Podcasts about Resh

Send us Fan MailEpisode 35: Roland Garros 2026 Recap & The Grass Court Swing BeginsWe're back with a Roland Garros week two recap that had us screaming, crying, and everything in between. Mirra Andreeva claimed her first Grand Slam title at 19, dropping only 17 games in the second week and accepting the trophy in a custom Nike jacket that read "I'd like to thank myself" — because she absolutely should. Meanwhile, qualifier Maja Chwalińska became only the second player in Open Era history to reach a Grand Slam final as a qualifier, jumping from ranked 114 to number 21 overnight, getting a hero's welcome at the Warsaw airport, and somehow almost running out of money for her hotel mid-tournament. Her story — which includes a very public battle with depression in 2021 and a decision to come back to tennis on her own terms — is one of the most moving in recent memory. We also send our love to Hailey Baptiste, who suffered a torn ACL and meniscus in her second round match and has been sharing her recovery journey with breathtaking honesty. On the brighter side, Karolína Siniaková and Taylor Townsend are one US Open title away from a career Grand Slam together, and their post-win press conference might be the most wholesome four minutes of the year.We then head to the grass court swing, where the palate cleanser we all desperately needed arrived in the form of Serena Williams making her competitive return after 1,375 days away. She and Vicky Mboko upset the third seeds at Queen's Club and reminded us all why tennis is worth watching. We break down Donna Vekic going from lucky loser to champion, the deeply pointed wildcard snub of defending Queen's Club champion Tatjana Maria, Alex Eala's win in Birmingham, and Robin Montgomery winning a WTA title in the Netherlands ranked 484th in the world. Resh also delivers an important journalism moment: a full breakdown of why Wimbledon grass and football grass are about as similar as clay and hard court, and why that actually matters for how the ball behaves.In our Five Minutes with the 5%, we talk about Flavio Cobolli — the charming, superstitious, emotionally open 24-year-old from Florence who nearly upset Zverev* in a five-set Roland Garros final and who we are officially rooting for. We also address the men's champion, Alexander Zverev*, with a content warning for domestic violence — including why L'Équipe made the deliberate editorial choice not to put him on their front page after his win. We close out with the ongoing prize money fight (Wimbledon just announced a 20% increase, but players say it's not enough), the rumored Serena/Venus mixed doubles pairing with Sinner and Alcaraz at the US Open, and Resh and Stef's ongoing appreciation for women coaching women across tennis, the WNBA, and the NWSL.Next episode: our Wimbledon preview and thoughts on the Rafa Nadal documentary. See you out there, queens.Support the showInstagram : Out_Wide_PodcastJingle : https://www.nelaruizcomposer.com/Logo: https://www.instagram.com/crayonspaghetti/

Marion Inigo : le bonheur évolue selon certains critèresHébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Send us Fan MailWeek 1 of Roland Garros delivered pure unhinged energy, and Resh and Stef were SCREAMING — recording live together in San Francisco for the first time in two years. The biggest WTA story? Clayomi. Naomi Osaka walked out in a Germanier x Nike couture collab ("I look like the Eiffel Tower at night"), made it to the fourth round for the first time in her Roland Garros career, and co-hosted an invite-only Black Party at Soho House Paris with Taylor Townsend. She's serving on and off the court, and the haters (hi, Laura Siegemund) can sit down. Meanwhile, Resh's pick Coco Gauff — the defending champion — lost a gut-punch third-rounder to Potapova, Hailey Baptiste went down with ACL and meniscus injuries at her career peak, and Victoria Mboko broke our hearts in a three-setter against Madison Keys. Also: it sounds like Serena Williams may be coming back to tennis as soon as next week. This is not a drill.On the men's side, the Chaos Slam claimed its biggest victim when top seed Jannik Sinner — up two sets and 5-1 — melted in the sun and lost to the less known Cerundolo in five. The sun remains undefeated. Bright spots: 21-year-old Stanford data science student Nishesh Basavareddy upset 7-seed Taylor Fritz with cold-blooded drop shots, 17-year-old Moïse Kwame became the youngest player to win a Roland Garros match since 1991 (his prize money is locked in a bank until his 18th birthday, because France), and João Fonseca closed out a five-set win over Djokovic on three straight aces like it was nothing.We also need to talk about ATP player Adolfo Daniel Vallejo, who blamed his loss on female umpire Ana Carvalho — a silver badge professional and one of the best in the world — claiming she lacked the "strength" to handle the crowd. Roland Garros fined him and issued a statement. We revisit the Hurkacz 2024 incident, the Fognini 2017 incident, and note that Roland Garros's allyship would land harder if women's matches were ever scheduled in prime time. Heading into week 2: Sabalenka and Iga are the top contenders (despite the hosts' predictions), the Ukrainian sweep is still mathematically alive, and Naomi faces Sabalenka in what is absolutely must-watch Monday tennis.Support the showInstagram : Out_Wide_PodcastJingle : https://www.nelaruizcomposer.com/Logo: https://www.instagram.com/crayonspaghetti/

Our friends Resh and Stef from the Out Wide podcast join Tony - and they have A LOT to discuss! The trio chat about: Why Tony is hungover and needs help through the episodeA Jason Collins tribute Carlos Alcaraz breaking the internet with his Vanity Fair spread Is Taylor Fritz famous? How he's become a gossip mag topic. Our top 5 tennis horror movies - and they're SCARY Svitolina, Gauff, Darderi and Sinner updates from RomeFor more from us, follow along on Instagram, TikTok and Twitter. Hosted on Acast. See acast.com/privacy for more information.

.

