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The prohibition of "Amira Le'akum" forbids asking a non-Jew on Shabbat to perform an activity which is forbidden for a Jew to perform on Shabbat. However, it is permissible to ask a non-Jew on Shabbat to do a task which can be done in a permissible way, even if one knows that the non-Jew will do it in a manner which is forbidden for a Jew. In such a case, the non-Jew performs an act which is forbidden for a Jew on Shabbat, only for his own convenience; the Jew did not ask him to perform that act. As such, this is permissible.One example would be ordering from a non-Jewish waiter in a hotel on Shabbat. Even though the guest sees the waiter with a pen and paper in hand, and he knows the waiter will write down his order, it is nevertheless permissible to place the order. Since it is possible for the waiter to commit the order to memory, rather than write it down, the Jew in this case does not ask the waiter to perform an act which is forbidden on Shabbat. The waiter writes only for his own convenience, because this is easier than remembering the order. Therefore, since the Jew does not ask the non-Jew to perform an act that is forbidden on Shabbat, this is permissible. (It would be forbidden, however, to specifically tell the waiter to write down the order to ensure he does not forget it.)Likewise, it is permissible to ask a non-Jew to bring something from a room on a high floor in a building, even though one knows that the non-Jew will take the elevator. Since it is possible for the non-Jew to take the stairs, and he takes the elevator only for his own convenience, this is permissible. Another example is asking a non-Jewish housekeeper to wash the dishes on Friday night so they will be ready Shabbat morning. The housekeeper can wash them by hand, and so even if the Jew knows that the housekeeper will place them in the dishwasher and turn it on, this is permissible. The same applies if the housekeeper will wash the dishes by hand with hot water. Since the Jew does not ask her to turn on the hot water, this is permissible. Likewise, one may ask a non-Jewish housekeeper to wipe the table even if the housekeeper will use a wet cloth and perform an act of Sehita (squeezing), which is forbidden on Shabbat. Since the table does not need to be cleaned in this fashion, such a request may be made.Another application of this Halacha is asking a non-Jewish custodian to clean the carpet in the synagogue after services. Since it is possible for the custodian to clean the carpet by hand, or with a broom, he may be asked to clean even if it is known that he will use a vacuum cleaner. Although it would be inappropriate for him to run the vacuum cleaner while the congregants are still present in the synagogue, it is permissible to ask him to clean after they leave, even though he will use a vacuum cleaner.Summary: It is permissible to ask a non-Jew on Shabbat to do a task which can be done in a manner which is permissible for Jews, even if it is clear that the non-Jew will do the task in a manner which is forbidden for Jews. For example, a hotel guest may place an order on Shabbat with a non-Jewish waiter even though he will definitely write down the order, and one may ask a non-Jewish housekeeper on Shabbat to wash the dishes even if she will definitely use the dishwasher.

May a person bring a tape or disk player into the shower, so he can listen to Torah classes while bathing?With regard to Torah study while unclothed, Halacha distinguishes between verbal and silent learning. Although it is forbidden to speak words of Torah when one is undressed, one may think words of Torah in his mind under such conditions. By the same token, it is permissible to hear words of Torah – without speaking them – when one is not wearing clothes. In principle, then, it is permissible to hear words of Torah – either live or recorded – in the bath or shower.It should be noted, however, that it is forbidden to even think Torah matters silently in a restroom. Restrooms contain a kind of spiritual contamination, and one may therefore not even think or hear words of Torah in the restroom. Hence, if one's shower is situated in the restroom, in the same room as a toilet, it is forbidden to think or hear words of Torah in the shower.This is the ruling of Hacham Ovadia Yosef, in Halichot Olam and in Yabia Omer (vol. 5). Hacham Ovadia adds that this ruling applies only in private showers, such as the shower in one's home. Public bathhouses have a different status, and one may not think or listen to words of Torah in a public bathhouse or shower.Summary: It is permissible to listen to a Torah class while bathing or in the shower, provided that the shower or bath is not in the restroom, and that it is not a public shower.

SUMMARY: It was maybe the slowest news day we have ever seen so we discussed a WSJ article on how the mighty Zillow's stock has fallen almost 70% from its high last year and may still have room to fall as well as the big stories happening later this week from the Case-Shiller Home Price Index to the Nonfarm payroll...Sources: Don't Short Housing, Short ZillowHappening This Week

There is a custom that originates from the Arizal (Rabbi Yishak Luria of Safed, 1534-1572) to pray during the month of Elul for peers or family members who have, Heaven forbid, strayed from Torah observance. As Elul is a time of divine compassion, when the Almighty is particularly receptive to our prayers, especially with regard to Teshuba (repentance), it is proper to pray during this month that God should bring those who have strayed back to the path of religious observance. The Arizal taught that one should insert this prayer three times a day during Elul – in Shaharit, Minha and Arbit – in the Beracha in the Amida that deals with repentance ("Hashibenu"). Just prior to the concluding blessing of that Beracha, meaning, before one recites, "Baruch Ata Hashem Ha'rose Bi'tshuba," one should recite the following text: "Yehi Rason Milefanecha Hashem Elokenu V'Elokeh Abotenu She'tahtor Hatira Mi'tahat Kiseh Kebodecha Le'hahazir Bi'tshuba Shelemah Le'khol Posh'eh Yisrael U'bi'chlalam Tahazireni Li [the person's name] Ben [the person's father's name] Ki Yemincha Peshuta Le'kabel Shabim." (Translation: "May it be the will before You, Hashem our God and God of our forefathers, that You shall dig an opening underneath Your Throne of Glory to bring all sinners of Israel back in full repentance, and among them bring back for me so-and-so son of so-and-so, for Your right [hand] is outstretched to receive those who return.")There is also an admirable custom to spend additional time each day during the month of Elul studying works of Musar (religious exhortation). Recommended works to learn include Hobot Halebabot by Rabbenu Bahya Ibn Pakuda (Spain, 1050-1120), Reshit Hochma, and the third section of Shaareh Teshuba by Rabbenu Yona Gerondi (Spain, 1180-1263). This section offers important religious guidelines and deals with the various Misvot and prohibitions regarding which one must exercise particular care, and it is thus especially relevant to the period of Elul. Some also advise studying the work Orhot Hayim, which is attributed to the Rosh (Rabbenu Asher Ben Yehiel, Germany-Spain, 1250-1327).Summary: It is proper during the month of Elul to pray in the Amida on behalf of those who have strayed from Torah observance. This prayer should be added in the "Hashibenu" section of the Amida. It is also proper to spend extra time each day during Elul studying the classic works of Musar.

Episode 105: Antidotes to toxidromes. Some poisonings share common signs and symptoms and may be treated with antidotes without laboratory confirmation of the offending agent. Dr. Francis discussed with Dr. Arreaza some of those toxidromes and how to treat them. Written by Aida Francis, MD. Participation by Hector Arreaza, MD. Definitions: • Antidotes are substances given as a remedy that inhibit the effects of another drug of abuse or poison. Most are not 100% effective and fatality is still possible after administration. • Toxidrome is a constellation of signs and symptoms caused by an overdose or exposure to chemicals or drugs that interact with neuroreceptors. Toxidrome is the combination of the word “toxin” and “syndrome”. Management strategies of toxidromes are determined by the signs and symptoms even when the causative agent has not been identified. A little bit of Background: The World Health Organization reported that 13% of deaths caused by poisonings are children and young adults. Intentional poisoning attempts are more frequent among adolescent women than men. It is difficult to evaluate poisoned patients because they are too altered to provide history and there is often not enough time to perform a physical exam or obtain serum studies prior to life-saving interventions. To diagnose a toxidrome clinically, you need three elements: pupil size, temperature, and bowel sounds. For example: Pinpoint pupils with hyperactive bowel sounds point to cholinergic toxidrome, and dilated pupils with high temperature, and hypoactive bowel sounds point to anticholinergic (see details below). Pinpoint pupils -> Bowel sounds -> Hyperactive: CHOLINERGIC -> Hypoactive: OPIOIDS Normal or dilated pupils -> Temperature -> High -> Bowel sounds -> Hyperactive: SYMPATHOMIMETIC -> Hypoactive: ANTICHOLINERGIC -> Normal or Low -> Bowel sounds -> Hyperactive: HALLOCUNOGENIC -> Hypoactive: SEDATIVE-HYPNOTICS Anticholinergic Toxidrome and the Physostigmine antidote: • Anticholinergics inhibit the binding of acetylcholine to the muscarinic receptors in the central nervous system and the parasympathetic nervous system. Examples of anticholinergics include atropine and tiotropium. Other substances that may cause anticholinergic toxidrome include antihistamines (especially first-generation: diphenhydramine), antipsychotics (quetiapine), antidepressants (TCAs, paroxetine), and antiparkinsonian drugs (benztropine). Symptoms of toxicity include tachycardia, non-reactive mydriasis, anhidrosis, dry mucous membranes, skin flushing, decreased bowel sounds, and urinary retention. Neurological symptoms include delirium, confusion, anxiety, agitation, mumbling, visual hallucination, and strange behavior. Neurological symptoms last longer because of the anticholinergic lipophilic properties which cause them to distribute into fatty organs and tissues like the brain. “Mad as a hatter, red as a beet, blind as a bat, hot as a hare, dry as a bone” [Spanish: loco como una cabra, rojo como un tomate, ciego como un topo, seco como una piedra, caliente como el infierno] • The antidote for anticholinergic toxidrome is physostigmine. It is an acetylcholinesterase inhibitor and prevents the metabolism of acetylcholine. This increases the level of acetylcholine in both the central nervous system and peripheral nervous system. Physostigmine can cause seizures and arrhythmia, so close monitoring in the hospital is required during treatment. Cholinergic toxidrome and its antidotes atropine and pralidoxime: Acetylcholine is part of the parasympathetic nervous system and cholinergic substances can induce a parasympathetic response. Some of these substances include pesticides, organophosphates, carbamate, and nerve gas. Chlorpyrifos had been used to control insects in homes and fields since 1965. It has been used in our crops in Bakersfield, and the most recent mass exposure was in May 2017. it was banned on food crops in the US in August 2021. It has been banned for residential use for a longer period. Repeated exposure to chlorpyrifos causes autoimmune disorders and developmental delays in children and fetuses. The symptoms of cholinergic toxidrome can be summarized with the SLUDGE/ “triple” BBB acronym. This includes salivation, lacrimation, urination, defecation, gastrointestinal cramping, emesis, bradycardia, bronchorrhea, and bronchospasm. There can also be muscle fasciculations and paralysis. • The antidote is Atropine. Pralidoxime is used for organophosphates only because it cleaves the organophosphate-acetylcholinesterase complex to release the enzyme to degrade acetylcholine. Pralidoxime should be used in combination with atropine, not as monotherapy. It requires hospital admission, and a note for organophosphate, remember that the patient needs external decontamination (shower). Let's go to part 2 of our discussion, environmental exposure. Carbon Monoxide Toxidrome and the antidote oxygen: Carbon monoxide intoxication is usually due to smoke inhalation injury. Carbon monoxide is a silent gas produced by carbon-containing fuel or charcoal. Carboxyhemoglobin (COHb) forms in red blood cells when hemoglobin combines with carbon monoxide, reducing the binding and availability of oxygen at the tissue level. It's like CO falls in love with hemoglobin and hemoglobin cheats on Oxygen by binding to CO instead, and neglects oxygen delivery to tissues. Carbon monoxide also causes direct cellular toxicity. The symptoms and signs of poisoning include headache, altered mental status, nausea, vomiting, visual disturbance, Cherry-red lips, coma, and seizure. You can also see lactic acidosis and pulmonary edema. Neurological symptoms can be chronic, so it's important to follow up. The blood COHb level must be used to confirm the diagnosis because standard pulse oximetry (SpO2) and arterial partial oxygen pressure (PaO2) cannot differentiate COHb from normal oxygenated hemoglobin. You must obtain a serum COHb level. • The antidote is 100% oxygen or hyperbaric oxygen therapy and close follow-up. Consider intubating if there is edema of the airways due to inhalation injury. Cyanide Toxidrome which include sodium nitrite, sodium thiosulfate, and hydroxocobalamin In combination with Carbon Monoxide poisoning Cyanide poisoning can simultaneously be caused by inhalation of smoke or colorless hydrogen cyanide or ingestion of cyanide salts or prolonged use of sodium nitroprusside (ICU for hypertensive emergency). Symptoms are very similar to carbon monoxide poisoning. There may be long-term neurologic deficits and Parkinsonism. Diagnosis is clinical and waiting for serum cyanide levels can cause treatment delay. However, serum lactate levels over 10 mmol/L suggest cyanide poisoning. • Since cyanide poisoning resembles carbon monoxide poisoning and both toxidromes typically present simultaneously in the pathognomonic fire victim, treat simultaneously with sodium nitrite, sodium thiosulfate, and hydroxocobalamin as well as oxygen as mentioned with carbon monoxide poisoning. Hypnotic and sedative substances (antidote: flumazenil) Examples of hypnotic or sedative substances are alcohol, benzodiazepines, or zolpidem. Signs and symptoms of toxicity include slurred speech, ataxia, incoordination, disorientation, stupor, and coma with mild and rare hypoventilation and bradycardia. • The antidote is flumazenil which is a competitive antagonist at the benzodiazepine receptor. After treatment monitor patients for seizures in case of TCA poisoning, arrhythmia, or epilepsy. Opioid toxidrome (antidote: naloxone) Examples of opioid intoxication in children would be heroine in adolescents or accidental ingestion of pain medication in young children. Signs and symptoms are similar to the sedative toxidrome except for the pathognomonic finding of miosis or “pinpoint pupils” on physical exam. There will also be respiratory depression, hyporeflexia, bradycardia, muscle rigidity, and absent bowel sounds or constipation. Hypoventilation is severe and can cause death. • The antidote is naloxone which is a synthetic opioid receptor antagonist that can diagnose and treat opioid poisoning. It is indicated if the respiratory rate is less than 12. It has a short half-life and is repeatedly administered every 3-5 minutes until the respiratory drive is restored in order to avoid rebound respiratory depression and intubation. It has a rapid onset so the patient must be observed for 24 hours for opioid withdrawal symptoms. Summary: It is important to be able to recognize a toxidrome and antidote early. Once the antidote is administered, you should observe the patient 24 hours for symptoms of rebound toxicity or withdrawal. Consider repeat administration of the antidote if rebound symptoms occur and treat withdrawal symptoms as needed. Don't forget to consider multidrug poisoning if symptoms are non-specific. Thank you for having me on your podcast to review this topic. ____________________________ Conclusion: Now we conclude our episode number 108, “Antidotes to Toxidromes.” Remember you can start treatment of a patient with typical signs and symptoms of specific toxidromes, especially in patients who are unstable. We hope you enjoyed this episode. We thank Hector Arreaza, Aida Francis, and Arianna Lundquist. Audio Edition by Adrianne Silva. Even without trying you go to bed being a little wiser. Thanks for listening to Rio Bravo qWeek Podcast. If you have any feedback, contact us by email at RioBravoqWeek@clinicasierravista.org, or visit our website riobravofmrp.org/qweek. See you next week! _____________________ References: 1) Jaelkoury, CC BY-SA 3.0 , via Wikimedia Commons. 2) Hon KL, Hui WF, Leung AK. Antidotes for childhood toxidromes. Drugs Context. 2021;10:2020 11-4. Published 2021 Jun 2. doi:10.7573/dic.2020-11-4, https://www.ncbi.nlm.nih.gov/pmc/articles/PMC8177957/. 3) Royalty-free music used for this episode: Space Orbit by Scott Holmes, downloaded on July 20, 2022 from https://freemusicarchive.org/music/Scott_Holmes/.

