Podcasts about sages

Shirzad Chamine experienced a traumatic childhood, raised in Iran by a father who was full of a frightening rage. Following high school, Shirzad decided to move to the United States and make his future there. Along the way, he heard an inner whisper telling him to make a positive influence on a worldwide scale. After a variety of education experience, he developed innovative theories that resulted in the New York Times bestselling book, Positive Intelligence. In this Blue Sky episode, you'll learn more about Shirzad Chamine's remarkable life and inspiring work. Chapters: 00:00 Welcome Shirzad Chamine Shirzad shares his early childhood in Iran, a turbulent upbringing with a rage-filled father, and how this traumatic experience later became a gift. 01:43 The Whispers of a World Stage Shirzad recounts his journey to the U.S. seeking new possibilities and the powerful whisper in his heart that guided him towards transforming millions of lives. This whisper, present since childhood, fueled his pursuit of a path to make a significant impact on the world stage. 05:19 From Psychology to Engineering to Business Shirzad discusses his unconventional educational path and explains how his disillusionment with the 'California New Age' approach to therapy led him to seek a more rational and scientific method for understanding and changing human lives. 08:30 The Birth of the Saboteur: The Judge Shirzad shares a pivotal moment at Stanford Business School where classmates' feedback about his judgmental nature led to a profound epiphany. This realization birthed the concept of the 'Judge' saboteur, a character in his mind that constantly finds fault with others and himself, sabotaging his relationships and self-perception. 12:51 Saboteurs and Sage: The Inner War Shirzad explains how his childhood experiences and the Stanford epiphany led to the development of the Positive Intelligence framework, which describes an internal war between inner saboteurs and the inner sage. 16:09 The Root Cause Operating System Shirzad critiques traditional coaching for failing to create lasting habits and treating symptoms rather than root problems. He introduces his 'root cause operating system' derived from factor analysis research, identifying 10 saboteurs (negative response factors) and 5 sage powers (positive Jedi powers) that optimize well-being and performance. 20:44 Sustained Transformation with the PQ App Shirzad explains that despite the book's success, readers often reverted to old habits because insights don't build mental muscle. 25:43 Understanding and Managing Your Saboteurs Bill Burke and Shirzad discuss the 'Pleaser' and 'Avoider' saboteurs, explaining how saboteurs are overused natural strengths. 30:44 Don't Judge the Judge: Quieting Saboteurs Shirzad emphasizes that saboteurs never fully disappear but can be diminished from a 'megaphone to a whisper' through consistent practice. 38:05 Performance and Saboteurs Shirzad explains how saboteurs impact performance, using a basketball analogy to show how self-doubt can cause choking in critical moments. 44:31 Normalizing Saboteurs in Teams Shirzad discusses how leaders can create a more effective team environment by openly sharing their saboteurs. By normalizing imperfection, teams can move past defensiveness and foster authentic communication, leading to better collaboration and problem-solving. 49:04 The Shift to Compassion Shirzad describes his personal transformation from a judgmental mindset to one of deep compassion, driven by rewiring his brain through mental fitness practices. 52:52 Mission for Mental Fitness Shirzad shares his mission to bring mental fitness education to humanity, starting in schools, believing it could transform society by equipping future generations with tools to manage their minds.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we dive into one of the writings of the great Church Father St. Augustine (354-430) to see how he describes the one true Church. This time, we explore his treatise "Of True Religion," written between 389 and 391, which not only describes the one true Church, but the heresies and schisms that break away from it, as well as the process of doctrinal development. Once more, just as his descriptions of heretics and schismatics remains true to this day, so does St. Augustine's description of the one true Church continue to match only one church 1,600 years later: the Catholic Church.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack: https://substack.com/@eternalchristendomEPISODE CHAPTERS00:00 - Intro01:13 - Help Us Build Eternal Christendom02:00 - St. Augustine's "Of True Religion"25:42 - Conclusion: The One True Church According to St. AugustineLISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

Même nos sages ont beaucoup souffert by Rav David Touitou

This is a special edition focusing on the importance of enhancing your Shabbat for the year of 5786 in the Hebrew calendar). I'll explain why shortly. The Significance of Rosh Hashanah on Shabbat We're all familiar with the Sefer Minchat Ani regarding Parshat Ha'azinu , which states that a year in which Rosh Hashanah falls on Shabbat is either one of the best or one of the worst of years. It lists historical downfalls associated with such years: the destructions of the Beit HaMikdash (Holy Temple), the Spanish Inquisition. As we know closer to home, October 27th and 9/11 both occurred in such years. The core question is: what about a year where Rosh Hashanah is on Shabbat makes it capable of such extremes? Next year, 5787, will have this alignment, and it will happen intermittently for several years after that. It behooves us to understand its importance. I'm discussing this now, not just before next Rosh Hashanah, because preparation is key. The Shofar Analogy and the Role of Shabbat Most people ask: "Why is it potentially a bad year? Well, you don't blow the Shofar on Shabbat, so there's no Shofar—it won't be a great year." But this doesn't explain why it can sometimes be a great year. If the only difference is the missing Shofar, why the duality? The explanation lies in a mashal (parable): Imagine a king with two servants. One, a male servant, works in the treasury, managing the royal jewels and crowns. The other, a female servant who is an excellent chef, works in the kitchen, and she is married to the treasury servant. One day, the treasury servant is caught embezzling and sentenced to death. His wife pleads with the king, arguing that if her husband dies, she will be emotionally paralyzed and unable to cook for the king anymore—it's not worth it for the king. The king agrees and pardons his servant. A few years later, the servant falls back into his old ways and starts stealing again. He is caught. The wife again goes to plead for him, but this time, she enters wearing a cast on her arm. The king asks about the cast. She explains that besides stealing, her husband has a temper and broke her arm last week. Hearing this, the king decides: "It's better for you if I don't pardon your husband. If your husband treats you this way, I'm better off having him executed, and you will have a better life." The man's life is then over. Connecting the Parable to Our Lives What does this have to do with us? The servant is the Jewish people. The king is God. The wife is Shabbat . Shabbat is called Shabbat Malka (Queen Shabbat). We know the famous Midrash that says every day has its match, but Shabbat has no match, and God made the Jewish people Shabbat's match. So, we are a couple, and God is the King (or even the matchmaker, the shadchan ). When Rosh Hashanah falls on Shabbat, the Shofar is not blown. The Sages were concerned that people might carry the Shofar, thereby violating Shabbat. Thus, we are protecting Shabbat. Shabbat, our "wife," becomes our lawyer that comes to our rescue before God. Now, how does our lawyer, Shabbat, look when she comes to our rescue? Is she prim and proper, well-dressed, and composed? Or does she have a broken arm or leg—is she injured? How our Shabbat appears when representing us before God on that day determines the outcome. If she looks great, we are pardoned; if she doesn't look good, chas v'shalom (God forbid), the opposite occurs. Why Prepare Now? Why am I telling you this now, with a year to go? Because you cannot wake up the day before Rosh Hashanah that falls on Shabbat and suddenly start fixing your Shabbat observance. You must prepare well in advance. We have forewarning; we know the calendar tells us that our Rosh Hashanah next year falls on Shabbat. The advice is clear: Make sure your "Shabbat Kallah" (your bride/Shabbat) looks her best next year! Start working on your Shabbat now , ensuring it looks as good as it possibly can. What does this mean practically? It means respecting Shabbat with your food and drink, respecting Shabbat by meticulously observing the 39 melachot (prohibited activities). Furthermore, consider your level of spirituality: your learning, your Tehillim (Psalms), whatever it may be—focus on enhancing your Shabbat this year. On a personal note, I know of two very good books on Shabbat observance: "Living Shabbat" and "Embrace Shabbat." Both are available from Artscroll; you can order them at artscroll.com. Perhaps you could read even one piece from one of them at every meal, and in that way, you can work on enhancing your Shabbat this year and getting your [outcome you desire].