Welcome to Day 2848 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2848 – Wisdom Nuggets – Psalm 119:161-168 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2848 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2848 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. Wisdom-Trek: The Shin of Shalom – Great Peace Amidst Powerful Princes In our previous episode on this grand expedition, we hiked through the twentieth stanza of Psalm One Hundred Nineteen, known as the “Resh” section. We stood in the cosmic courtroom, exhausted by the relentless attacks of the wicked. But instead of surrendering, we appealed to the Highest Authority. We asked the Creator, the Supreme Judge of the Divine Council, to step down and act as our personal Advocate. We learned that the sum total of God's Word is absolute truth, and that His perfect justice will stand firm, long after the chaotic noise of this world has faded away into dust. Today, we take a deep, steadying breath, and we step forward into the twenty-first, and penultimate, stanza of this magnificent, alphabetical mountain. We are exploring the “Shin” section, covering Psalm One Hundred Nineteen, verses one hundred sixty-one through one hundred sixty-eight, in the New Living Translation. In the ancient Hebrew alphabet, the letter “Shin” was originally depicted as two front teeth, or a consuming flame. It represents something that presses down, consumes, or destroys. But it is also the first letter of one of the most beautiful and profound words in the entire Hebrew language: Shalom, meaning peace, wholeness, and cosmic order. In this stanza, the psalmist is facing the intense, pressing weight of powerful earthly rulers. Yet, instead of being consumed by fear, he is consumed by a blazing love for the truth. He discovers an unshakeable, indestructible Shalom that no human prince can ever take away. Let us step onto the trail, and learn how to find perfect peace on a battlefield. Trembling Before the True King (Reads Psalm One Hundred Nineteen: verses one hundred sixty-one and one hundred sixty-two NLT) Powerful people harass me without cause, but my heart trembles only at your word. I rejoice in your word like one who discovers a great treasure. The stanza opens with a chilling, intimidating reality. “Powerful people harass me without cause.” Other translations render this as, “Princes persecute me without a cause.” We must look at this through the lens of the Ancient Israelite worldview. In the ancient Near East, princes and kings were not merely political figures. They were considered the earthly avatars, the human representatives, of the rebel gods who governed the disinherited nations. To be harassed by princes meant that you were facing the absolute pinnacle of earthly, and spiritual, power. These rulers possessed armies, wealth, and the legal authority to execute their enemies. And they are targeting the psalmist “without cause,” simply because his loyalty to Yahweh exposes the corruption of their dark, chaotic kingdoms. When the most powerful people on earth are trying to destroy you, the natural human response is absolute, paralyzing terror. But look at the staggering, defiant posture of the psalmist: “...but my heart trembles only at your word.” He effectively looks at the menacing princes, heavily armed and breathing threats, and he shrugs. He refuses to give them the satisfaction of his fear. He reserves his trembling, his profound, bristling awe, exclusively for the Creator of the universe. He knows that these earthly princes are temporary pawns, destined to return to the dust. Why should he fear a mortal ruler, when he serves the Immortal King who spoke the galaxies into existence? The awe of God completely neutralizes the fear of man. This shift in perspective produces an incredible emotional high. “I rejoice in your word like one who discovers a great treasure.” The literal Hebrew translation is incredibly vivid: “I rejoice at Your word as one who finds great spoil.” This is the language of warfare. Spoil, or plunder, is the massive, accumulated wealth that a victorious army captures after defeating an enemy empire. The psalmist is surrounded by hostile princes, yet he feels like a conquering general. He realizes that possessing the truth of God's cosmic blueprint is infinitely more valuable than any treasure those earthly princes could ever offer him. He has already won the war, simply by holding the Word of Yahweh in his hands. The Rhythm of Perfection and the Hatred of the Lie (Reads Psalm One Hundred Nineteen: verses one hundred sixty-three and one hundred sixty-four NLT) I hate and abhor all falsehood, but I love your instructions. I will praise you seven times a day because all your regulations are just. Because his heart is captivated by the magnificent treasure of God's truth, he experiences a violent, visceral reaction to deception. “I hate and abhor all falsehood, but I love your instructions.” Notice the intensity of the verbs. He does not just dislike falsehood; he hates and abhors it. In the Divine Council worldview, falsehood is the native language of the serpent. It is the dark, deceptive operating system of the rebel spiritual principalities. Falsehood is not just a polite fib; it is the cosmic lie that humanity can flourish independently from the Creator. It is the lie that causes wars, oppression, and death. When you truly love the instructions of God, you naturally develop a holy, righteous allergy to the lies of the enemy. You cannot remain neutral. You must actively abhor the deception that is currently destroying the world, in order to fiercely protect the truth that saves it. To actively guard his mind against the constant barrage of these cultural lies, the psalmist implements a strict, spiritual discipline. “I will praise you seven times a day because all your regulations are just.” In biblical numerology, the number seven, or sheva, represents completion, perfection, and covenant fulfillment. By stating that he praises God seven times a day, the psalmist is not necessarily describing a rigid, legalistic schedule. He is describing a state of perpetual, complete, and unceasing worship. When the powerful princes harass him, and the culture screams its falsehoods, he purposefully interrupts the noise. He stops what he is doing, looks up to the heavens, and praises the perfect justice of Yahweh. He creates a continuous, sevenfold rhythm of gratitude that completely drowns out the threats of the enemy. The Fortress of Shalom (Reads Psalm One Hundred Nineteen: verse one hundred sixty-five NLT) Those who love your instructions have great peace and do not stumble. This single verse serves as the absolute, beating heart of the “Shin” stanza. It contains the magnificent promise of the Creator. “Those who love your instructions have great peace and do not stumble.” The Hebrew phrase for “great peace” is Shalom rab. To our modern ears, peace usually implies a quiet afternoon, a relaxing vacation, or the temporary absence of conflict. But the biblical concept of Shalom is far heavier, and infinitely more powerful. Shalom means absolute wholeness, completeness, health, and total alignment with the cosmic order of God. Remember, the psalmist is currently being hunted by powerful people. His external world is chaotic, dangerous, and violent. Yet, internally, he possesses Shalom rab—abundant, overflowing wholeness. How is this possible? Because his peace is not tethered to his circumstances; it is tethered to his love for God's instructions. When you love the Torah, you align your soul with the unshakeable architecture of the universe. The political systems may collapse, the economy may fail, and the princes may rage, but your internal foundation remains absolutely secure. Because of this profound, stabilizing peace, the psalmist declares that they “do not stumble.” Literally, the text says, “and for them there is no stumbling block.” The wicked are constantly laying traps, snares, and tripwires to bring the believer down. But when your eyes are fixed on the cosmic blueprint, and your heart is filled with Shalom, those stumbling blocks lose their power. You see the traps of greed, fear, and arrogance for what they really are, and you simply step over them. You walk forward...

Welcome to Day 2846 of Wisdom-Trek. Thank you for joining me. This is Guthrie Chamberlain, Your Guide to Wisdom. Day 2846 – Wisdom Nuggets – Psalm 119:153-160 – Daily Wisdom Wisdom-Trek Podcast Script - Day 2847 Welcome to Wisdom-Trek with Gramps! I am Guthrie Chamberlain, and we are on Day 2847 of our Trek. The Purpose of Wisdom-Trek is to create a legacy of wisdom, to seek out discernment and insights, and to boldly grow where few have chosen to grow before. The Title for Today's Wisdom-Trek is: The Resh of Revival – The Divine Advocate in the Cosmic Courtroom In our previous episode on this grand expedition, we hiked through the nineteenth stanza of Psalm One Hundred Nineteen, known as the "Qoph" section. We sat with the psalmist during the terrifying, vulnerable hours of the night watch. We heard his wholehearted cry for rescue as the lawless ones drew near. But in the midst of that approaching darkness, we discovered a breathtaking reality: the enemy may be close, but the Creator is closer. We learned to anticipate the dawn, anchoring our exhausted souls to the eternal, unshakeable laws of the King. Today, we take a deep breath, brush the dust from our boots, and take our next deliberate step upward. We are entering the twentieth stanza of this magnificent, alphabetical mountain. We are exploring the "Resh" section, covering Psalm One Hundred Nineteen, verses one hundred fifty-three through one hundred sixty, in the New Living Translation. In the ancient Hebrew alphabet, the letter "Resh" was depicted as the head of a man. It represents that which is chief, the summit, the beginning, or the highest authority. This imagery is woven brilliantly into the fabric of these verses. The psalmist is exhausted from the relentless attacks of his enemies, and he realizes that he cannot win this battle in the earthly courts of public opinion. He needs to go straight to the top. He appeals to the highest authority in the cosmos, asking the Supreme Judge of the Divine Council to act as his personal defense attorney. Let us step onto the trail, and enter the cosmic courtroom. The First Segment is: The The Plea for the Divine Advocate Psalm One Hundred Nineteen: verses one hundred fifty-three and one hundred fifty-four. Look down upon my sorrows and rescue me, for I have not forgotten your instructions. Argue my case; take my side! Protect my life as you promised. The stanza opens with a desperate, deeply personal petition. "Look down upon my sorrows and rescue me, for I have not forgotten your instructions." The psalmist is carrying an immense burden of affliction. The Hebrew word for "sorrows" implies a state of being completely wretched, humbled, and beaten down by external circumstances. He asks Yahweh to look down from the heavenly throne room and witness his misery. But he does not just ask for pity; he grounds his request in his covenant loyalty. He says, "I have not forgotten your instructions." Despite the intense pressure to compromise with the rebel gods of the surrounding culture, he has maintained his allegiance to the cosmic blueprint. Because he has remained loyal, he dares to make a staggering legal demand in verse one hundred fifty-four: "Argue my case; take my side! Protect my life as you promised." To fully grasp the magnitude of this request, we must understand the Ancient Israelite worldview. The psalmist is standing in the spiritual courtroom of the Divine Council. The Accuser, representing the hostile, chaotic forces of the world, is standing against him, demanding his destruction. The psalmist knows he cannot adequately defend himself against these dark, supernatural principalities. So, he calls upon Yahweh to act as his Go'el. In ancient Israel, a Go'el was a kinsman-redeemer, a powerful family member who would step into a legal dispute, pay off debts, and advocate for a vulnerable relative. The psalmist is essentially saying, "Lord, step down from the judge's bench, walk over to the defense table, and act as my Advocate. Plead my cause! Fight my legal battle against the rebel forces, and redeem my life, just as Your covenant promises!" He is asking the highest authority in the universe to take his side. The Second Segment is: The Great Chasm of Mercy Psalm One Hundred Nineteen: verses one hundred fifty-five and one hundred fifty-six. The wicked are far from rescue, for they do not bother with your decrees. Lord, how great is your mercy; let me be revived by your regulations. As the psalmist looks around the cosmic courtroom, he observes the tragic fate of his oppressors. "The wicked are far from rescue, for they do not bother with your decrees." The rebel forces, and the arrogant humans who serve them, believe they are autonomous. They think they can orchestrate their own salvation through wealth, military might, and political deception. But the psalmist reveals the objective reality: they are incredibly far from rescue. Why? Because salvation is not a magic trick; it is a byproduct of alignment with the Creator. Because the wicked "do not bother" to seek out God's decrees, they have completely disconnected themselves from the only Source of life. They have built their fortress on a fault line, and their destruction is inevitable. In sharp, beautiful contrast to the distance of the wicked, the psalmist marvels at the proximity of God's compassion. "Lord, how great is your mercy; let me be revived by your regulations." The Hebrew word for mercy here is rachamim, which we have seen before. It is rooted in the word for a mother's womb, implying a fierce, protective, nurturing compassion. The psalmist says that God's mercies are "great," or exceedingly abundant. The rebel gods are cruel, demanding, and distant, but Yahweh is overflowing with tender compassion for His exhausted exiles. Because of this abundant mercy, he asks to be "revived." He needs the breath of life—chayah—to be pumped back into his fainting soul. He recognizes that God's regulations are not just rigid legal codes; they are the very mechanism of revival. The Word of the Advocate brings the defendant back to life. The third segment is: Standing Firm in the Face of Treason Psalm One Hundred Nineteen: verses one hundred fifty-seven and one hundred fifty-eight. Many persecute and trouble me, yet I have not swerved from your laws. Seeing these traitors makes me sick at heart, because they care nothing for your word. The psalmist reminds the Divine Advocate of the sheer volume of the opposition. "Many persecute and trouble me, yet I have not swerved from your laws." He is not just fighting a single adversary; he is facing a swarm. The persecutors are the earthly proxies of the dark realm, and they are relentlessly trying to push him off the path. But he testifies to his own stubborn resilience. "I have not swerved." He has not compromised his integrity. He has kept his eyes fixed on the "Resh"—the Head, the Chief Authority—and refused to bow to the idols of the culture. But this resilience comes with a heavy emotional cost. He confesses in verse one hundred fifty-eight: "Seeing these traitors makes me sick at heart, because they care nothing for your word." Other translations say, "I look at the faithless with disgust," or "I behold the transgressors, and am grieved." The word "traitors" is incredibly important. In the biblical worldview, humanity was created to image God, to partner with the Creator in ruling the earth. When humans abandon that high calling, and align themselves with the destructive, chaotic forces of the rebel gods, they are committing cosmic treason. When the psalmist looks at these traitors, he does not feel a smug, self-righteous superiority. He feels sick at heart. He is overcome with grief and nausea. Why? Because he loves the Creator so deeply, that it physically hurts him to watch people vandalize God's beautiful design. He feels the very grief of the Holy Spirit. He is mourning the fact that these individuals care absolutely nothing for the life-giving Word of the King. The fourth segment is: The Sum of All Truth Psalm One Hundred Nineteen: verses one hundred fifty-nine and one hundred sixty. See how I love your commandments, Lord. Give back my life because of your unfailing love. The very essence of your words is truth; all your just regulations will stand forever. As the stanza draws to a close, the psalmist