Summary: It's the penultimate episode of Boobies & Noobies summer special, Slick Summer Nights and today, things are heating up OUTSIDE of the bedroom. And we're cranking the dirty talk up to an eleven...Join us throughout the month of July as we celebrate our favorite steamy scenes from romance novels in a head-to-head showdown. Be sure to follow Boobies & Noobies on social media and cast YOUR votes for the steamiest scene of them all on our Instagram. The Judge: Andrea Martucci, host of the Shelf Love podcast The Contestants:Jess Bryant reading Branded as Trouble by Lorelei James - Upcoming release: Unmistakable Mate (The Fated Mates series #4) available July 21st Stephanie Rose reading Shifting Gears by Melanie Moreland - Latest release: Just One FavorLinks:Follow Boobies & Noobies on Twitter, Instagram, & Facebook @boobiespodcast, on TikTok @b00biespodcast, and check out our blog, merch, and more on our brand new Boobies & Noobies website. 

(Delivered in Hebrew by Rav Shmuel Pinhasi Shelit"a of Jerusalem)According to the Mishna, and as codified by the Rambam, all the mourning practices associated with the period before Tisha B'Ab apply only during the Se'uda Mafseket – the final meal before the fast on Ereb Tisha B'Ab. Strictly speaking, there are no restrictions regarding wine or meat before the Se'uda Mafseket. However, the accepted custom is to refrain from meat and wine from Rosh Hodesh Ab until after Tisha B'Ab, in order to commemorate the animal sacrifices and wine libations which we can no longer perform due to the destruction of the Bet Ha'mikdash. Although water was also offered upon the altar, and bread was placed on the Shulhan in the Mikdash, and thus we should refrain even from water and bread, the Rabbis who instituted this practice did not want to forbid these basic staples. And therefore the custom is to refrain specifically from meat and wine.As this custom commemorates the sacrifices, it applies only to wine and not to other alcoholic beverages. It is thus permissible to drink beer, whiskey and liquor during the Nine Days, even though they bring joy and many people prefer them over wine, because these beverages were not poured on the altar.An interesting question arises regarding cognac and arak which are produced from raisins or grape sediment, and are not actually wine. May one drink these beverages during the Nine Days, when we refrain from wine? This question might perhaps depend upon the debate among the Halachic authorities regarding cognac and arak that was handled by a non-Jew. Some authorities maintained that these beverages have the status of wine and thus become forbidden when they are handled by a non-Jew, whereas others rule that Halacha does not treat these beverages as wine. At first glance, this debate would also affect the issue of whether these beverages may be drunk during the Nine Days.It would seem, however, that in truth one may drink these beverages during the Nine Days. We do not recite "Boreh Peri Ha'gefen" over cognac or arak, which would appear to indicate that as far as Halacha is concerned, these beverages are not viewed as wine. In fact, the Arabic word "arak" means "sweat." Arak is merely the "sweat" of the grapes, and not the juice extracted from them. It stands to reason, then, that it is permissible during the Nine Days, as it is not considered wine. One who wishes to accept the stringency and refrain from these beverages during the Nine Days may do so, but strictly speaking, they are permissible.Although the custom is not to eat meat during the Nine Days, meat may be eaten at a Se'udat Misva – a meal involving a Misva – such as a Siyum, Berit Mila, Bar Misva or Pidyon Ha'ben. Singing and playing music are also allowed at a Se'udat Misva. Although we do not listen to music from Shiba Assar Be'Tammuz through Tisha B'Ab, as we are mourning the destruction of the Bet Ha'mikdash, it is permissible to play music at a Se'udat Misva.Summary: It is customary to refrain from meat and wine during the Nine Days, from Rosh Hodesh Ab through Tisha B'Ab. Beer, whiskey, liquor, cognac and arak are allowed. One may eat meat, drink wine and listen to music at a Se'udat Misva during this period.

Is it permissible for a Kohen to visit the gravesite of a Sadik? Do the remains of Sadikim emit Tum'a just like the remains of ordinary people, or is there no Tum'a because of their special stature of holiness?There are numerous indications that even the remains of a Sadik generate the status of Tum'at Met. In Masechet Pesahim, for example, the Gemara discusses the story related in the Torah (Bamidbar 9) of a group of people who were unable to bring the Korban Pesah because they had contracted Tum'at Met. (They were eventually told to offer the Korban Pesah a month after Pesah, on Pesah Sheni.) The Gemara cites one view that these people were those who transported the coffin of Yosef, and they were therefore Tameh. Yosef, of course, was a great Sadik (and is in fact referred to as "Yosef Ha'sadik"), and yet the Gemara clearly assumes that his remains generated Tum'at Met. Similarly, the Gemara in Masechet Berachot relates that as the great Sage Rabbi Yohanan Ben Zakai lay on his deathbed, he instructed that all the utensils be removed from the home so they would not become Tameh when his soul departs. Rabbi Yohanan was certainly a Sadik, and yet his remains would have rendered the utensils in the home Tameh.Indeed, the Shulhan Aruch, in discussing the laws of Tum'at Kohanim, makes no mention of an exception for the gravesites of Sadikim, implying that Kohanim may not visit even the graves of Sadikim.By contrast, Rabbi Shimon Bar Yohai comments in the Zohar that the Sadikim die "Mitat Neshika" (death through the "kiss" of the Almighty, as it were), and as a result their remains are free from the clutches of Satan and are not susceptible to Tum'a. The Zohar writes explicitly that the gravesites of the righteous do not emit Tum'at Met. It should be noted, however, that different versions of the text of this passage exist, and it is therefore uncertain whether this is what the Zohar actually says. In any event, there are those who allow Kohanim to at least visit the gravesite of Rabbi Shimon Bar Yohai at Meron, since according to his view, his grave does not generate Tum'a. The accepted Halacha, however, does not follow this opinion, and Kohanim may not visit any gravesite, including the gravesites of Sadikim such as Rabbi Shimon Bar Yohai, Rahel Imenu, and so on.There is a story told of Rav Haim of Sanz (1793-1876) who once asked a student why he wasn't going to the grave of a certain Sadik on that Sadik's Yahrtzeit. The student pointed out that he was a Kohen, and the Rabbi noted that according to tradition, the soul of a Sadik is found throughout the city of his burial site. Therefore, there is value even to visiting the city of the gravesite on the day of the Yahrtzeit. Hence, even though Kohanim may not visit the gravesite of a Sadik, it is certainly permissible and worthwhile to visit the area around the gravesite of Sadik.Summary: It is forbidden for Kohanim to visit graves, even the gravesite of a Sadik.

The Misva of Birkat Kohanim requires the Kohanim to bless the congregation each morning, raising their hands toward the congregation and reciting the special blessing text dictated by God to Moshe (Bamidbar 6:24-26).The Gemara establishes in Masechet Ketubot (24b) that if somebody who is not a Kohen participates in Birkat Kohanim, giving the blessing like a Kohen, he is in violation of an affirmative Biblical command. The question thus arises as to whether it is permissible for somebody to bless somebody privately with this special Beracha. Many parents have the custom every Friday night to place their hands on the head of each child and bless him with Birkat Kohanim, and it is also customary at weddings for parents and grandparents to bless the bride and groom with Birkat Kohanim. Some Rabbis bless their students with this blessing, as well. Is this permissible if the person giving the blessing is not a Kohen?The Kaf Ha'haim (Rav Yaakob Haim Sofer, Baghdad-Jerusalem, 1870-1939) writes (Orah Haim 128:8) that the prohibition applies only when a non-Kohen grants this blessing with the intention of blessing the people like the Kohanim. If his intention is simply to bless someone with these words, without usurping the role of a Kohen, then it is entirely permissible to bless with Birkat Kohanim. Likewise, the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Re'eh (17), notes that in Baghdad, it was customary for the leading Rabbis to place their hands on a boy's head at his Bar-Misva and recite Birkat Kohanim. This was done even by Rabbis who were not Kohanim.Indeed, the Pahad Yishak (by Rav Yishak Lampronti, Italy, 1679-1756), in the "Beracha" section, emphatically supports the practice of blessing one's children or students with Birkat Kohanim while placing both hands on their head. He adds that this is a proper practice according to the Sod (Kabbalistic teaching). The Yabetz (Rav Yaakob Emden, Germany, 1697-1776), in his commentary to the Siddur, also supports this practice, emphasizing that parents should bless their children with both hands, and adding that this was the custom of his father, the Hacham Sevi (Rav Sevi Ashkenazi, 1656-1718).It is thus entirely permissible, and appropriate, for even a non-Kohen to bless someone with Birkat Kohanim, so long as he does not intend to bless like a Kohen.Summary: It is forbidden for a non-Kohen to participate in the Birkat Kohanim in the synagogue. However, a non-Kohen is allowed to privately bless somebody – such as a student, a child or a grandchild – with the text of Birkat Kohanim, while placing both hands on the person's head.