This morning, Rabbi Bernath explored one of the most misunderstood heroes in Torah, Noach. While the Torah calls him a tzaddik, some sages question whether he was truly righteous or simply better than those around him. Why would our tradition, which praises kindness and humility, seem to downplay the one man who saved humanity?Drawing on a 1964 teaching from the Lubavitcher Rebbe, Rabbi Bernath reframed the question: the Sages weren't diminishing Noach, they were elevating him. Noach wasn't perfect. He doubted. He hesitated. He stumbled. But he built an ark anyway. And that's precisely why he's the hero for the rest of us, for the ordinary, flawed people who still try to do good in a noisy, cynical world.Noach reminds us that you don't need to be Abraham or Moses to make a difference. You just need to build your ark, an island of sanity, compassion, and moral courage, right where you are.Key Takeaways:Imperfect Righteousness Is Still Righteousness. The Torah's praise of Noach is not about spiritual perfection, but about moral persistence. Doing good in a corrupt world is itself greatness.The Power of Ordinary People. Noach's story teaches that world-changing moments often come from those who don't feel extraordinary, just steady souls who keep showing up.Struggle Is Part of the Journey. Unlike “cookie-cutter” saints, real people wrestle with doubt, temptation, and fatigue. Noach's humanity is his heroism.Build Your Ark. In a world flooded with noise and confusion, our job is to create spaces of kindness, faith, and integrity, shelters of light in turbulent waters.Every Small Act Matters. Like the girl tossing starfish back into the sea, we can't save the whole world, but we can change someone's world.Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

Send us a textThis morning, Rabbi Bernath explored one of the most misunderstood heroes in Torah, Noach. While the Torah calls him a tzaddik, some sages question whether he was truly righteous or simply better than those around him. Why would our tradition, which praises kindness and humility, seem to downplay the one man who saved humanity?Drawing on a 1964 teaching from the Lubavitcher Rebbe, Rabbi Bernath reframed the question: the Sages weren't diminishing Noach, they were elevating him. Noach wasn't perfect. He doubted. He hesitated. He stumbled. But he built an ark anyway. And that's precisely why he's the hero for the rest of us, for the ordinary, flawed people who still try to do good in a noisy, cynical world.Noach reminds us that you don't need to be Abraham or Moses to make a difference. You just need to build your ark, an island of sanity, compassion, and moral courage, right where you are.Key Takeaways:Imperfect Righteousness Is Still Righteousness. The Torah's praise of Noach is not about spiritual perfection, but about moral persistence. Doing good in a corrupt world is itself greatness.The Power of Ordinary People. Noach's story teaches that world-changing moments often come from those who don't feel extraordinary, just steady souls who keep showing up.Struggle Is Part of the Journey. Unlike “cookie-cutter” saints, real people wrestle with doubt, temptation, and fatigue. Noach's humanity is his heroism.Build Your Ark. In a world flooded with noise and confusion, our job is to create spaces of kindness, faith, and integrity, shelters of light in turbulent waters.Every Small Act Matters. Like the girl tossing starfish back into the sea, we can't save the whole world, but we can change someone's world.Sign up for "The Forgiveness Lab" HERE: theloverabbi.com/eventsSupport the showGot your own question for Rabbi Bernath? He can be reached at rabbi@jewishndg.com or http://www.theloverabbi.comSingle? You can make a profile on www.JMontreal.com and Rabbi Bernath will help you find that special someone.Donate and support Rabbi Bernath's work http://www.jewishndg.com/donateFollow Rabbi Bernath's YouTube Channel https://www.youtube.com/user/ybernathAccess Rabbi Bernath's Articles on Relationships https://medium.com/@loverabbi

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this long anticipated Part 2 (see Ep. 19 for Part 1), Catholic theologian and historian Dr. Alan Fimister defends this provocative assertion: the Church founded by Jesus Christ is Roman, in some mysterious sense prophesied in the Old, and fulfilled in the New Testament. The implications are astounding, not only in terms of how we understand the past, but the present, as well as the future history of the world. Part 2 focuses more on the fulfillment of these prophecies in the New Testament. A forthcoming Part 3 will focus on the "Roman" aspects of the end times (particularly the "restrainer" that holds back the coming of Antichrist).If you haven't yet seen Part 1, check out Ep. 19 here: https://youtu.be/_fR-Y8wd7O0Purchase Dr. Fimister's book, "The Iron Sceptre of the Son of Man: Romanitas as a Note of the Church" with an Eternal Christendom exclusive discount through Os Justi Press at our Bookstore (below).Dr. Fimister is a member of Eternal Christendom's Advisory Board:https://eternalchristendom.com/advisory-board/dr-alan-fimister/VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack: https://substack.com/@eternalchristendomLISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

The very first in the Torah is a real doozy and the Sages seem to almost willfully misread it. Yet, we can defend their interpretation. In fact, we will learn an important lesson from it.

In episode 33 of the SAGES Stories Podcast, hosts sit down with surgeon and educator Dr. Adrian Park, international man of mystery and early pioneer of minimally invasive surgery. He shares his global upbringing, his work bringing laparoscopy to developing countries, and the pivotal role SAGES played in his career.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we finally dive into the writings of the Church Father who "red pilled" me on the Catholic Church while I was still a protestant: St. Ignatius of Antioch. He was ordained by the Apostles, and barely 70 years after Christ's Ascension wrote astoundingly Catholic things about: the Real Presence of Christ in the Eucharist, apostolic succession, the authority of the priesthood, the Christian altar, the necessity of unity, the greater authority of the Roman Church, and even the very name of the one true Church: the "Catholic Church." Today we are publishing Part 1 of this two-part series in honor of his feast day on October 17.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack: https://eternalchristendom.substack.com/EPISODE CHAPTERS00:00 - Introduction03:24 - Help Us Build Eternal Christendom04:11 - Discovering St. Ignatius of Antioch11:04 - Letter to the Ephesians27:28 - Letter to the Magnesians39:10 - Eternal Christendom Bookstore39:38 - Letter to the Trallians48:40 - Letter to the SmyrnaeansLISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

התוכן האושפיזין העיקריים דיום הושענא רבה הם דוד המלך ואדמו"ר מהורש"ב נ"ע. הקשר ביניהם: ידועה שיחת אדמו"ר (מהורש"ב) נ"ע בקשר להתייסדות ישיבת תומכי תמימים בענין "כל היוצא למלחמת בית דוד כותב גט כריתות לאשתו", שתכלית ומטרת התייסדות הישיבה היא להעמיד חיילי בית דוד שיהיו "נרות להאיר" בכל העולם כולו ויצאו ל"מלחמת בית דוד" וילחמו נגד אלו "אשר חרפו אויבך ה'", וגם נגד אלו "אשר חרפו עקבות משיחך", דוד מלכא משיחא, שלא רוצים שיצעקו "משיח נאו!". ומכיון ש"דברי צדיקים קיימים לעד", שהדברים עצמם הם באופן של "פעולה נמשכת", מובן, שההוראה ד"כל היוצא למלחמת בית דוד וכו'" היא בתקפה גם בימים אלה. כדי לפעול ביאת המשיח בגלוי ה"ז ע"י לימוד פנימיות ונגלה דתורה (שזהו עיקר חידושו של ישיבת תו"ת – חיבור נגלה ופנימיות התורה באופן שנעשים "תורה אחת"). ויש להשפיע על כל יהודי שיהי' בכלל אלו היוצאים ל"מלחמת בית דוד", ע"י ש"כותב גט כריתות" לעניני הגוף וגשמיות, ובודאי שיצליח במלחמה זו וחוזר לביתו בשלום – שלם בגופו, בנפשו ואפי' בממונו. וזהו הקשר לשישי דפ' וזאת הברכה שמתחיל עם "מעונה אלקי קדם ומתחת זרועות עולם", ומפרש רש"י "מתחת מעונותו (של "אלקי קדם") כל בעלי זרוע שוכנים.. לעולם אימת הגבוה על הנמוך", ומסיים "והוא שהכח והגבורה שלו – בעזרך" של כל יהודי. ובמילא מובן שכל יהודי יוצא למלחמת בית דוד.ב' חלקים משיחת יום ה', אור להושענא רבה ה'תשמ"ג ל"הנחה פרטית" או התרגום ללה"ק של השיחה: https://thedailysicha.com/?date=13-10-2025 Synopsis The primary Ushpizin for Hoshana Rabah are Dovid Hamelech and the Rebbe Rashab. The connection between them lies in the famous sichah on the teaching of our Sages, “Whoever goes out to a battle of the House of Dovid writes a bill of divorce for his wife,” where the Rebbe Rashab explains that the reason he founded Yeshivas Tomchei Temimim was to raise soldiers of the House of Dovid who will illuminate the entire world, and who will go out to the “battle of the House of David” to fight against “Your enemies, Hashem, who have abused” and against those who “have abused the footsteps of Your Moshiach,” Dovid, King Moshiach, those who wish to prevent people from crying out, “Moshiach Now!” Since “the words of tzaddikim endure forever,” it is understood that the lesson from “Whoever goes out to a battle of the House of Dovid…” remains in full force even today: The revelation of the coming of Moshiach requires studying the inner and revealed dimensions of Torah (and fusing them into “one Torah,” which is the main novelty of Yeshivas Tomchei Temimim). One must influence every Jew to be among those who go out to the “battle of the House of Dovid,” by “writing a bill of divorce” to bodily and physical matters, and they will surely succeed in this battle, and return home in peace, intact in body and soul, and intact financially as well. This is the connection to shishi of V'Zos HaBrachah, which begins, “The abode for the G-d Who precedes all, and below are the mighty ones of the world…”: As Rashi explains, “all the strong people live below His abode…the fear of the higher one is always upon the lower one,” and as he concludes, “thus, He, to whom power and might belong, is the One Who comes to your aid” – to the aid of every Jew. Thus, it is understood that every Jew goes out to the battle of the House of Dovid.2 excerpts from sichah of Leil Hoshana Rabah 5743 For a transcript in English of the Sicha: https://thedailysicha.com/?date=13-10-2025 לזכות חי' מושקא בת דבורה לאה שתחי' ליום ההולדת שלה כ"א תשרי - לשנת ברכה והצלחה‏, ואריכות ימים ושנים טובות