You don't need a bigger ad budget. You need better relationships. Resh Jefferies went from 6 cases to over 600 by building a referral engine most firms ignore: chiropractors, local business owners, and real in-person trust. No massive ad spend. No shortcuts. Just consistent, intentional networking that compounds. When you're ready to trade the Costco snacks for a digital marketing strategy that actually scales, you need Rankings.io. We help elite personal injury firms dominate their markets and sign more cases. Head over to Rankings.io to learn more. On this episode, you'll learn: Why chiropractors refer cases, and what makes them trust one firm over another. How BNI groups quietly generate high-value cases (not just small referrals). Why meeting clients in person still outperforms fully digital intake. How setting expectations early leads to better reviews—and fewer problems later. If you like what you hear, hit Subscribe. We do this every week. Buy tickets for PIMCON 2026: https://hubs.li/Q04bf9vT0 Subscribe to our newsletter:  pimnewsletter.beehiiv.com  Get Social! Personal Injury Mastermind (PIM) powered by Rankings.io is on Instagram | YouTube | TikTok

Send us Fan MailWelcome to Episode 32: your full Miami Open recap. Resh and Stef break down Coco Gauff's gritty run to the final — four three-set matches (following a nerve injury scare @ Indian Wells) and a press conference moment that had us asking why men are still commenting on Black women's hair in 2026. They also cover Victoria Mboko's stunning quarterfinal run, Hailey Baptiste's career-high ranking climb, Naomi Osaka's relatable post-loss quote, Taylor Townsend and Katerina Siniakova doubles Sunshine Double win, and a brief but enthusiastic segment on why clay season hits different.The 5% segment covers Arthur Fils' thriller against Tommy Paul, 17-year-old Moise Kouame making history, and Carlos Alcaraz possibly going through a rumspringa on an 88-foot catamaran.Plus: the IOC's new anti-trans eligibility rules, Miami and Indian Wells dropping Pride programming, the WNBA's historic CBA win, and some juicy WNBA gossip to close things out.This pod is for the queer tennis obsessives, the WTA stans, and everyone who shows up dirty from clay.

This is the episode you must listen to! Tony has Resh and Stef from the Out Wide podcast on to talk queer tennis, Miami Open, Traitors and so much more! Hear us chat: Why queer tennis podcasts are important The latest from the Miami OpenTraitors meets tennis in 2026 - who are teaming up with? Maria Sharapova matches were queer tennis Why did Tony mention Nancy Grace? We don't know. And so much more! The Out Wide podcast is an important and fun listen, so go follow them! And for more from us? You can find us @thegaytennispod on all social media platforms. Message us on IG and tell us what you think of the episode. Hosted on Acast. See acast.com/privacy for more information.

Resh and Stef are back with a full debrief on Indian Wells 2026 — and they have thoughts. Lots of them.First up, the duo recaps their first ever in-person collab event: the Tennis & Tea Dance with the Ball Boys Pod — a queer, boundary-free afternoon of live tennis, drag queens, specialty cocktails and unapologetic joy. Then it's straight into survival mode with their honest Indian Wells attendee guide covering heat management, WiFi failures, ticketing gripes, shade chasing, the best food and drinks on grounds, and why the Daily Double Week Two package might be the move for 2027.On the tennis side: Vicky Mboko's unforgettable Indian Wells debut, Alex Eala's emotional Stadium One moment against Coco Gauff, Rybakina's 12-match win streak over top ten opponents, Sabalenka's tiebreak title and sunshine double ambitions, Mira Andreeva's post-match meltdown, Naomi Osaka's custom leopard print fashion armor, Taylor Townsend and Siniakova's doubles title on her son's birthday, and Sonay Kartal's almost-net-defying moment against Rybakina.The 5% ATP segment covers Sinner's hardcourt Slam completion, Carlos Alcaraz's mullet era, Fonseca's jaw-dropping winners, and why Dua Lipa is no longer welcome at Alcaraz matches. You're welcome anywhere else Dua! We love you!They close out with eyes on Miami, a wildcard watch list featuring Venus Williams and Sloane Stephens, and the segment everyone needs: players with cute dogs.

Hosts: Resh (they/them) and Stef (she/her)Episode 30: Filling in the Gaps + Indian Wells 2026 PreviewHey Outwide fam! We're back with episode 30 catching you up on everything since the Australian Open. We open up about the heaviness of the current moment and how we're finding joy anyway — including our Tennis and Tea Dance event on March 7th at Mission Hills Country Club. Live ball tennis, drag queens, cocktails, and a DJ. Come through!Destiny Aeva said what she said. The 25-year-old Australian retired with one of the most explosive farewell statements we've ever seen, calling tennis culture "racist, misogynistic, and homophobic." She ate that retirement statement whole.Jennifer Capriati — full recalibration. Last episode we celebrated her legacy. This episode we go deep on the anti-Obama tweets, Trump-adjacent commentary, a 2013 battery and stalking charge, and Djokovic defense. It's giving unwell. Keep our girlfriends' names out your mouth, Jennifer.The Burlington Bolt is top 10. Victoria Mboko's rise from 333 to the top 10 is the fastest climb since Capriati in 1990. The rankings are shook.Taylor Townsend season is HERE. First ever WTA singles final, doubles title, doing it all after prioritizing time with her son. Drop the merch, TT. We are ready.Venus is returning to Indian Wells and we take a moment to honor how generous she is given everything that happened there in 2001. We should be rolling out the red carpet, full stop.Serena watch is officially on. She re-entered the ITIA drug testing pool February 22nd. One wild card spot at Indian Wells still TBA. We're just saying.Larry Ellison deep dive — Oracle strongarm tactics, millions to Trump PACs and the IDF, swallowing Paramount and potentially Warner Bros. We needed a shower after this one.Our picks: Stef has Coco and Alcaraz. Resh is riding with Mboko and Alcaraz. Let's see!If you're heading to Indian Wells, hit us up — we'll be on the ground. And come to our Tennis and Tea Dance on March 7th. It's going to be everything.Like, subscribe, review, and share. See you out there!

Key Verse: Psalm 119:160 - The sum of your word is truth, and every one of your righteous rules endures forever.

Key Verse: Psalm 119:160 - The sum of your word is truth, and every one of your righteous rules endures forever.