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) discusses the profound significance of the verse in Tehillim (90:17), "Vihi Noam Hashem Elokenu Alenu U'ma'aseh Yadenu Konena Alenu U'ma'aseh Yadenu Konenehu." He writes (listen to audio recording for precise citation) that there are "lofty and exalted" meanings to this verse, but one should at very least ensure to have the straightforward meaning in mind when reciting this verse before praying or performing Misvot.Literally, this verse means, "May the pleasantness of Hashem be upon us, and our handiwork shall be established for us; and our handiwork – He shall establish." Based on the Zohar, the Ben Ish Hai explains this verse as a prayer that God should consider our prayers and Misvot complete, even though we cannot have all the lofty intentions of the deep meanings underlying the prayers and Misvot. We are unable to have the intentions needed for our prayers and Misvot to proceed to their desired destinations in the heavens. We therefore ask Hashem that He should "establish" our prayers and Misvot, meaning, that He should "complete" whatever they are lacking due to our inability to have all the deep intentions. They will thus have the desired effect in the upper worlds, with the power that they receive from the Almighty.The Rashash (Rav Shalom Sharabi, Yemen-Israel, 1720-1777) offered a different explanation of this verse. The sins that we commit cause us to lose the light of sanctity that shines upon us as a result of the Misvot we perform. The spiritual effects of our Misvot are sabotaged by our sins. We therefore beseech God to "establish" our good deeds, to restore their full spiritual power despite our wrongdoing, so we can again benefit from the Kedusha generated by our Misvot.The Ben Ish Hai writes that it is proper to have both these meanings of the verse in mind each time we recite this verse, and that this verse should be recited before every prayer and before every Misva we perform, such as before donning Tallit and Tefillin, before giving charity, and so on. There are those who recite this verse twice, and having one of these intentions during each recitation. The Ben Ish Hai writes that this is a proper custom to follow.It should be noted that although the custom in Halab (Aleppo) was not to recite the "Le'shem Yihud" paragraph before praying or performing Misvot, the Halab community did make a point of reciting "Vi'yhi Noam" before every prayer and Misva. We should thus certainly perpetuate this practice and recite this verse before our prayers and Misvot, having in mind the two intentions discussed above.Summary: It is proper to recite before every prayer and before performing any Misva the verse of "Vi'yhi Noam." One should have in mind through the recitation that God should consider our prayers and Misvot complete even though we cannot have all the deep intentions associated with them, and that they should retain their spiritual power despite the sins that we commit. Some have the custom of reciting the verse twice, each time with a different intention.

The Tur (Rabbenu Yaakov Ba'al Ha'turim, Germany-Spain, 1270-1340), in Orah Haim (Siman 585), cites his brother, Rabbenu Yehiel, as questioning the custom he observed among the Spanish Jewish communities to hire somebody to blow the Shofar on Rosh Hashanah (listen to audio recording for precise citation). It is forbidden to accept payment for services rendered on Shabbat or Yom Tob, and it would thus seem forbidden for somebody to receive payment for blowing the Shofar on Rosh Hashanah.The Shulhan Aruch (Orah Haim 585:5) addresses this issue, and rules that if a person accepts payment to blow the Shofar on Rosh Hashanah, or to serve as Hazan or explain the Parasha on Shabbat or Yom Tob, he will not enjoy blessing from that money. Later authorities, including Hacham Ovadia Yosef (Yabia Omer, vol. 5, Orah Haim 25), note that the Shulhan Aruch does not forbid accepting payment for performing these services on Shabbat or Yom Tob, but merely warns that it is unadvisable. This ruling of the Shulhan Aruch thus appears to contradict an earlier passage (306:5) in which he rules that a Hazan may not be hired to lead the services on Shabbat, and then cites a view that allows such arrangements. There is a famous principle of "Setam Va'yesh Halacha Ki'stam," which means that when the Shulhan Aruch issues a ruling, and then cites a different view, he accepts as Halacha the first view. Seemingly, then, he sides with the position that forbids hiring people to serve in the synagogue on Shabbat. Yet, in the later passage, mentioned above, he allows doing so, albeit with a warning that the recipient of payment will not enjoy blessing from the money.Hacham Ovadia Yosef writes that we should follow the "Mishna Aharona," meaning, the later of these two contradictory passages in the Shulhan Aruch, which allows hiring people to perform synagogue functions on Shabbat and Yom Tob. Indeed, as Hacham Ovadia observes in his work Yehave Da'at (vol. 1, Siman 53), this is the accepted custom. This is also the ruling of the Mishna Berura (commentary by Rav Yisrael Meir Kagan of Radin, 1839-1933).Similarly, Rav Moshe Halevi (Israel, 1961-2001), in his work Menuhat Ahaba (vol. 1, 10:27), writes that it is permissible to accept payment to read the Torah or lead the services on Shabbat, or blow the Shofar on Rosh Hashanah, because the Sages did not forbid accepting payment for services involving a Misva. Nevertheless, he adds, in order to satisfy all opinions, there are those who make a point of performing some kind of service for the synagogue on a weekday, as well. For example, somebody who is hired to lead the services on Shabbat should, on at least one occasion, lead the services on a weekday. This way, the payment he receives will cover both work performed on Shabbat and work performed on a weekday, and Halacha permits accepting payment for a job that is done on both weekdays and Shabbat (a provision known in Halacha as "Habla'a").As for the final Halacha, then, it is, strictly speaking, permissible for somebody to perform a service in the synagogue on Shabbat for pay. Preferably, however, he should perform a service during the week, as well. Thus, youth group leaders who are hired to run programs for the youth on Shabbat should, preferably, be asked to buy games or other materials for the group during the week. Likewise, a Ba'al Keri'a who is hired to read the Torah on Shabbat should be asked to read occasionally during the week.Summary: It is permissible for a synagogue to hire somebody to perform a service for the congregation on Shabbat or Yom Tob, such as a Hazan, Ba'al Keri'a, Ba'al Teki'a, or youth group leaders. Preferably, they should also be given some responsibility to perform occasionally during the week, so that they are not paid solely for work done on Shabbat or Yom Tob.

Kaddish is recited at several points in the morning Shaharit service, marking the transition that we make from one spiritual realm to another. The first section of the morning prayer service is the Korbanot, which deals with the "Olam Ha'asiya" – the world of action, as it speaks of the performance of sacrifices in the Bet Ha'mikdash. Kaddish is therefore recited after the section of Korbanot, before Pesukeh De'zimra, which represents the "Olam Ha'yesira." The next Kaddish is recited after Yishtabah, which marks the conclusion of Pesukeh De'zimra, before we proceed to the section of "Yoser Or," which signifies the next realm, the "Olam Ha'beri'a." In theory, another Kaddish should be recited after "Go'el Yisrael," before the Amida, as the Amida brings us to the realm of "Asilut." However, the Sages did not want any interruption made between the theme of Ge'ula (redemption) and the Amida prayer, and so no Kaddish is recited at that point.The custom in some Minyanim in our community is not to recite the Kaddish after Korbanot until after Hodu, before Baruch She'amar. This custom stems from the practice of the Kabbalists in Yeshivat Bet-El. The custom there was that if a Minyan was not yet present at the conclusion of Korbanot, but was present after Hodu, the Kaddish would be recited at that point, right before Baruch She'amar. This custom is recorded by the Kaf Ha'haim (50:6). Apparently, the transition from the "Olam Ha'asiya" to the "Olam Ha'yesira" takes place at Baruch She'amar, and so the Kaddish may still be recited even after Hodu, before Baruch She'amar. This practice, it seems, gave rise to the custom to always recite the Kaddish after Hodu.Interestingly enough, Hacham Bension Abba Shaul (Israel, 1923-1998), in his Or Le'sion (vol. 2, 45:1; listen to audio recording for precise citation), extended this ruling even further, claiming that the Kaddish may even be recited during Pesukeh De'zimra. Meaning, even if the tenth man did not arrive until some point after Baruch She'amar, the congregation should interrupt the Pesukeh De'zimra recitation, recite the verses, "Baruch Hashem Elokeh Yisrael Min Ha'olam," and then recite Kaddish. The work Dibreh Shalom (listen to audio recording for precise citation) questions whether Hacham Bension actually issued this ruling or whether this was written in error by his students, because it seems clear that once the congregation begins reciting "Baruch She'amar," the transition has been made and Kaddish may no longer be recited. (The Dibreh Shalom adds that the transition may be made even without Kaddish, just as a person who prays without a Minyan is able to make this transition from one realm to the next without Kaddish.) Indeed, the accepted practice does not follow Hacham Bension's ruling, and the Kaddish after Korbanot cannot be recited after Baruch She'amar.Summary: It is customary in some congregations for the Kaddish following the Korbanot section to be recited only after Hodu, just before Baruch She'amar. If there is no Minyan at that point, and the tenth man arrives after Baruch She'amar, the Kaddish may not be recited.

Several Poskim, including the Hida (Rav Haim Yosef David Azulai, 1724-1806) and the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), mention that one should not read Tanach, including Tehillim, after Set Ha'kochavim (nightfall) on weeknights. On the night of Shabbat and Yom Tob, it is permissible to read Tanach.There is some discussion among the Poskim concerning the status of Thursday night in this regard. The Arizal (Rav Yishak Luria of Safed, 1534-1572) mentioned a custom to read twenty-six Pesukim on Thursday nights, as written in the Hok Le'Yisrael text, and therefore some Poskim claim that once one is permitted to read these twenty-six verses, all reading of Tanach is permitted. Indeed, the Hesed La'alafim (Rav Eliezer Papo, 1786-1827) indicates that Thursday night is treated like Friday night in this respect. Therefore, those who wish to read Tehillim on Thursday night have a basis on which to rely. This is the ruling of the Ner Le'siyon.Several Poskim observed that there was a custom to permit reading Tanach even on weeknights after Hasot (midnight as defined by Halacha). A number of major Poskim, including Rav Shalom Sharabi (1720-1777) and the Hida, questioned this practice, but the Ben Ish Hai writes that although it is preferable to study Torah She'be'al Peh after Hasot, the custom to allow reading Tanach has become widespread, and thus one may rely on this practice and read Tehillim after Hasot.The Poskim also discuss the question of whether Tanach may be read on Mosa'eh Shabbat. The accepted Halacha is that since the sanctity of Shabbat extends until Hasot, one may read Tanach on Mosa'eh Shabbat until Hasot, and after Hasot there is in any event a custom to permit reading Tanach, as discussed. Hence, one may read Tehillim on Mosa'eh Shabbat. It thus turns out that this Halacha applies only to the four nights from Sunday night through Wednesday night.Rosh Hodesh is no different from an ordinary weekday in this regard, and thus one should not read Tehillim on the night of Rosh Hodesh. We nevertheless recite the chapter of Borchi Nafshi at Arbit on the night of Rosh Hodesh, because once it was instituted as part of the prayer service, it may be recited, just as we recite Shir La'maalot Esa Enai every night at Arbit. Outside the framework of the formal prayer service, however, one should not read Tehillim on the night of Rosh Hodesh.It must be emphasized that on the nights when Tehillim should not be read, it is counterproductive to do so. Often, text messages go out asking people to read Tehillim on behalf of an ill patient, and sometimes these messages are received at night. One should not read Tehillim before Hasot on the nights when it is improper to read Tanach.The exception to this rule is somebody who is not capable of studying anything else besides Tanach. For such a person, it is certainly preferable to read Tehillim than to just waste time. Some Halachic authorities draw proof to this conclusion from the Gemara's comment that when one returns home in the evening, "Im Ragil Li'krot Koreh Im Ragil Li'shnot Shoneh" – which means that if he is accustomed to reading Tanach he should read Tanach, and if he is accustomed to study Talmud he should study Talmud. The Gemara clearly allows learning Tanach at night if one is only accustomed reading Tanach, and is incapable of studying other material. Otherwise, however, one should ensure not to read Tanach on those nights when it is improper to do so.Summary: It is improper to read Tehillim from nightfall until Hasot on Sunday night, Monday night, Tuesday night or Wednesday night, except on Yom Tob. Only one who is incapable of studying other material, and would thus otherwise waste time, may read Tehillim during these times. Even after Hasot, it is preferable to study Torah She'ba'al Peh than to read Tanach.