You Can't Hurry Love: How Bhakti Matures It's easy to look spiritual — chant loud, dress the part, quote Sanskrit — but bhakti gets real when one starts perceiving divinity everywhere, in everyone. In this live Wisdom of the Sages retreat Q&A, Raghunath and Kaustubha explore how beginner bhakti matures into genuine love — the kind that sees God in every heart and responds with compassion. Episode Highlights: * “Ego is the glass in the soup of our joy” — why even a small shard ruins the whole pot * You can't hurry love: why bhakti grows slow, like a vine * From neophyte to mature devotee — learning to see Krishna in everyone * Preaching without pretense: why sharing joy beats proving philosophy * The charity trap — what King Nṛga's story teaches about giving wisely ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

You Can't Hurry Love: How Bhakti Matures It's easy to look spiritual — chant loud, dress the part, quote Sanskrit — but bhakti gets real when one starts perceiving divinity everywhere, in everyone. In this live Wisdom of the Sages retreat Q&A, Raghunath and Kaustubha explore how beginner bhakti matures into genuine love — the kind that sees God in every heart and responds with compassion. Episode Highlights: * “Ego is the glass in the soup of our joy” — why even a small shard ruins the whole pot * You can't hurry love: why bhakti grows slow, like a vine * From neophyte to mature devotee — learning to see Krishna in everyone * Preaching without pretense: why sharing joy beats proving philosophy * The charity trap — what King Nṛga's story teaches about giving wisely ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 *********************************************************************

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we interview Fr. Justin Gable, OP, a Dominican priest and professor at the Dominican School of Philosophy and Theology (DSPT) in Berkeley, California. When he was interim President of DSPT, Fr. Gable delivered an address to the student body on the vital importance of the "Apostolate of Study" to our increasingly dystopian modern times. In this episode, he generously delivers this address again for us, and we discuss its contents in more detail.You can read more about Fr. Justin Gable, OP here: https://dspt.edu/justin-gableVISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack: https://substack.com/@eternalchristendomLISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

Aussi loin que l'on retrouve la trace des hommes sur Terre, les femmes ont donné la vie. Des rites ancestraux aux savoirs modernes, toutes sortes de pratiques se sont succédé au fil des civilisations pour entourer ce phénomène naturel pourtant immuable. Nous irons donc à la rencontre de cette histoire de l'accouchement à travers les époques jusqu'à nos jours. Une séquence réalisée par Lucile Poulain Sujets traités :accouchement ,sages-femmes , Hippocrate, Hippocrate, Antiquité, forceps, Angélique du Coudray Merci pour votre écoute Un Jour dans l'Histoire, c'est également en direct tous les jours de la semaine de 13h15 à 14h30 sur www.rtbf.be/lapremiere Retrouvez tous les épisodes d'Un Jour dans l'Histoire sur notre plateforme Auvio.be :https://auvio.rtbf.be/emission/5936 Intéressés par l'histoire ? Vous pourriez également aimer nos autres podcasts : L'Histoire Continue: https://audmns.com/kSbpELwL'heure H : https://audmns.com/YagLLiKEt sa version à écouter en famille : La Mini Heure H https://audmns.com/YagLLiKAinsi que nos séries historiques :Chili, le Pays de mes Histoires : https://audmns.com/XHbnevhD-Day : https://audmns.com/JWRdPYIJoséphine Baker : https://audmns.com/wCfhoEwLa folle histoire de l'aviation : https://audmns.com/xAWjyWCLes Jeux Olympiques, l'étonnant miroir de notre Histoire : https://audmns.com/ZEIihzZMarguerite, la Voix d'une Résistante : https://audmns.com/zFDehnENapoléon, le crépuscule de l'Aigle : https://audmns.com/DcdnIUnUn Jour dans le Sport : https://audmns.com/xXlkHMHSous le sable des Pyramides : https://audmns.com/rXfVppvN'oubliez pas de vous y abonner pour ne rien manquer.Et si vous avez apprécié ce podcast, n'hésitez pas à nous donner des étoiles ou des commentaires, cela nous aide à le faire connaître plus largement. Hébergé par Audiomeans. Visitez audiomeans.fr/politique-de-confidentialite pour plus d'informations.

In which Red gets paranoid about her missing radish bars. PLUS: Viking Sprocket! Julia dog-sitting another Muppet. What is Gobo allergic to? The Eminent and Venerable Council of Sages! Do sweets make you sleepwalk?

Paul Muller-Ortega was a distinguished professor of the Indic religious traditions who retired from academia in 2006 and founded his school, Blue Throat Yoga. Since then, to quote from his website, “Paul has been teaching practices of deep meditation and the theories of meditation studies. His primary theoretical focus is founded on the teachings of lineages of the Śakta-Śaiva Tantra, particularly as brought forward by the extraordinary medieval siddha guru, Rājānaka Abhinavagupta. Paul is particularly committed to  bringing forward deeply authentic and highly effective practices and teachings of modern meditation practice in the context of householder spirituality. And doing so always on the direct basis of the theoretical and philosophical teachings of this important ancient esoteric lineage of the Kashmiri śaiva masters.”  He is also focused on training teachers to help carry on his work.  We spoke about what distinguishes Kashmir Shavism from other systems, the practical value of integrating deep meditation and other transformative practices into daily life, and other vital topics for living a spiritual life. Learn more about Paul and Blue Throat Yoga here. Learn more about your ad choices. Visit megaphone.fm/adchoices

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we dive into one of the writings of the great Church Father St. Augustine (354-430) to see how he describes the one true Church. The work is "Against the Fundamental Letter of Manichaeus," which he wrote in AD 397. In short, St. Augustine describes the one true Church in a way that, 1,600 years later, continues to match only one church: the Catholic Church.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack: https://substack.com/@eternalchristendomEPISODE CHAPTERS00:00 - Introduction02:47 - St. Augustine's "Against the Fundamental Letter of Manichaeus"11:31 - Conclusion: St. Augustine on the One True ChurchLISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

On Yom Kippur afternoon, we read the 48-verse Book of Jonah, which tells of a renegade prophet, Jonah, who defies the directive of God and refuses to castigate the people of Nineveh and instead escapes from God to Tarshish – with mixed results. A simple reading of the story reveals a tale of repentance, both of the protagonist, Jonah, and of the people of Nineveh. But our Sages let us in on a secret that the Book of Jonah contains a  hidden, kabbalistic story embedded beneath the story – which also teaches us powerful, topical messages for the Day of Atonement.– – – – – – – – – – – – – – – – – – – – – –DONATE to TORCH: Please consider supporting the podcasts by making a donation to help fund our Jewish outreach and educational efforts at https://www.torchweb.org/support.php. Thank you!– – – – – – – – – – – – – – – – – – – – – –Email me with questions, comments, and feedback: rabbiwolbe@gmail.com– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to my Newsletterrabbiwolbe.com/newsletter– – – – – – – – – – – – – – – – – – – – – –SUBSCRIBE to Rabbi Yaakov Wolbe's PodcastsThe Parsha PodcastThe Jewish History PodcastThe Mitzvah Podcast This Jewish LifeThe Ethics PodcastTORAH 101 ★ Support this podcast ★

Does your children's financial well being depend on you? We mistakenly believe that we can give our children a good life once we pass on, by leaving them assets. But the truth is quite different - Hashem controls their finances. If He decrees wealth for them, they'll have it without you. And if he decrees poverty, no money you leave can override that. This liberates you to use your time & money wisely while you're alive. Listen in to understand what our Sages recommend you do with them.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we interview Baptist to Catholic convert Suan Sonna, of the YouTube channel "Intellectual Catholicism" about his conversion, and some of the lessons he learned about responding to some of the toughest protestant objections during the time he's been Catholic. Suan is one of the great young scholars in the Catholic world today, and is particularly well known for his work on the papacy, and icon veneration.Suan Sonna is the director of apologetics for the diocese of Bridgeport, CT under Bishop Frank J. Caggiano. He earned his BA in philosophy from Kansas State University, and a Masters from Harvard Divinity School in New Testament Studies. He is currently pursuing another Masters at Yale University in Second Temple Judaism.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/SUBSTACKSubscribe to our Substack:https://substack.com/@eternalchristendomLISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

Teaching by Ana Bateman based on various Song of Songs passages. Week 4 of our series, Sages, Cynics & Lovers: The Many Voices of Biblical Wisdom. Part of our Year of the Bible. For more information, visit citychurchknox.com.