Question on Onkelos and Parashat Shekalim. Machlokets of Raby Yochanan and Resh lakish. by Rabbi Benjamin Lavian

Different views exist regarding the congregation's "Yeheh Shemeh Rabba" response during Kaddish. All agree that this response is associated with the number 28, but there is a disagreement as to how this association is to be expressed. The significance of this number in the context of the "Yeheh Shemeh Rabba" response is indicated by the Gemara, which speaks of the great rewards for reciting this response "Bechol Koho" – with all one's strength. The word "Koah" ("strength") in Gematria equals 28, and so we associate this response with the number 28. The Abudarham (Spain, 14 th century) maintained that the congregation should respond with 28 letters – "Yeheh Shemeh Rabba" through "Almaya." This response consists of seven words and 28 letters. Rav Yishak Abuhab (Spain, 14 th century), cited by the Bet Yosef, ruled that one should recite 28 words – from "Yeheh Shemeh Rabba" through "Da'amiran Be'alma." The Bet Yosef writes that the first view is incorrect, as one may not end the response after the word "Almaya." He brings a Midrash warning of grave punishment for those who make a separation between this word and the next word, "Yitbarach." This point is emphasized also by the great Kabbalist Rav Yosef Gikatilla (Spain, 13th century), who writes of the importance of not separating between these two words. Accordingly, the Shulhan Aruch writes that those who end their response with the word "Almaya" act incorrectly. The Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682) understood the Shulhan Aruch to mean that one should continue his response through the word "Be'alma," though the Magen Abraham himself maintained that one should respond only through "Almaya." Regardless, we generally follow the customs of the Arizal, who taught that one should respond through "Da'amiran Be'alma." There are some who respond through "De'Kudsha Berich Hu," but this practice has no halachic basis and is incorrect. Those who are accustomed to doing so should discontinue this practice. Among the Ashkenazim, many have the custom to respond only through "Almaya." This was the view of the Gaon of Vilna (1720-1797). He disputed the view that "Yitbarach" must be recited immediately after the word "Almaya," arguing that "Yitbarach" begins the next sentence. Nevertheless, some Ashkenazim add "Yitbarach" and conclude their response at that point. The Aruch Ha'shulhan (Rav Yechiel Michel Epstein, 1829-1908) observed that this was the prevalent practice among Lithuanian communities, despite the view of the Vilna Gaon. It is worth adding further insight into the connection between Kaddish and the number 28 – which, as mentioned, is the Gematria of the word "Koah." Rashi, in his opening comments to the Humash, writes that the Torah begins with the story of the world's creation in order to establish that the entire world belongs to G-d, as it is He who created it, and He thus had the authority to give Eretz Yisrael to the Jewish People. If the gentiles challenge our rights to our homeland – which they of course do, especially in our day and age – we must know that Hashem created the world and distributed it as He saw fit, and He decided to give us the Land of Israel. Rashi cites the verse in Tehillim (111:6), "Koah Ma'asav Higid Le'amo, La'tet Lahem Nahalat Goyim" – "He told His nation the power of His deeds, in order to give them the nations' territory." The story of G-d's "power," the creation of the world, is our response when nations challenge our right to the territory that we seized from the people of Canaan. Not coincidentally, the opening verse of the Torah ("Bereshit Bara Elokim…") consists of seven words and 28 letters – just like "Yeheh Shemeh Rabba…" – and Rashi links this verse to the verse "Koah Ma'asav Higid Le'amo," which begins with the word "Koah." Through our response to Kaddish, then, we access Hashem's unlimited power, expressed most strikingly through the act of creation, and this gives us the ability to withstand any challenge from our adversaries. It is worth noting in this context the famous Midrashic tradition that Moshe Rabbenu recited 515 prayers asking for the privilege of entering Eretz Yisrael (the numerical value of the word "Va'et'hanan"), and if he would have recited a 516 th prayer, Hashem would have had to grant his request. The commentaries explain that this 516 th prayer that Moshe would have recited was Kaddish, which begins with the words "Yitgadal Ve'yitkadash Shemeh Rabba." The first letters of these words (Yod, Vav, Shin, Resh) have a combined numerical value of 516 (10+6+300+200). This sheds additional light on the connection between Kaddish and Eretz Yisrael. When we recite and respond to Kaddish, we are asking that Hashem's Name should be glorified through our nation living in the land with the Bet Ha'mikdash under the reign of Mashiah, and this prayer has special power and significance. In light of this association between "Yeheh Shemeh Rabba" and the number 28, it is critically important to enunciate each word. If one responds too quickly, he might likely fail to pronounce the word "Min" in the phrase ("Le'ela Min Kol Birchata"), and will thus recite fewer than 28 words. The Poskim write that one should respond "Yeheh Shemeh Rabba" slowly and carefully, ensuring to properly pronounce each word. Summary: Our custom is to respond during Kaddish from "Yeheh Shemeh Rabba" through "Da'amiran Be'alma" – a total of 28 words. This number is very significant, and therefore one must ensure to respond slowly and properly pronounce all the words.

This week on Out Wide, Stef and Resh sprint (and occasionally rage-walk) through the 2026 Australian Open, an event that somehow managed to be thrilling, exhausting, political, inspiring, and completely sabotaged by ESPN at the same time.We start with the real final boss of the tournament: sports streaming capitalism. ESPN Plus? ESPN Unlimited? ESPN Select? Cable? VPNs? Mexico?? Watching tennis in 2026 apparently requires a CPA, an IT degree, and a teenage LimeWire mindset. ESPN, respectfully: jail.Before we get into forehands and finals, the hosts pause to acknowledge the world being… on fire. From ICE terrorizing communities to athletes being asked political questions they'd rather moonwalk away from, this episode grounds itself in the belief that tennis does not exist in a bubble, no matter how badly some press rooms want it to. Coco Gauff emerges as the moral North Star of the tournament—21 years old, emotionally fluent, politically aware, and still somehow finding time to hype a gay hockey romance show.On court, Elena Rybakina wins the Australian Open in stoic legend fashion, celebrates with a whisper of a fist pump, and gets criticized for not doing enough cartwheels. Meanwhile, Stef and Resh firmly defend the right to win a Grand Slam quietly and go home. Let introverts live.Then came Naomi Osaka's jellyfish fit, the moment tennis fashion officially entered its couture era. Inspired by marine biology and designed with Beyoncé's designer (casual!), Naomi floated onto Rod Laver Arena like an aquatic deity and said, “Even if I lose, I'll trend.” She was right. The outfit ate. The internet screamed. Traditionalists clutched pearls. Naomi posted six photos and logged off. Icon behavior.We also get:ESPN booth shakeups (women rising, Mac bros still yapping)Venus Williams returning at 45 and reminding everyone she is eternalSerena Williams definitely maybe returning (she's in the drug testing pool, babes)Jelena Djokovic inserting herself where nobody askedCarlos Alcaraz winning everything, breaking records, cramping, thrivingQueer history made on the ATPRising stars, comeback queens, GI distress, political statements via T-shirts, and one extremely icy handshakeAnd just when you think it's over, we pivot to the Grammys, Bad Bunny, dip-based Super Bowl planning, and a light call to mass-stream Michelle Obama's Becoming out of pure spite.Final verdict: The Australian Open 2026 was messy, moving, glamorous, infuriating, and extremely Out Wide. Tennis was played. Statements were made. Jellyfish were served. And ESPN still owes us emotional damages.

There are several different kinds of Kaddish, the first of which is commonly known as "Hasi Kaddish" – "half-Kaddish." The term "Hasi Kaddish" is actually a misnomer, as the text of this Kaddish is in fact the complete original text, composed either by the Ansheh Kenesset Ha'gedola (Men of the Great Assembly) at the beginning of the Second Commonwealth, or several generations later, by the Tanna'im. The prayers added to the other Kaddish texts were introduced later, during the period of the Geonim or the period of the Rishonim. These other texts are known to us as "Kaddish Titkabal," "Kaddish Yeheh Shelama," and "Kaddish Al Yisrael" (which is also referred to as "Kaddish De'Rabbanan"). "Kaddish Titkabal" includes a request that our prayers be answered, and it is recited after the Amida prayer, and after Shelihot. "Kaddish Yeheh Shelama" is said after the recitation of a text of Torah She'bi'chtab (Tanach), such as following an Arayat. Finally, "Kaddish Al Yisrael" is recited after a session of studying Torah She'be'al Peh (the oral Torah), such as Mishna or Gemara. This text contains a prayer for the wellbeing of the Torah scholars and their students (which is why this Kaddish is also known as "Kaddish De'Rabbanan" – the Rabbis' Kaddish). We recite this Kaddish in the morning after the Korbanot section, which includes the Mishnayot of "Ezehu Mekoman" and the Berayta of Rabbi Yishmael. It is recited again at the end of the prayer service, following the recitation of the Ketoret text which includes passages from the Gemara. This final "Kaddish Al Yisrael" after the Ketoret is known as "Kaddish Yatom" – the mourner's Kaddish, as it is recited by those in mourning for a parent. The Arizal taught that the recitation of this Kaddish by a mourner has the ability to extricate the parent from Gehinnom and bring him or her to Gan Eden. These final three Kaddish texts conclude with a prayer for peace and material blessings. The Rabbis explain that we first pray that "Yitgadal Ve'yitkadash Shemeh Rabba" – that G-d's Name should be glorified and become known throughout the world, before proceeding to ask for our personal needs. This is based on the concept that we must first pray for G-d's sake, so-to-speak, for the glory of His Name, and in this merit our personal requests will be granted. The Tur (Rabbenu Yaakob Ben Asher, Germany-Spain, 1269-1343) brings a teaching of the Midrash that if a person includes in his prayers the plea that Hashem should act for the sake of His Name ("Aseh Lema'an Shemecha, Aseh Lema'an Yeminecha…"), then he will be given the merit to greet the Shechina. We should pray not only for our own benefit, but also for the sake of the glorification of G-d's Name. This notion is alluded to in the first four words of Kaddish – "Yitgadal Ve'yitkadash Shemeh Rabba." These words begin with the letters Yod, Vav, Shin and Resh, which have the combined numerical value of 516. The Sages teach that Moshe Rabbenu prayed 515 times for the privilege of entering the Land of Israel, whereupon G-d commanded him to stop praying. Some commentators explain that Moshe was told to stop because if he had recited a 516 th prayer, then his prayer would have been accepted (and it was decreed that Moshe must not go into the land). Moshe prayed solely for the purpose of "Yitgadal Ve'yitkadash Shemeh Rabba," for the sake of the glorification of the divine Name, and not for his personal benefit, and his prayer therefore would have deserved to be accepted. When our intentions are sincere, when we pray for our needs so we can succeed in our mission in the world, the mission of bringing honor to the Almighty, then we are worthy of having our prayers answered.