SUMMARY: It's deja vu all over again for home price growth as CoreLogic's HPI shows record price growth in April, consumer credit jumps to all-time in April, and Holden Lewis writes in Nerd Wallet that mortgage rates are likely to rise in June...Sources: Home Prices See Record Growth...AgainConsumer Credit Rises in AprilHOLDEN LEWS: Mortgage Rates Are In for a Bumpy Ride in June

The fiftieth day of the Omer is observed as the holiday of Shabuot. The Halachic authorities address the question of whether or not there is a requirement to study the laws of Shabuot thirty days before the holiday, as we are required to do before Pesah. The Bah (Rav Yoel Sirkis, Poland, 1561-1640), in Siman 429, rules that this obligation applies to Shabuot, and one must begin studying the laws of the Yom Tob a month in advance. This is also the view of the Magen Abraham (Rav Abraham Gombiner, Poland, 1635-1682). Others, however, disagree, and claim that as there are relatively few Halachot that apply on Shabuot, it suffices to begin studying the relevant laws on Rosh Hodesh Sivan. This was the position of the Gaon of Vilna (1720-1797), in Siman 429, and this is the Halacha, and thus one should begin studying the Halachot of Shabuot from Rosh Hodesh Sivan.It is customary to immerse in a Mikveh on Ereb Shabuot. The Arizal (Rabbi Yishak Luria of Safed, 1534-1572) taught that one should immerse at least twice – once to remove the weekday "garments" from the soul, and a second time to receive the sanctity of the holiday.The question arises in situations such as this year (5772), when Shabuot begins on Mosa'eh Shabbat, whether one may take a nap on Shabbat afternoon, before the onset of Shabuot, to prepare to remain awake that night. There is a well-established prohibition against making preparations on Shabbat for the weekday, and it should thus perhaps be forbidden to take a nap on Shabbat afternoon specifically for the purpose of preparing to stay awake that night, the night of Shabuot. Indeed, some authorities ruled that one should not verbally state when he goes to lie down on Shabbat that he does so to prepare for Shabuot night. This was the view of the Sefer Ha'hasidim (266), cited by the Magen Abraham (290). However, Hacham Bension Abba Shaul (Israel, 1923-1998), in his Or Le'sion (vol. 3, p. 195), disagrees, and maintains that one may explicitly sleep in preparation for the Shabuot night learning, since this is preparation for the sake of a Misva. Nevertheless, it is preferable to satisfy all opinions and avoid explicitly stating that one sleeps in order to be able to remain awake to learn that night.Summary: It is proper to begin learning the laws of Shabuot from Rosh Hodesh Sivan, and it is customary to immerse in a Mikveh on Ereb Shabuot. When Shabuot begins on Mosa'eh Shabbat, one may take a nap on Shabbat afternoon in preparation for the all-night learning, but one should preferably avoid stating explicitly that he sleeps in preparation for the night.

About seven years ago we pioneered the "Support by Blocks" model, and it has served our Forceworks clients and us well. But thanks to Microsoft, it is time for a whole new model for Dynamics 365 and Power Platform Support and Services. Let's unpack this one. The Challenge Let's be honest, no business application you can buy will serve your needs as delivered. Any of them will require some modifications to fit your goals. Fortunately, you have many Microsoft Business Applications partners to assist you with this, including my company Forceworks. This is not new; customizing business applications has been around as long as business applications have been around. For a small organization, you may only have to invest a few bucks to get things where you want; enterprise customers often invest six or seven figures to get things right. It is not a small industry that I am in. It is precisely this high cost that has led Microsoft to invest so much into low-no-code technologies. How many more customers could Microsoft have if this "startup cost" was significantly reduced? More on that in a minute. Models There are quite a few engagement models available from different partners. The old "Fixed-Price based on your Requirements" has fallen out of favor, and for good reasons. Scope creep is a common one, but customers, thinking that competitive bidding got them the best price were often surprised at how much the bids came in at—typically ranging from 25-50% higher than what Time and Materials may have cost. Partner risk padding has probably run off many customers, But as I said, few partners even offer this model today. The most prevalent model is the Time and Materials model, which may be based on an estimate. But Scope Creep rears its head just as often there, the difference being that the customer assumes the risk. Still, this usually works out cheaper than what a "Risk-Adjusted" Fixed Price would have been. Blocks Several years ago, we pioneered a variation on the Time and Materials model called "Support by Blocks". In that model, the customer pre-purchased blocks of time, like 80 hours, for example, for a single blended rate that was discounted for their pre-payment. These hours would be consumed by anyone on our team, developers, analysts, consultants, etc., to meet customer requests until the block was depleted. It was a better model for both the customer and us than traditional Time and Materials and has served us well for many years. The downside was that some customers became too focused on the hours, often hoarding them to stave off having to buy more. This also meant that they would never reach the full potential of what these solutions could achieve for them. It was understandable but frustrating for me to know what "could be". It often triggered their "we'll take it from here" reflex when a block was depleted. This always meant the end of the line for any hope of exploiting the full potential for their business. They were obliviously missing out on dollars to save pennies. Is it Time? I have had this idea in my head for many years about an "All-You-Can-Eat" subscription model to eliminate scope and hours from the equation. But to not go broke, you would have to either charge an astronomical amount or exclude the development work. And each time I had looked in the past, there was still way too much development work, relegating any Subscription to just Support. But in the meantime, Microsoft has continued to advance the low-no-code platform, and I was noticing the utilization of our code-writing developers was falling, and developers are some of the highest paid people in a partner organization. To confirm my thinking, we analyzed our customers over the last 18 months, and sure enough, the level of actual code development had continued to drop. In fact, in the previous 12 months, less than five percent of our customers needed any actual code development at all. Bingo! "The Works from Forceworks" I could not wait to take this new information and finally build the model I had been thinking about for years... so I did. "The Works" is that all-inclusive model with unlimited everything except code. One challenge is making sure a prospective customer understands what "Code" means. They seem to feel that anything they could not figure out themselves must be "Code" and fear that anytime they open their mouth, the "Code Alarm" will go off. But our analysis says that is not the case. And frankly, the way you make money on a "Service as a Subscription" is over time, so renewals are far more important than some quick buck made from the code alarm. If that "Code Alarm" goes off too often, or possibly even once, the renewal is at risk. Again, this model would not have been viable even two years ago, so I have to give Microsoft a big hug. The Big Gulp A model like this is not without its risks for us. For one thing, our primary competition was not other partners but rather customers thinking about hiring someone internally. While these people are not easy to find, the thought that they could be found limits what a customer would pay, and it would have to be less than an internal salary. We went with an extensive list of unlimited services, starting from and including deployment(s). There were some heated conversations internally about what could be realistically offered on an unlimited basis for a fixed monthly cost. Still, I pushed for the max, and I happen to own the company. The service does have a one-year term to prevent someone from maxing out capacity in the first month and then canceling. Resellers To work financially, we need scale in both customers and people for a model like this. We had dabbled with some resellers with our "Support by Blocks" model, but I was not happy with the results, both for us and the end customers. Adding a third party in the middle created conflicts. But this new model is perfect for resellers, who are all looking for a recurring revenue component that they can bolt onto their existing billing arrangements with their customers. And since it is "scopeless" and "unlimited", there really is no reason for conflicts. Summary It is early days, but we have already transitioned most of our current customers to this new model and have started onboarding new ones. So, the customer verdict seems to be in on the value proposition. I expect to be underwater for a while financially as we scale up, but I was prepared for that. I am "Betting the Farm" as they say. We are firmly planted in the battle for the limited talent, but even those folks seem to like this model, so I am not too worried about that. In fact, I have another idea for that, but I will let you in on that a little later :) Those of you who know me know that I am not afraid to try new business models, and so far, each one has been better than the last, and I feel stronger about this one than any other. Wish me luck!  

Summary It turns out that designer labels and other signs of social status can get in the way of collaboration.   Transcript Welcome to episode 136 of the Leadership Today podcast where each week we bring research to life in your leadership. This week we look at the impact of perceived social status on collaboration. Research published in the Journal of Personality and Social Psychology found that people who show off signs of social status, like fancy accessories, designer labels and high-end cars, are perceived to care more about self-interest than helping others. As a result, they are seen as less willing to collaborate and more competitive. When I came across this research there were a few examples that stand out in my mind. The first was a leader who stood at the front of the room, talking to his team about innovation. At the end of his talk he said “speaking of innovation, why don't you all come out to the car park”. He led the team out to show them his brand new Tesla, taking the next 30 minutes or so to show off every feature of the extraordinarily expensive car. He later received feedback that members of his team found him hard to relate to. The next was a meeting with a General Manager. In her office I noticed she had a hand bag awkwardly placed on the table where we were meeting - almost like it was on display. I kept wondering why she didn't take it off the table to give us more space. As we left, my colleague asked me if I noticed the bag. It turned out to be a luxury handbag worth many thousands of dollars. Her peers confided that the General Manager was aloof and not connected with her team. The third was a meeting I heard about but wasn't involved in. It was between the CEO of a trucking company and one of his lawyers at a restaurant. The lawyer was in a perfect suit, while the CEO wore functional if slightly dated clothes. At the end of the meeting as they left the restaurant, the CEO saw one of his company's trucks coming down the road. He waved the driver over and hopped up into the cabin, asking if he and the lawyer could catch a ride back to the head office. Despite owning hundreds of trucks, he knew the driver by name. Apparently this was a regular occurrence. His employees absolutely loved him. While we don't want to obsess about our image, it pays to be selective in signs of wealth and social status if your objective is to build collaboration. Be wary of things that might come between you and your people.   Reference Shalena Srna, Alixandra Barasch, Deborah A. Small. On the value of modesty: How signals of status undermine cooperation.. Journal of Personality and Social Psychology, 2022; DOI: 10.1037/pspa0000303

Happy Birthday to our Jude! Summary: It's their wedding night and Draco is, for once, speechless. Another one-shot based on the fabulous art of @abrilas-art on tumblr, twitter, and instagram. --- Send in a voice message: https://anchor.fm/etl-echo/message

The Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909), in Parashat Vayigash, presents a number of guidelines concerning the preferred way to give charity (listen to audio recording for precise citation). He writes that whenever one gives charity, he should do so while standing, for reasons related to Sod (Kabbalistic teaching). Additionally, when a poor person comes to one's home to collect charity, it is preferable not to give him directly, but rather to give the money to another member of the household who should then give it to the person collecting. Giving charity has a certain "Tikkun," an effect in the upper worlds, which occurs through an intermediary. It is therefore proper to give charity through an intermediary to correspond to the effects that charity has in the upper worlds.When a person gives charity, the coin corresponds to the letter "Yod" at the beginning of the Divine Name of "Havaya." The donor's hand – which contains five fingers – corresponds to the letter "Heh," his arm corresponds to the letter "Vav," and the recipient's hand corresponds to the letter "Heh," such that by giving charity one completes the divine Name, so-to-speak. The question arises as to how one can fulfill this aspect of charity when placing money in a charity box, as is customary each morning during Pesukeh De'zimra, when one recites the words "Ve'Ata Moshel Ba'kol." How can one complete the divine Name if he does not place the money in the recipient's hand, which corresponds to the final letter "Heh" in the divine Name? The Ben Ish Hai writes that one should carry with him at all times a special charity pouch, and he should give charity by placing the money with his right hand into the pouch which he holds in his left hand. In this manner, the left hand serves as the hand of the poor person, to complete the divine Name. If a person does not have a pouch, then he should simply place the money directly into his left hand, and then place the money into the charity box.The Ben Ish Hai mentions in this context the practice of his father, Rabbi Eliyahu of Baghdad, who carried around a special charity pouch and placed money in the pouch several times every day. The Rambam (Rabbi Moshe Maimonides, Spain-Egypt, 1135-1204) wrote that it is preferable to perform a Misva more frequently in small installments, rather than to perform a Misva more intensively at less frequent intervals. Thus, it is preferable to give small amounts to charity frequently throughout the day, rather than give larger amounts less frequently, and therefore it is an admirable practice to carry around a special charity pouch and place coins in it several times a day.The Arizal (Rav Yishak Luria of Safed, 1534-1572) made a point of giving charity each day before the Shaharit prayer – while reciting the words "Ve'Ata Moshel Ba'kol" in Pesukeh De'zimra - and also before the Minha prayer. He would not, however, give charity before Arbit, because he maintained that the nighttime hours are not an appropriate time for giving charity. The nighttime period is a time of harsh judgment, and it is therefore not suitable for charity. This custom is recorded by the Hid"a (Rav Haim Yosef David Azulai, 1724-1806), in his Birkeh Yosef (Orah Haim 235:1, Yoreh De'a 247:2). The Sha'ar Ha'kavanot likewise writes that the primary time for giving charity is in the morning, before Shaharit, and that giving charity in the afternoon is acceptable, though not as a crucial as in the morning. Nighttime, however, is not an appropriate time for charity. This Halacha is codified in Yalkut Yosef (Shulhan Ha'ma'arechet, p. 394; listen to audio recording for precise citation).The Hid"a, in his work Kiseh Rahamim, writes that even if a person prays Arbit before sundown, he should not give charity before Arbit.Summary: It is preferable to give charity while standing, and to give the money to another person who then gives it to the person collecting. If one places charity in a charity box, he should first place the coins with his right hand into his left hand, and then place the money in the box. It is an admirable practice to carry around a special charity pouch and place coins into the pouch several times every day. It is preferable to give charity during the daytime hours, and not during the nighttime hours.