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

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we cover an astounding discovery we made in the writings of the Church Fathers, particularly St. Justin Martyr: his description of Christian worship and belief about the Eucharist continues to match Catholic practice and theology to this very day.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/EPISODE CHAPTERS00:00 - Intro04:55 - Help us Build05:42 - St. Justin Martyr's "First Apology"11:27 - St. Justin Martyr's "Dialogue with Trypho"25:24 - ConclusionLISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

Before one learns Torah in the morning, he must first recite Birkot Ha'Torah. The Gemara cites different opinions as to which particular subjects within the broad corpus of Torah may not be studied before the recitation of Birkot Ha'Torah. Rav Huna maintained that only the study of Tanach requires Birkot Ha'Torah; in his view, one may study anything else before reciting Birkot Ha'Torah in the morning. Rabbi Elazar ruled that both Tanach and Midrash require Birkot Ha'Torah, because the Midrash explains the verses of the Tanach. The next opinion brought is that of Rabbi Yohanan, who held that even the study of Mishna must be preceded by Birkot Ha'Torah. However, Halacha follows the final view brought by the Gemara – that of Raba, who asserted that even Gemara requires Birkot Ha'Torah. Accordingly, the Rambam and Shulhan Aruch write that one must recite Birkot Ha'Torah before studying either Tanach or any part of Torah She'be'al Peh (the oral law). Although the Shulhan Aruch does not specify the study of Midrash, the Rama (Rav Moshe Isserles of Cracow, 1520-1572) adds that Midrash also requires the recitation of Birkot Ha'Torah. The Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) writes that the Shulhan Aruch does not disagree with the Rama on this point, even though he did not specifically mention Midrash. The Aruch Ha'shulhan (Rav Yehiel Michel Epstein of Nevardok, 1829-1908) notes the possibility of restricting this requirement to areas related to Halacha. It is possible, he writes, that Birkot Ha'Torah is required only before the study of texts that form the basis of Halacha. The Sages infer Halachot from the verses, and these inferences and their applications are discussed, elucidated and debated in the Midrash, Mishna and Gemara – and it might be for this reason that these texts are specified as the material requiring Birkot Ha'Torah. If so, then one would be permitted to study non-halachic portions of the Torah – such as the stories in Midrashic texts, Aggadic portions of the Gemara, and Zohar – before reciting Birkot Ha'Torah in the morning. The Aruch Ha'shulhan remains uncertain about this matter. By contrast, the Kaf Ha'haim Sofer (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes that the study of the Zohar requires Birkot Ha'Torah. He does not explain the reason for this ruling, but we may presume that he equated the study of Zohar with the study of Gemara, and, moreover, we occasionally determine practical Halacha based on teachings in the Zohar. The final Halacha is that even the study of non-halachic texts such as the Midrash and Zohar requires Birkot Ha'Torah. The study of works of Mussar also requires Birkot Ha'Torah, because these works are based upon Torah sources. Texts such as Mesilat Yesharim and Michtab Me'Eliyahu, which guide and instruct how to live a religious life, are rooted entirely in Torah, and so they certainly qualify as parts of Torah requiring the recitation of Birkot Ha'Torah. This applies to works of Hassidic teachings, as well. In principle, biographies of Sadikim, or story books that tell about the lives of great Sages, may be read before Birkot Ha'Torah, because reading these stories – despite being very valuable – does not qualify as the study of Torah. In practice, however, books about great Rabbis almost invariably contain Torah insights which they taught, and so they require Birkot Ha'Torah. One is not required to recite Birkot Ha'Torah before studying general subjects, even those subjects which have great value and are important to learn. For example, one must study math in order to properly understand certain sections of the Gemara, such as those which deal with geometry (e.g. Sukka, Erubin and Kil'ayim). There are texts which address the dimensions and layout of the Bet Ha'mikdash which similarly cannot be understood without a background in mathematics. Scientific knowledge, too, is critically important for the understanding of certain sections of the Talmud – such as the Gemara's discussion about the volume of wine which a Nazir must drink to be liable for violating his vow, which touches upon the subject of volume displacement. This issue requires an understanding of how displacement works, and how the density of wine becomes a factor. One cannot understand the portions of the Talmud that deal with the Jewish calendar without basic knowledge of astronomy. An understanding of modern technology, too, is necessary for learning how Halacha applies in our time, and indeed, Hacham Ovadia Yosef studied the mechanics of boilers in order to determine the relevant Halachot. Nevertheless, the study of these subjects does not require Birkot Ha'Torah, since they are not actual Torah, but rather background information to help in the study of Torah. The Rambam writes that subjects such as mathematics and science are the "chefs" and "maidservants" of Torah, meaning, they are necessary for the understanding of Torah, but are not part of Torah. Therefore, one is not required to recite Birkot Ha'Torah before studying general subjects. Summary: One may not learn any Torah subject before reciting Birkot Ha'Torah in the morning. This includes Tanach, Midrash, Mishna, Gemara, Halachic texts, Zohar, Mussar and Hassidut. Biographies of Sadikim, too, require Birkot Ha'Torah since they usually incorporate Torah insights by the Sages whose lives and legacy they present. Birkot Ha'Torah is not required before the study of non-Torah subjects, even those which are necessary to learn to properly understand Torah.

The Sages endeavored to change the shofar blowing from an anti-Satan ritual to an exprssion of sublime philosophical monotheism cum Chosen People narrative (מלכויות, זכרונותת ושופרות)

Teaching by Kent Bateman based on Ecclesiastes 1:1-2. Week 3 of our series, Sages, Cynics & Lovers: The Many Voices of Biblical Wisdom. Part of our Year of the Bible. For more information, visit citychurchknox.com.

The Anshei Knesset HaGedolah placed Aleinu LeShabe'ach into the Musaf Amidah of Rosh HaShanah, the very day when we crown HaShem as our King. There, it serves as the prelude to Malchuyot . As well, our Sages gave us the privilege of saying Aleinu at the end of every single tefillah, three times a day. If we would truly understand the treasure we have, being able to say Aleinu daily, we would approach it with tremendous joy and excitement. The Mishnah Berurah writes that one should recite Aleinu with awe and trepidation, because the malachim in shamayim listen as we say it, and the Shechinah is among them. When they hear us declaring Aleinu , they respond with the words אַשְׁרֵי הָעָם שֶׁכָּכָה לוֹ, אַשְׁרֵי הָעָם שֶׁה' אֱלֹקָיו . The Chida, in the name of Rav Hai Gaon, writes that one should recite Aleinu with the utmost kavannah, for it contains exalted and wondrous praises of HaShem. He adds that it should be said standing, even with a tallit over one's head. The Arizal teaches that Aleinu has the power to remove the negative angels who seek to block a person's prayers from ascending before HaShem. It begins with the words Aleinu le'shabe'ach la'Adon hakol —with those words we affirm that it is incumbent upon us to praise HaShem. Why specifically at the end of tefillah should we feel even more inclined to praise Him? Some explain: because HaShem has just given us the greatest gift. He allowed us to ask for all our needs, and He did so in a way that spares us from feeling like takers. In tefillah, we are credited with a mitzvah simply for fulfilling HaShem's command to pray. Even if no material blessing came from our prayers, the spiritual reward alone would be boundless. And yet, HaShem responds by providing our needs, as if we are somehow doing Him a "favor" by praying. Of course, He needs nothing from us. In truth, He is giving us everything, yet He makes us feel as if we are the ones giving to Him. For this, we should be overflowing with gratitude and praise. Then we declare: לתת גדולה ליוצר בראשית —"to give greatness to the Creator of the beginning." The Sefat Emet explains that Yotser Bereshit refers not only to HaShem as the Creator of the world, but as the One who continually pumps life and energy into all of creation. Every heartbeat, every breath, every moment of vitality flows from Him alone. Our task is to recognize this and live with that awareness. As we say during the Yamim Nora'im: וידע כל פעול כי אתה פעלתו —"And every being will know that You are its Maker." One of the reasons HaShem obligates us to make hishtadlut for our needs is to test whether we will believe that we are accomplishing with our own efforts, or whether we recognize that we are simply going through the motions while HaShem is doing everything. If we think that we actually change outcomes with our actions, then we have not yet passed the test. But if we believe that we are putting in effort only because HaShem commanded us to, and that the results will be whatever He wants, regardless of what we do, then we are succeeding. It appears to us that our hishtadlut causes results, and that is why it is so difficult to believe otherwise. If HaShem had not required us to make hishtadlut , it would be far easier to believe fully in His power and control. But now that we must make efforts, the challenge is great. We must not place too much emphasis on what doctors say, but only that we have fulfilled our obligation by going to them. We should not put too much emphasis on what kind of hishtadlut we do to earn parnasah, but simply that we did what was required for HaShem to send His blessing. HaShem is the Yotser Bereshit . He not only created the world, but He constantly pumps life and energy into everything, including us. For that, once again, we owe HaShem endless gratitude and praise. Let us learn the words of Aleinu properly and utilize the treasure that our rabbis gave us. If we can internalize its messages, we will walk out of every tefillah stronger in emunah, fortified with the clarity to recognize HaShem in everything that takes place.