Daf Yomi Menachos 9Episode 2208Babble on Talmud with Sruli RappsJoin the chat: https://chat.whatsapp.com/LMbsU3a5f4Y3b61DxFRsqfMERCH: https://www.etsy.com/shop/BabbleOnTalmudSefaria: https://www.sefaria.org.il/Menachot.9a?lang=heEmail: sruli@babbleontalmud.comInstagram: https://www.instagram.com/babble_on_talmudFacebook: https://www.facebook.com/p/Babble-on-Talmud-100080258961218/#dafyomi #talmud00:00 Intro01:50 Where to mix a mincha07:13 The point when a deficient mincha must start over11:48 When the leftovers go partially missing43:41 Conclusion

Resh and Stef kick off the Australian Open 2026 with a gloriously unhinged, deeply gay return to tennis nonsense, politics, and pure fandom. Putting the Tea firmly in WTA, they break down the draws, obsess over Coco Gauff's glow-up era, dream big for Naomi Osaka, worship at the altar of Venus Williams, and ride hard for pod faves, rising stars, and queer icons across the tour. Along the way, they unpack wildcard drama, Melbourne memories, experimental slam chaos, and why the Australian Open remains the most innovative major.This episode also makes space for the real stuff: calling out transphobia in tennis, talking queerness in sport, and refusing to let bigots, billionaires, or bad vibes steal the joy. Expect righteous side-eye, laugh-out-loud moments, and exactly five minutes (no more!) on the ATP before returning to what actually matters. It's smart, funny, political, and unapologetically queer — a reminder that when we keep showing up, they don't win. The girls, the gays, the theys and the days are BACK.

Invités : Abbé Matthieu Raffray, pretre catholiqueLaetitia Guinand, journaliste suisseVéronique Jacquier, journalisteMaurice Mimoun, chirurgien spécialiste des brulés à l'hopital TrousseauPascal Confavreux, porte-parole du ministre de l'Europe et des Affaires étrangèresHébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Invités : Abbé Matthieu Raffray, pretre catholiqueLaetitia Guinand, journaliste suisseVéronique Jacquier, journalisteMaurice Mimoun, chirurgien spécialiste des brulés à l'hopital TrousseauPascal Confavreux, porte-parole du ministre de l'Europe et des Affaires étrangèresHébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Send us comments, suggestions and ideas here! In this week's episode we advance to Chapters 3 and 4 of Liber ARARITA, a class A holy book from the religion of Thelema prepared by Aleister Crowley to explain the unexplainable with overengineered religious poetry intended to be paired traditionally with camels and butt sex in the Algerian Desert. While Chapter 3 deals with the quintessential energies on the Tree of Life in their most balanced and recognizable form - Chapter 4 deals with the psychedelic vision of stepping into this wisdom matrix from the first person perspective. In the free side of the show we get carried away exploring the occult meaning of the Hebrew letters Aleph and Resh (the letters that correspond to the chapters we've read so far) and what profound meaning they have when placed together. After throwing George Lucas under the bus we make it about halfway through chapters 3 and 4 before breaking to have an aneurism and finishing the rest of the Tree of Life in the extended show. Thank you and enjoy the show!In the free side of the show we discuss:The Secrets of Hebrew Letter Aleph and ReshWho the HELL is V.V.V.V.V.Its Luke Skywalker Gematria of 511 and 41Egyptian NeithThe “Heh” of the TetragrammatonThe “Yod” of the TetragrammatonThe Babe of the AbyssIn the extended show available at www.patreon.com/TheWholeRabbit we continue down the tree to discuss:The Hua and the SiaThe Folded Cloth The Attainment of SiddhisThe Image of GodNutsack is the BestThe Splendour of HodThe “Vav” of the TetragrammatonThe second “Heh” of the TetragrammatonThe Holy Guardian Angel This episode was prepared by Luke Madrid and Heka Astra, quotes read by Tim Hacker, Blue sections prepared by Mari Sama.Where to find The Whole Rabbit:Spotify: https://open.spotify.com/show/0AnJZhmPzaby04afmEWOAVInstagram: https://www.instagram.com/the_whole_rabbitTwitter: https://twitter.com/1WholeRabbitOrder Stickers: https://www.stickermule.com/thewholerabbitOther Merchandise: https://thewholerabbit.myspreadshop.com/Music By Spirit Travel Plaza:https://open.spotify.com/artist/30dW3WB1sYofnow7y3V0YoSources:Liber ARARITA / IAO 131https://iao131.com/commentaries/liber-dcccxiii-vel-ararita-sub-figura-dlxx/Book of Thoth:https://dn710008.ca.archive.org/0/items/out-of-print-and-rare-books-collection/BookOfThoth.pdfBook of the Law:https://sacred-texts.com/oto/engccxx.htmDion Fortune, Mystical KabbalahAleister Crowley, The Vision and the VoiceSupport the show

I did an interview with Resh Sidhu, Senior Director of Innovation of Specs and Developer Marketing at Snap, at Snap's Developer Conference of Lensfest. See more context in the rough transcript below. This is a listener-supported podcast through the Voices of VR Patreon. Music: Fatality

Pastor Eric teachings on Revival from Psalm 119:145-160. What are you willing to give up to get revival?

How is Generative AI (GenAI) altering how we work? What can federal agencies leaders do to strategically integrating GenAI into their workforce planning? How can GenAI serve as a collaborative partner, enhancing human capabilities and driving efficiency without displacing the critical human judgment? Join host Michael J. Keegan as he explores these questions and more […]

How is Generative AI (GenAI) altering how we work? What can federal agencies leaders do to strategically integrating GenAI into their workforce planning? How can GenAI serve as a collaborative partner, enhancing human capabilities and driving efficiency without displacing the critical human judgment? Join host Michael J. Keegan as he explores these questions and more with Professor William Resh from the Andrew Young School of Policy Studies, Georgia State University and author of the IBM Center report GenAI and the Future of Government Work. See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

The Story of Gainesville's Spoke with Jon, Scott, & Chuck ///////// Have you ever wondered what it would sound like if 90s Gainesville, FL band Spoke, with Jon Resh, Scott Huegel, and Chuck Horne, reunited to tell their story?From their early days growing up in the suburbs of Orlando, moving north to Gainesville, and the band's three-year run, this episode takes you through their journey.The story of Spoke is here.

Liber Resh vel Helios is a Thelemic ritual adoration of the Sun. Performed at the four stations of dawn, midday, sunset and midnight, it is used as a regular Invocation of God-forms and as a mindfulness practice, by Thelemites the world over. Edward Mason and I will chat about this staple Thelemic practice.