There is some discussion among the Halachic authorities regarding the recitation of the Beracha of "Shehehiyanu" during the period of Sefirat Ha'omer, until Lag Ba'omer. Rav Haim Palachi (Turkey, 1788-1869), in his work Mo'd Le'chol Hai (6:12), writes that one should not recite "Shehehiyanu" during the Omer period, and therefore one should not purchase a new garment during these weeks. Likewise, one should not eat a new fruit during this period, in order not to have to recite this Beracha. Others, however, disagree, and maintain that there is no prohibition against reciting the Beracha of "Shehehiyanu" during the Omer period. This is the position taken by Hacham Ben Sion Abba Shaul (Israel, 1923-1998), in his work Or Le'sion (vol. 3, 17:2).As for the final Halachic ruling, Hacham Ovadia Yosef writes that strictly speaking, it is permissible to wear a new garment and eat a new fruit during the Omer period and recite "Shehehiyanu." Nevertheless, it is preferable to satisfy the strict view and ensure to wear new garments and eat new fruits only on Shabbat, when all authorities agree that one may recite "Shehehiyanu."It should be noted that even according to the stringent view, it is entirely permissible during the Omer to purchase garments that do not require the recitation of "Shehehiyanu." These include garments such as pajamas, robes, socks and undergarments. Thus, even if one wishes to follow the stringent position, he may certainly purchase these items of clothing during the Sefira period. Likewise, it is permissible according to all opinions to wear new clothing and eat new fruits during Hol Ha'mo'ed Pesah and on Lag Ba'omer, as well as on Shabbat, as mentioned earlier.If someone is getting married immediately after Lag Ba'omer, or on Lag Ba'omer (following the Ashkenazic practice to allow weddings on Lag Ba'omer), he may, according to all views, buy clothing for his wedding during the Sefira period. There is no reason to be stringent in this regard, as according to all opinions one may purchase clothing during the Omer period in preparation for his wedding.Summary: It is preferable not to purchase or wear new clothing, or eat a new fruit, during the Sefira period, in order to avoid having to recite the Beracha of "Shehehiyanu." However, this does not apply on Shabbat, Hol Ha'mo'ed Pesah or Lag Ba'omer, or to garments that do not require reciting "Shehehiyanu" (such as socks and undergarments). Similarly, someone who is getting married on or immediately after Lag Ba'omer may purchase garments for the wedding during the Sefira period.

Summary: It's almost time to deal with taxes, and in spirit of this, I sit down with Ben Golden to talk about how you can minimize your taxes and interactions with the IRS. As a registered agent with the IRS, Golden has an abundance of pointers in regard to helping people that are having trouble coming to a tax resolution. Tune in for more information. Highlights: -Tax time is only a few short weeks away. Golden comes on the show to give advice on how you can minimize your taxes and interactions with the IRS -Golden is a registered agent with the IRS -Golden's company helps people that are already having problems with a tax resolution -The same techniques don't necessarily work for everybody; each person is in a different situation -A lot of people would rather run away from their tax problem than face it head on -67% of all audits go unanswered, and that's why there is a change -There are a few different types of audits; if computers are not included, there is about a 1% chance of being audited -Those that make lower incomes are being audited more Useful Links: Financial Survival Network IRS Trouble Solvers

As we have discussed in previous editions of Daily Halacha, there are circumstances in which a person who leaves his place while eating must recite a new Beracha when he resumes eating. Specifically, if a person eats food requiring the recitation of "Boreh Nefashot," and before reciting "Boreh Nefashot" he leaves, upon returning he will, under certain conditions, be required to recite a new Beracha before he resumes eating.The Halachic authorities address the question of whether or not this applies when a person leaves an apartment and then returns without leaving the building. For example, while eating such a food a person goes out for a few minutes to a neighboring apartment, the stairwell or lobby, but without leaving the building. Must he recite a new Beracha before he resumes eating upon returning home? This question also applies if somebody is eating in a hotel room, or, Heaven forbid, in a hospital.Hacham Bentzion Abba Shaul (Jerusalem, 1923-1998), in his Or Le'siyon, as well as Rav Betzalel Stern (1911-1989), in his Be'sel Ha'hochma (as cited by Hacham David Yosef, in his Halacha Berura), ruled that as long as one remains under the same roof, he is not considered to have left his home with respect to the Halachot of Shinui Makom (leaving during a meal). Changing locations within the same building is akin to moving from one room to the next, which does not require a new Beracha before one resumes eating. By contrast, Rav Shelomo Zalman Auerbach (Jerusalem, 1910-1995) and Rav Yosef Shalom Elyashiv (1910-2012) are cited as ruling that leaving an apartment is equivalent to leaving the building, and constitutes "Shinui Makom," thus requiring a new Beracha before one resumes eating.As for the final Halacha, we apply the famous rule of "Safek Berachot Le'hakel," that we do not recite a Beracha in situations of Halachic uncertainty. Therefore, if one left his apartment while eating a "Boreh Nefashot" food and returned without leaving the building, he does not recite a new Beracha before he resumes eating. Preferably, one should avoid this issue by having in mind as he recites the Beracha when he begins eating that he might go outside the apartment during the meal. This way, according to all views he will not require a new Beracha when he resumes eating. This is the ruling of Hacham Ovadia Yosef, as recorded in Yalkut Yosef (p. 88; listen to audio recording for precise citation).Summary: It is preferable when one begins eating a food requiring "Boreh Nefashot" to have in mind as he recites the Beracha that he might leave the room or the apartment in the middle of the meal. But even if he did not have this intention, and he left while eating, he does not recite a new Beracha when he returns and resumes eating, as long as he did not leave the building.

There is a debate among the Halachic authorities concerning the case of a person who is eating a food requiring "Boreh Nefashot" (such as a beverage, fruits, etc.) and in the middle of his meal moves from one room to another within the same house. The Shulhan Aruch rules that if the person cannot see his original location, and he did not intend to leave his original location when he began eating, then when he resumes eating he must recite a new Beracha. According to the Shulhan Aruch, moving from one room to another, from where one cannot see the first room, is no different from leaving the house, and thus if one moved to a different room while eating a "Boreh Nefashot" food, he must recite a new Beracha when he resumes eating. This is also the view of the Magen Abraham (Rabbi Abraham Gombiner, Poland, 1635-1682).Other Halachic authorities, however, dispute this ruling, as cited and discussed by the Hafetz Haim (Rav Yisrael Meir Kagan of Radin, 1839-1933), in his Bi'ur Halacha. He notes that many Poskim do not consider changing rooms equivalent to leaving the home, including a number of Rishonim (Medieval Halachic scholars), such as Rabbenu Hananel and the Rif. The Bi'ur Halacha further observes that the situation in modern times makes it very difficult to follow the view of the Magan Abraham, requiring the recitation of a new Beracha every time one leaves the room.In light of this debate, it is preferable when one recites a Beracha over such a food to have clear intent that he may leave the room at some point while eating, so that according to all views he would not have to recite a new Beracha when he resumes eating. If, however, one did not have this intention when he began eating, and he leaves the room while eating, he does not then have to recite a new Beracha, as we apply the rule of "Sefak Berachot Le'hakel" (we do not recite a Beracha in situations of Halachic uncertainty). This is the ruling of Hacham Ovadia Yosef, in his work Halichot Olam (vol. 2, p. 39).Summary: It is preferable when one recites the Beracha before eating a food requiring "Boreh Nefashot" (such as drinks or fruits) to have in mind that he might leave his room and go to a different room while eating. But even if one did not have this intention, and he changes locations or leaves temporarily while eating, he does not recite a new Beracha when he resumes eating.

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Today we are presenting 3 Halachot on the Misva of Mishloach Manot** 1st Halacha **Mishlo'ah Manot – Ensuring That the Recipient is Aware of the Package; Ensuring That the Products Meet the Highest Kashrut StandardsOne of the Misvot that one must fulfill on Purim is "Mishlo'ah Manot," giving food items to one's fellow Jew. The Megila (9:19) refers to this Misva as "Mishlo'ah Manot Ish Le're'ehu" ("Sending portions [of food] each man to his fellow"). The phrase "each man to his fellow" indicates that the recipient must be aware of the package, and of the identity of the sender. The purpose of this Misva is to increase friendship and camaraderie among the Jewish people, and this achieved only if the recipient knows that he received a package and knows who sent it. Thus, one does not fulfill the obligation if he sends a food package anonymously. For example, if a person leaves a package by his friend's door, and his friend has no way of knowing who brought the package, he does not fulfill the Misva. One must either give the package directly to his friend or at least place a sticker on the package with his name so the recipient knows who brought him the gift.Likewise, the recipient must be aware on Purim that he received the package. If a person brought a Mishlo'ah Manot package to his friend's home, and the friend's children told him that their father was not home or asleep, he does not fulfill the Misva unless the friend becomes aware of the package on Purim day. If he wakes up or arrives home only after Purim, and only at that point sees the package, the sender has not fulfilled the Misva through that package. By the same token, if at the time the package is brought the friend is intoxicated to the point where he is not aware of what goes on around him ("Ki'shichruto Shel Lot"), and he becomes sober only after Purim, the sender has not fulfilled the Misva, since the recipient was not aware of the gift on Purim.Therefore, one must ensure when bringing Mishlo'ah Manot that at least one recipient knows on Purim day about the gift and who gave it to him.When preparing Mishlo'ah Manot, one must ensure that all the foods he sends meet the highest standards of Kashrut that are acceptable by all Jews. Even if a person does not himself make a point of eating only Halab Yisrael products, avoiding Pat Akum (products baked by a gentile), and insisting on Kemah Yashan (flour that was ground before the previous Pesah), he should ensure that the foods he sends for Mishlo'ah Manot meet all these requirements. If the recipient follows a stricter standard, then the sender will be in violation of "Lifneh Iver Lo Titen Michshol" ("placing a stumbling block before a blind man") by sending him food that does not meet his personal requirements. Therefore, one who sends a meat product as Mishlo'ah Manot to a Sepharadi must ensure that the meat is certified "Glatt Bet Yosef," as required according to Sephardic custom. It goes without saying that one does not fulfill the Misva by sending non-kosher food, and doing so is certainly forbidden.One may, however, send both meat and dairy products in the same Mishlo'ah Manot package. For example, a package may include a salami sandwich and a milk chocolate bar. Since the recipient should know not to eat them together, the giver is not considered to be leading the recipient to sin. Needless to say, it is forbidden to send a food that contains both meat and milk and is therefore non-kosher.Summary: In order for a person to fulfill the Misva of Mishlo'ah Manot on Purim, he must ensure that the recipient is aware on Purim day of the package he received, and knows who sent it. One should send for Mishlo'ah Manot only foods that meet the highest standards of Kashrut that are acceptable by all. It is permissible to include both meat and dairy products in one Mishlo'ah Manot package.** 2nd Halacha **May a Rabbi Judge a Case After Purim if He Had Received Mishlo'ah Manot From One of the Litigants?The Misva of Mishlo'ah Manot on Purim requires sending at least two food items to one fellow Jew on Purim. One fulfills this Misva even if he sends to his father, son, Rabbi or student.The Halachic authorities address the interesting question of whether a Rabbi may agree to preside over a case involving a litigant who sent him Mishlo'ah Manot on Purim. Consider, for example, the case of a person who brought his Rabbi Mishlo'ah Manot on Purim, and then the day after Purim calls his Rabbi and asks him to settle a financial dispute he has with his fellow. Generally speaking, a Rabbi may not serve as a judge if one of the parties had done him a favor, as he might be favorably predisposed toward that litigant. In fact, the Talmud speaks of cases of Rabbis who declined to serve as judges because one of the litigants had done him a small favor, such as giving the Rabbi a hand as he crossed a river, or blowing a feather off his garment. Tosafot (commentaries by Medieval French and German Talmudists) claim that strictly speaking, a Rabbi may serve as a judge for somebody who had done him a small favor such as these, and the Rabbis mentioned in the Gemara declined from serving as a judge only as a "Midat Hasidut" (additional measure of piety). The question thus arises as to how we should classify Mishlo'ah Manot in this respect. Is giving Mishlo'ah Manot to a Rabbi considered a favor that disqualifies the Rabbi from serving as a judge for the giver, or do we consider Mishlo'ah Manot as a standard religious practice, rather than a personal favor?Hacham Ovadia Yosef ZT"L (listen to audio recording for precise citation) cites a responsum in the work Debar Shemuel as ruling that the Rabbi must use his judgment in each case and assess the particular circumstances. In most places, it is customary for all community members to give Mishlo'ah Manot to their Rabbi. In such a case, since giving Mishlo'ah Manot is a standard practice, we would not consider it as a "bribe" that would disqualify the Rabbi from serving as a judge for one of his members after Purim. However, in instances where the Rabbi has reason to suspect that the individual brought him Mishlo'ah Manot specifically to earn his favor, he must decline the invitation to serve as a judge. For example, if the individual does not live nearby, and he went out of his way to bring the Rabbi Mishlo'ah Manot, the Rabbi should decline if the individual asks him to arbiter a legal dispute. Likewise, if at the time when an individual brings the Rabbi Mishlo'ah Manot he specifically makes a point of mentioning that he needs the Rabbi to resolve a dispute, the Rabbi should decline. In all situations, the Rabbi must exercise his best judgment to determine whether or not the litigant had brought him Mishlo'ah Manot so that he would be favorably predisposed toward him. If he indeed has reason to suspect that this was the litigant's intent, then he must decline the invitation to judge the case.Summary: If a Rabbi is called upon after Purim to serve as a judge for somebody who had brought him Mishlo'ah Manot on Purim, then he must carefully assess the situation to determine whether the individual had specifically intended to earn his favor. If the litigant was a member of his community and it was customary for all members to give the Rabbi Mishlo'ah Manot, then he does not have to suspect that the Mishlo'ah Manot was given as a bribe. But if the Rabbi has reason to suspect that the litigant specifically intended to earn his favor, then he should not serve as a judge for the litigant.** 3rd Halacha **Mishlo'ah Manot – Stringencies That One Should Preferably Follow for One Mishlo'ah Manot Package Sent on PurimThe Misva of Mishlo'ah Manot requires sending at least two food products to at least one fellow Jew on Purim. Nevertheless, it is admirable to send Mishlo'ah Manot to many people, as one thereby enhances the atmosphere of peace, friendship and camaraderie among the Jewish people.It is proper to send at least one Mishlo'ah Manot package in accordance with all the stringencies mentioned by the Halachic authorities. Despite the fact that, strictly speaking, one fulfills the Misva even without observing these stringent measures, one should preferably endeavor to observe these stringencies with regard to at least one of his Mishlo'ah Manot packages, in order that he fulfills the Misva according to all views. The following stringencies should be followed for at least one Mishlo'ah Manot package that one sends on Purim:1) The two items should be sent together at the same time, rather than one right after the other. According to some authorities, only by sending both food items at the same time is one considered to have sent two items (as opposed to sending one item on two occasions).2) The two items should be placed in two separate utensils. According to some views, food items contained in the same utensil do not count as two separate products.3) The two products should be respectable according to the standards of both the giver and the recipient. According to some views, one does not fulfill the Misva if he sends cheap food items that are beneath his stature or that of the recipient. For example, if a distinguished person sends items such as popcorn, taffy, cotton candy and candy corn, they do not reflect his standard. It is therefore proper for at least one Mishlo'ah Manot package to contain respectable food items.4) The package should contain at least two solid foods. Strictly speaking, one fulfills the Misva of Mishlo'ah Manot by sending a food and a beverage, or even two beverages. In order to satisfy all opinions, however, it is preferable that at least one package should contain at least two solid foods. (Incidentally, the two solid foods must be different types of foods. Slicing a piece of meat into two pieces and sending the two pieces does not qualify as Mishlo'ah Manot. One may, however, send two pieces of meat from different cuts, such as one piece of sirloin and one piece of fillet mignon.)5) This Mishlo'ah Manot package should be delivered through a third party, and not personally. According to some views, the term "Mishlo'ah Manot" indicates that the package must be delivered, and not brought personally. Although Halacha does not follow this opinion, one should send at least one food package through a messenger.These measures apply only on the level of Humra (stringency), and are not required according to the strict Halacha. Nevertheless, it is proper to send at least one package that meets all these specifications, in order to ensure to properly fulfill this Misva according to all opinions.Summary: It is proper on Purim to send at least one Mishlo'ah Manot package that satisfies all opinions. Thus, it should consist of two respectable, solid food items contained in separate utensils, both delivered together by a messenger.