Every morning, we recite Birkot Ha'Torah – a series of blessings over Torah learning. This series consists of three different Berachot. The text of the first Beracha resembles that of other blessings recited over Misvot. We thank Hashem "Asher Kideshanu Be'misvotav Be'sivanu Al Dibre Torah" – who commanded us to study Torah. Just like we recite a Beracha over other Misvot – such as over the Misva of Sisit, the Misva of Tefillin, Netilat Yadayim, and many others – we likewise recite a Beracha over the Misva of Torah learning, which is the most important of all the Misvot that we perform. This first Beracha, then, is a standard Birkat Ha'misva – blessing recited over a Misva. In the second Beracha, we beseech Hashem to make the words of Torah "sweet" and enjoyable for us and for all Am Yisrael ("Ve'Ha'areb Na Hashem Elokenu Et Dibreh Toratecha Be'finu…"). We ask that the experience of Torah learning should be uplifting and exhilarating, and not a burdensome task that we do only because we are required to. The Rebbe of Sochatchov (Rav Avraham Borenstein, 1838-1910), in the introduction to his work Igleh Tal, laments the fact that many people mistakenly assume that enjoying Torah study undermines the sincerity of the Misva. They think if one receives enjoyment and satisfaction from the experience, then he loses the element of "Li'shmah" – learning Torah "for its sake," purely for the Misva. In their view, the highest level of Torah learning is studying without any enjoyment, without enthusiasm, learning the material solely for the sake of fulfilling the Misva. The Rebbe of Sochatchov writes that this is a grave mistake, as to the contrary, enjoyment is an integral component of the Misva of Torah learning. The Misva is not only to learn Torah – but to reach the point where learning Torah is thrilling, and a source of immense joy and satisfaction. The Rebbe of Sochatchov explains that when a person enjoys learning, then the material he learns is fully absorbed into his being, and transforms him. The Zohar teaches that when a person learns with joy and enthusiasm, this experience has the effect of empowering and emboldening his Yeser Tob (good inclination), so it can overcome his Yeser Ha'ra (evil inclination). Indeed, many stories are told of great Sages who exuded unbridled joy when learning Torah. When they arrived at a new understanding or new insight, they would erupt in song and dance to celebrate. Of course, we are required to learn even when it does not provide us with joy and satisfaction, but we must always strive to experience the joy and sweetness of Torah. Thus, in the second of the three Birkot Ha'Torah, we ask Hashem to make Torah learning enjoyable for us, so we can observe this precious Misva at the very highest level. In the third blessing of Birkot Ha'Torah, we express our gratitude to Hashem "who has chosen us from among all the nations, and has given us His Torah." Torah is the greatest of all gifts, enabling us to access the divine wisdom and connect to Hashem, and so we recite this Beracha to thank Hashem for this extraordinary gift, the privilege to study His Torah. A number of writers addressed the question of why we do not recite a Beracha after we learn Torah, just as we recite Birkat Ha'mazon or a Beracha Aharona after eating. If we recite a Beracha before we enjoy the delight of Torah learning – the way we recite a Beracha before enjoying food – then why do we not recite a Beracha afterward – the way we recite a Beracha after enjoying food? The Rashba (Rav Shlomo Ben Aderet of Barcelona, 1235-1310) answers, very simply, that the Sages did not institute the recitation of a Beracha after the performance of a Misva. They established Berachot to be recited before the observance of certain Misvot, but not afterward. There are several Misvot enacted by the Sages for which they instituted Berachot to be recited afterward – such as Megilla reading, which is followed by the Beracha of "Ha'rab Et Ribenu" – but we never find a Beracha recited after the fulfillment of a Biblical obligation. The Bet Yosef offers an additional answer, explaining that one never truly finishes learning Torah. Whenever we are not learning Torah, we are tending to our necessary affairs with the intention of returning to our Torah study as soon as possible. We don't finish learning – we only take temporary breaks and then resume our studies. Therefore, there cannot be a Beracha to be recited when one finishes learning.

Raghunath and Kaustubha explore how the pinnacle of Vedānta and yoga is revealed in the simplest exchange: Mother Yaśodā calling little Kṛṣṇa home for dinner. They unpack why quality of love matters more than quantity of achievement, and why “do small things with great love” isn't just a sweet saying—it's the key to real growth. Drawing from Śrīmad-Bhāgavatam (10.11), Mother Teresa, Lord Rāma's squirrel story, and reflections from Scottie Scheffler, the world's #1-ranked golfer, they reveal how fleeting victories fade while love endures. From cows and calves to the defeat of Bakasura, this episode shows that even the smallest offerings—when infused with devotion—hold infinite meaning. Tune in as Wisdom of the Sages uncovers how unselfish love, not spectacle or complexity, delivers the deepest fulfillment and the truest yoga. Srimad Bhagavatam 10.11.12-53 ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 ********************************************************************* Join the Gita Collective Whatsapp group! https://chat.whatsapp.com/IoClfPirgHXBad5SxjH2i6?mode=ems_copy_t

Virtually all the Berachot that we are required to recite were introduced by the Sages. One notable exception is Birkat Ha'mazon – the obligation to recite a series of blessings after eating bread, which is explicitly mentioned by the Torah: "You shall eat and be satiated, and you shall bless Hashem your G-d…" (Debarim 8:10). According to some Rishonim, however, there is also another exception – Birkot Ha'Torah, the special blessing recited over Torah study each day. The Gemara (Berachot 21a) infers the obligation to recite a Beracha over the Torah from the verse in Parashat Haazinu (Debarim 32:3), "Ki Shem Hashem Ekra, Habu Godel L'Elokenu" – "When I call the Name of G-d, give praise to G-d." The Torah is comprised of the Names of Hashem; they are encoded in the text of the Torah. Thus, this verse means that when we learn the Torah – "calling" the Names of G-d – we must give praise to Hashem for granting us this precious gift. Indeed, the text of the blessing over the Torah includes a prayer that we and all our descendants should be "knowers of Your Name, and people who study Torah for its sake." By studying the Torah, we become "knowers" of Hashem's Name. Based on the Gemara's comment, the Ramban (Rav Moshe Nahmanides, Spain, 1194-1270) maintained that this Beracha constitutes a Torah obligation. Others, however, disagree. They explain the verse to mean that when we hear someone recite G-d's Name in a Beracha, we must respond "Amen." According to this view, the Gemara does not actually point to this verse as the source of the obligation of Birkot Ha'Torah, but rather it finds a subtle allusion in the Biblical text to a law enacted later by the Sages. This is the opinion of the Rambam, who does not include Birkot Ha'Torah in his list of Torah commands. The Shulhan Aruch appears to follow this view, ruling that if someone is uncertain whether or not he recited a required Beracha, he does not recite it – except in the case of Birkat Ha'mazon. Since Birkat Ha'mazon is required on the level of Torah obligation, we apply the rule of "Safek De'Orayta Le'humra" – that we must act stringently in a situation of uncertainty when a Torah law is at stake. The fact that the Shulhan Aruch mentions Birkat Ha'mazon as the only exception clearly indicates that this is the only Beracha mandated by the Torah, and he regarded Birkot Ha'Torah as a Rabbinic obligation, such that we act leniently in a situation of doubt. This inference is made by the Hida (Rav Haim Yosef David Azulai, 1724-1806), who notes that others disagree, and follow the opinion that Birkot Ha'Torah is a Biblical requirement. Later scholars who embraced this position include the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698), the Mor U'kesi'a (Rav Yaakov Emden, Germany, 1697-1776), the Yad Aharon (Rav Aharon Alfandari, d. 1774), the Hikreh Leb (Rav Raphael Yosef Hazan, 1741-1820), and the Sha'agat Aryeh (Rav Aryeh Leib Ginsburg, d. 1785). The Mishna Berura writes that given the large number of Aharonim (later scholars) who accept the view that Birkot Ha'Torah constitutes a Biblical obligation, it is difficult to rely on the lenient position in a case of uncertainty. As for the practical Halacha, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) writes that although we follow the Shulhan Aruch's view, that Birkot Ha'Torah is required only by force of Rabbinic enactment, nevertheless, we must seek to satisfy the stringent view. Therefore, if one cannot remember whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind. This is the ruling accepted by the Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) and Hacham Ovadia Yosef. Summary: If a person is unsure whether or not he recited Birkot Ha'Torah, he should recite it, but instead of verbalizing the words "Hashem Elokenu Melech Ha'olam," he should instead think these words in his mind.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we interview Jeremy Tate, the founder and CEO of the Classic Learning Test, and one of the most prominent leaders in the revival of classical education. We discuss his conversion to the Catholic Faith, how modern education has lied to us, and how education based on the sources of the Great Tradition (classical education) is the only viable path toward recovering the true, the good, and the beautiful amidst our crumbling post-Christian civilization.Jeremy Tate is also a member of Eternal Christendom's Advisory Board. You can visit his organization's website here: https://www.cltexam.com/VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/LISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

