely different reason – because the Torah scrolls are being carried. Irrespective of the recitation of "Hashem Melech," standing is required in the synagogue when the Sefer Torah is being carried, which is of course happening during Hakafot. Some answer this question by suggesting that the Ben Ish Hai accepted the novel ruling of Rav Shlomo Zalman Auerbach (Jerusalem, 1910-1995) permitting one to sit during Hakafot. Rav Shlomo Zalman asserted that during Hakafot, the Torah scrolls are considered to be in their place, as they are meant to be danced with at this time. Standing for the Sefer Torah is required only when it is removed from its place, and therefore one may sit during Hakafot, when the Torah scrolls are, in a sense, in their place. For this reason, perhaps, the Ben Ish Hai permitted sitting while reciting "Hashem Melech" during the Hakafot. It is unlikely, however, that the Ben Ish Hai followed this novel position, and in fact, it is not accepted as Halacha. The story is told of Hacham Ezra Attieh (1885-1970), Rosh Yeshiva of Yeshivat Porat Yosef, who, as an older man, felt weary during Hakafot on Simhat Torah, and so he left the room to sit down somewhere else. This is the generally accepted Halacha – that even those who feel weak or weary during Hakafot should leave the synagogue to sit. (It should be noted, however, that Hacham Ovadia permitted sitting when the Torah scrolls are stationary in the few moments between Hakafot.) It is more likely, then, that the Ben Ish Hai referred to the practice observed in many congregations to place the Torah scrolls on the Teba after dancing and recite the hymns, including "Hashem Melech," and he therefore wrote that sitting is permissible during that time. Summary: One must stand for the recitation of "Hashem Melech" during Shaharit. If one had already prayed, and, while learning in the synagogue, he hears the congregation recite "Hashem Melech," he should stand and join their recitation. If one is reciting a different part of the prayer service, such as Hodu, then he should rise but not interrupt to recite "Hashem Melech." This applies also to the recitation of "Hashem Melech" during Selihot. Standing is not required, however, for the recitation of "Hashem Melech" during Hakafot if the Torah scrolls are on the Teba and not being carried at that time. The elderly, infirm and others who find it difficult to stand may remain seated for the recitation of "Hashem Melech," even during Shaharit and Selihot.

Each morning, after the recitation of Hodu, we recite the 30 th chapter of Tehillim, which begins "Mizmor Shir Hanukat Ha'bayit Le'David." Sephardic practice is to omit this introductory verse, and to begin with the next verse – "Aromimcha Hashem Ki Dilitani…" The Arizal (Rav Yishak Luria, Safed, 1534-1572) taught about the importance of reciting this chapter each morning as part of the prayer service, though it is found already in earlier Siddurim, from the late 15 th century. After this recitation, we arrive at a particularly important point of the morning service – the declaration of "Hashem Melech, Hashem Malach, Hashem Yimloch Le'olam Va'ed" ("Hashem is King, Hashem has reigned, Hashem will reign for all eternity"). This declaration appears nowhere in Tanach, but is a composite of phrases from three different verses. The phrase "Hashem Melech" is taken from a verse in Tehillim (10:16) – "Hashem Melech Olam Va'ed, Abedu Goyim Me'arso." The source of the phrase "Hashem Malach" is a later chapter in Tehillim (97), which begins, "Hashem Malach, Ge'ut Labesh." Finally, "Hashem Yimloch Le'olam Va'ed" appears at the conclusion of Az Yashir, the song of praise which Beneh Yisrael sang after the miracle of the splitting of the sea (Shemot 15:18). The Shiboleh Ha'leket (Rav Sidkiya Ben Abraham Ha'rofeh, Rome, 13 th century) cites Rabbenu Binyamin as explaining the custom to make this pronouncement in the morning based on the Midrash's description of the angels' daily praise of G-d. Each morning, the Midrash states, one angel stands in the center of the heavens and declares, "Hashem Melech…" whereupon all the other angels repeat this pronouncement. In commemoration, here in our world, too, the Hazzan makes this declaration in the synagogue, followed by the rest of the congregation. We stand for this recitation because the angels are always in a standing position. Some communities had the practice of proclaiming "Hashem Melech" only on Shabbat, but already the Bet Yosef (Maran Rav Yosef Karo, author of the Shulhan Aruch) observes the custom in his time to recite "Hashem Melech" each morning. This is, indeed, the common custom today. The proclamation of "Hashem Melech" is followed by the recitation of the 67 th chapter of Tehillim – "La'menase'ah Bi'nginot Mizmor Shir." This is an especially significant chapter of Tehillim, and the Arizal taught that this recitation has the power to protect a person throughout the day and bring great prosperity. It is customary to write this chapter of Tehillim in the shape of a Menorah and to hang it in the synagogue. The Rokeah (Rav Eliezer of Worms, Germany, c. 1176-1238) taught that a synagogue which has this chapter on the Aron is guaranteed protection.

A practitioner in Florida shares her experiences in improving in cultivation by looking inward and correcting her own shortcomings, rather than focusing on her fathers's behavior. Though initially reluctant to memorize the Fa, she found that reciting the Fa led to improved concentration, a deeper understanding of xinxing challenges, and a greater sense of elevation […]

Sometimes life achieves the formal perfection of art, or a moment can seem so transcendent that only art can allow us to express what we feel. Get in touch: podcast@gretchenrubin.com Visit Gretchen's website to learn more about Gretchen's best-selling books, products from The Happiness Project Collection, and the Happier app. Find the transcript for this episode on the episode details page in the Apple Podcasts app. See omnystudio.com/listener for privacy information.