The Shulhan Aruch (Orah Haim 270) writes that it is customary to recite the Mishnayot of "Bameh Madlikin" on Friday night, a custom that is recorded already by the Tur (Rabbenu Yaakob Ben Asher, 12269-1343). The reason for this practice is that these Mishnayot speak about the guidelines for the Shabbat candle lighting performed on Friday evening. The Shulhan Aruch writes that the Mishnayot should be recited after the recitation of "Lecha Dodi," and this is, indeed, the practice in our community. Others, however, recite "Bameh Madlikin" after Arbit, and there are also those who do not recite it at all."Bameh Madlikin" is not recited when Friday is Yom Tob, because one of the laws mentioned in these Mishnayot is the requirement to remind one's family members to take Ma'aser (tithes) from the produce, which is forbidden on Yom Tob. Since this Halacha is not relevant on Yom Tob, we do not recite the Mishnayot when Friday is Yom Tob. We also do not recite "Bameh Madlikin" when Friday night is Yom Tob, because, as Maran explains in Bet Yosef, people generally make thorough preparations for Yom Tob and thus do not need a reminder to take Ma'aser. "Bameh Madlikin" is omitted during Hol Ha'mo'ed and Hanukah, as well.The Hatam Sofer (Rabbi Moshe Sofer of Pressburg, 1762-1839), in one of his published sermons, added a Kabbalistic explanation for this custom to recite Bameh Madlikin. The Hebrew word "Mishna" has the same letters as the word "Neshama" (soul), and thus as we begin Shabbat, when we are endowed with an extra Neshama, we read Mishnayot as part of the process of accepting this extra soul.If a Minyan is held in a house of mourning, Heaven forbid, on Friday night, "Bameh Madlikin" is recited.Summary: It is customary to recite the Mishnayot of "Bameh Madlikin" on Friday night, but it is not recited when Friday or Friday night is Yom Tob, or during Hanukah or Hol Ha'mo'ed.

Hacham Ovadia Yosef, in his Hazon Ovadia – Shabbat (p. 215; listen to audio recording for precise citation), writes that it is proper for women before they light Shabbat candles to shut off the electric lights in the room where the Shabbat candles are lit. If the lights are on when a woman lights the Shabbat candles, she will be reciting a Beracha over an insignificant addition of light in the room, and it is Halachically questionable whether this slight addition of light warrants the recitation of the Beracha, "Le'hadlik Ner Shel Shabbat." Therefore, Hacham Ovadia rules, it is proper for women to turn off the electric lights, and then recite the Beracha, having in mind both the candles and the electric lights. After reciting the Beracha, they should light the candles and then turn the lights back on. If a woman follows the view of the Ben Ish Hai (Rav Yosef Haim of Baghdad, 1833-1909) that the candles should be lit before the Beracha is recited, then she should turn off the electric lights, light the candles, turn the lights back on, and then recite the Beracha.This is a very important Halacha, as many women are unaware that the electric lights in the room should preferably be off when the Shabbat candles are lit.Hacham Ovadia adds that although this method should be followed on an ordinary Friday evening, it is obviously not suitable when Friday is Yom Tob. Women of course light Shabbat candles on Friday afternoon even when Friday is Yom Tob, but it is forbidden to turn electric lights on or off on Yom Tob. Therefore, Hacham Ovadia recommends that when Yom Tob falls on Friday, one should set the electric lights on a timer before Yom Tob so they are turned off at the time of the Shabbat candle lighting, and then go back on afterward. This way, the woman can light the Shabbat candles with the electric lights turned off, without violating Yom Tob.Summary: It is proper for a woman before lighting the Shabbat candles to turn off the electric lights in the room where the Shabbat candles are lit, so that the candles are lit in a dark room and provide significant illumination. She may then turn the lights back on after lighting the Shabbat candles. When Friday is Yom Tob, it is proper to set the lights in the room on a timer before Yom Tob so they are turned off at the time of the Shabbat candle lighting.

Although it is forbidden to make preparations on Shabbat that are needed only after Shabbat, it is permissible to make preparations for later on Shabbat. And thus while it is forbidden on Shabbat to wash dirty dishes that will be needed after Shabbat, one may wash dishes that are needed later during Shabbat. For example, after Friday night dinner one may wash dishes and cutlery that will be needed for Shabbat lunch, and after Shabbat lunch one may wash dishes for Se'uda Shelishit. As Se'uda Shelishit is generally completed soon before the conclusion of Shabbat, it would not be permissible to wash dishes after Se'uda Shelishit, though if one does plan on eating again after Se'uda Shelishit before the end of Shabbat, then he may wash the dishes. Cups and glasses may be washed because people often need to drink, and therefore even after Se'uda Shelishit it is permissible to wash drinking utensils. These rulings are codified by Hacham Ovadia Yosef in Hazon Ovadia (vol. 6, p. 100; listen to audio recording for precise citation).Hacham Ovadia also cites the ruling of Rav Moshe Feinstein (Iggerot Moshe, Orah Haim, Siman 74, p. 145) that if one wants to put dirty dishes in the dishwasher after Se'uda Shelishit for the sake of orderliness, so the sinks will be clean, he may, as long as he places them in randomly, and does not set them up to be washed after Shabbat.It is forbidden to use sponges on Shabbat, and using them may even violate a Torah prohibition, as using them invariably entails extracting absorbed liquid (Sehita). It is permissible, however, to use a plastic sponge that does not absorb water. It is also permissible to wear dishwashing gloves while washing dishes on Shabbat, since they do not absorb water.Summary: It is permissible on Shabbat to wash dishes that will be needed later on Shabbat, but not dishes that will be needed only after Shabbat. One may load dishes into the dishwasher on Shabbat if he does so randomly, and not in an organized fashion preparing for the dishwashing cycle that will be run after Shabbat. It is forbidden to use absorbent sponges on Shabbat, but non-absorbent sponges and dishwashing gloves may be used.

If a person owns a vending machine, such as in the case of a launder mat or a candy machine, and he receives profits from the purchases made from the machine, may he allow the machine to operate on Shabbat? Assuming the machine is not situated in a Jewish area, and there is no indication that it is owned by a Jew, is it permissible to have the machine operate on Shabbat, or is this forbidden in light of the fact that the owner is earning revenue on Shabbat?Hacham Ovadia Yosef, in Hazon Ovadia (vol. 6, p. 11; listen to audio recording for precise citation), writes that it is permissible for one to earn profits from a vending machine that remains operational on Shabbat. He explains that although it is forbidden for a person to perform Melacha (forbidden activity) on Shabbat, there is no prohibition that forbids his Kelim (utensils, or belongings) from performing Melacha. Thus, for example, it is permissible to place wheat in a mill on Friday even though the water will turn the mill and cause it to grind the wheat during Shabbat. Since it is the person's possessions – and not he himself – who is performing the Melacha, no prohibition is involved. Hacham Ovadia cites in this context a discussion by Rabbi Akiva Eiger (1761-1837) regarding a case where the day for a Pidyon Ha'ben falls on Shabbat. Obviously, one cannot perform a Pidyon Ha'ben on Shabbat, and Rabbi Akiba Eiger was asked whether one may give the Kohen the money before Shabbat and stipulate that the Kinyan (legal transfer of ownership) should take place only on Shabbat. Rabbi Akiba Eiger discusses this issue at length and concludes that this should not be done because the Berachot cannot be recited if one performs the Pidyon Ha'ben in this fashion. As Hacham Ovadia notes, Rabbi Akiba Eiger did not appear to have any problem with the fact that the Kohen would be acquiring money on Shabbat; he ruled against this practice only because of the issue concerning the Berachot. This would certainly suggest that passively earning income on Shabbat is permissible.Furthermore, it is not certain that somebody will make a purchase from the machine on Shabbat, and this is another reason why the owner is not required to deactivate the machine before Shabbat.Hence, as long as the machine is not situated in a Jewish area, and it is not recognizable as the property of a Jew, one may have a vending machine operate on Shabbat.Summary: It is permissible to own a vending machine that operates on Shabbat, and to receive revenue from the machine's sales on Shabbat, as long as the machine is not situated in a Jewish area, and it is not recognizable as the property of a Jew.