Raghunath and Kaustubha explore how the pinnacle of Vedānta and yoga is revealed in the simplest exchange: Mother Yaśodā calling little Kṛṣṇa home for dinner. They unpack why quality of love matters more than quantity of achievement, and why “do small things with great love” isn't just a sweet saying—it's the key to real growth. Drawing from Śrīmad-Bhāgavatam (10.11), Mother Teresa, Lord Rāma's squirrel story, and reflections from Scottie Scheffler, the world's #1-ranked golfer, they reveal how fleeting victories fade while love endures. From cows and calves to the defeat of Bakasura, this episode shows that even the smallest offerings—when infused with devotion—hold infinite meaning. Tune in as Wisdom of the Sages uncovers how unselfish love, not spectacle or complexity, delivers the deepest fulfillment and the truest yoga. Srimad Bhagavatam 10.11.12-53 ********************************************************************* LOVE THE PODCAST? WE ARE COMMUNITY SUPPORTED AND WOULD LOVE FOR YOU TO JOIN! Go to https://www.wisdomofthesages.com WATCH ON YOUTUBE: https://youtube.com/@WisdomoftheSages LISTEN ON ITUNES: https://podcasts/apple.com/us/podcast/wisdom-of-the-sages/id1493055485 CONNECT ON FACEBOOK: https://facebook.com/wisdomofthesages108 ********************************************************************* Join the Gita Collective Whatsapp group! https://chat.whatsapp.com/IoClfPirgHXBad5SxjH2i6?mode=ems_copy_t

Audio, eng_t_norav_2025-09-08_lesson_zohar-la-am-hakdama-kol-goim-mein-kamocha_n1_p4. Lesson_part :: Lessons_series. Zohar for All. Introduction of The Book of Zohar :: Daily_lesson 1

Zohar for All. Introduction of The Book of Zohar. Among All the Sages of the Nations of the World, There Are None Like You

Video, eng_t_norav_2025-09-08_lesson_zohar-la-am-hakdama-kol-goim-mein-kamocha_n1_p4. Lesson_part :: Lessons_series. Zohar for All. Introduction of The Book of Zohar :: Daily_lesson 1

Teaching by Kent Bateman based on Proverbs 1:1-6; 20-22. Week 2 of our series, Sages, Cynics & Lovers: The Many Voices of Biblical Wisdom. Part of our Year of the Bible. For more information, visit citychurchknox.com.

Audio, eng_t_norav_2025-09-07_lesson_zohar-la-am-hakdama-kol-goim-mein-kamocha_n1_p4. Lesson_part :: Daily_lesson 1 :: Lessons_series. Zohar for All. Introduction of The Book of Zohar

Zohar for All. Introduction of The Book of Zohar. Among All the Sages of the Nations of the World, There Are None Like You

Video, eng_t_norav_2025-09-07_lesson_zohar-la-am-hakdama-kol-goim-mein-kamocha_n1_p4. Lesson_part :: Daily_lesson 1 :: Lessons_series. Zohar for All. Introduction of The Book of Zohar

The Torah in Parashat Ki-Teseh introduces the subject of the Ben Sorer U'moreh – the "wayward son." This is a delinquent 13-year-old child, whose delinquency manifests itself parituclarly in addictive indulgence. He eats and drinks so compulsively that he steals his parents' money to buy wine and meat. The Torah states that this child should be put to death, and the Gemara explains that this is because this child is set along a path to violent crime. Once he has reached this point, where he steals his parents' money to satisfy his lust for food and wine, we are certain that he will eventually mug people to steal their money, and will end up murdering. He should therefore be killed so he never grows to be a violent criminal. The Gemara further states that there has never been a child that qualified as a Ben Sorer U'moreh, and there never will be such a case. There are so many conditions that must be met for this law to take effect that it can never actually apply as a practical matter. The Torah nevertheless taught us this theoretical Halacha so we can earn reward by studying this subject. The Gemara then cites Rabbi Yochanan as testifying, "I saw him, and I sat on his grave." At first glance, it appears that there are two views in the Gemara as to whether there was a case of a Ben Sorer U'moreh. The first opinion said that it never happened, whereas Rabbi Yochanan said that it did. However, this sounds peculiar. Could the Sages have really been arguing about a historical point? Normally, debates among the Rabbis involve different rationales and different ways of understanding Torah laws. We are not accustomed to Rabbis arguing over historical facts. Perhaps we can advance a novel reading of the Gemara's discussion. We mentioned earlier that the Torah commands executing a Ben Sorer Ve'moreh because it is certain that he will grow to become a violent criminal. We must ask, why are we so certain? Do we not all know of juvenile delinquents who grew to become wonderful adults? Has there never been a child who caused a great deal of trouble as a young teenager but then put his life together and excelled? I know many outstanding Rabbis who were once troubled youths. Why are we so sure that this "wayward son" will turn out to be a criminal? The answer is that we aren't – and this is precisely why the Gemara tells us that there never was and never will be a case of a Ben Sorer U'moreh. The Torah speaks of a theoretical situation of a child who must be put to death because he will otherwise for certain become a violent killer as an adult – and the Sages tell us that this will always remain a theoretical possibility, because in actuality, every single person has the capacity to change, and to change drastically. No matter where a person is, no matter how low he has fallen, he always has the potential to achieve greatness. There are no exceptions. Rabbi Yochanan says that he saw a Ben Sorer U'moreh and went to his grave. Why do people visit graves? Mostly, people visit the graves of righteous Sadikim to pray to Hashem at the site. And this might have been what Rabbi Yohanan was doing at this grave – he was praying, because this wayward child, whom he saw in his state of rebelliousness and unbridled sinfulness, ended up becoming an outstanding Sadik, a pious and holy Jew at whose gravesite people should want to pray. Rabbi Yohanan is proving the point made earlier, that there never was and never will be a child determined to be a Ben Sorer U'moreh who must be put to death – because in reality, every child, no matter where he is currently, has the ability to turn his life around and rise to great spiritual heights. We must never give up on any Jew, because we are all the descendants of Abraham, Yishak and Yaakob, we all contain within our souls a divine spark, and we all have the potential for greatness. And just as we must never give up on another Jew, we must also never give up on ourselves. What we've done in the past does not determine who we are in the present, or who we will be in the future. We need to trust in our ability to change and in our potential to not only improve, but to achieve greatness and be worthy members of Hashem's special nation.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMWhile we normally would have a monologue this week, the urgency of the situation in places like Gaza compelled us to publish this interview sooner than later.In this episode, we interview world-renowned humanitarian Jason Jones, founder of the Vulnerable People Project (VPP). Jason is a Catholic convert from atheism, and through his deep study of the Great Tradition, has built his life's work of promoting a culture of life and human dignity based on a simple principle: Catholics have a duty to stand with the scapegoat.His work has taken him from the halls of power in Washington, DC advocating for the dignity of the unborn, to some of the most troubled spots on earth: Sudan, Iraq, Syria, Ukraine, Afghanistan, and now Gaza. In a world constantly trying to get us to pick unworthy sides in sordid conflicts, Jason embodies what it means for Catholics to not merely think about the Great Tradition, but to live it out in our lives: sacrificially taking up the cross of Our Scapegoat Jesus Christ, and standing with all the other scapegoats the world abuses and destroys for its own purposes.Jason Jones is a film producer, author, activist, popular podcast host, and dedicated human rights worker. He is also a member of Eternal Christendom's Advisory Board.Please support the work of Christ through the Vulnerable People Project: https://www.vulnerablepeopleproject.com/VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/LISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

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.