Cédric Ronstein est créateur de contenu, podcasteur et père engagé. Ceci est la partie 1 du podcast.Il est surtout connu pour Papatriarcat, un compte instagram et un podcast incontournable sur la parentalité consciente. On se suit mutuellement depuis longtemps donc j'étais vraiment ravi de recevoir Cédric sur le podcastDans cet épisode, nous parlons de paternité, mais aussi de parentalité dans son ensemble, avec une perspective très engagée : celle de remettre l'enfant au centre tout en questionnant les fondements patriarcaux de notre éducation.J'ai questionné Cédric sur son parcours personnel, sur ce qui l'a poussé à créer ce podcast, et sur sa prise de conscience en tant que père. Nous avons discuté du poids des injonctions sociales, de l'adultisme, de l'infantisme, et de ce que cela signifie d'être un "nouveau père" aujourd'hui. Il nous partage son cheminement, de la violence éducative subie dans son enfance à sa volonté de bâtir une parentalité respectueuse, non violente et égalitaire.J'aborde aussi, avec lui, la place des hommes dans la parentalité, leur rôle trop souvent secondaire, et la pression immense qui continue de peser sur les mères. Nous parlons sans détour de charge mentale, de burn-out parental, mais aussi de ces fausses représentations de pères exemplaires qu'on applaudit pour avoir simplement... fait leur part.Un épisode riche, parfois dur, souvent éclairant, que j'ai adoré enregistrer. J'espère qu'il suscitera chez vous autant de réflexions que chez moi.5 citations marquantes« Les enfants sont la dernière roue du carrosse dans notre société. »« Le premier privilège des pères, c'est le privilège du choix. »« 81% des parents en France utilisent encore des violences éducatives. »« Le burn-out parental n'est pas causé par les enfants, mais par la société. »« À l'école, on confond apprendre et apprendre par cœur. »10 questions posées Qu'est-ce qui t'a amené à lancer un podcast sur la paternité ?Pourquoi avoir choisi le nom Papatriarcat ?Qu'est-ce qui t'a le plus choqué dans ce que tu as appris ?Est-ce que tu peux nous expliquer ce qu'est l'adultisme et l'infantisme ?Quel regard portes-tu sur la loi de 2019 contre les violences éducatives ?Que penses-tu de la pression que subissent les parents aujourd'hui ?Est-ce que c'est le rôle de l'école de parler d'éducation affective et sexuelle ?Que penses-tu de la notion d'« enfant moyen » proposée par le Dr Shefali ?Pourquoi y a-t-il autant de pression sur les mères ?Qui sont ces « nouveaux pères » dont on parle tant ?5. Timestamps clés pour YouTube00:00 – Introduction et présentation de Cédric Ronstein02:00 – Origine du podcast Papatriarcat06:00 – Prise de conscience personnelle et thérapie08:00 – L'enfant, grande victime invisible de la société12:30 – Chiffres alarmants sur les violences éducatives15:00 – La loi anti-violence éducative : un texte sans moyens18:00 – Le mythe de l'enfant roi23:00 – Le rôle de l'école : éducation ou instruction ?26:00 – L'éducation à la sexualité et la protection des enfants32:00 – Charge mentale, pression sur les mères et faux nouveaux pèresHébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

Subject: Thy Word - Psalm 119 Speaker or Performer: Bro. Adam Armstrong Scripture Passage(s): Psalm 119:153-160 Date of Delivery: September 7, 2025

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

Mindfulness may help to lower anxiety for some, but not all.  How do we know who is who? Resh Gupta, postdoctoral research associate at Washington University in St. Louis, looks into the research. Resh Gupta is a postdoctoral research associate with the Mindfulness Science & Practice Cluster and the Cognitive Control & Psychopathology Laboratory at […]

FOUNDATIONS OF BIBLICAL HEBREW 17: RESHSend us a textSupport the showThank you for listening to our podcast!If you have any questions, subjects you would like to hear discussed, or feedback of any kind, you can contact us at:greengac@yahoo.com or through the links below, where you can find additional information about our work as well as other materials: Green Gospel Assembly Church – The Church that is Different (church website)

It's soft girl summer, baby—and we're serving it up with a side of grass stains and grand slams. In this episode of Outwide, Resh and Stef break down all the Wimbledon 2025 drama—from shocking upsets and major comebacks to Iga Swiatek's grass-court glow-up. We talk Amanda Anisimova's inspiring return, the not-so-cute side of online sports fandom, and whether reality TV relationships are actually worse than a fifth-set tiebreak. Plus: the rise of São Paulo's newest WTA 250, why marketing in women's sports still needs a do-over, and how Trinity Rodman might just be our new favorite commentator clap-backer. Come for the tennis, stay for the takes.Welcome to Outwide Podcast02:02Soft Girl Summer?04:54Queer Ultimatum S2 Reflections07:44SW19 Explained09:33Notable Comebacks and Retirements11:39Rising Stars in Women's Tennis16:28Wimbledon 2025 Final Recap20:41Amanda Anisimova's Journey23:54Wimbly Singles AKA Upset City27:215 minutes with the 5%31:14Martina Navratilova's Controversial Stance34:15Trinity Rodman Clap Backs at Tennis Commentary!37:40WTA's Marketing and Player Representation40:06Online Abuse and Its Impact on Players42:40Excitement for US Open Mixed Doubles and Althea Gibson TributesInstagram : Out_Wide_PodcastJingle : https://www.nelaruizcomposer.com/Logo: https://www.instagram.com/crayonspaghetti/

Resh & Stef serve up a spicy set of tennis takes, from the WTA's groundbreaking fertility policy (babies and backhands? yes please!) to Coco Gauff's domination at Roland Garros—manifesting her way to victory like the tennis wizard she is. They roast the French Open for sidelining women's matches, gently drag the McEnroe bros for their “hot mic, cold takes” energy, and spotlight Lois Boisson's meteoric rise through the rankings. Also: TNT's commentary glow-up, grass court gossip, and why tournament directors need to take several seats. It's women's tennis, but make it loud, proud, and overdue for prime time.

In this episode of Arise+Abide, Curtis and Sally reflect on Psalm 119:153-160, a heartfelt plea for God's rescue grounded in love for His Word. As the psalmist cries out for help amidst suffering and betrayal, Curtis and Sally explore how obedience to God's commandments prepares us to turn to Him in our most desperate moments. The discussion draws connections to Jesus as our ultimate advocate and redeemer—the one who not only takes our side, but takes our place. Listeners are encouraged to rest in the truth of God's everlasting Word and His unfailing love, which revives and transforms our lives.

In this jam-packed episode of the OutWide Podcast, Resh and Stef go full clay mode as they preview Roland Garros 2025—and yes, they're gay for Garros! From the emotional highs of Rafa Nadal's farewell tribute to the fierce rise of Jasmine Paolini, the hosts break down all the key WTA storylines heading into the French Open. They dive into Coco Gauff's rollercoaster season, the unique demands of clay courts, and why this year's French Open could be one of the most unpredictable yet.But it's not just tennis—this episode lives at the intersection of sports, identity, and pop culture. Resh shares their carnival adventures, Stef preps for the AIDS Life Cycle, and both hosts are still recovering from the life-changing experience that was Beyoncé's Cowboy Carter concert. They also unpack Danielle Collins' personal space drama, discuss the visibility (or lack thereof) of LGBTQ+ players in tennis, and spill the tea on ATP chaos—including Alcaraz's Netflix doc, Tommy Paul's truck repo incident, and classic Djokovic shenanigans.With sharp takes, laugh-out-loud moments, and heartfelt reflections, this episode celebrates tennis not just as a sport—but as a vibrant, inclusive culture. Whether you're here for the French Open predictions or just a little sports-meets-social analysis, OutWide has you covered.Instagram : Out_Wide_PodcastJingle : https://www.nelaruizcomposer.com/Logo: https://www.instagram.com/crayonspaghetti/

This week in If You Mark In Your Bible; Josh and guest Mark Garnerwill discuss the “Resh” section in Psalms 119:153-160We look forward to sharing new episodes EVERY TUESDAY (January May)!https://linktr.ee/iymiyb?utm_source=linktree_profile_share<sid=0d7a0387-1b92-46dd-b269-fb20acd2d51cCHECK OUT IF YOU MARK IN YOUR BIBLE Social Pages and more! Website: www.iymiyb.comFacebook: www.facebook.com/iymiybInstagram: https://www.instagram.com/iymiyb/YouTube: https://www.youtube.com/@iymiyb?sub_confirmation=1Email: iymiybpodcast@gmail.comSAN --https://linktr.ee/scatteredabroadnetworkGBN LINKS ⌕FOLLOW US ON SOCIAL MEDIA: Instagram: @theauthenticchristian Tiktok: @authenticchristian Facebook: https://goo.gl/ApHCGEOTHER RESOURCES | https://linktr.ee/theauthenticchristian^ Download FREE Bible posters, watch teaching videos, find a local church, and discover every resource mentioned in the podcast. DOWNLOAD OUR APP | https://subsplash.com/gbnlive/downloadWant to watch the newest episode before anyone else? Download the Gospel Broadcasting Network App to stream the episode at midnight the day it releases! HAVE BIBLE QUESTIONS? | E-mail us: iymiybpodcast@gmail.com#joshwalker #biblemarkings #bible #god #jesus #scripture #gospelbroadcastingnetwork #southavenchurchofchrist #churchofchrist #podcast #christianity #study #biblestudy #ifyoumarkinyourbible #iymiyb #gbn#scatteredabroadVisit our linktree: https://linktr.ee/scatteredabroadnetwork Visit our website, www.scatteredabroad.org, and subscribe to our email list. "Like" and "share" our Facebook page: https:// www.facebook.com/sapodcastnetwork Follow us on Instagram: https://www.instagram.com/ the_scattered_abroad_network/ Subscribe to our Substack: https://scatteredabroad.substack.com/Subscribe to our YouTube channel: The Scattered Abroad Network Contact us through email at san@msop.org. If you would like to consider supporting us in any way, don't hesitate to contact us through this email.