(Delivered for the merit of a Refuah Shelemah for Ateret Roshenu Hacham Haim Ovadia Ben Georgia)The Shulhan Aruch (Orah Haim 249:2) rules that it is forbidden on Friday to "establish" a larger meal than one normally eats on weekdays. One may eat an ordinary meal on Friday, though the Shulhan Aruch writes that it is a Misva to refrain from eating a meal starting from nine hours into the day. The source of this Halacha is the Gemara's comment in Masechet Gittin (38b) that a certain family in Jerusalem was destroyed because they "established a meal on Ereb Shabbat." Several Rishonim (Medieval Talmud scholars), including the Ritba (Rabbi Yom Tov of Seville, 1250-1330), raised the question of how to reconcile this account with the explicit ruling of the Gemara elsewhere (citing Rabbi Yossi), in Masechet Pesahim (99b), that one is allowed to eat anytime on Friday, until nightfall. They answer by distinguishing between occasionally eating a meal on Friday afternoon, and scheduling a weekly meal late Friday afternoon. When the Gemara speakss of a family that "established" a meal on Friday afternoon, it does not mean they did this once. Rather, their routine was to eat a large meal at that time each week, which is inappropriate, as it infringes upon the honor of Shabbat. Certainly, however, if one happens to be hungry one Friday, even late in the day, he may eat a meal, as long as it is not an exceptionally large meal that he does not ordinarily eat on weekdays.Accordingly, Hacham Ovadia Yosef writes that when the Shulhan Aruch rules that one should not "establish a meal" from the ninth hour on Friday, he refers to establishing a weekly meal each Friday afternoon. It is permissible, however, to have a meal on Friday afternoon on occasion, when necessary.It is forbidden to hold a formal Se'udat Erusin (engagement party) on Friday, as this could be done on a different day. However, a small party where light refreshments are served may be held on Friday. Weddings may be held on Friday, but the festive meal should be eaten on Friday night, and not during the day. A Siyum Masechet should not be held on Friday, as it could be easily scheduled for a different day. If the day for a Berit Mila or Pidyon Ha'ben is Friday, a festive meal may be held, though it is preferable in such a case to have the meal in the morning. In the case of a Pidyon Ha'ben, it is preferable, when possible, to schedule the Pidyon Ha'ben and meal on Thursday night. If a boy's thirteenth birthday falls on Friday, a meal may be held celebrating his Bar Misva, but this, too, should preferably be held in the morning hours.Summary: It is forbidden throughout the day Friday to eat a meal that is larger than meals one normally eats on weekdays. Otherwise, one may eat on Friday, though it is improper to schedule a weekly meal for late Friday afternoon. A celebration for a Bar Misva on the boy's thirteenth birthday, and a Pidyon Ha'ben and Berit Mila, may be held on Friday, though it should preferably be held specifically in the morning. An engagement party may be held on Friday only if light refreshments are served, as opposed to a large meal.

Especially in the summer months, the question is frequently asked as to the permissibility of bathing or showering on Shabbat. May one take a shower on Shabbat if he feels uncomfortable or is perspiring, and, if so, what restrictions apply?The first Halachic issue that must be addressed when approaching this issue is that of hot water. Because of the way our boilers work, turning on the hot water faucet would violate Shabbat, perhaps on the level of a Biblical violation. When one turns on the faucet and lets out hot water, cold water enters the boiler and becomes heated. The fact that one does not see this happening is irrelevant; the fact remains that turning on the hot water causes the heating of cold water, in violation of Shabbat. (It should be noted that this can often be a problem when one washes Netilat Yadayim in the sink. If the sink has one faucet with a lever, as opposed to separate faucets for hot and cold, and the lever is turned to the hot water, one must ensure to turn it to the cold water before turning it on, or else he could violate Shabbat by turning on the hot water. If the non-Jewish housekeeper had the hot water running, one may ask her to leave it running and then wash with the hot water, since the water was running already and he did not turn it on. In such a case one should leave the water running after washing Netilat Yadayim, as turning off the hot water may also entail Halachic problems.)Clearly, then, it is forbidden to turn on the hot water to take a hot shower on Shabbat. Furthermore, even if one is able to circumvent this problem, it is still forbidden to shower with warm water. The Sages enacted a prohibition forbidding washing the entirety or majority of one's body with warm water on Shabbat, even if he did not heat the water on Shabbat. Thus, for example, if the housekeeper was washing the bathtub on Shabbat, one may not ask her to leave the water running and then take a hot shower. Likewise, if one has water in an urn, and he wants to fill a basin with hot water from the urn and wash with the warm water, this is forbidden. This is also one of the reasons why swimming is forbidden on Shabbat, as most pools today are heated. (There are also other reasons why swimming is not allowed on Shabbat, which do not relate to our discussion here.)It is, however, permissible to wash one's hands, face and feet with warm water, assuming, of course, that he does not warm the water on Shabbat. And thus one may fill a basin with hot water from the urn and use it to wash his face, hands and feet on Shabbat. And if the non-Jewish housekeeper had the hot water running, one may ask her to leave it on and then use it to wash his hands, face and feet.If one wishes to take a cold shower on Shabbat, he may do so, according to Sephardic custom. (Ashkenazim act more stringently in this regard and refrain from even cold showers on Shabbat.) There are, however, several restrictions that apply. First, one may not squeeze water out of his hair or beard, as this would violate the Shabbat prohibition of Sehita (squeezing). Likewise, one may not use a washcloth or sponge, and one must ensure to use a large towel, as a small towel will become saturated and one will invariably squeeze water from it, in violation of Shabbat. Additionally, one should preferably avoid using bar soap on Shabbat (even though some authorities allowed using bar soap on Shabbat), and therefore one must use liquid soap. (Hacham Bension Abba Shaul held that even liquid soap should be watered down before being used on Shabbat.) Assuming one meets all these conditions, he may take a cold shower on Shabbat. This is the ruling of Rabbi Moshe Halevi (Israel, 1961-2001), in his work Menuhat Ahaba (listen to audio recording for precise citation).Summary: It is forbidden to wash the entirety or majority of one's body with warm water on Shabbat, even if the water was heated before Shabbat or by a non-Jew. One may wash his hands, feet and face with warm water, as long as a Jew did not heat the water on Shabbat. According to Sephardic custom, one may take a cold shower on Shabbat, as long as he does not squeeze water from his hair or beard, he does not use a washcloth or sponge, he uses liquid soap instead of bar soap, and he uses a large towel (as a small towel will become saturated and one will end up squeezing water from it).

Summary: It's time we take a stand against what the central banks are doing. Things have gotten out of hand, and here to talk about it is Greg Mannarino. He suggests that in order to make a move towards change, we have to develop a system outside of the current one, to which cryptocurrency could be a game changer. We don't have much of a middle class left, and the only viable solution to all of the major problems thus far has been printing more money. If you're as perplexed as us, you'll definitely want to tune in. Highlights: -Central banks essentially want to own everything, and people need to take action against this -We have to develop a system outside of the current one—cryptocurrency could play a major part in this -We don't have many real middle class people left -Are we going to see a major correction or decline in the market? -We are probably going to see new record highs in a relatively short amount of time -No asset goes straight up without a bit of correction -Risk in the market is rising, but this doesn't mean there has to be a crash; this is an opportunity to make more money -Precious metals are probably going to skyrocket, and a lot of money will be poured into cryptocurrency Useful Links: Financial Survival Network Traders Choice

Summary: It looks like the market is turning around—is the stock market experiencing a bounce, or is this the beginning of a new rally? I sit down and chat with Chris Vermeulen to discuss recent trends in the markets, which are currently experiencing a knee-jerk reaction. Most stocks are down dramatically; gold and silver getting slammed last week, but oil is still in a strong up-trend with more room for growth. Tune in for more on what's happening in the markets. Highlights: -There is a huge selloff in the SP500 -Right now, it's a knee-jerk reaction bounce, and the resistance area needs to be overcome -Buying the dip is not always the safest plan, and the markets are showing signs of fatigue -Most stocks are down dramatically -Rising rates are good for value stocks -Gold and silver also got slammed last week; gold had a great defensive play, but then hit a threshold -Vermeulen thinks that gold and silver are eventually going to run to the upside -Oil is in a strong up-trend; there is great demand for oil -Bonds and yields will most likely reverse a bit Useful Links: Financial Survival Network Technical Traders Ltd.

Is it permissible to ask a gentile to turn off the air conditioner in the synagogue if it is too cold in the room? Many synagogues set the air conditioner on a timer, so that it goes on during the day for the Shabbat morning service. It occasionally happens that the air conditioning is set on a timer, but the weather turns sharply colder, such that the air conditioning makes it very uncomfortable in the synagogue. In such a case, would it be permissible to ask a gentile to turn off the air conditioning?Rav Moshe Feinstein (Russia-New York, 1895-1986) addresses this question and rules that one may, indeed, ask a gentile to turn off the air conditioning if it is too cold in the synagogue. Rav Feinstein notes the ruling of the Shulhan Aruch that people are at risk of taking ill due to exposure to the cold, and this concern overrides the prohibition of Amira Le'nochri (asking a gentile to perform an activity forbidden for Jews). Moreover, he writes, uncomfortable conditions in the synagogue may likely cause people to leave, and they will miss the Torah reading, Kaddish, Kedusha and so on. Rav Moshe cites a ruling of the Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) that one may ask a gentile to fix a dismantled Erub on Shabbat, as this is necessary to prevent Jews from violating Shabbat. Similarly, Rav Moshe writes, it would be permissible to ask a gentile to deactivate the air conditioning in the synagogue to prevent people from leaving.In one's home, there is even greater reason to permit asking a gentile to deactivate the air conditioning in such a case, since one has nowhere else to go. When the air conditioning causes discomfort in the synagogue, one might have claimed, we should perhaps instruct people to return home, rather than ask a gentile to turn off the air conditioning. If this happens in one's home, however, Halacha would certainly not require him to go somewhere else. Therefore, if Halacha allows asking a gentile to deactivate the air conditioning in the synagogue, then certainly one may ask a gentile to turn off the air conditioning in one's home if it causes uncomfortably cold conditions.Is it permissible to ask a gentile to turn on the air conditioning if it is uncomfortably hot in the synagogue, or in one's home? The Shulhan Aruch allows asking a gentile to turn on the heat due to the fact that people are sensitive to exposure to the cold and may become sick. Would this also apply to turning on the air conditioning under uncomfortably warm conditions?The Minhat Yishak (Rav Yishak Weiss, 1902-1989) addresses this question and notes an interesting story told in the Talmud Yerushalmi. The Yerushalmi relates that Antoninus, the Roman emperor, once embarked on a trip, and before he left he asked his friend, Rabbi Yehuda Hanasi, to pray on his behalf. Rabbi Yehuda prayed that God should protect the emperor from cold weather."I don't need a prayer for protection against the cold," Antoninus said, "because if it gets cold I can put on a warm coat!"Rabbi Yehuda then prayed that God should protect the emperor from the heat. Antoninus thanked him for the prayer, noting the verse in Tehillim (19:7), "Nobody can hide from His heat" ("Ve'en Nistar Me'hamato"). There is no method of protecting oneself from heat, as opposed to cold, from which one can shield himself by wearing layers of clothing.This story, the Minhat Yishak comments, demonstrates that heat poses an even greater risk than cold. Therefore, if Halacha allows asking a gentile to turn on the heat under cold conditions, then certainly one may ask a gentile to turn on the air conditioning under hot conditions. The Minhat Yishak further notes that activating an air conditioner might constitute a Rabbinic prohibition (as opposed to a Torah violation), and Halacha allows asking a gentile to perform an act which the Sages forbade if this is necessary to alleviate discomfort. Therefore, under uncomfortably hot conditions, one may ask a gentile to activate the air conditioner. This applies both at home and in the synagogue. This is also the ruling of the Yalkut Yosef.Of course, if the home or synagogue can be made comfortable by opening a window, this should be done instead of requesting the services of a gentile. Our discussion here relates to especially hot weather, under which conditions open windows will not alleviate the discomfort.Summary: It is permissible on Shabbat to ask a gentile to turn on the heat or turn off an air conditioner if the home or synagogue is uncomfortably cold. Likewise, it is permissible to ask a gentile to turn on an air conditioner under uncomfortably hot conditions, if opening a window would not alleviate the discomfort.

Summary It's easy for leaders to confuse feedback and coaching, but they are quite different.   Transcript Hello and welcome to episode 122 of the Leadership Today podcast where each week we bring research to life in your leadership. This week we're looking at the objectives of feedback and coaching, and why it's important to understand how best to apply them. Feedback and coaching are two core skills that all leaders need. However, we can often confuse the goals of feedback and coaching. As a result, we may be unclear about the type of conversation we're having, confusing those we are speaking with.  When we are providing feedback, the main goal is to increase awareness. This usually includes making someone aware of the impact they are having on others, either positive or negative. When we are having a coaching conversation, the main goal is development. It isn't primarily about the impact a person is having, but rather about ways they can become even better. We need awareness before development. It's almost impossible to develop if you don't believe there is an opportunity to improve. But raising awareness, in and of itself, is not development.  Here is where things can sometimes go wrong. A leader might frame a discussion as if it is coaching, when really they just want to provide feedback. Or the leader might offer someone feedback, when really they just want to tell the person what to do differently next time.  Feedback can be a powerful tool to demonstrate progress and to identify strengths the person doesn't see in themselves. Feedback might be something that encourages a person to continue developing and improving. Feedback can lead to an opportunity to coach someone, but feedback and coaching are different types of conversations. If you're going to have a conversation with an individual, try to keep it either focused on feedback or on coaching depending upon the goal. Combining or confusing the two often reduces the effectiveness of the conversation.  So keep in mind - the goal of feedback is to increase awareness, while the goal of coaching is ongoing development. Be clear about what you are providing and why. Think about things from the perspective of the other person - what do they need from you? What is going to help them to progress? And the most important take-away is that great leaders provide lots of feedback and undertake lots of coaching conversations. The really great leaders seek out feedback and coaching for themselves. Have a great week. Go to leadership.today for further information.