In this episode of Sages of the Talmud, timed for the upcoming Yom Kippur, we introduce the Ten Martyrs as both a doorway into ten towering sages and a frame for how the Talmud was forged through courage, sacrifice, and resilience under Rome. We explain why their story appears in the Yom Kippur Musaf and clarify the idea that the death of the righteous brings atonement, and address the hard question of suffering for those most devoted to Torah. Through vignettes of these tremendous figures, we connect their lives and deaths to our present reality, where Torah is widely accessible, yet antisemitism persists. We close by inviting listeners to see their own comfort and freedom as a call to deepen learning, strengthen emunah, and honor those who preserved Torah for us.  Listening will give you timely context for Yom Kippur, a clear introduction to ten central sages, and practical inspiration to live with more devotion, courage, and responsibility.Join the Conversation! Be part of our growing community—join the Shema Podcast for the Perplexed WhatsApp group to share feedback, discuss episodes, and suggest future topics. Click here to sign up.Explore The Art of PrayerDownload a collection of beautifully designed blessings (brachos) including Modeh Ani, Asher Yatzar, Netilas Yadayim and more.  Free to download and perfect for your home by clicking here.Download the Sages of the Talmud Study GuideDeepen your learning with the Sages of the Talmud companion study guide. This evergreen resource provides historical timelines, key sages, and a glossary of essential terms — designed to follow along with the entire series and revisit anytime. Free to download and always relevant. Click here to get your copy. 

Teaching by Kent Bateman based on Job 1:6-11. Week 1 of our series, Sages, Cynics & Lovers: The Many Voices of Biblical Wisdom. Part of our Year of the Bible. For more information, visit citychurchknox.com.

One of the Berachot we are required to recite each morning is "She'lo Asani Goy," in which we thank Hashem for making us Jews. We have the great privilege of having been chosen to build a special relationship with G-d, and so the Sages instituted a Beracha to express our gratitude for the gift of being part of G-d's chosen people. There is considerable discussion and debate among the Poskim as to whether this text of the Beracha is indeed the correct text. The Zecher Yehosef (Rav Yosef Zecharya Stern, 1831-1903) noted that the term "Goy" – which means "nation" – is used even in reference to the Jewish People, as in the verse in Dibreh Hayamim I 17:21), "U'mi Ke'amcha Yisrael Goy Ehad Ba'aretz" ("And who is like Your nation, Israel, a singular nation on earth"). Accordingly, the Zecher Yehosef claims that the wording of this blessing was changed by the Church to "Goy" so that it would not be offensive to Christians. The Shulhan Aruch Ha'Rav (Rav Schneur Zalman of Liadi, founding Rebbe of Lubavitch, 1745-1812), among others, maintained that the proper text for this Beracha is "She'lo Asani Nochri," substituting the word "Goy" with "Nochri," which means "gentile." The Zecher Yehosef disagreed with this practice, arguing that the word "Nochri" technically means "foreigner," referring even to somebody from a different family or land, and does not necessarily refer to non-Jews. It is reported that the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933) recited this Beracha as "She'lo Asani Obed Kochabim U'mazalot" – specifying that we are not worshippers of foreign deities. Others, however, dismissed this opinion, noting that there are many gentiles who do not worship foreign deities, and we are thankful also for not being among them, for being part of the Jewish Nation. In any event, common practice is to recite the text "She'lo Asani Goy." The explanation might be that although the Jewish People collectively is sometimes called a "Goy," this term used in the context of an individual refers specifically to a gentile. Hence, when we say "She'lo Asani Goy," we mean that Hashem did not make us a non-Jew. The Sedeh Hemed (Rav Haim Hizkiya Medini, 1834-1904) recited the text "She'lo Asani Goy Ke'goyeh Ha'arasot" – "who did not make me a 'Goy' like the nations of the other lands," in order to specify foreign nations. This is not the commonly accepted practice, though one certainly may recite this text, for even if the phrase "She'lo Asani Goy" is correct, adding the words "Ke'goyeh Ha'arasot" does not undermine the Beracha's legitimacy. The Bayit Hadash (Rav Yoel Sirkis, Poland, 1561-1640) raises the question of why this blessing is formulated in the negative form, thanking Hashem for not making us gentiles, rather than thanking Hashem for making us Jewish. One answer, as the Bayit Hadash brings, is based on the Gemara's sobering comment in Masechet Erubin (13), "No'ah Lo La'adam She'lo Nibra Yoter Mi'she'nibra" – "It would have been preferable for a person not to have been created, rather than to have been created." As life presents us with so many opportunities for failure, a person would have been better off having never been brought into this world. As such, it would be incorrect to thank Hashem for "making us" a certain way. The Bayit Hadash rejects this explanation, and suggests a different answer – that if we said "She'asani Yisrael," thanking Hashem for creating us as Jews, we would then be unable to recite the next two blessings – thanking Hashem for not making us a servant ("She'lo Asani Abed") and for not making us a woman "(She'lo Asani Isha"). The term "Yisrael" implies a free, Jewish man, and thus includes the next two Berachot. Hence, the Sages formulated this blessing in the negative form – "She'lo Asani Goy," so that we would be able to recite two additional blessings thanking Hashem for our freedom and for making us male. The Taz (Rav David Segal, 1586-1667) suggests a different answer, explaining that the text "She'asani Yisrael" would give the mistaken impression that only Jewish males have value and significance. Although we are thankful for being Jewish and for being male, we certainly do not believe that those who aren't Jewish, or Jewish women, are unimportant or do not have crucial roles to play in the world. For this reason, the Sages chose not to formulate the blessing as "She'asani Yisrael," and chose the negative form, instead. The Poskim debate the question of whether a Ger (convert) recites this blessing. The Rama (Rav Moshe Isserles, Poland, 1530-1572) maintained that a convert does not recite this Beracha, since he cannot say that Hashem made him a Jew, as he was born a gentile. The Bayit Hadash understood the Rama to mean that a Ger recites instead, "She'asani Yehudi" – "who has made me a Jew." However, the Bayit Hadash disputes this opinion, arguing that it was the convert himself, and not G-d, who turn him into a Jew, as he was born a gentile and then made the decision to become a Jew. Hacham Bension Abba Shaul (Jerusalem, 1924-1998) refutes this challenge, noting that Hashem enabled the convert to become Jewish by establishing the process of conversion. It is thus indeed appropriate for a convert to thank Hashem for "making" him a Jew by making conversion a possibility and assisting him along this process. A different view is brought by the Magen Abraham (Rav Abraham Gombiner, 1633-1683) – that a convert should recite the Beracha "She'asani Ger" – "who made me a convert." The verb "A.S.A." ("make") refers to the motivation to convert, as evidenced by the verse in the Book of Bereshit (12:5), "Ve'et Ha'nefesh Asher Asu Be'Haran" ("and the souls which they made in Haran"), which refers to the idolaters whom Abraham and Sara influenced to convert to monotheism. Others suggested that a Ger should recite the blessing, "She'hichnisani Tahat Kanfeh Ha'shechina" – "who has brought me under the wings of the Shechina," which refers to the process of joining the Jewish Nation. Others maintained that a Ger recites the standard Beracha of "She'lo Asani Goy," because he thanks Hashem for the fact that he is now a Jew. According to Kabbalah, this blessing thanks Hashem for restoring our Jewish soul in the morning, and this is relevant also to converts. Hence, according to this opinion, converts recite the same text as those who were born Jewish. In practice, however, the Hida (Rav Haim Yosef David Azulai, 1724-1806) maintained that a convert should not recite "She'lo Asani Goy" or any variation thereof, noting that the Bet Yosef appears to concur with this ruling. Later Poskim also noted that given the differences of opinion on this subject, we apply the famous rule of "Safek Berachot Le'hakel" – that we do not recite a Beracha when it is uncertain whether it is warranted. Instead, a convert should recite "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. If a woman converted to Judaism while she was pregnant, it is uncertain whether the child has the status of a gentile or of a regular Jew. The child in this case was conceived when the mother was a gentile, but was delivered after she became a Jew, and it is questionable whether the child's status is determined at conception or at birth. Therefore, this child when he grows up should not recite the Beracha of "She'lo Asani Goy," given the different opinions that exist. All opinions agree that a convert recites the Beracha of "She'lo Asani Abed" and (in the case of a male convert) the Beracha of "She'lo Asani Isha." The Mishna Berura explains that a convert must thank Hashem for having been given the opportunity to be free and to be a man, an opportunity which he would not have had if he had been born as a servant or a woman. These three Berachot – "She'lo Asani Goy," "She'lo Asani Abed," and "She'lo Asani Isha" – are to be recited in this sequence. One first thanks Hashem for making him a Jew, then for making him a free person, as opposed to a slave, and then for making him male. A gentile, of course, is not bound by the Torah's commands at all, whereas a servant has already begun the process of becoming a Jew, and is obligated in some Misvot. And a woman, of course, is a full-fledged Jew, though with fewer Misva obligations then men. These three Berachot, then, follow a specific sequence, proceeding gradually from more general to more specific. The Magen Abraham ruled that if a person recited these Berachot out of order – reciting "She'lo Asani Isha" first – then he can no longer recite the other two blessings. The Beracha of "She'lo Asani Isha," as mentioned, is the most specific, and it thus naturally includes the other two. Meaning, once a person thanks Hashem for making him a man with numerous Misva opportunities, he in effect thanks Hashem also for not making him a gentile – who has no Misva obligations – or a servant – who has relatively few Misva obligations. This resembles the situation addressed by the Poskim where a person recited the Beracha of "Zokef Kefufim" – thanking Hashem for the ability to stand up straight – before reciting the Beracha of "Matir Asurim," which thanks Hashem for the ability to move our limbs. According to some opinions, the person in this case can then not recite "Matur Asurim," because the ability to move our limbs is included in the ability to stand up straight. (This is, in fact, the Halacha.) By the same token, the Magen Abraham writes, a person who recited "She'lo Asani Isha" before reciting "She'lo Asani Goy" and "She'lo Asani Abed" does not then recite those two blessings. However, the Mishna Berura cites the Elya Rabba (Rav Eliyahu Shapira, Prague, 1660-1712) as disagreeing with this ruling, and maintaining that the Berachot of "She'lo Asani Goy" and "She'lo Asani Abed" may be recited even after "She'lo Asani Isha." The Taz explains that the Beracha of "She'lo Asani Isha" does not necessarily cover the other two blessings, because a servant and a gentile have certain advantages over a Jewish woman, in that they have the possibility of becoming a full-fledged Jewish male. Therefore, even after reciting "She'lo Asani Isha," one still has reason to thank Hashem for not making him a servant or a gentile. Hacham Ovadia Yosef, in Halichot Olam, cites a large number of Poskim who follow this second opinion, that "She'lo Asani Goy" and "She'lo Asani Abed" may be recited after "She'lo Asani Isha." (These include the Elya Rabba, the Taz, the Peri Hadash, the Mateh Yehuda, the Shulhan Aruch Ha'Rav, the Peri Megadim, Rabbi Akiva Eger and the Shalmeh Sibur.) Therefore, as this is clearly the consensus view, this opinion should be followed, and one who mistakenly recited "She'lo Asani Isha" before "She'lo Asani Goy" and "She'lo Asani Abed" may still recite those two Berachot. Summary: A Ger (convert), who was not born Jewish, should not recite the full text of the Beracha of "She'lo Asani Goy," and should recite instead, "Baruch Ata She'lo Asani Goy," omitting Hashem's Name. The Berachot of "She'lo Asani Goy," "She'lo Asani Abed" and "She'lo Asani Isha" should be recited in that specific sequence. Nevertheless, if one recited one of the later blessings first, he still recites the others.