Today's PTSD and Beyond episode is proudly sponsored by Highlands Recovery—Australia's world-class trauma and addiction luxury rehabilitation institute, focusing on evidence-based therapies and holistic care. Find out how Highlands Recovery can support you on your journey...visit at HighlandsRecovery.com.au. Highlands Recovery... Recovery that lasts a lifetime. In this inspiring episode of PTSD and Beyond, we're joined by the incredible Dr. Resh Joseph, Clinical Director of Highlands Recovery in Australia. Dr. Resh brings a powerful blend of clinical expertise, lived experience, and deep compassion to the conversation on resiliency and recovery. Together, we explore:

This week, we're joined by two of our all-time favorite Patels - Abi and Resh Patel. Think: the wiser, cooler version of us who somehow make adulting look effortless. They bring this calm, grounded energy that always leaves us feeling a little more centered and a lot more inspired.In this episode, we dive into everything from parenting and pursuing your passions to navigating Indian family dynamics, building a strong marriage, and even learning Gujarati. It's full of laughs, real talk, and heartfelt moments.Whether you're in the middle of figuring life out or just here for the stories, this one's got something for you. We had such a good time with Abi and Resh, and we know you will too.New episodes every Monday at 7 am. Don't forget to subscribe, and as always, we love you! Thank you for spending your Monday with us

In this episode, Resh & Stef dive into the WTA's bold new rebrand, unpacking its shift from league-first to player-first storytelling. They break down how maternity policy updates are empowering women on tour and spotlight breakout stars like Alexandra Eala and Hailey Baptiste who are shaking up the scene. From the electric energy of the Miami Open to the clay-court chaos at the Charleston Open, the episode explores key upsets, evolving dynamics, and the unique challenges of the surface switch. Plus, a rapid-fire round on ATP action, and a spicy preview of the PTPA lawsuit that could change the player-power game.Chapters00:00Intros in a messed up Turbulent time03:50Rebranding the Podcast08:42WTA's New Look and Feel17:59Parental Leave: A New Era for Players30:40Miami Open: Fresh Matchups bring us to the yard!41:27Upsets and drool-worthy matchups50:03Alexandra Eala you are a STAR!56:58Transitioning to the Charleston Open01:01:24Rapid Fire ATP Updates01:05:48OW-outro .wavInstagram : Out_Wide_PodcastJingle : https://www.nelaruizcomposer.com/Logo: https://www.instagram.com/crayonspaghetti/

**Today's Halacha is dedicated f or the refuah and haslacha of Ronnie, Sharon, Eli and all the children of CARE** On Purim morning, one should make an effort to wake up extra early and recite Tehilim. This is based on the Hida (Rav Haim Yosef David Azulai, 1724-1807), who writes in his "Devash L'fi" that there are five special days during the year that one should arise at "Hashkama"-extra early: Tisha B'ab, Shabuot, Rosh Hashana, Hoshana Rabba and Purim. He says that this is alluded to in the word "AVRaHaM" in the verse "Vayashkem AVRraHaM BaBoker"-Avraham arose early in the morning. The letter "Aleph" of Avraham, hints to "Echa" which is read on Tisha B'ab; the "Vet" refers to Shabuot on which the Torah was given, and the Torah begins with the letter "Bet;" the "Resh" refers to Rosh Hashana; the "Heh" alludes to Hoshana Rabbah; and the "Mem" hints to the Megillah of Purim. *** The special Tefila of "Al Hanisim" is inserted into the Amidah of Purim. If one forgot to do so, he does not have to go back and repeat the Amidah. Nevertheless, it is preferable to recite the "Al Hanisim" at the expense of prolonging his Amidah and missing the Kedusha with the Sibbur, than to skip it and finish earlier. *** The Torah reading for Purim is "VaYavo Amalek," in Parshat B'shalach. Since it only has nine verses, the accepted custom is to read the last verse twice to complete the requisite ten verses need for a public Torah reading. It is important for everyone to hear this Parasha. Those who missed hearing Parashat Zachor can fulfill the Misva with this reading, if they have intent to do so. The Kaf HaHaim (Rav Yaakob Haim Sofer, Baghdad-Israel, 1870-1939, Ch. 693:25) writes that if someone cannot attend Bet Knesset on Purim day, he should read this passage by himself at home with the Ta'amim (cantillation). After reading the Torah, the Tefila continues with "Ashreh" and the beginning of "Uva Lesion." The Megillah is read before the Pasuk "V'atah Kadosh." In the morning, "Shehecheyanu" is not recited on the Megillah, according to the practice of the Sepharadim. The Sefer Torah is kept out until after the Megillah is read, because the Megillah states, "LaYehudim Hayta Orah V'simcha, V'saon V'y'kar"-the Jews had light and joy and happiness and glory. The Gemara understands that Orah (light) refers to the light of the Torah. One should not take off his Tefilin before the completion of the Megillah, because the same verse says that the Jews had "Y'kar"-glory. The Gemara understands that it is referring to Tefilin. In fact, the custom is to kiss the Tefilin when that word is read. If there is a Brit Mila, some say that it is performed prior to the Megillah reading to correspond to a word in that same Pasuk "Sason"-joy, which the Hachamim understand to be Brit Mila. However, the accepted practice is to conduct the Mila after Shaharit. *** There is no obligation to recite Hallel on Purim. One reason for this is that the reading of the Megillah, which tells the story of the miraculous events, takes the place of Hallel. Therefore, if one cannot hear the Megillah, there are Poskim who hold that he should recite the complete Hallel. This should be done without a Beracha, as there is a difference of opinion on the matter. After the Shir Shel Yom (Psalm of the Day), the Mizmor (Tehilim 22) "Al Ayelet Hashachar" is added. Esther was referred to as "Ayelet Hashachar," and this was the prayer she offered upon approaching the King's private chamber. *** It is prohibited to eat even a small amount before hearing the Megillah on Purim morning, even if one has already prayed. Therefore, one should insure that his wife and children hear the Megillah promptly, so that they can eat. *** Immediately after Shaharit, the Matanot LaEvyonim are distributed. Performing this Misva early is not only a fulfillment of "Zerizim Makdimim L'Misvot," but it also enables the recipients to use the money to buy what they lack for the holiday. *** The Shulhan Aruch rules that the Beracha of Shehecheyanu is not recited before reading the Megillah in the morning. This applies even if one did not fulfill the Misva of Megillah the previous night. One should have in mind to include the other Misvot when he hears the Beracha at night. *** The Hida (Lev David, Ch. 30) brings a custom for both men and women to light two candles in honor of Mordechai and Esther on Purim. After lighting the candles, one should give Sedaka and offer heartfelt prayers and requests in their merit. There is a widespread custom to don costumes on Purim. The Hida mentions this specifically regarding the Seudah. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909, Ateret Tiferet) brings a custom for women to adorn themselves with their fanciest jewelry, even more than Shabbat and Yom Tov. This custom has its origins in the Kabbalah. This should only be done within the confines of her own home and not to go out publicly, so as not to breach the standards of modesty.