Summary: It looks as if the great taper is upon us, and the market is starting to experience the predicted effects of this. Here to debrief the messy times we've found ourselves in is Michael Pento, who has been analyzing these trends for many years. Ultimately, the Federal Reserve has no choice but to combat inflation, and any approach inevitably contributes to the decline. Tune in for more. Highlights: -The market believes the Fed; the great taper is upon us and the market is experiencing its predicted effects -With selling homes, you can essentially name your price and successfully sell it. This is partially because we've had negative interest rates for a long period of time -Tesla, to the market, is what cryptocurrency is to Wall Street -For a time, the Federal Reserve has no choice but to combat inflation -The Federal Reserve's balance sheet has gone up tremendously because of all the money printing -They have to choose whether they want to destroy the economy with inflation, or destroy it by melting down asset classes -The way that the government deals with these crises always leads to asset class implosions -The second quarter of this year is only going to get rougher Useful Links: Financial Survival Network Pento Portfolio Strategies 2022 Stock Crash & Metals Super Rally | Michael Pento Most Overvalued & Dangerous Market in History | Michael Pento

Summary: It's possible to experience joy no matter what circumstance you find yourself in. Being joyful isn't the same as being happy. It's a deeper, quiet, confidence that says, "I know I can experience joy even in the most difficult of situations." That can be your reality! Resources Mentioned: The Mindset Reset: https://ashleyvarner.com/mindset Truth Journaling: https://ashleyvarner.com/free Power of Prayer Workbook: https://ashleyvarner.com/prayer

SUMMARY: It's inflation week and things are not looking good, rate locks drop double-digits in December, and predictions for 2022.SourceRate Lock Volume Falls To End The YearIt's Inflation Week, And It Doesn't Look GoodPredictions For 2022But wait, there's more...SIGN UP: Markets & Mortgages  Morning Newsletter

Summary: It's important to look at trends in gold and silver to analyze what is to come and how you can prepare. Here to help us do that is Andy Schectman, and we discus what could possibly happen in 2022 in light of the Fed's decisions to taper and hike rates. 2020 and 2021 were record years for the precious metals as people become increasingly cautious about leaving their money in the bank and fully relying on the dollar. It's critical to consider whether the Fed will follow through or not with what they have said, and either way we need to prepare for the outcome; ultimately, buying gold and silver now is the best move. Tune in for more. Highlights: -Schectman is here with us to review what has happened and what is going to happen in 2022, specifically with gold demand -Both 2020 and 2021 were record years -Gold has lately been reserved for the central and commercial banks, and less for the public -A lot of people are concerned to leave money in the bank -The last 24 months have been incredible in terms of demand -Price is a tool of misdirection; it is used to accumulate gold -The public is being swayed towards other asset classes, such as cryptocurrency -The Fed announced that they were going to start to taper, and the market thought this would be a short term situation -People didn't think the Fed would follow through, and it seems as if the market was caught off guard -They discussed 8 rate hikes over the next 2 years -The market has become addicted to stimulus and money printing -Some believe that they will cut back completely on their asset purchases in March or April -If we see rates rise up to 2%, you could theoretically see houses drop by 20% or more over the next 2 years -There has also been much under-reporting with inflation -It's hard to determine whether they want to preserve the markets or the health of the dollar -In the end, the Fed can't outwit mathematics or the nature of things -There are also record deficits taking place -How serious is the Fed about following through? This is what needs to be considered -Everyone needs to own gold and silver, because the dollar is at its end stages -If the Fed follows through with their statements, there will be a massive awakening, and getting product will be nearly impossible -Ultimately, the place to be is in gold; silver is a pathway to getting more gold -Those who want to get into gold will be able to increase the amount of gold they buy if they get into silver right now -The focus ultimately should be on gold because it's a tier 1 reserve -When silver corrects, it will probably overshoot Useful Links: Financial Survival Network Miles Franklin info@milesfranklin.com (Put ‘Financial Survival Network' in the subject line) Almost Sold-Out of Silver | Andy Schectman Andy Schectman: Shortage in Silver Supply Will Cause Prices to Go Higher

Summary:It has been two years and we are still dealing with something we all thought would last two weeks!  In today's mastermind session, we discuss our current thoughts and emotions around Covid-19, how are we coping, and where do we go from here?  Welcome back to The Fat & Broke Podcast!Intro:The squad is recording remotely because Peter has Covid!  Finally, Mr. Optimal Super Human has succumbed to the virus!Leave A Voice Memo | Review The Show | Follow | SubscribeWin or Fail Mastermind Group Session:Basically, we just needed to talk it out.  With the recent uptick in Covid-19 cases, we discuss our thoughts and feelings about Covid-19.  The conversation follows our emotions from two years ago until now and how things have changed over that time.  We also discuss what is next for all of us and how are we dealing with it.We think that it's important to have these conversations because even though living with Covid has become somewhat normal for us, there are a lot of buried thoughts and emotions that are best discussed to allow for healing and progress.Resources Mentioned In This Episode:None

Summary:It is routine for a priest to face grief within their congregation, yet quite another to face the devastating grief that comes with the loss of ones own child, an infant. Today we chat with Rev. Liz Tichenor, author of The Night Lake, a chronicle of her personal journey with grief upon the loss of her five -week-old son.Episode Notes:Liz Tichenor is an Episcopal priest, serving as rector at the Episcopal Church of the Resurrection, Pleasant Hill, California. She and her husband, Jesse, are raising two young children and continuing to explore the adventure of living, parenting, and serving in their community. Some related passions include running, fine baked goods, growing as many tomatoes as possible, chasing after their puppy, and ethical pranking.Contact: www.asiliveandgrieve.cominfo@asiliveandgrieve.com Facebook:  As I Live and Grieve Instagram:  @asiliveandgrieve To Reach Rev. Liz: Website:  http://www.resurrectionph.org/For inquiries about book events, contact Katie Boland: katie.boland@catapult.coFor publicity inquiries, contact Megan Fishmann: megan.fishmann@counterpointpress.com Credits: Music by Kevin MacLeod

Summary:It can often seem more crushing to lose a beloved family pet than we would think. Rob Gutro helps us better understand why the loss of a furry child is so devastating - and, offers us a solution to touch base with them on the other side of what many call the Rainbow Bridge. Episode Notes:Rob Gutro is an author, paranormal investigator and medium with Inspired Ghost Tracking of Maryland. He's become known as a pet medium though he communicates with both pets and people who have passed. Since he was a child he could receive messages from ghosts or spirits (who have crossed over). His latest book is ""Pets and the Afterlife 3: Dog Spirit Signs." As a scientist, he also provides some scientific explanations about how energy is the baseline for the afterlife and the medium that entities use to communicate.Contact: www.asiliveandgrieve.cominfo@asiliveandgrieve.com Facebook:  As I Live and Grieve Instagram:  @asiliveandgrieve To Reach Rob: Website: www.Robgutro.com  or www.petspirits.com   Rob's Blog: http://ghostsandspiritsinsights.blogspot.com/Facebook pages:https://www.facebook.com/ghostsandspirits.insightsfromamedium https://www.facebook.com/RobGutroAuthorMedium Twitter: https://twitter.com/RobGutroAuthorAmazon Author Page: amazon.com/author/robgutro YouTube: https://plus.google.com/collection/ok7wh Credits: Music by Kevin MacLeod 

Summary: It's no secret that inflation is on the rise. COVID has led to a lot of uncertainty in the market. Prepare yourself for a downturn with this recession proof portfolio!

Summary: It's no secret that the S&P 500 is being carried by a few tech companies, it's important to understand why the rest of the companies in the S&P are just as important for the economy!

Summary: It's the start of a new year, here's to a new you and new tax changes. Set yourself on the right track by maximizing those tax deductions! See acast.com/privacy for privacy and opt-out information.

Today's learning is sponsored Sponsor a day's learning (thousands of minutes!) for only $72 click here https://www.flipcause.com/secure/cause_pdetails/ODUwOTU= Rabbi Yochanan: The shehechyanu blessing is recited on Shemini Atzeres. A proof was attempted from the beraisa “Rabbi Yehuda: Shemini Atzeres requires Korban, Shir, Bracha and Linah”. It would seem that “Bracha” means Shehechyanu. The gemara rejects this and says instead that it is referring to Birkas Hamazon and Tefillah. Summary It would seem so: Because if it means shehechyanu, how do you explain the beginning of the beraisa “All seven days of Sukkos require Bracha”, only the first day requires a shehechyanu? Response: It could mean that if someone missed the shehechyanu, he can make up for it all week. Challenge: But the shehechyanu has to be made as part of kiddush, which is only possible on the first night? Suggestion: Perhaps this is a proof to Rabbi Nachman. Rabbi Nachman: The shehechyanu blessing can be recited even on the street [without wine]. Response: It is not necessarily a proof, perhaps the Chachomim of the beraisa are discussing a case where he has wine. Challenge: Does Rabbi Yehuda hold that Shemini requires Linah? Beraisa: Rabbi Yehuda: Pesach Sheini does not require Linah because it states “In the morning [after Linah] you shall return to your homes, for six days you shall eat Matzoh” so we see that only what requires six days requires Linah. So it seems that in addition to excluding Pesach Sheini, he excludes Shemini Atzeres as well (it would seem to exclude Shavuos as well). Resolution: It excludes only Pesach Sheini.

Let's get hopelessly romantic – this is Pride & Prejudice!!Summary: It's a wonderful film of a timeless story that perfectly captures longing and romance for the medium of film.Further Research: Read the wikipedia page for the film!Thanks to Emma for being my guest on this episode of Encyclopodia. Be sure to follow Emma on twitter (www.twitter.com/emfys_nest)!During the summer, patreon proceeds will be supporting Camp Aranu'tiq of Harbor Camps, a summer camp for transgender and non-binary youth. Become a patron at www.patreon.com/encyclopodia or give a one-time donation to the fundraiser by going to https://harborcamps.z2systems.com/DannyDecadeDollarsThe piano music at the start and end of the episode was played by me (Danny).This episode was edited by amazing Encyclopodia editor Kristen McDonell (www.twitter.com/itskeeks).The Encyclopodia theme music is Bach's Concerto for 2 Violins, adapted by Val. Check her out at www.soundcloud.com/valerateEncyclopodia is a part of the Encyclopodia Network. Find other people talking about the things they love and support the network:Website: www.encyclopodia.netTwitter: www.twitter.com/EncyclopodiaNetPatreon: www.patreon.com/encyclopodia

Let's learn about the people that made up the American military forces during the Revolutionary War – it's the Continental Army!Summary: It is both the main military force that the American revolutionaries used to fight the War of Independence, and also a practical laboratory where the ideals of the Revolution got tested in the real world to see what would work and what wouldn't.Further Research: A Respectable Army by James Kirby MartinThanks to Michael for being my guest on this episode of Encyclopodia. Be sure to follow Michael on twitter (www.twitter.com/MDHistory1)!This episode was edited by amazing Encyclopodia editor Kristen McDonell (www.twitter.com/itskeeks).The Encyclopodia theme music is Bach's Concerto for 2 Violins, adapted by Val. Check her out at www.soundcloud.com/valerateEncyclopodia is a part of the Encyclopodia Network. Find other people talking about the things they love and support the network:Website: www.encyclopodia.netTwitter: www.twitter.com/EncyclopodiaNetPatreon: www.patreon.com/encyclopodia

How to keep your brain sharp and fit? How to get smarter every week? The answer is simple: all you have to do is exercise your brain regularly just like you should exercise your body. You don't necessarily have to multiply 10-digit numbers in your head. Sometimes, all it takes is one picture with a hidden explanation behind it. Try solving 4 super tricky mysterious riddles that will give your brain the proper workout it needs. SUMMARY -It was a hot summer day, but Inspector Varnike was on duty. The detective, along with his assistant, was chasing a dangerous criminal. Following in his footsteps, they found themselves on the shore of a small but very deep and rapid river. The inspector and his assistant saw some swimmers and asked them if they've seen the criminal. When one of the guys offered his boat to chase the criminal across the river, the inspector decided to interrogate him instead. Who is the criminal? -Inspector Varnike came to see the guy who supposedly robbed his neighbor's apartment while he was at a Christmas party at his place. One look at the apartment helped him realize the neighbor didn't rob the other neighbor. How was it possible? -In an apartment complex typical for New York, there are 100 married couples. If a wife finds out that her husband is cheating on her, she kills him the following morning. Someone anonymously sends an email to all of the wives in the building saying that at least 1 man is cheating on his wife in the building. How many husbands will be killed, and how long will it take? Learn more about your ad choices. Visit megaphone.fm/adchoices