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this short video, we lay out our vision and strategy for building our "chapel," the first phase of our grand plan to build Eternal Christendom into what we hope will be a world-class apostolate. But we need your help.Please check it out, and if you have been blessed by our content, consider becoming a patron for $10/month.When we first made this ask, we needed about 2,000 Catholics to do this. Many of you responded, and now, only a month later, we need about 1,500 more Catholics to do so in order to build a strong foundation going into the future! Thank you for your generosity! All donations are tax-deductible.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/LISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

CULTIVATING SAINTS, SAGES, AND STATESMEN THROUGH THE GREAT TRADITION OF CHRISTENDOMIn this episode, we interview Jewish convert Gideon Lazar about his conversion to the Catholic Faith, and discuss (among other things) modern Zionism and the role of the Jewish people (hopefully the first of many such discussions).Gideon Lazar received a BA in Classics and Medieval/Byzantine Studies from the Catholic University of America. Having grown up in a Jewish family, he was baptized in 2018 and received into the Catholic Church in 2019. He is currently an MA Theology student and the institute coordinator for the St. Basil Institute for the Study of the Theology of Creation. He writes about theology on his Substack and creates YouTube videos on his channel "The Byzantine Scotist." He lives near Seattle with his wife and kids.VISIT OUR WEBSITEhttps://eternalchristendom.com/BECOME A PATRON OF THE GREAT TRADITIONWe are a non-profit, and all gifts are tax-deductible. Help us continue to dig into the Great Tradition; produce beautiful, substantive content; and gift these treasures to cultural orphans around the world for free:https://eternalchristendom.com/become-a-patron/EXCLUSIVE DISCOUNTS AT ETERNAL CHRISTENDOM BOOKSTOREhttps://eternalchristendom.com/bookstore/CONNECT ON SOCIAL MEDIAX: https://twitter.com/JoshuaTCharlesFacebook: https://www.facebook.com/joshuatcharles/Instagram: https://www.instagram.com/joshuatcharles/DIVE DEEPERCheck out Eternal Christendom's "Becoming Catholic," where you'll find more than 1 million words of free content (bigger than the Bible!) in the form of Articles, Quote Archives, and Study Banks to help you become, remain, and deepen your life as a Catholic:https://eternalchristendom.com/becoming-catholic/LISTEN ON APPLEhttps://podcasts.apple.com/us/podcast/eternal-christendom-podcast/id1725000526LISTEN ON SPOTIFYhttps://open.spotify.com/show/3HoTTco6oJtApc21ggVevu

The Gemara teaches that one recites each morning the blessing of "Ozer Yisrael Bi'gbura" – "who girds Israel with strength" – upon putting on an "Abnet." Most commentaries explain this term to mean a belt (like the belt worn by the Kohanim in the Bet Ha'mikdash, which is called "Abnet"), and indeed, the word "Ozer" means "gird," referring to putting on a belt. Others, however, including the Peri Hadash (Rav Hizkiya Da Silva, 1659-1698) and Rav David Abudarham (Spain, 14 th century), explain that this Beracha speaks of putting on pants. According to both understandings, this Beracha thanks Hashem for allowing us to make a separation between the upper body and lower body. On this basis, some explain why we speak in this blessing of our being girded with Gebura – "strength." As the Mishna in Abot (4:1) famously teaches, "Ezehu Gibor, Ha'kobesh Et Yisro" – the truly "strong" person is one who has the strength to restrain his evil inclination. The belt thus signifies our ability to separate between the lower body, which is associated with sinful desires, and the upper body, which is associated with the intellect and conscience. When we recite this Beracha, we praise Hashem for giving us the power of self-restraint, to use our upper body – such as the mind, the eyes, the mouth, etc. – for meaningful, spiritual endeavors, detached from sinful passions associated with the lower body. This ability is a precious gift which Hashem has given us, and so the Sages instituted the recitation of a special Beracha each morning to thank Him for this quality that He has mercifully embedded within us.

One of the Berachot that we recite each morning as part of the Birkot Ha'shahar series of blessings is "Roka Ha'aretz Al Ha'mayim." This text is based on a verse in Tehillim (136:6) in which King David gives praise to G-d for the wonder of the earth being spread over the water. Water lies underneath the earth, and since earth is much heavier than water, the earth should sink into the water, making the world uninhabitable. If we throw a mound of earth into water, it will of course sink to the bottom of the water, and yet, miraculously, the earth remains afloat, allowing us to live here. This is an ongoing miracle which we are unlikely to be cognizant of, because we don't see the water. King David appreciated this wondrous phenomenon because he saw what could happen without it. The Gemara relates that when David laid the foundations for the Bet Ha'mikdash, the underground water began rising, and threatened to flood the entire earth. He needed to utilize one of the Names of G-d to make the water return to place. We catch glimpses of the threat that would be posed by the underground waters when we see or hear of a tsunami, whereby the ocean waters expand into the shoreline. The Sages wanted us to appreciate this miracle on a daily basis, and so they instituted a special blessing for us to recite each morning praising Hashem for keeping the earth above the underground waters. The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) notes that this Beracha is unique in that, as opposed the other morning blessings, it does not speak of a phenomenon that is renewed each day. The other Berachot we recite in the morning praise Hashem for blessings He grants us anew every day – such as the ability to get out of bed, to open our eyes, to put on our clothing, and so on. The earth's floating on the underground waters, however, is a continuous condition that never ceases; this is not something which is discontinued during the night and then resumes in the morning. The Ben Ish Hai writes that precisely for this reason the Sages deemed this phenomenon worthy of a special Beracha – because it is a constant miracle, as at any moment the earth would sink if not for Hashem's kindness. The Rabbis instituted this Beracha to draw our attention to this wondrous reality so we recognize our enormous debt of gratitude to the Almighty.