There is a custom among Sepharadim to sing the Piyut (hymn), "Mi Kamocha Ve'en Kamocha" on the Shabbat before Purim. This song is, essentially, a poetic description of the Purim story. It follows the sequence of the Hebrew alphabet, and each line is taken from a verse in Tanach and concludes with the word "Lo." It is remarkable to consider that it was written without the help of computers, and the author cited these verses from memory. Our custom is to sing the first three and last three stanzas before Musaf in the synagogue, and then to sing the entire Piyut at home after the Shabbat meal. Hacham Ovadia Yosef, in his Hazon Ovadia – Purim (p. 351; listen to audio recording for precise citation), elaborates on the history of this hymn and its author, Rabbi Yehuda Halevi. Rabbi Yehuda Halevi was a renowned Spanish scholar and poet who lived around the year 4500 (approximately 1200 years ago), during the times of Rav Yosef Ibn Migash. Hacham Ovadia writes that it has been said about Rabbi Yehuda Halevi, "Hishamer Lecha Ben Ta'azob Et Ha'levi" – "Beware, not to abandon the Levi" – alluding to the fact that we should read and study his works. He is the author of the famous philosophical work Hakuzari, which tells the story of a Jewish scholar who convinced the king of the Khazars about the truth of the Jewish faith. Hacham Ovadia cites the Radbaz (Rabbi David Ben Zimra, Egypt, 1479-1573) as describing the value of this work, and how it is worthwhile for every Jew to study it and "etch it upon the hearts of his children and students." Furthermore, Hacham Ovadia cites from a number of early sources that the story told in Sefer Hakuzari is true, and the king of the Khazars was indeed moved by the scholar's arguments and ultimately converted to Judaism. Some say that the scholar in the story was the one who actually wrote down the events, and Rabbi Yehuda Halevi simply translated that original account into Arabic. It was later translated into Hebrew by Rabbi Shemuel Ibn Tibbon. Hacham Ovadia further relates that Rabbi Yehuda Halevi was a man of great wealth, and he had an exceptionally beautiful daughter. When she reached adulthood, Rabbi Yehuda Halevi's wife was very anxious to see her married, to the point where Rabbi Yehuda Halevi swore that he would give his daughter in marriage to the next Jewish man who came to their home. The next day, the famous Sage Rabbi Abraham Ibn Ezra showed up, dressed in tattered garments, as he was impoverished. The girl was horror-stricken upon seeing Ibn Ezra, and her mother approached Rabbi Yehuda Halevi to plead with him not to allow this man to marry their daughter. Rabbi Yehuda Halevi spoke with Ibn Ezra, who, in his great humility, did not reveal his identity. Rabbi Yehuda then went with Ibn Ezra to the Bet Midrash, and he sat down to compose the Mi Kamocha hymn. The hymn, as mentioned earlier, follows the sequence of the Hebrew alphabet, and when Rabbi Yehuda reached the letter "Resh," he had trouble coming up with an appropriate sentence. At that point, his wife came and urged him to come home to eat, and Ibn Ezra stayed in the Bet Midrash. He peered at Rabbi Yehuda Halevi's work, and made some corrections, and also composed an intricate stanza for the letter "Resh." When Rabbi Yehuda returned, he looked at the paper and realized that this man was Ibn Ezra. He warmly embraced and kissed Ibn Ezra, and told him that he will marry his daughter. Ibn Ezra indeed married Rabbi Yehuda Halevi's daughter, and became wealthy. In the end, Rabbi Yehuda composed his own stanza for "Resh," but in deference to Ibn Ezra, he incorporated his stanza, as well. Hacham Ovadia proceeds to cite Rabbi Shaul Ha'kohen's comment in his work Nochah Ha'shulhan, that the custom in his city, Tunis, was to chant "Mi Kamocha" in the middle of "Az Yashir," just prior to the verse, "Mi Kamocha Be'elim Hashem." It indeed appears that this was Rabbi Yehuda Halevi's intent, as the end of this hymn speaks of the miracle of the Yam Suf, the subject of Az Yashir. Nevertheless, Rabbi Shaul Ha'kohen instituted that it should be recited after the repetition of the Amida, as is customary in most communities, in order not to make an interruption in Pesukeh De'zimra. He notes that the Piyutim recited in the prayer service during the Yamim Nora'im should likewise be recited either before Pesukeh De'zimra of after the repetition of the Amida, and not in the paragraph of Yoser Or, as they are in some communities. The Hida (Rav Haim Yosef David Azulai, 1724-1807), in his work Tub Ha'ayin (18), likewise established that the Piyutim should not be recited until after the repetition of the Amida. In any event, everyone should certainly make a point of following this time-honored custom and sing this Piyut, and, G-d-willing, we should be worthy of singing a "Shira Hadasha" – a new song at the time of the final redemption. Rashi comments that when the Gemara establishes the Halacha of "Mishenichnas Adar Marbim Be'simha" (we increase our joy when Adar begins), this is because Adar ushers in the period of Purim and Pesah, which are holidays of redemption. This is the season when we anticipate our final redemption, as the Sages famously comment, "In Nissan they were redeemed, and in the Nissan we will be redeemed in the future." We thus hope and pray that just as we sing the praises of Hashem now, we will have the privilege of singing His praise after the final redemption, Amen.

Psalm 119:145-160 (Alter)Andrew and Edwin find Jesus in the QOPH and RESH stanzas.Read the written devo that goes along with this episode by clicking here.    Let us know what you are learning or any questions you have. Email us at TextTalk@ChristiansMeetHere.org.    Join the Facebook community and join the conversation by clicking here. We'd love to meet you. Be a guest among the Christians who meet on Livingston Avenue. Click here to find out more. Michael Eldridge sang all four parts of our theme song. Find more from him by clicking here.   Thanks for talking about the text with us today.________________________________________________If the hyperlinks do not work, copy the following addresses and paste them into the URL bar of your web browser: Daily Written Devo: https://readthebiblemakedisciples.wordpress.com/?p=20206The Christians Who Meet on Livingston Avenue: http://www.christiansmeethere.org/Facebook Page: https://www.facebook.com/TalkAboutTheTextFacebook Group: https://www.facebook.com/groups/texttalkMichael Eldridge: https://acapeldridge.com/ 

Resh Joseph, a leading psychotherapist, specializes in treating trauma and sudden wealth syndrome in high-net-worth individuals, revolutionizing luxury rehab for lasting mental health and entrepreneurial success. Top 3 Value Bombs 1. People label an assumption that extreme wealth is a sort of vaccination against human suffering. 2. The human capacity for suffering is entirely independent to one's worth or bank account. 3. Sudden Wealth syndrome is a collection or constellation of symptoms that presented an individual when that person has suddenly come from one socio-economic group and jumps to a much higher one. Check out their website and connect with Resh - Highlands Recovery Sponsors HubSpot Breeze is HubSpot's collection of AI tools that helps you turn one piece of content into a whole suite of assets. Visit HubSpot.com/marketers to learn more Author100 A 100-day program where I will personally guide you 1-on-1 to create, write, publish and market your book. If you want daily guidance and mentorship from me, JLD, then head over to Author100.com to sign up for a free call to chat about the details

Resh Joseph is the Clinical Director of Highlands Recovery, and he specializes in the treatment of complex psychological trauma, PTSD, addictions and other trauma-related disorders.Resh commenced his career as a Doctor in the UK, ceased practicing medicine in 2005, and then fully retrained as a counseling psychotherapist obtaining a Masters in Psychology and the Neuroscience of Mental Health (MSc) from prestigious Kings College in London. For the past 15 years he has practiced exclusively as a psychological professional working in Singapore, Indonesia, Switzerland and now, Australia.Resh's trauma related work experience includes working within the criminal justice system in Singapore as part of the prison psychiatric team, treating individuals with a wide range of serious psychiatric illnesses and severe personality and behavioral disorders. More recently, he has spent time working in the private sector with The Cabin Addiction Services Group as a substance abuse and trauma therapist at Asia's largest inpatient rehabilitation center in Chiang Mai, Thailand. Resh set up The Cabins' outpatient facility in Singapore as Head Counsellor in 2015 which included the only fully dedicated intensive outpatient program for psychological trauma in Asia.Resh's experience in the field of addiction and psychological trauma also extends to teaching, speaking at international conferences and lecturing on addiction medicine and trauma-related subjects. In 2022, he published his first book, “Trauma a Beginners guide” to enable Trauma sufferers and their families to understand the psychological and neurological impacts of trauma, and how to recover from these.In This Episodewww.highlandsrecovery.com.au---If you'd like to support The Trauma Therapist Podcast and the work I do you can do that here with a monthly donation of $5, $7, or $10: Donate to The Trauma Therapist Podcast.Click here to join my email list and receive podcast updates and other news.Become a supporter of this podcast: https://www.spreaker.com/podcast/the-trauma-therapist--5739761/support.

Resh Sidhu of Snap discusses how Snapchat's AR and AI innovations are reshaping social media and brand connections.In this episode, we're joined by Resh Sidhu, Global Director of Arcadia at Snap. Resh takes us through Snapchat's journey in AR technology, from dog-ear filters to groundbreaking projects like NYX's Beauty Bestie. She discusses how Snapchat is leveraging AI to democratize content creation and explains why the platform continues to resonate with both Gen Z and Millennials.Links mentioned from the podcast: Google's abuse of Fitbit continues with web app shutdownResh's TwitterWatch this episode on video:YouTubeCoinDeskFollow us on Twitter: Sam Ewen, Avery Akkineni, CoinDesk, Vayner3-"Gen C" features hosts Sam Ewen and Avery Akkineni. Executive produced by by Uyen Truong. Our theme music is "1882” by omgkirby x Channel Tres with editing by Doc Blust. Artwork by Nicole Marie Rincon.See Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.